Spurgeon Monday: The Simplicity and Sublimity of Salvation (Sermons on the Gospel of John)

The Simplicity and Sublimity of Salvation

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A Sermon
(No. 2259)
Intended for Reading on Lord's-Day, June 5th, 1892,
Delivered by
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington
On Thursday Evening, March 6th, 1890.

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"He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."—John 1:11-13.

EVERYTHING here is simple; everything is sublime. Here is that simple gospel, by which the most ignorant may be saved. Here are profundities, in which the best-instructed may find themselves beyond their depth. Here are those everlasting hills of divine truth which man cannot climb; yet here is that plain path in which the wayfaring man, though a fool, need nor err, nor lose his way. I always feel that I have no time to spare for critical and captious persons. If they will not believe, neither shall they be established. They must take the consequences of their unbelief. But I can spare all day and all night for an anxious enquirer, for one who is blinded by the very blaze of the heavenly light that shines upon him, and who seems to lose his way by reason of the very plainness of the road that lies before him. In this most simple text are some of the deep things of God, and there are souls here that are puzzled by what are simplicities to some of us; and my one aim shall be, so to handle this text as to help and encourage and cheer some who would fain touch the hem of the Master's garment, but cannot for the press of many difficulties and grave questions which rise before their minds.
Let us go to the text at once, and notice, first, a matter which is very simple: "As many as received him . . . even to them that believe on his name"; secondly, a matter which is very delightful: "to them gave he power to become the sons of God"; and thirdly, a matter which is very mysterious: "Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."
I. Here is, first, A MATTER WHICH IS VERY SIMPLE; receiving Christ, and believing on his name. Oh, that many here may be able to say, "Yes, I understand that simple matter. That is the way in which I found eternal life"!
The simple matter of which John here speaks is receiving Christ, or, in other words, believing on his name.
Receiving Christ is a distinctive act. "He came unto his own, and his own received him not." The very people you would have thought would have eagerly welcomed Christ did not do so; but here and there a man stood apart from the rest, or a woman came out from her surroundings, and each of these said, "I receive Christ as the Messiah." You will never go to heaven in a crowd. The crowd goes down the broad road to destruction; but the way which leadeth to life eternal is a narrow way; "and few there be that find it." They that go to heaven must come out one by one, and say to him that sits at the wicket-gate, "Set my name down, sir, as a pilgrim to the celestial city." They who would enter into life must fight as well as run, for it is an uphill fight all the way, and few there be that fight it out to the end, and win the crown of the victors.
Those who received Christ were different from those who did not receive him; they were as different as white is from black, or light from darkness. They took a distinctive step, separated themselves from others, and came out and received him whom others would not receive. Have you taken such a step, dear friend? Can you say, "Yes, let others do as they will, as for me, Christ is all my salvation, and all my desire; and at all hazards I am quite content to be counted singular, and to stand alone; I have lifted my hand to heaven, and I cannot draw back. Whatever others may do, I say, 'Christ for me'"?
As it was a distinctive act, so it was a personal one: "To as many as received him." They had to receive Christ each one by his own act and deed. "Even to them that believe on his name." Believing is the distinct act of a person. I cannot believe for you any more than you can believe for me; that is clearly impossible. There can be no such thing as sponsorship in receiving Christ, or in faith. If you are an unbeliever, your father and mother may be the most eminent saints, but their faith does not overlap and cover your unbelief. You must believe for yourself. I have had to even remind some that the Holy Ghost himself cannot believe for them. He works faith in you; but you have to believe. The faith must be your own distinct mental act. Faith is the gift of God; but God does not believe for us; how could he? It is for you distinctly to believe. Come, dear hearer, have you been trying to put up with a national faith? A national faith is a mere sham. Or have you tried to think that you possess the family faith? "Oh, we are all Christians, you know!" Yes, we are all hypocrites; that is what that comes to. Unless each one is a Christian for himself, he is a Christian only in name, and that is to be a hypocrite. Oh, that we might have the certainty that we have each one laid our sins on Jesus, the spotless Lamb of God! God grant that, if we have never done so before, we may do so this very moment!
Mark, next, that, as it was a distinctive and personal act, so it related to a Person. I find that the text runs thus, "He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name." That religion which leaves out the person of Christ, has left out the essential point. Thou art not saved by believing a doctrine, though it is well for thee to believe it if it be true. Thou art not saved by practising an ordinance, though thou shouldst practise it if thou art one of those to whom it belongs. Thou art not saved by any belief except this, believing on Christ's name, and receiving him. "I take in a body of divinity," says one. Do you? There is no body of divinity that I know of but Christ, the son of God in human flesh, living, bleeding, dying, risen, ascended, soon to come; thou must lean on him; for the promise is only to as many as receive him.
This reception of Christ consisted in faith in him: "As many as received him . . . even to them that believe on his name." He was a stranger, and they took him in. He was food, and they took him in, and fed on him. He was living water, and they received him, drank him up, took him into themselves. He was light, and they received the light. He was life, and they received the life, and they lived by what they received. As the empty cup receives from the flowing fountain, so do we receive Christ into our emptiness. We, being poor, and naked, and miserable, come to him, and we receive riches, and clothing, and happiness in him. Salvation comes by receiving Christ. I know what you have been trying to do; you have been trying to give Christ something. Let me caution you against a very common expression. I hear converts continually told to give their hearts to Jesus. It is quite correct, and I hope they will do so; but your first concern must be, not what you give to Jesus, but what Jesus gives to you. You must take him from himself as a gift to you, then will you truly give your heart to him. The first act, and, indeed, the underlying act all the way along, is to receive, to imbibe, to take in Christ, and that is called believing on his name. Note that "name." It is not believing a fanciful christ; for there are many christs nowadays, as many christs as there are books, nearly; for every writer seems to make a christ of his own; but the christ that men make up will not save you. The only Christ who can save you is the Christ of God, that Christ who, in the synagogue at Nazareth, found the place where it was written, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord."
You are to believe on the Christ as he is revealed in the Scriptures. You are to take him as you find him here; not as Renan, not as Strauss, or anybody else, pictures of him; but as you find him here. As God reveals him, you are to believe on his name: "the Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace"; Emmanuel, God with us; Jesus, saving from sin; Christ anointed of the Father. You are to believe on his name, not on the Christ of Rome, nor the Christ of Canterbury, but the Christ of Jerusalem, the Christ of the eternal glory; no christ of a dreamy prophecy, with which some are defaming the true prophetic spirit of the Word, no christ of idealism, no man-made christ; but the eternal God, incarnate in human flesh, as he is here pictured by Psalmist, Prophet, Evangelist, Apostle, very God of very God, yet truly man, in your stead suffering, bearing the sin of men in his own body on the tree. It is believing in this Christ that will effectually save your soul. To believe is to trust. Prove that you believe in Christ by risking everything upon him.

"Upon a life I did not live,
Upon a death I did not die,
I risk my whole eternity."

On his who lived for me, and died for me, and rose again for me, and has gone into heaven for me; on him I throw the whole weight of past, present, and future, and every interest that belongs to my soul, for time and for eternity.
This is a very simple matter, and I have noticed a great many sneers at this simple faith, and a great many depreciatory remarks concerning it; but, let me tell you, there is nothing like it under heaven. Possessing this faith will prove you to be a son of God; nothing short of it ever will. "To as many as received him, to them gave he power to become sons of God;" and he has given that power to nobody else. This will prove you to be absolved, forgiven. "There is, therefore, now no condemnation to them which are in Christ Jesus;" but if thou hast no faith in Christ Jesus, the wrath of God abideth on thee. Because thou hast not believed on the Son of God, thou art condemned already. One grain of this faith is worth more than a diamond the size of the world; yea, though thou shouldst thread such jewels together, as many as the stars of heaven for number, they would be worth nothing compared with the smallest atom of faith in Jesus Christ, the eternal Son of God.
But whence comes this wonderful power of faith? Not from the faith, but from him on whom it leans. What power Christ has! The power of his manhood suffering, the power of his Godhead bowing on the cross, the power of the God-man, the Mediator, surrendering himself as the greatest sacrifice for sin; why, he who toucheth this, hath touched the springs of omnipotence! He who comes, by faith, into contact with Christ, has come into contact with boundless love, and power, and mercy, and grace. I marvel not at anything that faith brings when it deals with Christ. Thou hast a little key, a little rusty key, and thou sayest, "By use of this key I can get all the gold that I want." Yes, but where is the box to which you go for the gold? When you show me, and I see that it is a great chamber filled full of gold and silver, I can understand how your little key can enrich you when it opens the door into such a treasury. If faith be the key which unlocks the fulness of God, "for it pleased the Father that in him should all fulness dwell," then I can understand why faith brings such boundless blessings to him who hath it. Salvation is a very simple business. God help us to look at it simply and practically, and to receive Christ, and believe on his name!  (Please click here to continue reading, "The Simplicity and Sublimity of Salvation")

Worship Sunday: Fairest Lord Jesus (Christopher Parkening)

Fighting Five Articles of Interest

Ligonier Blog

Social Darwinism by Gene Edward Veith

Dr. Veith explains the history and consequences of Darwinism/Social Darwinism.

The Whitehorse Inn Blog

From a Movement to a Church, Part 2 by Michael Horton

Dr. Horton's series on parachurch ministries replacing the church continues. 

Press On Until Glory

The Weightier Matter by Leon Brown

Leon discusses the law (Ten Commandments) and its proper use in evangelism.

Pyromaniacs

Grateful for the revelation of the one Creator (Thanks from Genesis 1:1, part three) by Dan Phillips

Grateful for the goodness of the Creation (Thanks from Genesis 1:1, part four) by Dan Phillips

Dan continues his series on Genesis 1:1.

You Tube: Real Evangelism by New Tribes Mission (Missionaries preach the Gospel in Paupa New Guinea)

Fighting Friday: Letters of John Newton - Humility and Dependence on God, One Thing Needed (3/7)

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One Thing Needed

by John Newton


(Letters written on the subjects of humility and depending on God 3/7)

March 14.

I think you would hardly expect me to write if you knew how I am forced to live at London. However, I would have you believe I am as willing to write to you as you are to receive my letters. As a proof, I try to send you a few lines now, though I am writing to you, and talking to Mrs.--, both at once! and this is the only season I can have to exchange a few words with her. She is a woman of a sorrowful spirit; she talks and weeps. I believe she would think herself happy to be situated as you are, notwithstanding the many advantages she has at London. I see daily, and I hope you have likewise learned, that places and outward circumstances cannot of themselves either hinder or help us in walking with God. So far as He is pleased to be with us, and to teach us by His Spirit, wherever we are we shall get forward; and if He does not bless us and water us every moment, the more we have of our own wishes and wills, the more uneasy we shall make ourselves.

One thing is needful; an humble, dependent spirit, to renounce our own wills, and give up ourselves to His disposal without reserve. This is the path of peace; and it is the path of safety; for He has said, the meek He will teach His way, and those who yield up themselves to Him He will guide with His eye. I hope you will fight and pray against every rising of a murmuring spirit, and be thankful for the great things which He has already done for you. It is good to be humbled for sin, but not to be discouraged: for though we are poor creatures, Jesus is a complete Saviour and we bring more honour to God by believing in His name and trusting His word of promise, than we could do by a thousand outward works.

I pray the Lord to shine upon your soul, and to fill you with all joy and peace in believing. Remember to pray for us, that we may be brought home to you in peace.

I am, &c.

H.T.     Fire and Ice

Proclamation of Thanksgiving by Abraham Lincoln

Proclamation of Thanksgiving

Washington, D.C.
October 3, 1863

This is the proclamation which set the precedent for America's national day of Thanksgiving. During his administration, President Lincoln issued many orders like this. For example, on November 28, 1861, he ordered government departments closed for a local day of thanksgiving.

Sarah Josepha Hale, a prominent magazine editor, wrote a letter to Lincoln on 28, 1863, urging him to have the "day of our annual Thanksgiving made a National and fixed Union Festival." She wrote, "You may have observed that, for some years past, there has been an increasing interest felt in our land to have the Thanksgiving held on the same day, in all the States; it now needs National recognition and authoritive fixation, only, to become permanently, an American custom and institution." The document below sets apart the last Thursday of November "as a day of Thanksgiving and Praise."

According to an April 1, 1864, letter from John Nicolay, one of President Lincoln's secretaries, this document was written by Secretary of State William Seward, and the original was in his handwriting. On October 3, 1863, fellow Cabinet member Gideon Welles recorded in his diary that he complimented Seward on his work. A year later the manuscript was sold to benefit Union troops.

By the President of the United States of America.

A Proclamation.

The year that is drawing towards its close, has been filled with the blessings of fruitful fields and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the source from which they come, others have been added, which are of so extraordinary a nature, that they cannot fail to penetrate and soften even the heart which is habitually insensible to the ever watchful providence of Almighty God. In the midst of a civil war of unequaled magnitude and severity, which has sometimes seemed to foreign States to invite and to provoke their aggression, peace has been preserved with all nations, order has been maintained, the laws have been respected and obeyed, and harmony has prevailed everywhere except in the theatre of military conflict; while that theatre has been greatly contracted by the advancing armies and navies of the Union. Needful diversions of wealth and of strength from the fields of peaceful industry to the national defence, have not arrested the plough, the shuttle or the ship; the axe has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than heretofore. Population has steadily increased, notwithstanding the waste that has been made in the camp, the siege and the battle-field; and the country, rejoicing in the consciousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom. No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy. It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People. I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens. And I recommend to them that while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes to the full enjoyment of peace, harmony, tranquility and Union.

In testimony whereof, I have hereunto set my hand and caused the Seal of the United States to be affixed.

Done at the City of Washington, this Third day of October, in the year of our Lord one thousand eight hundred and sixty-three, and of the Independence of the Unites States the Eighty-eighth.

By the President: Abraham Lincoln

William H. Seward,
Secretary of State

H.T.     Abraham Lincoln Online

Grace To You Thursday: Is The Bible Really True? (Q&A)

Fighting Five Articles of Interest: The Manhattan Declaration (Special Feature)

UPDATED:  (Blog replies by Steve Camp, Dan Phillips, Tim Challies, Alistair Beg, David Doran, James White)

SPECIAL FEATURE:  Articles Concerning the Signing of the Manhattan Declaration
Manhattan Declaration Website



Read the Manhattan Declaration in its entirety and the full list of religious leader signatories.


Shepherd's Fellowship

The Manhattan Declaration by John MacArthur

John MacArthur on why he opposes the declaration and why he sees some similarities of the signing of the Manhattan Declaration to the signing of Evangelicals and Catholics Together (ECT).  



Pros Apologian Blog

The Troubling Aspects of the Manhattan Declaration by James White

Dr. White sees some troubling aspects concerning the declaration.

Further Thoughts on the Manhattan Declaration by James White

James White gives more of his thoughts on the Manhattan Declaration.


Glory and Grace

All Over Manhattan by David Doran

David Doran shows the three prespectives of the Manhattan Declaration.


The Manhattan Melting Pot by David Doran

David reveals the true ecumenical intentions of Chales Colson.

Dr. Mohler's Blog

Why I Signed the Manhattan Declaration by Al Mohler

Dr. Mohler gives his reasons on why he signed the declaration.


Apprising Ministries

The Manhattan Declaration of Christian Conscience by Ken Silva


A review of the Manhattan Declaration by Ken Silva.

Why Alistair Begg Didn't Sign the Manhattan Declaration by Ken Silva

Alistair Begg gives his reasons on why he didn't sign the declaration.


Challies.com


The Manhattan Declaration by Tim Challies


Tim Challies adds his comments concerning the Manhattan Declaration.


CAMPONTHIS


The Manhattan Declaration and Evangelical Co-Belligerence. . .the ineffectual intersection between politics and faith by Steve Camp


Steve weighs in on the Manhattan Declaration.




Biblical Christianity

The Manhattan Declaration, very briefly by Dan Phillips


Dan's very brief reply to the Manhattan Declaration.


Nineteen Questions for the signers of the Manhattan Declaration by Dan Phillips

Dan poses some questions to the signers of the declaration.


Surph's Side

Your Famous Evangelical Leaders Who Are Holding Hands With the Roman Catholics by Denise

Denise's comments concerning the Manhattan Declaration.


A Look Back: Evangelicals and Catholics Together (ECT)

Since there have been many comparisons between The Manhattan Declaration with Evangelicals and Catholics Together (ECT) document, the following is John Ankerberg's interview with JohnMacArthur, R.C. Sproul, and the late D. James Kennedy concerning the signing of the ECT document:


John Ankerberg's interview of John MacArthur, R.C. Sproul, and D. James Kennedy concerning Evangelicals and Catholics Together (YouTube)

YouTube: 5 Things Every Christians Need to Grow by R.C. Sproul (Parts 1-5)

Fighting Five Articles of Interest

Dr. Mohler's Blog

When Morality Collapes – The Therapeutic Evasion by Al Mohler

Dr. Mohler discusses the massacre at Ft. Hood, Major Nidal Malik Hasan, Dr. Phil, and medicalizing morality.

Reformed Baptist Fellowship

Soul Food by Steve Marquedant

Jesus and the feeding of the five thousand.     Popularity v. the faithful teaching of God's Word.

Pros Apologian Blog

More on Homosexual Uber-Rights by James White

Dr. White discusses an article published in Great Britain describing the true objective of the homosexual movement.

Puritan Fellowship

Have You Sat Down Under the Shadow of Christ? by Robert Murray Mc'Cheyne

Robert Murray Mc’Cheyne explains why having a relationship with Christ is more than just head knowledge.

Ligonier Blog

Doctrine Applied by Robert Rothwell

Robert describes the practicality and importance of doctrine applied in the book of James. 

"FIGHTING MAD" or other articles of interest

Fox News

Atheist Groups Grow on College Campuses (Associated Press)

Atheist groups are continuing to grow on college campuses the last few years.

A.W. Pink: The Holy Spirit - The Spirit Fructifying (30/32)

Chapter 30

The Spirit Fructifying

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In the Song of Solomon

Far more is said in Scripture upon this aspect of our many-sided subject than is generally supposed—different figures being used, especially in the Old Testament, to express the graces and virtues which the Spirit imparts to and develops in the elect. A considerable variety of emblems are employed to set them forth. They are frequently referred to as flowers and gardens of them, to beds of spices, and unto trees and orchards. For example, in Solomon’s Song we hear Christ saying to His Spouse: "A garden enclosed is My sister, My Spouse; a spring shut up, a fountain sealed. Thy plants are an orchard of pomegranates, with pleasant fruits; camphor, with spikenard. Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices: a fountain of gardens, a well of living waters, and streams from Lebanon" (Song. 4:12-15).

The figures used in the above passage are very beautiful and call for careful consideration. A "garden" is a piece of ground distinguished and separated from others, for the owner’s use and delight; so the Church of Christ is distinguished and separated from all other people by electing, redeeming, and regenerating grace. In a garden is a great variety of plants, herbs, and flowers—so in the Church there are members differing much from each other, yet in all there is that which is delightful to their Lord. In a garden the plants and flowers do not grow up naturally of themselves, they do not spring forth spontaneously from its soil, but have to be set or sown, for nothing but weeds grow up of themselves; so in Christ’s Church, those excellencies which are found in its members are not natural to them, but are the direct productof the Spirit’s operations, for by nature nothing grows in their hearts but the weeds of sin and corruption.

The commentators are not agreed as to whether Christ is speaking to His Spouse in verse 15, or whether She is there heard replying to what He had said in verses 12-14. Personally, we strongly incline to the latter: that Christ having commended His Church as a fruitful garden, She now ascribes it all to Him: "A Fountain of gardens, a Well of living waters, and streams from Lebanon." Yet, if we accept the former interpretation, it amounts to much the same thing, for He would there be explaining what it was that made His Garden so fertile. To be healthy and productive a garden must be well watered, otherwise its delicate plants will quickly wilt and wither; the same being true of trees and all vegetation: a plentiful supply of water is indispensable. Consequently, in keeping with the fact that believers are likened unto plants and trees, and their graces to flowers and fruits, the quickening, renewing, reviving, and fructifying operations of the Spirit are spoken of as "dew," as "showers," as "streams in the desert," etc.

Cultivating Christlikeness

The Holy Spirit not only imparts life and holiness, but He sustains the same in the soul; He not only communicates heavenly graces, but He cultivates and develops them. "That they might be called Trees of righteousness, the planting of the LORD, that He might be glorified . . . For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations" (Isa. 61:3, 11). Yes, the same One who "planted" those "trees of righteousness" must also "cause them" to "spring forth" to grow and bear fruit. While the tendency of the new nature is ever Godwards, yet it has no power of its own, being entirely dependent upon its Creator and Giver. Hence, that fruit which is borne by the believer is expressly called "the fruit of the Spirit" so that the honor and glory may be ascribed alone unto Him. "From Me is thy fruit found" (Hosea 14:8).

"For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed, and My blessing upon thine offspring: and they shall spring up as among the grass, as willows by the water courses" (Isa. 44:3, 4). Just as surely as a drought brings famine, so the absence of the Spirit’s working leaves all in a state of spiritual death; but just as heavy rains renew a parched vegetation, so an outpouring of the Spirit brings new life. Then shall it indeed be said, "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose" (Isa. 35:1), which is expressly interpreted for us by the Spirit in, "For the LORD shall comfort Zion: He will comfort all her waste places; and He will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody" (Isa. 51:3). We have purposely added Scripture to Scripture because the spiritual meaning of these passages is commonly unperceived today, when carnal dispensationalists insist on the ignoring of all figures, and the interpreting of everything "literally."

"My little children, of whom I travail in birth again until Christ be formed in you" (Gal. 4: 19)—that which the Apostle did ministerially, the Spirit does efficiently. This is how the Spirit makes the Christian fruitful, or rather, it is how He first fits him to be fruitful: by forming Christ in him! The metaphor is taken from the shaping of the child in its mother’s womb, so that as its natural parents communicated the matter of its body, it is then framed and shaped into their likeness, limb for limb, answering to themselves. In like manner, the Spirit communicates to the heart an incorruptible "seed" (1 John 3:9) or spiritual nature, and then conforms the soul unto Christ’s image: first to His graces, and then to His example: "That ye should show forth the praises of Him who hath called you" (1 Pet. 2:9)—which we could not do unless we had first receivedthem. Ah, my reader, this is a solemn thing: we pass among men for genuine Christians, but the only coins which will pass the eye of God are those which bear stamped upon them the image of His Son.

In other words, then, the Spirit’s fructifying of the believer is the conforming of him unto Christ,first in his heart, and then in his life. By nature we are totally unlike Christ, being born in the image of Adam and dominated by Satan; or, to revert to the figure in the opening paragraph, so far from resembling a beautiful and well-kept garden, we are like a barren desert, where nothing but useless shrubs and poisonous weeds are found. "I went by the field of the slothful, and by the vineyard of the man void of understanding; and, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down" (Prov. 24:30, 31). That is how we appeared unto the holy eye of God in our unregenerate state! It is only when a miracle of grace has been wrought in our hearts that Christ begins to be formed in us, and that we (in our measure) reproduce His graces; and this is due solely to the sovereign and effectual operations of the Holy Spirit. (Please click here to continue reading, "The Spirit Fructifying")

Spurgeon Monday: A Defense of Calvinism (Sermons on Sovereignty)

"The old truth that Calvin preached, that Augustine preached, that Paul preached, is the truth that I must preach to-day, or else be false to my conscience and my God. I cannot shape the truth; I know of no such thing as paring off the rough edges of a doctrine. John Knox's gospel is my gospel. That which thundered through Scotland must thunder through England again."—C. H. Spurgeon

T IS A GREAT THING to begin the Christian life by believing good solid doctrine. Some people have received twenty different "gospels" in as many years; how many more they will accept before they get to their journey's end, it would be difficult to predict. I thank God that He early taught me the gospel, and I have been so perfectly satisfied with it, that I do not want to know any other. Constant change of creed is sure loss. If a tree has to be taken up two or three times a year, you will not need to build a very large loft in which to store the apples. When people are always shifting their doctrinal principles, they are not likely to bring forth much fruit to the glory of God. It is good for young believers to begin with a firm hold upon those great fundamental doctrines which the Lord has taught in His Word. Why, if I believed what some preach about the temporary, trumpery salvation which only lasts for a time, I would scarcely be at all grateful for it; but when I know that those whom God saves He saves with an everlasting salvation, when I know that He gives to them an everlasting righteousness, when I know that He settles them on an everlasting foundation of everlasting love, and that He will bring them to His everlasting kingdom, oh, then I do wonder, and I am astonished that such a blessing as this should ever have been given to me!

"Pause, my soul! adore, and wonder!
Ask, 'Oh, why such love to me?'
Grace hath put me in the number
Of the Saviour's family:
Hallelujah!
Thanks, eternal thanks, to Thee!"
I suppose there are some persons whose minds naturally incline towards the doctrine of free-will. I can only say that mine inclines as naturally towards the doctrines of sovereign grace. Sometimes, when I see some of the worst characters in the street, I feel as if my heart must burst forth in tears of gratitude that God has never let me act as they have done! I have thought, if God had left me alone, and had not touched me by His grace, what a great sinner I should have been! I should have run to the utmost lengths of sin, dived into the very depths of evil, nor should I have stopped at any vice or folly, if God had not restrained me. I feel that I should have been a very king of sinners, if God had let me alone. I cannot understand the reason why I am saved, except upon the ground that God would have it so. I cannot, if I look ever so earnestly, discover any kind of reason in myself why I should be a partaker of Divine grace. If I am not at this moment without Christ, it is only because Christ Jesus would have His will with me, and that will was that I should be with Him where He is, and should share His glory. I can put the crown nowhere but upon the head of Him whose mighty grace has saved me from going down into the pit. Looking back on my past life, I can see that the dawning of it all was of God; of God effectively. I took no torch with which to light the sun, but the sun enlightened me. I did not commence my spiritual life—no, I rather kicked, and struggled against the things of the Spirit: when He drew me, for a time I did not run after Him: there was a natural hatred in my soul of everything holy and good. Wooings were lost upon me—warnings were cast to the wind—thunders were despised; and as for the whispers of His love, they were rejected as being less than nothing and vanity. But, sure I am, I can say now, speaking on behalf of myself, "He only is my salvation." It was He who turned my heart, and brought me down on my knees before Him. I can in very deed, say with Doddridge and Toplady—

"Grace taught my soul to pray,
And made my eyes o'erflow;"
and coming to this moment, I can add—

"'Tis grace has kept me to this day,
And will not let me go."
Well can I remember the manner in which I learned the doctrines of grace in a single instant. Born, as all of us are by nature, an Arminian, I still believed the old things I had heard continually from the pulpit, and did not see the grace of God. When I was coming to Christ, I thought I was doing it all myself, and though I sought the Lord earnestly, I had no idea the Lord was seeking me. I do not think the young convert is at first aware of this. I can recall the very day and hour when first I received those truths in my own soul—when they were, as John Bunyan says, burnt into my heart as with a hot iron, and I can recollect how I felt that I had grown on a sudden from a babe into a man—that I had made progress in Scriptural knowledge, through having found, once for all, the clue to the truth of God. One week-night, when I was sitting in the house of God, I was not thinking much about the preacher's sermon, for I did not believe it. The thought struck me,How did you come to be a Christian? I sought the Lord. But how did you come to seek the Lord? The truth flashed across my mind in a moment—I should not have sought Him unless there had been some previous influence in my mind tomake me seek Him. I prayed, thought I, but then I asked myself, How came I to pray? I was induced to pray by reading the Scriptures. How came I to read the Scriptures? I did read them, but what led me to do so? Then, in a moment, I saw that God was at the bottom of it all, and that He was the Author of my faith, and so the whole doctrine of grace opened up to me, and from that doctrine I have not departed to this day, and I desire to make this my constant confession, "I ascribe my change wholly to God."
I once attended a service where the text happened to be, "He shall choose our inheritance for us;" and the good man who occupied the pulpit was more than a little of an Arminian. Therefore, when he commenced, he said, "This passage refers entirely to our temporal inheritance, it has nothing whatever to do with our everlasting destiny, for," said he, "we do not want Christ to choose for us in the matter of Heaven or hell. It is so plain and easy, that every man who has a grain of common sense will choose Heaven, and any person would know better than to choose hell. We have no need of any superior intelligence, or any greater Being, to choose Heaven or hell for us. It is left to our own free-will, and we have enough wisdom given us, sufficiently correct means to judge for ourselves," and therefore, as he very logically inferred, there was no necessity for Jesus Christ, or anyone, to make a choice for us. We could choose the inheritance for ourselves without any assistance. "Ah!" I thought, "but, my good brother, it may be very true that wecould, but I think we should want something more than common sense before weshould choose aright."
First, let me ask, must we not all of us admit an over-ruling Providence, and the appointment of Jehovah's hand, as to the means whereby we came into this world? Those men who think that, afterwards, we are left to our own free-will to choose this one or the other to direct our steps, must admit that our entrance into the world was not of our own will, but that God had then to choose for us. What circumstances were those in our power which led us to elect certain persons to be our parents? Had we anything to do with it? Did not God Himself appoint our parents, native place, and friends? Could He not have caused me to be born with the skin of the Hottentot, brought forth by a filthy mother who would nurse me in her "kraal," and teach me to bow down to Pagan gods, quite as easily as to have given me a pious mother, who would each morning and night bend her knee in prayer on my behalf? Or, might He not, if He had pleased, have given me some profligate to have been my parent, from whose lips I might have early heard fearful, filthy, and obscene language? Might He not have placed me where I should have had a drunken father, who would have immured me in a very dungeon of ignorance, and brought me up in the chains of crime? Was it not God's Providence that I had so happy a lot, that both my parents were His children, and endeavoured to train me up in the fear of the Lord?
John Newton used to tell a whimsical story, and laugh at it, too, of a good woman who said, in order to prove the doctrine of election, "Ah! sir, the Lord must have loved me before I was born, or else He would not have seen anything in me to love afterwards." I am sure it is true in my case; I believe the doctrine of election, because I am quite certain that, if God had not chosen me, I should never have chosen Him; and I am sure He chose me before I was born, or else He never would have chosen me afterwards; and He must have elected me for reasons unknown to me, for I never could find any reason in myself why He should have looked upon me with special love. So I am forced to accept that great Biblical doctrine. I recollect an Arminian brother telling me that he had read the Scriptures through a score or more times, and could never find the doctrine of election in them. He added that he was sure he would have done so if it had been there, for he read the Word on his knees. I said to him, "I think you read the Bible in a very uncomfortable posture, and if you had read it in your easy chair, you would have been more likely to understand it. Pray, by all means, and the more, the better, but it is a piece of superstition to think there is anything in the posture in which a man puts himself for reading: and as to reading through the Bible twenty times without having found anything about the doctrine of election, the wonder is that you found anything at all: you must have galloped through it at such a rate that you were not likely to have any intelligible idea of the meaning of the Scriptures."
If it would be marvelous to see one river leap up from the earth full-grown, what would it be to gaze upon a vast spring from which all the rivers of the earth should at once come bubbling up, a million of them born at a birth? What a vision would it be! Who can conceive it. And yet the love of God is that fountain, from which all the rivers of mercy, which have ever gladdened our race—all the rivers of grace in time, and of glory hereafter—take their rise. My soul, stand thou at that sacred fountain-head, and adore and magnify, for ever and ever, God, even our Father, who hath loved us! In the very beginning, when this great universe lay in the mind of God, like unborn forests in the acorn cup; long ere the echoes awoke the solitudes; before the mountains were brought forth; and long ere the light flashed through the sky, God loved His chosen creatures. Before there was any created being—when the ether was not fanned by an angel's wing, when space itself had not an existence, when there was nothing save God alone—even then, in that loneliness of Deity, and in that deep quiet and profundity, His bowels moved with love for His chosen. Their names were written on His heart, and then were they dear to His soul. Jesus loved His people before the foundation of the world—even from eternity! and when He called me by His grace, He said to me, "I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee."
Then, in the fulness of time, He purchased me with His blood; He let His heart run out in one deep gaping wound for me long ere I loved Him. Yea, when He first came to me, did I not spurn Him? When He knocked at the door, and asked for entrance, did I not drive Him away, and do despite to His grace? Ah, I can remember that I full often did so until, at last, by the power of His effectual grace, He said, "I must, I will come in;" and then He turned my heart, and made me love Him. But even till now I should have resisted Him, had it not been for His grace. Well, then since He purchased me when I was dead in sins, does it not follow, as a consequence necessary and logical, that He must have loved me first? Did my Saviour die for me because I believed on Him? No; I was not then in existence; I had then no being. Could the Saviour, therefore, have died because I had faith, when I myself was not yet born? Could that have been possible? Could that have been the origin of the Saviour's love towards me? Oh! no; my Saviour died for me long before I believed. "But," says someone, "He foresaw that you would have faith; and, therefore, He loved you." What did He foresee about my faith? Did He foresee that I should get that faith myself, and that I should believe on Him of myself? No; Christ could not foresee that, because no Christian man will ever say that faith came of itself without the gift and without the working of the Holy Spirit. I have met with a great many believers, and talked with them about this matter; but I never knew one who could put his hand on his heart, and say, "I believed in Jesus without the assistance of the Holy Spirit."
I am bound to the doctrine of the depravity of the human heart, because I find myself depraved in heart, and have daily proofs that in my flesh there dwelleth no good thing. If God enters into covenant with unfallen man, man is so insignificant a creature that it must be an act of gracious condescension on the Lord's part; but if God enters into covenant with sinful man, he is then so offensive a creature that it must be, on God's part, an act of pure, free, rich, sovereign grace. When the Lord entered into covenant with me, I am sure that it was all of grace, nothing else but grace. When I remember what a den of unclean beasts and birds my heart was, and how strong was my unrenewed will, how obstinate and rebellious against the sovereignty of the Divine rule, I always feel inclined to take the very lowest room in my Father's house, and when I enter Heaven, it will be to go among the less than the least of all saints, and with the chief of sinners.
The late lamented Mr. Denham has put, at the foot of his portrait, a most admirable text, "Salvation is of the Lord." That is just an epitome of Calvinism; it is the sum and substance of it. If anyone should ask me what I mean by a Calvinist, I should reply, "He is one who says, Salvation is of the Lord." I cannot find in Scripture any other doctrine than this. It is the essence of the Bible. "Heonly is my rock and my salvation." Tell me anything contrary to this truth, and it will be a heresy; tell me a heresy, and I shall find its essence here, that it has departed from this great, this fundamental, this rock-truth, "God is my rock and my salvation." What is the heresy of Rome, but the addition of something to the perfect merits of Jesus Christ—the bringing in of the works of the flesh, to assist in our justification? And what is the heresy of Arminianism but the addition of something to the work of the Redeemer? Every heresy, if brought to the touchstone, will discover itself here. I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in His dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the special and particular redemption of His elect and chosen people which Christ wrought out upon the cross; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having once believed in Jesus. Such a gospel I abhor. (Please click here to continue reading, "A Defense of Calvinism")

Note: This is the end of the Spurgeon's Sermons on Sovereignty series. Spurgeon's Sermons on the Gospel of John will start next Monday.