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CAMBRIDGE, May 15, '51
MY DEAR FATHER,—My choice of return home is easily made. I hope very much you will be so kind as to let me go to the Exhibition. Mr. C., who was at Mr. Lewis's, has just called to see me .... I am going to his house to tea, he lodges with Mr. R. I guess I feel no mercy for him; I mean Mr. R.; a cap and gown are poor things to sell one's principles for. You have not written to Mr. Leering.
Where is Mr. Walker? I cannot write, for I know nothing of his whereabouts. We have no minister yet. We have had some excellent supplies. I am very comfortable, and I may say, happy. Were it not for my vile heart, I might rejoice. I am the least of God's people, and I am sure I am the worst. But yet I am one; I believe in Jesus and trust in Him, and this, I take it, is the evidence of life. I can fall into His arms, though I cannot rest on my own merits, for I have none. Jesus and Jesus alone is my defense. I know you pray for me. I think I have felt the answer to your earnest entreaties. Sometimes, I pour my heart out sweetly, freely; at another time, I can hardly bring up a petition, What a contrast, mixture, paradox I am! I hope you and dear Mother are well. Love to all.
Your affectionate son, CHARLES.
HT: Spurgeon Archive
CAMBRIDGE, Nov. 12, 185O.
MY DEAR MOTHER,—I have just received the Maidstone Journal, in which you will see an advertisement of Mr. Walker's sale. In one of my late letters to Aunt (having heard you speak of her as somewhat trusting to works), I ventured, as a babe in grace, to touch upon the subject, I trust, with becoming prudence as well as boldness. I then received a letter from Uncle,—a long one, too,—containing much good and even religious advice; of course, speaking as (Oh, how I desire it!) a Christian should speak. Mixed up with it, there was a tincture of naturalism or reason. I have therefore ventured on another letter, and have, I trust, said, though feebly, what a boy should say to a dying Uncle. False fear should never prevent us from being faithful with men walking on the confines of the grave. Could I make religion more the business of my life, how happy should I be I am conscious I do not live up to my duties or my privileges, and did I not feel sure that Jesus will certainly complete what He has begun, I should never think of reaching Heaven; but, by His might, I would look confidently for it.
I have found a little work here. I have spoken twice to the Sunday-school, and am to read an Essay on some subject connected with Sunday-schools at the next meeting of the Teachers' Institute for the town. I only do so just to fill up. I have been driven to it, Mr. Watts and some others having taken their turns. I hope yet, one day, to prove myself no Antinomian, though I confess my daily sins and shortcomings; yet I would not wilfully sin, and I feel some hatred to it. I desire to hate it more.
I hope you enjoy your health, and that, with dear Father, you have much of the marrow of the gospel as your daily meat. Give my love to all at home, and accept the same for yourself and Father. I am pursuing my studies, though I can say little about progress. I am most happy, and quite well, and hoping to see you before many weeks, I remain, Your most affectionate son, CHARLES.
HT: Spurgeon Archive
CAMBRIDGE, October 3, 1850.
MY DEAR MOTHER,—I am generally so slack of news, that I have been ashamed to send a letter with nothing in it. I was last night admitted into membership with this church by dismission from Newmarket. May my future relation with them, whether brief or protracted, be for the glory of Jesus Christ I I am very fond of Mr. Roffe; I like his preaching very much. There is to be a baptizing this evening .... I trust that a year or two of study with Mr.Leecling will be of equal benefit to me with a College education .... I have found a great many Christian friends; last Sunday I had two invitations to tea. I went to the house of Mr. Watts, a coal merchant, and spent the time very happily. We read round with the children, and it seemed just like home-days. I have not had a letter from Starebourne, nor from Aunt, I am quite solitary.
Mr. Roffe preached a delightful sermon from "I will lift up mine eyes unto the hills, from whence cometh my help." I trust I can look by faith to the hills, and confidently expect the help. I think I learn more every day of my own natural depravity and love of sin: how stupid should I be if I trusted to my own heart. If my salvation depended upon my continuance in the fervor of devotion, how soon should I perish. How joyful it is to know that Jesus will keep that which I have committed to Him, and that He will at length save every one of His redeemed ones! Give my best love to dear Father, and accept the same yourself. I hope you are both well: give my love to Eliza, Archer, Emily, a kiss to Louisa and Lottie. I thank you for your many prayers; continue yet to plead for me, and may I ever be—Your affectionate son, CHARLES.
HT: Spurgeon Archive
CAMBRIDGE, 19th Sept., '50.
MY DEAR FATHER,—I received your kind letter in due time. I joined the Church here at the Lord's table last Ordinance day. I shall write for my dismission; I intended to have done so before. The Baptists are by far the most respectable denomination in Cambridge; there are three Baptist Chapels,—St. Andrew's Street, where we attend, Zion Chapel, and Eden Chapel. There is a very fine Wesleyan Chapel and some others. I teach in the Sunday-school all the afternoon. Mr. Leeding takes the morning work. Last Sabbath-day we had a funeral sermon from Hebrews 6:11, 12. We have a prayer-meeting at 7 in the morning, and one after the evening service; they are precious means of grace, I trust, to my soul. How soon would the lamps go out did not our mighty Lord supply fresh oil; and if it were not for His unshaken promise to supply our need out of the fullness of His grace, poor indeed should we be.
Yes, where Jesus comes, He comes to reign; how I wish He would reign more in my heart; then I might hope that every atom of self, self-confidence, and self-righteousness, would be swept out of my soul. I am sure I long for the time when all evil affections, corrupt desires, and rebellious, doubting thoughts shall be overcome, and completely crushed beneath the Prince's feet, and my whole soul be made pure and holy. But so long as I am encaged within this house of clay, I know they will lurk about, and I must have hard fighting though the victory by grace is sure.
Praying is the best fighting; nothing else will keep them down.
I have written a letter to grandfather; I am sorry he is so poorly. He wants the promises now, and why may not young and old live upon them? They are the bread-corn of Heaven, the meat of the Kingdom; and who that has once tasted them will turn to eat husks without any sweetness and comfort in them? God's power will keep all His children; while He says to them, "How shall ye who are dead to sin live any longer therein?" I feel persuaded that I shall never fathom the depths of my own natural depravity, nor climb to the tops of the mountains of God's eternal love. I feel constrained day by day to fall flat down upon the promises, and leave my soul in Jesu's keeping. It is He that makes my feet move even in the slow obedience which marks them at present, and every attainment of grace must come from Him. I would go forth by prayer, like the Israelites, to gather up this Heavenly manna, and live upon free-grace.
Add to all your great kindness and love to me, through my life, a constant remembrance of me in your prayers. I thank you for those petitions which you and dear Mother have so often sent to the mercy-seat for me. Give my love to my sisters and brother, and accept the same for yourself and dear Mother. Hoping you are all quite well.
I remain, Your obedient, affectionate son, CHARLES SPURGEON.
HT: Spurgeon Archive
“How shall we, that are dead to sin, live any longer therein?”—Romans 6:2.
Before I can live a Christian life, I must be a Christian. Am I such? I ought to know this. Do I know it, and in knowing it, know whose I am and whom I serve? Or is my title to the name still questionable, still a matter of anxious debate and search?
If I am to live as a son of God, I must be a son, and I must know it. Otherwise my life will be an artificial imitation, a piece of barren mechanism, performing certain excellent movements, but destitute of vital heat and force. Here many fail. They try to live like sons in order to make themselves sons, forgetting God’s simple plan for attaining sonship at once: “But as many as received him, to them gave he power to become the sons of God” (Joh 1:12). The faith of many among us is, after all, but an attempt to believe; their repentance but an attempt to repent; and in so doing they only use words that they have learned from others…God’s description of a Christian man is clear and welldefined. It has about it so little of the vague and wide that one wonders how any mistake should have arisen on this point, and so many dubious, so many false claims put in.
A Christian is one who “has tasted that the Lord is gracious” (1Pe 2:3); who has been “begotten again unto a lively hope” (1Pe 1:3); who has been “quickened together with Christ” (Eph 2:5); made a partaker of Christ (Heb 3:14); a partaker of the divine nature (2Pe 1:4); who “has been delivered from this present evil world” (Gal 1:4).
Such is God’s description of one who has found his way to the cross and is warranted in taking to himself the Antiochian name of “Christian,” or the apostolic name of “saint.” Of good about himself, previous to his receiving the record of the free forgiveness, he cannot speak. He remembers nothing lovable that could have recommended him to God, nothing fit that could have qualified him for the divine favor, save that he needed life. All that he can say for himself is that he has “known and believed the love that God hath to us” (1Jo 4:16), and in believing has found that which makes him not merely a happy, but a holy man. He has discovered the fountainhead of a holy life.
Have I then found my way to the cross? If so, I am safe. I have the everlasting life. The first true touch of that cross has secured for me the eternal blessing. I am in the hands of Christ, and none shall pluck me out (Joh 10:28). The cross makes us whole: Not all at once indeed, but it does the work effectually. Before we reached it, we were not “whole,” but broken and scattered, nay, without a center toward which to gravitate. The cross forms that center, and in doing so it draws together the disordered fragments of our being. It “unites our heart” (Psa 86:11), producing a wholeness or unity which no object of less powerful attractiveness could accomplish. It is a wholeness or unity that, beginning with the individual, reproduces itself on a larger scale, but with the same center of gravitation, in the church of God. Of spiritual health, the cross is the source: From it there goes forth the “virtue” (dunamis, the power, Luk 6:19) that
heals all maladies, be they slight or deadly. For “by his stripes we are healed” (Isa 53:5); and in Him we find “the tree of life” with its healing leaves (Rev 22:2). Golgotha has become Gilead, with its skillful Physician and its “bruised” balm (Jer 8:22; Isa 53:5). Old Latimer1 says well regarding the woman whom Christ cured: “She believed that Christ was such a healthful man that she should be sound as soon as she might touch Him.” The “whole head [was] sick, and the whole heart faint” (Isa 1:5); but now the sickness is gone, and the vigor comes again to the fainting heart. The look, or rather the Object looked at, has done its work (Isa 45:22); the serpent of brass has accomplished that which no earthly medicines could effect. Not to us can it now be said, “Thou hast no healing medicines” (Jer 30:13), for the word of the great Heal-er is, “Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth” (Jer 33:6). Thus, it is by the abundance of that peace and truth, revealed to us in the cross, that ourcure is wrought.
The cure is not perfected in an hour. But, as the sight of the cross begins it, so does it complete it at last. The pulses of new health now beat in all our veins. Our whole being recognizes the potency of the divine medicine, and our diseases yield to it.
Yes, the cross heals: It possesses the double virtue of healing sin and quickening holiness. It makes all the fruits of the flesh to wither, while it cherishes and ripens the fruit of the Spirit, which is “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (Gal 5:22). By this, the hurt of the soul is not “healed slightly,” but truly and thoroughly. It acts like the fresh balm of southern air to one whose constitution the frost and damp of the far north had undermined. It gives new tone and energy to our faculties, a new bent and aim to all our purposes, and a new elevation to all our hopes and longings. It gives the deathblow to self; it mortifies our members that are upon the earth. It crucifies the flesh with its affections and lusts. Thus, looking continually to the cross, each day, as at the first, we are made sensible of the restoration of our soul’s health; evil loosens its hold, while good strengthens and ripens.
It is not merely that we “glory in the cross” (Gal 6:14), but we draw strength from it. It is the place of weakness, for there Christ “was crucified through weakness” (2Co 13:4); but it is, notwithstanding, the fountainhead of power to us. For as out of death came forth life, so out of weakness came forth strength. This is strength, not for one thing, but for everything. It is strength for activity or for endurance, for holiness as well as for work. He that would be holy or useful must keep near the cross. The cross is the secret of power and the pledge of victory. With it, we fight and overcome. No weapon can prosper against it, nor enemy prevail. With it, we meet the fightings without as well as the fears within. With it, we war the good warfare, we wrestle with principalities and powers, we “withstand” and we “stand” (Eph 6:11- 13); we fight the good fight, we finish the course, we keep the faith (2Ti 4:7). (Please click here to continue reading, "Only A Christian Can Mortify Sin")
HT: Monergism
"How wondrous is god's patience with the world today. On every side people are sinning with a high hand. The Divine law is trampled under foot and God Himself openly despised. It is truly amazing that he does not instantly strike dead those who so brazenly defy Him. Why does He not suddenly cut off the haughty infidel and blatant blasphemer, as He did Ananias and Sapphira? Why does He not cause the earth to open its mouth and devour the persecutors of His people, so that, like Dothan and Abiram, they shall go down alive into the Pit? And what of apostate Christendom, where every possible form of sin is now tolerated and practiced under cover of the holy name of Christ? Why does not the righteous wrath of Heaven make an end of such abominations? Only one answer is possible: because God bears with "much lonqsuffering the vessels of wrath fitted to destruction."
And what of the writer and the reader? Let us review our own lives. It is not long since we followed a multitude to do evil, had no concern for God's glory, and lived only to gratify self. How patiently He bore with our vile conduct! And now that grace has snatched us as brands from the burning, giving us a place in God's family, and has begotten us unto an eternal inheritance in glory, how miserably we requite Him. How shallow our gratitude, how tardy our obedience, how frequent our backslidings! One reason why God suffers the flesh to remain in the believer is that He may exhibit His "lonqsuffering to usward" (2 Peter 3:9). Since this Divine attribute is manifested only in this world, God takes advantage to display it toward "His own."
May our meditation upon this Divine excellence soften our hearts, make our consciences tender, and may we learn in the school of holy experience the "patience of saints", namely, submission to the Divine will and continuance in well doing. Let us earnestly seek grace to emulate this Divine excellency. "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt. 5:48). In the immediate context of this verse Christ exhorts us to love our enemies, bless them that curse us, do good to them that hate us. God bears long with the wicked notwithstanding the multitude of their sins, and shall we desire to be revenged because of a single injury?"
HT: PB Ministries
The Cripplegate
Sin Makes You Stupid by Clint Archer
Clint Archer uses Samson's folly to illustrate how sin makes you stupid.
Dr. Mohler's Blog
This Isn't Meddling, This Is Murder by Al Mohler
Dr. Mohler comments on a new abortion procedure called reduction which allows a woman to abort multiple babies and choose the one they want.
Reformation Theology
A Man of Two Questions by John Samson
John gives some wise counsel to pastors regarding their time spent in preparing to preach God's Word.
The Christian Post
John MacArthur Denounces Mixing Booze With Ministry by Audrey Barrick
Article from the Christian Post on John MacArthur's series on the Young, Restless, and Reformed Movement specifically dealing with the issue of alcohol in public ministry.
Challies.com
C.J. Mahaney and Difficult Days by Tim Challies
Tim analyzes the C.J. Mahaney situation.
"FIGHTING MAD" or Other Articles of Interest
More on the Mark Driscoll Fiasco:
Pyromaniacs
Let's Not Dance Around the Real Issues by Phil Johnson
Phil Johnson comments on Doug Wilson's attempted defense of Mark Driscoll's graphic visions.
"Be anxious for nothing" Philippians 4:6
Worrying is as definitely forbidden as theft. This needs to be carefully pondered and definitely realized by us, so that we do not excuse it as an innocent "infirmity." The more we are convicted of the sinfulness of anxiety, the sooner are we likely to perceive that it is most dishonoring to God, and "strive against" it (Heb. 12:4). But how are we to "strive against" it?
First, by begging the Holy Spirit to grant us a deeper conviction of its enormity. Second, by making it a subject of special and earnest prayer, that we may be delivered from this evil. Third, by watching its beginning, and as soon as we are conscious of harassment of mind, as soon as we detect the unbelieving thought, lift up our heart to God and ask Him for deliverance from it.
The best antidote for anxiety is frequent meditation upon God’s goodness, power and sufficiency. When the saint can confidently realize "The Lord is My Shepherd," he must draw the conclusion, "I shall not want!" Immediately following our exhortation is, "but in everything by prayer and supplication, with thanksgiving, let your request be made known unto God." Nothing is too big and nothing is too little to spread before and cast upon the Lord. The "with thanksgiving" is most important, yet it is the point at which we most fail. It means that before we receive God’s answer, we thank Him for the same: it is the confidence of the child expecting his Father to be gracious.
"Therefore I say unto you, Take no thought (anxious concern) for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?" "But seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you." (Matthew 6:25,33)
HT: PB Ministries
MY DEAR FATHER,—I am most happy and comfortable, I could not be more so whilst sojourning on earth, "like a pilgrim or a stranger, as all my fathers were." There are but four boarders, and about twelve day-boys. I have a nice little mathematical class, and have quite as much time for study as I had before.
I can get good religious conversations with Mr. Swindell, which is what I most need. Oh, how unprofitable has my past life been! Oh, that I should have been so long time blind to those celestial wonders, which now I can in a measure behold! Who can refrain from speaking of the marvellous love of Jesus which, I hope, has opened mine eyes I Now I see Him, I can firmly trust to Him for my eternal salvation. Yet soon I doubt again; then I am sorrowful; again faith appears, and I become confident of my interest in Him. I feel now as if I could do everything, and give up everything for Christ, and then I know it would be nothing in comparison with His love. I am hopeless of ever making anything like a return. How sweet is prayer! I would be always engaged in it. How beautiful is the Bible! I never loved it so before; it seems to me as necessary food. I feel that I have not one particle of spiritual life in me but what the Spirit placed there. I feel that I cannot live if He depart; I tremble and fear lest I should grieve Him. I dread lest sloth or pride should overcome me, and I should dishonor the gospel by neglect of prayer, or the Scriptures, or by sinning against God.
Truly, that will be a happy place where we shall get rid of sin and this depraved corrupt nature. When I look at the horrible pit and the hole from which I have been digged, I tremble lest I should fall into it, and yet rejoice that I am on the King's highway. I hope you will forgive me for taking up so much space about, myself; but at present my thoughts are most about it.
From the Scriptures, is it not apparent that, immediately upon receiving the Lord Jesus, it is a part of duty openly to profess Him? I firmly believe and consider that baptism is the command of Christ, and shall not feel quite comfortable if I do not receive it. I am unworthy of such things, but so am I unworthy of Jesu's love. I hope I have received the blessing of the one, and think I ought to take the other also.
My very best love to you and my dear Mother; I seem to love you more than ever, because you love my Lord Jesus. I hope yourself, dear Mother, Archer, Eliza, Emily, Louisa, and Lottie, are well; love to all...
May we all, after this fighting life is over, meet in—"That Kingdom of immense delight, Where health, and peace, and joy unite, Where undeclining pleasures rise, And every wish hath full supplies;" and while you are here, may the blessings of the gospel abound towarid you, and may we as a family be all devoted to the LordlMay all blessings be upon us, and may—I ever remain, Your dutiful and affectionate son, CHAS. H. SPURGEON.
NEWMARKET, Feb. 19, 1850.
HT: Spurgeon Archive
Does it lie within the province of man’s will to accept or reject the Lord Jesus as Saviour? Granted that the Gospel is preached to the sinner, that the Holy Spirit convicts him of his lost condition, does it, in the final analysis, lie within the power of his own will to resist or yield himself up to God? The answer to this question defines our conception of human depravity. That man is a fallen creature all professing Christians will allow, but what many of them mean by "fallen" is often difficult to determine. The general impression seems to be that man is now mortal, that he is no longer in the condition in which he left the hands of his Creator, that he is liable to disease, that he inherits evil tendencies; but, that if he employs his powers to the best of his ability, somehow he will be happy at last.
O, how far short of the sad truth! Infirmities, sickness, even corporeal death, are but trifles in comparison with the moral and spiritual effects of the Fall! It is only by consulting the Holy Scriptures that we are able to obtain some conception of the extent of that terrible calamity.
When we say that man is totally depraved, we mean that the entrance of sin into the human constitution has affected every part and faculty of man’s being. Total depravity means that man is, in spirit and soul and body, the slave of sin and the captive of the Devil—walking "according to the prince of the power of the air, the spirit that now worketh in the children of disobedience" (Eph. 2:2). This statement ought not to need arguing: it is a common fact of human experience.
Man is unable to realize his own aspirations and materialize his own ideals. He cannot do the things that he would. There is moral inability which paralyzes him. This is proof positive that he is no free man, but instead, the slave of sin and Satan. "Ye are of your father the Devil, and the lusts (desires) of your father ye will do." (John 8:44). Sin is more than an act or a series of acts; it is a man’s make-up. It has blinded the understanding, corrupted the heart, and alienated the mind from God. And the will has not escaped. The will is under the dominion of sin and Satan. Therefore, the will is not free. In short, the affections love as they do and the will chooses as it does because of the state of the heart, and because the heart is deceitful above all things and desperately wicked "There is none that seeketh after God" (Rom. 3:11).
HT: PB Ministries
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