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Vimeo: The Invisible War, Steve Lawson (2010 Shepherd's Conference - General Session 8)

Fighting Friday: Letters of John Newton - Feelings vs. Spiritual Well-Being

Feelings vs. Spiritual Well-Being

by John Newton

________________________________________


January 11, 1777.


Dear Sir,


We all need, and at the seasons the Lord sees best, we all receive chastisement. I hope you likewise have reason to praise Him, for supporting, sanctifying, and delivering mercy. The cowardly flesh presently sinks under the rod, but faith need not fear it, for it is in the hand of One who loves us better than we do ourselves, and who knows our frame, that we are but dust, and therefore will not suffer us to be overdone and overwhelmed.


I feel as a friend should feel for Mr. B---; were I able, I would soon send him health. If the Lord, who is able to remove his illness in a minute, permits it to continue, we may be sure, upon the whole, it will be better for him. It is, however, very lawful to pray that his health may be restored, and his usefulness prolonged. I beg you to give my love to him, and tell him that my heart bears him an affectionate remembrance; and I know the God whom he serves will make every dispensation supportable and profitable to him.

If, as you observe, the Song of Solomon describes the experience of his church, it shows the dark as well as the bright side. No one part of it is the experience of every individual at any particular time. Some are in his banqueting-house, others upon their beds. Some sit under His banner, supported by His arm; while others have a faint perception of Him at a distance, with many a hill and mountain between. In one thing, however, they all agree, that He is the leading object of their desires, and that they have had such a discovery of His person, work, and love, as makes Him precious to their hearts. Their judgment of Him is always the same, but their sensibility varies. The love they bear Him, though rooted and grounded in their hearts, is not always equally in exercise, nor can it be so. We are like trees, which, though alive, cannot put forth their leaves and fruit without the influence of the sun. They are alive in winter as well as in summer; but how different is their appearance in these different seasons! Were we always alike, could we always believe, love, and rejoice, we should think the power inherent and our own; but it i. more for the Lord's glory, and more suited to form us to a temper becoming the Gospel, that we should be made deeply sensible of our own inability and dependence, than that we should be always in a lively frame. I am persuaded, a broken and a contrite spirit, a conviction of our vileness and nothingness, connected with a cordial acceptance of Jesus as revealed in the Gospel, is the highest attainment we can reach in this life. Sensible comforts are desirable, and we must be sadly declined when they do not appear to us; but I believe there may be a real exercise of faith and growth in grace when our sensible feelings are faint and low. A soul may be in as thriving a state when thirsting, seeking, and mourning after the Lord, as when actually rejoicing in Him; as much in earnest when fighting in the valley, as when singing upon the mount; nay, dark seasons afford the surest and strongest manifestations of the power of faith. To hold fast the word of promise, to maintain a hatred of sin, to go on steadfastly in the path of duty, in defiance both of the frowns and the smiles of the world, when we have but little comfort, is a more certain evidence of grace, than a thousand things which we may do or forbear when our spirits are warm and lively. I have seen many who have been upon the whole but uneven walkers, though at times they have seemed to enjoy, at least have talked of, great comforts. I have seen others, for the most part, complain of much darkness and coldness, who have been remarkably humble, tender, and exemplary in their spirit and conduct. Surely were I to choose my lot, it should be with the latter.

I am, &c


H.T. Fire and Ice

Grace to You Thursday: The Armor of God, Part 1 (John MacArthur)

Vimeo: Al Mohler Study Video (A tour with Al Mohler in his study) - Together for the Gospel

Al Mohler - Study Tour from Together for the Gospel (T4G) on Vimeo.

Grace to You Audio Blog: What Must I Belive? (John MacArthur)

A.W. Pink: Studies on Saving Faith, Part 2 - 4. Its Communication

STUDIES ON SAVING FAITH

Part II

4. ITS COMMUNICATION

________________________________________

From the human viewpoint, things are now in a bad state in the world. But from the spiritual viewpoint things are in a far worse state in the religious realm. Sad is it to see the anti-Christian cults flourishing on every side; but far more grievous is it, for those who are taught of God, to discover that much of the so-called "Gospel" which is now being preached in many "fundamentalist churches" and" gospel halls" is but a satanic delusion. The Devil knows that his captives are quite secure while the grace of God and the finished work of Christ are "faithfully" proclaimed to them, so long as the only way in which sinners receive the saving virtues of the Atonement is unfaithfully concealed. While God’s peremptory and unchanging demand for repentance is left out, while Christ’s own terms of discipleship (i.e. how to become a Christian: Acts 11:26) in Luke 14:26, 27, 33, are withheld, and while saving faith is frittered down to a mere act of the will, blind laymen will continue to be led by blind preachers, only for both to fall into the ditch.

Things are far, far worse even in the "orthodox" sections of Christendom than the majority of God’s own children are aware. Things are rotten even at the very foundation, for with very rare exceptions God’s way of salvation is no longer being taught. Tens of thousands are "ever learning" points in prophecy, the meaning of the types, the significance of the numerals, how to divide the "dispensations," who are, nevertheless, "never able to come to the knowledge of the truth" (2 Tim. 3:7) of salvation itself—unable because unwilling to pay the price (Prov. 23:23), which is a full surrender to God Himself. As far as the writer understands the present situation, it seems to him that what is needed today is to press upon the serious attention of professing Christians such questions as: When is it that God applies to a sinner the virtues of Christ’s finished work? What is it that I am called upon to do in order to appropriate myself to the efficacy of Christ’s atonement? What is it that gives me an actual entrance into the good of His redemption?


The questions formulated above are only three different ways of framing the same inquiry. Now the popular answer which is being returned to them is, "Nothing more is required from any sinner than that he simply believe on the Lord Jesus Christ." In the preceding articles of this series we have sought to show that such a reply is misleading, inadequate, faulty, and that because it ignores all the other scriptures which set forth what God requires from the sinner: it leaves out of account God’s demand for repentance (with all that that involves and includes), and Christ’s clearly defined terms of discipleship in Luke 14. To restrict ourselves to any one scripture term of a subject, or set of passages using that term, results in an erroneous conception of it. They who limit their ideas of regeneration to the one figure of the new birth lapse into serious error upon it. So they who limit their thoughts on how to be saved to the one word "believe" are easily misled. Diligent care needs to be taken to collect all that Scripture teaches on any subject if we are to have a properly balanced and accurate view thereof.


To be more specific. In Romans 10:13, we read, "For whosoever shall call upon the name of the Lord shall be saved." Now does this mean that all who have, with their lips, cried unto the Lord, who have in the name of Christ besought God to have mercy on them, have been saved by Him? They who reply in the affirmative are only deceived by the mere sound of words, as the deluded Romanist is when he contends for Christ’s bodily presence in the bread, because He said "this is My body." And how are we to show the papist is misled? Why, by comparing Scripture with Scripture. So here. The writer well remembers being on a ship in a terrible storm off the coast of Newfoundland. All the hatches were battened down, and for three days no passenger was allowed on the decks. Reports from the stewards were disquieting. Strong men paled. As the winds increased and the ship rolled worse and worse, scores of men and women were heard calling upon the name of the Lord. Did He save them? A day or two later, when the weather changed, those same men and women were drinking, cursing, card-playing!


Perhaps someone asks, "But does not Romans 10:13 say what it means?" Certainly it does, but no verse of Scripture yields its meaning to lazy people. Christ Himself tells us that there are many who call Him "Lord" to whom He will say "Depart from Me" (Matt. 7:22, 23). Then what is to be done with Romans 10:13? Why, diligently compare it with all other passages which make known what the sinner must do ere God will save him. If nothing more than the fear of death or horror of hell prompts the sinner to call upon the Lord, he might just as well call upon the trees. The Almighty is not at the beck and call of any rebel who, when he is terrified, sues for mercy. "He that turneth away his ear from hearing the law, even his prayer shall be abomination" (Prov. 28:9)! "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" (Prov. 28: 13). The only "calling upon His name" which the Lord heeds is that which issues from a broken, penitent, sin-hating heart, which thirsts after holiness.


The same principle applies to Acts 16:31, and all similar texts: "Believe on the Lord Jesus Christ, and thou shalt be saved." To a casual reader, that seems a very simple matter, yet a closer pondering of those words should discover that more is involved than at first sight appears. Note that the apostles did not merely tell the Philippian jailer to "rest on the finished work of Christ," or "trust in His atoning sacrifice." Instead, it was a Person that was set before him. Again, it was not simply "Believe on the Saviour," but "the Lord Jesus Christ." John 1:12 shows plainly that to "believe" is to "receive," and to be saved a sinner must receive One who is not only Saviour but "Lord," yea, who must be received as "Lord" before He becomes the Saviour of that person. And to receive "Christ Jesus the Lord" (Col. 2:6) necessarily involves the renouncing of our own sinful lordship, the throwing down of the weapons of our warfare against Him, and the submitting to His yoke and rule. And before any human rebel is brought to do that, a miracle of Divine grace has to be wrought within him. And this brings us more immediately to the present aspect of our theme.


Saving faith is not a native product of the human heart, but a spiritual grace communicated from on high. "It is the gift of God" (Eph. 2:8). It is "of the operation of God" (Col. 2:12). It is by "the power of God" (1 Cor. 2:5). A most remarkable passage on this subject is found in Ephesians 1:16-20. There we find the apostle Paul praying that the saints should have the eyes of their understanding enlightened, that they might know "what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead." Not the strong power of God, or the greatness of it, but the "exceeding greatness of His power to us-ward." Note too the standard of comparison: we "believe according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead."


God put forth His "Mighty power" when He resurrected Christ. There was a mighty power seeking to hinder, even Satan and all his hosts. There was a mighty difficulty to be overcome, even the vanquishing of the grace. There was a mighty result to be achieved, even the bringing to life of One who was dead. None but God Himself was equal to a miracle so stupendous. Strictly analogous is that miracle of grace which issues in saving faith. The Devil employs all his arts and power to retain his captive. The sinner is dead in trespasses and sins, and can no more quicken himself than he can create a world. His heart is bound fast with the grave-clothes of worldly and fleshly lusts, and only Omnipotence can raise it into communion with God. Well may every true servant of the Lord emulate the apostle Paul and pray earnestly that God will enlighten His people concerning this wonder of wonders, so that instead of attributing their faith to an exercise of their own will they may freely ascribe all the honour and glory unto Him to whom alone it justly belongs.


If only the professing Christians of this untoward generation could begin to obtain some adequate conception of the real condition of every man by nature, they might be less inclined to cavil against the teaching that nothing short of a miracle of grace can ever qualify any sinner to believe unto the saving of his soul If they could only see that the heart’s attitude towards God of the most refined and moral is not a whit different from that of the most vulgar and vicious; that he who is most kind and benevolent toward his fellow creatures has no more real desire after Christ than has the most selfish and brutal; then it would be evident that Divine power must operate to change the heart. Divine power was needed to create, but much greater power is required to regenerate a soul: creation is only the bringing of something Out of nothing, but regeneration is the transforming not only of an unlovely object, but of one that resists with all its might the gracious designs of the heavenly Potter.


It is not simply that the Holy Spirit approaches a heart in which there is no love for God, but He finds it filled with enmity against Him, and incapable of being subject to His law (Romans 8:7). True, the individual himself maybe quite unconscious of this terrible fact, yea, ready indignantly to deny it. But that is easily accounted for. If he has heard little or nothing but the love, the grace, the mercy, the goodness of God, it would indeed be surprising if he hated Him. But once the God of Scripture is made known to him in the power of the Spirit, once he is made to realize that God is the Governor of this world, demanding unqualified submission to all His laws; that He is inflexibly just, and "will by no means clear the guilty"; that He is sovereign, and loves whom He pleases and hates whom He wills; that so far from being an easy-going, indulgent Creator, who winks at the follies of His creatures, He is ineffably holy, so that His righteous wrath burns against all the workers of iniquity—then will people be conscious of indwelling enmity surging up against Him. And nothing but the almighty power of the Spirit can overcome that enmity and bring any rebel truly to love the God of Holy Writ.


Rightly did Thomas Goodwin the Puritan say, "A wolf will sooner marry a lamb, or a lamb a wolf, than ever a carnal heart be subject to the law of God, which was the ancient husband of it (Romans 7:6). It is the turning of one contrary into another. To turn water into wine, there is some kind of symbolizing, yet that is a miracle. But to turn a wolf into a lamb, to turn fire into water, is a yet greater miracle. Between nothing and something there is an infinite distance, but between sin and grace there is a greater distance than can be between nothing and the highest angel in heaven.. . To. destroy the power of sin in a man’s soul is as great a work as to take away the guilt of sin. It is easier to say to a blind man, ‘See,’ and to a lame man, ‘Walk,’ than to say to a man that lies under the power of sin, ‘Live, be holy,’ for there is that that will not be subject."


In 2 Corinthians 10:4, the apostle describes the character of that work in which the true servants of Christ are engaged. It is a conflict with the forces of Satan. The weapons of their warfare are "not carnal"—as well might modern soldiers go forth equipped with only wooden swords and paper shields as preachers think to liberate the Devil’s captives by means of human leaning, worldly methods, touching anecdotes, attractive singing, and so on. No, "their weapons" are the "word of God" and "all prayer" (Eph. 6:17, 18); and even these are only mighty "through God," that is by His direct and special blessing of them to particular souls. In what follows, a description is given of where the might of God is seen, namely in the powerful opposition which it meets with and vanquishes; "to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."


Herein lies the power of God when He is pleased thus to put it forth in the saving of a sinner. The heart of that sinner is fortified against Him: it is steeled against His holy demands, His righteous claims. It is determined not to submit to His law, nor to abandon those idols which it prohibits. That haughty rebel has made up his mind that he will not turn away from the delights of this world and the pleasure of sin and give God the supreme place in his affections. But God has determined to overcome his sinful opposition, and transform him into a loving and loyal subject. The figure here used is that of a besieged town—the heart. Its "strongholds"—the reigning power of fleshly and worldly lusts—are "pulled down"; self-will is broken, pride is subdued, and the defiant rebel is made a willing captive to "the obedience of Christ"! "Mighty through God" points to this miracle of grace.


There is one other detail pointed by the analogy drawn in Ephesians 1:19, 20, which exemplifies the mighty power of God, namely "and set Him [Christ] at His own right hand in the heavenly places." The members of Christ’s mystical body are predestinated to be conformed to the glorious image of their glorified Head: in measure, now; perfectly, in the day to come. The ascension of Christ was contrary to nature, being opposed by the law of gravitation. But the power of God overcame that opposition, and translated His resurrected Son bodily into heaven. In like manner, His grace produces in His people that which is contrary to nature, overcoming the opposition of the flesh, and drawing their hearts unto things above. How we would marvel if we saw a man extend his arms and suddenly leave the earth, soaring upward into the sky. Yet still more wonderful is it when we behold the power of the Spirit causing a sinful creature to rise above temptations, worldliness and sin, and breathe the atmosphere of heaven; when a human soul is made to disdain the things of earth and find its satisfaction in things above.


The historical order in connection with the Head in Ephesians 1:19, 20, is also the experimental order with regard to the members of His body. Before setting His Son at His own right hand in the heavenlies, God raised Him from the dead; so before the Holy Spirit fixes the heart of a sinner upon Christ He first quickens him into newness of life. There must be life before there can be sight, believing, or good works performed. One who is physically dead is incapable of doing anything; so he who is spiritually dead is incapable of any spiritual exercises. First the giving of life unto dead Lazarus, then the removing of the grave-clothes which bound him hand and foot. God must regenerate before there can be a "new creature in Christ Jesus." The washing of a child follows its birth.


When spiritual life has been communicated to the soul, that individual is now able to see things in their true colours. In God’s light he sees light (Psalm 36:9). He is now given to perceive (by the Holy Spirit) what a lifelong rebel he has been against his Creator and Benefactor: that instead of making God’s will his rule he has gone his own way; that instead of having before him God’s glory he has sought only to please and gratify self. Even though he may have been preserved from all the grosser outward forms of wickedness, he now recognizes that he is a spiritual leper, a vile and polluted creature, utterly unfit to draw near, still less to dwell with, Him who is ineffably holy; and such an apprehension makes him feel that his case is hopeless.


There is a vast difference between hearing or reading of what conviction of sin is and being made to feel it in the depths of one’s own soul. Multitudes are acquainted with the theory who are total strangers to the experience of it: One may read of the sad effects of war, and may agree that they are indeed dreadful; but when the enemy is at one’s own door, plundering his goods, firing his home, slaying his dear ones, he is far more sensible of the miseries of war than ever he was (or could be) previously. So an unbeliever may hear of what a dreadful state the sinner is in before God, and how terrible will be the sufferings of hell; but when the Spirit brings home to his own heart its actual condition, and makes him feel the heat of God’s wrath in his own conscience, he is ready to sink with dismay and despair. Reader, do you know anything of such an experience?


Only thus is any soul prepared truly to appreciate Christ. They that are whole need not a physician. The one who has been savingly convicted is made to realize that none but the Lord Jesus can heal one so desperately diseased by sin; that He alone can impart that spiritual health (holiness) which will enable him to run in the way of God’s commandments; that nothing but His precious blood can atone for the sins of the past and naught but His all-sufficient grace can meet the pressing needs of the present and future. Thus there must be discerning faith before there is coming faith. The Father "draws" to the Son (John 6:44) by imparting to the mind a deep realization of our desperate need of Christ, by giving to the heart a real sense of the inestimable worth of Him, and by causing the will to receive Him on His.

HT:   PB Ministries

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Spurgeon Monday: Jesus About His Father's Business (Sermons on the Gospel of John)

JESUS ABOUT HIS FATHER'S BUSINESS

A Sermon

(No. 302)

Delivered on Sabbath Morning, March 4th, 1860, by the

REV. C. H. Spurgeon

At Exeter Hall, Strand.

________________________________________  


"Jesus saith unto them, my meat is to do the will of him that sent me, and to finish his work."—John 4:34.


IT IS PECULIARLY PLEASING to the Christian to observe the interest which God the Father takes in the work of salvation. In our earlier days of childhood in grace, we conceived the idea that God the Father was only made propitious to us through the atonement of Christ that Jesus was the Savior, and that the Father was rather an austere Judge than a tender friend. But since then, we have learned the Father through the Son: for it was not possible we could come unto the Father except through Jesus Christ. But, now, having seen Christ, we have seen the Father also, and from henceforth, we both know the Father, and have seen him, since we know the love of Christ, and have felt it shed abroad in our hearts. It is always refreshing then, to the enlightened Christian, to call to mind the intense interest which the Father takes in the work of salvation. Here you find in this verse it is three times hinted at. Salvation-work is called the Father's will. "It is not the will of your Father which is in heaven, that one of these little ones should perish;" but more, it is his will that his chosen, the blood-bought ones of Christ, should every one of them be redeemed from the ruins of the fall, and brought safely home to their Father's house. Note, again, we are told that Jesus was sent of the Father. Here, again, you see the Father's interest. It is true that Jesus rent himself away from the glories of heaven, from the felicities of blessedness, and voluntarily descended to the scorn, the shame, and spitting of this lower world. But, yet his Father had a part therein. He gave up his only begotten Son; he withheld not the darling of his bosom, but sent away his well-beloved, and sent him down with messages of love to man. Jesus Christ comes willingly, but still he comes by his Father's appointment and sending. A third hint is also given us. Salvation is here called God's work: "It is my meat to do the will of him that sent me, and to finish his work." We know that when this world was made, the Father did not make it without reference to the Spirit, for "the Spirit of God moved upon the face of the waters," brooded over chaos, and brought order out of confusion. Nor did he make it without the Son; for we are told by John the Apostle, "Without him was not anything made that was made." Yet, at the same time, creation was the Father's work. So also is it in salvation; the Father does not save without the Spirit, for "the Spirit quickeneth whom he will." He doth not save without the Son, for it is through the merit of the Redeemer's death that we are delivered from the demerit of our iniquity. But, notwithstanding this, God the Father is the worker of salvation as much as he is the worker of creation. Let us look up then, with eyes of delight, to our reconciled God and Father. O Lord our GOD, thou art not an angry one! Thou art not an austere ruler! "Thou art not merely the Judge but thou art the grand patriarch of thy people! Thou art their great friend! Thou lovest them better than thou didst thy Son! For thou didst not spare him—thou didst send him down to suffer and to die, that thou mightest bring thy children home. "Glory be unto the Father, and to the Son, and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, world without end." 

The particular contemplation of this morning will be however, to describe Christ Jesus as he manifests himself as doing his Father's will, and finishing his Father's work. Our Lord and Master had but one thought, but one wish, but one aim. He concentrated his whole soul, gathered up the vast floods of his mighty powers, and sent them in one channel, rushing towards one great end: "My meat is to do the will of him that sent me, and to finish his work."

1. In bringing out the great truth of Christ's entire devotedness to the work of salvation—a devotedness so great that he could say, "The zeal of thine house hath eaten me up,"—I shall want to call your attention first of all to the fact, verified be the gospels, that his soul was in all that he did. Mark our Master when he goes about doing good. The task is not irksome to him. There are some men who if they distribute to the poor, or if they comfort the fatherless, do it with such reserve with such coldness of spirit, that you can perceive that it is but the shell of the man that acts, and not the man's whole soul. But see our divine Lord. Wherever he walks, you see his whole self in flame. his whole being at work. Not a single power slumbers, but the whole man is engaged. How much at ease he seems among his poor fishermen! You do not discover that his thoughts are away in the halls of kings; but he is a fellow with them, bone of their bone and flesh of their flesh. He walks in the midst of publicans and harlots, and he is not ill at ease; not like one who is condescending to do a work which he feels to be beneath him; he is pleased with it, his whole soul is in it. Mark how he takes the little children on his knee, and though his disciples would put them away, yet his whole spirit is set truly with the poor, with the sinful, whom he came to save, that he says, "Suffer the little children to come unto me, for of such is the kingdom of heaven." Look up into that face, and there is a whole-soured man there; not one whose thoughts are set on dignity and power, and who is schooling himself down, toning down his mind to the circle in which he moves, as a matter of constraint and duty. His vocation becomes his delight. His Father's service is his element. He is never happy when he is out of it. He casts his whole being, his whole spirit, into the work of man's redemption.

2. As a further proof of his devotedness, you will observe that whatever a man takes to heart as being the object of his life, it always makes him glad when he sees it succeeding. How you notice in our Savior's life, that when he goes into a pharisee's house to eat bread he always seems under constraint. In any chapter which records what Jesus said in the house of a pharisee there is a want of vivacity. He speaks solemnly, but evidently his spirit is spell-bound, he is unhappy. He knows that he is watched by cavillers who resist his good work, and he there saith but very little, or else his discourse hath but little joy and brilliance therein. But see him among publicans; when he is sitting down with Zaccheus, or when he is come into some poor man's house and is sitting down to his ordinary meal; there is Jesus Christ with His eyes flashing, his lips pouring forth eloquence, and his whole soul at ease. "Now," says he, "I am at home; here is my work; here are the people among whom I shall succeed." How the man snaps his chain! You see the Lord Jesus Christ as the child-man, no more restraining himself before the watchers, but speaking out of his full soul all that his heart thinks and feels. Now you generally know when a man's heart is in his work, by the joy he feels in it. You see some preachers go up into their pulpits as though they were going to be roasted at the stake; and they read their sermons through as if they were making their last dying speech and confession. What do you think they call it?—why, doing their duty. True ministers call preaching pleasure, not duty. It is a delight to stand up to tell to others the way of salvation and to magnify Christ. But mere hirelings cannot go higher than the idea of doing their duty when they are telling out this glorious tale. Jesus Christ was none of these. "My meat is" he said, "to do the will of him that sent me." The only times that Jesus ever smiled and rejoiced are the times when he was in the midst of poor sinners. At that time "Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Let him see a penitent, let him hear the groan of a sinner mourning over his evil way, let him discern a tear trickling down the cheek of one of his hearers, and Jesus Christ begins to be glad, and the Man of Sorrows wears a smile for a moment upon that pale and sorrowful face. At all times there is a travailing in birth for souls: he is only happy when he sees the family of God enlarged.

3. There is another test by which you may know when a man's spirit is in his work. When a right noble lord, some little time ago, stood up in the House of Lords to speak against the infamous productions and prints of Holywell Street, I felt quite sure that his lordship was thoroughly in earnest, because he grew angry. After some person had ventured to defend the filth that comes forth from that street, as if it had some connection with the glories of art, his lordship replied in a very tart speech, which at once let you see that he meant what he said, and that he felt the work upon which he had entered to be an important one. Now, our Lord Jesus Christ sometimes grew warm in speech, but he was never angry except with men who opposed the good work with which he came, and not even with them if he saw that they opposed it through ignorance, but only with those who stood up against him on account of pride and vain glory. Did ye ever read such a mighty tirade of threatening as that which roars from Christ when he is speaking against the Pharisees? "But woe unto you, Scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves neither suffer ye them that are entering to go in. Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretense make long prayer: therefore ye shall receive the greater damnation. Woe unto you, Scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him two-fold more the child of hell than yourselves. Ye blind guides, which strain at a gnat, and swallow a camel. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? "Methinks I see his holy cheeks glowing with a divine furore, when he hurls his thunderbolts about him, and denounces the men who shut up the gates of heaven, and will not enter in themselves, and they that would enter in they hinder. Now, you can see that his soul is in it, because the man grows warm. The loving spirit of Jesus, who was trodden on like a worm, who would never defend himself who had not a spark of resentment towards his persecutors, but "when he was reviled, reviled not again," who gave blessings for curses—oh! how he kindles into a flame when he sees enemies! in the way of his poor people whom he has come to save! Then, indeed, he spares no words. Then can he ply the lash with a mighty hand, and let them see that the voices of Jesus can be as terrible as thunder, while, at other times, it can be sweet as harpers harping with their harps.

4. A sure evidence that a man has espoused some mighty purpose, and that his purpose has saturated his whole soul, and steeped him in its floods, is, that if he be unsuccessful, he will weep. Now, see our Lord. Were there ever such tears shed as those which he poured forth over Jerusalem? Standing on the hilltops, he saw its towers and its glittering temple, and he discerned in the dim future the day when it should be burned with fire, and the ploughshare of destruction should be driven o'er its once fair, but then desolate, foundations and he cries, "O Jerusalem! Jerusalem I how often would I have gathered thy children together as a hen gathereth her chickens under her wings, end ye would not!" Oh that wail of his,—"O Jerusalem! Jerusalem!" Does it not remind you of those words of God in one of the old prophets, where weeping over Ephraim, he saith "How shall I give thee up, Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together." Jehovah's bowels yearned to clasp his Ephraim to his breast. And so with Jesus. They may spit in his face, and he weeps not. They may drag him out of the synagogue and seek to cast him headlong down the brow of the hill, but I find not that he sighs. They may nail him to the cross, and yet there shall be ne'er a tear. The only thing that can make him weep is to see that they reject their own mercy, that they put away from them their only hope, and refuse to walk in that only way of peace. This alone might serve as a proof of the intensity of Jesus' soul in his great purpose. He must save others; and if they be not saved, he will weep. If others oppose their salvation he will grow angry; not for himself but for them. Careless of what happens to himself, he has no fear, no anger for injuries that are poured on him, but his whole spirit is given up to the one great work of rescuing souls from sin, and sinners from going down into the pit.

5. It often happens, however, that when we are really earnest about some purpose, some enemy will rise up. Unconscious, perhaps, of the nobility of our purpose, he will misconstrue our motives, vilify our character, and tread our fair name in the dust. There is a strong temptation at such seasons to defend one's self. We want to say just a word about one's own sincerity and heartiness of purpose. The temptation comes very strongly on us, because we think that we ourselves are so wrapped up, so intimately connected with the work, that perhaps, if our name be injured that work may suffer also. How many good and great men have fallen into this snare, so that they have left their work in order to take care of themselves, and have at least diminished some little of their ardor, or commingled the ardor which they feel for those objects with another fervency of spirit—the fervency of self-defense. Now, in our Lord Jesus Christ you see nothing of this. He is so set upon his purpose that when they call him a drunkard he doth not deny it; when they say he is a Samaritan and is mad, he takes it silently and seems to say, "Be it so; think so, if you will." Now and then there is a word of complaint, but not of accusation. When it is really for their good he will rebuke them, and say, "How can Beelzebub cast out Beelzebub?" But there is no elaborate defense of his character. Christ has left on record, in his sermons, no apology for anything he said. He just went about his work and did it, and left men to think what they pleased about him. He knew right well that contempt and shame from some men are but another phase of glory, and that to suffer the despite of a depraved race was to be glorified in the presence of his Father, and in the midst of his holy angels. Yet we might wonder (if we did not know who he was) that some little personal animosity did not sometimes creep in; but you never detect a shade of it. Many there were, I dare say, whom he knew to be his dire enemies; he has not a word to say against them. Some would come up in the street to insult him; I do not find that he took the slightest notice of them. Many there were, too, that spread all manner of ill reports, but he never told his disciples to try and stop the ill tale that was abroad. He treated with silent pity the calumnies of men, and walked on in the majesty of his goodness, defying all men to say what they pleased, for all their devices could no more make him turn aside from his course than the baying of the dog can make the moon stand still in her orbit. And so, too good to be selfish, too glorious to care for any one's esteem, he could not and would not turn aside, bus as an arrow from the bow of some mighty archer, he sped on his way towards his destined) target. (Please click here to continue reading, "Jesus About His Father's Business")

SermonAudio: The Personal Testimony of Albert N. Martin, Part 2 (Video)

Vimeo: Separating from Unbelievers - Pulpit Highlights - 2010 Shepherd's Conference (John MacArthur)

Pulpit Highlights - John MacArthur from Grace Community Church on Vimeo.

Letters of John Newton: Zeal and Prudence

Zeal and Prudence


by John Newton
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Dear Sir,

No very considerable alteration has taken place since I wrote, except the death of Mrs. L, who was removed to a better world in September last. The latter part of her course was very painful; but the Lord made her more than conqueror, and she had good cause to apply the apostle's words, 2 Tim. iv. 7, 8. She repeated that passage in her last illness, and chose it for her funeral-text. She was a Christian indeed. Her faith was great, and so were her trials. Now she is above them all, now she is before the throne. The good Lord help us to be followers of those who through faith and patience have attained to the hope set before them.

The number of professors still increases with us, and a greater number of persons affords a greater variety of cases, and gives greater scope to observe the workings of the heart and Satan. For seven years I had to say that I had not seen a person of whom I had conceived a good hope go back, but I have met with a few disappointments since. However, upon the whole, I trust the Lord is still with us. The enemy tries to disturb and defile us, and if the Lord did not keep the city, the poor watchman would wake in vain. But the eye that never slumbereth nor sleepeth has been upon us for good; and though we have cause of humiliation and complaint, we have likewise much cause of thankfulness. My health is still preserved; and I hope that the Lord does not suffer my desires of personal communion with Him, and of usefulness in the ministry, to decline. He supplies me with fresh strength and matter in my public work; I hear now and then of one brought to inquire the way: and His presence is at times made known to many in the ordinances.

To combine zeal with prudence is indeed difficult. There is often too much self in our zeal, and too much of the fear of man in our prudence. However, what we cannot attain by any skill or resolution of our own, we may hope in measure to receive from Him who giveth liberally to those who seek Him, and desire to serve Him. Prudence is a word much abused but there is a Heavenly wisdom, which the Lord has promised to give to those who humbly wait upon Him for it. It does not consist in forming a bundle of rules and maxims, but in a spiritual taste and discernment, derived from an experimental knowledge of the truth, and of the heart of man, as described in the word of God; and its exercise consists much in a simple dependence upon the Lord, to guide and prompt us in every action. We seldom act wrong, when we truly depend upon Him, and can cease from leaning to our own understanding. When the heart is thus in a right tune and frame, and His word dwells richly in us, there is a kind of immediate perception of what is proper for us to do in present circumstances, without much painful inquiry; a light shines before us upon the path of duty; and if He permits us in such a spirit to make some mistakes, He will likewise teach us to profit by them; and our reflections upon what was wrong one day, will make us to act more wisely the next. At the best, we must always expect to meet with new proofs of our own weakness and insufficiency; otherwise how should we be kept humble, or know how to prize the liberty He allows us of coming to the throne of grace, for fresh forgiveness and direction every day? But if He enables us to walk before Him with a single eye, He will graciously accept our desire of serving Him better if we could, and His blessing will make our feeble endeavours in some degree successful, at the same time that we see defects and evils attending our best services, sufficient to make us ashamed of them.

I am &c.



H.T. Fire and Ice

Vimeo: Regeneration Trailer (Grace Community Church High School Conference - Austin Duncan)

Regeneration - Trailer from Grace Community Church on Vimeo.

Vimeo: Q&A with John MacArthur - Would You Accept a Pastorate That Does Not Hold to Calvinistic Theology? - Pulpit Highlights - 2010 Shepherd's Conference

Pulpit Highlight - An Interview with John MacArthur from Grace Community Church on Vimeo.

Vimeo: A Ministry of Integrity - Pulpit Highlights - 2010 Shepherd's Conference (John MacArthur)

Pulpit Highlights - John MacArthur from Grace Community Church on Vimeo.

Vimeo: Preaching in the Spirit's Power - Pulpit Highlights - 2010 Shepherd's Conference (Tom Pennington)

Pulpit Highlights - Tom Pennington from Grace Community Church on Vimeo.

Fighting Five Articles of Interest

Dr. Mohler's Blog

Permanence Before Experience – The Wisdom of Marriage by Al Mohler

Dr. Mohler discusses the vital institution of marriage and its effects on the survival of our civilization.


Challies.com

The Masculine Mandate by Tim Challies

Tim reviews Richard Phillips' book The Masculine Mandate.


Reformation Theology

What Do We Mean When We Declare That Human Beings Have No Free Will

Quote from John Calvin explaining why human beings have no free will to come to God on their own.


Pyromaniacs

Phil Johnson starts his series on answering the atheists', "Ten Signs You Are an Unquestioning Christian".

Unquestioning Christians and Atheistic Bluster by Phil Johnson


Redneck Atheism by Phil Johnson


FIGHTING MAD or Other Articles of Interest


Grace To You

Enemies Become Brothers by David Beakley, Grace Church Missionary

Two former racists and enemies from South Africa become brothers in Christ, pastors, and eventually friends. Incredible story about the power of God changing people lives.

A.W. Pink: Studies on Saving Faith, Part 2 - 3. Its Difficulty

STUDIES ON SAVING FAITH

Part 2

3. ITS DIFFICULTY

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 Some of our readers will probably be surprised to hear about the difficulty of saving faith. On almost every side today it is being taught, even by men styled orthodox and "fundamentalists," that getting saved is an exceedingly simple affair. So long as a person believes John 3:16, and "rests on it," or "accepts Christ as his personal Saviour," that is all that is needed. It is often said that there is nothing left for the sinner to do but direct his faith toward the right object: just as a man trusts his bank or a wife her husband, let him exercise the same faculty of faith and trust in Christ. So widely has this idea been received that for anyone now to condemn it is to court being branded as a heretic. Notwithstanding, the writer here unhesitatingly denounces it as a most God-insulting lie of the Devil. A natural faith is sufficient for trusting a human object; but a supernatural faith is required to trust savingly in a Divine object.

While observing the methods employed by present-day "evangelists" and "personal workers," we are made to wonder what place the Holy Spirit has in their thoughts; certainly they entertain the most degrading conception of that miracle of grace which He performs when He moves a human heart to surrender truly unto the Lord Jesus. Alas, in these degenerate times few have any idea that saving faith is a miraculous thing. Instead, it is now almost universally supposed that saving faith is nothing more than an act of the human will, which any man is capable of performing: all that is needed is to bring before a sinner a few verses of Scripture which describe his lost condition, one or two which contain the word "believe," and then a little persuasion, for him to "accept Christ," and the thing is done. And the awful thing is that so very, very few see anything wrong with this—blind to the fact that such a process is only the Devil’s drug to lull thousands into a false peace.

So many have been argued into believing that they are saved. In reality, their "faith" sprang from nothing better than a superficial process of logic. Some "personal worker" addresses a man who has no concern whatever for the glory of God and no realization of his terrible hostility against Him. Anxious to "win another soul to Christ," he pulls out his New Testament and reads to him 1 Timothy 1:15. The worker says, "You are a sinner," and his man assenting he is at-once informed, "Then that verse includes you." Next John 3:16, is read, and the question is asked, "Whom does the word ‘whosoever’ include?" The question is repeated until the poor victim answers, "You, me, and everybody." Then he is asked, "Will you believe it; believe that God loves you, that Christ died for you?" If the answer is "Yes," he is at once assured that he is now saved. Ah, my reader, if this is how you were "saved," then it was with "enticing words of man’s wisdom" and your "faith" stands only "in the wisdom of men" (1 Cor. 2:4, 5), and not in the power of God!

Multitudes seem to think that it is about as easy for a sinner to purify his heart (James 4:8) as it is to wash his hands; to admit the searching and flesh-withering light of Divine truth into the soul as the morning sun into his room by pulling up the blinds; to turn from idols to God, from the world to Christ, from sin to holiness, as to turn a ship right round by the help of her helm. Oh, my reader, be not deceived on this vital matter; to mortify the lusts of the flesh, to be crucified unto the world, to overcome the Devil, to die daily unto sin and live unto righteousness, to be meek and lowly in heart, trustful and obedient, pious and patient, faithful and uncompromising, loving and gentle; in a word, to be a Christian, to be Christ-like, is a task far, far beyond the poor resources of fallen human nature.

It is because a generation has arisen which is ignorant of the real nature of saving faith that they deem it such a simple thing. It is because so very few have any scriptural conception of the character of God’s great salvation that the delusions referred to above are so widely received. It is because so very few realize what they need saving from that the popular "evangel" (?) of the hour is so eagerly accepted. Once it is seen that saving faith consists of very much more than believing that "Christ died for me," that it involves and entails the complete surrender of my heart and life to His government, few will imagine that they possess it. Once it is seen that God’s salvation is not only a legal but also an experimental thing, that it not only justifies but regenerates and sanctifies, fewer will suppose they are its participants. Once it is seen that Christ came here to save His people not only from hell, but from sin, from self-will and self-pleasing, then fewer will desire His salvation.

The Lord Jesus did not teach that saving faith was a simple matter. Far from it. Instead of declaring that the saving of the soul was an easy thing, which many would participate in, He said: "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it" (Matt. 7:14). The only path which leads to heaven is a hard and laborious one. "We must through much tribulation enter into the kingdom of God" (Acts 14:22): an entrance into that path calls for the utmost endeavours of soul—"Strive to enter in at the strait gate" (Luke 13:24).

After the young ruler had departed from Christ, sorrowing, the Lord turned to His disciples and said, "How hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God" (Mark 10:24, 25). What place is given to such a passage as this in the theology (if "theology" it is fit to be called) which is being taught in the "Bible institutes" to those seeking to qualify for evangelistic and personal work? None at all. According to their views, it is just as easy for a millionaire to be saved as it is for a pauper, since all that either has to do is "rest on the finished work of Christ." But those who are wallowing in wealth think not of God: "According to their pasture, so were they filled; they were filled, and their heart exalted; therefore have they forgotten Me!" (Hosea 13:6).

When the disciples heard these words of Christ’s "they were astonished out of measure, saying among themselves, Who then can be saved?" Had our moderns heard them, they had soon set their fears at rest, and assured them that anybody and everybody could be saved if they believed on the Lord Jesus. But not so did Christ reassure them. Instead, He immediately added, "With men it is impossible, but not with God" (Mark 10:27). Of himself, the fallen sinner can no more repent evangelically, believe in Christ savingly, come to Him effectually, than he can create a world. "With men it is impossible" rules out of court all special pleading for the power of man’s will. Nothing but a miracle of grace can lead to the saving of any sinner.

And why is it impossible for the natural man to exercise saving faith? Let the answer be drawn from the case of this young ruler. He departed from Christ sorrowing, "for he had great possessions." He was wrapped up in them. They were his idols. His heart was chained to the things of earth. The demands of Christ were too exacting: to part with all and follow Him was more than flesh and blood could endure. Reader, what are your idols? To him the Lord said, "One thing thou lackest." What was it? A yielding to the imperative requirements of Christ; a heart surrendered to God. When the soul is stuffed with the dregs of earth, there is no room for the impressions of heaven. When a man is satisfied with carnal riches, he has no desire for spiritual riches.

The same sad truth is brought out again in Christ’s parable of the "great supper." The feast of Divine grace is spread, and through the Gospel a general call is given for men to come and partake of it. And what is the response? This: "They all with one consent began to make excuse" (Luke 14:18). And why should they? Because they were more interested in other things. Their hearts were set upon land (verse 18), oxen (verse 19), domestic comforts (verse 20). People are willing to "accept Christ" on their own terms, but not on His. What His terms are is made known in the same chapter: giving Him the supreme place in our affections (verse 26), the crucifixion of self (verse 27), the abandonment of every idol (verse 33). Therefore did He ask, "which of you, intending to build a tower [figure of a hard task of setting the affections on things above], sitteth not down first, and counteth the cost?" (Luke 14:28).

"How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?" (John 5:44). Do these words picture the exercise of saving faith as the simple matter which so many deem it? The word "honour" here signifies approbation or praise. While those Jews were making it their chief aim to win and hold the good opinion of each other, and were indifferent to the approval of God, it was impossible that they should come to Christ. It is the same now: "Whomsoever therefore will be [desires and is determined to be] a friend of the world is the enemy of God" (James 4:4). To come to Christ effectually, to believe on Him savingly, involves turning our backs upon the world, alienating ourselves from the esteem of our godless (or religious) fellows, and identifying ourselves with the despised and rejected One. It involves bowing to His yoke, surrendering to His lordship, and living henceforth for His glory. And that is no small task.

"Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you" (John 6:27). Does this language imply that the obtaining of eternal life is a simple matter? It does not; far from it. It denotes that a man must be in deadly earnest, subordinating all other interests in his quest for it, and be prepared to put forth strenuous endeavours and overcome formidable difficulties. Then does this verse teach salvation by works, by self-efforts? No, and yes. No in the sense that anything we do can merit salvation—eternal life is a "gift." Yes in the sense that wholehearted seeking after salvation and a diligent use of the prescribed means of grace are demanded of us. Nowhere in Scripture is there any promise to the dilatory. (Compare Hebrews 4:11).

"No man can come to me, except the Father which hath sent Me draw him" (John 6:44). Plainly does this language give the lie to the popular theory of the day, that it lies within the power of man’s will to be saved any time he chooses to be. Flatly does this verse contradict the flesh-pleasing and creature-honouring idea that anyone can receive Christ as his Saviour the moment he decides to do so. The reason why the natural man cannot come to Christ till the Father "draw" him is because he is the bondslave of sin (John 8:34), serving divers lusts (Titus 3:3), the captive of the Devil (2 Tim. 2:26). Almighty power must break his chains and open the prison doors (Luke 4:18) ere he can come to Christ. Can one who loves darkness and hates the light reverse the process? No, no more than a man who has a diseased foot or poisoned hand can heal it by an effort of will. Can the Ethiopian change his skin or the leopard his spots? No more can they do good who are accustomed to do evil (Jer. 13:23).

"And if the righteous with difficulty is saved, the ungodly and sinner where shall they appear?" (1 Peter 4: 18, Bag. Int.). Matthew Henry said, "It is as much as the best can do to secure the salvation of their souls; there are so many sufferings, temptations, and difficulties to be overcome; so many sins to be mortified; the gate is so strait, and the way so narrow, that it is as much as the righteous man can do to be saved. Let the absolute necessity of salvation balance the difficulty of it. Consider your difficulties are the greatest at first: God offers His grace and help; the contest will not last long. Be but faithful to the death and God will give you the crown of life (Rev. 2:10)." So also John Lillie, "After all that God has done by sending His Son, and the Son by the Holy Spirit, it is only with difficulty, exceeding difficulty, that the work of saving the righteous advances to its consummation. The entrance into the kingdom lies through much tribulation—through fightings without and fears within—through the world’s seductions, and its frowns—through the utter weakness and continual failures of the flesh, and the many fiery darts of Satan."

Here then are the reasons why saving faith is so difficult to put forth. (1) By nature men are entirely ignorant of its real character, and therefore are easily deceived by Satan’s plausible substitutes for it. But even when they are scripturally informed thereon, they either sorrowfully turn their backs on Christ, as did the rich young ruler when he learned His terms of discipleship, or they hypocritically profess what they do not possess. (2) The power of self-love reigns supreme within, and to deny self is too great a demand upon the unregenerate. (3) The love of the world and the approbation of their friends stands in the way of a complete surrender to Christ. (4) The demands of God that He should be loved with all the heart and that we should be "holy in all manner of conversation" (1 Peter 1:15) repels the carnal. (5) Bearing the reproach of Christ, being hated by the religious world (John 15:18), suffering persecution for righteousness’ sake, is something which mere flesh and blood shrinks from. (6) The humbling of ourselves before God, penitently confessing all our self-will, is something which an unbroken heart revolts against. (7) To fight the good fight of faith (1 Tim. 6:12) and overcome the Devil (l John 2:13) is too arduous an undertaking for those who love their own ease.

Multitudes desire to be saved from hell (the natural instinct of self-preservation) who are quite unwilling to be saved from sin. Yes, there are tens of thousands who have been deluded into thinking that they have "accepted Christ as their Saviour," whose lives show plainly that they reject Him as their Lord. For a sinner to obtain the pardon of God he must "forsake his way" (Isaiah 55:7). No man can turn to God until he turns from idols (1 Thess. 1:9). Thus insisted the Lord Jesus, "Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple" (Luke 14:33).

The terrible thing is that so many preachers today, under the pretence of magnifying the grace of God, have represented Christ as the Minister of sin; as One who has, through His atoning sacrifice, procured an indulgence for men to continue gratifying their fleshly and worldly lusts. Provided a man professes to believe in the virgin birth and vicarious death of Christ, and claims to be resting upon Him alone for salvation, he may pass for a real Christian almost anywhere today, even though his daily life may be no different from that of the moral worldling who makes no profession at all. The Devil is chloroforming thousands into hell by this very delusion. The Lord Jesus asks, "Why call ye Me, Lord, Lord, and do not the things which I say?" (Luke 6:46); and insists, "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven" (Matt. 7:2 1).

The hardest task before most of us is not to learn, but to unlearn. Many of God’s own children have drunk so deeply of the sweetened poison of Satan that it is by no means easy to get it out of their systems; and while it remains in them it stupefies their understanding. So much is this the case that the first time one of them reads an article like this it is apt to strike him as an open attack upon the sufficiency of Christ’s finished ‘work, as though we were here teaching that the atoning sacrifice of the Lamb needed to be plussed by something from the creature. Not so. Nothing but, the merits of Immanuel can ever give any sinner title to stand before the ineffably holy God. But what we are now contending for is, When does God impute to any sinner the righteousness of Christ? Certainly not while he is opposed to Him.

Moreover, we do not honour the work of Christ until we correctly define what that work was designed to effect. The Lord of glory did not come here and die to procure the pardon of our sins, and take us to heaven while our hearts still remain cleaving to the earth. No, He came here to prepare a way to heaven (John 10:4; 14:4; Heb. 10:20-22; 1 Peter 2:21), to call men into that way, that by His precepts and promises, His example and spirit, He might form and fashion their souls to that glorious state, and make them willing to abandon all things for it. He lived and died so that His Spirit should come and quicken the dead sinners into newness of life, make them new creatures in Himself, and cause them to sojourn in this world as those who are not of it, as those whose hearts have already departed from it. Christ did not come here to render a change of heart, repentance, faith, personal holiness, loving God supremely and obeying Him unreservedly, as unnecessary, or salvation as possible without them. How passing strange that any suppose He did!

Ah, my reader, it becomes a searching test for each of our hearts to face honestly the question, Is this what I really long for? As Bunyan asked (in his The Jerusalem Sinner Saved), "What are thy desires? Wouldest thou be saved? Wouldest thou be saved with a thorough salvation? Wouldest thou be saved from guilt, and from filth too? Wouldest thou be the servant of the Saviour? Art thou indeed weary of the service of thy old master, the Devil, sin, and the world? And have these desires put thy soul to flight? Dost thou fly to Him that is a Saviour from the wrath to come, for life? If these be thy desires, and if they be’ unfeigned, fear not."

"Many people think that when we preach salvation, we mean salvation from going to hell. We do mean that, but we mean a great deal more: we preach salvation from sin; we say that Christ is able to save a man; and we mean by that that He is able to save him from sin and to make him holy; to make him a new man. No person has any right to say ‘I am saved,’ while he continues in sin as he did before. How can you be saved from sin while you are living in it? A man that is drowning cannot say he is saved from the water while he is sinking in it; a man that is frost-bitten cannot say, with any truth, that he is saved from the cold while he is stiffened in the wintry blast. No, man, Christ did not come to save thee in thy sins, but to save thee from thy sins, not to make the disease so that it should not kill thee, but to let it remain in itself mortal, and, nevertheless, to remove it from thee, and thee from it. Christ Jesus came then to heal us from the plague of sin, to touch us with His hand and say ‘I will, be thou clean’" (C. H. Spurgeon, on Matt. 9:12).

They who do not yearn after holiness of heart and righteousness of life are only deceiving themselves when they suppose they desire to be saved by Christ. The plain fact is, all that is wanted by so many today is merely a soothing portion of their conscience, which will enable them to go on comfortably in a course of self-pleasing which will permit them to continue their worldly ways without the fear of eternal punishment. Human nature is the same the world over; that wretched instinct which causes multitudes to believe that paying a papist priest a few dollars procures forgiveness of all their past sins, and an "indulgence" for future ones, moves other multitudes to devour greedily the lie that, with an unbroken and impenitent heart, by a mere act of the will, they may "believe in Christ," and thereby obtain not only God’s pardon for past sins but an "eternal security," no matter what they do or do not do in the future.

Oh, my reader, be not deceived; God frees none from the condemnation but those "which are in Christ Jesus" (Romans 8:1), and "if any man be in Christ, he is a new creature: old things are [not "ought to be"] passed away; behold, all things are become new (2 Cor. 5:17). Saving faith makes a sinner come to Christ with a real soul-thirst, that he may drink of the living water, even of His sanctifying Spirit (John 7:38, 39). To love our enemies, to bless them that curse us, to pray for them that despitefully use us, is very far from being easy, yet this is only one part of the task which Christ assigns unto those who would be His disciples. He acted thus, and He has left us an example that we should follow His steps. And His "salvation," in its present application, consists of revealing to our hearts the imperative need for our measuring up to His high and holy standard, with a realization of our own utter powerlessness so to do; and creating within us an intense hunger and thirst after such personal righteousness, and a daily turning unto Him and trustful supplication for needed grace and strength.

HT: PB Ministries