A.W. Pink: Studies on Saving Faith, Part 4 - 11. Introduction

STUDIES ON SAVING FAITH

Part IV

11. INTRODUCTION

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By way of introduction and in order to acquaint the reader with the particular angle of viewpoint from which we now approach our present theme, let it be pointed out that changing conditions in Christendom call for an ever-varying emphasis on different aspects of Divine Truth. At different periods the true servants of God have had to face widely different situations, and meet errors of varied character. This has called for a campaign of offense and defense adapted to the exigencies of many situations. The weapons suited to one conflict were quite useless for another; fresh ones needing to be constantly drawn from the armory of Scripture.


At the close of that lengthy period known as the "dark ages" (though throughout it God never left Himself without a clear witness), when the Lord caused a flood of light to break forth upon Christendom, the Reformers were faced by the hoary errors of Romanism, among which was her insistence that none could be positively assured of his salvation till the hour of death was reached. This caused Luther and his contemporaries to deliver a positive message, seeking to stimulate confidence toward God and the laying hold of His sure promises. Yet it has to be acknowledged there were times when their zeal carried them too far, leading to a position which could not be successfully defended from the Scriptures. Many of the Reformers insisted that assurance was an essential element in saving faith itself, and that unless a person knew he was "accepted in the Beloved" he was yet in his sins. Thus, in the revolt from Romanism, the Protestant pendulum swung too far to the opposite side.


In the great mercy of God the balance of Truth was restored in the days of the Puritans. The principal doctrine which Luther and his fellows had emphasized so forcibly was justification by faith alone, but at the close of the sixteenth century and in the early part of the seventeenth such men as Perkins, Gattaker, Rollock, etc., made prominent the collateral doctrine of sanctification by the Spirit. For the next fifty years the Church on earth was blest with many men "mighty in the Scriptures," deeply taught of God, enabled by Him to maintain a well-rounded ministry. Such men as Goodwin, Owen, Charnock, Flavel, Sibbs, etc., though living in troublous times and suffering fierce persecution, taught the Word more helpfully (in our judgment) and were more used of God than any since the days of the apostles to the present hour.


The ministry of the Puritans was an exceedingly searching one. While magnifying the free grace of God in no uncertain terms, while teaching plainly that the satisfaction of Christ alone gave title to Heaven, while emphatically repudiating all creature-merits, they nevertheless insisted that a supernatural and transforming work of the Spirit in the heart and life of the believer was indispensable to fit him for Heaven. Professors were rigidly tested, and the results and fruits of faith were demanded before its presence was admitted. Self-examination was frequently insisted upon, and full details given as to how one might ascertain that he was a "new creature in Christ Jesus." Christians were constantly urged to "make their calling and election sure" by ascertaining that they had clear evidence of the same. While conditions were far from being perfect, yet there is good reason to conclude that more deluded souls were undeceived and more hypocrites exposed than at any other period since the first century A.D.


The eighteenth century witnessed a sad declension and departure from the faith. Worldly prosperity brought in spiritual deterioration. As the Puritan leaders died off, none were raised up to fill their places. Arminianism spread rapidly, followed by Deism (Unitarianism) and other fatal errors. Worldliness engulfed the churches, and lawlessness and wickedness were rampant without. The Gospel-trumpet was almost silent, and the remnant of God’s people dwindled down to an insignificant and helpless handful. But where sin abounded, grace did much more abound. Again the light of God shone forth powerfully in the darkness: Whitefield, Romaine, Gill, Hervey, and others being raised up by God to revive His saints and convert many sinners to Christ. The main emphasis of their preaching and teaching was upon the sovereign grace of God as exhibited in the everlasting covenant, the certain efficacy of Christ’s atonement unto all for whom it was made, and the work of the Spirit in regeneration.


Under the God-given revivals of the latter part of the eighteenth century the great doctrines of the Christian faith occupied the most prominent place. In order that the balance of truth might be preserved during the next two or three generations it became necessary for the servants of God to emphasize the experimental side of things. Intellectual orthodoxy qualifies none for Heaven: there must be a moral and spiritual transformation, a miracle of grace wrought within the soul, which begins at regeneration and is carried on by sanctification. During that period doctrinal exposition receded more and more into the background, and the practical application of the Word to the heart and life was the characteristic feature in orthodox circles. This called for serious self-examination, and that, in many cases, resulted in doubtings and despondency. Where a due balance is not preserved by preachers and teachers between the objective and subjective sides of the truth, where the latter preponderates, either a species of mysticism or a lack of assurance ensues.


The second half of last century found many circles of professing Christians on the borders of the Slough of Despond. in many companies the full assurance of salvation was looked upon as a species of fanaticism or as carnal presumption. Unduly occupied with themselves, ill-instructed upon the "two natures" in the Christian, thousands of poor souls regarded doubts and fears, sighs and groans, as the highest evidence of a regenerate state; but those being mixed with worldly and fleshly lustings, the subjects were afraid to affirm they were children of God. To meet this situation many ill-trained evangelists and teachers sought to direct attention to Christ and His "finished work," and to get their hearers’ confidence placed upon the bare Word of God. While one evil was corrected another was committed: while the letter of Scripture was honored, the work of the Spirit was (unwittingly) dishonored. Supposing they had a remedy which was sure to work in all cases alike, a superficial work resulted, the aftermath of which we are now reaping. Thousands of souls who give no evidence of being born again are quite confident that Christ has saved them.


From the brief outline presented above, it will be seen that the pendulum has swung from one side to the other. Man is a creature of extremes, and nought but the grace of God can enable any of us to steer a middle path. A careful study of the course of religious history also reveals the fact that the servants of God have been obliged, from time to time, to vary their note of emphasis. This is one meaning of that expression, "and be established in the present truth" (2 Pet. 1:12), namely that particular aspect or line of truth which is most needful at any given time. Instead of gaining ground, the Puritans had lost it had they merely echoed what the Reformers had taught. It was not that Owen contradicted Luther, rather did he supplement him. Where particular stress has been laid on the counsels of sovereign grace and the imputed righteousness of Christ, this needs to be followed by attention being drawn to the work of the Spirit within the saints. In like manner, where much ministry has been given on the Christian’s state, there is a need for a clear exposition of his standing before God.


It is truly deplorable that so few have recognized the need for applying the principle that has just been mentioned. So many, having a zeal which is not tempered by knowledge, suppose that because some honored servant of God in the past was granted much success through his dwelling so largely upon one particular line of truth, that they will have equal success provided they imitate him. But circumstances alter cases. The different states through which the professing Church passes, calls for different ministry. There is such a thing as "a word spoken in due season" (Prov. 15:23): O that it may please God to open the eyes of many to see what is most "seasonable" for the degenerate times in which our lot is cast, and grant them spiritual discernment to recognize that even many portions of Divine truth may prove highly injurious to souls if given them out of season.


We recognize this fact easily enough in connection with material things, why are we so slow to do so when it concerns spiritual things? Meats and nuts are nutritious, but who would think of feeding an infant upon them? So too sickness of the body calls for a change of diet. The same is true of the soul. To make this clearer, let us select one or two extreme cases. The truth of eternal punishment should be faithfully preached by every servant of God, but would a broken-hearted woman who had just lost her husband or child, be a suitable audience? The glory and bliss of the heavenly state is a precious theme, but would it be fitting to present it unto a professing Christian who was intoxicated? The eternal security of the saints is clearly revealed in Holy Writ, but does that justify me in pressing it on the attention of a backslidden child of God?


Our introduction has been a lengthy one, yet we deemed it necessary to pave the way for what follows. The servant of God is facing today a dreadfully serious and solemn situation. Much that is dearest of all to his heart he has largely to be silent upon. If he is to faithfully deal with souls, he must address himself to the condition they are in. Unless he is much upon his guard, unless he constantly seeks wisdom and guidance from above, he is likely to make bad matters worse. On every side are people full of assurance, certain that they are journeying to Heaven; yet their daily lives show plainly that they are deceived, and that their assurance is only a fleshly one. Thousands are, to use their own words, "resting on John 3:16," or 5:24, and have not the slightest doubt they will spend eternity with Christ. Nevertheless it is the bounden duty of every real servant of God to tell the great majority of them that they are woefully deluded by Satan. O that it may please God to give us the ear and serious attention of some of them.


Some time ago we read of an incident which, as nearly as we recall, was as follows. Nearly one hundred years since, conditions in England were similar to what they have recently been in this country. Banks were failing, and people were panic-stricken. One man who had lost confidence in the banks, drew out all his money in five-pound notes, and then got a friend to change them into gold. Conditions grew worse, other banks failed, and some of this man’s friends told him they had lost their all. With much confidence he informed them that he had drawn out his money, had changed it into gold, and that this was secretly hidden where no one would find it; so that he was perfectly safe. A little later, when needing to buy some things, he went to his secret hoard and took out five golden sovereigns. He went from one shop to another, but none would accept them— they were bad ones. Thoroughly alarmed, he went to his hidden money, only to find that it was all counterfeit coin!


Now, dear reader, you too may be quite sure that your faith in Christ is true "gold," and yet, after alt, be mistaken. The danger of this is not to be fancied, but real. The human heart is dreadfully deceitful (Jer. 17:9). God’s Word plainly warns us that "There is a generation that are pure in their own eyes, and yet is not washed from their filthiness" (Prov. 30:12). Do you ask (O that you may, in deep earnestness and sincerity) How can I be sure that my faith is a genuine and saving one? The answer is, Test it. Make certain that it is the "faith of God’s elect" (Titus 1:1). Ascertain whether or no your faith is accompanied with those fruits which are inseparable from a God-given and Spirit-wrought faith.


Probably many are ready to say, There is no need for me to be put to any such trouble; I know that my faith is a saving one, for I am resting on the finished work of Christ. But dear friend, it is foolish to talk like that. God Himself bids His people to make their "calling and election sure" (2 Pet. 1:10). Is that a needless exhortation? O pit not your vain confidence against Divine wisdom. It is Satan who is striving so hard to keep many from this very task, lest they discover that their house is built on the sand. There is hope for one who discovers his illusion, but there is none for those who go on believing the Devil’s lie, and rest content with the very real but false peace which he gives to so many of his poor victims.


God Himself has supplied us with tests, and we are mad if we do not avail ourselves of them, and honestly measure ourselves by them. "These things have I written unto you that believe on the name of the Son of God: that ye may know that ye have eternal life, and that ye may believe (more intelligently) on the name of the Son of God" (1 John 5:13). The Holy Spirit Himself moved one of His servants to write a whole Epistle to instruct us how we might know whether or not we have eternal life. Does that look as though the question may be determined and settled as easily as so many present-day preachers and writers represent it? If nothing more than a firm persuasion of the truth of John 3:16 or 5:24 be needed to assure me of my salvation, then why did God give a whole Epistle to instruct us on this subject?


Let the really concerned soul read slowly and thoughtfully through this first epistle of John, and let him duly observe that not once in its five chapters are we told "We know that we have passed from death unto life because we are resting on the finished work of Christ." The total absence of such a statement ought, surely, to convince us that something must be radically wrong with so much of the popular teaching of the day on this subject. But not only is there no such declaration made in this epistle, the very first passage which contains the familiar "we know" is quite the reverse of what is now being so widely advocated as the ground of Christian assurance. "And hereby we do know that we know him, if we keep his commandments" (1 John 2:3). Is not that plain enough? A godly life is the first proof that I am a child of God.


But let us observe the solemn declaration that immediately follows. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him" (1 John 2:4). Do these words anger you? We trust not: they are God’s, not ours. Do you refuse to read any more of this article? That would be a bad sign: an honest heart does not fear the light. A sincere soul is willing to be searched by the Truth. If you are unable to endure now the feeble probing of one of His servants, how will it fare in a soon-coming day when the Lord Himself shall search you through and through? O dear friend, give your poor soul a fair chance, be willing to ascertain whether your faith is real wheat, or only chaff. If it prove to be the latter, there is still time for you to humble yourself before God and cry unto Him to give you saving faith. But in that Day it will be too late!


"He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him" (1 John 2:4). How plain and pointed is this language! How awful its clear intimation! Do you not see, dear reader, this verse plainly implies that there are those who claim to know Christ, and yet are liars. The father of lies has deceived them, and he is doing everything in his power to keep them from being undeceived. That is why the unregenerate reader finds this article so unpalatable, and wishes to turn from it. O resist this inclination, we beseech you. God has given us this very verse by which we may measure ourselves, and discover whether or not our "assurance of salvation" will stand the test of His Holy Word. Then act not like the silly ostrich, which buries his head in the sand rather than face his danger.


Let us quote one more verse from this first "we know" passage in John’s epistle: "But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him" (1 John 2:5). This stands in sharp contrast from the preceding verse. The apostle was here moved to set before us some clear scriptural evidences of spiritual faith and love, which constitute the vital difference between sheep and goats. In verse 4 it is the empty professor who says "I know Christ as my personal Saviour." He has a theoretical, but not a vital knowledge of Him. He boasts that he is resting on Christ’s finished work, and is confident that he is saved; but keeps not His commandments. He is still a self-pleaser. Like Solomon’s sluggard, he is "wiser in his own conceit than seven men that can give a reason" (Prov. 26:16). He talks boldly, but walks carelessly.


In verse 5 it is the genuine Christian who is in view. He does not say "I know Him," instead he proves it. The apostle is not here presenting Christ as the immediate Object of faith, but is describing him who has savingly fled to the Lord for refuge, and this, by the effects produced. In him Christ’s Word is everything: his food, his constant meditation, his chart. He "keeps" it, in memory, in heart, in action. Christ’s "commandments" occupy his thoughts and prayers as much as do His promises. That Word working in him subdues his carnal desires, feeds his graces, and draws them into real exercise and act. That Word has such a place in his heart and mind that he cannot but give proof of the same in his talk and walk. In this way the "love of God is perfected": the Family likeness is plainly stamped upon him; all can see to which "father" he belongs—contrast John 8:44.


"Whoso keepeth his word. . .hereby (in this way) know we that we are in Him." Keep His Word perfectly? No. But actually, characteristically, in deep desire and honest effort to do so. Yes. Regeneration is that miracle of Divine grace wrought in the soul which enlists the affections Godward, which brings the human will into subjection to the Divine, and which produces a real and radical change in the life. That change is from worldliness to godliness, from disobedience to obedience. At the new birth, the love of God is shed abroad in the heart by the Holy Spirit, and that love is manifested in a dominating longing and sincere purpose to please in all things the One who has plucked me as a brand from the burning. There is a greater difference between the genuine Christian and the deceived professing Christian than there is between a living man and a corpse. None need remain in doubt if they will honestly measure themselves by the Holy Word of God.


There is only space for us to consider one other scripture in this opening article, namely, the Parable of the Sower. Why did the Lord Jesus give us that parable? Why, but to stir me up to serious inquiry and diligent examination so as to discover which kind of a "hearer" I am. In that parable, Christ likened those who hear the Word unto various sorts of ground upon which the seed falls. He divided them into four different classes. Three out of the four brought no fruit to perfection. That is exceedingly solemn and searching. In one case, the Devil catches away the good seed out of the heart (Luke 8:12). In another case, they "for a while believe, and in time of temptation fall away" (Luke 8:13). In another case, they are "choked with cares and riches and pleasures of this life" (Luke 8:14). Are you, my reader, described in one of these? Do not ignore this question; we beg you: face it honestly, and make sure which of the various soils represents your heart.


But there are some "good ground" hearers. And how are they to be identified? What did the infallible Son of God say of them? How did He describe them? Did He say, "that on the good ground are they who rest on the Word of God, and doubt not His promises; are thoroughly persuaded they are saved, and yet go on living the same kind of life as previously"? No, He did not. Instead, He declared, "But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience" (Luke 8:15). Ah, dear readers, the test is fruit: not knowledge, not boastings, not orthodoxy, not joy, but fruit; and such "fruit" as mere nature cannot produce. It is the fruit of the Vine, namely, likeness to Christ, being conformed to His image. May the Holy Spirit search each one of us.


"Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation? Answer: Such as truly believe in Christ, and endeavour to walk in all good conscience before Him (1 John 2:3), may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made (1 John 3:14, 18, 19, 21, 24; Heb. 6:11-12, etc.), and bearing witness with their spirits that they are the children of God (Rom. 8:16), be infallibly assured that they are in the estate of grace and shall persevere therein unto salvation (1 John 5:13; 2 Tim. 1:12)."


"Assurance is the believer’s full conviction that, through the work of Christ alone, received by faith, he is in possession of a salvation in which he will be eternally kept. And this assurance rests only upon the Scripture promises to him who believes."


The careful reader will perceive a considerable difference of doctrine in the two quotations given above. The former us the product of the Puritans, the latter is a fair sample of what the boasted enlightenment of the twentieth century has brought forth. The one is extracted from the Westminster Confession of Faith (the doctrinal statement of the Presbyterians), the other is taken from the "Scofield Bible." In the one, the balance of Truth is helpfully preserved; in the second, the work and witness of the Holy Spirit is altogether ignored. This example is only one out of scores we could cite, which sadly illustrates how far we have gone backward. The answer given by the Puritans is calculated to lead to heart searchings; the definition (if such it may be called) of the popular dispensationalist is likely to bolster up the deluded. This brings us to consider, more definitely, the nature of assurance.

HT: PB Ministries

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Spurgeon Monday: A Pressed Man Yielding to Christ (Sermons on the Gospel of John)

A Pressed Man Yielding to Christ

A Sermon

(No. 2667)

Intended for Reading on Lord's-Day, March 25th, 1900,

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington,

On Thursday Evening, October 12th, 1882.

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"Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on he Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him."—John 9:35-38.


LAST Sabbath morning,* I spoke to you concerning one who was impressed into the King's service. That was Simon, the Cyrenian, who was compelled to bear Christ's cross. He was not a volunteer, but; a pressed man; yet, I think that, after he had been forced to bear the cross, he willingly carried it, and I hope that he afterwards became a faithful follower of the Lord Jesus Christ.


Now, strange to say, here is another pressed man; for I do not think that this man, whose eyes had been opened by Christ, had thought of becoming a believer in the Son of God until the Lord Jesus found him out. Before he had reached that point; indeed, before he knew that the prophet who had opened his eyes was the Son of God, the Pharisees had cast him out of the synagogue, so that he was compelled to bear the cross for Christ although he did not then fully know Christ, and certainly had not believed upon the Son of God. Yet, in his case also, it appears that he cheerfully took up the cross which had been at the first forcibly laid upon him. It may happen that there are some persons here who are in a similar position, some who have been ridiculed for being Christians even before they are Christians, who have been mocked at merely because they go to a place of worship, though as yet they have not yielded themselves to Christ; well, if that is the case; with any, seeing that the cross is laid upon their shoulders, I do trust that they will not throw it off, but that they will bravely bear it for Christ, and freely suffer what, up till now, has seemed to them to be a piece of injustice, for they have been treated as if they were believers in Christ, when really they are not yet on the Lord's side.


This man, then, bearing Christ's cross in a certain way, was cast out of the synagogue, and then Christ found him, and blessed him. Observe, dear friend, where Christ began with him; for it will show us where and how the blessing usually enters. The door by which the richest of heaven's favors must come to us is indicated by our Lord going to that door, and opening it. He said to the man, "Dost thou believe on the Son of God." So that faith in the Son of God is the gate of benediction. Faith is that window of agate and gate of carbuncle by which the divine light of Jesu's love comes streaming into the soul. This is the way by which God's mercy enters the heart of man, and therefore the Lord Jesus Christ himself begins there; and in all our dealings with the unconverted, it will be wise for us also to begin there. That is the place where the decisive battle will have to be fought; for, upon the believing or the non-believing on the Son of God, the eternal destiny of each individual will turn. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." That wrath abides even now upon him if the life of God is not in him. Let us hammer away at that all-important point of faith in Christ. This is the Thermopylae, of Christian experience. If this pass can be stormed and carried, we can capture the citadel of men's hearts; but if unbelief continues to guard that narrow passage to eternal life and to hold it against the gospel and its invitations, and exhortations, and promises, and threatenings, then nothing whatever can be done. So, in this enquiry of our Lord, we have most instructive teaching. His object, no doubt, was to bless this man by working in him saving faith, and therefore he said to him, "Dost thou believe on the Son of God?"


I think our text will help us, first, to speak of true faith,—how it is known; secondly, true faith,—how it progresses; and thirdly, true faith,—how we can promote it. (Please click here to continue reading, "A Pressed Man Yielding to Christ")

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A.W. Pink: Studies on Saving Faith, Part 3 -10. Tests

STUDIES ON SAVING FAITH

Part III

10. TESTS

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Unto those who never savingly "came to Christ," He will yet say "Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels." The contemplation of those awful words ought to almost freeze the very blood in our veins, searching our consciences and awing our hearts. But, alas, it is much to be feared that Satan will blunt their piercing force unto many of our readers, by assuring them that they have already come to Christ, and telling them they are fools to doubt it for a moment. But, O dear friend, seeing that there is no less than your immortal soul at stake, that whether you spend eternity in Heaven with the blessed or in Hell with the cursed, hinges on whether or no you really and truly "come to Christ," will not you read the paragraphs which follow with double care.


1. How many rest on their sound doctrinal views of Christ. They believe firmly in His Deity, His holy humanity, His perfect life, His vicarious death, His bodily resurrection, His ascension to God’s right hand, His present intercession on high, and His second advent. So too did many of those to whom James addressed his epistle, but he reminded them that the "demons also believe and tremble" (2:19). O my reader, saving faith in Christ is very much more than assenting to the teachings of Scripture concerning Him; it is the giving up of the soul unto Him to be saved, to renounce all else, to yield fully unto Him.


2. How many mistake the absence of doubts for a proof they have savingly come to Christ. They take for granted that for which they have no clear evidence. But, reader, a man possesses not Christ by faith as he does money in a strongbox or title-deeds of land which are preserved by his lawyer, and which he never looks at once in a year. No, Christ is as "bread" which a man feeds upon, chews, digests, which his stomach works upon continually, and by which he is nourished and strengthened: John 6:53. The empty professor feeds upon a good opinion of himself, rather than upon Christ.


3. How many mistake the stirring of the emotions for the Spirit’s quickening of the affections. If people weep under the preaching of the word, superficial observers are greatly encouraged, and if they go forward to the "mourners’ bench" and sob and wail over their sins, this is regarded as a sure sign that God has savingly convicted them. But a supernatural work of Divine grace goes much deeper than that. Tears are but on the surface, and are a matter of temperamental constitution—even in nature, some of those who feel things the most give the least outward sign of it. It is the weeping of the heart which God requires; it is a godly sorrow for sin which breaks its reigning power over the soul that evidences regeneration.


4. How many mistake a fear of the wrath to come for an hatred of sin. No one wants to go to Hell. If the intellect be convinced of its reality, and the unspeakable awfulness of its torments are in a measure believed, then there may be great uneasiness of mind, fear of conscience, and anguish of heart, over the prospect of suffering its eternal burnings. Those fears may last a considerable time, yea, their effects may never completely wear off. The subject of them may come under the ministry of a faithful servant of God, hear him describe the deep ploughing of the Spirit’s work, and conclude that he has been the subject of them, yet have none of that love for Christ which manifests itself in a life, all the details of which seek to honour and glorify Him.


5. How many mistake a false peace for a true one. Let a person who has had awakened within him a natural dread of the lake of fire, whose own conscience has made him wretched, and the preaching he has heard terrify him yet more, then is he not (like a drowning man) ready to clutch at a straw. Let one of the false prophets of the day tell him that all he has to do is believe John 3:16 and salvation is his, and how eagerly will he—though unchanged in heart— drink in such "smooth things." Assured that nothing more is required than to firmly believe that God loves him and that Christ died for him, and his burden is gone: peace now fills him. Yes, and nineteen times out of twenty, that "peace" is nothing but Satan’s opiate, drugging his conscience and chloroforming him into Hell. "There is no (true, spiritual) peace, saith my God, to the wicked," and unless the heart has been purified no man will see God (Matt. 5:8).


6. How many mistake self-confidence for spiritual assurance. It is natural for each of us to think well and hope well of ourselves, and to imagine with Haman, "I am the man whom the King delighteth to honour." Perhaps the reader is ready to say, That is certainly not true of me: so far from having a high esteem, I regard myself as a worthless, sinful creature. Yes, and so deceitful is the human heart, and so ready is Satan to turn everything to his own advantage, these very lowly thoughts of self may be feasted on, and rested on to assure the heart that all is well with you. The apostate king Saul began by having a lowly estimate of himself (1 Sam. 9:21).


7. How many make a promise the sole ground of their faith, and look no further than the letter of it. Thus the Jews were deceived by the letter of the law, for they never saw the spiritual meaning of Moses’ ministry. In like manner, multitudes are deceived by the letter of such promises as Acts 16:31; Romans 10:13, etc., and look not to Christ in them: they see that He is the jewel in the casket, but rest upon the superscription without, and never lay hold of the Treasure within. But unless the person of Christ be apprehended, unless there be a real surrendering to His Lordship, unless He be Himself received into the heart, then believing the letter of the promises will avail nothing.


The above paragraphs have been written in the hope that God may be pleased to arouse some empty professors out of their false security. But lest any of Christ’s little ones be stumbled, we close with an excerpt from John Bunyan’s Come and Welcome to Jesus Christ: "How shall we know that such men are coming to Christ? Answer: do they cry out at sin, being burdened with it, as an exceedingly bitter thing? Do they fly from it, as from the face of a deadly serpent? Do they cry out of the insufficiency of their own righteousness, as to justification in the sight of God? Do they cry out after the Lord Jesus to save them? Do they see more worth and merit in one drop of Christ’s blood to save them, than in all the sins of the world to damn them? Are they tender of sinning against Jesus Christ? Do they favour Christ in this world, and do they leave all the world for His sake? And are they willing (God helping them) to run hazards for His name, for the love they bear to Him? Are His saints precious to them? If these things be so, these men are coming to Christ."

HT: PB Ministries

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Spurgeon Monday: Believing on Jesus, and Its Counterfeits (Sermons on the Gospel of John)

Believing on Jesus, and Its Counterfeits

A Sermon

(No. 2191)

Delivered on Lord's-day Morning, February 22nd, 1891,

by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington.

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"As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free."—John 8:30-32.


OUR LORD, on this occasion, was surrounded by cavillers. We must not be astonished if the like should happen to us when declaring the gospel. Our Lord went on preaching all the same, and he did not conceal objectionable truth because of opposition; say, rather, that he set it forth with greater boldness and decision when surrounded by his enemies. The more they opposed, the more he testified.


The Lord Jesus also told the contradicting sinners that the day would come when cavillers would be convinced. Observe how he put it: "When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself." Cavillers may have a fine time of it just now; but they will one day be convinced either to their conversion or their confusion. Let us hope that many will see the truth before they die—early enough to seek and find a Saviour. But many in our Lord's day who discovered it after his uplifting on the cross, and his uplifting from the grave, came by their knowledge sadly late; for in the mean time they had crucified the Lord of glory. Ah, how much of sin comes out of faith delayed! A far greater number of these Jews were convinced in their minds altogether too late; for when they were driven to feel, by the attendant circumstances of his crucifixion and resurrection, that he really was the Son of God, they still persevered in rebellion, and sank into obstinate rejection of his claims. On such his blood rested to their eternal condemnation. Cavillers, you may riot for a little season, but your time is short; the hour will come when you shall behold, and wonder, and perish. I pray that there may come an end to your unbelief by your being convinced in this life, and led to repentance; but if it be not so, you will certainly be ashamed and confounded in the day when the Lord shall come in his glory, and you shall in vain beseech the mountains to fall upon you and hide you from his face.


Cavillers ought to be convinced even now; the Saviour implies this when he adds, "He that sent me is with me: the Father hath not left me alone; for I do always those things that please him." The character of Jesus should have convinced the Jews of his mission. His evident obedience to God, and the equally evident witness of God to him, would have led them to see his Messiahship if they had not been blinded by prejudice and pride. Any candid man at the present day studying the life of Christ, and observing his unique character, should be convinced that he is the Son of God, and should come to believe in him.


But, beloved, though the Saviour was thus surrounded with objectors and had so much to endure from their ignorance and their malice, yet his controversies with them were not without hopeful effects; for our text informs us, "As he spake these words, many believed on him." Albeit we may be surrounded with general and virulent opposition, yet there will be fruit from the preaching of the truth. The Word of the Lord shall not return unto him void: it shall prosper in the thing whereto God hath sent it. We may hope that not only a few, but many will accept the sacred testimony, since we see that, even in the midst of an exceedingly hot dispute, it happened that "As he spake these words, many believed on him."


I. These believers were not all of one kind; and upon that fact I shall enlarge in this beginning of my sermon. Let that stand as our first observation upon the text—OUR LORD HAD DIFFERENT KINDS OF BELIEVERS AROUND HIM. There were two sorts of believers evidently, who may be set forth to you by the differing expressions used in the Revised Version. We read in verse 30, "Many believed on him"; and then in the thirty-first verse we read of "those Jews which had believed him." Mark the distinction between "believed on him" and "had believed him." It is a singular expression also, "Those Jews which had believed him." They were Jews still as to their traditional belief and connection—Jews first of all, whatever they might be in connection with their Judaism. The omission of the word "on" or "in" is a happy one, because it is exactly accurate; and it helps to bring out an important distinction, while it also accounts for what seems so strange, that those who had believed him should, almost immediately after, charge him with being a Samaritan and having a devil, and should even take up stones to stone him. There were two sorts of believers, and on these I will speak a while.


The first "believed on him": these are the right kind. What is it to believe on Christ? It means not only to accept what he says as true, and to believe that he is the Messiah and the Son of God, but trustfully to rest in him. To believe on him is to take him as the ground of our hopes, as our Saviour, upon whom we depend for salvation. When we believe in him or on him, we accept him as God sets him forth; and we make use of him by trusting on him to do for us what God has appointed him to do. This trusting on Jesus is saving faith. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name." "He that believeth on the Son hath everlasting life." To believe him may be a very different thing from believing on him. Such belief may fall far short of saving faith. To believe on him means heartily to give yourself up to him, and to follow him as the way, the truth, and the life to you. Rejecting all rival confidences, the heart leans on Jesus all its weight, and leaves with him all its burdens. Believing in him, we repose all our concerns, for time and for eternity, in his hands. To believe on him is also to believe implicitly. We believe all that he may yet say. We accept not only what he says which we can fully understand, but that which as yet is dark to us. We so believe in him that we go with him in all his teachings, be they what they may. We not only go as far as he has hitherto revealed himself to us, but we are prepared to go as much farther as he pleases. What he says is truth to us, on the sole evidence that he says it. We believe in Jesus, not because we judge that what he says can be endorsed by our understanding (though that is, indeed, the case), but because he says it. Our Lord's word is reason enough for us. The ipse dixit of the Son of God suffices us, even if all men deny his assertions. He has said it, and he is the truth itself. We believe on him; Son of God and Son of man, living, dying, risen again, ascended into the heavens, we trust him. He is our infallible prophet, and our omniscient teacher. We rest ourselves wholly on him. That is saving faith. Oh, that it may be said of this congregation, "Many believed on him"!


But there is another kind of faith which was produced by the Saviour's testimony, and had much of hope in it, and yet it never came to anything. There is a temporary faith which believes Jesus in a sense, and after its own way of understanding him, or rather of misunderstanding him. This faith believes about him; believes that he was undoubtedly sent of God; that he was a great prophet; that what he says is, to a high degree, reasonable and right, and so forth. This faith believes what he has just now said; but it is not prepared to believe on him so as to accept everything that he may say at another time. This faith believes everything that commands itself to its own judgment: it does not, in fact, believe in Jesus, but believes in itself, and in him so far as he agrees with its own opinions. This faith is not prepared to obey Christ, and accept him as its Master and Lord. This was the kind of faith these Jews possessed: it was a faith which was so crowded up with a mass of favourite prejudices that before long it was smothered by them. They might accept Jesus as the Messiah, but then he must be the kind of Messiah they had always pictured in their own minds—a leader who would defeat the Romans, who would deliver Palestine from the foreign yoke, rebuild the temple, and glorify the Jewish race. They half hoped that he might turn out to be a great leader for their own purposes; but they did not believe in him as he revealed himself as the light of the world, as the Son of God, and as one with the Father.


A great deal of disbelief and misbelief is current at the present day. We are encouraged by certain persons to include in our churches all that have any sort of belief; and, indeed, the line is to be more inclusive still, for these who have no belief at all are to find an open door. The Church of Christ is to be a menagerie of creatures of every kind. I fear, if they come into this Noah's ark wild beasts, they will also go out wild beasts. Only those who enter by the door of regeneration and spiritual faith will in very deed be within the kingdom of the Lord. If they have received Christ, we may receive them into his church, but not else. It is true the people of temporary faith will creep into the visible church, but they do so on their own responsibility. Nor need we think that some strange thing has happened unto us as a church when the baser sort are found among us; for one such entered into that college of apostles; a man who, doubtless, believed the words of Jesus, and thought him to be the Messiah: I mean Judas, who, with a traitor's hand, sold his Master. His intellect had been convinced, but his heart had never been renewed. He even dared to use his profession of religion, and the position which it brought him, as a means of unhallowed gain. Another notable believer of this sort was Simon Magus, who believed because he saw the signs and wonders wrought by the apostles; but as he also sought to make gain of godliness, he remained in the gall of bitterness, and in the bonds of iniquity, and never became "a disciple indeed." There is a greater one than all these, even the devil. We read that "the devils believe and tremble." They hold the faith, and feel something of the power of it, for they tremble which is more than modern critics do. Devils know that Jesus is the Christ of God; for they have upon occasion confessed it, and have borne witness to the gospel in the open streets, crying after the preachers of the Word; and yet with all their knowledge, and with much of a sort of faith, and with an apprehension which leads to trembling, they remain devils still, and make no advance towards God. Ah, my hearers! beware of that faith which is a mere intellectual movement, which does not control the heart and the life. To come to faith through a cold argument, and to feel no spiritual life, is but a poor business. You want a faith that leads you to an entire reliance upon the person of Jesus, to the giving up of everything to him, to the reception of him as your Saviour and King, your all in all. You have not believed unto eternal life unless you have so believed on him that you make him the foundation and corner-stone of your hope? You must believe in him as taking away sin. God has set him forth to be the propitiation for sin, and you must believe on him in that capacity.


This will suffice upon our first head, and this very naturally leads us to the second remark.


II. OUR LORD TAKES NOTICE EVEN OF THE LOWEST SORT OF FAITH. When he saw that these people believed him in a measure and were willing to accept his testimony so far as they comprehended it, he looked upon them hopefully, and spoke to them. Out of a weak and imperfect faith, something better may arise. Saving faith, in its secret beginnings, may be contained in this common and doubtful faith. It is written, "When the Son of man cometh, shall he find faith on the earth?" Certainly he can find it if anyone can. He has a very quick eye for faith. He deals with little faith as we used to do with a spark in the tinder, in the days of our boyhood. When we had struck a spark, and it fell into the tinder—though it was a very tiny one—we watched it eagerly, we blew upon it softly, and we were zealous to increase it, so that we might kindle our match thereby. When our Lord Jesus sees a tiny spark of faith in a man's heart, though it be quite insufficient of itself for salvation, yet he regards, it with hope, and watches over it, if, haply, this little faith may grow to something more. It is the way of our compassionate Lord not to quench the smoking flax, nor break the bruised reed. If any of you have only a little faith now, and that marred by ignorance and prejudice, it may be like a connecting thread between you and Jesus, and the thread may thicken to a cable. Your partial and feeble faith as yet only takes hold upon a part of the revelation of God; but I am glad that it takes hold on anything which is from above. I would not roughly break that single holdfast which now links you to the truth; and yet I would not have you trust to it as though it would stand the stress of tempest. Oh, that your faith may be increased till you trustfully commit yourself to Jesus, and believe in him unto eternal life!


Our Lord addressed himself especially to these questionable believers. He turned from his assured disciples to look after those who were more in danger. Their character was a curious combination—full of peril, "Jews who believed him." You that are familiar with the New Testament Scriptures will think the phrase more suggestive than it at first sight appears. It reminds me of those of you who believe the gospel and still remain worldly, impenitent, prayerless. You fear the Lord, and serve other gods. You are not infidels in name, but you are atheists in life. To you there is urgent need to speak. The Master turned round, and spoke to those who were believers, and yet not believers; holding with Jesus, and yet really opposed to him. Oh, you that halt between two opinions, my Lord looks on you with a pitying hopefulness, and he speaks especially to you at this time! May you have grace to hear and obey his Word!


It is clear that he encourages them, but he does not flatter them. He says, "if." A great "if" hovered over them like a threatening cloud. Wisely does our Lord commence his word to them with "if." If ye continue in my word, then are ye my disciples indeed." Continuance is the sure test of the genuine believer. Our Lord does not say, "Go your way, you are not my disciples"; but he, in effect, says, "I stand in doubt of you. The proof of your discipleship will be your persevering in your faith." If we say that we believe in Jesus, we must prove it by abiding in believing, and by still further believing. The Word of Jesus must be the object of our faith; into that Word we must enter, and in that Word we must continue. Beginning to believe is nothing unless we continue to believe.


Our Lord showed his interest in the weaker sort of believers by helping them on in the safe way, urging them to continue in his Word. You believe," he seems to say, "believe still; believe more; believe all that I say. You have entered into my Word; dive deeper into it, and abide in it. Let my Word surround you: dwell in it; continue in it." Good advice this! and it is the advice I would give in my Master's name to any here who are feeling after Christ and his gospel. As far as you have already come in faith, keep fast hold, and seek for more. You are on the right track in believing Jesus; a track which will lead to the King's highway if fairly followed up. Any kind of faith is better than that deadly doubt which is cried up so much nowadays. By faith comes salvation, but by doubt comes the opposite. Your feeble and imperfect believing has in it much of hopefulness, but it must be continued, or we shall be disappointed. Your home and refuge must be the Word of the Lord Jesus, and in that refuge you must abide. Believe what Jesus says in his New Testament of love. Whatever you find that he reveals by himself or by his apostles, receive it without question. Hold fast his Word, and let it hold you fast. First, believe him, believe him to be true, believe him to be sent of God for your salvation; and then put yourself into hands. When you have committed yourself to him, continue to do so. Do not run away from your faith because of ridicule. Mind that you so believe in Jesus as to practice what he commands: you cannot continue in his Word except you learn to obey it. The text of faith is obedience. What he bids you, do it. Let your life be affected by the truth he teaches. Let your whole mind, and thought, and desire, and speech, and bearing, and conversation, be coloured and savoured by your full faith in Jesus. Enter into his Word as a man into a stream, and live therein as a fish in the water.


"Continue in my word": get into Christ's Word as a sinking sailor would get into a life-boat, and once there, keep inside the boat: do not throw yourself out into the stormy waves through despair, but continue in the place of hope. This is Christ's gracious counsel to those in whom there seems to be some hopeful sign.


My hearers, we never preach the saving power of temporary, unpractical, unsanctifying faith. If a man says, "I believe in Christ and therefore I shall be saved, his faith will have to be tested by his life. If, sometime after, he has no faith in Christ, that faith which he claimed to have is proved to be good for nothing. The faith of God's elect is an abiding faith; it is precious faith, and like precious metal, it survives the fire. Now abideth faith, hope, charity, these three." Thus true faith is classed among the abiding things, it is undying, unquenchable. If you truly believe in Jesus, it is for life. Saving faith is a life-long act. It is the relinquishment of all trust in self, once for all, and the trusting in Jesus for ever. He is and ever shall be our only confidence. That is the faith which saves; but the temporary faith which comes and goes, is nothing worth. The shout of "I believe it" too often ends when the excitement is over. To sing "I do believe, I will believe," is well enough; but unless that believing appertains to daily life, and changes the inner nature, and abides even till death, it has not saved the man. The measure of faith of which we have been speaking may turn out to be the beginning of saving faith; but it may, on the other hand, turn out to be a mere deception soon to be dispelled, a morning cloud which disappears, an early dew exhaled by the sun.


I think I have said enough upon my second point. Let it encourage you, that our Lord takes notice even of the lowest kind of faith; but let it also warn you when you see that he receives it with an "if," and goes on carefully to exhort and warn, lest the hopeful thing should die, and its promise should be unfulfilled. (Please click here to continue reading, "Believing on Jesus, and Its Counterfeits")

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Fighting Friday: Charity and Its Fruits - The Greatest Performances or Sufferings in Vain Without Love by Jonathan Edwards (3/13)

The Greatest Performances or Sufferings in Vain without Love

by

Jonathan Edwards

(1703-1758)

Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profits me nothing.—1 Corinthians 13:3


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In the previous verses of this chapter, the necessity and excellence of charity are set forth, as we have seen, by its preference to the greatest privileges, and the utter vanity and insignificance of these privileges without it. The privileges particularly mentioned are those that consist in the extraordinary gifts of the Spirit of God. In this verse, things of another kind are mentioned, viz. those that are of a moral nature. It is declared that none of these avail anything without charity. And, particularly,


First, that our performances are in vain without it. Here is one of the highest kinds of external performances mentioned, viz. giving all our goods to feed the poor. Giving to the poor is a duty very much insisted on in the Word of God, and particularly under the Christian dispensation. And in the primitive times of Christianity, the circumstances of the Church were such, that persons were sometimes called to part with all they had, and give it away to others. This was partly because of the extreme necessities of those who were persecuted and in distress, and partly because the difficulties that attended being a follower of Christ, and doing the work of the gospel, were such as to call for the disciples disentangling themselves from the care and burden of their worldly possessions, and going forth, as it were, without gold or silver in their purses, or scrip, or even two coats apiece. The apostle Paul tells us that he had suffered the loss of all things for Christ; and the primitive Christians, in the church at Jerusalem, sold all that they had, and gave it into a common fund, and “none said that aught that he had was his own” (Acts 4:32). The duty of giving to the poor was a duty that the Christian Corinthians at this time had particular occasion to consider, not only because of the many troubles of the times, but by reason, also, of a great dearth or famine that sorely distressed the brethren in Judea: in view of which, the apostle had already urged it on the Corinthians, as their duty, to send relief to them, speaking of it particularly in this epistle, in the sixteenth chapter; and also in his second epistle to the same church, in the eighth and ninth chapters. And yet, though he says so much in both these epistles, to stir them up to the duty of giving to the poor, still he is very careful to inform them, that though they should go ever so far in it, yea, though they should bestow all their goods to feed the poor, and have not charity, it would profit them nothing.


Secondly, the apostle teaches, that not only our performances, but also our sufferings are of no avail without charity. Men are ready to make much of what they do, but more of what they suffer. They are ready to think it a great thing when they put themselves out of their way, or are at great expense or suffering, for their religion. The apostle here mentions a suffering of the most extreme kind, suffering even to death, and that one of the most terrible forms of death, and says that even this is nothing without charity. When a man has given away all his goods, he has nothing else remaining that he can give, but himself. And the apostle teaches, that when a man has given all his possessions, if he then goes on to give his own body, and that to be utterly consumed in the flames, it will avail nothing, if it is not done from sincere love in the heart. The time when the apostle wrote to the Corinthians was a time when Christians were often called, not only to give their goods, but their bodies also, for Christ’s sake. For the Church then was generally under persecution, and multitudes were then or soon after put to very cruel deaths for the gospel’s sake. But though they suffered in life, or endured the most agonizing death, it would be in vain without charity. What is meant by this charity, has already been explained in the former lectures on these verses, in which it has been shown that charity is the sum of all that is distinguishing in the religion of the heart.


And therefore the doctrine that I would derive from these words is this: THAT ALL THAT MEN CAN DO, AND ALL THAT THEY CAN SUFFER, CAN NEVER MAKE UP FOR THE WANT OF SINCERE CHRISTIAN LOVE IN THE HEART.


I. There may be great performance, and so there may be great sufferings, without sincere Christian love in the heart. And,


1. There may be great performances without it. The apostle Paul, in the third chapter of the epistle to the Philippians, tells us what things he did before his conversion, and while he remained a Pharisee. In the fourth verse, he says, “If any other man thinketh that he hath whereof he might trust in the flesh, I more.” Many of the Pharisees did great things, and abounded in religions performances. The Pharisee mentioned in Luke 18:11, 12, boasted of the great things that he had done, both towards God and men, and thanked God that he so exceeded other men in his doings. And many of the heathen have been eminent for their great performances: some for their integrity, or for their justice, and others for their great deeds done for the public good. Many men, without any sincerity of love in their hearts, have been exceeding magnificent in their gifts for pious and charitable uses, and have thus gotten to themselves great fame, and had their names handed down in history to posterity with great glory. Many have done great things from fear of hell, hoping thereby to appease the Deity and make atonement for their sins, and many have done great things from pride, and from a desire for reputation and honor among men. And though these motives are not wont to influence men to a constant and universal observance of God’s commands, and to go on with a course of Christian performances, and with the practice of all duties towards God and man through life, yet it is hard to say how far such natural principles may carry men in particular duties and performances. And so,


2. There may be great sufferings for religion, and yet no sincerity of love in the heart. Persons may undergo great sufferings in life, just as some of the Pharisees used themselves to great severities, and to penances and voluntary inflictions. Many have undertaken wearisome pilgrimages and have shut themselves out from the benefits and pleasures of the society of mankind, or have spent their lives in deserts and solitudes, and some have suffered death, of whom we have no reason to think they had any sincere love to God in their hearts. Multitudes among the Papists have voluntarily gone and ventured their lives in bloody wars, in hopes of meriting heaven by it. In the wars carried on with the Turks and Saracens, called the Holy Wars, or Crusades, thousands went voluntarily to all the dangers of the conflict, in the hope of thus securing the pardon of their sins and the rewards of glory hereafter. Many thousands, yea, some millions, in this way lost their lives, even to the depopulation, in a considerable measure, of many parts of Europe. And the Turks were many of them enraged by this exceedingly, so as to venture their lives, and rush, as it were, upon the very points of the swords of their enemies, because Mahomet has promised that all that die in war, in defense of the Mahometan faith, shall go at once to Paradise. And history tells us of some that have yielded themselves to voluntary death, out of mere obstinacy and sturdiness of spirit, rather than yield to the demand of others, when they might, without dishonor, have saved their lives. Many among the heathen have died for their country, and many as martyrs for a false faith, though not in anywise in such numbers, nor in such a manner, as those that have died as martyrs for the true religion. And in all these cases, many doubtless have endured their sufferings, or met death, without having any sincere divine love in their hearts, But,


II. Whatever men may do or suffer, they cannot, by all their performances and sufferings, make up for the want of sincere love in the heart. — If they lay themselves out ever so much in the things of religion and are ever so much engaged in acts of justice and kindness and devotion, and if their prayers and fastings are ever so much multiplied, or if they should spend their time ever so much in the forms of religious worship, giving days and nights to it, and denying sleep to their eyes and slumber to their eyelids that they might be the more laborious in religious exercises, and if the things that they should do in religion were such as to get them a name throughout the world and make them famous to all future generations, it would all be in vain without sincere love to God in the heart. And so if a man should give most bounteously to religious or charitable uses, and if, possessing the riches of a kingdom, he should give it all, and from the splendor of an earthly prince should reduce himself to a level of beggars, and if he should not stop there, but when he had done all this, should yield himself to undergo the fiercest sufferings, giving up not only all his possessions, but also giving his body to be clothed in rags, or to be mangled and burned and tormented as much as the wit of man could conceive, all, even all this, would not make up for the want of sincere love to God in the heart. And it is plain that it would not, for the following reasons: —


1. It is not the external work done, or the suffering endured, that is, in itself, worth anything in the sight of God. — The motions and exercise of the body, or anything that may be done by it, if considered separately from the heart — the inward part of the man — is of no more consequence or worth in the sight of God than the motions of anything without life. If anything be offered or given, though it be silver, or gold, or the cattle on a thousand hills, though it be a thousand rams, or ten thousands of rivers of oil, there is nothing of value in it, as an external thing, in God’s sight. If God were in need of these things, they might be of value to him in themselves considered, independently of the motives of the heart that led to their being offered. We often stand in need of external good things, and therefore such things, offered or given to us, may and do have a value to us, in themselves considered. But God stands in need of nothing. He is all-sufficient in himself. He is not fed by the sacrifices of beasts, nor enriched by the gift of silver, or gold, or pearls — “Every beast of the forest is mine, and the cattle upon a thousand hills. If I were hungry, I would not tell thee, for the world is mine, and the fulness thereof” (Psa. 50:10, 12.) “All things come of thee, and of thine own have we given thee. O Lord our God, all this store that we have prepared to build thee an house for thine holy name, cometh of thine hand, and is all thine own” (1 Chr. 29:14, 16). And as there is nothing profitable to God in any of our services or performances, so there can be nothing acceptable in his sight in a mere external action without sincere love in the heart, “for the Lord seeth not as men seeth; for man looketh on the outward appearance, but God looketh on the heart.” The heart is just as naked and open to him as the external actions. And therefore he sees our actions, and all our conduct, not merely as the external motions of a machine, but as the actions of rational, intelligent creatures, and voluntary free agents; and therefore there can be, in his estimation, no excellence or amiableness in anything we can do, if the heart be not right with him.


And so God takes no pleasure in any sufferings that we may endure, in themselves considered. He is not profited by the torments men may undergo, nor does he delight to see them putting themselves to suffering, unless it he from some good motive, or to some good purpose and end. We sometimes may need that our fellowmen, our friends and neighbors, should suffer for us, and should help us to bear our burdens, and put themselves to inconvenience for our sake. But God stands in no such need of us, and therefore our sufferings are not acceptable to him, considered merely as sufferings endured by us, and are of no account apart from the motive that leads us to endure them. No matter what may be done or suffered, neither doings nor sufferings will make up for the want of love to God in the soul. They are not profitable to God, nor lovely for their own sake in his sight. Nor can they ever make up for the absence of that love to God and love to men, which is the sum of all that God requires of his moral creatures.


2. Whatever is done or suffered, yet if the heart is withheld from God, there is nothing really given to him. — The act of the individual, in what he does or suffers, is in every case looked upon, not as the act of a lifeless engine or machine, but as the act of an intelligent, voluntary, moral being. For surely a machine is not properly capable of giving anything; and if any such machine that is without life, being moved by springs or weights, places anything before us, it cannot properly be said to give it to us. Harps and cymbals, and other instruments of music, were of old made use of in praising God in the temple and elsewhere. But these lifeless instruments could not be said to give praise to God, because they had no thought, nor understanding, or will, or heart, to give value to their pleasant sounds. And so, though a man has a heart, and an understanding, and a will, yet if when he gives anything to God, he gives it without his heart, there is no more truly given to God than is given by the instrument of music.


He that has no sincerity in his heart, has no real respect to God in what he seems to give, or in all his performances or sufferings, and therefore God is not his great end in what he does or gives. What is given, is given to that which the individual makes his great end in giving. If his end be only himself, then it is given only to himself. and not to God. If his aim be his own honor or ease, or worldly profit, then the gift is but an offering to these things. The gift is an offering to him to whom the giver’s heart devotes, and for whom he designs it. It is the aim of the heart that makes the reality of the gift. And if the sincere aim of the heart be not to God, then there is in reality nothing given to him, no matter what is performed or suffered. So that it would be a great absurdity to suppose that anything that can be offered or given to God, can make up for the absence of love in the heart to him. For without this, nothing is truly given, and the seeming gift is but mockery of the Most High. This further appears, (Please click here to continue reading, The Greatest Performances Or Sufferings In Vain Without Love)