The Narrated Puritan: Recent Episodes
Puritan and Reformed Pastoral Sermons narrated by T M Sullivan, first for his own benefit and warning, 2nd to supplement others in their meditations in solitude or groups.
Sudden alterations. As in the case of Job, God takes a man whom he hath blessed with choice of blessings, in the midst of a course of obedience and close walking with himself, when he expected to die in his nest, and to see good all his days;—ruins him in a moment; blasts his name, that he who was esteemed a choice saint, shall not be able to deliver himself from the common esteem of a hypocrite; slays his children; takes away his rest, health, and every thing that is desirable to him. This amazes the soul; it knows not what God is doing, nor why he pleads with it in so much bitterness. A man that either is, or may fall into such a condition, will find that he will never be able to walk with God in it, without humbling himself to the law of His providence.
In contemporary evangelistic practice, the pastoral response to an awakened sinner often seeks immediate emotional relief, offering swift assurances of safety and a bare presentation of gospel facts. In stark contrast, historic Reformed soul-care—exemplified by John Bunyan's Evangelist, Jonathan Edwards's revival treatises, Thomas Scott's annotations, and the lived experience of David Brainerd—operates on the conviction that true saving faith requires a deep, experimental realization of human inability under the Law before gospel comfort can be rightly embraced. Rather than offering premature assurance to those alarmed about their souls, these historic voices advocate holding forth "more light" to dismantle all self-reliant "twigs" of moral reform, enforcing the urgent command to "flee from the wrath to come." By examining Evangelist's seemingly paradoxical counsel alongside Edwards's theology of religious affections and Brainerd's self-examining piety, this study demonstrates that stripping away false security is not ministerial cruelty, but the highest act of spiritual mercy—forcing the sinner out of self-righteousness and driving him toward true, enduring refuge in the cross of Christ.
In this episode, we dive deep into the remarkable historical accounts of child conversions during the great 18th and 19th-century revivals—from the famous four-year-old Phoebe Bartlett in Jonathan Edwards's Northampton to the quiet, powerful awakenings in the valleys of Wales and the national schools of Ulster. Together, we explore how revival leaders like James Robe, Thomas Phillips, and Asahel Nettleton documented and evaluated these young lives, examining the secret prayer societies children formed in barns and behind hedges, the profound way their simple faith catalyzed entire households, and the careful pastoral discernment used to test genuine spiritual transformation.
I am sorry to say that much of legerdemain and trickery are to be met with in the religious world. Why, there are those who pretend to save souls by curious tricks, intricate maneuvers, and dexterous posture-making! A basin of water, half-a-dozen drops, certain syllables—heigh, presto!—the infant is made a child of God, a member of Christ, and an inheritor of the kingdom of Heaven! This aqueous regeneration surpasses my belief; it is a trick which I do not understand: the initiated only can perform the beautiful piece of magic, which excels anything ever attempted by the Wizard of the North. There is a way, too, of winning souls by laying hands upon heads, only the elbows of the aforesaid hands must be encased in lawn, and then the machinery acts, and there is grace conferred by blessed fingers! I must confess I do not understand the occult science, but at this I need not wonder, for the profession of saving souls by such juggling can only be carried out by certain favored persons who have received apostolic succession direct from Judas Iscariot.
How can an infant—devoid of cognitive reasoning, language, or the ability to process the preached Gospel—be born again? Across centuries of church history, Puritans, Particular Baptists, and Reformed giants like Charles Spurgeon, John Gill, Charles Hodge, and B.B. Warfield wrestled with this profound theological enigma. Rejecting both the error of baptismal regeneration by infant baptism, and the myth of natural innocence, these theologians pointed to something far more awe-inspiring: a sovereign, unmediated work of the Holy Spirit who transforms the soul beyond the reach of human intellect. Join us in this episode as we journey through the 1689 London Baptist Confession, historical debates, and the mechanics of divine grace to discover how God secretly regenerates the most vulnerable among us, proving that salvation is, from first to last, entirely of the Lord.
In John Bunyan's The Pilgrim's Progress, Christian's burden is a vivid theological analogy representing the conscious, crushing weight of guilt and terror of divine judgment that presses upon an awakened sinner when enlightened by God's Law. To the Puritans, this burden is not sin in the abstract, but the painful realization of one's own total depravity, heart-sins, and complete inability to satisfy God's unyielding justice through moral reform or religious duties. Driven by this "law work," the sinner is systematically stripped of self-righteousness, legalism, and mercenary self-trust—such as Christian's terrifying detour under Mount Sinai—until they are emptied of self-sufficiency. Though Christian is truly regenerated and justified upon entering the Wicket Gate, his burden remains until he arrives at the Cross, illustrating the historic Reformed principle (reflected in WLC Q.81 and Owen's exposition of Psalm 130) that a soul may be in a state of grace for some time before the Holy Spirit grants the conscious, liberating sense of pardon and full assurance.
Topic: Preached on Matthew 25:41 ("Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels"), the sermon provides an exposition of eternal punishment, distinguishing between the pœna damni (the pain of loss) and pœna sensûs (the pain of sense).
This study explores one of the most sobering and psychologically intense scenes in John Bunyan's The Pilgrim's Progress: the character of the Man in the Iron Cage. By taking a deeply casuistic and pastoral approach, we examine the critical distinction between objective judicial hardening (true apostasy) and subjective spiritual desertion—the tragic state in which an anxious, tender conscience falsely fears it has committed the unpardonable sin against the Holy Spirit. Drawing upon a rich array of historic Reformed and Puritan theology—including the classic diagnostic criteria of William Gouge, William Guthrie, and William Gurnall, the exegetical insights of John Brown of Edinburgh, Thomas Chalmers' analysis of spiritual light and moral insensibility, Archibald Alexander's dual diagnosis of physical melancholy versus spiritual trial, and John Bunyan's own autobiographical struggle in Grace Abounding—this session provides a compassionate, biblically grounded framework designed to help troubled souls dismantle the false iron cages constructed in their minds and anchor their hope solely in the external sufficiency of Jesus Christ.
It is the frequent and mournful condition of many a precious soul, under the dark clouds of spiritual desertion or the heavy affliction of bodily melancholy, to apprehend themselves entirely swallowed up in total despair; yet it remains the unalterable covenant-grace of God that His children are never left without such a secret presence and support of His Holy Spirit as keeps them from final shipwreck. Though the felt sense of assurance may be utterly withdrawn, and the believer, like a bruised reed, can discern nothing in themselves but smoke and darkness, the root of faith abides invisibly preserved beneath the soil. As the chief casuists of the church—from Goodwin and Owen to Sibbes and Ridgley—have tenderly demonstrated, the Spirit's supporting hand in the dark is rarely measured by sensible comfort, but by that holy, secret tenacity which causes the downcast soul, even in its deepest agonies, to cry out from the depths and cast itself upon the bare mercy of Christ. To mistakingly judge the absence of light as the absence of life is to misapprehend the subtle workings of grace; for where there remains even a groaning desire after God, a unwillingness to depart from Him, and a casting of the soul upon His bare promise, there Christ is secretly sustaining the smoking flax, guaranteeing that while a saint may walk in deep darkness, they shall never sink into utter ruin.
Some Bishops went to Pope John 23rd and obtained a bull by which he commanded clearly that both the bad and the good books of Master John Wyclif must be burned. They are greatly angered that those books speak about their bribery, pride, fornication, and greed. Most of all, they rage because he calls them receivers of alms and says they should not rule like secular lords. And also because he writes that when priests live wickedly and will not give up their evil, secular lords, by lawful order and good intention, so that the priests have nothing to sin with, may take away their property and also withhold tithes from them.
A detailed examination and comments, pastoral counsel, on the cases I have come across detailed since the Reformation on Spiritual Desertion, Melancholy, apostasy leading to despair. In the cases of Francis Spira, Debra Huish, Joane Drake, John Childs, and George Edwards. What can we learn from these stories?
John Downame's treatise on anger was originally published in 1600. It was originally titled Spiritual Physick to Cure the Diseases of the Soul, Arising from Superfluitie of Choller, Prescribed out of God's Word. Modernized republished editions (often titled The Cure for Unjust Anger) This is the Monergism Digital Edition.
This really is a bibliography of what the reformed, informed past generations wrote about the subject of "spiritual melancholy." A bibliography of their writings. This has been on my heart for awhile to be the subject of a podcast. So I trust you won't be wasting your time.
If thou be a professor, read and tremble: if thou be profane, do so likewise. For if the righteous scarcely be saved, where shall the ungodly and sinners appear? Cumber of the ground, take heed of the axe! Barren fig-tree, beware of the fire!
Yesterday my wife's mom turned 105. And in other news.... Also an introduction and overview of Joseph Alleine's book, An Alarm To the Unconverted 1672.
As it was said to the adherents of Antichrist, so here—some of the unconverted carry their marks in their forehead more openly, and some in their hands more covertly. The apostle reckons up some upon whom he writes the sentence of death, as in these dreadful catalogues which I beseech you to attend to with all diligence: 'For of this you can be sure: No immoral, impure or greedy person--such a man is an idolater--has any inheritance in the kingdom of Christ and of God.
Many of them wish to be converted from sin to God. They think that they should be ready to give almost all that they have in the world to be converted, and they pray to God to convert them, and seek for conversion, and take advice to that end, and use a great deal of labor for it. But yet if it be considered what conversion is, or what is meant by conversion, viz. the being turned from all their sins to God. They have no desire to be converted, they will not have conversion when it is offered them, when it comes to them they are not willing to be saved from sin, for they are not willing to part with their sins. When they think of the thing in the general, they wish that they were turned from sin. But when it comes to particulars, they cannot comply with it, they love their sins too well. When a particular lust comes and pleads to be indulged and gratified, then in this instance they have no wish to be converted, they are not willing to be turned from their sin altogether, they cannot bear entirely and forever to renounce and reject it. They have a wish to be converted, but not from enjoying their right hands, and right eyes. They pray that they may be thoroughly and savingly converted, and seem to wish and pray for it. But yet when it comes to them, they are not willing for any more than a partial conversion. They cannot comply with a thorough conversion, for a thorough conversion is a turning from every one of their sins. And that proves that they would be willing to be converted from their sins for a little while, but to part with them finally is what they cannot find it in their hearts to comply with.
The Puritan Fast Day Sermons preached between 1640 and 1660. This podcast is an overview and content of two Puritan Fast Day Sermons, 1 by Stephen Marshall preached December of 1641 called Reformation and Desolation, and a 2nd, The Saints' Hiding-Place in the Time of God's Anger by William Bridge, William Bridge preached this sermon on October 28, 1646 , to the House of Lords at Westminster Abbey. Finally an overview and some content by the sermon, The Goodness and Severity of God in Judging Sinful Churches and Nations. How does their counself apply to us in our day?
Sorrow is excessive when it hurts and overwhelms nature itself, and destroys bodily health or understanding. Grace is the due qualification of nature, and duty is the right employment of it; but neither of them must destroy it. As civil, ecclesiastic, and domestic governments are for edification and not for destruction, so also is self-government. God will have mercy and not sacrifice. Mat 9.13 He that would not have us kill or hurt our neighbor on the pretense of religion, would not have us destroy or hurt ourselves, for we are bound to love our neighbor as ourselves.
"Welcome to the program. If you walked into a Christian bookstore seventy years ago, the profound, soul-stirring writings of the Puritans were virtually lost to history—rotting in forgotten English attics and locked away in academic vaults. Today, we're sharing the remarkable story of a quiet literary rescue mission: a global, providential relay race run not by famous celebrities, but by a colorful band of printers, pastors, and tireless book-distributors. From Martyn Lloyd-Jones launching a modest magazine in post-war London, to remote bookrooms in Choteau, Montana, a devastating warehouse flood in Pennsylvania, and a hard-charging contractor who bought books by the pallet just to give them away, join us as we trace how a handful of dedicated pioneers brought the forgotten giants of the faith back to life—and forever changed the modern pulpit."
We sought to be faithful to God, and now a dark cloud hides Him from us. We find it difficult, yea, impossible, for carnal reason to harmonize His frowning providence with His gracious promises. Ah, faltering soul, severely tried fellow pilgrim, seek grace to heed Isaiah 50:10, "Who is among you that feareth the LORD, that obeyeth the voice of His servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.
This discussion outlines the compilation of a specialized 19th-century pastoral bibliography centered on the Ars Moriendi (The Art of Dying) literary tradition, which contrasts the final moments of believers and non-believers to demonstrate the power of faith. Key figures in this genre include Davis W. Clark, John Gregory Pike, and John Warburton, whose works served as evangelistic tools and pastoral guides. A focal point of the research is the rare 1807 Middlebury pamphlet, The Contrast; or, The Death-Bed of a Free Thinker and a Christian Contrasted, which physically pairs the harrowing, despair-filled demise of the skeptic Sir Francis Newport with the triumphant, ecstatic deathbed testimony of Presbyterian minister Dr. Samuel Finley—a historical text that can be reviewed via institutional databases like HathiTrust or downloaded in full PDF format through widespread 19th-century regional reprints.
Welcome to today's program, where we are stepping back into the vibrant, often forgotten print networks and pastoral pulpits that forged the early nineteenth-century Second Great Awakening. From the foundational 17th-century English Puritanism of William Gurnall's The Christian in Complete Armour to the strategic New England revival engines of Nathan Strong's Connecticut Evangelical Magazine and Jedidiah Morse's The Panoplist, we will explore how local awakenings transformed into a unified global mission movement. Joining us on this historical journey are the towering figures of the era—including Edward Dorr Griffin, Heman Humphrey, Bennet Tyler, and Ashbel Green—whose traditional Reformed orthodoxy and orderly revival methods were defended and distributed through historic publications like The National Preacher and The Christian Advocate.
The Holiness of God is not blemished by withdrawing His Grace from a sinful creature, whereby he falls more into sin.
The Beta (test) version of the Monergism APP has been released. After 15 months of providing audio for a few of the titles, the seed has been planted, another waters, may God bring an increase. Reflections on the last 16 months of this ministry.
Dr. Martyn Lloyd-Jones held the preaching of Samuel Davies in exceptionally high regard, famously telling an American audience:"You Americans do not know one of your greatest preachers." He went on to declare Davies to be "the greatest preacher you have ever produced in this country" (or the finest/most eloquent preacher the American continent has produced). Because of this profound admiration, Lloyd-Jones frequently recommended that those preparing for the ministry study and read Davies' old sermons alongside those of other historical figures like George Whitefield and Jonathan Edwards.
To introduce a modern audience to the classic theme of spiritual warfare, this bibliography traces a robust, historically rich trajectory that spans over three centuries—beginning with the massive, foundational strategy manuals of 17th-century Puritans like John Downame and William Gurnall, mapping the deep psychological and pastoral care found in the soul-diagnosing "cases of conscience" by Pike and Hayward, and culminating in the vivid, fiercely practical 19th- and 20th-century expositions of Charles Spurgeon and Dr. D. Martyn Lloyd-Jones. Far from being a relic of abstract, archaic mysticism, this enduring body of literature functions as a brilliant, clinical handbook for the human soul. By masterfully distinguishing between the internal vulnerabilities of our own hearts and the external, highly adaptive "wiles" of a defeated but persistent adversary, these authors provide contemporary readers with a timeless blueprint for vigilance, mental resilience, and an unwavering reliance on the all-sufficient triumph of Jesus Christ.
I command men in the name of Jesus to repent and believe the gospel, though I know they can do nothing of the kind apart from the grace of God. I'm not sent to work according to what my own reason might suggest but according to the orders of my Lord and Master. Ours is the miraculous method which comes from the endowment of the Spirit of God who asks His ministers to perform wonders in the name of the holy child Jesus. We are sent to say to blind eyes, "See," to deaf ears, "Hear," to dead hearts, "Live," and even to Lazarus rotting in that grave and stinking − "Lazarus, come forth." Dare we do this?
Meditating on the 6th doctrine mentioned in the Introduction to the Sermon Sinners in the Hands of An Angry God, needed to be explored deeper. And 2 more fearful teachings in this doctrine.
Revival and The Men God Uses is avaiable in EPUB, PDF and pamphet for from Chapellibrary org.
What happens when our public religious lives don't match the hidden corners of our hearts? Today, we're diving into the deep end of the human soul with the help of America's greatest spiritual detectives. From Jonathan Edwards' piercing warning that true faith is verified in the dark, to John Owen's ultimate blueprint for a peaceful, focused mind in a world drowning in distraction, we're pulling back the curtain on performative faith. Even legendary statesman Daniel Webster warned over two centuries ago that without a solid moral compass, a nation slides into chaos. If you've ever wondered whether your inner life matches your outer presentation, or if you're just looking for a little unshakeable peace in a loud world, stay with us—this is a conversation you cannot afford to miss."
Taken and abridged from an introductory essay in the book, True Collections and Accounts of Revival 1845
Not only does all creation bear witness to the great power of God, but also to His entire independency of all created things. Listen to His own challenge: "Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof?" (Job 38:4-6). How completely is the pride of man laid in the dust! Power is also used as a name of God, "the Son of man sitting on the right hand of power" (Mark 14:62), that is, at the right hand of God. God and power are so inseparable that they are reciprocated. As His essence is immense, not to be confined in place; as it is eternal, not to be measured in time; so it is almighty, not to be limited in regard of action (S. Charnock).
"Why is modern America so politically fractured and culturally adrift? The answer isn't just found in the latest headlines, but in a hidden theological shift that began over a century ago. Join us as we trace a profound line of thought from the prophetic 19th-century warnings of Southern Presbyterian Robert L. Dabney, through the sharp historical analysis of C. Gregg Singer, to the sweeping cultural philosophy of R.J. Rushdoony. Together, these three thinkers argued that America's shift toward big government and political pragmatism was ultimately caused by an apostasy in the American pulpit—the trading of biblical realism for humanistic utopianism. But don't mistake their ideas for today's top-down 'Christian Nationalism'; these men fiercely distrusted centralized power, warning that a society cannot be saved by the sword of the state, but only through a bottom-up reformation of individual hearts, families, and churches. Stay tuned as we dive into how their warnings predicted our current cultural crisis—and why their solution is radically different than what you hear on the news today."
The Chapel Library Edition with Study Notes: God is immutable in His attributes. Whatever the attributes of God were before the universe was called into existence, they are precisely the same now, and will remain so for ever. Necessarily so; for they are the very perfections, the essential qualities of His being. Semper idem (always the same) is written across every one of them. His power is unabated, His wisdom undiminished, His holiness unsullied. The attributes of God can no more change than Deity can cease to be. His veracity is immutable, for His Word is "for ever...settled in heaven.
Thomas Vincent's God's Terrible Voice in the City is one of the most vivid, haunting, and deeply convicting eye-witness accounts of history. It captures a two-year window when London was brought to its knees by two consecutive apocalyptic crises: the Great Plague of 1665 and the Great Fire of 1666.
This 1665 outbreak was the last major widespread epidemic of the bubonic plague in England, killing an estimated 100,000 people—roughly a quarter of London's population at the time—before tapering off in the winter of 1666, a decline accelerated by the Great Fire of London.
The Chapel Library Edition With Study Notes - Not all the vials of judgment that have or shall be poured out upon the wicked world, nor the flaming furnace of a sinner's conscience, nor the irreversible sentence pronounced against the rebellious demons, nor the groans of the damned creatures, give such a demonstration of God's hatred of sin, as the wrath of God let loose upon His Son. Never did divine holiness appear more beautiful and lovely than at the time our Savior's countenance was most marred in the midst of His dying groans. This He Himself acknowledges in Psalm 22. When God had turned His smiling face from Him, and thrust His sharp knife into His heart, which forced that terrible cry from Him, "My God, My God, why hast Thou forsaken Me?" He adores this perfection—"Thou art holy" (v.3) (S. Charnock).
A look at the collegiate landscape at the beginning of the 19th centuries, and true college revivals. The story of Asahel Nettleton. (April 21, 1783 – May 16, 1844)
In reviews, magazines, newspapers, lectures, essays, and sometimes even in sermons, people are incessantly waging war against the very foundations of Christianity. Reason, science, geology, anthropology, modern discoveries, free thought, and more are all boldly asserted to be on their side. No educated person, we are constantly told nowadays, can really believe in miracles or that the Bible is completely true and inspired by God.
The Chapel Library Edition With Study Notes - there is no doctrine more hated by worldlings, no truth of which they have made such a football, as the great, stupendous, but yet most certain doctrine of the sovereignty of the infinite Jehovah. Men will allow God to be everywhere except on His throne. They will allow Him to be in His workshop to fashion worlds and make stars. They will allow Him to be in His almonry to dispense His alms and bestow His bounties. They will allow Him to sustain the earth and bear up the pillars thereof, or light the lamps of heaven, or rule the waves of the ever-moving ocean; but when God ascends His throne, His creatures then gnash their teeth.
The Chapel Library edition with Study Questions: The word "foreknowledge" as it is used in the New Testament is less ambiguous than in its simple form "to know." If every passage in which it occurs is carefully studied, it will be discovered that it is a moot point whether it ever has reference to the mere perception of events which are yet to take place. The fact is that "foreknowledge" is never used in Scripture in connection with events or actions; instead, it always has reference to persons. It is persons God is said to "foreknow," not the actions of those persons. In proof of this we shall now quote each passage where this expression is found. The first occurrence is in Acts 2:23. There we read, "Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." If careful attention is paid to the wording of this verse, it will be seen that the Apostle was not there speaking of God's foreknowledge of the act of the crucifixion, but of the Person crucified: "Him [Christ] being delivered by..."
The Chapel Library edition with Study Questions The "god" of this twentieth century no more resembles the Supreme Sovereign of Holy Writ than does the dim flickering of a candle the glory of the midday sun. The "god" who is now talked about in the average pulpit, spoken of in the ordinary Sunday School, mentioned in much of the religious literature of the day, and preached in most of the so-called Bible Conferences is the figment of human imagination, an invention of maudlin sentimentality.
In an effort to enlarge on books that have been influential to me, I thought that I would just walk through the video of the walk-through of Paul Washer's library and enlarge on his comments to just add additional information. Some background information, and a couple of comments from Charles Spurgeon's Commenting and Commentaries.
The Chapel Library edition with Study Questions. How solemn is this fact: nothing can be concealed from God! "For I know the things that come into your mind, every one of them" (Eze 11:5). Though He be invisible to us, we are not so to Him. Neither the darkness of night, the closest curtains, nor the deepest dungeon can hide any sinner from the eyes of Omniscience. The trees of the garden were not able to conceal our first parents. No human eye beheld Cain murder his brother, but his Maker witnessed his crime. Sarah might laugh derisively in the seclusion of her tent, yet was it heard by Jehovah. Achan stole a wedge of gold and carefully hid it in the earth, but God brought it to light. David was at much pains to cover up his wickedness, but ere long the all- seeing God sent one of His servants to say to him, "Thou art the man"! And to writer and reader is also said, "Be sure your sin will find you out" (Num 32:23).
The Attributes of God - Chapel Library Edition. Our Lord Jesus Christ added nothing to God in His essential being and glory, either by what He did or suffered. True, blessedly and gloriously true, He manifested the glory of God to us, but He added naught to God. He Himself expressly declares so, and there is no appeal from His words: "My goodness extendeth not to thee" (Psa 16:2). The whole of that Psalm is a Psalm of Christ. Christ's goodness or righteousness reached unto His saints in the earth (v.3), but God was high above and beyond it all. God only is "the Blessed One" (Mar 14:61
The Chapel Library edition with Study Notes at the end of each chapter. Let us now consider some of the properties of the divine decrees. First, they are eternal. To suppose any of them to be made in time is to suppose that some new occasion has occurred; some unforeseen event or combination of circumstances has arisen, which has induced the Most High to form a new resolution. This would argue that the knowledge of the Deity is limited, and that He is growing wiser in the progress of time—which would be horrible blasphemy. No man who believes that the divine understanding is infinite, comprehending the past, the present, and the future, will ever assent to the erroneous doctrine of temporal decrees.
From the beginning of this journey in 1981, how I was providentially led to my first solid Christian Books. My awakening and my early pilgrimage. How I went from reading Kenneth Hagin and Watchman Nee to within 6 months reading A. W. Pink and Martyn Lloyd-Jones, Spurgeon and Jonathan Edwards. Given in an autobiographical entertaining way.
Such is God's knowledge, that by one single act he doth behold all things, past, present and to come, as together. So that to us, although there is such a difference of time, as past and future, yet to God there is not: Therefore when we attribute prescience or foreknowledge to God, that is in respect of us, otherwise God beholds all things as present, without such difference. Anthony Burgess. Spiritual Refining Monergism Books.
I couldn't settle on anything to narrate this morning and decided to just speak about some things that were reflections, and recalled a revival story I had read from James Hall and the Revival in North Carolina in 1802. At then end I read from Ruth Bryan's diary, and somehow tied it all together.
Believers may be taught what is the power and effectiveness of that plague of sin that is in and among them by the effects the same plague produces in and among others, the unregenerate—who have not those corrections of its poison and those preservatives from death with which the Lord Jesus Christ has furnished believers. John Owen Indwelling Sin Chapel Library Edition.
Indwelling sin brings men into habitual declension by taking men off from their watch against the returns of Satan. When our Lord Christ comes first to take possession of any soul for Himself, He binds that strong man and spoils his goods; He deprives him of all his power, dominion, and interest. Satan being thus dispossessed and frustrated in his hopes and expectations, leaves the soul, as finding it newly mortified to his baits. Owen, John. Indwelling Sin Chapel Library Edition.
The Law discovers sin. Sin in the soul is like a secret feverish distemper in the body. Its being unknown and unperceived is one great means of its prevalence. Sin in the soul is like traitors in a civil state: while they lie hidden, they vigorously carry on their design. The greatest part of men in the world know nothing of this sickness, yea, death of their souls. Though they have been taught somewhat of the doctrine of it, yet they know nothing of its power. They know it not so as to deal with it as their mortal enemy. John Owen. Indwelling Sin Chapel Library Edition.
The life of the believer is, or ought to be, full of soul blessing, and the pursuit of the believer ought always to be soul-winning.
Consider the fearful eruptions of actual sin that have been in the lives of believers, and we shall find our position regarding indwelling sin evidenced. Should I go through at large with this consideration, I must recount all the sad and scandalous failings of the saints that are left on record in the holy Scripture. However, the particulars of them are known to all so that I shall not need to mention them, nor the many aggravations with which they are attended in their circumstances. chapellibrary org
Explanation of Hebrews 6:4-6 (3) These persons had an experience of the truth, goodness, and excellency of the gospel, which those others had not, nor could have; for they had "tasted of the good word of God, and the powers of the world to come," and had received great satisfaction in the things they were convinced of, as was before at large declared. Wherefore, in their rejection of him and them, an unconquerable hatred and malice must be granted to be predominant.
Explanation of Hebrews 6:4-6 (2) God puts an end unto all his expectation concerning them; he looks for no more from them, and so exerciseth no more care about them. Whilst God is pleased to afford the use of means for conversion and repentance unto any, he is said to look for and expect answerable fruits: "I did," saith he, "so and so to my vineyard; and I looked that it should bring forth grapes," Isaiah 5:2, 4.
The Holy Ghost is here mentioned as the great gift of the gospel times, as coming down from heaven, not absolutely, not as unto his person, but with respect unto an especial work, — namely, the change of the whole state of religious worship in the church of God, — whereas we shall see in the next words, he is spoken of only with respect unto external actual operations.
Men are very prone to be deceived about their own state, to think themselves something when they are nothing, and to suppose themselves "rich and increased in goods, and to have need of nothing, when they are wretched, and miserable, and poor, and blind, and naked." They are greatly deceived about the principles they act from. They think they are sincere in that in which there is no sincerity. And that they do those things from love to God, which they do only from love to themselves. They call mere speculative or natural knowledge, spiritual knowledge; and put conscience for grace; a servile, for a childlike fear; and common affections, that are only from natural principles, and have no abiding effect, for high discoveries, and eminent actings of grace. Yea, it is common with men to call their vicious dispositions by the name of some virtue. They call their anger and malice, zeal for a righteous cause, or zeal for the public good. And their covetousness, frugality. They are vastly deceived about their own righteousness. They think their affections and performances lovely to God, which are indeed hateful to him.
Having made sure that what you are praying for is according to God's revealed will, then plead His promises, such as Matthew 7:7, Philippians 4:19, etc. Plead them in the name of Christ, asking God to give you the "desires of thine heart" (Ps. 37:4) for Christ's sake, That He may be honored in and by a Godly walk from you, and that His people may be helped and encouraged by your example. Those are pleas which God cannot deny.
Ponder with yourself how sad and miserable the case will be with thee in the days of calamity and distress, if the love of God shall be clouded to thy soul. In those days such as love thee, will either be absent from thee, or impotent to help thee; all thy friends and familiars may be removed far off, and whither then wilt thou turn, should God be far off too? This was that evil which Jeremiah so vehemently deprecated, Jeremiah 17. ver. 17..
God Makes Men Sensible of Their Misery Before He Reveals His Mercy and Love. "God makes men consider and be sensible of what sin they are guilty. Before, it may be, they were very regardless of this. They went on sinning, and never reflected upon what they did. [They] never considered or regarded what or how many sins they committed. They saw no cause why they should trouble their minds about it. But when God convinces them, he brings them to reflect upon themselves. He sets their sins in order before their eyes. He brings their old sins to their minds, so that they are fresh in their memory — things which they had almost forgotten.
God Makes Men Sensible of Their Misery Before He Reveals His Mercy and Love (2) "the principle, which is assisted in making natural men sensible of their desert of wrath, is natural conscience. Though man has lost a principle of love to God, and all spiritual principles, by the fall, yet natural conscience remains. Now there are two things, which are the proper work of natural conscience. One is to give man a sense of right and wrong. A natural man has no sense of the beauty and amiability of virtue, or of the turpitude and odiousness of vice. But yet every man has that naturally within, which testifies to him that some things are right, and others wrong. Thus if a man steals, or commits murder, there is something within, which tells him that he has done wrong. He knows that he has not done right."
Revivals on our nation's college campuses. Are they genuine? How do they compare with genuine historic revival documented and published from before 1860? What are those elements that are missing? A critique.
It is hence evident, that an assurance of being regenerate is no way previously necessary to the believing of an interest in forgiveness; so that although a man have not the former, it is, or may be, his duty to endeavor the latter. When convinced persons cried out, "What shall we do to be saved?" the answer was, "Believe, and you shall be so." "Believe in Christ, and in the remission of sin by his blood," is the first thing that convinced sinners are called unto. They are not directed first to secure their souls that they are born again, and then afterward to believe.
direction:—Consider in particular where the stress and hinderance lies that keeps you off from peace, through an established persuasion of an interest in evangelical pardon. Do not always fluctuate up and down in generals and uncertainties; but drive things unto a particular issue, that it may be tried whether it be of sufficient efficacy to keep you in your present entanglements and despondencies. Search out your wound, that it may be tried whether it be curable or not.
The dangers and fears of the people of God in this world are many and great; and were it not for the Lord's assiduous and tender care over them, they must necessarily be ruined both in soul and body by them. The church is God's vineyard, its enemies as so many wild boars to root it up: Upon this account he saith, Isa. 27:3. "I the Lord do keep it; lest any hurt it, I will keep it night and day."
Forgiveness of Sin - Rule number 10 The soul of which we speak is afflicted and tossed, and not comforted. There is in the intimation of grace and pardon intended a remote discovery made of some relief. This may be Christ; it may be forgiveness. This it is convinced of; it cannot deny but at such or such a time, under such ordinances, or in such duties, it was persuaded that yet there might be mercy and pardon for it. This is enough to carry it to steer its course constantly that way,—to press forward unto that harbour which will give it rest.
What God can do to his enemies. Or rather, what can he not do? How miserable can he who is almighty make his enemies! Consider, you that are enemies to God, whether or not you shall be able to make your part good with him. "Do we provoke the Lord to jealousy? Are we stronger than he?" 1 Cor. 10:22. Have you such a conceit of your own strength, as that you think to try it out with God? Do you intend to run the risk of an encounter with him? Do you imagine that your hands can be strong, or your heart can endure?
broken. Their power to do mischief shall be effectually taken away, for the arms which they lifted up against God shall be crushed even to the bone. God often makes implacable men incapable men. What is a more contemptible sight than toothless malice, armless malevolence! But the Lord upholdeth the righteous. Their cause and course shall be safe, for they are in good keeping. The sword of two edges smites the wicked and defends the just.
Men Naturally Are God's Enemies sections 8 and 9 "Is God obliged to show mercy to his enemies? Is God bound to set his love on them that have no love to him; but hate him with perfect hatred? Is he bound to come and dwell with them that have an aversion to him, and choose to keep at a distance from him, and fly from him as one that is hateful to them? Even should you desire the salvation of your soul, is God bound to comply with your desires, when you always resist and oppose his will? Is God bound to put honor upon you, and to advance you to such dignity as to be a child of the King of kings, and the heir of glory, while at the same time you set him too low to have even the lowest place in your heart?
If it were not for the laws of the land, we should soon see a massacre of the righteous. Jesus was watched by his enemies, who were thirsting for his blood: his disciples must not look for favor where their Master found hatred and death.
A Sermon on God's Providence" by Arthur Dent, who lived until 1607, is a powerful sermon that explores the theological concept of God's providence. In this sermon, Dent explores the belief that God, in His infinite wisdom and omnipotence, governs and orchestrates all aspects of the universe, from the grandest cosmic events to the minutest details of individual lives.
Men Naturally Are God's Enemies - Section 6 God's work in the restraint that he exercises over a wicked world, is a glorious work. God's holding the reins upon the corruptions of a wicked world, and setting bounds to their wickedness, is a more glorious work, than his ruling the raging of the sea, and setting bounds to its proud waves, and saying, hitherto shalt thou come, and no further. In hell, God lets the wickedness of wicked spirits have the reins, to rage without restraint; and it would be in a great measure upon earth as it is in hell, did not God restrain the wickedness of the world. But in order to the better understanding how it is owing to the restraining grace of God, that we are kept and withheld from the highest acts of sin, I would here observe several things.
Men Naturally are God's Enemies Dated August, 1736. "The power of the enmity of natural men against God, is so great, that it is insuperable by any finite power. It has too great and strong a possession of the heart, to be overcome by any created power. Indeed, a natural man never sincerely strives to root out his enmity against God. His endeavors are hypocritical. He delights in his enmity, and chooses it. Neither can others do it, though they sincerely, and to their utmost, endeavor to overcome this enmity. If godly friends and neighbors labor to persuade them to cast away their enmity, and become friends to God, they cannot persuade them to it. Though ministers use never so many arguments and entreaties, and set forth the loveliness of God; tell them of the goodness of God to them, hold forth God's own gracious invitations, and entreat them never so earnestly to cast off their opposition, and be reconciled; yet they cannot overcome it. Still they will be as bad enemies to God, as ever they were. — The tongue of men or of angels cannot persuade them to relinquish their opposition to God. Miracles will not do it."
The destruction of the ungodly will be speedy, sudden, sure, overwhelming, irretrievable. The grass cannot resist or escape the mower. And wither as the green herb. The beauty of the herb dries up at once in the heat of the sun, and so all the glory of the wicked shall disappear at the hour of death. Death kills the ungodly man like grass, and wrath withers him like hay; he dies, and his name rots. How complete an end is made of the man whose boasts had no end!
Letters to the Aged - 2 Why should the aged be more peevish and morose than others? If they are pious, there can be no good reason for it; but it is not difficult to account for the fact. In the decline of life a gradual change takes place in our physical system, by which the mind is considerably affected; and often serious disease is added to this natural change. The nervous system is debilitated and shattered, and in consequence, the spirits are apt to sink, or to become irregular.
Take heed of undue expressions concerning God and his ways in distress. Take heed, in doubts, distresses, and perplexities, of hard thoughts of God, hasty unweighed expressions concerning him or his ways, or of secret resolves that it were as good give over waiting as continue in the state wherein you are, seeing your condition is remediless.
The gospel dispensation is finished wholly and entirely in free and glorious grace: there is glorious grace, shines in every part of the great work of redemption; the foundation is laid in grace, the superstructure is reared in grace, and the whole is finished in glorious grace.
Christians ought not to drop like other men in the day of trouble. A wicked man's boldness, and a Christian's cowardliness, in times of affliction, are alike ungrounded and uncomely. Why should thy heart, Christian, despond and sink at this rate, upon the prospect of approaching troubles? Are there not safe and comfortable chambers taken up, and provided for thee against that day? Is not the name of the Lord a strong tower, into which thou mayest run and be safe?
Fruitless and heartless complaints, bemoanings of themselves and their condition, is the substance of the profession that some make. If they can object against themselves, and form complaints out of their conditions, they suppose they have done their duty. I have known some who have spent a good part of their time in going up and down from one to another with their objections and complaints. These things are contrary to the life of faith.
If sin be evil, why do you live in it? If it be not, why do you dissuade men from it? If it be dangerous, how dare you venture on it? if it be not, why do you tell men so? If God's threatenings be true, why do you not fear them? if they be false, why do you needlessly trouble men with them, and put them into such frights without a cause? Do you know the judgment of God, that they who commit such things are worthy of death, and yet will you do them?
Once again let this unbelief of ours be forgiven, and let us stand, with no sin upon the conscience, but absolved through Jesus' blood, in the enjoyment of such confidence with You, that we may lift up our face without a cloud, and may trust in You henceforth without a doubt, and go on our way rejoicing whatever that way may be. Lord teach us to be resigned to Your will; teach us to delight in Your law; teach us to have no will but Your will; teach us to be sure that everything You do is good and is the very best that can be done. Help us to leave our concerns in Your divine hands.
This narration is dedicated to Leonia M and Esther with heart felt gratitude. First published in the year 1612, five years after Arthur Dent's death, this treatise remains a nourishing guide for believers who long to grow in both the understanding and practice of prayer. Dent, a faithful preacher and minister of God's Word, draws his readers into the deep spiritual contours of the Lord's Prayer, expounding each petition with theological clarity and heartfelt exhortation. Forgive us our Debts In this petition and the next, we ask for spiritual blessings, which teaches us that, since there are two petitions for spiritual things and only one for temporal things, our concern for our souls must be twice as great as our concern for our bodies. Coherence. God's will is done when we trust His providence for our daily needs and trust His mercy for the forgiveness of our sins. Reason for the order (why we ask first for things of the body, and only afterwards for things of the soul) even though the body is not more excellent than the soul:
The Golden Key Of Prayer - Most of you are doing something for Christ; I am happy to be able to say this, knowing that I do not flatter you. My dear friends, wait upon God much in prayer, and you have the promise that He will do greater things for you than you know of. We know not how much capacity for usefulness there may be in us. That ass's jawbone lying there upon the earth, what can it do? Nobody knows what it can do. It gets into Samson's hands, what can it not do? No one knows what it cannot do now that a Samson wields it.
Remember that prayer is always to be offered in submission to God's will; that when we say, God hears prayer, we do not intend by that, that He always gives us literally what we ask for. We do mean, however, this, that He gives us what is best for us; and that if He does not give us the mercy we ask for in silver, He bestows it upon us in gold. If He does not take away the thorn in the flesh, yet He says, "My grace is sufficient for you," and that comes to the same in the end.
God understands what heavy hearts we have sometimes, when under a sense of sin. Satan says to us, "Why should you pray? How can you hope to prevail? In vain you say, I will arise and go to my Father, for you are not worthy to be one of his hired servants. How can you see the King's face after you have played the traitor against Him? How will you dare to approach unto the altar when you have yourself defiled it, and when the sacrifice which you, would bring there is a poor polluted one?" O brethren, it is well for us that we, are commanded to pray, or else in times of heaviness we might give it up.
This narration is dedicated to L M and Esther with heart felt gratitude. First published in the year 1612, five years after Arthur Dent's death, this treatise remains a nourishing guide for believers who long to grow in both the understanding and practice of prayer. Dent, a faithful preacher and minister of God's Word, draws his readers into the deep spiritual contours of the Lord's Prayer, expounding each petition with theological clarity and heartfelt exhortation.
How mad are men, who so often hear of these things and pretend to believe them; who can live but a little while (a few years); who do not even expect to live here longer than others of their species ordinarily do; and who yet are careless about what becomes of themselves in another world, where there is no change and no end! How mad are they, when they hear that if they go on in sin, they shall be eternally miserable that they are not moved by it, but hear it with as much carelessness and coldness as if they were no way concerned in the matter when they know not but that it may be their case, that they may be suffering these torments before a week is at an end!
A ministry update: The One Millionth Audio Play point. Voddie Baucham crosses The River - Survey question - Was Charlie Kirk one of the greatest evangelists in church history? Answered for reflection.
Subject: The time will come when fearfulness will surprise the sinners in Zion; because they will know that they are going to be cast into a devouring fire, which they must suffer forever and ever, and which none can endure. "If we imagine to ourselves the dreadful fear with which a lamb or kid falls into the paws of a world, which lays hold of it with open mouth; or if we imagine to ourselves the feeling of a little child, that has been pursued by a lion, when it is taken hold of, and sees the terrible creature open his devouring jaws to tear it in pieces; or the feeling of those two and forty children, who had mocked Elisha, when they fell into the paws of the bears that [tore] them in pieces; I say if we could have a perfect idea of that terror and astonishment which a little child has in such a case, yet we should have but a faint idea of what is felt in the departing soul of a sinner, when it falls into the hands of those cruel devils those roaring lions, which then seize of it!"
"We cannot reasonably think otherwise, than that the beginning of this great work of God must be near. And there are many things that make it probable that this work will begin in America.—It is signified that it shall begin in some very remote part of the world, with which other parts have no communication but by navigation, in Isa. 60:9. "Surely the isles shall wait for me, and the ships of Tarshish first, to bring my sons from far."
If there be any change in God, that change must be made either by something without himself, or by something within himself, or by both together. But it cannot be by any thing without Himself; for in Him all created dependent beings live and move, and enjoy the beings they have; and all the changes that are among them, are from the pleasure of this unchangeable Being, he changes them, but it is not possible for Him, upon whose pleasure they so entirely and absolutely depend, both as to their beings and workings, to suffer any changes Himself from, or by them.
Showing The Obligations That All Are Under To Acknowledge, Rejoice In, And Promote This Work; And The Great Danger Of The Contrary. SECTION I. The danger of lying still, and keeping long silence, respecting any remarkable work of God.
There is one reflection connected with this subject still more sad; it is, that some in whom we once delighted, and in whom we reposed strong confidence, have turned aside from the ways of truth and righteousness in which they appeared to be walking, and though they may be still walking up and down upon the earth, are dead to us, and to all those interests which once seemed to be common to them and us. And as to those who remain steadfast, and have continued their pilgrimage without turning aside into crooked ways, what a sad change has time made upon their bodies!
God's people at such time as this, ought especially to abound in deeds of charity, or alms-giving. We generally, in these days, seem to fall far below the true spirit and practice of Christianity with regard to this duty, and seem to have but little notion of it, so far as I can understand the New Testament.—At a time when God is so liberal of spiritual things, we ought not to be strait-handed towards him.
I am sensible that somewhat considerable has been done in duties of this nature in some places, but I do not think so much as God in the present dispensations of his providence calls for. I should think the people of God in this land, at such a time as this is, would be in the way of their duty while doing three times as much at fasting and prayer as they do; not only, not principally, for the pouring out of the Spirit on those places to which they belong; but that God would appear for his church, and, in mercy to miserable men, carry on his work in the land, and in the world.
At such a day as this, God especially calls his people to the exercise of extraordinary meekness and mutual forbearance. Christ appears as it were coming in his kingdom, which calls for great moderation in our behaviour towards all men; Phil. iv. 5. "Let your moderation be known unto all men: The Lord is at hand." The awe of the Divine Majesty, that appears present or approaching, should dispose us to it, and deter us from the contrary.
Rule VI. Distinction between faith and spiritual sense. - Or the spiritual sense that we have of acceptance with God, there are a number parts or degrees; as, first, hereunto belongs peace with God: Rom. v. 1, "Being justified by faith, we have peace with God." This peace is the rest and composure of the soul emerging out of troubles, upon the account of the reconciliation and friendship made for it by the blood of Christ. And it hath, as all peace hath, two parts, —first, a freedom from war, trouble, and distress; and, secondly, rest, satisfaction, and contentment in the condition attained; —and this, at least the second part of it, belongs unto the spiritual sense that we inquire after.
There is yet another class. You are halt. You are halting between two opinions. You are sometimes seriously inclined, and at another time worldly gaiety calls you away. What little progress you do make in religion is but a limp. You have a little strength, but that is so little that you make but painful progress. To you also is the word of this salvation sent. Though you halt between two opinions, the Master sends you this message: "How long halt ye between two opinions? if God be God, serve Him; if Baal be God, serve him." Consider thy ways: set thine house in order, for thou shalt die and not live. Because I will do this, prepare to meet thy God, O Israel! Halt no longer, but decide for God and His truth.
Why should one country be so inferior, topographically, from another? Why should one be fertile, and another almost barren? Why should one be rich in minerals and another own none? Why should the climate of one be congenial and healthy, and another uncongenial and unhealthy? Why should one abound in rivers and lakes, and another be almost devoid of them? Why should one be constantly troubled with earthquakes, and another be almost entirely free from them? Why? Because thus it pleased the Creator and Upholder of all things.
If you do not find salvation in Christ, you will never find it elsewhere. What a dreadful thing it will be for you if you should lose the salvation provided by Christ! For "how shall you escape if you neglect so great salvation?" Whether we are gross sinners or not, how fearful a thing it will be for us to die without first having found an interest in the Savior! O sinner! this should quicken thee in going to the mercy seat; this thought, that if thou findest no mercy at the feet of Jesus, thou canst never find it anywhere else.
Whatever your condition be, and your apprehension of it, yet continue waiting for a better issue, and give not over through weariness or impatience. This rule contains the sum of the great example given us in this psalm. Forgiveness in God being discovered, though no sense of a particular interest therein as yet obtained, that which the soul applies itself unto is diligent, careful, constant, persevering waiting;
There is ...in this spiritual light, 1. A true sense of the divine and superlative excellency of the things of religion; a real sense of the excellency of God and Jesus Christ, and of the work of redemption, and the ways and works of God revealed in the gospel. There is a divine and superlative glory in these things; an excellency that is of a vastly higher kind, and more sublime nature than in other things; a glory greatly distinguishing them from all that is earthly and temporal. He that is spiritually enlightened truly apprehends and sees it, or has a sense of it. He does not merely rationally believe that God is glorious, but he has a sense of the gloriousness of God in his heart. There is not only a rational belief that God is holy, and that holiness is a good thing, but there is a sense of the loveliness of God's holiness. There is not only a speculatively judging that God is gracious, but a sense how amiable God is upon that account, or a sense of the beauty of this divine attribute.
In that part of our lives which, upon the call of God, we have given up unto him, there are two sorts of sins that do effectually impeach our future peace and comfort; which ought therefore to be frequently reviewed and issued in the blood of Christ: —First, Such as, by reason of any aggravating circumstances, have been accompanied with some especial unkindness towards God. Such are sins after warnings, communications of a sense of love ...
Rule Number 2 Self-condemnation and abhorrency for sin consistent with gospel justification and peace — The nature of gospel assurance — What is consistent with it — What are the effects of it. A deep sense of the evil of sin, of the guilt of man's own sin, is no way inconsistent with gospel assurance of acceptance with God through Christ, and of forgiveness in him.
Suppose a preacher should come from another world to preach to us, we must naturally suppose that he came from Heaven. Even the rich man did not ask that he or any of his compeers in torment might go out of hell to preach. Spirits that are lost and given up to unutterable wickedness, could not visit this earth; and if they did they could not preach the truth, nor lead us on the road to Heaven which they had not trodden themselves. The advent of a damned spirit upon earth would be a curse, a blight, a withering blast; we need not suppose that such a thing ever did or could occur.
Dated February, 1753. Preached to the Stockbridge Indians: "The longer it continues, the worse it grows. This is an awful circumstance in the condition of a natural man. Any disease is looked upon as the more dreadful, for its growing and increasing nature. Thus a cancer and gangrene are regarded as dreadful calamities, because they continually grow and spread. And the faster they grow, the more dreadful are they accounted. It would be dreadful to be in a natural condition, if a person could continue as he is, and his condition grow no worse; if he could live in a natural condition, and never have it any more dreadful, than when he first begins to sin. But it is yet much more dreadful, when we consider that it every day becomes worse and worse. The condition of natural men is worse today than it was yesterday, and that on several accounts. The heart grows more and more polluted and hardened. The longer sin continues unmortified, the more is it strengthened and rooted. Their guilt also grows greater, and hell every day grows hotter; for they are every day adding sin to sin, and so their iniquity is increasing over their heads more and more."
It is known by all (it would be better if not so well known) what disquietudes, dejections, and disconsolations, these things are apt to fill the minds of men with — what fears, troubles, and sorrows, they reflect upon them. This intended peace gives us security against all these effects. It makes us preserve a peaceable, indeed, a joyous life in our conflict with them.
Improve times of affliction for the increase of faith: For certainly, sanctified afflictions do notably exercise and increase this grace, 1 Pet. 1:7. In times of prosperity we know not what stock of faith we have: We live so much upon things seen, that we cannot many times tell whether we have faith or no: But when difficult days come, then we must get out our whole subsistence and livelihood by faith, Hab. 2:4. Yea, then we have many proofs and experiments of God's fidelity in the promises, which is a choice help to faith, 2 Cor. 1:10.
how, in what way, and by what means, those whose affections are spiritually renewed, should apply their minds and souls for their observance. And we may first consider in this, what they design; and second, why they endeavor to be found in the exercise and practice of these graces, in their use and enjoyment: (1.) They come to them with this desire, design, and expectation — namely, to be enabled, directed, and excited by them to the exercise of divine faith and love. When it is not so with any, where there is not this design, then in various degrees they take the name of God in vain in their observance. Grace and Duty of Being Spiritually Minded - chapter 15
It is really needful that we should have some other songs besides the Psalms of David. It is unreasonable to suppose that the Christian church should for ever, and even in times of her greatest light, in her praises of God and the Lamb, be confined only to the words of the Old Testament, wherein all the greatest and most glorious things of the gospel, that are infinitely the greatest subjects of her praise, are spoken of under a veil, and not so much as the name of our glorious Redeemer ever mentioned, but in some dark figure, or as hid under the name of some type.
Personal reflections on the martyrdom of Charlie Kirk, Man's innate enmity to the preaching of the gospel. The need of genuine revival in our fallen world.
I. The dictates of their darkened understandings are inconsistent with themselves. II. Their wills are inconsistent with their reason. III. Their wills are inconsistent with themselves. IV. Their outward show is inconsistent with their hearts. V. Their profession is inconsistent with their practice. VI. Their practice is inconsistent with their hopes. VII. Their practice is inconsistent with itself.
Our eternal blessedness consists in the future enjoyment of the present objects of our spiritual affections. All men who are convinced of a future eternal condition desire, when they depart from here, to enter into blessedness and glory. However, what that blessedness is, even as to its general nature, they know nothing at all; and if they did, they wouldn't know how to desire it. For heaven or blessedness is nothing but the full enjoyment of what we are here to love and delight in above all, of that which is the object of our affections as spiritually renewed. In this they have neither interest nor concern.
I have known trades-people attend church for the mere sake of getting the custom of those who went there. I have heard of such things as people knowing which side their bread was buttered, and going to that particular denomination, where they thought they could get the most by it. Loaves and fishes drew some of Christ's followers, and they are very attracting baits, even to this day.
Apostasy From the Gospel Chapter 11 By adding appointments of our own to the worship, inconsistent with and destructive of that which he hath ordained: — I. In the first way we have some among ourselves who are fallen off from the worship of the gospel It is true, they will do some things which have an appearance of being what Christ hath commanded; such are their first- day's meeting, and their prayers, with speaking in them; — but they neither observe the Lord's day, nor pray or speak in obedience unto any institution of his.
We might...flee from Your face if we only remembered our sinfulness. Lord! we do remember it with shame and sorrow; we are grieved to think we should have offended You, should have neglected so long Your sweet love and tender mercy; but we have now returned unto the "shepherd and bishop of our souls." Led by such grace, we look to Him whom we crucified, and we have mourned for Him and then have mourned for our sin.
The great interest of man's present peace, and eternal happiness, is most nearly concerned in religion. And all true religion, since the fall of man, must be taught by divine revelation, which God, by diverse parts, and in a diverse manner, has given to his Church. He caused this light to gradually increase, until the whole mystery of His grace was perfectly revealed in and by Jesus Christ. In him are hidden all the treasures of wisdom and knowledge. Col 2.3 And that God to whom all his works were known from the beginning, has in all ages disposed and ordered the revelation of his Will to men.
Another thing that some ministers have been greatly blamed for, and I think unjustly, is speaking terror to them who are already under great terrors, instead of comforting them. Indeed, if ministers in such a case go about to terrify persons with that which is not true, or to affright them by representing their case worse than it is, or in any respect otherwise than it is, they are to be condemned; but if they terrify them only by still holding forth more light to them, and giving them to understand more of the truth of their case, they are altogether to be justified.
Apostasy - From the Gospel Chapter 10 In these things consisted the mystery of iniquity, the springs and occasions of that great apostasy which was in the world under the Papacy. 1. The doctrine of the gospel (as to its peculiar nature, the causes, motives, and ends of it) was generally lost, partly through the horrible ignorance of some, and partly through the pernicious errors of others, whose duty it was to have preserved it.
The story and bibliography of how I was brought off from a false foundation, a false profession.
Men may be greatly affected with the outward part of divine worship, and the manner of its performance, who have no delight in what is internal, real, and spiritual in it: Joh 5.35, "He was a burning and a shining light: and you were willing for a season to rejoice in his light." So, many were delighted in the. preaching of Ezekiel, because of his eloquence and the elegance of his parables, chapter 33.31,32.97 This gave them both delight and diligence in hearing, for which they called themselves the people of God, though they continued to live in sin; their hearts went after covetousness. The same may befall many at present with reference to the spiritual gifts of those by whom the word of God is dispensed.
The first thing I would take notice of is, censuring professing Christians of good standing in the visible church, as unconverted. I need not repeat what I have elsewhere said to show this to be against the plain, frequent, and strict prohibitions of the word of God. It is the worst disease that has attended this work, most contrary to the spirit and rules of Christianity, and of the worst consequences.—There is a most unhappy tincture that the minds of many, both ministers and people, have received that way.
Rules Concerning Spiritual Meditation - A continual watch is to be kept in and on the soul against the incursions of vain thoughts and imaginations, especially in those seasons in which they are apt to obtain advantage. If they are permitted to make an inroad into the mind, if we accustom ourselves to entertain them, if they habitually lodge within, then in vain we may hope or desire to be spiritually minded.
The first thing is the mixture there oftentimes is in the experiences of true Christians; whereby when they have truly gracious experiences, and divine and spiritual discoveries and exercises, they have something else mixed with them, besides what is spiritual. There is a mixture of that which is natural, and that which is corrupt, with that which is divine. The great imperfection of grace, the feebleness and infancy of the new nature, and the great remains of corruption, together with our circumstances in this world, where we are encompassed with what tends to pollute us, expose to this.
One erroneous principle, that which scare any has proved more mischievous to the present glorious work of God, is a notion that it is God's manner in these days, to guide his saints, at least some that are more eminent, by inspiration, or immediate revelation. They suppose he makes known to them what shall come to pass hereafter, or what it is his will that they should do, by impressions made upon their minds, either with or without texts of Scripture; whereby something is made know to them, that is not taught in the Scripture. By such a notion the devil has a great door opened for him.
Lord, will You deal with us according to Your wisdom and prudence. Take out of us every evil and false way: anything wherein we have deceived ourselves, do You remove. Anything which looks like growth in grace, which is mere puffing up, do You take away; anything which we prize, which is but counterfeit, do You utterly destroy: and oh, bring us of Your great love to know Christ in truth, that what we know we may know, and not think we know. And oh, that there might be a deep reality about our Christian experience, and knowledge; that the truth of God may be incarnate in the truth which lives in us.
For the right performance of any duty, it is not enough that the thing required be itself performed, but that it be universally squared and fitted to the rule72 of the duty. Herein lies the great duty of the mind: namely, to attend to the rule of duties, and to take care that all the interests of such duties be ordered by such care. Our progress in obedience is our edification, or building up.
It is no certain sign that affections are gracious, that they arise on occasion of scriptures brought suddenly and wonderfully to the mind; whether those affections be fear or hope, joy or sorrow, or any other. Some seem to look upon this as a good evidence that their affections are saving, especially if the affections excited are hope or joy, or any other which are pleasing and delightful.
Our chief desire this morning before You is to be right with You. Oh make us right with You, great Father. There are some in Your presence who are not right with You at all; Your countenance they cannot behold, and You can not accept their offering; for it is true of them, as of Cain, "sin lies at the door." Oh God roll every sin away; but we know they must first feel the burden of it, they must come to You and confess it, they must accept the great Substitute and rest in Jesus.
There is a twofold sense of sin. The one is general and notional; whereby a man knows what sin is, that himself is a sinner, —that he is guilty of this or that, these or those sins; only his heart is not affected proportionably to that discovery and knowledge which he hath of these things. The other u active and efficacious. The soul being acquainted with the nature of sin, with its own guilt in reference unto sin in general, as also to this or that sin, is universally influenced by that apprehension unto suitable affections and operations.
It is no evidence that affections are gracious, that they are not purposely produced by those who are the subjects of them, or that they arise in their minds in a manner which they cannot account for. There are some who make this an argument in their own favour, when speaking of what they have experienced: "I am sure I did not make it myself: it was a fruit of no contrivance or endeavour of mine; it came when I thought nothing of it; if I might have the world for it, I cannot make it again when I please." And hence they determine, that what they have experienced, must be from the mighty influence of the Spirit of God,
Indwelling sin opposes God by force and by deceit. We began consideration of its working by deceit in chapter 8, and this in its general workings to keep the soul from considering both the mind's vileness, and God and His grace. How sin, by its deceit, endeavors to draw off the mind from attending to the holy frame for walking with God in which the soul ought to be preserved, therefore has been declared. We proceed now to show how sin by its deceit does the same work in reference to those special duties by which the designs, workings, and prevalence of it may in a special manner be opposed and prevented. Treatise on Indwelling Sin Chapter 9
Oh, this morning let Your people feel that there is now no condemnation to them. Let them feel the completeness of the washing Christ has given, the blessed fullness of the righteousness which Christ has imputed, the eternal vitality of that life with which Christ has endowed us, the indissoluble character of that union by which we are knit to Christ by ties that never can be broken; and may we today rejoice in Christ Jesus, and have no confidence in the flesh; and do You write upon our hearts these blessed words, "Filled with all the fullness of God," and may we know it is so; that we have all that we can hold; and may we be praying to be enlarged, that we may take in even more of Christ than we have as yet received; for He is all ours, altogether ours, and ours world without end.
Treatise on the Religious Affections - Part One Negative Sign 2 Great effects on the body certainly are no sure evidences that affections are spiritual; for we see them oftentimes arise from great affections about temporal things, and when religion is no way concerned in them. And if great affections about things purely natural may have these effects, I know not by what rule we should determine, that high affections about religious things, which arise in like manner from nature, cannot have the like effect.
We would confess our many sins, with great self abhorrence and detestation of them. The Lord be pleased to forgive his servants in this thing, and let us each this morning feel the application of the precious "blood which speaks better things than that of Abel." May every child of God know now, that he is clean through the washing of the blood. Oh, that we might be certain that no guilt is recorded against us now, for it is blotted out forever and the record is destroyed. Being justified by faith may we have peace, deep, lasting peace with God, through Jesus Christ our Lord.
We would, each one of us, ask this morning that we may be washed as to our feet: we trust You have bathed us once for all in the sin-removing fountain. You have also washed us in the waters of regeneration, and given us the renewing of our minds through Jesus Christ. But oh, for daily cleansing! Do You see any fault in us?—oh, we know that You dost—wash us that we may be clean. Are we deficient in any virtue? Oh, supply it, that we may exhibit a perfect character, to the glory of Him who have made us anew in Christ Jesus. Or, is there something that would be good, carried to excess? Be pleased to modify it, lest one virtue should slaughter another, and we should not be the image of Christ completely. Oh Lord and Master, You who did wash Your disciples' feet of old, still be very patient toward us, very condescending towards our provoking faults, and go on with us, we pray You, until Your great work shall be completed, and we shall be brethren of the First-born, like unto Him.
As poor creatures love their peace, as they love their souls, as they tender the glory of God, they are not to be wanting in this duty. What is the reason that controversies hang so long between God and your souls, that it may be you scarce see a good day all your lives? Is it not, for the most part, from your sloth and despondency of spirit? You will not gird up the loins of your minds, in dealing with God, to put them to a speedy issue in the blood of Christ.
There are sins which, though they do not rise up in the conscience with such a bloody guilt as those mentioned, yet, by reason of some circumstances and aggravations, God takes them so unkindly as to make them a root of disquietness and trouble to the soul all its days. He says of some sins of ungodly men, "As I live, this iniquity shall not be purged from you until you die.
The ground of this efficacy of sin by deceit is taken from the faculty of the soul affected with it. Deceit properly affects the mind; it is the mind that is deceived. When sin attempts any other way of entrance into the soul, as for example by the affections, the mind—retaining its right and sovereignty—is able to give check and control to it. But where the mind is tainted, the prevalence of sin must be great, for the mind or understanding is the leading faculty of the soul.
We trusted in You with regard to our innumerable sins, and You have cast them behind Your back. We trusted in You, yes, we trusted in You when many evils compassed us about, and we were sore beset with temptation, and You brought us out into a wealthy place: You did set our feet upon a rock and establish our goings.
Lord, will You listen to us while we confess before You how unworthy we have been of all Your goodness; for we are a sinful generation, even as our fathers were? We have sinned, times without number.
Grant that our speech, our thoughts, our actions, may all be holiness, and "holiness unto the Lord." We know that there be some that seek after moral virtue apart from God. Let us not be of their kind; but may our desire be that everything should be done as unto the Lord, for You have said, "Walk before Me, and be you perfect." Help us so to do, to have no master but our God, no law but His will, no delight but Himself. Oh, take these hearts, most glorious Lord, and keep them, for "out of them are the issues of life;" and let us be the instruments in Your hand, by daily vigilance, of keeping our hearts, lest in heart we go astray from the Lord our God. Until life's latest hour may we keep the sacred pledges of our early youth. We do remember when we were baptized into the sacred Name
There is provision in the covenant of grace against peace-ruining, soul-perplexing sins, is not, as to the administration of it, absolute. There are covenant commands and exhortations, on the attendance whereunto the administration of much covenant grace doth depend. To watch, pray, improve faith, to stand on our guard continually, to mortify sin, to fight against temptations, with steadfastness, diligence, constancy, are everywhere prescribed unto us; and that in order unto the insurance of the grace mentioned.
Under the Old Testament none loved God more than David; none was loved of God more than he. The paths of faith and love wherein he walked are unto the most of us like the way of an eagle in the air, —too high and hard for us. Yet to this very day do the cries of this man after God's own heart sound in our ears. Sometimes he complains of broken bones, sometimes of drowning depths, sometimes of waves and water-spouts, sometimes of wounds and diseases, sometimes of wrath and the sorrows of hell; everywhere of his sins, the burden and trouble of them.
It is said that indwelling sin leads the soul captive "to the law of sin"—not to this or that sin, particular sin, or actual sin, but to the "law of sin." God, for the most part, orders things and gives out such supplies of grace to believers so that they shall not be made a prey to this or that particular sin. He ensures that sin should not prevail in them and compel them to serve it in its lusts. He ensures that sin should not have dominion over them, so that they should be captives and slaves to it.
It will thus be evident that far from fallen man being an object of pity because of his moral impotence, he is justly to be blamed for the course which he pursues. We do not condemn a legless man because he is unable to walk, but rightly commiserate with him. We do not censure a sightless man for not admiring the beauties of nature; rather our compassion goes out to him. But how different is the case of the natural man in connection with his firm obligations to serve and glorify his rightful Lord!
They who condemn high affections in others, are certainly not likely to have high affections themselves. And let it be considered, that they who have but little religious affection, have certainly but little religion. And they who condemn others for their religious affections, and have none themselves, have no religion.
The affections and passions are frequently spoken of as the same; and yet, in the more common use of speech, there is in some respect a difference. Affection is a word, that, in its ordinary signification, seems to be something more extensive than passion, being used for all vigorous lively actings of the will or inclination; but passion is used for those that are more sudden, and whose effects on the animal spirits are more violent, the mind being more overpowered, and less in its own command.
If we be not in good earnest in religion, and our wills and inclinations be not strongly exercised, we are nothing. The things of religion are so great, that there can be no suitableness in the exercises of our hearts, to their nature and importance, unless they be lively and powerful. In nothing is vigour in the actings of our inclinations so requisite, as in religion; and in nothing is lukewarmness so odious.
Indwelling sin's persistence and urgency seem to be noted in this expression of its "warring." Enemies in war are restless, pressing, and persistent; so is the law of sin. Does it set upon the soul? Cast off its motions, and it returns again. Rebuke them by the power of grace. They withdraw for a while, and return again. Set before them the cross of Christ. They do as those that came to take Him: at the sight of Him, they went backwards and fell to the ground, but they arose again and laid hands on Him (Joh 18:6-13). Sin gives place for a season, but returns and presses on the soul again.
There is in sin an aversion to God and everything of God, as we have in part discovered in handling the enmity itself, and so shall not need much to insist upon it again. All indisposition to duty in which communion with God is to be obtained; all weariness of duty; all carnality or formality to duty—it all springs from this root.
In the text, the apostle observes how true religion operated in these Christians under their persecutions, whereby these benefits appeared in them; or what manner of operation it was, whereby their religion, under persecution, was manifested to be true religion in its genuine beauty and amiableness, and also appeared to be increased and purified, and so was like to be found unto praise, and honour, and glory, at the appearing of Jesus Christ.
Whatever is opposite to anything, as such, is opposite to all of it. Sin is enmity to God as God, and therefore to all of God. Not His goodness, not His holiness, not His mercy, not His grace, not His promises—there is not anything of Him that sin does not make head against. Nor is there any duty, private or public, in the heart or in external works, that sin does not oppose.
Has anyone the perfect measure of his own light and darkness? Upon the proposal of an endless variety of objects for its exercise, can anyone know what acts of choosing or turning away his will will bring forth? Can anyone traverse the various changes in his affections? Do the secret springs of acting and refusing in the soul lie before the eyes of any man?
If such a law of sin in believers, it is doubtless their duty to find it out, to find it so to be. The more they are aware of its power, the less they will feel its effects. It will not at all advantage a man to have a wasting fever and not to discover it, or a fire lying secretly in his house and not to know it. So much as men find of this law in them, so much they will abhor it and themselves, and no more. Proportional also to their discovery of it will be their earnestness for grace, nor will it rise higher.
Many men live in the dark to themselves all their days; whatever else they know, they know not themselves. They know their outward estates, how rich they are. And they are careful to examine the condition of their bodies as to health and sickness. But as to their inward man and their principles as to God and eternity, they know little or nothing of themselves. Indeed, few labor to grow wise in this matter; few study themselves as they ought.
The state and condition of the soul therein represented, with his deportment in and under that state and condition, in verses 1, 2: II. His inquiry after relief And therein are two things that present themselves unto him; the one whereof, which first offers the consideration of itself to him in his distress, he deprecates, verse 3:
I feel so glad that I had an opportunity of opening my mouth for God in a Sunday-school, because it helped me to begin preaching; and I have no doubt that many of our pulpits have been filled by those whose first training in speaking for Christ was received in a Sunday-school, where they were asked to address the children.
Published in 1827 Human nature has undergone no change since the fall. In its unrenewed state it is still captivated in the same chains of sin; and, when renewed, it is under the influence of the same Spirit of grace. "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." The modern believer, therefore, when employed in tracing the records of Patriarchal or Mosaic experience, will mark in the infirmities of the ancient people of God a picture of his own heart, "answering, as in water face answers to face;" and in comparing their gracious exercises with his own, he will be ready to acknowledge—"All these works that one and the selfsame Spirit, dividing to every man severally as He will
As his way is, so is his "walk", "in the law of the Lord." He is "strengthened in the Lord, and he walks up and down in His name;" his "ears hearing a word behind him, saying, This is the way—walk in it"—when he is "turning to the right hand or to the left." And if the pardon of sin, imputation of righteousness, the communion of saints, and a sense of acceptance with God; if protection in providence and grace; and—finally and forever, the beatific vision, are the sealed privileges of His upright people, then there can be no doubt, that "blessed are the undefiled in the way."
it so happens that, if we would be prepared to die, that preparation will not in the least degree interfere with the duties of this life; but our best preparation for the life that now is will be that which prepares us for the life that is to come. If we were to be immortal on earth, and never see death, the very best thing that we could do in order to live a happy, useful, successful life would be, first of all, to be reconciled to God, and to receive from Him a new heart, and a right spirit, by which we should be enabled to live in a way which we should be acceptable with Him.
My eye does not see itself; I cannot see my own eye unless I stand before a looking-glass. There are some people who are always wanting to see their own faith, but that is not the right thing to look at or to look for; you might as well desire to take out your eyes to examine their structure and uses. No, no, the object on which your faith rests and relies, that upon which your salvation depends, is not your faith, but what your faith sees.
Many things seem to render the handling of indwelling sin at this season necessary. We see the effects and fruits of it in the apostasies and backslidings of many, the scandalous sins and errors of some, and the course and lives of the most. This seems to call for a due consideration of it.
When I am preaching to sinners, I feel inclined always to beg every one of them to put the golden apple in his pocket, for this choice fruit of the tree of life may belong to millions, and yet the whole of it will remain for millions more. There is not a sinner in the world who is to be told that he may not come to Jesus, and receive the whole of the blessings of the Gospel. What a blessing to have a free salvation to preach as well as a full salvation! At least, I feel it to be so. Everyone must speak according to his light; but while I see clearly the doctrines of distinguishing grace, I see also the universality of the Gospel command.
Are you empty, brothers, to-night? Then Christ's fulness is precisely what you want, and your emptiness is precisely what Christ is looking for; and when the two meet, then, as our brother just now said in his prayer, the right things are in the right place. Where could your emptiness be in a more suitable place than where Christ fills it? Where could Christ's fulness be more useful than in filling up the emptiness of a poor guilty sinner?
The treatise is founded on Romans 6:14, and three facts are presupposed in the discussion that follows: — that sin dwells in believers; seeks to renew its dominion over them; and endeavors to accomplish this object by deceit and force, chap. I. Three leading inquiries are proposed: — I. Into the nature of this dominion; II. evidence by which we ascertain whether it exists in us; and III. The reason or ground of the assurance that it shall not have dominion over believers. I. As to the nature of this dominion, — 1. It is evil and perverse,
Total Inability Chapter 6 - The Problem. Mentioned in this chapter are the writings of J C Philpot
And then the Lord adds, "and I will give thee rest." The most important thing to a Christian worker, as it was to Moses, is to have rest. "I do not expect any rest," says one, "while I am here." Do you not? Then you will not do much work for the Lord. They who work most must rest most; and if they work with their mind, they cannot do it well, indeed they cannot do it at all, unless they have plenty of rest.
The transaction of which this ever-memorable garden now becomes the scene is, with the exception of our Lord's actual crucifixion, perhaps the most awful and solemnizing which even the Scriptures of God contain. How can we approach the consideration of it with sufficient reverence? How can we be deeply enough affected with the insight which it gives us into the sorrow of the blessed Redeemer's soul? Shall we not feel and own our utter helplessness to speak or think of this scene in a manner befitting its amazing and affecting disclosures?
In the first place, then, we are to consider their sin. While their Lord, their Friend, their Savior was wrestling in an agony of sorrow and of prayer, they slumbered and slept. "When He came to the disciples, He found them sleeping." But in this as in most similar cases, the chief matter of interest and especially, of general practical. application, lies, not singly in the sin itself, but very much in the circumstances by which it was committed, and the aggravations by which it was characterized.
Sin as unto its being and operation doth still continue in believers whilst they are in this world; they are all sensible of it. Those who deceive themselves with a contrary apprehension are most of all under the power of it, 1 John 1:8. Wherefore, to be freed from the dominion of sin is not to be freed absolutely from all sin, so as that it should in no souse abide in us any more. This is not to be under grace, but to be in glory.
We shall never find a better formula than this, for the patient bearing of affliction. The first person to whom we should turn in our trouble is God. The first expression of grief we should make, should be in the form of a prayer. The reply may not be given immediately. The relief we need may not be granted at once. The thing that tries us may never be removed and taken away. But the mere act of pouring out our hearts, and unbosoming ourselves at a throne of grace will do us good.
Two things are absolutely essential in order to salvation: deliverance from the guilt and penalty of sin; and deliverance from the power and presence of sin. The one is secured by the mediatorial work of Christ, the other is accomplished by the effectual operations of the Holy Spirit. The one is the blessed result of what the Lord Jesus did for God's people, the other is the glorious consequence of what the Holy Spirit does in God's people.
When I saw myself as guilty before God, I could say nothing in self defense, or by way of excuse or extenuation. I confessed my transgression in solemn silence unto the Lord; but I could speak no word of self-justification, or apology, for I felt that I was verily guilty of grievous sins against the Holy One of Israel. I remember that it was a dreadful silence that reigned within my spirit at that time; even if I had tried to say a word in my own favor, I should have been self condemned as a liar.
1st published 1875 The Shadow of Calvary is a classic of Christian literature in which Hugh Martin leads us through the garden of Gethsemane to the arrest and the trial of Jesus. Martin interprets these events in the light of the fulfillment of the Scriptures. Chance is that you do not entirely understand what Calvary meant to Jesus. Here Martin leads us through the biblical account of Calvary taking you through every step of the Shadow of Calvary. Most modern preaching and writing simply scraps the surface of God's Word, Martin reaches the heart of the sacrifice and love shown on the cross.
As I came to this service, I met an old acquaintance, for whom I have a respect almost amounting to dread; for my horse is too much impressed by him; I mean the steam-roller. He is the friend of all who travel upon wheels, and deserves first place among public benefactors. Rough roads, which make your ride like a voyage upon a stormy sea, are transformed into smoothness by this giant's power.
Consider what those provocations were, that hastened the wrath of God upon his own Israel, a people that were nigh and dear unto him: a people upon whom he spent as much of the riches of his patience, as upon any people in the world; that so we may reckon whereabout we are at this day, and what is like to be the lot of this sinful and provoking generation; and we shall find, by the consent of all the prophets, that these sins were the immediate forerunners, and proper causes of their overthrow.
When you come to the missionary meeting, you have gone beyond those trifling troubles with which some are so grievously perplexed. They are wasting their time in a fruitless discussion about the shape of a communion cup, or the color of a vestment, or the position of a "celebrant" at what he calls "an altar." You have left the puddles of the street, and are soaring upwards toward your God.
Want of readiness to receive divine impressions from the word of God. When the heart is soft and tender, it is also humble and contrite, and ready to tremble at the word of God. So it is said of Josiah that "his heart was tender," and "he humbled himself before the LORD," when he heard his word, 2 Kings 22:18,19. This may be wanting in some in a great measure, and they may be sensible of it. They may find in themselves a great unreadiness to comply with divine warnings, reproofs, calls.
Of The Dominion of Sin and Grace Chapter 3 - Part B Some, it may be, will say that indeed they are "unskillful" in this "word of righteousness," as some are, Hebrews 5:13. They know not how to make use of Christ crucified unto this end, nor how to set themselves about it. Other ways of mortification they can understand.
The subject before us is one that needs stressing in these days. The great majority of our pulpits are silent upon it, and the fact that it has so little place in modern preaching is one of the signs of the times, one of the many evidences that the Apostasy must be near at hand. It is true that there are not a few who are praying for a world-wide Revival, but it appears to the writer that it would be more timely, and more scriptural, for prayer to be made to the Lord of the harvest, that He would raise up and thrust forth laborers who would fearlessly and faithfully preach those truths which are calculated to bring about a revival.
There are many in whom the case is dubious and not easily to be determined; for, on the one hand, they may have sundry things in them which may seem repugnant unto the reign of sin, but indeed are not inconsistent with it. All arguments and pleas from them in their vindication may fail them on a trial. And, on the other hand, there may be some in whom the effectual working of sin may be so great and perplexing as to argue that it hath the dominion, when indeed it hath not, but is only a stubborn rebel.
Chapter 2. Partial Apostasy From the Gospel — Pretenses of the Church of Rome Against the Charge of This Evil Examined and Rejected. Chapter 2
Satan assails us through our fellows. He has his apostles, evangelists, and ministers everywhere; nor is he without his house-to-house visitors and tract distributors. With great noise or with none, the drays and chariots of the evil one rush along the road, and will soon run us down unless we get out of their way. This is so difficult a task, that when we have prayed, "Lead us not into temptation," we are bidden to add, "but deliver us from evil;" for the most careful avoidance of evil will not suffice to prevent our being in peril.
- If fallen man is unable to keep God's law, he cannot be obligated to keep it. Impotence obviously cancels responsibility. A child three or four years of age ought not to be whipped because it does not read and write. A legless man should not be sent to prison because he does not walk. Surely a just and holy God does not require sinful creatures to render perfect obedience to a divine and spiritual law. How is this objection to be met? First, by pointing out that it is not based upon Holy Writ but is merely human reasoning.
A steam-roller at work is the pattern of what a church ought to be; but this particular steam-roller is a type of what many churches are. A church should be "terrible as an army with banners;" but, oftentimes, it is not. "BEWARE OF THE STEAMROLLER!" seemed rather a humorous notice, under the circumstances. Why, a kitten need not be afraid of the huge machine, or its big wheels, when the fire is out.
There is a state of life in this world wherein sin hath dominion over the soul acting itself presumptuously, wherewith integrity and freedom from condemning guilt are inconsistent. This state, therefore, which alone is eternally ruinous unto the souls of men, he deprecates with all earnestness, praying to be kept and preserved from it. What he there so earnestly prays for, the apostle in the words of the text promiseth unto all believers, by virtue of the grace of Christ Jesus administered in the gospel. Both the prayer of the prophet for himself, and the promise of the apostle in the name of God unto us, do manifest of how great importance this matter is, as we shall declare it to be immediately.
I am not baiting my hook with rhetoric, nor am I fishing for your applause, but for your souls. My work is not to please you, but to save you; nor is my business with your fancies, but with your hearts. If I don't have your hearts, I have nothing. If I were to please your ears, I would sing another song. If I were to preach myself, I would steer another course: I could then tell you a smoother tale: I would make you pillows, and speak peace to you.
Could we now, dear friends, at this moment, resign our breath, and without further preparation enter upon the eternal world? Breathing out the prayer, "Father, into Thy hands I commend my spirit," could we now ascend from earth, made meet for the inheritance above? It should be so. Everything about us should be in such order that, if our Lord should come while we are in the field, we should not wish to go into the house, but could depart at once.
as anger hurts the soul by blinding reason, so also it doesmacerate and vex it by inflaming it with fury; for what greater torment can be imagined, then to have the mind distracted upon the rack of rage? As therefore we would account him a mad man, who with his own hands should set his house on fire and consume it: so be alike mad is he to bethought, who will set his soul on fire with the raging flames of anger, wherein it is not only tormented in this life, but also (without repentance) in the life to come it shall be tormented everlastingly.
The salvation of His own people was another potent means of making Egypt know that the God of Israel was Jehovah, the living and true God. No Israelite died by any one of the ten plagues. None of the chosen seed were drowned in the Red Sea. Even so, the salvation of the elect and the sure glorification of all true believers will make the most obstinate of God's enemies acknowledge that Jehovah, He is the God. Oh, that His convincing power would go forth by His Holy Spirit in the preaching of the gospel, till all nations shall bow at the name of Jesus and call Him Lord!
The sanctity of human life resides in the fact that man was made in the divine image. This sanctity underlies the prohibition of murder, and it validates and necessitates capital punishment for the crime of murder. A close relation exists between the law of God, as it pertains to the preservation and taking of life, and the redemptive provisions of grace.
Our text -The Spirit helps our infirmity, takes its place as one of these encouragements to steadfast constancy, endurance, in the Christian life — to what we call to-day "perseverance." The "weakness," "infirmity," to which it refers is to be taken, therefore, in the broadest sense. No doubt its primary reference may be to the remnant of indwelling sin, not yet eradicated and the source of all the Christian's weaknesses. But it is not confined to this. It includes all that comes to a Christian as he suffers with Christ; all that is included in our Lord's requirement of denying ourselves and taking up our cross.
What a strong consolation for us is found in this gracious assurance — poor, weak children of men as we are! To our frightened ears the text may come at first as with the solemnity of a warning: "As many as are led by the Spirit of God, these and these only are sons of God." Is there not a declaration here that we are not God's children unless we are led by God's Spirit? Knowing ourselves, and contemplating the course of our lives and the character of our ambitions, dare we claim to be led by the Spirit of God? Is this life — this life that I am living in the flesh — is this the product of the Spirit's leading? Shall not despair close in upon me as I pass the dreadful judgment on myself that I am not led by God's Spirit, and that I am, therefore, not one of his sons?
"My grace is sufficient for you." It is now sufficient. You are buffeted by this evil spirit, but My grace is sufficient for your present need.Paul, you have been beaten with rods, stoned, shipwrecked, and in perils often—and in all these My grace has been sufficient; and now I tell you this present trouble, though it is somewhat different in shape from the rest, is nevertheless such as I am well able to meet. My grace is sufficient for you in this also. The nearness of an object increases its apparent bulk, and so the affliction under which we are at present laboring seems greater than any we have known before. Past trials appear when we have passed them to have been small things compared with present troubles, and therefore the difficulty is to see the sufficiency of grace for present and pressing afflictions. It is easy to believe in grace for the past and the future, but to rest in it for the immediate necessity is true faith.
I have a much greater sense of my universal, exceeding dependence on God's grace and strength, of late, than I used formerly to have; and have experienced more of an abhorrence of my own righteousness. And yet I am greatly afflicted with a proud and self-righteous spirit, much more sensibly than I used to be formerly. I see that serpent rising and putting forth its head continually, everywhere, all around me.
Chapter 5 of Jonathan Edwards's Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundred Souls in Northampton. 1734
Reformation and desolation, or, A sermon tending to the discovery of the symptoms of a people to whom God will by no means be reconciled preached to the Honorable House of Commons at their late solemn fast, December. 22, 1641
It is a part and duty of spiritual wisdom, as also an evidence of a due reverence of God, to take notice of extraordinary occurrences in the dispensations of his providence; for they are instructive warnings, and of great importance in his government of the world. In them the "voice of the Lord crieth unto the city, and the man of wisdom shall see his name." And there is a mark left on them, -- as profligate persons, -- who will not see when his hand is so lifted up.
So many succumb to Satan's efforts to disturb their peace and destroy their assurance through not knowing how to meet his attacks, and through forgetting that Scripture is very far from representing the earthly lives of God's children as flawless and perfect. As a general rule it is the best thing to acknowledge the truth of Satan's charges when he declares that I am still a great sinner in myself.
What is meant in the doctrine by immediate revelation. By immediate6 revelation is meant God's making known some truth by immediate suggestion of it to the mind, without its being made known by sense or reason, or by any former revelation. 'Tis God that makes known all truth to men: [he] is the fountain of all light and knowledge, of those things that we know by natural means—by experience, teaching, [and] reason. But the ways of God's making truth known to us are either ordinary or extraordinary.
The Lord Jesus Christ knew well; he knew how desperately wicked and deceitful men's hearts were; he knew very well how many would go to hell even by the very gates of heaven, how many would climb up even to the door, and go so near as to knock at it, and yet after all be dismissed with a "verily I know you not." The Lord, therefore, plainly tells us, what great change must be wrought in us,
Human Nature in its Fourfold State: Nature is blind, and therefore venturesome; it sets men a-going immediately to God without Christ; to rush into his presence, and put their petitions in his hand, without being introduced by the secretary of heaven, or putting their requests into his hand. So fixed is this disposition in the unrenewed heart, that when many hearers of the gospel are conversed with upon the point of their hopes of salvation, the name of Christ will scarcely be heard from their mouths.
The fear of God is the beginning of wisdom, and the perfection of glory in the world to come will only intensify its exercise. 'Perfect love casts out fear' (I John 4: 18) but it is the fear of torment, not that of reverence and adoration.
Some Christians complain greatly of their state and condition, thinking that no one is as dead, dull, or ignorant as themselves. They do not know whether they have any spark of heavenly life left in them. Some of them make weak and faint endeavors for a recovery, which as like the attempts of a man in a dream who seems to use great effort without any success. Some apply themselves to many duties. However, the general group of professors seems to be in a languishing condition.
Consider the state of our minds in glory. The faculties of our souls will then be made perfect (Heb 12:23),30 freed from all the bonds of flesh and its influence over us. Our souls will no longer be restrained in the powers of their operations. We will be perfectly purified from all tendencies toward instability and changeability.
The condition of Israel is described in Isaiah, "Because of the iniquity of his unjust gain I was angry and struck him; I hid my face and was angry, and he went on backsliding in the way of his own heart" (Isa. 57:17). God had dealt with them about their lingering sinful desire in many ways—by affliction and desertion. But it survived all of his efforts. This is a sad condition.
Our corruptions must be mortified or they will be raging and violent in the time of temptation, and like a torrent, sweep away all your convictions and resolutions. It is unmortified sin within that makes the heart like gunpowder; when the sparks of temptation fly about it (and they fall thick in a time of suffering), they but touch and explode.Flavel, John. Preparations for Sufferings: Chapter 12
When I issued the first volume of "Lectures to my Students" it was my intention to prepare another series as soon as time permitted, and I meant to include two addresses upon Commenting in the proposed selection. It struck me, however, that a better thing was possible. The two lectures might introduce the topic of exposition, and then a catalogue of Commentaries might help the student to carry the advice into practice. The making of that catalogue would, of course, be no small labor; but, once accomplished, it might be of service to many, and effect more in the direction aimed at than the most earnest exhortations. I therefore resolved to attempt the work, and here is the result.
On account of the difficulty of setting into the kingdom of God. There are innumerable difficulties in the way; such as few conquer: most of them that try have not resolution, courage, earnestness, and constancy enough; but they fail, give up, and perish. The difficulties are too many and too great for them that do not violently press forward.
This was an interview that was done late in 2021 by Bud Alheim. It would change how I would record audiobooks. The reason is that he was using a very good mic with a pre-amp. His end of the interview was so much clearer audio that for the next few months I researched recording equipment and then settled on a Lewitt 440 Pure Mic, made in Austria, and an SSL 2 pre-amp to get the audio that is being recorded for these present narrations. There is a lot of indebtedness that we both have for John Owen that is discussed in the podcast. Bud introduced me to the Sermon, The Goodness and Severity of God in Judging Sinful Churches and Nations.
Indwelling sin works by sloth and negligence. It prevails in the soul to neglect the stirring up of continual thoughts about the things that so powerfully influence it to strict and fruitful obedience. If care be not taken—if diligence and watchfulness be not used, and all means that are appointed of God to keep a quick and living sense of them upon the soul—they will dry up and decay.
Enmity exerts itself is opposition. Enmity will oppose and contend with what it is at enmity with. Things natural and moral work this way also: as light and darkness, heat and cold oppose each other, so do virtue and vice. So is it with sin and grace. The apostle says, "These are contrary the one to the other" (Gal 5:17)—that is, they are placed and set in mutual opposition, and that continually and constantly, as we shall see.
An association of ministers, between Northampton and Boston, seem of late to have applied themselves somewhat earnestly, to invent means for promoting religion. The following is a copy of something they have agreed upon for this end, as it was sent to me, by a minister that lives that way. "The sum and substance of the answers, given by the association, to this question, What things shall be done by us, for preventing the awful threatening degeneracy and backsliding in religion, in the present day? These, we apprehend, may be reduced to the following heads...
When giving directions on how to mortify sin, it is important to properly define it. Without this, the instructions are too abstract. As well, we examine two letters written from struggling saints. One to me in the last couple of years, one written in 1754 to the Pastor Samuel Pike and Samuel Hayward. Recorded in Cases of Conscience.
Be always greatly abased for your remaining sin, and never think that you lie low enough for it; but yet be not discouraged or disheartened by it
Must one know the day they were converted, or even approximate time before they can have assurance that they have been born again?
Today we will start a new class using previously written notes. Expanded and enlarged. In a podcast format. The main sources are John Owen's Volumes 6 and 7.
Indwelling sin manifests its power in the habitual declensions from zeal and holiness—from the frames, state, and condition of obedience and communion with God unto which they had attained—which are found in many believers. Promises of growth and improvement are many and precious, the means excellent and effective, the benefits great and unspeakable. Yet it often falls out that, instead of these blessings, decays and declensions are found in professors; yea, even in and upon many of the saints of God.
If it be certain, that God is concerned, and does take care, how things proceed in the state of the world he has made, then he will he especially concerned how things proceed in the state of the world of mankind. Mankind are the principal part of the visible creation. They have understanding, are voluntary agents, and can produce works of their own will, design, and contrivance, as God does. And the Creator looks upon them as the principal part of his visible creation, as is manifest, because he hath set them at the head of his creation.
Those who first fall under judgments are not always the worst that judgments shall fall upon; nor are the first judgments usually the most severe; -- so it is plain in these instances, And because we have instances of this nature amongst us, we should consider how to make a right judgment concerning them.
It also requires to be pointed out that those men whose ministry was most owned and used of God during last century were those who followed in the steps of the Puritans. C. H. Spurgeon, Caesar Malan, Robert Murray MeCheyne, and the great leaders of the Scottish Free Church disruption, gave a prominent place to doctrinal instruction in all of their preaching. An observant eye will soon perceive that there is a distinct spirit which attends different types of preaching, manifesting itself more or less plainly in the regular attenders thereof.
Proud people take great notice of opposition and injuries, and are prone to speak often about them with an air of bitterness or contempt. Christian humility, on the other hand, disposes a person to be more like his blessed Lord, who when reviled did not open His mouth but committed Himself in silence to Him who judges righteously.
All cessation from some particular sin is not a mortification. A non-commission of a particular sin is not an evidence of the mortification of the root of it. Indeed, a man cannot commit all kinds of sin at a time, nor in many years; the commands of sin are contrary, and many masters commanding contrary things cannot be served at one and the same time. Pride commands to lavish, and covetousness to hoard. All sins have their times of reigning in a wicked man, as all graces have their particular seasons of acting.
"Which took their lamps, and went forth to meet the Bridegroom." The taking of their lamps signifies making an open profession of their faith. They were not secret disciples, hiding their light under a bushel, but those who were unashamed to be known as the followers of Christ. Luke 12:35, serves to explain this force of the figure: "Let your loins be girded about, and your lamps [more literally] burning, and you yourselves like unto men that wait for their Lord."
The majority of The Practice of Piety is various meditations and prayers for believers, which Lewis Bayly intended to advance piety. Extremely practical and personally enriching, The Practice of Piety is bound to change the way one lives. CCEL
We are to inquire whether there have been any overspreading of such abominations in the nation wherein we live. If there have, there have been provocations unto the eyes of God's glory. Every impure lust in the heart is provoking to the eyes of God's glory; every uncleanness wherewith the land is defiled, upon this account, because of its contradiction unto the pure and holy nature of God, is provoking unto the eyes of God's glory.
Narrative of the Revival of Christianity at Kilsyth, Cambuslang, in 1742 Published in 1840
This class examines the reason for the burden on Christian's back. Awakening prior to conversion. Conviction of Sin. What is preparationism and why this is not it.
I would like to bring to your attention a small preliminary regarding this text. -The Christian Warfare- by John Downame, is a four-part series consisting originally in four separate volumes or publications. About 25 years after publishing the first volumes in the series,-Mr. Downame published a complete collection of these four volumes, into a single volume, -having gone through a few editions individually,- and added a further expanding of some of his points.
Gleanings in Exodus- Not content with substituting a false god for the true One, they must, perforce, cover up their wickedness under the cloak of religion. An -altar- is now erected. Thus it has always been, and still is- man ever seeks to hide the shame of his idolatry by putting over it the name of Deity. Therefore the next thing that we read here is that, -Aaron made proclamation, and said, To-morrow is a feast to the Lord- -v. 5-. As a fact, this was a pretense, for there were no -feasts- in either the third or fourth months. -See Leviticus 23.
We learn how miserable the state of man is by nature, since even his wisdom and intelligence, in his unconverted state, is enmity against God, so that he cannot submit himself to His law. We learn, too, that the ability both to will and to do anything good must be from God. We should adore His compassion and mercy to us, if our natural enmity against Him has been subdued, and we have been reconciled to God by the death of His Son. In proportion to the greatness of this compassion, we should place our entire confidence in Him as our covenant God.
A lecture had been appointed, and the neighboring people, the night before, were so affected at the thoughtlessness of the inhabitants, and in such fear that God would, in his righteous judgment, pass them by, while the divine showers were falling all around them, as to be prostrate before him a considerable part of it, supplicating mercy for their souls. When the time appointed for the lecture came, a number of the neighboring ministers attended, and some from a distance. When they went into the meeting-house, the appearance of the assembly was thoughtless and vain. The people hardly conducted themselves with common decency. The Rev. Jonathan Edwards, of Northampton, preached, and before the sermon was ended, the assembly appeared deeply impressed and bowed down, with an awful conviction of their sin and danger. There was such a breathing of distress, and weeping, that the preacher was obliged to speak to the people and desire silence, that he might be heard. Benjamin Trumbull, The History of Connecticut, Volume 2, Page 145
A class on the Doctrine of Christian Assurance and Experience- Authors quoted, John Owen, J C Ryle, Thomas Brooks, Archibald Alexander, Samuel Pike and Samuel Hayward's Cases of Conscience. Thomas Scott.
Believe that the deepest afflictions are always neighbors to the highest joys. The greatest possible privileges lie close to the darkest trials. The more bitter your sorrow, the louder your song at the end. There is a reason, and that reason faith may discover and experience may live on. Our afflictions are the highway that leads us closer to God. Our troubles are a fiery chariot to bring us to God.
There are two general heads, to which the grounds of doubting our sincerity may be reduced. 1. God's carriage towards the soul, either in the time of some extraordinary affliction, or of some long and sad desertion. Or, 2, The soul's carriage towards God- and here it usually argues against the truth of its own graces- either 1. From its relapses into the same sins, from which it hath formerly risen with shame and sorrow. Or, 2. From the sensible declining of its affections from God. Or, 3. From the excess of the affections towards creature-comforts and enjoyments. Or, 4. From its enlargements in public and often straitnings in private duties. Or, 5. From some horrid injections of Satan, with which the soul is greatly perplexed. Or, Lastly, from God's silence, and seeming denial of its long depending suits and prayers.
PERSONS who come to the house of God, into the holy presence of God, attending the duties and ordinances of his public worship, pretending with others, according to divine institution, to call on the name of God, to praise him, to hear his word, and commemorate Christ's death, and who yet, at the same time, are wittingly and allowedly going on in wicked courses, or in any practice contrary to the plain rules of the Word of God, therein greatly profane the holy worship of God, defile the temple of God and those sacred ordinances on which they attend.
Few young men could have resisted the strong temptation which he was enabled to encounter. How easily did his brother Judah, in a more advanced period of life, fall before a temptation, which, in the comparison, was very small. We may say of Joseph, that there were few like him in all the earth. Sin spread out before him its strongest attractions - pleasure and profit. It drew up the most formidable terrors in battle array, but none of all these things moved Joseph. He held fast his integrity, and would not let it go, for his heart was mightily fortified by the fear of God.
With much fair speech she caused him to yield, with the flattering of her lips she forced him. There is a force in words, which it is often almost impossible to resist. Good words have a wonderful virtue in them to work upon the mind, and a great part of the good which we are called to do in the world, is to be accomplished by means of that little member - the tongue. But corrupt minds are often found to have greater influence in persuading men to sin, because human nature is depraved, and needs only a temptation to draw men to the practice of the worst of evils.
The Final Chapter of a Treatise on Indwelling Sin, --The more believers are aware of indwelling sin's power, the less they will feel its effects.- -Temptations and occasions put nothing into a man, but only draw out what was in him before.- -The great wisdom and security of the soul in dealing with indwelling sin is to put a violent stop to its beginnings, its first motions and actings.- -To let indwelling sin alone is to let it grow- not to conquer it is to be conquered by it.-
From the Free Grace Broadcaster -205 In all our churches, among the many who enlist, there are some who desert. They continue awhile, and then they go back to the world. The radical reason why they retract is an obvious incongruity. -They went out from us, but-they were not of us- for if they had been of us, they would no doubt have continued with us- -1John 2-19-. The unconverted adherents to our fellowship are no loss to the Church when they depart. They are not a real loss, any more than the scattering of the chaff from the threshing-floor is a detriment to the wheat. Christ keeps the-winnowing fan always going. His own preaching constantly sifted His hearers. Some were blown away because they were chaff. They did not really believe.
What is true of the Old Testament precepts -generally speaking, for there are, of course, exceptions to every rule-, holds equally good to the Old Testament promises-believers today are fully warranted in mixing faith therewith and expecting to receive the substance of them. First,-because those promises were made to saints as such, and what God gives to one He gives to all -2Pet 1-4--Christ purchased the self-same blessings for every one of His redeemed. Second, because most of the Old Testament promises were typical in their nature- earthly blessings adumbrated18 heavenly ones.
There is just the same reason for those commands of earnest care and laborious endeavors for perseverance, and threatenings of defection, notwithstanding its being certain that all that have true grace shall persevere, as there is for earnest endeavors after godliness, and to make our calling and election sure, notwithstanding all that are elected shall undoubtedly be saved. For as the case with respect to this is the same, decree or no decree, every one that believes shall be saved, and he that believes not shall be damned.-Remarks upon important theological controversies.
Conscience has been anticipating the trial-and no sooner is the soul united to the body, than immediately conscience ascends its throne in the soul. It begins to accuse, to convict, to pass sentence, to upbraid, and to torment- The sinner is condemned, condemned at his own tribunal-before he arrives at the bar of his omnipotent Judge-- The first act of consciousness in his new state of existence, is a conviction that he is condemned-an irrevocably condemned creature. He enters God's court, knowing beforehand how it will go with him. When he finds himself ordered to the left hand of his Judge, when he hears the dreadful sentence thundered out against him, -Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels-- -Matthew 25-41-, it was just what he expected. While on earth, he could flatter himself with vain hopes and shut his eyes against the light of conviction-but then he will not be able to hope better. Then he must know the worst of his case.
Therefore, I look upon it as a great evidence, if not absolutely of the sincerity of grace, yet of the life and growth of it, when men as they grow up in age do grow in an undervaluation of present things, in contempt of the world, in duties of charity and bounty, and decay not in any of them. But I say it is usual that the entrances of men's profession of religion and conversion unto God are attended with vigorous, active affections towards spiritual things.
God is the judge. Even now he is actually judging. His seat is not vacant- his authority is not abdicated- the Lord reigneth evermore. He putteth down one, and setteth up another. Empires rise and fall at his bidding. A dungeon here, and there a throne, his will assigns. Assyria yields to Babylon, and Babylon to the Medes. Kings are but puppets in his hand- they serve his purpose when they rise and when they fall.
Many in the country have entertained a mean thought of this great work, from what they have heard of impressions made on persons' imaginations. But there have been exceeding great misrepresentations, and innumerable false reports, concerning that matter. It is not, that I know of, the profession or opinion of any one person in the town, that any weight is to be laid on anything seen with the bodily eyes. I know the contrary to be a received and established principle amongst us.
August 4th.-Temporal things appear dark and distressing. During the past week my mind has been much exercised about my present employment, not knowing whether I am in the path of duty, or whether I ought not to seek a more lucrative one. May the Lord direct me- For myself, I do not desire great things, and shrink exceedingly from the idea of entering more into the world. Quiet and retirement I much prize-but I wish to follow the leadings of Providence. May the present darkness be removed from my mind, and my way made clear. I have at this time nothing at all to do. But the Lord has done wonders for me, and I would not distrust. Spiritual things are at a low ebb with me. I am reading John Owen, on -The Glory of Christ-- he is an author I much value- his writings are very searching. I find I have been too anxious about worldly things for some time past, to the neglect of spiritual duties, and in consequence have to cry, -My leanness- My leanness-- May the Lord restore me- it is He alone who can bring me with weeping and supplication to His footstool. Alas- alas- how little reason have I to hope that I am a Christian indeed. Oh, for a closer walk with God-
In some, converting light is like a glorious brightness suddenly shining upon a person, and all around him- they are in a remarkable manner brought out of darkness into marvelous light. In many others it has been like the dawning of the day, when at first but a little light appears, and it may be presently hid with a cloud- and then it appears again, and shines a little brighter, and gradually increases, with intervening darkness, till at length it breaks forth more clearly from behind the clouds.
In a letter to Benjamin Colman. -At the latter end of the year 1733, there appeared a very unusual flexibleness, and yielding to advice, in our young people. It had been too long their manner to make the evening after the sabbath, and after our public lecture, to be especially the times of their mirth, and company-keeping. But a sermon was now preached on the sabbath before the lecture, to show the evil tendency of the practice, and to persuade them to reform it...
Letter to Pastor Thomas Prince of Boston - 1743-'It is evident that there may be great religious affections in individuals, which may in show and appearance resemble gracious affections, and have the same effects upon their bodies, but are far from having the same effect on the temper of their minds and the course of their lives. And likewise there is nothing more manifest, by what appears amongst us, than that the good estate of individuals is not chiefly to be judged of by any exactness of steps, and method of experiences, in what is supposed to be the first conversion- but that we must judge by the spirit that breathes, the effect wrought upon the temper of the soul in the time of the work and remaining afterwards.
There are seasons in the lives of all when it is not easy, not even for Christians, to believe that God is faithful. Our faith is sorely tried, our eyes dimmed with tears, and we can no longer trace the outworking of His love. Our ears are distracted with the noises of the world, harassed by the atheistic whisperings of Satan, and we can no longer hear the sweet accents of His still small voice. Cherished plans have been thwarted, friends on whom we relied have failed us, a professed brother or sister in Christ has betrayed us. We are staggered. We sought to be faithful to God, and now a dark cloud hides Him from us.
This doctrine of a gracious nature being by the immediate influence of the Spirit of God, is not only taught in the Scriptures, but is irrefragable to Reason. Indeed there seems to be a strong disposition in men to disbelieve and oppose the doctrine of true disposition, to disbelieve and oppose the doctrine of immediate influence of the Spirit of God in the hearts of men, or to diminish and make it as small and remote a matter as possible, and put it as far out of sight as may be.
Treatise on Grace Chapter 2 - All grace, and every Christian disposition and habit of mind and heart, especially as to that which is primarily holy and Divine in it, does summarily consist in Divine Love, and may be resolved into it- however, with respect to its kinds and manner of exercise and its appendages, it may be diversified. For certainly there is no duty of heart, or due disposition of mind, but what is included in the Law and the Prophets,- and is required by some precept of that law and rule which He has given mankind to walk by. But yet the Scripture affords us other evidences of the truth of this.
Treatise on Grace Chapter 1 -Whatever Christ intends by the terms flesh and spirit in the words, yet this much is manifested and undeniable, that Christ here intends to shew Nicodemus the necessity of a new birth, or another birth than his natural birth, and that, from this argument, that a man that has been the subject only of the first birth, has nothing of that in his heart which he must have in order to enter in the kingdom. He has nothing at all of that which Christ calls spirit, whatever that be.
Nebuchadnezzar paid dearly for his vain and foolish vaunting, and-that proud and boasting Pharisee went home condemned for his sin.-Oh Lord, then give me power and strength against this wicked lust,-this base and senseless sin. Let not -oh God of all goodness- this evil-appear in me, by my apparel, speech, look, gate, or any other-unseemly behavior- for You -oh God- resist the proud, and give Your-grace only to the humble. Humble me then -I pray to You- that I may-in due time be everlastingly exalted of You in the Lord Jesus.-Amen
Surrender to God's timing as to when you will die. We must have a readiness to comply with the time and season that God would have us depart and leave this world. Many people think that they will be ready when their time comes, but they have many reasons to desire that it might not be now, which for the most part, arise merely from fear and an aversion to death. Some desire to live that they may see more of the glorious work of God for his Church, which they believe He will accomplish.
When God at any time hides His face from his own children, it is very troublesome and terrible to them. There are two propositions contained in this doctrine which may be taken notice of- 1. That God may, and sometimes does, hide his face from his choicest servants.-2. That his so hiding from them is very troublesome and terrible to them.
The Mystery of Providence, Chapter 10. Sometimes God cheers and comforts the hearts of His people with smiling and reviving providences. both public and personal. There are times of lifting up as well as casting down by the hand of Providence. The scene changes, the aspects of Providence are very cheerful and encouraging, their winter seems to be over. They put off their garments of mourning, and then, ah, what sweet returns are made to heaven by gracious souls-
The Mystery of Providence, Chapter 10. Sometimes God cheers and comforts the hearts of His people with smiling and reviving providences. both public and personal. There are times of lifting up as well as casting down by the hand of Providence. The scene changes, the aspects of Providence are very cheerful and encouraging, their winter seems to be over. They put off their garments of mourning, and then, ah, what sweet returns are made to heaven by gracious souls!
You behold One whom you despise and reject, if you are unsaved. Perhaps you deny it, saying my attitude is merely negative. You err. If you are not the friend of Christ you are His enemy. There is no third class. -He that is not with me is against me- -Matthew 12-30- is His own verdict, and from that there is no appeal. You have despised His authority, flouted His laws, treated His claims with contempt. You reject His yoke and scepter and refuse to be ruled by Him- thus you unite with those who cast Him out and hounded Him to death.
Sin, indeed, maintains an enmity against all duties of obedience, or rather against God in them. -When I would do good,- says the apostle, -evil is present with me- -Rom 7-21--that is, -Whenever I would do good, or whatsoever good I would do -that is, spiritually good, good in reference to God-, sin is present with me to hinder me from the good, to oppose me in it.- On the other side, all duties of obedience lie directly against the actings of the law of sin- for as the flesh in all its actings lusts against the Spirit, so the Spirit in all its actings lusts against the flesh.
Having now obtained mercy from God, and received the Spirit of adoption in my heart, my friends were surprised to see me look and behave so cheerfully, after the many reports they had heard concerning me. How ever, I soon found myself to be as a sheep sent forth among wolves in sheep s clothing- for they immediately- endeavored to dissuade me -as they had lately done a friend that began with me-, from a constant use of the means of grace, especially from weekly abstinence, and receiving the blessed sacrament. But God enabled me to resist them steadfast in the faith- and, by keeping close to him in his holy ordinances, I was made to-triumph over all.
The name of Whitefield exhibits an anomaly in the biographical range of literature. He lived at a period comparatively so recent, that several who died in our own days had sat at his feet and listened to his wonderful eloquence. His labors were not confined to one flock, or even to a single nation, but expanded over both hemispheres, wherever the English language was spoken- so that, had he possessed the gift of tongues, we cannot imagine a single country from which his visits would have been withheld.
Men are apt to pretend numerous other reasons and causes of their staggering- The promises do not belong to them, -- God intends not their souls in them, -- they are not such and such, -- and this makes them stagger- when the truth is, it is their unbelief, and that alone, that puts them into this staggering condition. As in other things, so in this, we are apt to have many fair pretenses for foul faults. To lay the burden on the right shoulders, I shall demonstrate, by God's assistance, that it is not this, or that, but unbelief alone, that makes us stagger at the promises.
What I aim at in this treatise, is to show the nature and signs of the gracious operations of God's Spirit, by which they are to be distinguished from all things whatsoever, that the minds of men are the subjects of, which are not of a saving nature. If I have succeeded, in this my aim, in any tolerable measure, I hope it will tend to promote the interest of religion.
A little child is easily affrighted at the appearance of outward evils, or anything that threatens its hurt- so is a Christian apt to be alarmed at the appearance of moral evil, and anything that threatens the hurt of the soul. A little child, when it meets enemies, or fierce beasts, is not apt to trust its own strength, but flies to its parents for refuge- so a saint is not self-confident in engaging spiritual enemies, but flies to Christ. Treatise on the Religious Affections Chapter 9
VERY DEAR SIR, How amazing it is, that the living who know they must die, should notwithstanding -put far away the evil day,- in a season of health and prosperity- and live at such an awful distance from a familiarity with the grave, and the great concerns beyond it- and especially it may justly fill us with surprise, that any whose minds have been divinely enlightened, to behold the important things of eternity as they are, I say, that such should live in this manner. And yet, Sir, how frequently is this the case-
Saul was growing desperate, and now hesitated not to make known unto his own son his fierce hatred of David. Yet here again we may behold and admire the directing hand of Providence, in the king's not concealing his murderous designs from Jonathan.
The Christian Correspondent in 3 volumes- Letter Private And Confidential by Eminent Saints - Men and Women.
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In nothing doth the folly of the hearts of men show itself more openly, in the days wherein we live, than in this cursed boldness, after so many warnings from God, and so many sad experiences every day under their eyes, of running into and putting themselves upon temptations.
The Attributes of God - -But man is endowed with a conscience.- True, but how well does it serve him until he is enlightened by the Word and convicted by the Spirit-- Man's understanding has been so darkened by sin, and folly is so bound up in his heart from childhood -Prov. 22-15-, that until he is instructed he does not know what God requires of him, nor what is for his highest good. That is why God gave us His Word- to make known what He justly demands of us- to inform us of those things which destroy the soul- to reveal the baits which Satan uses to capture and slay so many-
Anne was crowned queen on 1 June 1533. On 7 September, she gave birth to the future Queen Elizabeth I. Henry was disappointed to have a daughter, but hoped a son would follow and professed to love Elizabeth. Anne subsequently had three miscarriages and by March 1536, Henry was courting Jane Seymour. Henry had Anne investigated for high treason in April 1536. On 2 May, she was arrested and sent to the Tower of London, where she was tried before a jury, including Henry Percy, her former betrothed, and her uncle Thomas Howard, 3rd Duke of Norfolk. She was convicted on 15 May and beheaded four days later. Historians view the charges, which included adultery, incest with her brother George, and plotting to kill the king, as unconvincing. Wiki
July 19th, Sabbath.-During the past week, I have, I trust, been led to see a little more of the nature of the Christian warfare, and daily taking up the cross, than ever before. It appears to me now, to consist not merely in abstaining from those outward transgressions which are obvious to the view of others-but stedfastly resisting, in the strength of the Lord, those inward corruptions which are daily and hourly striving for mastery- and, also, in endeavoring to deny and subdue those sins, which, from habit and constitution, are as dear as a right hand, or a right eye. This is, indeed, a cross which we ought to be carrying- the moment we lay it down, and ALLOW ourselves in any carnal indulgences, or sinful pleasure-that moment we bring guilt upon our souls, and lose that sweet peace, and serenity of mind, which is only found in reconciliation to, and communion with God.
The proper study of the Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy, which can engage the attention of a child of God, is the name, the nature, the person, the doings, and the existence of the great God which he calls his Father. There is something exceedingly improving to the mind in a contemplation of the divinity. It is a subject so vast, that all our thoughts are lost in its immensity- so deep, that our pride is drowned in its infinity.
There is in every natural man a seed of malice against God. And it often dreadfully breaks forth. Though it may in great measure lie hid in secure times, when God lets men alone, and they meet with no great disturbance of body or mind- yet, if God does but touch men in their consciences, by manifesting to them a little of his wrath for their sins, this oftentimes brings out the principle of malice against him. This is exercised in dreadful heart-risings, inward wranglings and quarrelings, and blasphemous thoughts- wherein the heart is like a viper, hissing and spitting poison at God.
Scriptures are very express and abundant in this matter- that the eternal punishment of the wicked will consist in sensible misery and torment, and not in annihilation. - What is said of Judas is worthy to be observed here, -It had been good for that man if he had not been born-- Mat. 26-24. - This seems plainly to teach us, that the punishment of the wicked is such that their existence, upon the whole, is worse than non-existence. But if their punishment consists merely in annihilation, this is not true. - The wicked, in their punishment, are said to weep, and wail, and gnash their teeth- which implies not only real existence, but life, knowledge, and activity, and that they are in a very sensible and exquisite manner affected with their punishment, Isa. 33-14. Sinners in the state of their punishment are represented to dwell with everlasting burnings. But if they are only turned into nothing, where is the foundation for this representation-- It is absurd to say that sinners will dwell with annihilation, for there is no dwelling in the case. It is also absurd to call annihilation a burning, which implies a state of existence, sensibility, and extreme pain- whereas in annihilation there is neither.
C H R I S T I AN K N O W L E D G E-The more knowledge you have of divine things, the better will you know your duty- your knowledge will be of great use to direct you as to your duty in particular cases. You will also be the better furnished against the temptations of the devil. For the devil often takes advantage of persons' ignorance to ply them with temptations which otherwise would have no hold of them. By having much knowledge, you will be under greater advantages to conduct yourselves with prudence and discretion in your Christian course, and so to live much more to the honour of God and religion.
What do I wait for--- The teachings of God the Spirit. When we are thoroughly emptied of ourselves - when our knowledge is shown to be ignorance, our wisdom folly, our righteousness filthy rags, and our strength weakness, then we begin to long after the teachings of the blessed Spirit. We must be purged and tried before we can value and receive the treasures of grace. When we are well exercised and tried in our souls, then we begin to long after the teachings of the Holy Spirit, that He would shed abroad the love of God in our soul, visit and guide us, overshadow us with His holy presence, and drop into our hearts His secret unction. Before we are brought here, we do not know the personality of the Holy Spirit. We have no evidence in our conscience that He is God- we cannot worship and adore Him as the Third Person in the blessed Godhead. But when we are brought to this spot, that we know nothing without His teaching, feel nothing without His giving, and are nothing without His making - this makes us pant and sigh after His teachings and leadings- and we are brought to wait in the posture of holy adoration and still quietness for the dew and unction of the Spirit to fall upon our conscience.-
One of the most important incidents of this journey was the meeting of Whitefield with Gilbert Tennent. Two powerful preachers could not well resemble each other less- and the great strength of each lay in traits in which the other was deficient. In one point, Whitefield felt and recorded his new friend's superiority. He heard Tennent preach. -Never before heard I such a searching sermon. He went to the bottom indeed, and did not daub with untempered mortar. He convinced me, more and more, that we can preach the Gospel of Christ no further than we have experienced the power of it in our hearts. I found what a babe and novice I was in the things of God.- These men, having once met, could not but be friends and allies for life- and their alliance could not fail to be felt by thousands.
The wilderness is the place of travelers, journeying from one country to another- none but a madman would think of making his home there. Precisely such is this world. It is the place through which man journeys from time to eternity. And faith it is which makes the difference between the way in which men regard this world. The unbeliever, for the most part, is content to remain here. He settles down as though he is to stay here forever. -Their inward thought is, their houses shall continue forever, and their dwelling-places to all generations- they call their land after their names- -Ps. 49-11-. Every effort is made to prolong his earthly sojourn, and when at last death claims him, he is loath to leave.
Oftentimes holiness in the heart is more known by the opposition that is made there to it, than by its own prevalent working. The Spirit's operation is known by the flesh's opposition. We find a man's strength by the burdens he carries, and not the pace that he goes. 'O wretched man that I am- Who shall deliver me from the body of this death--' is a better evidence of grace and holiness than 'God, I thank you I am not as other men.' a heart pressed, grieved, burdened, not by the guilt of sin only,
Who, that looks upward to the midnight sky- and, with an eye of reason, beholds its rolling wonders- who can forbear inquiring, Of what were their mighty orbs formed-- Amazing to relate, they were produced without materials. They sprung from emptiness itself. The stately fabric of universal nature emerged out of nothing. What instruments were used by the Supreme Architect to fashion the parts with such exquisite niceness, and give so beautiful a polish to the whole-- How was it all connected into one finely-proportioned and nobly finished structure-- A bare fiat accomplished all. James Hervey
It was God in the exercise of His high sovereignty that placed Satan and his angels, Adam, and Israel in their respective responsible positions. But so far from His sovereignty taking away responsibility from the creature, it was by the exercise thereof that He placed them on this conditional footing, under such responsibilities as He thought proper- by virtue of which sovereignty, He is seen to be God over all. Thus, there is perfect harmony between the sovereignty of God and the responsibility of the creature.
In the sanctification of believers, the Holy Ghost works in them, in their whole souls, their minds, wills, and affections, a gracious, supernatural habit, principle, and disposition of living to God- wherein the substance or essence, the life and being, of holiness consists. This is that spirit which is born of the Spirit, that new creature, that new and divine nature which is wrought in them, and whereof they are made partakers.
We are strong when we are weak because we gain our strength-by prayer, and our weakness is our best argument in supplication.-Jacob never conquered until he limped, nay, until he fell. When the-sinew shrank, the suppliant triumphed. When you are engaged in-prayer, plead your strength, and you will get nothing- then plead-your weakness, and you will prevail. There is no better plea with-Divine love than weakness and pain- nothing can so prevail with the-great heart of God as for your heart to faint and swoon. The man-who rises in prayer to tears and agony, and feels all the while as if-he could not pray, and yet must pray-he is the man who will see-the desire of his soul.
This principle runs through the whole stream of nature. The natural bent of every man's heart is distant from God. When we attempt anything pleasing to God, it is like the climbing up a hill, against nature- when anything is displeasing to him, it is like a current running down the channel in its natural course- when we attempt anything that is an acknowledgment of the holiness of God, we are fain to rush, with arms in our hands, through a multitude of natural passions, and fight the way through the oppositions of our own sensitive appetite. How softly do we naturally sink down into that which sets us at a greater distance from God-
Now we must know, that howsoever Mortification is a deadly wound-given unto sin, whereby it is disabled to bear any rule or commanding power in the heart of a regenerate man, yet we say, Mortification is not perfect- that is, it doth not so slay sin, that we have no sin at all in us, or that we cease to sin- for in the most regenerate and holiest man that lives, there is still the sap of sin in his heart- A tree may have withered branches by reason of some deadly wound given unto the root, and yet there may remain-some sap in the root which will in time bring forth other branches-
What is meant by the dictates or voice of Providence-- We are not to imagine that, abstractly considered, Divine Providence of itself makes anything known to us- rather, we must include His word of revelation in the affair. For in reality, what we mean by the voice of Providence, is the voice of God in His Word concerning our duty as to the particular providences we are attended with. Thus we say that afflictive providences have a humbling voice in them. What I presume is meant by this, is that when we are under afflictive dispensations, the divine word directs and teaches us to submit to, and be humble under, the mighty hand of God. Cases of Conscience - Case 11
Gleanings From Puritan Prayers Volume 1 and 2 were compiled by David Jonescue and are available for free from Monergism com
Lord, therefore strengthen me against these corruptions and chiefest-enemies of my soul- let me be as willing evermore to put a toad into-my mouth, as to suffer a sin to rest and reign in my soul. Oh, that my-ways were made so direct, that I might never sin more. Lord, hear-my mournful prayers, and let these my cries come up unto You, for-Jesus Christ's sake, Your Son, my Savior.
The revolving of these and other considerations in our thoughts, and the mixing of our own unbelief with them, creates a world of fear-even in good people. This continues until we resign everything to God, setting our faith upon His promises, which assure us of His sanctification of our troubles -Rom. 8-28-, His presence with us in our troubles -Ps. 92-15-, His moderation of our troubles to a degree we can endure -Isa. 26-8-, and His final deliverance of us from our troubles -Rev. 7-17-. In this way, we rescue our hearts from our fear and compose them to a quiet and sweet satisfaction in the wise and holy pleasure of our God.
A Bibliography of those books that were the most helpful to study to assist the speaker recommended to those who want further light.
Sermon- THE SOLE CONSIDERATION, THAT GOD IS GOD, SUFFICIENT TO STILL ALL OBJECTIONS TO HIS SOVEREIGNTY.--If we find fault with God's government, we virtually suppose ourselves fit to be God's counsellors- whereas it becomes us rather, with great humility and adoration, to cry out with the apostle, Rom. 11- 33, -c. -O the depth of the riches, both of the wisdom and knowledge of God- How unsearchable are his judgments, and his ways past finding out- For who hath known the mind of the Lord-- or who hath been his counsellor-- or who hath first given to him, and it shall be recompensed unto him again-- For of him, and through him, and to him are all things- to whom be glory for ever.-
y- An All Around Ministry desire so to speak to you, that you may be girded for the battle against all sin and false doctrine, and be prepared to follow your Divine Lord in all His sacred warfare. May you go back to your several spheres of service feeling that you have wasted no time in coming up to this Conference, but that you have been inspirited and stimulated by communion with each other and your Lord. God help me so to speak as to give a healthy tone to our fellowship-
Timothy Dwight -May 14, 1752 - January 11, 1817- was an American academic and educator, a Congregationalist minister, theologian, and author. He was the eighth president of Yale College -1795-1817-. He was also a grandson of Jonathan Edwards
The Gospel is very, very far from making light of sin. The Gospel shows us how unsparingly God deals with sin. It reveals to us the terrible sword of His justice smiting His beloved Son in order that atonement might be made for the transgressions of His people. So far from the Gospel setting aside the Law - it exhibits the Savior enduring the curse of it. Calvary supplied the most solemn and awe-inspiring display of God's hatred of sin that time or eternity will ever furnish. And do you imagine that the Gospel is magnified or God glorified by going to worldlings and telling them that they -may be saved at this moment by simply accepting Christ as their personal Savior- while they are wedded to their idols and their hearts still in love with sin-- If I do so, I tell them a lie, pervert the Gospel, insult Christ, and turn the grace of God into a license to sin-
The greater danger we are subject to, the more watchful and careful we must be for our safety. When Christ saw the severe agony he was about to enter into, he did not only watch and pray himself but also called upon his Disciples to watch and pray- and because they did not, he rebuked them for their sluggishness. Saint Peter urges this duty of watchfulness for a similar reason- namely, because we have such a fearful enemy. External, temporal dangers make natural men watchful and careful for their temporal estates and lives, as the histories of all times and ages show. Seeing then that spiritual dangers are much more fearful, should we not be much more careful--
There is a holy and laudable fear, which is our treasure, not our torment. It is the chief ornament of the soul-its beauty and perfection, not its unhappiness or sin. Natural fear is a pure and simple passion of the soul. Sinful fear is the disordered and corrupt passion of the soul. But the awful, filial fear of God is the natural passion sanctified-changed and baptized into the name and nature of a spiritual grace.
The people with whom the apostles were now to deal, as they were-murderers of our Lord, and to be charged in the general with His-blood, so they had their various and particular acts of villany in the-guilt thereof, now lying upon their consciences. And the guilt of-these, their various and particular acts of wickedness, could not,-perhaps, be reached to a removal thereof but by this particular-application. Repent, every one of you- be baptized, every one of you,-in his name, for the remission of sins, and you shall, every one of-you, receive the gift of the Holy Ghost
There are many ways that persons quench the Spirit- but all the ways may be comprehended in this, an allowing of sin, and in some degree indulging of some lust. When the Spirit of God is quenched, it is always by this means.
It is a mere mocking of God, and God looks upon it so, especially for people to pretend from time to -time to- keep a fast, and humble -themselves before God-, and yet to continue in their sins, contendent6 all the year what they do on fast days. It would be accounted nothing but mockery by a master, if a servant -pretended to humble himself before him-. And to keep a solemn day, a public day of fasting, and then openly to show that we don't care how much we have provoked God, is a kind of solemn mocking of God, -an- open mockery in sight of the world. The more set and solemn the mockery, and so much the greater ado we make about it, so much the more provoking. 'Tis a dishonor to religion in general when persons make such an abuse of it. It would be provoking to any one of us, if a man should come to us to pretend a great deal of friendship with a flattering tongue, and we knew there was nothing of it in his heart. We should nauseate his pretenses, especially if at the same time he openly showed himself our enemy in his practice.
Professing to seek holiness, without understanding its nature, they have snared themselves in delusions which bring no purity. Bent, as they say, upon -mortifying the flesh,- falsely identifying -the flesh- with the mere body, and working upon the theology which teaches that it is the body which ruins the soul, they lay great stress on weakening and macerating the corporeal frame, not knowing that they are thus feeding sin, fostering pride, making the body less fit to be the helpmeet of the soul, and thereby producing unholiness of the darkest type in the eye of God.
It is exceedingly acceptable to God, even our Father, that we should thus hold communion with him in his love, - that he may be received into our souls as one full of love, tenderness, and kindness, towards us. Flesh and blood is apt to have very hard thoughts of him, - to think he is always angry, yea, implacable.
12-. There can, then, no argument be drawn from affliction, from any kind of it, from any aggravating circumstance wherewith it may be attended, that should any way discourage the soul in the comforting, supporting persuasion of an interest in the love of God and forgiveness thereby.
The remembrance of past and buried miscarriages and sins lies in the bosom of many afflictions. It was so with Job- 'You make me,' says he, 'possess the iniquities of my youth.' See his plea to that purpose -Job-13-23-7-. In the midst of his troubles and distresses, God revived upon his spirit a sense of former sins, even the sins of his youth, and made him to possess them- he filled his soul and mind with thoughts of them and anxiety about them. This made him fear lest God was his enemy, and would continue to deal with him in all severity. So was it with Joseph's brethren in their distresses-
This teaches us to hold in the reins of all manner of evil lusts, and to do what we can to keep them down. Be far from spurring them forth. We do too oft and too much grieve the Spirit of God, in our greatest watchfulness , and that by reason of our spiritual weakness, proneness to sin, and temptations.-whereunto we are subject. Let us not add drunkenness to thirst,' Deut. xxix. 19 , nor draw on sin with-cart-ropes , ' Isa . v. 18. Let us not turn weakness-into wilfulness , nor infirmity into obstinacy. We-pray that God would not lead us into temptation --shall we cast ourselves thereinto --
Gluttony is self-murder- though it kill not suddenly, it kills surely- like the dropsy, which kills as it fills, by degrees. Very many of the wisest physicians do believe that of those who overlive their childhood, there is scarce one of twenty, yea, or of a hundred that dies, but gluttony or excess in eating or drinking is a principal cause of their death, though not the most immediate cause.
Chapter 4 - The Mortification of Sin The Vitality of Our Lives greatly depend on Mortification.
The subject I am called to consider is weighty indeed. It concerns you all. And therefore, let me entreat your serious attention while I endeavor to answer the following questions- I. What must we examine-- II. In what manner must we do it-- III. What are the best seasons for it-- And, IV. In what light should we view it, and what use should we endeavor to make of it-- May the answer to these questions strike our minds, and engage us diligently and frequently to attend to this duty, so that it may be for the advantage of our souls.
I now have a word of reproof for many serious Christians. I cannot help but find fault with several, for always complaining. You harbor your doubts and fears- you encourage them- your souls refuse to be comforted. You are always making scruples, raising objections, and you seem to be resolved not to be satisfied with the plainest evidences. Such a temper as this is surely dishonorable to Christianity. It is grieving the good Spirit- and it is ungrateful to God who has given you some tokens of his love. Because he hasn't given you all the grace and comfort that he has given others, you therefore continually suspect his love- but I must leave this charge to everyone's own conscience. While I heartily pity those who are truly in darkness and distress of soul, I must say that some are much to be blamed, who are fond of recommending themselves to their fellow Christians by making themselves appear as very dark and discouraged. Those who are inclined this way, insensibly sink themselves lower and lower, and provoke the Spirit of God more and more to withdraw his enlightening and comforting influence.
Some things are required for the guilt of this sin- 1. That it be known unto the sinner, both in point of right and fact, to be such a sin as whereunto the penalty of death without dispensation was annexed. 2. That therefore the sense of God in the law be suggested unto the soul in and by the ordinary means of it. 3. That the resolution of continuing in it, and the perpetration of it, doth prevail against all convictions and fear of punishment. 4. That motives unto the contrary, with reluctancies of conscience, be stifled or overcome.
How often are we called to witness the decease of blooming youths in the midst of all their pleasures and prospects- Such scenes have been exhibited within the observation of all of you. Dear friends and companions have been snatched away from the side of some of you. The grave has closed upon many whose prospects of long life were as favourable as those of their survivors. Now, my dear young friends, what has so frequently happened in relation to so many others may take place with regard to some of you.
By the previous discoveries of danger, misery, and helplessness, and desert of wrath, the heart is prepared to embrace a discovery of mercy. When the soul stands trembling at the brink of the pit, and despairs of any help from itself, it is prepared joyfully to receive tidings of deliverance. If God is pleased at such a time to make the soul hear his still small voice, his call to himself and to a Saviour, the soul is prepared to give it a joyful reception.
Where persons cherish secret predominant lusts in their hearts and lives, God is not in their thoughts as he ought to be. He may be,-He is not, He cannot be, in a due manner. And such persons no doubt there are. Ever and anon we hear of one and another whose secret lusts break forth into a discovery. They flatter themselves for a season, but God ofttimes so orders things in His holy providence that their iniquity shall be found out to be hateful.
The first thing that you can remember is your mother taking you to a place of worship- you can never forget the time when father also led you there, and did not seem to be happy unless his boy was trotting by his side when he went to hear the gospel. Among our earliest recollections are the memories of holy hymns, and the sayings of gracious people, in whom, as children, we took an interest when they came to our father's house. It is a grand thing that the first days of one's life should bear the impress of the Divine finger.
Lastly, the severity of this judgment will appear, in that it can never be inflicted but in anger. This is the fruit of divine wrath. All other calamities and afflictions may be the fruit of love, may be sanctified for our good, may turn to our advantage- but this calamity has no such original, and no such effect. A man may be given up to Satan for the destruction of the flesh, that the soul may be saved- but to be given up to sin is a thousand times worse, because that is the fruit of divine anger, in order to the damnation of the soul.
These dispensations of God, short of regenerating grace, do lay up matter for a great honour unto the man Christ Jesus, as he is to be the judge of all the world, and to give the exact account of every man's condition and ways and heart, and to judge of them accordingly. One would think that such a work of the Spirit as hath so great a likeness, and that with a reality joined with it, in the hearts and spirits of men, should make a great puzzle and blind at the fatter day, how clearly to distinguish and discover to the men themselves, and all the world, that such professors as these were never truly regenerate, but this will turn to the greater glory to Christ-
WHY GOD DELAYS GRANTING OUR PRAYERS.-Sometimes, God delays answering our prayers to test and strengthen our faith, not because He sleeps or is absent from us, but so that we may receive with greater joy that which we have patiently awaited. This assures us of His eternal providence.
the persons here intended are not true and sincere believers in the strict and proper sense of that name, at least they are not described here as such- so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final apostasy- for, - -1.- There is in their full and large description no mention of faith or believing, either expressly or in terms equivalent. And in no other place of the Scripture are such intended, but -except where- they are mentioned by what belongs essentially to their state.
It is true, great ground is obtained when the work is vigorously and constantly carried on. Sin is much weakened, so that the soul presses forwards towards perfection-but yet the work must be endless while we are in this world. If we give over, we shall quickly see this enemy exerting itself with new strength and vigor.
-I have greatly longed of late for a broken heart, and to lie low before God- and, when I ask for humility, I cannot bear the thoughts of being no more humble than other Christians. It seems to me, that though their degrees of humility may be suitable for them, yet it would be a vile self-exaltation in me, not to be the lowest in humility of all mankind.
The origin of evil is hidden from our eyes. Whence it sprang, and why God allowed it to arise in his fair creation, are mysteries which we cannot fathom- but thus much is revealed, that of this mighty fire which has filled hell with sulphureous flame, and will one day involve earth and its inhabitants in the general conflagration, the first spark was pride-
I suppose there are some persons whose minds naturally incline towards the doctrine of free will. I can only say that mine inclines as naturally towards the doctrines of sovereign grace. Sometimes, when I see some of the worst characters in the street, I feel as if my heart must burst forth in tears of gratitude that God has never let me act as they have done- I have thought, if God had left me alone, and had not touched me by his grace, what a great sinner I should have been-
Physical causes are not the only ones which produce this painful state of feeling. It is often produced, in a moment, by hearing some unpleasant news, or by the occurrence of some disagreeable event. But as was hinted, when these people of nervous temperament are relieved from a fit of depression, their sky is uncommonly free from clouds- their hopes are lively, their spirits buoyant, and nothing can trouble them. These alternations of day and night, of sunshine and darkness, must of necessity affect the feelings in regard to all matters, temporal and spiritual- for as in a dark night every object appears black, so when the mind is overcast with gloomy clouds, every view must partake of the same aspect.
The -god- of this twentieth century no more resembles the Supreme Sovereign of Holy Writ than does the dim flickering of a candle the glory of the midday sun. The -god- who is now talked about in the average pulpit, spoken of in the ordinary Sunday School, mentioned in much of the religious literature of the day, and preached in most of the so-called Bible Conferences is the figment of human imagination, an invention of maudlin sentimentality.
I have started to sample and listen to the new A I Audiobook Initiatives on Sermon Audio. Some reflections of how this is a great invention, but cannot capture unction, emotion or pathos of a narrator. -2- however, this is going to be very useful to create those audiobooks that it would be impossible to narrate but a sample of.
God cannot be found out by searching. He can be known only as He is revealed to the heart by the Holy Spirit through the Word. It is true that creation demonstrates a Creator so plainly that men are -without excuse-- yet, we still have to say with Job, -Lo, these are parts of His ways- but how little a portion is heard of him-- but the thunder of His power who can understand--- -26-14-. The so-called argument from design by well-meaning -Apologists- has, we believe, done much more harm than good, for it has attempted to bring down the great God to the level of finite comprehension, and thereby has lost sight of His solitary excellence.
How awful is that cry of anguish which has reached us from beyond the tomb, even from the infernal realms, and on which Bunyan, with his singular and rare ability, fixes our attention. It is the voice of one who had received his good things in this fleeting life- who had fared sumptuously every day, without providing for eternity, and now cries for a drop of water to cool his parched tongue. Plunged into unutterable, inconceivable, and eternal torments, he pleads that the poor afflicted beggar, who had lain at his gate, might be sent from the dead to warn his relatives, that they might escape, and not aggravate his misery, by upbraiding him as a cause of their destruction, by having neglected to set them a pious example. He knows that there is no hope for his own wretched soul, and expresses no wish that his family should pay for masses to ease his pangs. No, such tomfooleries are limited to this insane world. His poor request is one drop of water, and a warning messenger to his relatives. The answer is most decisive-there is a great, an eternal gulf fixed-none can pass between heaven and hell.
A copy of this catechism can be downloaded for free.-chapellibrary org- author- spurgeoncharlesh
A number of devotionals from various scriptures. Background music - written and played by Wade Coley.
Some saints are called to bear great physical pain. To them, I recommend from practical experience the power of faith in God during acute agony. This is the sweetest support in the presence of an impending operation.
The Chapel Library edition of this work assisted me greatly to narrate it as plainly and simply as I can.
Our passage emphasizes once more the abject condition of Israel. Again and again does the Holy Spirit call our attention to the fearful state that Israel was in during the days of Christ's earthly ministry.
The various bodily disorders which the divine Physician healed during His sojourn on earth were not only so many advance types of the marvels of grace that He performs in the spiritual realm in connection with the redeemed- they were also so many emblematical representations of the moral diseases which affect and afflict the soul of fallen man. The poor leper, covered with nauseous sores, solemnly portrayed the horrible pollutions of the human heart. The man born blind, incapable of seeing the wonders and beauties of God's external works...
The sin against the Holy Spirit is not to be regarded simply as an isolated act, but also as the external symptom of a heart so radically and finally set against God that no power which God can consistently use will ever save it. This sin, therefore, can be only the culmination of a long course of self-hardening and self-depraving. He who has committed it must be either profoundly indifferent to his own condition, or actively and bitterly hostile to God- so that anxiety or fear on account of one's condition is evidence that it has not been committed. The sin against the Holy Spirit cannot be forgiven, simply because the soul that has committed it has ceased to be receptive of divine influences, Strong, Augustus H.. Systematic Theology
Worshipping God- The Manner how, -Without Distraction- The sense hereof is almost prevented, by the Emphasis of the former word. Yet this Word is not without its great weight- And it speaks a quiet, unshaken, and immovable frame of Soul, which cannot be whirled about with vain trifles. The soul is never at that holy quiet, as when it is directly ascending and communing with the Lord- and therefore Satan exceedingly envies this Celestial happiness of the Saints, and if he cannot distract them from duty, be sure he will distract them in it- and this he doth very much by the World and the business of it.
The note were still available from teaching this class live, so I turned it into a Podcast
Charles Haddon Spurgeon July 13, 1884-Scripture- Acts 19-2-From- Metropolitan Tabernacle Pulpit Volume 30-As the Holy Ghost is the Author of our quickening, the Lord and Giver of life, so is he the Author of all true instruction. My brother, you have professed to be a believer, but you know nothing at all unless the Holy Spirit has taught you. -All thy children shall be taught of the Lord.- To be taught of the minister is nothing, but to be taught of the Lord is everything. It is only the Spirit of God who can engrave the truth upon the fleshy tablets of the heart. We speak to the ear, but only he can speak to the inmost soul. He that professes to be a believer, while he has never received the truth in the power of it, as sent home by the Spirit of light and fire, has need to begin again, and learn the first rudiments of the faith.
It deserves especial notice, that the Apostle does not say, -Ye have need-- but, -Ye are become such as have need.- They were once in more favourable circumstances for spiritual instruction. They had, by their indolent neglect of the proper nourishment of the mind, spoiled their spiritual appetite and power of digestion, bringing themselves back as it were to a state of second childhood. They had forgotten what they had learned,-they had lost in a good measure the habits they had acquired.
Such a warning was needed and well calculated to stir up the slothful Hebrews. Under the Old Testament economy, by means of types and prophecies, they had obtained glimmerings of truth as to Christ, called -the word of the beginning of Christ-. Under those shadows and glimmerings they had been reared, not knowing their full import till they had been blessed with the full light of the Gospel, here called -perfection-.
In the sanctification of believers, the Holy Ghost doth work in them, in their whole souls, their minds, wills, and affections, a gracious, supernatural habit, principle, and disposition of living unto God- wherein the substance or essence, the life and being, of holiness doth consist. This is that spirit which is born of the Spirit, that new creature, that new and divine nature which is wrought in them, and whereof they are made partakers. Herein consists that image of God whereunto our natures are repaired by the grace of our Lord Jesus Christ,
The nature of this defilement of sin must be inquired into. 1. By some it is reckoned unto guilt- for whereas the inseparable effects of guilt are shame and fear, whereby it immediately evidenced itself in our first parents, and shame, in particular, is from this filth of sin, it may be esteemed an adjunct thereof. Hence sin was said to be -purged by sacrifices- when its guilt was expiated- and Christ is said to -purge our sins by himself,-
- This work of sanctification differs from that of regeneration, as on other accounts, so especially on that of the manner of their being wrought. The work of regeneration is instantaneous, consisting in one single creating act. Hence it is not capable of degrees in any subject. No one is more or less regenerate than another- everyone in the world is absolutely so, or not so, and that equally, although there are degrees in their state on other reasons. But this work of sanctification is progressive, and admits of degrees. One may be more sanctified and more holy than another, who is yet truly sanctified and truly holy.
It is holiness that keeps up a sense of peace with God, and prevents those spiritual breaches which the remainders of our enmity would occasion. Hence God, as the author of our peace, is the author of our holiness. God, even God himself, the God of peace, doth sanctify us. How this is done immediately by the Holy Ghost, the Spirit of love and peace, and wherein the nature of this work consists.
Rome has never willingly given to the world a Bible in a vulgar language. She has permitted a few versions, as the French of Lefevre, of Etaples, and the English Douay. But it was only to countermine the influence of Protestants. Her people are only permitted to possess these partial versions, because else they would persist in reading the Protestant, and even her own are circulated as reluctantly as possible. -Article from The Critic - 1856
In all of the years I have studied the history of Revival, nothing comes close to the scope and reach of the Prayer Revival of 1857-1858 and the resulting revivals in the U K and elsewhere.
I wish it were a matter of difficulty to confirm the truth of what is here observed. But what is affirmed is but expressive of the state and condition of most of those in the world to whom the gospel is preached. They come short of all benefit or advantage by it. It ever was so, and it may be, for the most part, ever will be so in this world. That sentence of our Savior contains the lot and state of men under the dispensation of the gospel- -Many are called, but few am chosen.- It is true, -faith cometh by hearing,- but bare hearing will denominate no man a believer- more is required in this.
-This is not done by any immediate revelation or impulse, or merely by any text brought to the mind -for all these things are equivocal and delusory-- but by coinciding with the testimony of their own consciences as to their uprightness in embracing the gospel and giving themselves up to the service of God. So that, whilst they are examining themselves concerning the reality of their conversion, and find Scriptural evidence of it, the Holy Spirit from time to time shines upon His own work, excites their holy affections into lively exercise, renders them very efficacious upon their conduct, and thus puts the matter beyond all doubt- -Thomas Scott-.
The hearts of natural men are dreadfully hard and incorrigible. There is nothing but the mighty power of God will move them. They will cleave to sin, and go on in sin, let what will be done with them. Pro. 27-22, -Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.- There is nothing that will awe our hearts- and there is nothing that will draw them to obedience- let there be mercies or afflictions, threatenings or gracious calls and invitations, frowning, or patience and long-suffering, or fatherly counsels and exhortations. Isa. 26-10, -Let favor be showed to the wicked, yet will he not learn righteousness- in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord.-
An examination of what is at the root of indwelling sin, John Owen's Treatise on this subject.
There should be something in your dress, to indicate, that, though you do not affect a needless and scornful singularity, -which is often the source of censoriousness and envy,- yet your heart is not set upon these little things. If a woman, when going to public worship, looks in the mirror, and contemplates, with a secret self-delight, the figure which it reflects to her view-I am afraid she is not in the frame of spirit most suitable for one, who is about to 'cry for mercy as a miserable sinner'.
Exposition of Psalm 130-4-The difficulties that lie in the way of faith's discovery of forgiveness, whence it appears to be a matter of greater weight and importance than it is commonly apprehended to be, have been insisted on in the foregoing discourse. There is yet remaining another ground of the same truth. Now, this is taken from the nature and greatness of the thing itself discovered, -that is, of forgiveness.
Abigail was first awakened in the winter season, on Monday, by something she heard her brother say of the necessity of being in good earnest in seeking regenerating grace, together with the news of the conversion of the young woman before mentioned, whose conversion so generally affected most of the young people here. This news wrought much upon her, and stirred up a spirit of envy in her towards this young woman, whom she thought very unworthy of being distinguished from others by such a mercy- but with this it engaged her in a firm resolution to do her utmost to obtain the same blessing.
This is chapter 4, part 2 of The Christian's Great Interest, written sometime before 1665
The foundation and underlying presuppositions of temptation and a warning against apostasy from the gospel. Taught as a podcast-class.
14 months ago we attempted a live class on this subject. But a podcast will be more helpful, even if we can't take questions and discussions. The aim is to introduce all of the titles in the Collected Works of John Owen Volumes 6 and 7
Thanks to David Jonescue for the work done by providing these prayers. We cannot allow them to be buried. This title, Robert Hill d 1623 can be found at Monergism. -Gleanings From Puritan Prayers - 2-
Too great a stress is commonly laid on the flow of affections- and for-- want or this, a Christian, who is ripened in grace, and greatly-- advanced in his preparation for glory, may sometimes be led to lament-- imaginary rather than real decays, and to say, without any just-- foundation, -O that it were with me as in months past-- -Job 29-2-
Guard against a sluggish and indolent temper. The love of ease insinuates- itself into the heart under a variety of plausible pretenses, which are-- often allowed to pass, when temptations of a grosser nature would not- be admitted. The misspending a little time seems to wise and good men a-- small matter- yet this sometimes runs them in into great--inconveniencies. It often leads them to break in upon the seasons- regularly allotted to devotion,
The work of the renovation of our affections - How differenced from any other impression on or change wrought in them, and how it is evidenced so to be - The first instance, in the universality accompanying of affections spiritually renewed - The order of the exercise of our affections with respect unto their objects.
On the contrary, reprobation denotes either God's eternal preterition -The act of passing by, disregarding, or omitting.--of some men, when He chose others to glory, and His predestination of them to fill up the measure of their iniquities and then to receive the just punishment of their crimes, even -destruction from the presence of the Lord, and from the glory of His power.- This is the primary, most obvious and most frequent sense in which the-word is used. It may likewise signify. God's forbearing to call by His grace those whom He hath thus ordained to condemnation, but this is only a temporary preterition, and a consequence of that which was from eternity.
From the Infidelity at the time of the Revolutionary War to the Revivals at the end of the 18th century and beginning of the 19th Century. Detailed in the Connecticut Evangelical Magazine. And the Ministry of Edward Dorr Griffin
Here an apt question may be moved, namely, Whether at this great day, the sins of the saints shall be brought into the judgment of discussion, and discovery, or not-- Whether the Lord will in this day publicly manifest, proclaim, and make mention of the sins of his people, or not-- I humbly judge, according to my present light, that he will not- and my reasons for it are these, namely-
This subject deserves the severest of our thoughts, the best of our meditations, and our utmost diligence in them. For if our future blessedness shill consist in being where he is, and beholding of his glory, what better preparation can there be for it than in a constant preview contemplation of that glory in the revelation that is made in the Gospel, unto this very end, that by a view of it we may be gradually transformed into the same glory--
We may talk of famines, friends, but none of us know what they are. We have heard of a famine in Ireland, and some dreadful stories have been related to us that have harrowed our hearts and almost made our hair stand up on end- but even there the full fury of famine was not known. We have heard too, to our great grief, that there are still in this city, dark and hideous spots, where men and women are absolutely perishing from hunger, who have sold from off their backs the last rags that covered them, and are now unable to leave the house, and positively perishing of famine. -Delivered on Sabbath Morning, January 16th, 1859, by-the-REV. C.H. SPURGEON-At the Music Hall, Royal Surrey Gardens.
Revival. What is it really-- What is its nature-- How does it differ from many so called -revivals- in our day-- Class -2
Many true and eminent saints have been led into mistakes and snares, by arguing that they have prayed in faith. They have indeed been greatly assisted in prayer for such a particular mercy, and have had the true spirit of prayer in exercise in their asking it of God- but they have concluded more from these premises than is a just consequence from them.
In the year 1651 the Church of Scotland, feeling in regard to her ministers -how deep their hand was in the transgression, and that ministers had no small accession to the drawing on of the judgments that were upon the land,- drew up what they called a humble acknowledgment of the sins of the ministry. This document is a striking and searching one. It is perhaps one of the fullest, most faithful and most impartial confessions of ministerial sin ever made.
Due to the aberrations of revivals, like the Asbury Revival here in Kentucky last year, and after a discussion with a friend, the burden lay on me that a new class of this nature needed to be taught. The history and the subject of real authentic revivals is seldom taught in our day. -The Narrated Puritan
Some think themselves, as for their own part, little concerned in these things. That there is such a defection from the gospel as hath been complained of they cannot deny, and they will also grant that it is desperately pernicious unto them that are overtaken thereby- therefore they suppose it not amiss that men should be warned of its danger and directed to avoid it. But this they think necessary for others, not for themselves- for as for their part, they have not the like occasions, nor are exposed unto the same temptations, with them who formerly apostatized from the gospel or are in danger now so to do.
That religion which God requires, and will accept, does not consist in weak, dull, and lifeless wishes, raising us but a little above a state of indifference. God, in his word, greatly insists upon it, that we be in good earnest, fervent in spirit, and our hearts vigorously engaged in religion- Rom. xii. 11. -Be ye fervent in spirit, serving the Lord. - Deut. x. 12. -And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul--- And chap. vi. 4, 5. -Hear, O Israel, the Lord our God is one Lord- and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.- It is such a fervent, vigorous engagedness of the heart in religion, that is the fruit of a real circumcision of the heart, or true regeneration, and that has the promises of life- Deut. xxx. 6. -And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul, that thou mayest live. - If we are not in good earnest in religion, and our wills and inclinations are not strongly exercised, we are nothing.
The first effect of the spiritual life in the soul is that its recipient is convicted of his impurity and guilt. The conscience is quickened and there is a piercing realization of both personal pollution and criminality. The illumined mind sees something of the awful malignity of sin, as being in its very nature contrary to the holiness of God, and in its essence nothing but high-handed rebellion against Him. From that arises an abhorrence of it as a most vile and loathsome thing.
It is easily proved that the highest end and happiness of man is to view God's excellency, to love him, and receive expressions of his love. This love, including all those other affections which depend upon, and are necessarily connected with it, we express in worship. The highest end of society among men, therefore, must be, to assist and join with each other in this employment.
They are described as not only habitually sinning, or as continuing in a state of apostasy, but as doing this wilfully- i.e., obstinately, determinedly, in opposition to all attempts to reclaim them. The contrast implied in the use of the word -wilfully- does not seem so much between sins committed in ignorance and sins committed knowingly,' as between a temporary abandonment of the faith and profession of the Gospel, under the influence of fear, or some similar motive, and a determined, persevering, final apostasy. The character here described, then, is that of a man who has at one time obtained such a knowledge of the meaning and evidence of the Gospel as to induce him to make an open profession of Christianity, but who has as openly abandoned its profession, and lives in a state of determined apostasy.
Nature and Cause of Apostasy From the Gospel Chapter 10 V. A lack of watchfulness against the insinuation of national vices and the prevailing sins of any present age, has effectually promoted an apostasy from evangelical holiness among the generality of Christians.
John Downame 1571-1652 From Gleanings From Puritan Prayers - compiled by David Jonescue and used with permission.
Apostasy Into Profaneness and Sensuality of Life - The Causes and Occasions of It, - Defects in Public Teachers and Guides in Religion-Chapter 9 - The Nature and Causes of Apostasy From the Gospel
I was given permission to use a letter from a listener from England to comment on it. It was so well written and can be used for helpful instruction.
It was to stir up the Hebrews unto the more diligent laboring after living the life of faith that the apostle here pointed out the terrible alternative- unless they maintained a steady trust in God and an obedient submission unto His revealed will, they were in grave danger of backsliding and apostatizing. If any should -draw back- then God would have -no pleasure in him,- which is but the negative way of saying that he would be an object of abhorrence.
From R H B publishing- Does upholding the law compromise the freeness and fullness of the gospel----In this classic work, John Colquhoun helps us to understand the importance of knowing the relationship between law and gospel. In one of the most outstanding Reformed studies on the topic, Colquhoun encourages believers to combat both legalism and antinomianism by joyfully embracing a correct view of the law centered on the Person of Christ.
What impression is made upon the minds of those men of the-world who, occasionally, attend a Gospel service-- What are the conceptions formed by those who hear even those preachers who are counted as -orthodox--- Is it not that a disappointed God is the One whom Christians believe in-- From what is heard from the average-evangelist today, is not any serious hearer obliged to conclude that he professes to represent a God who is filled with benevolent-intentions, yet unable to carry them out- that He is earnestly desirous of blessing men, but that they will not let Him-- Then, must not-the average hearer draw the inference that the Devil has gained the upper hand, and that God is to be pitied rather than blamed--
Does a new convert always know the day of his conversion-- An examination of the varieties of person's conversions,
Choose a TIME which is free from all worldly concerns. The best time is that which will cost you something. We must not at any time seek to serve God with what costs us nothing. Nor must we dedicate any time that does not demand self-denial. We must not expect to grow in spiritual-mindedness, if we only give to God time for worship when we have nothing else to do, or those times when because of tiredness we are not fit for anything else. This is one great reason why men are so cold, formal, and lifeless in spiritual duties. When the body and mind are tired-then men think they are fit to come to God to learn about those great matters that concern His glory and the salvation of their souls. Yet this is what God condemns -Malachi 1-8-. Both the law of nature and holy duties, require that we serve God with our very best. And shall we offer to Him that time in that we would be unfit to appear before an earthly ruler-- Yet such are the times many choose for their devotions. We may do well to stop here for a moment and think of the time we have in the past offered to God for meditation-so that we may be shamed into doing better in the future. The best time is when the natural strength of the spirit is most free and active. Do not trust to chance opportunities. Let the time itself be a free-will offering to God taken from the top of the heap. Let it be the best time possible.
It is no sign that affections have the nature of true religion, or that they have not, that they have great effects on the body. All affections whatsoever, have in some respect or degree, an effect on the body. As was observed before, such is our nature, and such are the laws of union of soul and body, that the mind can have no lively or vigorous exercise, without some effect upon the body. So subject is the body to the mind, and so much do its fluids, especially the animal spirits, attend the motions and exercises of the mind, that there cannot be so much as an intense thought, without an effect upon them.
Prayer is the natural out-gushing of a soul in communion with Jesus. Just as the leaf and the fruit will come out of the vine-branch without any conscious effort on the part of the branch, but simply because-of its living union with the stem, so prayer buds, and blossoms, and fruits, out of souls abiding in Jesus.-As stars shine, so do abiders pray. It is their use and their second nature. They do not say to themselves, -Now it is the time for us to get to our task and pray.- No, they pray as wise men eat, namely, when the desire for it is upon them. They do not cry out as under bondage, -At this time I ought to be in prayer, but I do not feel like it. What a weariness it is-- but they have a glad errand at the mercy seat, and they are rejoiced to go upon it
What are spiritual gifts-- How can they be distinguished from spiritual graces-- What is a temporary believer-- What are the common influences of the Spirit--
When once the measure of their sins is filled up, then wrath will come upon them to the uttermost. God will then wait no longer upon them. Wicked men think that God is altogether such a one as themselves, because, when they commit such wickedness, he keeps silence. -Because judgment against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil.- But when once they shall have filled up the measure of their sins, judgment will be executed- God will not bear with them any longer. Now is the day of grace, and the day of patience, which they spend in filling up their sins. But when their sins shall be full, then will come the day of wrath, the day of the fierce anger of God.
To a tender heart a lost sheep is a painful subject of thought. It is a sheep, and therefore utterly defenseless now that it has left its defender. If the wolf should spy it out, or the lion or the bear should come across its track, it would be torn in pieces in an instant. Thus the shepherd asks his heart the question- -What will become of my sheep--
Declension Introduced. 1. After all God has done for him, - after all the rich displays of his grace, the patience and tenderness of his instructions, the repeated discipline of his covenant, the tokens of love received, and the lessons of experience learned, there should still exist in the heart a principle, the tendency of which is to secret, perpetual, and alarming departure from God.
How are the prayer-meetings almost universally neglected-- Our own church stands out like an almost solitary green island in the midst of a dark, dark sea- one bright pearl in the depths of an ocean of discord and confusion. Look at neighboring churches. Step into the vestry, and see a smaller band of people than you would like to think of, assembled round the pastor, whose heart is dull and heavy. Hear one brother after another pour out the dull monotonous prayer that he has said by heart these fifty years, and then go away and say, -Where is the spirit of prayer, where the life of devotion--- Is it not almost extinct-- Are not our churches -fallen, fallen, fallen, from their high estate--- God wake them up, and send them more earnest and praying men.
An analysis of the numerous writing of Jonathan Edwards and how they assist us in our study of Christian Experience.
CASE 1. How may we distinguish between the workings of natural affection, and the real exercise of grace in religious duties---This serious question recently came into my hands in these very words. Upon reading it, I could not help but see that it contained a query of the greatest importance, and therefore thought it might be very proper to take it into consideration, and give it as clear a solution as lay in my power. - Pike and Hayward - Cases of Conscience 1755 I confess it is a very close and interesting inquiry that requires some skill to answer it, but much more spiritual skill to apply it to our own hearts and cases.
Thomas Brooks, 1659, London. -I was silent- I would not open my mouth, for You are the one who has done this-- Psalm 39-9 The choicest saints are 'born to troubles as the sparks fly upwards', Job 5-7. 'Many are the afflictions of the righteous- but the Lord delivers him out of them all.' Psalm 34-19. If they were many, and not troubles, then, as it is in the proverb, the more the merrier- or if they were troubles and not many, then the fewer the better. But God, who is infinite in wisdom and matchless in goodness, has ordered troubles, yes, many troubles to come trooping in upon us on every side. As our mercies-so our crosses seldom come single- they usually come treading one upon the heels of another- they are like April showers, no sooner is one over but another comes. And yet, Christians, it is mercy, it is rich mercy, that every affliction is not an execution, that every correction is not a damnation. The higher the waters rise, the nearer Noah's ark was lifted up to heaven- the more your afflictions are increased, the more your heart shall be raised heavenward.
The Christian Warfare. What does Paul mean by buffeting his body, bringing it under subjection.
Archibald Alexander - Imperfect sanctification-the spiritual warfare...-Where two opposite principles exist in the same soul, there must be a perpetual conflict between them, until -the weaker dies-. But as the -old man-, though crucified, never becomes extinct in this life, this warfare between the flesh and the spirit never ceases until death. As these opposite moral principles operate through the same natural faculties and affections, it is a matter of course, that as the one gains strength the other must be proportionately weakened- and experience teaches that the most effectual way to subdue the power of sin is to nourish and exercise the principle of holiness. But if love to God grows cold or declines in vigor, then the motions of sin become more lively, and the stirring of inbred corruption is sensibly experienced.
The Treatise of Faith, first published in 1623 - Recently made available in Kindle and PDF by Monergism. -I have observed that many, who genuinely seek salvation, often build their faith upon the weak foundation of abandoning their sins. This misguided approach prevents them from achieving the certainty of salvation or the constancy of a righteous life that true faith would provide. I have also seen others who, deeply aware of their wretchedness and the need for Christ's intervention, desire nothing more than to be delivered and restored by Him. However, lacking proper guidance on how to attain faith - the means by which they receive Christ and all His blessings - they spend many unfruitful and unproductive years in their pursuit.-. Ezekiel Culverwell -1553-1631-
This podcast is more my observations as I look around at the professing Christians I have across in the last 42 years of this journey. I humble and kind admonition to a warning on this subject.
Do all believers have a full assurance-- Why do some professors teach this-- Christian losing his burden at the sight of the cross.
Therefore hear you the word of the Lord, all Judah that dwell in the land of Egypt- Behold, I have sworn by my great name, saith the Lord, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, The Lord liveth.1 Jeremiah 44-26
An examination of the remaining sin compulsion to have an aversion to prayer and reading God's Word.
This is the language of a regenerate soul, and it sums up the contents of the verses immediately preceding. The unregenerate man is wretched indeed, but he is a stranger to the -wretchedness- here expressed, for he knows nothing of the experience which evokes this wail. The whole context is devoted to a description of the conflict between the two natures in the child of God. -I delight in the law of God after the inward man- -v. 22-, is true of none but born-again persons. But the one thus -delighting- discovers -another law in his members.- This reference must not be limited to his physical members, but is to be understood as including all the various parts of his carnal personality. This -other law- is also at work in the memory, the imagination, the will, the heart, etc.
What are the two main evidences that there has been a change in the governing disposition, called the new birth-- What are their counterfeits-- What causes these false conversions-- Archibald Alexander, Jonathan Edwards, John Owen
There are so great and pregnant evidences of the prevalency of an earthly, worldly frame of spirit in many who make profession of religion, that it is high time they were called unto a due consideration how unanswerable they are therein unto the power and spirituality of that religion which they do profess. There is no way whereby such a frame may be evinced to prevail in many, yea, in the generality of such professors, that is not manifest unto all. In their habits, attires, and vestments, in their usual converse and misspent time, in their over-liberal entertainment of themselves and others, unto the borders of excess, and sundry other things of a like nature, there is in many such a conformity unto the world -a thing severely forbidden- that it is hard to make a distinction between them.
Important introduction to this work examining the subject of -preparationism,- prior to conversion.
I was reading this great diary and thought it would help people who lack assurance, or are under spiritual awakening to examine the conversion of Ruth Bryan, from her diary which started in 1822.
Now we must note concerning this first gospel sermon that on it the earliest believers stayed themselves. This was all that Adam had by way of revelation, and all that Abel had received. This one lone star shone in Abel's sky- he looked up to it and he believed. By its light he spelt out -sacrifice,- and therefore he brought of the firstlings of his flock and laid them upon the altar, and proved in his own person how the seed of the serpent hated the seed of the woman, for his brother slew him for his testimony.
Chapter 2 of Archibald Alexander's Thoughts on Religious Experience. Resources that were not mentioned. Marke H orne- Is God the God of the Mature Adult Christian only-- online at thirdmill org--2- Andrew Hoffecker - Charles Hodge, The Pride of Princeton.
If men bring not forth fruit to God, there is no other way in which they can be useful passively, but in being destroyed. They are fit for nothing else.-1. They are not fit to be suffered to continue always in this world. God suffers them to live for the present, but it is only for a certain season. They are here in a transitory state. It is not fit that this world should be the constant abode of those who bring forth no fruit to God. It is not fit that the barren tree should be allowed always to stand in the vineyard. The husbandman lets it stand for a while, till he digs about it, dungs it, and proves it to be incurable, or till a convenient time to cut it down come- but it is not fit that such a tree should stand here always. It is not fit that they who bring forth no fruit to God, should be suffered to live always in a world which is so full of the goodness of God, or that his goodness should be spent upon them forever.
Lectures on Revival By Scottish Ministers 1840 ....-Many of the so - styled revivals are either altogether unreal, or are so mingled with errors, and lead to such abuses , that it is very dangerous to give them any countenance -' this is the language very-often used by those who would rather discourage than openly oppose them . No person, who knows what he is doing , can wish to encourage a fatal delusion. No person who wishes to see sinners converted, and believers quickened , can possibly wish any thing to take place which could only tend to harden the sinner, and lull the backslider into irreclaimable security . But - what is the chaff to the wheat - - Why discourage a real revival, lest you should encourage a counterfeit - Why not rather study the subject thoroughly , by the-teaching of God 's Word, and the recorded experience of God 's servants, till you are able to distinguish between the real and the counterfeit, and then act according to your better knowledge in promoting the true and checking the delusive -
Impressed with a sense of their danger, give the ungodly no rest in their sins- knock again and again at the door of their hearts, and knock as for life and death. Your solicitude, your earnestness, your anxiety, your travailing in birth for them God will bless to their arousing. God works mightily by this instrumentality. But our agony for souls must be real and not feigned, and therefore our hearts must be wrought into true sympathy with God.
The result of a diligent search through written prayers of the Puritans and Reformers, the sources are mentioned for your interest and edification.
The influence of this revival on the cause of missions to the heathen ought not to be overlooked. The New England Pilgrims had set the Protestant world the first example of such labours, and they and their descendants had sustained the work for more than a century. Societies had been formed in Great Britain to aid them- and at a later day, some kindred movements had been commenced on the continent of Europe. Within a few years, several missions had been established among the American Indians, but few conversions had followed them. The most prosperous was the Stockbridge Mission, under Sargeant.
-So He sent me out again, to entreat him to come in- but, I dare say, I had hard work to do it. At last he came in- and I will say that for my Lord, He carried it wonderfully lovingly to him. There were but a few good bits at the table, but some of it was laid upon his trencher. Then he presented the note, and my Lord looked thereon, and said his desire should be granted.- Ah- when the poor soul does get to see what real comfort there is for it, it seems then as if the best things in the Word of God were meant for the feeblest saints, and as if the Lord had laid Himself out in a way of mercy to write the most precious conceivable words for those who are of a tender spirit, and go with broken bones.
Thoughts on the Present Revival of Religion- Another erroneous principle that some have embraced, and which has been a source of many errors in their conduct, is, That persons ought always to do whatever the Spirit of God -though but indirectly- inclines them to. Indeed the Spirit of God is in itself infinitely perfect, and all his immediate actings, simply considered, are perfect, and there can be nothing wrong in them- and therefore all that the Spirit of God inclines us to directly and immediately, without the intervention of any other cause that shall pervert and misimprove what is from him, ought to be done. But there may be many things, disposition to do which may indirectly be from the Spirit of God, that we ought not to do.
It is not this withering passion alone that will be tested by the gospel. It is adapted to try the hypocrite and all his subterfuges, and all his mental reservations- in all his evasions to escape the simple and decided duties of Christian piety. Every demand of truth or duty brings his character out. The doctrines of the gospel disturb or discuss him. Those solemn and awful, and yet tender truths, which go beyond the coldest moral sentiments, and which speak of the just government of God, of sovereignty, of election, of hell, of holiness, and prayer, trouble him. Those expressions of pure and advanced piety which speak of the higher joys of the Christian and tell of communion with God, disquiet him. Those sentiments which speak of active piety, which call on him for decided zeal in the cause of God, irritate him. Those assaults which religion makes on his corrupted feelings, those reproofs what she administers when he conforms to the world, those denunciations which thunder along his path when he lives just like other men, and is ashamed of the religion which he professes to love, provoke him.
Viewed with the eye of man, the earth contains many different sorts of inhabitants. Viewed with the eye of God, it only contains two. Man's eye looks at the outward appearance - this is all he thinks of. The eye of God looks at the heart - this is the only part of which He takes any account. And tried by the state of their hearts, there are but two classes into which people can be divided - either they are wheat, or they are chaff.
He he must be a Spirit of supplication either formally or efficiently, either because he is so in himself or unto us. If in the former way, then he is a Spirit who himself prays, and, according to the import of those Hebraisms, abounds in that duty. As a -man of wickedness,- Isaiah 55-7, or a -man of blood,- is a man wholly given to wickedness and violence- so, on the other hand, a -Spirit of supplications- should be a Spirit abounding in prayer for mercy and the diverting of evil, as the word imports. Now, the Holy Ghost cannot be thus a Spirit of supplication, neither for himself nor us. No imagination of any such thing can be admitted with respect unto himself without the highest blasphemy.
I heartily wish that by any process we could put down gossip, but I suppose that it will never be done so long as the human race continues what it is, for James tells us that -every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind- but the tongue can no man tame- it is an unruly evil, full of deadly poison.- What can't be cured must be endured, and the best way of enduring it is not to listen to it.
From Preparations For Sufferings - Insights Into the Methods and Mysteries of Satan's Temptations. The hazards and dangers of Christians in Times of Persecution.
I must repeat it again and again- I have been warning you for some years, and telling you it would be so. The present frame wherewith I have to conflict in my own spirit, and that frame of spirit which I have observed in others, the state and condition of all churches and professors, so far as I know, is, -- they are gone into a dreadful security. I speak my heart, and what I know with reference unto our present state and the cause of God- we are gone, I say, into a dismal security- which still confirms me that the storm will come upon us, and that it will not be long ere we feel it.
I will give you two things for the description of such a season as I judge to be manifestly calamitous--- 1. When it exceeds the bounds of affliction, or when the dispensations of God's anger in it cannot be reduced to the head of affliction. Ezek. xxi. 9, 10, 13, When judgments fall promiscuously upon all sorts of persons, and make no distinction, then I take it to be a distressing time- for they strip men of the comforts they cherish in their own minds. Job ix. 22, 23,-
Cottage Lectures- or The Pilgrim's Progress Practically Explained. - I know of no book - the Bible excepted, as above all comparison - which I, according to my judgment and experience, could so safely recommend as teaching and enforcing the whole saving truth, according to the mind that was in Christ Jesus, as ' The Pilgrim's-Progress.' It is, in my opinion, the best summary of evangelical theology ever produced by a writer not miraculously inspired.- Samuel Taylor Coleridge 1772-1834
Lord, I am a great, a very great sinner. And he answered, -My grace is sufficient for thee-7 -2Co 12-9-.-Then I said, But, Lord, what is believing- And then I saw from that saying, -He that cometh to me shall never hunger,-and he that believeth on me shall never thirst-- that believing and coming was all one- and that he that came, that is,-ran out in his heart and affections after salvation by Christ, he indeed believed in Christ -Joh 6-35-. Then the water-stood in mine eyes, and I asked further, But, Lord, may such a great sinner as I am, be indeed accepted of thee, and be-saved by thee- And I heard him say, -And him that cometh to me, I will in no wise cast out- -Joh 6-37-. Then I said, But-how, Lord, must I consider of thee in my coming to thee, that my faith may be placed aright upon thee- Then he said,--Christ Jesus came into the world to save sinners-
Another foundation-error of those who reject this work, is, their not duly distinguishing the good from the bad, and very unjustly judging of the whole by a part- and so rejecting the work in general, or in the main substance of it, for the sake of some accidental evil in it. They look for more in men because subject to the operations of a good spirit, than is justly to be expected from them for that reason, in this imperfect state, where so much blindness and corruption remains in the best.
We cannot determine that God never shall give any person so much of a discovery of himself, not only as to weaken their bodies, but to take away their lives. It is supposed by very learned and judicious divines, that Moses' life was taken away after this manner- and this has also been supposed to be the case with some other saints. Yea, I do not see any solid sure grounds any have to determine, that God shall never make strong impressions on the mind by his Spirit, that shall be an occasion of so impairing the frame of the body, that persons shall be deprived of the use of reason.
- Faith hath continual recourse unto him, on the account of what he did and suffered for us in this world- for thereon pardon of sin, justification, and peace with God, do depend. This arises, in the first place, from a sense of our own wants. But love of him is no less necessary unto us than faith in him- and although we have powerful motives unto love from what he did and was in this world, yet the formal reason of our adherence unto him thereby is what he is in himself as he is now exalted in heaven. If we rejoice not at the remembrance of his present glory, if the thoughts of it be not frequent with us and refreshing unto us, how dwelleth his love in us-
Baptist Persecutions in Colonial America, 1600s. Rated PG. movie announcer- Anne Hutchinson, an antinomian, Mary Dyer and -The Monster Baby- Four Boston Martyrs, The whipping of a Baptist pastor who would not allow his children to be baptized in Congregational Massachusetts who slept on his elbows and knees for two weeks due to the pain, Roger Williams The Bloody Tennent and a Baptist pastor who would not ratify the Constitution at the pleading of James Madison without the addition of a first amendment. The Price of Soul Liberty. H C Fish. An argument for exercising your right to vote. All in today's edition of The Man of God podcast. A shameless plug. Why- To inform an audience of our Baptist struggles for religious freedom.
The mind of man is covered with thoughts, as a tree with blossoms. Most of them fall off, vanish, and come to nothing, end in vanity- and sometimes where the mind doth most abound with them there is the least fruit- the sap of the mind is wasted and consumed in them. Howbeit there is no fruit which actually we bring forth, be it good or bad, but it proceeds from some of these thoughts. Wherefore, ordinarily, these give the best and surest measure of the frame of men's minds. -As a man thinketh in his heart, so is he,- Proverbs 23-7.
The present summer - viz . , 1800 - has been the most glorious time - that our guilty eyes have ever beheld. All the blessed displays of Almighty power and grace, all the sweet gales of the divine Spirit and soul-reviving showers of the blessings of heaven , which we enjoyed before, and which we considered wonderful beyond conception , were but like a few scattering drops before the mighty rain which Jehovah has poured out like a mighty river upon this our guilty, unworthy country. The Lord has indeed showed himself a prayer-hearing God
It was by the permission of such general gloom , apostasy and profligacy that the Holy Spirit was showing to the sincere followers of God the evil and deadly nature of sin, their own utter helplessness and their dependence upon God alone for salvation , and was compelling them to cry before him with abasement and importunity for the gifts of his grace. And were prayers ever lifted before him in-such abasement, sense of need , confidence in his mercy and reliance on the all-sufficient atonement and intercession of Jesus Christ , to which abundant answers were not given--It is - when the enemy comes in like a flood,- and threatens to overrun and sweep away all that is precious, that the Spirit of the Lord lifts up a standard ,- causes the trumpet to be sounded , rallies his followers, and bestows the most sudden , overwhelming and glorious triumphs. So Israel of old ever found- so we find it now.
Upon the evening of the 7th of June 1859 , an open -air meeting was held in one of the market-places of the town, called the ' Fair - Hill.' The announced object of the meeting was to receive and hear one or two of the converts,'-as they began to be called, from a district some eight or ten miles south of Coleraine. The evening was one of the most lovely that ever shone. The richly wooded banks of the river Bann, which bounds one side of the square in which the meeting was held, were fully in prospect, and there was not a cloud in the sky. Shortly after seven o'clock, dense masses of people, from town and country, began to pour into the square by all its approaches, and in a short time an enormous multitude crowded around the platform from which speakers were to address the meeting.
It is to be feared , that some even of the stricter professors of religion, have a zeal of God , but not according to knowledge. It-blazes at a distance - but it burns dim at home. In a day like the present, there will be many occasional calls of public duty - but it will be - sad exclamation to make at a dying hour, - My own vineyard have I not kept.- In the spiritual, still more than in the temporal neg.-lect, - He that provideth not for his own, especially those of his own house, hath denied the faith , and is worse than an infidel .-
The formality of the judicial trial is necessary for his conviction before the world-but not for his own conscience, which has already determined his condition. However, to convince others of the justice of his doom-he is dragged and guarded from his grave to the Judgment Seat by fierce, unrelenting devils, before his tempters, but now his tormentors. With what horror does he view the burning throne-and the frowning face of his Judge-that Jesus Whom he once disregarded- How he wishes for rocks and mountains to cover and conceal him from His angry eye- But all in vain. Appear he must- He is ordered to Christ's left hand, among the other trembling criminals.
Some, after they have been convinced of the truth, and made profession of it, yet, through the temptations of the world, the corruption of their own hearts, love of sin, or fear of persecution, do suffer their convictions to wear off, or do cast them out, and reject the faith they have owned. Hereof is frequent mention made in the gospel, and no less frequent caution given against it. And this in general is the highest aggravation of this sin. For although the former kind of privative unbelief will certainly prove destructive to them that continue in it, and it may be said that this can do no more, yet this hath two great evils attending it that the other hath no concern in.
Are you so far discouraged, disquieted, cast down, that your very body feeleth the smart of your discouragements- that you do not only refuse the promise, and all comfort for your soul, but even for your body- Then look into Psalm cii., and see if your case may not be paralleled, verse 4, -My heart is smitten and withered like grass, so that I forget to eat my bread- verse 5, -By reason of the voice of my groaning, my bones cleave to my skin-- verse 6, -I am like a pelican of the wilderness, and I am like an owl of the desert-- verse 9, -I have eaten ashes like bread, and mingled my drink with weeping-- verse 10, -Because of thine indignation and thy wrath- for thou hast lifted me up and cast me down--
In like manner, he -world' in John 3-16 must, in the final analysis refer to the world of God's people. Must, we say, for there is no other alternative solution. It cannot mean the whole human race, for one-half of the race was already in hell when Christ came to earth. It is unfair to insist that it means every human being now living, for every other passage in the New Testament where God's love is mentioned, limits it to His own people - search and see- The objects of God's love in John 3-16 are precisely the same as the objects of Christ's love in John 13-1-
For whom did Christ die- Who were the ones He intended to redeem by His blood-shedding- Surely the Lord Jesus had some absolute determination before Him when He went to the Cross. If He had, then it necessarily follows that the extent of that purpose was limited, because an absolute determination of purpose must be effected. If the absolute determination of Christ included all mankind, then all mankind would most certainly be saved. To escape this inevitable conclusion many have affirmed that there was not such absolute determination before Christ, that in His death a merely conditional provision of salvation has been made for all mankind.
What was there in the elect themselves which attracted God's heart to them- Was it because of certain virtues they possessed- because they were generous-hearted, sweet-tempered, truth-speaking- in a word, because they were -good,- that God chose them- No- for our Lord said, -There is none good but one, that is God- -Mat 19-17-. Was it because of any good works they had performed- No- for it is written, -There is none that doeth good, no, not one- -Rom 3-12-. Was it because they evidenced an earnestness and zeal in inquiring after God- No- for it is written again, -There is none that seeketh after God- -Rom 3-11-.-.
Secret sinner, what will then become of thee- Go out of this place unmasked- go out to examine thyself, go out to bend thy knee, go out to weep, go out to pray. God give thee grace to believe- And oh, how sweet and pleasant the thought, that this day sinners have fled to Christ, and men have been born again to Jesus- Brethren, ere I finish, I repeat the words at which so many have caviled- it is now, or never, it is turn or burn. Solemnly in God's sight I say it- if it be not God's truth I must answer for it in the great day of account.
Man will necessarily have something that he respects as his god. If man do not give his highest respect to the God that made him, there will be something else that has the possession of it. Men will either worship the true God, or some idol- it is impossible it should be otherwise- something will have the heart of man. And that which a man gives his heart to, may be called his god- and therefore when man by the fall extinguished all love to the true God, he set up the creature in his room. For having lost his esteem and love of the true God, and set up other gods in his room, and in opposition to him- and God still demanding their worship, and opposing them- enmity necessarily follows.
The Christian man has not always a bright shining sun- he has his seasons of darkness and of night. True, it is written in God's Word- -Her ways are ways of pleasantness, and all her paths are peace-- and it is a great truth that religion- the true religion of the living God- is calculated to give a man happiness below as well as bliss above. But, notwithstanding, experience tells us that if the course of the just be -as the shining light, that shineth more and more unto the perfect day,- yet sometimes that light is eclipsed. At certain periods clouds and darkness cover the sun, and he beholds no clear shining of the daylight, but walks in darkness and sees no light.
That God has chosen us unto salvation is a profound cause for fervent praise. Note how strongly the apostle expresses this--we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation,- etc. Instead of shrinking back in horror from the doctrine of predestination, the believer, when he sees this blessed truth as it is unfolded in the Word, discovers a ground for gratitude and thanksgiving such as nothing else affords, save the unspeakable gift of the Redeemer Himself.
Is it to be wondered at, that God should be disposed severely to punish that which earnestly wishes him not to be God, and strives to accomplish this with all its might- Sin opposes the divine nature and existence- it is enmity against God, and is not an idle enemy- it has even engaged in a mortal war with all the attributes of God. He would not be God if he did not avenge, by the punishment of the guilty, his own injury.
But all sank into insignificance before the awful thought that soon-perhaps in a few hours-all affinity with this world's cares and troubles would cease, and we should be summoned into Eternity. I must make my honest confession that it was then I felt the force and-value of those sacred truths which I had so often heard, but so little regarded. A thoughtless, careless life, absorbed in the pursuits of this world, to the utter neglect of a future one, is a sad position from which to contemplate the sudden change to Eternity. I felt it-truly to be so . No one can enter completely into the-thoughts, and feelings, and imagination of a person in this fearful position - it is useless to attempt to describe them , for words cannot convey an idea of the intensity of the struggle between doubt, and hope, and fear, which by turns flit across the unprepared soul in the prospect of its immediate change.
The cup of bitterness was now represented as just at hand. He had not only a more clear and lively view of it than before- but it was now set directly before him, that he might without delay take it up and drink it- for then, within that same hour, Judas was to come with his band of men, and he was then to deliver up himself into their hands to the end that he might drink this cup the next day- unless indeed he refused to take it, and so made his escape from that place where Judas would come- which he had opportunity enough to do if he had been so minded.
John Deodatus Gregory Pike was born in Edmonton, London, on 6th April, 1784. His numerous religious tracts had a wide circulation, both here, and in America. It has been estimated that at least 800,000 were distributed at home, and over 600,000 in America. On 4th September, 1854, Rev. John Pike had attended a prayer meeting of dissenting ministers in Derby. In the afternoon he went into his study to write several letters. Only a few words of a letter to Bourne, Lincolnshire were written when he passed away. He was found by his eldest daughter seated at the library table, pen in hand. An inquest was held and the jury returned a verdict of 'Died by the visitation of God'. The procession to the grave was nearly half a mile long and included 12 clergyman of the Church of England.-During his long ministry Rev. Pike had baptized 1300 people.
If it be inquired why Christ gave this direction to his people to flee out of Jerusalem, in such exceeding haste, at the first notice of the signal of her approaching destruction- I answer, it seems to be, because fleeing out of Jerusalem was a type of fleeing out of a state of sin. Escaping out of that unbelieving city typified an escape out of a state of unbelief. Therefore they were directed to flee without staying to take any thing out of their houses, to signify with what haste and concern we should flee out of a natural condition, that no respect to any worldly enjoyment should prevent us one moment, and that we should flee to Jesus Christ, the refuge of souls, our strong rock, and the mount of our defense, so as, in fleeing to him, to leave and forsake heartily all earthly things.
To declare that the Creator's original plan has been frustrated by sin, is to dethrone God. To suggest that God was taken by surprise in Eden and that He is now attempting to remedy an unforeseen calamity, is to degrade the Most High to the level of a finite, erring mortal. To argue that man is a free moral agent and the determiner of his own destiny, and that therefore he has the power to checkmate his Maker, is to strip God of the attribute of omnipotence.
How different is the God of the Bible from the God of modern Christendom- The conception of deity which prevails most widely today, even among those who profess to give heed to the Scriptures, is a miserable caricature, a blasphemous travesty of the truth. The God of the twentieth century is a helpless, effeminate being who commands the respect of no really thoughtful man. The God of the popular mind is the creation of maudlin sentimentality.
He that doesn't understand that there is an -hour of temptation- come upon the world, to -try them that dwell upon the earth,- is doubtless either himself at present captivated under the power of some woeful lust, corruption, or temptation, or is indeed stark blind, and knows not at all what it is to serve God in temptations.
Collected Prayers from C H Spurgeon, various pastors and Puritans. Background Music Reaching The Sky -Long Version- by Alexander Nakarada - https---www.serpentsoundstudios.com-Music promoted by https---www.chosic.com-free-music-all--Attribution 4.0 International -CC BY 4.0--https---creativecommons.org-licenses-by-4.0-
The following extracts, from a narrative of the Christian experience of R-- C--, will serve to illustrate some points which have heretofore been treated- particularly the gradual manner in which some people are brought to the knowledge of the truth- and the extreme difficulty of ascertaining, in many cases, where common grace ends and special grace commences.
From what hath been spoken it will ensue, that, if there be such a law in believers, it is doubtless their duty to find it out, to find it so to be. The more they find its power, the less they will feel its effects. It will not at all advantage a man to have an hectical distemper and not to discover it,-a fire lying secretly in his house and not to know it. So much as men find of this law in them, so much they will abhor it and themselves, and no more. Proportionably also to their discovery of it will be their earnestness for grace, nor will it rise higher. All watchfulness and diligence in obedience will be answerable also thereunto. Background Music Reaching The Sky -Long Version- by Alexander Nakarada - https---www.serpentsoundstudios.com-Music promoted by https---www.chosic.com-free-music-all--Attribution 4.0 International -CC BY 4.0--https---creativecommons.org-licenses-by-4.0-
Observe how Jesus Christ here brings out the Fatherhood of God. The psalm from which He quoted did not say, -Father.- David did not get as far as that in words, though in spirit he often did- but Jesus had the right to alter the psalmist's words. He can improve on Scripture, though you and I cannot. He did not say, -Oh God, into your hand I commit my spirit-- but He said, -Father.- Oh, that sweet word- That was the gem of thought when Jesus said, -Knew you not that I must be at my Father's-that I must be in my Father's house-- Oh, yes- the Holy Child knew that He was specially, and in a peculiar sense, the Son of the Highest- and therefore He said, -My Father-- and, in dying, His expiring heart was buoyed up and comforted with the thought that God was His Father.
Waiting- Quietness, in opposition to haste and tumultuating of spirit. Diligence, in opposition to spiritual sloth, despondency, and neglect of means. Expectation, in opposition to despair, distrust, and other proper immediate actings of unbelief.
Sad, sad spectacle- Now was fulfilled the word of Simeon, -Yes, a sword shall pierce through your own soul also, that the thoughts of many hearts may be revealed.- Did the Savior mean, as He gave a glance to John, -Woman, you are losing one Son- but yonder stands another, who will be a son to you in my absence-- -Woman, behold your son-- Then says he to the disciple, Behold your mother- -John 19-27a- music background Beautiful Piano by LesFM - https---lesfm.net-piano-background-music--Music promoted by https---www.chosic.com-free-music-all--Creative Commons CC BY 3.0-https---creativecommons.org-licenses-by-3.0-
The Soul Winner- We have two sorts of proud people, and it's difficult to say which of the two is worse. First, we have the sort of people who are filled with that pride which talks about itself and invites other people to talk about it, too, and to pat it on the back, and stroke it the right way.
-It is finished-- took effect in the gloomy caverns and depths of Hell. Then Satan bit his iron bands in rage, howling, -I am defeated by the very man whom I thought to overcome- my hopes are blasted- never shall an elect one come into my prison-house, never a blood-bought one be found in my abode.- Lost souls mourned that day, for they said--'It is finished-' for if Christ Himself, the Substitute, could not be permitted to go free until He had finished all His punishment, then we shall never be free.- It was their double death-knell, for they said, -Alas for us- Justice, which would not suffer the Savior to escape, will never suffer us to be at liberty. It is finished with Him, and therefore it shall never be finished for us.- background music, Spring Flowers by Keys of Moon - https---soundcloud.com-keysofmoon-Music promoted by https---www.chosic.com-free-music-all--Creative Commons CC BY 4.0-https---creativecommons.org-licenses-by-4.0-
From God Speaking From Mount Gerizim, or The Saints Book of Promises Background music- Beautiful Piano by LesFM - https--- lesfm.net -piano-background-music--Music promoted by https--- www.chosic. com-free-music -all--Creative Commons CC BY 3.0-https---creativecommons. org-licenses -by-3.0-
The sinners in Zion often remain secure, till they are surprised, as with a cry at midnight. They will be, as it were, awakened out of their secure sleep in a dismal fright. They will see an unexpected calamity coming upon them- far more dreadful than they were aware of, and coming at an unexpected season.
time. Time is a talent given us by God- he hath set us our day- and it is not for nothing. Our day was appointed for some work- therefore he will, at the days end, call us to an account. We must give account to him of the improvement of all our time. We are Gods servants- as a servant is accountable to his master, how he spends his time when he is sent forth to work, so are we accountable to God. If men would aright consider this, and keep it in mind, would they not improve their time otherwise than they do- Would you not behave otherwise than you do, if you considered with yourselves every morning, that you must give an account to God,
How could you preach of heaven and hell in such a careless, sleepy manner Dost thou believe what thou sayest- Art thou in earnest or in jest- How canst thou tell people that sin is such a thing, and that so much misery is upon them and before them, and be no more affected with it- Should you not weep over such a people, and should not thy tears interrupt thy words- Should not you cry aloud, and show them their transgressions, and entreat and beseech them as for life and death- ' Truly, this is the peal that conscience doth ring in my ears, and yet my drowsy soul will not be awakened.
That thirst was caused, perhaps, in part by the loss of blood, and by the fever created by the irritation caused by His four grievous wounds. The nails were fastened in the most sensitive parts of the body, and the wounds were widened as the weight of His body dragged the nails through His blessed flesh and tore His tender nerves. The extreme tension produced a burning feverishness. It was pain that dried His mouth and made it like an oven, until He declared in the language of the twenty-second psalm, -My tongue cleaves to my jaws.-
When things go seriously wrong, either with the individual Christian or with the local church, diligent and solemn examination is called for. When the providential frown of God be upon us, and we ignore the same or -seek to make the best of a bad job,- we are only inviting still heavier chastisements. We are bidden to -hear the rod- -Mic. 6-9, and not to disregard or steel our hearts against it- and the first thing required of us in order to ascertain its message is to humble ourselves before the One who wields it, for -the meek will He guide in judgment, and the meek will He teach His way- -Ps. 25-9-. When God afflicts us we ought to afflict ourselves.
This forsaking was terrible. Who can fully tell what it is to be forsaken of God- We can only form a guess by what we have ourselves felt under temporary and partial desertion. God has never left us altogether- for He has expressly said, -I will never leave you, nor forsake you-- yet we have sometimes felt as if He had cast us off. We have cried, -Oh, that I knew where I might find Him-- The clear shinings of His love have been withdrawn. Thus we are able to form some little idea of how the Savior felt when His God had forsaken Him. The mind of Jesus was left to dwell upon one dark subject, and no cheering theme consoled Him. It was the hour in which He was made to stand before God as consciously the sin-bearer, according to that ancient prophecy, -He shall bear their iniquities.- Then was it true, -He has made him to be sin for us.- Peter puts it, -He his own self bare our sins in his own body on the tree.-
t is not only the weakness of our Lord which makes the salvation of the penitent thief memorable- it is the fact that the dying malefactor saw it before his very eyes. Can you put yourself into his place, and suppose yourself to be looking upon One who hangs in agony upon a cross- Could you readily believe Him to be the Lord of glory, who would soon come to His kingdom- That was no mean faith which, at such a moment, could believe in Jesus as Lord and King.
He prayed for His enemies then, He is praying for His enemies now- the past on the cross was an earnest of the present on the throne. He is in a higher place, and in a nobler condition, but His occupation is the same. He continues still before the eternal throne to present pleas on the behalf of guilty men, crying, -Father, forgive them.- All His intercession is in a measure like the intercession on Calvary, and Calvary's cries may help us to guess the character of the whole of His intercession above.--The first point in which we may see the character of His intercession is this-it is most gracious. Those for whom our Lord prayed, according to the text, did not deserve His prayer. They had done nothing which could call forth from Him a blessing as a reward for their endeavors in His service. On the contrary, they were most undeserving persons who had conspired to put Him to death.
As these seven sayings were so faithfully recorded, we do not wonder that they have frequently been the subject of devout meditation. Fathers and confessors, preachers and divines have delighted to dwell upon every syllable of these matchless cries. These solemn sentences have shone like the seven golden candlesticks or the seven stars of the Apocalypse, and have lighted multitudes of men to Him who spoke them. Thoughtful men have drawn a wealth of meaning from them, and in so doing have arranged them into different groups, and placed them under several heads. I cannot give you more than a mere taste of this rich subject, but I have been most struck with two ways of regarding our Lord's last words.
When the heart is prepared for the worst sufferings, it is an-argument that your will is subdued to the will of God- for till this be-done, in a good measure, you cannot stand ready to suffer for him.-But now, to have the will subdued by grace to the will of God, is a-very choice and excellent frame indeed- for in this the main power of-grace lieth- Look in what faculty the chief residence and strength of-sin was, in the same chief residence the power of grace, after-conversion, is also
Preparations For Sufferings Chapter 3 Stupidity and senselessness of God's hand, and the tokens of his anger, were provoking causes and forerunners of their national desolation- they neither saw the hand of God when it was lifted up, nor humbled themselves under it when it was laid on- the hand of God is then said to be lifted up, when the providences of God prepare and posture themselves for our affliction. When the clouds of judgment gather over our heads, and grow blacker and blacker, as theirs did upon them, and do upon us at this day, but they took no notice of it, Isa. 26-11. -Lord, when thy hand is lifted up, they will not see--
When I kept silence. When through neglect I failed to confess, or through despair dared not do so, my bones, those solid pillars of my frame, the stronger portions of my bodily constitution, waxed old, began to decay with weakness, for my grief was so intense as to sap my health and destroy my vital energy. What a killing thing is sin- It is a pestilent disease- A fire in the bones- While we smother our sin it rages within, and like a gathering wound swells horribly and torments terribly. The Treasury of David- Psalm 32
Be not afraid of the consequences, either to yourself or to your son, in making use of the means to hand, scant though they be. -But make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son -v. 13-. What a severe testing was this- Was ever a poor widow so sorely tried before or since- To make him a cake -first- was surely in her extreme circumstances one of the hardest commands ever given. Did it not appear to issue from the very essence of selfishness- Did either the laws of God or of man require a sacrifice like this- God has never bidden us do more than love our neighbor as ourselves, nowhere has He bidden us to love him better. But here -make me a cake first--
The -cutting it into pieces- would at last leave the sacrifice a mangled mass of flesh and bones. Entire dislocation of every joint, and separation of every limb and member, was the process. By this the excruciating torment due to the sinner seems signified. God's sword-his Abraham's knife-spares not the sacrifice- but uses its sharpness and strength to pierce and destroy to the uttermost. The slashing sword of wrath leaves nothing to the guilty- but, as -one woe is past, behold, another woe cometh quickly.-
Many nations have been so under the influence of mental blindness that they have been void of all civility, and have been reduced to a state very little above the beasts in their common customs, and ordinary way of living, and in a great many things far below the beasts, being, if I may so speak, much more beastly than the beasts themselves. Now this has not been, because these men, with whom this has been the case, have not had the same faculties that we have. That we are not as ignorant as they, is not because we have better natural understandings, or that our minds are by nature more clear, and our eyes more discerning, or that our hearts are not naturally so inclined to sottishness and delusion as theirs. But only because God has not left us so much to ourselves, as he has them. He has given us more instruction to help us against our delusions. God has so ordered it in his providence that we should have his good word to instruct us. And has caused that we should grow up from our infancy under Christian instruction.
We learn from this passage, man's natural helplessness and inability to repent or believe. We find our Lord saying - -No man can come unto me, except the Father which hath sent me draw him.- Until the Father draws the heart of man by His grace, man will not believe. The solemn truth contained in these words is one that needs careful weighing. It is vain to deny that without the grace of God no one ever can become a true Christian. We are spiritually dead and have no power to give ourselves life. We need a new principle put in us from above. Facts prove it. Preachers see it.--Ryle, J. C.. Expository Thoughts on the Gospel of John
There may be prevailing fears for a season of being utterly rejected by God, of being found a reprobate at the last day. Jonah seems to conclude so, 'Then I said, I am cast out of your sight' -Jonah 2-4--'I am lost for ever, God will own me no more.' And Heman, 'I am counted with them that go down into the pit- free among the dead, like the slain that lie in the grave, whom you remember no more- and they are cut off from your hand' -Ps.-88-4-5-. This may reach the soul, until the sorrows of hell encompass it and lay hold upon it- until it be deprived of comfort, peace, rest- until it be a terror to itself, and be ready to choose strangling rather than life. This may befall a gracious soul on the account of sin.
The first pastor of the Old South Presbyterian Church, Reverend Jonathan Parsons served for thirty years -1746-1776- until the day he died. He was described as -eminently scholarly and maintaining a correspondence with leading men of this and other lands.- He was -choleric and passionate, devoutly pious and wonderfully prevalent in prayer.- He died in July 1776 on the exact day when the Declaration of Independence arrived in Newburyport. He was buried next to his mentor and friend, George Whitefield, in the crypt at Old South.
This history of the Great Awakening as witnessed in Boston and communicated by Thomas Prince is important because so much of his record and history makes up a great part of what we know and is written in other important works on this subject by Joseph Tracy, and John Gillies in their histories of the Great Awakening.
This history of the Great Awakening as witnessed in Boston and communicated by Thomas Prince is important because so much of his record and history makes up a great part of what we know and is written in other important works on this subject by Joseph Tracy, and John Gillies in their histories of the Great Awakening.
I first narrated 18 hours of John Gillies Historical Accounts of Revivals in 1986. Now 36 years later I am recording this great history again.
Preface to John Gillies' Historical Collections and Accounts of Revival. -Some who are really seeking to feed the flock , and to save souls, are led to exhaust their energies upon external duties and labors, overlooking the absolute necessity of enriching, ripening, filling, elevating their own souls by prayer and fasting. On this account there is much time wasted and labor thrown away. A single word , coming fresh from lips that have been kindled into heavenly warmth, by near fellowship with God, will avail more than a thousand others. Did Christ's faithful ministers act more on this principle, they would soon learn what an increased fruitfulness and power are thereby imparted to all their labours .-Were more of each returning Saturday spent in fellowship with God, in solemn intercession for the people, in humiliation for sin , and supplication for the outpouring of the Spirit,-our Sabbaths would be far more blest.
From The Digital Puritan - Henry Scudder -c.1585-1652- was an English clergyman of presbyterian views, known as a devotional writer, and member of the Westminster Assembly.
I have been under deep melancholy, and many temptations, and buffetings of Satan, and many have passed by me, as the Levite did the wounded man on the way to Jericho- and they have not only withdrawn from me, but censured me also. I hope I will love and pardon all those who in the hour of temptation withdrew from me, and stood afar off because of my sorrow- indeed, those who added affliction to my affliction. It would be a shame for me to complain of any unkindness of my friends, when Christ has been so kind to me. He helped me, succored me, stood by me when all forsook me- I looked on my right hand and on my left hand, and there were none who cared for my soul. Even then, the Lord appeared a present help, or else the great waters of unbelief and despair would have overwhelmed me.
This was an interview that aired on February 10th on The Bud Zone, the narrator's testimony and history of 36 years of narrating books and sermons.
I also think that you might possibly have some disadvantage, by some darkness of mind about the nature of faith. Some expressions in your letter -where you complain that you could not believe- look as if you thought faith must be a believing that our sins are pardoned.23 I will not much insist on this, because I may be mistaken. But if you had such a mistake in your mind, it is no wonder to say you -could not believe.- These things you may do well to consider as mistakes,-which the disordered reason you had run upon, -led- to the increase of your trouble.
Elijah -conferred not with flesh and blood,- and therefore he was not discouraged by what looked so unpromising a situation. Instead, his heart was sustained by the immutable Word of Him that cannot lie. Elijah's confidence rested not in favourable circumstances or -a goodly outlook,- but in the faithfulness of the living God- and therefore his faith needed no assistance from the things around him.
He has groaned till his throat was hoarse- he had cried for mercy till prayer became a labor. God's people may groan, but they may not grumble. Yea, they must groan, being burdened, or they will never shout in the day of deliverance. The next sentence, we think, is not accurately translated. It should be, -I shall make my bed to swim every night- -when nature needs rest, and when I am most alone with my God-.-The Treasury of David- Psalm 6
Not only was the faith and obedience of Elijah tested by God's call for him to go to Zarephath, but his humility was also put to the proof. He was called to receive charity at the hands of a desolate widow. How humbling to pride to be made dependent upon one of the poorest of the poor. How withering to all self-confidence and self-sufficiency to accept relief from one who did not appear to have sufficient for her own urgent needs- Ah, it takes pressure of circumstances to make us bow to what is repugnant to our natural inclinations.
-So he went and did according unto the word of the Lord.- The prophet neither delayed in complying with the Divine directions nor did he doubt that God would supply all his need. Happy it is when we can obey Him in difficult circumstances and trust Him in the dark. But why should we not place implicit confidence in God and rely upon His word of promise- Is anything too hard for the Lord- Has His word of promise ever failed- Then let us not entertain any unbelieving suspicions of His future care of us. Heaven and earth shall pass away, but not so His promises.
Ah, my reader, had Elijah then leaned unto his own understanding, we may depend upon it that hiding himself by the brook Cherith is the last course he would have selected. Had he followed his instincts, yea had he done that which he considered most glorifying to God, would he not have embarked upon a preaching tour throughout the towns and villages of Samaria- Would he not have felt it was his bounden duty to do everything in his power calculated to awaken the slumbering conscience of the public, so that his subjects-horrified at the prevailing idolatry-would bring pressure to bear upon Ahab to put a stop to it-
God has never left Himself without witnesses on earth. In the darkest seasons of human history the Lord has raised up and maintained a testimony for Himself. Neither persecution nor corruption could entirely destroy it. In the days of the antediluvians, when the earth was filled with violence and all flesh had corrupted its way, Jehovah had an Enoch and a Noah to act as His mouthpieces. When the Hebrews were reduced to abject slavery in Egypt, the Most High sent forth Moses and Aaron as His ambassadors, and at every subsequent period in their history one prophet after another was sent to them.
It was in the midst of spiritual darkness and degradation that there appeared on the stage of public action, with dramatic suddenness, a solitary but striking witness to and for the living God. An eminent commentator began his remarks upon 1 Kings 17 by saying, -The most illustrious prophet Elijah was raised up in the reign of the most wicked of the kings of Israel.-
-The prophet needed further training in secret if he was to be personally fitted to speak again for God in public. Ah, my reader, the man whom the Lord uses has to be kept low- severe discipline has to be experienced by him, if the flesh is to be duly mortified. Three more years must be spent by the prophet in seclusion. How humbling- Alas, how little is man to be trusted- how little is he able to bear being put into the place of honour- How quickly self rises to the surface, and the instrument is ready to believe he is something more than an instrument- How sadly easy it is to make of the very service God entrusts us with a pedestal on which to display ourselves. But God will not share His glory with another, and therefore does He -hide- those who may be tempted to take some of it unto themselves. It is only by retiring from public view and getting alone with God that we can learn our own nothingness.-
First time preaching at the age of 21, immediate success and multitudes soon desiring to hear him.
Chapter 2 is a description of Whitefield's attempts and self renunciation and Satan's temptations. It displays a great rigor with much confusion and lack of the need of the Spirit's assistance.
A Short Account of God's Dealings With George Whitefield from 1714-1756 His awakening, written on The Elizabeth bound from London to Philadelphia published for the benefit of the Orphan House.
When the devil is able to pluck that dart of divine fury out of his own conscience which God hath fastened there, then let him think of such an enterprise as this. How can he overcome thee, that cannot tempt thee but in God's appointed time- And if God set Satan his time to assault the Christian whom he loves so dearly, surely it will be when he shall be repulsed with the greatest shame.
If a man can purchase but very few books, my first advice to him would be, let him purchase the very best. If he cannot spend much, let him spend well. The best will always be the cheapest. Leave mere dilutions and reductions to those who can afford such luxuries. Do not buy milk and water, but get condensed milk and put what water you like into it yourself. This age is full of word spinners and professional bookmakers who hammer a grain of matter so thin that it will cover a five-acre sheet of paper- these men have their uses, as goldbeaters have, but they are of no use to you.
An Earnest Exhortation is one of the most revealing documents of the period of how the Puritan ministry squarely located cause and effect of all their actions in God's providential and soteriological design for New England. - The Mather Project
Perhaps one reason why so few are regenerated at this early age is, lest some should adopt the opinion that grace came by nature or that man was not corrupt from his birth. Some have opposed the idea that any are sanctified from their birth, for fear that mere moralists and those religiously educated should indulge the hope that they were born of God, although they have experienced no particular change in any part of their lives as far back as memory reaches. Thoughts on Religious Experience Chapter 2
The day in which a man comes to Christ is also a wonderful day in its effect upon all his future. It is as when the helm of a ship is put right about- the man now sails in a totally different direction. His future will never be what his past was. There may be faults- there may be infirmities and shortcomings- but there will never be the old love of sin any more. -Sin shall not have dominion over you.- This is God's own promise to us, given through his servant Paul. When Christ comes to our soul, he so breaks the neck of sin, that though it lives a struggling, dying life, and often makes a deal of howling in the heart, yet it is doomed to die. The cross of Christ has broken its back, and broken its neck, too, and die it must. Henceforth the man is bound for holiness, and bound for heaven.
The proud and self-confident, who rely wholly upon a profession made by them years ago, ignore it to their own undoing, supposing those words have no application to them- whereas the lowly and self-distrustful lay it to heart with trembling, and are thereby preserved from the doom threatened. Second, in the preservation of His people from destruction God uses warnings and threatenings, as well as promises and assurances. He keeps His people in the Narrow Way by causing them to heed such an exhortation as this, -Be not high-minded, but fear- for if God spared not the natural branches, take heed lest He also spare not thee- -Rom. 11-20, 21-.
-At these meetings many convictions have taken place. From one up to ten and twelve have been arrested by the Spirit of God, through the word and prayer of these honored brethren.-Even strong men have staggered and fallen down under the wounds of their conscience. Great bodily weakness ensues. The whole frame trembles. Oh - it is a heart-rending sight to witness. With wringing of hands, streams of tears, and a look of unutterable anguish, they confess their sins in tones of unmistakable sincerity, and appeal to the Lord for mercy with a cry of piercing earnestness. I have seen the strong frame convulsed- I have witnessed every joint trembling- I have heard the cry, as I have never heard it before, ' Lord Jesus, have mercy upon my sinful soul - Lord Jesus, come to my burning heart- Lord, pardon my sins- oh, come and lift me from these flames of hell--
I. REASONS WHY THOSE ARE NOT RECONCILED TO GOD SHOULD DESIRE PEACE WITH HIM.-1. It is not commendable to be at enmity with any of the wise and good- but when it comes to opposition to God, who in his right mind can do other than bewail it, and desire to see it ended by a gracious peace- Strife against evil, injustice, and tyranny is honourable, but no possible benefit can arise from a conflict in which we are on the wrong side. -Acquaint thyself,- then, -with God, and be at peace, for thereby good shall come unto thee.--2. The war in which you are engaged is an unjust one. It never ought to have been begun- and what ought never to have been begun had better be dropped as soon as possible. Sin is war against right, love, happiness. To love evil is dishonourable, wrong, unfair, and the conscience of man tells him it is so. What evil hath our Creator done us that we should go to war against Him- Doth He not command His sun to rise upon the evil as well as the good- If He were a cruel tyrant, I could understand your warfare- but the Lord is full of mercy, and His name is love.
A visible propriety, as well as spiritual life,- says an aged minister, -was obviously penetrating the great mass of our people for a year and a half or two years previous to the revival, from the proper organization and training we had got into by the establishment of regular prayer meetings and other kindred agencies. A Young Men's Christian Association had been also established, whose monthly meetings for mutual improvement contributed not a little to inspire our youth with confidence and zeal.
This congregation , before the revival, was in a most unsatisfactory state as to religion . The people were not immoral, nor-without a religious profession - but Laodiceanism characterised-them. From my first entrance on the work of the ministry, I-believed that the faithful use of the means of grace should be-followed by their appropriate effects, as certainly as the tillage-of a field is followed by a crop, or as diligence in any profession-is rewarded with success - and bitter, therefore, was my disappointment as year after year passed and still no fruit appeared.-In grief I wondered at what I considered the mysterious with-holding of the Spirit, and set myself to account for it. What-alarmed me most was the disinclination, almost hostility, of the-people to hold prayer-meetings.
Stories abound regarding the -outpouring- of the Spirit of God that year. But the awakening did not occur overnight. In the spring of 1855, a young man began a prayer meeting in his home to pray for the unconverted of his neighborhood. The idea grew and, among small pockets of concerned believers in Ulster, gathering for prayer became an earnest practice. While faithful ministers still preached the Gospel and a few parishioners met to pray for the pastor and for the conversion of the lost, little change occurred as a few years passed. In March of 1859, in the town of Ballymena, a young man threw himself down in the public square and cried out for God's mercy. - Landmark Events
It is said that -God answered him with a voice-- but what he said unto him is not recorded. No doubt but God spake that which gave him relief, which delivered him out of his distress, and reduced him unto a frame of mind meet for the ministration committed unto him- which in his surprisal and consternation he was not. And therefore immediately afterwards, when the people fell into their great horror and distress, he was able to relieve and comfort them- no doubt with that kind of relief which he himself had received from God, Exodus 20- 20.
The Mute Christian Under the Smarting Rod Psalm 39-9-There is a stoical silence. The stoics of old thought it altogether below a man that hath reason or understanding either to rejoice in any good, or to mourn for any evil- but this stoical silence is such a sinful insensibleness as is very provoking to a holy God, Isa. 26-10, 11. God will make the most insensible sinner sensible either of his hand here, or of his wrath in hell. It is a heathenish and a horrid sin to be without natural affections, Rom. 1-31.
They the denounced the hearing of the word in that manner any more. And they did this, no doubt, by their officers and elders. For both themselves being terrified, and observing the dread of the whole congregation, they made request for themselves and the rest unto Moses. And because they did it with a good intention, out of a reverence of the majesty of God, without any design of declining obedience, it was accepted and approved of by Deuteronomy 5- 28-29.
Sin may be the occasion of great sorrow, where there is no sorrow for sin- as it was with Esau. - Men may rue that in the consequents, which yet they like well enough in the causes. Obs. 5. No man knows whereunto a deliberate sin may lead him, nor what will be the event of it. Esau little thought, when he sold his birthright, that he had utterly forfeited the eternal blessing. Obs. 6. Profaneness and despising spiritual privileges, is a sin that God at one time or other will testify his severity against- yea this, on many accounts, is the proper object of God's severity. It shall not be spared in the eldest son and most dearly beloved of an Isaac.
The root of apostasy from God and the profession of the gospel may abide invisibly in professing churches. 1. That we ought not to be surprised when any such root discovers itself by springing up- it is no more but what we are warned of. 2. That in such a season it is divine election that secures true believers from apostasy and defilement.
When God deals with men by the law, he will let them see nothing but himself and their own consciences- he takes them out of their reliefs, reserves, and retreats. For the most part, when the law is preached unto sinners, they have innumerable diversions and reliefs at hand, to shield themselves from its terror and efficacy. The promises of sin itself are so, and so are the promises of future amendment- so also are all the businesses and occasions of life which they betake themselves unto. They have other things to do than to attend unto the voice of the law- at least it is not yet necessary that they should so do. But when God will bring them to the mount, as he will here or hereafter, all these pretences will vanish and disappear.
This is a sin, which when men are habitually given up unto, they are never, or very rarely, recovered from it. When any sensual lust hath obtained a habitual predominance in any, it doth contract so intimate a league with the flesh, as it is hardly eradicated. Such sins do usually keep men secure unto the future judgment,. Hence God, for the punishment of idolatry, gave some up unto uncleanness, through the lusts of their own hearts.
NO life of Mr. Spurgeon would be complete unless it contained all available information concerning the books he read, or wrote, or owned. All who have been intimately acquainted with him, from his childhood, or in later years, have testified to the omnivorous character of his reading.
VI. I shall, therefore, in the next place, to bring all things nearer home, inquire, -What is the nature of that repentance and reformation which at this time God requires of us all, that we may not perish in his sore displeasure-- After a devastation made of the treasure of the Roman empire by sundry tyrants successively, Vespasian coming to the government, acquainted the senate that there was need of so many millions of money, that the empire might stand- -- not that it might flourish and grow vigorous, whereunto much more was required, but that it might be preserved from dissolution and ruin. And I shall propose, not what is requisite to render the church of God in this nation orderly, beautiful, and vigorous, but only what is necessary that it may stand and live, by a deliverance from desolating judgments. And, -- First. The repentance which, in any case, God requireth absolutely, is that which is internal and real, in sincere conversion unto himself, accompanied with fruits meet for such repentance. So is it declared, Ezek. xviii. 30, 31, -Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your transgressions- so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed- and make you a new heart and a new spirit, for why will ye die, O house of Israel-- A new heart and a new spirit, or real internal conversion unto God, by the grace of the covenant, is required in this repentance, as the renunciation and relinquishment of all iniquities must be the fruit of it. So also is it expressed, Isa. i. 16, 17.
-Stockbridge, April 3, 1758. MY VERY DEAR CHILD, What shall I say- A holy and good God has covered us with a dark cloud. O that we may kiss the rod, and lay our hands on our mouths- The Lord has done it. He has made me adore his goodness, that we had him so long.
A poor creature looking upon the promise sees, as he supposes, in a steadfast closing with the promise, that there lies presumption- on the other hand, certain destruction if he believes not. And now he staggers, -- he is in a great strait- arguments arise on both sides, he knows not how to determine them- and so, hanging in suspense, he staggereth. Like a man travelling a journey, and meeting with two several paths that promise both fairly, and he knows not which is his proper way- he guesses, and guesses, and at length cries, Well, I know not which of these ways I should go- but this is certain, if I mistake, I am undone- I'll go in neither, but here I'll sit down, and not move one step in either of them, until some one come that can give me direction. The soul very frequently sits down in this hesitation, and refuses to step one step forward, till God come mightily and lead out the spirit to the promise, or the devil turn it aside to unbelief.
Some are so well pleased with their present advantages, in promotions, dignities, and wealth, as their interest, that they cannot endure to think of these things. Whatever warnings are portended of approaching judgments, they look on them as the threatening of such as have ill-will against them, and would have these things to portend their trouble. Guilt makes them fearful and sensible, and they think it best to hide those things from themselves, which, if they are so, they cannot remedy. To free us from this miscarriage also, this unanswerableness to the mind of God in his present dispensation, we may consider, -- 1. That a deep consideration of, and inquiry into, the mind of God in such a season as we have described, is required of us in a way of duty. It is our sin to neglect it, and that attended with many aggravations
Hebrews. -5-7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared-- There is no doubt in my mind Owen spent so many years commenting on Hebrews for the spiritual good it did for his own soul. As I read him I could almost hear the roaring and crying out of our Savior, Psalm 22-1,2 my minds eye could see the bloody sweat in the garden, and if Owen didn't affect me enough there, the 8 observations - what can I say -very little written is equal to them. Even a little rare biographical note such as this. -Let us not, then, think strange, if we have our season of weakness and infirmity in this world, whereby we are exposed unto temptation and suffering. For my part, I have much ado to keep from continual longing after the embraces of the dust and shades of the grave, as a curtain drawn over the rest in another world. In the meantime, every momentary gourd that interposes between the vehemency of wind and sun, or our frail, fainting natures and spirits, is too much valued by us.
Our Lord was sitting by Jacob's well when a woman of Samaria came there to draw water. At once He says to her, -Give me to drink.- He does not wait for her to speak to Him. He does not begin by reproving her sins, though He doubtless knew them. He opens communication by asking a favor. He approaches the woman's mind by the subject of -water,- which was naturally uppermost in her thoughts. Simple as this request may seem, it opened a door to spiritual conversation. It threw a bridge across the gulf, which lay between her and Him. It led to the conversion of her soul.
It is not always safe for a man to conclude that he is influenced by the Spirit of God, when he finds a fluency of words and freedom of utterance. For this frequently proceeds from natural causes, such as a happy position of the animal spirits - or from familiarity with the persons with whom we pray, especially if we're conscious that their gifts are inferior to our own. Yes, if we only imagine it so, it answers the same end.
In the Sword and Trowel, Spurgeon wrote, -We are glad that the article upon 'The Down Grade' has excited notice.- Our warfare is with men who are giving up the atoning sacrifice, denying the inspiration of Holy Scripture, and casting slurs upon justification by faith.- That summer Spurgeon wrote further on Shindler's theme. Controversy developed, Spurgeon became the focal point of the charges, and the Baptist Union, which was bitterly divided over the question, ultimately voted to censure him.
There is a great deal of difference between a willingness not to be damned, and a being willing to receive Christ for your Saviour. You have the former- there is no doubt of that- nobody supposes that you love misery so as to choose an eternity of it- and so doubtless you are willing to be saved from eternal misery. But that is a very different thing from being willing to come to Christ-
While in the heat of the battle, be filled with the hope of victory, and feel assured that you shall finally obtain a complete and glorious conquest over all that come against you- for has not the Captain of your salvation engaged to subdue Satan and all his armies under your feet- Trust him and take courage then. You cannot meet with disappointment, -for faithful is he that promised, who also will do it-
The consideration and serious thoughts of heaven do affect a gracious heart and fill it with pleasure, though itself be as if in a wilderness. The near approach to a desired good doth much affect the heart. Moses was surely more pleased with the sight of Canaan from mount Pisgah than with the hopes of it in the desert. A traveler's delight is more raised when he is nearest his journey's end, and a hungry stomach hath a greater joy when he sees the meat approaching which must satisfy the appetite. As the union with the object is nearer, so the delight is stronger.
It can scarcely be conceived of what consequence it is, to the continuance and propagation of a revival of religion, that the utmost care be used to prevent error and disorder among those that appear to be the subjects of such a work- as also, that all imaginable care be taken by ministers in conducting souls under the work- and particularly that there be the greatest caution used in comforting and establishing persons, as being safe and past danger of hell. Many among us have been ready to think that all high raptures are divine- but experience plainly shews that it is not the degree of rapture and ecstasy -though it should be to the third heavens-, but the nature and kind that must determine us in their favor.
It is here implied, that in order to salvation it is necessary to call on the Lord, and that whoever does so shall be saved. Here, as in other places of Scripture, the name of the Lord signifies the Lord Himself. By calling on the name of the Lord, all the parts of religious worship which we render to God are intended. It denotes a full and entire communion with God. He who calls on the name of the Lord, profoundly humbles himself before God, recognizes His power, adores His majesty, believes His promises, confides in His goodness, hopes in His mercy, honors Him as his God, and loves Him as his Savior. It supposes that this invocation is inseparable from all the other parts of religion. To call on the name of the Lord, is to place ourselves under His protection, and to have recourse to Him for His aid.
A podcast covering the story of the Revival at Cambuslang during the days of George Whitefield.
- It is the work of the Holy Spirit to give unto believers such a comprehension of promised grace and mercy as that they may constantly apply their minds unto that or those things in an especial manner which are suited unto their present daily wants and occasions, with the frame and dispositions of their souls and spirit. This is that which gives spiritual beauty and order unto the duty of prayer, - namely, the suiting of wants and supplies, of a thankful disposition and praises, of love and admiration, unto the excellencies of God in Christ, all by the wisdom of the Holy Ghost.
Davies gives an account of his labors in Hanover, VA at one time pastoring between 7 churches. Many churches in England donated books to give to those who could barely read and slaves who were being taught to read. 1751-1757
What has more especially given offence to many, and raised a loud cry against some preachers, as though their conduct were intolerable, is their frightening poor innocent children with talk of hell-fire, and eternal damnation. But if those who complain so loudly of this, really believe what is the general profession of the country, viz. That all are by nature the children of wrath, and heirs of hell-and that every one that has not been born again, whether he be young or old, is exposed every moment to eternal destruction-then such a complaint and cry as this betrays a great deal of weakness and inconsideration. Innocent as children seem to us, yet, if they are out of Christ, they are not so in the sight of God- but are in a most miserable condition.
I see an unveiling of sin. Sin- That -abominable thing,- which the Lord hates -Jer. 44-4-, is regarded so lightly by those who commit it. Sin- It caused our first parents to be banished from Eden and is responsible for all the woe in the world. Sin- It produces strife and bloodshed and has turned this -land of the living- into a mammoth cemetery. Sin- A hideous monster we so much dislike hearing about and which we are so ready to excuse. Sin - Satan employs all his subtle arts to render it attractive, and sets it forth in the most appealing colors. One of the great designs of the incarnation was to bring to light the hidden things of darkness.
Nothing so clearly evidences the condition of the human heart, nor so solemnly demonstrates its corruption, as its attitude toward Christ. Much is recorded against man in the Old Testament -see Psalm 14-1-4-- yet, dark as its picture is of fallen human nature, it fades into insignificance before what the New Testament sets before us. -The carnal mind is enmity against God- -Rom. 8-7-- never was this so frightfully patent as when He was manifested in flesh. -If I had not come, and spoken unto them, they had not had sin- but now they have no cloke for their sin- -John 15-22-. The appearing of Christ fully exposed man, and brings to light as nothing else has the desperate wickedness of his heart. Let us consider three questions- Who was -and still is- -despised and rejected of men-- Why is He so grievously slighted- In what way is He scorned-
Do not needlessly amend our authorized version. It is faulty in many places, but still it is a grand work taking it for all in all, and it is unwise to be making every old lady distrust the only Bible she can get at, or what is more likely, mistrust you for falling out with her cherished treasure. Correct where correction must be for truth's sake, but never for the vainglorious display of your critical ability.
Some plants owe their medicinal qualities to the marsh in which they grow- others to the shades in which alone they flourish. There are precious fruits put forth by the moon as well as by the sun. Boats need ballast as well as sail- a drag on the carriage-wheel is no hindrance when the road runs downhill. Pain has probably in some cases developed genius- hunting out the soul which otherwise might have slept like a lion in its den. Had it not been for the broken wing, some might have lost themselves in the clouds, some even of those choice doves who now bear the olive-branch in their mouths and show the way to the ark.
Encyclopedia com -NEW HAVEN THEOLOGY-Also known as Taylorism, refers to the 19th-century New England theological system that originated with Nathaniel William taylor, professor at Yale Divinity School, New Haven, Conn. -1822-58-. An exposition of Puritan theology, it was the most influential and controversial since that of Jonathan edwards. Using rational philosophy, Taylor devised a system that dealt with human responsibility and featured freedom of the will. Taylor, called -the Pelagianist- by some Calvinists, taught that there is a native sinlessness in man, an ability in him to renovate his own soul, and self-love, or the desire for happiness, is the source of all voluntary action. Although he considered himself to be in the Edwards tradition, Taylor's views represented a serious departure from strict Puritan Calvinism -see great awakening-. His teaching that man's acts are not necessitated, but free, because man may act -in a contrary way at all times,- was interpreted by many as a denial of Calvinism's cardinal tenet on the absolute sovereignty of God.
Doubtings, fears, temptations, if not ordinarily prevailing, are consistent with gospel assurance. Though the devil's power be limited in reference to the saints, yet his hands are not tied- though he cannot prevail against them, yet he can assault them. And although there be not 'an evil heart of unbelief' in believers, yet there will still be unbelief in their hearts. Such an evidence, conviction, and persuasion of acceptance with God as are exclusive of all contrary reasonings, that suffer the soul to hear nothing of objections, that free and quiet it from all assaults, are neither mentioned in the Scripture, nor consistent with that state wherein we walk before God, nor possible on the account of Satan's will and ability to tempt, or of our own remaining unbelief. Assurance encourages us in our combat- it delivers us not from it. We may have peace with God when we have none from the assaults of Satan.
And if ye offer the blind for sacrifice, is it not evil- and if ye offer the lame and sick, is it not evil- offer it now unto thy governor- will he be pleased with thee, or accept thy person- saith the LORD of hosts.
Meditation on death may serve for a bridle, to curb all manner of lusts , particularly those conversant about the body. A serious visit made to cold death, and that solitary mansion, the grave, might be of good use to repress them. -1.- It may be of use to cause men to cease from their INORDINATE CARE FOR THE BODY- which is to many the bane of their souls. Often do these questions, -What shall we eat- what shall we drink- and with what shall we be clothed-- leave no room for another of more importance, namely, -With what shall I come before the Lord-- The soul is put on the shelf, to answer these base questions in favor of the body- while its own eternal interests are neglected. But ah- why are men so busy to repair the ruinous cottage- leaving the inhabitant to bleed to death of his wounds, unheeded, unregarded-
But my necessities press hard upon me- If I stay in this condition, my damnation is certain. It is possible, however, that there may be some hope. If I go to him, and venture to lay myself at his feet, it cannot make my condition worse. I will therefore go and confess my sins, and see if there is any mercy for me. But what will I say- I tremble to think of appearing before him, whose name I have dishonored, whose blood I have trifled with, whose mercies I have abused, and whose calls and invitations I have slighted. However, I will go, and if I perish, I perish.-
Prayers of Spurgeon, Doddrige, Henry Bull - 1566 - Thomas Becon 1511-1567, Matthew Henry
FEAR NOT- The design of this exhortation is to alleviate their -the shepherd's- fear. For, though it is profitable for the minds of men to be struck with awe, that they may learn to -give unto the Lord the glory due unto his name,- -Psalm 29-2-- yet they have need, at the same time, of consolation, that they may not be altogether overwhelmed. For the majesty of God could not but swallow up the whole world, if there were not some mildness to mitigate the terror which it brings. And so the reprobate fall down lifeless at the sight of God, because he appears to them in no other character than that of a judge. But to revive the minds of the shepherds, the angel declares that he was sent to them for a different purpose, to announce to them the mercy of God. When men hear this single word, that God is reconciled to them, it not only raises up those who are fallen down, but restores those who were ruined, and recalls them from death to life.-
We have spoken our minds plainly on this subject. We-intended from the beginning not to be misunderstood. It is-high time that all the friends of pure doctrine and of decent-order in the house of God, should speak plainly. Mr. Finney-was kindly and tenderly expostulated with at the commencement of his career. Mr. Nettleton, than whom no one living was better qualified or entitled to give counsel on this subject, discharged fully his duty towards him. Others did the same. But their advice was spurned, their counsels disregarded
rest. The little town of Bethlehem was crowded with those who had come from all the outlying district to register their names. Even if the strangers from far-off Galilee had been personally acquainted with any one in Bethlehem, who could have shown them hospitality, they would have found every house fully occupied. The very inn was filled, and the only available space was, where ordinarily the cattle were stabled.
Let us mark who they were to whom the tidings first came that Christ was born. They were shepherds abiding in the fields near Bethlehem, keeping watch over their flocks by night. To shepherds - not to priests and rulers- to shepherds - not to scribes and Pharisees, an angel appeared, proclaiming, -Today in the city of David there has been born for you a Savior, who is Christ the Lord.- The saying of James should come into our mind as we read these words- Did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him- -James 2-5-.
Jonathan Dickinson 1688-1747 Letters to a Gentleman. Experience has taught me that if the Religious Tract Society, or the American Tract Society, or the Presbyterian Board of Publication published a book in the 19th, it was with good reason. Since these books, many of them, are out of print today - consider that when you are in the used book store. In the mean time, I will narrate from them the rest of my days that I am granted. In the next post, the audio of probably the finest practical exposition of Romans 7-14-25 I have ever come across.
Pray constantly and fervently for the influences of the Holy Spirit. No blessing is so particularly and emphatically promised in answer to prayer as this- and if you would receive this divine gift, to be in you as a well of water springing up to everlasting life, you must not only pray-but you must watch against everything in your heart or life which has a tendency to grieve the Spirit of God. Of what use is it to pray, if you indulge evil thoughts and imaginations almost without control- or if you give way to the evil passions of anger, pride and avarice, or bridle not your tongue from evil speaking- Learn to be conscientious- that is, obey the dictates of your conscience uniformly. Many are conscientious in some things and not in others- they listen to the monitor within when it directs to important duties- but in smaller matters they often disregard the voice of conscience, and follow present inclination. Such people cannot grow in grace.
Many of Mr. Finney's opinions tend to this same point, to provide for smuggling his converts into the church, before they themselves, or the session to whom they apply, can have had full opportunity to judge whether they have undergone a change of heart. -There is no need,- he says, -of young converts having or expressing doubts as to their conversion. There is no more need of a person's doubting whether he is now in favor of God's government, than there is for a man to doubt whether he is in favor of our government or another. It is, in fact, on the face of it, absurd for a person to talk of doubting on such a point, if he is intelligent and understands what he is talking about.-
Suppose an individual, listening to the message of God, feels the truth manifested to his conscience. As the preacher proceeds, the truth takes, deeper hold upon him, the penitential tear starts from his eye, and he resolves that he will begin to seek the Lord. When the sermon is closed, his heart still meditates upon the truth he has heard, and his feeling of anxious concern becomes each moment more intense. But now comes the call to the anxious seat. He hears himself exhorted, in the most impassioned manner, to exchange the seat he now occupies for another designated one- and the vehemence with which this measure is urged upon him, and the motives and illustrations employed to enforce it, seem to imply that the salvation of his soul depends upon his taking this step. Here is a new subject presented to his mind, and one of a very agitating nature.-The divine truth, which was but now occupying his mind, is forced away, while he revolves the questions, shall I go or not- Who else will go- What will they say of me- The excitement thus produced, obliterates the impressions which the truth had made, and, but for the consideration we are now about to present, it would then be a matter of small moment whether he went to the anxious seat or not.
When men enter into a course of sin, they have no intention to be damned. They intend only to indulge themselves in the pleasures of sin for a time, and then to return to the paths of life. Millions of souls have been seduced to everlasting destruction by this one temptation of the old serpent - -Ye shall not die although you eat- grace is free, and there is abundance of time to repent.- The wise man gives what may repel this temptation, by letting us know how foolish it is for men to flatter themselves with the hope that they shall be truly disposed and enabled to repent of their sin.
When Joseph was tempted to this sin, he placed before his own eyes, and endeavored to place before his tempter's eyes, its extreme malignity. It is one great misery, that in a time of temptation, we lose the benefit of our knowledge, by a temporary forgetfulness that seizes upon our hearts, and renders us an easy prey to the devil. We are often surprised that men and women should make themselves, in one fatal moment, miserable for life, with their eyes open. But their eyes were not open at the time when they gave such a fatal stab to their fame and peace. Lawson, George. Lectures on the History of Joseph
The awful apprehensions persons have had of their misery, have for the most part been increasing, the nearer they have approached to deliverance- though they often pass through many changes and alterations in the frame and circumstances of their minds. Sometimes they think themselves wholly senseless, and fear that the Spirit of God has left them, and that they are given up to judicial hardness- yet they appear very deeply exercised about that fear, and are in great earnest to obtain convictions again.
A collection of many authors, pastors, Puritans answering the fear that someone supposes they have committed the unpardonable sin.
-We, pastors of churches in the provinces of the Massachusetts Bay and New Hampshire in New England, met at Boston this seventh day of July, 1743, being persuaded there has of late been a happy revival of religion, through a remarkable divine influence, in many parts of this land, and apprehending it our duty to give an open conjunct testimony, to the glory of God, to an event so surprising and gracious, as well as against those errors in doctrine and disorders in practice, which, through human frailties and corruptions and the permitted agency of Satan, have attended it, and in any measure blemished its glory and hindered its advancement- came to the following resolution- that a committee be chosen to consider the premises and make a report tomorrow morning at nine o'clock. Voted in the affirmative, generally. Tracy, Joseph. The Great Awakening- A History of the Revival of Religion in the time of Edwards and Whitefield .
This collection of prayers come from Spurgeon, Matthew Henry, John Haberman - 1590, Henry Bull - 1566, Alexander Henderson 1638, Phillip Doddridge, and a prayer from the collection of George Washington.
Dedicated to M. A. who calls Total Depravity - Heresy, -That something is radically wrong with the world of mankind requires no labored argument to demonstrate. That such has been the case in all generations is plain from the annals of history. This is only another way of saying that something is radically wrong with man himself, for the world is but the aggregate of all the individual members of our race. Since the whole of anything cannot be superior to the parts comprising it, it necessarily follows that the course of the world will be determined by the characters of those who comprise it. But when we come to inquire exactly what is wrong with man, and how he came to be in such a condition, unless we turn to God's inspired Word no convincing answers are forthcoming.