Spurgeon Quote on the Gospel

"The hearing of the gospel involves the hearer in responsibility. It is a great privilege to hear the gospel. You may smile and think there is nothing very great in it. The damned in hell know. Oh, what would they give if they could hear the gospel now? If they could come back and entertain but the shadow of a hope that they might escape from the wrath to come? The saved in heaven estimate this privilege at a high rate, for, having obtained salvation through the preaching of this gospel, they can never cease to bless their God for calling them by his word of truth. O that you knew it! On your dying beds the listening to a gospel sermon will seem another thing than it seems now."

That Memorable Night - CH Spurgeon

I have dwelt upon the efficacy of His Blood; but no tongue can ever speak of its worth. I pray that God the Spirit may lead some of you to put your trust simply, wholly, and entirely, on the Blood of Jesus Christ. See the Saviour hanging on the Cross; turn your eye to Him, and say, "Lord, I trust Thee; I have nothing else to trust to; sink or swim, my Saviour, I trust Thee." And as surely, sinner, as thou canst put thy trust in Christ, thou art safe. He that believeth shall be saved, be his sins ever so many; he that believeth not shall be damned, be his sins ever so few, and his virtues ever so many. Trust in Jesus now!

"My hope is built on nothing lessThan Jesu's Blood and Righteousness;I dare not trust the sweetest frame, But wholly lean on Jesu's Name; On Christ, the solid Rock, I stand, All other ground is sinking sand.

"I had rather be poor in His service..." - CH Spurgeon

"I had rather be poor in His service than rich in my own. If you think you can walk in holiness without keeping up perpetual fellowship with Christ, you have made a great mistake. If you would be holy, you must live close to Jesus."

A Worthless Counterfeit - CH Spurgeon

"Christ will be master of the heart, and sin must be mortified. If your life is unholy your heart is unchanged; you are an unsaved person. If the Saviour has not sanctified you, renewed you, given you a hatred of sin and a love of holiness, the grace which does not make a man better than others is a worthless counterfeit. Christ saves his people, not in their sins, but from them. 'Without holiness no man shall see the Lord.' 'Let every one that nameth the name of Christ depart from iniquity.' If not saved from sin, how shall we hope to be counted among his people. Lord, save me even now from all evil, and enable me to honor my Saviour."

How do you fear God? - John Piper

Irreverance III - Pastor Morris Brooks

This is the last of a series over at the Pressing On blog. Pastor Brooks is the pastor of Grace Covenant Church in Midland, Texas.

This irreverence in the American church is not just in the worship service, but pervades every area of Christian life. Recently my family and I were at Jason's Deli one evening when another family sat down next to us. One of the men was wearing a "religious" tee shirt, and thought, I'm quite sure, that he was providing a cool witness of his Christianity with its catchy wording, as if it is the catchy wording that provides the witness. I sat there with a mouth full of turkey croissant sandwich thinking, "This guy's not serious," and slowly shaking my head at the irreverence he was projecting, all the while he was probably thinking how cool his tee shirt is because of its hip phrasing that will witness to the unchurched, for why else would he wear it. The tee shirt said, "GETTING DOWN WITH THE MOST HIGH," and went on to quote Psalm 91:1 He who dwells in the shadow of the Most High will abide in the shadow of the Almighty.

Irreverance II - Pastor Morris Brooks

This is part 2 of a 3 part seris over at Pressing On blog by Pastor Morris Brooks pastor of Grace Covenant Church in Midland, Texas.

You might be thinking to yourself, "Wait a minute, you are picking on the contemporary church crowd. What about the coat and tie traditional crowd?" Honestly, they can be just as guilty. Let's look at Isaiah 29:13 "Because this people draw near with their words and honor Me with their lip service, But they remove their hearts far from Me, and their reverence for Me consists of tradition learned by rote." Wearing your Sunday best, repeating the liturgy, praying out of a prayer book, and singing three hymns accompanied by an organ does not make you reverent. Much of the contemporary movement was a reaction to the lifeless, heartless, traditional service where the reverence was ritualized, not internalized. Reverence begins in the heart and its attitude towards God, and at the heart of true worship is reverence towards God. Part of why we are to gather together is to corporately revere God; and in that corporate reverence is a testimony to the greatness of this God who commands such honor and respect.

Irreverance - Pastor Morris Brooks

The following is a snippet from a blog post over at Pressing On blog.

Isaiah 8:13 tells us, "It is the Lord of hosts whom you shall regard as holy. And He shall be your fear, and He shall be your dread." Men, what are you saying to the Lord when you come in to appear before Him dressed for the beach or the golf course? In the presence of the Lord is not a place to be "hot" or a place to chill out. By your demeanor, your attitude, or your dress are you regarding the Lord as holy?

Amen brother, I am looking forward to the future entries on this very important subject.

"Sometimes we mistake a crowd for a church" - Dr Al Mohler

“The crowd is so large that has been gathering over the course of this day that Jesus is required to do what a teacher must do and that is find some way to get distance from the crowd that is necessary to be seen and heard. In this case Jesus gets into a boat and goes slightly off shore in order that he might teach. The crowd is a very important factor to this passage.

The crowd is a matter of some question–some challenge, some perplexity–to us as well. Is has become clear that evangelical Christians in particular have a hard time understanding the nature of a crowd. We are tempted to think of a crowd as a great gathering of receptivity.

We understand that the crowd is gathering because something has been happening. We as evangelicals sometimes mistake a crowd for a church. It’s hard for us sometimes to understand what’s going on. Jesus helps to clarify this for his own disciples.”

–Albert Mohler, The Parable of the Sower, sermon at Covenant Life Church (Gaithersburg, MD) on May 4, 2008.

Impact Midland - Why Colonial Bible Church Exists

"Why Colonial Bible Church Exists" is presented by Pastor Brian Fairchild.

We exist for 3 reasons:

1. To exault Jesus Christ.
2. To build up each other in the faith.
3. To expand the kingdom of God by preaching His words.

How do we do this?

1. We must maintain a high view of God.
2. We must maintain a high view of scripture.
3. We must maintain a low view of ourselves and the world.
4. We must have an accurate view of the church.
a. The church is not a social club.
b. The church must work God's way.

You can listen to the program here.

Slavery and True Liberty - John Macarthur

The following is excerpted from the new material in John’s revised edition of The Gospel According to Jesus (Zondervan, 2008).

Understood correctly, the gospel is an invitation to slavery. When we call people to faith in Christ, we need to stress that fact in the same way Jesus did. On the one hand, the gospel is a proclamation of freedom to sin’s captives and liberty to people who are broken by the bondage of sin’s power over them. On the other hand, it is a summons to a whole different kind of slavery: “Having been freed from sin, you became slaves of righteousness” (Romans 6:18). As the apostle Peter wrote, “Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God” (1 Peter 2:16).

Both sides of the equation are vital. There is a glorious freedom in being the slaves of Christ, because “if the Son makes you free, you will be free indeed” (John 8:36). On the other hand, being a true follower of Christ means the end of human autonomy. And that is as it should be, because self-determination turns out to be nothing more than an illusion anyway. The only kind of liberty it offers is “free[dom] in regard to righteousness” (Romans 6:20)—and that is the very essence of bondage to sin. Its inevitable end is death and destruction. If we want true liberty from sin and all its fruits, it’s not autonomy that we need, but a different kind of bondage: complete surrender to the lordship of Christ.

In other words, everyone serves some master. No one is truly independent and self-governing. We are all enslaved in one way or the other. In the words of the apostle Paul:

Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, and having been freed from sin, you became slaves of righteousness. I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. For when you were slaves of sin, you were free in regard to righteousness. (Romans 6:16-21)

No message can rightly be called the gospel if it glosses over or denies those truths. The gospel according to Jesus calls sinners to give up their independence, deny themselves, submit to an alien will, and abandon all rights in order to be owned by and controlled by the Lord. By confessing Jesus as Lord (Kurios), we automatically confess that we are His slaves (douloi).

What does this mean in practical terms? To borrow the words of Edwin Yamauchi,

It means that we have been captured, beaten, and enslaved. We discover, however, that our captor is a Despot of love and mercy. Neither is there anything slavish or servile about our slavehood, for we have not received the spirit of bondage again to fear but the spirit of adoption (Romans 8:15). Nor has our reduction to slavery been a debasement or an abasement. . . . We have been elevated to serve in a heavenly court and have been invested with a higher nature.

. . . [It also] reminds us of our ransom from another master at an incredible price. It was not with the fabulous sums of all the royal estates we were bought, nor was it for handsome features or some prized skill we were purchased. But rather unlovely, without any merit, rebellious at heart, we were redeemed with the precious blood of the Master Himself.
Having thus been bought by Christ we are entirely His.

There’s no other possible way to view it.

Is doctrine important?

Its hard to believe that anyone would even ask the question yet we have several local churchs in Midland, Texas where I live that have answered the questions with a resounding NO!. Its become the norm in the seeker/emergent church of the tares today. The following is a piece written by John Macarthur of Grace Community Church and Grace To You answering the question.

Why Doctrine Matters.

Is it enough to “believe in Jesus” in some amorphous sense that divorces “faith” from any particular doctrine about Him, or is doctrine—and the content of our faith—really important after all?

Scripture plainly teaches that we must be sound in the faith—which is to say that doctrine does matter (1 Tim. 4:6; 2 Tim. 4:2-3; Tit. 1:9; 2:1). It matters a lot.

“If anyone advocates a different doctrine, and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing” (1 Tim. 6:3-4, emphasis added).

Sound, biblical doctrine is a necessary aspect of true wisdom and authentic faith. The attitude that scorns doctrine while elevating feelings or blind trust cannot legitimately be called faith at all, even if it masquerades as Christianity. It is actually an irrational form of unbelief.

God holds us accountable for what we believe as well as how we think about the truth He has revealed. All Scripture testifies to the fact that God wants us to know and understand the truth. He wants us to be wise. His will is that we use our minds. We are supposed to think, meditate, and above all, to be discerning.

The content of our faith is crucial. Sincerity is not sufficient.

Consider, for example, these well-known verses. Note the repeated use of words like truth, knowledge, discernment, wisdom, and understanding:

“Thou dost desire truth in the innermost being, and in the hidden part Thou wilt make me know wisdom” (Psa. 51:6).

“The fear of the Lord is the beginning of wisdom; a good understanding have all those who do His commandments” (Psa. 111:10).

“Teach me good discernment and knowledge, For I believe in Thy commandments” (Psa. 119:66).

“Make your ear attentive to wisdom, incline your heart to understanding; for if you cry for discernment, lift your voice for understanding; if you seek her as silver, and search for her as for hidden treasures; then you will discern the fear of the Lord, and discover the knowledge of God. For the Lord gives wisdom; from His mouth come knowledge and understanding” (Prov. 2:2-6).

“The beginning of wisdom is: acquire wisdom; and with all your acquiring, get understanding” (Prov. 4:7).

“We have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding” (Col. 1:9).

“In [Christ] are hidden all the treasures of wisdom and knowledge” (Col. 2:3).

“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Tim. 3:16).

God’s Word makes it abundantly clear that He wants us to use our minds. And one of the most vital duties facing every Christian—especially in an era (such as ours) when the church is overrun with contradictory ideas and spiritual confusion—is the duty of discernment. As those who would be faithful Bereans of the Word (Acts 17:11), we must be careful to watch our lives and our doctrine closely (1 Tim. 4:16).

Does God so Loved the World? - John MacArthur

Love is the best known but least understood of all God's attributes. Almost everyone who believes in God these days sees Him as a God of love. I have even met agnostics who are quite certain that if God exists, He must be benevolent, compassionate, and loving.

All those things are infinitely true about God, of course, but not in the way most people think. Because of the influence of modern liberal theology, many suppose that God's love and goodness ultimately nullify His righteousness, justice, and holy wrath. They envision God as a benign heavenly grandfather-tolerant, affable, lenient, permissive, devoid of any real displeasure over sin, who without consideration of His holiness will benignly pass over sin and accept people as they are.

Liberal thinking about God's love also permeates much of evangelicalism today. We have lost the reality of God's wrath. We have disregarded His hatred for sin. The God most evangelicals now describe is all-loving and not at all angry. We have forgotten that "It is a terrifying thing to fall into the hands of the living God" (Hebrews 10:31). We do not believe in that kind of God anymore.

We must recapture some of the holy terror that comes with a right understanding of God's righteous anger. We need to remember that God's wrath does burn against impenitent sinners (Psalm 38:1-3). That reality is the very thing that makes His love so amazing. Only those who see themselves as sinners in the hands of an angry God can fully appreciate the magnitude and wonder of His love.

In that regard, our generation is surely at a greater disadvantage than any previous age. We have been force-fed the doctrines of self-esteem for so long that most people don't really view themselves as sinners worthy of divine wrath. On top of that, religious liberalism, humanism, evangelical compromise, and ignorance of the Scriptures have all worked against a right understanding of who God is. Ironically, in an age that conceives of God as wholly loving, altogether devoid of wrath, few people really understand what God's love is all about.

How we address the misconception of the present age is crucial. We must not respond to an overemphasis on divine love by denying that God is love. Our generation's imbalanced view of God cannot be corrected by an equal imbalance in the opposite direction, a very real danger in some circles. I'm deeply concerned about a growing trend I've noticed-particularly among people committed to the biblical truth of God's sovereignty and divine election. Some of them flatly deny that God in any sense loves those whom He has not chosen for salvation.

I am troubled by the tendency of some-often young people newly infatuated with Reformed doctrine-who insist that God cannot possibly love those who never repent and believe. I encounter that view, it seems, with increasing frequency.

The argument inevitably goes like this: Psalm 7:11 tells us "God is angry with the wicked every day." It seems reasonable to assume that if God loved everyone, He would have chosen everyone unto salvation. Therefore, God does not love the non-elect. Those who hold this view often go to great lengths to argue that John 3:16 cannot really mean God loves the whole world.

Perhaps the best-known argument for this view is found the unabridged edition of an otherwise excellent book, The Sovereignty of God, by A. W. Pink. Pink wrote, "God loves whom He chooses. He does not love everybody." [1] He further argued that the word world in John 3:16 ("For God so loved the world…") "refers to the world of believers (God's elect), in contradistinction from 'the world of the ungodly.'"[2]

Pink was attempting to make the crucial point that God is sovereign in the exercise of His love. The gist of his argument is certainly valid: It is folly to think that God loves all alike, or that He is compelled by some rule of fairness to love everyone equally. Scripture teaches us that God loves because He chooses to love (Deuteronomy 7:6-7), because He is loving (God is love, 1 John 4:8), not because He is under some obligation to love everyone the same.

Nothing but God's own sovereign good pleasure compels Him to love sinners. Nothing but His own sovereign will governs His love. That has to be true, since there is certainly nothing in any sinner worthy of even the smallest degree of divine love.

Unfortunately, Pink took the corollary too far. The fact that some sinners are not elected to salvation is no proof that God's attitude toward them is utterly devoid of sincere love. We know from Scripture that God is compassionate, kind, generous, and good even to the most stubborn sinners. Who can deny that those mercies flow out of God's boundless love? It is evident that they are showered even on unrepentant sinners.

We must understand that it is God's very nature to love. The reason our Lord commanded us to love our enemies is "in order that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous" (Matthew 5:45). Jesus clearly characterized His Father as One who loves even those who purposefully set themselves at enmity against Him.

At this point, however, an important distinction must be made: God loves believers with a particular love. God's love for the elect is an infinite, eternal, saving love. We know from Scripture that this great love was the very cause of our election (Ephesians 2:4). Such love clearly is not directed toward all of mankind indiscriminately, but is bestowed uniquely and individually on those whom God chose in eternity past.

But from that, it does not follow that God's attitude toward those He did not elect must be unmitigated hatred. Surely His pleading with the lost, His offers of mercy to the reprobate, and the call of the gospel to all who hear are all sincere expressions of the heart of a loving God. Remember, He has no pleasure in the death of the wicked, but tenderly calls sinners to turn from their evil ways and live.

Reformed theology has historically been the branch of evangelicalism most strongly committed to the sovereignty of God. At the same time, the mainstream of Reformed theologians have always affirmed the love of God for all sinners. John Calvin himself wrote regarding John 3:16, "[Two] points are distinctly stated to us: namely, that faith in Christ brings life to all, and that Christ brought life, because the Father loves the human race, and wishes that they should not perish." [3]

Calvin continues to explain the biblical balance that both the gospel invitation and "the world" that God loves are by no means limited to the elect alone. He also recognized that God's electing, saving love is uniquely bestowed on His chosen ones.

Those same truths, reflecting a biblical balance, have been vigorously defended by a host of Reformed stalwarts, including Thomas Boston, John Brown, Andrew Fuller, W. G. T. Shedd, R. L. Dabney, B. B. Warfield, John Murray, R. B. Kuiper, and many others. In no sense does belief in divine sovereignty rule out the love of God for all humanity.

We are seeing today, in some circles, an almost unprecedented interest in the doctrines of the Reformation and the Puritan eras. I'm very encouraged by that in most respects. A return to those historic truths is, I'm convinced, absolutely necessary if the church is to survive. Yet there is a danger when overzealous souls misuse a doctrine like divine sovereignty to deny God's sincere offer of mercy to all sinners.

We must maintain a carefully balanced perspective as we pursue our study of God's love. God's love cannot be isolated from His wrath and vice versa. Nor are His love and wrath in opposition to each other like some mystical yin-yang principle. Both attributes are constant, perfect, without ebb or flow. His wrath coexists with His love; therefore, the two never contradict. Such are the perfections of God that we can never begin to comprehend these things. Above all, we must not set them against one another, as if there were somehow a discrepancy in God.

Both God's wrath and His love work to the same ultimate end-His glory. God is glorified in the condemnation of the wicked; He is glorified in every expression of love for all people without exception; and He is glorified in the particular love He manifests in saving His people.

Expressions of wrath and expressions of love-all are necessary to display God's full glory. We must never ignore any aspect of His character, nor magnify one to the exclusion of another. When we commit those errors, we throw off the biblical balance, distort the true nature of God, and diminish His real glory.

Does God so love the world? Emphatically-yes! Proclaim that truth far and wide, and do so against the backdrop of God's perfect wrath that awaits everyone who does not repent and turn to Christ.

Does the love of God differ in the breadth and depth and manner of its expression? Yes it does. Praise Him for the many manifestations of His love, especially toward the non-elect, and rejoice in the particular manifestation of His saving love for you who believe. God has chosen to display in you the glory of His redeeming grace.

George Whitefield - The Almost Christian - Part III

III. Proceed we now to the general thing proposed, namely, to consider the folly of being no more than an almost Christian.

1. And the FIRST proof I shall give of the folly of such a proceeding is, that it is ineffectual to salvation. It is true, such men are almost good; but almost to hit the mark, is really to miss it. God requires us "to love him with all our hearts, with all our souls, and with all our strength." He loves us too well to admit any rival; because, so far as our hearts are empty of God, so far must they be unhappy. The devil, indeed, like the false mother that came before Solomon, would have our hearts divided, as she would have had the child; but God, like the true mother, will have all or none. "My Son, give me thy heart," thy whole heart, is the general call to all: and if this be not done, we never can expect the divine mercy.

Persons may play the hypocrite; but God at the great day will strike them dead, (as he did Ananias and Sapphira by the mouth of his servant Peter) for pretending to offer him all their hearts, when they keep back from him the greatest part. They may perhaps impose upon their fellow- creatures for a while; but he that enabled Elijah to cry out, "Come in thou wife of Jeroboam," when she came disguised to inquire about he sick son, will also discover them through their most artful dissimulations; and if their hearts are not wholly with him, appoint them their portion with hypocrites and unbelievers.

2. But, SECONDLY, What renders an half-way-piety more inexcusable is, that it is not only insufficient to our own salvation, but also very prejudicial to that of others.

An almost Christian is one of the most hurtful creatures in the world; he is a wolf in sheep's clothing: he is one of those false prophets, our blessed Lord bids us beware of in his sermon on the mount, who would persuade men, that the way to heaven is broader than it really is; and thereby, as it was observed before, "enter not into the kingdom of God themselves, and those that are entering in they hinder." These, these are the men that turn the world into a luke-warm Laodicean spirit; that hang out false lights, and so shipwreck unthinking benighted souls in their voyage to the haven of eternity. These are they who are greater enemies to the cross of Christ, than infidels themselves: for of an unbeliever every one will be aware; but an almost Christian, through his subtle hypocrisy, draws away many after him; and therefore must expect to receive the greater damnation.

3. But, THIRDLY, As it is most prejudicial to ourselves and hurtful to others, so it is the greatest instance of ingratitude we can express towards our Lord and Master Jesus Christ. For did he come down from heaven, and shed his precious blood, to purchase these hearts of ours, and shall we only give him half of them? O how can we say we love him, when our hearts are not wholly with him? How can we call him our Savior, when we will not endeavor sincerely to approve ourselves to him, and so let him see the travail of his soul, and be satisfied!

Had any of us purchased a slave at a most expensive rate, and who was before involved in the utmost miseries and torments, and so must have continued for ever, had we shut up our bowels of compassion from him; and was this slave afterwards to grow rebellious, or deny giving us but half his service; how, how should we exclaim against his base ingratitude! And yet this base ungrateful slave thou art, O man, who acknowledgest thyself to be redeemed from infinite unavoidable misery and punishment by the death of Jesus Christ, and yet wilt not give thyself wholly to him. But shall we deal with God our Maker in a manner we would not be dealt with by a man like ourselves? God forbid! No. Suffer me, therefore, To add a word or two of exhortation to you, to excite you to be not only almost, but altogether Christians. O let us scorn all base and treacherous treatment of our King and Savior, of our God and Creator. Let us not take some pains all our lives to go to haven, and yet plunge ourselves into hell as last. Let us give to God our whole hearts, and no longer halt between two opinions: if the world be God, let us serve that; if pleasure be a God, let us serve that; but if the Lord he be God, let us, O let us serve him alone. Alas! why, why should we stand out any longer?

Why should we be so in love with slavery, as not wholly to renounce the world, the flesh, and the devil, which, like so many spiritual chains, bind down our souls, and hinder them from flying up to God. Alas! what are we afraid of? Is not God able to reward our entire obedience? If he is, as the almost Christian's lame way of serving him, seems to grant, why then will we not serve him entirely? For the same reason we do so much, why do we not do more? Or do you think that being only half religious will make you happy, but that going farther, will render you miserable and uneasy? Alas!

This, my brethren, is delusion all over: for what is it but this half piety, this wavering between God and the world, that makes so many, that are seemingly well disposed, such utter strangers to the comforts of religion? They choose just so much of religion as will disturb them in their lusts, and follow their lusts so far as to deprive themselves of the comforts of religion. Whereas on the contrary, would they sincerely leave all in affection, and give their hearts wholly to God, they would then (and they cannot till then) experience the unspeakable pleasure of having a mind at unity with itself, and enjoy such a peace of God, which even in this life passes all understanding, and which they were entire strangers to before. It is true, it we will devote ourselves entirely to God, we must meet with contempt; but then it is because contempt is necessary to heal our pride. We must renounce some sensual pleasures, but then it is because those unfit us for spiritual ones, which are infinitely better. We must renounce the love of the world; but then it is that we may be filled with the love of God: and when that has once enlarged our hearts, we shall, like Jacob when he served for his beloved Rachel, think nothing too difficult to undergo, no hardships too tedious to endure, because of the love we shall then have for our dear Redeemer. Thus easy, thus delightful will be the ways of God even in this life: but when once we throw off these bodies, and our souls are filled with all the fullness of God, O! what heart can conceive, what tongue can express, with what unspeakable joy and consolation shall we then look back on our past sincere and hearty services. Think you then, my dear hearers, we shall repent we had done too much; or rather think you not, we shall be ashamed that we did no more; and blush we were so backward to give up all to God; when he intended hereafter to give us himself?

Let me therefore, to conclude, exhort you, my brethren, to have always before you the unspeakable happiness of enjoying God. And think withal, that every degree of holiness you neglect, every act of piety you omit, is a jewel taken out of your crown, a degree of blessedness lost in the vision of God. O! do but always think and act thus, and you will no longer be laboring to compound matters between God and the world; but, on the contrary, be daily endeavoring to give up yourselves more and more unto him; you will be always watching, always praying, always aspiring after farther degrees of purity and love, and consequently always preparing yourselves for a fuller sight and enjoyment of that God, in whose presence there is fullness of joy, and at whose right-hand there are pleasures for ever more. Amen! Amen

George Whitefield - The Almost Christian - Part II

II. I proceed to the second general thing proposed; to consider the reasons why so many are no more than almost Christians.

1. And the first reason I shall mention is, because so many set out with false notions of religion; though they live in a Christian country, yet they know not what Christianity is. This perhaps may be esteemed a hard saying, but experience sadly evinces the truth of it; for some place religion in being of this or that communion; more in morality; most in a round of duties, and a model of performances; and few, very few acknowledge it to be, what it really is, a thorough inward change of nature, a divine life, a vital participation of Jesus Christ, an union of the soul with God; which the apostle expresses by saying, "He that is joined to the Lord is one spirit." Hence it happens, that so many, even of the most knowing professors, when you come to converse with them concerning the essence, the life, the soul of religion, I mean our new birth in Jesus Christ, confess themselves quite ignorant of the matter, and cry out with Nicodemus, "How can this thing be?" And no wonder then, that so many are only almost Christians, when so many know not what Christianity is: no marvel, that so many take up with the form, when they are quite strangers to the power of godliness; or content themselves with the shadow, when they know so little about the substance of it. And this is one cause why so many are almost, and so few are altogether Christians.

2. A second reason that may be assigned why so many are no more than almost Christians, is a servile fear of man: multitudes there are and have been, who, though awakened to a sense of the divine life, and have tasted and felt the powers of the world to come; yet out of a base sinful fear of being counted singular, or contemned by men, have suffered all those good impressions to wear off. It is true, they have some esteem for Jesus Christ; but then, like Nicodemus, they would come to him only by night: they are willing to serve him; but then they would do it secretly, for fear of the Jews: they have a mind to see Jesus, but then they cannot come to him because of the press, and for fear of being laughed at, and ridiculed by those with whom they used to sit at meat. But well did our Savior prophesy of such persons, "How can ye love me, who receive honor one of another?" Alas! have they never read, that "the friendship of this world is enmity with God;" and that our Lord himself has threatened, "Whosoever shall be ashamed of me or of my words, in this wicked and adulterous generation, of him shall the Son of man be ashamed, when he cometh in the glory of his Father and of his holy angels?" No wonder that so many are no more than almost Christians, since so many "love the praise of men more than the honor which cometh of God."

3. A third reason why so many are no more than almost Christians, is a reigning love of money. This was the pitiable case of that forward young man in the gospel, who came running to our blessed Lord, and kneeling before him, inquired "what he must do to inherit eternal life;" to whom our blessed Master replied, "Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal:" To which the young man replied, "All these have I kept from my youth." But when our Lord proceeded to tell him, "Yet lackest thou one thing; Go sell all that thou hast, and give to the poor; he was grieved at that saying, and went away sorrowful, for he had great possessions!" Poor youth! He had a good mind to be a Christian, and to inherit eternal life, but thought it too dear, if it could be purchased at no less an expense than of his estate! And thus many, both young and old, now-a-days, come running to worship our blessed Lord in public, and kneel before him in private, and inquire at his gospel, what they must do to inherit eternal life: but when they find they must renounce the self- enjoyment of riches, and forsake all in affection to follow him, they cry, "The Lord pardon us in this thing! We pray thee, have us excused." But is heaven so small a trifle in men's esteem, as not to be worth a little gilded earth? Is eternal life so mean a purchase, as not to deserve the temporary renunciation of a few transitory riches? Surely it is. But however inconsistent such a behavior may be, this inordinate love of money is too evidently the common and fatal cause, why so many are no more than almost Christians.

4. Nor is the love of pleasure a less uncommon, or a less fatal cause why so many are no more than almost Christians. Thousands and ten thousands there are, who despise riches, and would willingly be true disciples of Jesus Christ, if parting with their money would make them so; but when they are told that our blessed Lord has said, "Whosoever will come after him must deny himself;" like the pitiable young man before-mentioned, "they go away sorrowful"" for they have too great a love for sensual pleasures. They will perhaps send for the ministers of Christ, as Herod did for John, and hear them gladly: but touch them in their Herodias, tell them they must part with such or such a darling pleasure; and with wicked Ahab they cry out, "Hast thou found us, O our enemy?" Tell them of the necessity of mortification and self-denial, and it is as difficult for them to hear, as if you was to bid them "cut off a right-hand, or pluck out a right-eye." They cannot think our blessed Lord requires so much at their hands, though an inspired apostle has commanded us to "mortify our members which are upon earth." And who himself, even after he had converted thousands, and was very near arrived to the end of his race, yet professed that it was his daily practice to "keep under his body, and bring it into subjection, lest after he had preached to others, he himself should be a cast-away!" But some men would be wiser than this great apostle, and chalk out to us what they falsely imagine an easier way to happiness. They would flatter us, we may go to heaven without offering violence to our sensual appetites; and enter into the strait gate without striving against our carnal inclinations. And this is another reason why so many are only almost, and not altogether Christians.

5. The fifth and last reason I shall assign why so many are only almost Christians, is a fickleness and instability of temper.

It has been, no doubt, a misfortune that many a minister and sincere Christian has met with, to weep and wail over numbers of promising converts, who seemingly began in the Spirit, but after a while fell away, and basely ended in the flesh; and this not for want of right notions in religion, nor out of a servile fear of man, nor from the love of money, or of sensual pleasure, but through an instability and fickleness of temper.

They looked upon religion merely for novelty, as something which pleased them for a while; but after their curiosity was satisfied, they laid it aside again: like the young man that came to see Jesus with a linen cloth about his naked body, they have followed him for a season, but when temptations came to take hold on them, for want of a little more resolution, they have been stripped of all their good intentions, and fled away naked. They at first, like a tree planted by the water-side, grew up and flourished for a while; but having no root in themselves, no inward principle of holiness and piety, like Jonah's gourd, they were soon dried up and withered. Their good intentions are too like the violent motions of the animal spirits of a body newly beheaded, which, though impetuous, are not lasting. In short, they set out well in their journey to heaven, but finding the way either narrower or longer than they expected, through an unsteadiness of temper, they have made an eternal halt, and so "returned like the dog to his vomit, or like the sow that was washed to her wallowing in the more!" But I tremble to pronounce the fate of such unstable professors, who having put their hands to the plough, for want of a little more resolution, shamefully look back. How shall I repeat to them that dreadful threatening, "If any man draw back, my soul shall have no pleasure in him:" And again, "It is impossible (that is, exceeding difficult at least) for those that have been once enlightened, and have tasted of the heavenly gift, and the powers of the world to come, if they should fall away, to be renewed again unto repentance." But notwithstanding the gospel is so severe against apostates, yet many that begun well, through a fickleness of temper, (O that none of us here present may ever be such) have been by this means of the number of those that turn back unto perdition. And this is the fifth, and the last reason I shall give, why so many are only almost, and not altogether Christians.

George Whitefield - The Almost Christian - Part 1

Acts 26:28, "Almost thou persuadest me to be a Christian."

FIRST, What is meant by an almost-Christian.

SECONDLY, What are the chief reasons, why so many are no more than almost Christians.

THIRDLY, I shall consider the ineffectualness, danger, absurdity, and uneasiness which attends those who are but almost Christians; and then conclude with a general exhortation, to set all upon striving not only be almost, but altogether Christians.

I. And, FIRST, I am to consider what is meant by an almost Christians.An almost Christian, if we consider him in respect to his duty to God, is one that halts between two opinions; that wavers between Christ and the world; that would reconcile God and Mammon, light and darkness, Christ and Belial. It is true, he has an inclination to religion, but then he is very cautious how he goes too far in it: his false heart is always crying out, Spare thyself, do thyself no harm. He prays indeed, that "God's will may be done on earth, as it is in heaven." But notwithstanding, he is very partial in his obedience, and fondly hopes that God will not be extreme to mark every thing that he willfully does amiss; though an inspired apostle has told him, that "he who offends in one point is guilty of all." But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himself as righteous, and despises others; though at the same time he is as great a stranger to the divine life as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart. He goes on year after year, attending on the means of grace, but then, like Pharaoh's lean cows, he is never the better, but rather the worse for them.

If you consider him in respect to his neighbor, he is one that is strictly just to all; but then this does not proceed from any love to God or regard to man, but only through a principle of self-love: because he knows dishonesty will spoil his reputation, and consequently hinder his thriving in the world.

He is no enemy to charitable contributions in public, if not too frequently recommended: but then he is unacquainted with the kind offices of visiting the sick and imprisoned, clothing the naked, and relieving the hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility; and that Jesus Christ, in the 25th chapter of St. Matthew, condemns persons to everlasting punishment, not merely for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices, "When the Son of man shall come in his glory, he shall set the sheep on his right-hand, and the goats on his left.

And then shall he say unto them on his left hand, depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not. Then shall they also say, Lord, when saw we thee an hungered, or a-thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, Verily I say unto you, inasmuch as ye have not done it unto one of the least of these my brethren, ye did it not unto me: and these shall go away into everlasting punishment unto me: and these shall go away into everlasting punishment." I thought proper to give you this whole passage of scripture at large, because our Savior lays such a particular stress upon it; and yet it is so little regarded, that were we to judge by the practice of Christians, one should be tempted to think there were no such verses in the Bible.

But to proceed in the character of an ALMOST CHRISTIAN: If we consider him in respect of himself; as we said he was strictly honest to his neighbor, so he is likewise strictly sober in himself: but then both his honesty and sobriety proceed from the same principle of a false self-love.

It is true, he runs not into the same excess of riot with other men; but then it is not out of obedience to the laws of God, but either because his constitution will not away with intemperance; or rather because he is cautious of forfeiting his reputation, or unfitting himself for temporal business. But though he is so prudent as to avoid intemperance and excess, for the reasons before-mentioned; yet he always goes to the extremity of what is lawful. It is true, he is no drunkard; but then he has no CHRISTIAN SELF-DENIAL. He cannot think our Savior to be so austere a Master, as to deny us to indulge ourselves in some particulars: and so by this means he is destitute of a sense of true religion, as much as if he lived in debauchery, or any other crime whatever. As to settling his principles as well as practice, he is guided more by the world, than by the word of God: for his part, he cannot think the way to heaven so narrow as some would make it; and therefore considers not so much what scripture requires, as what such and such a good man does, or what will best suit his own corrupt inclinations. Upon this account, he is not only very cautious himself, but likewise very careful of young converts, whose faces are set heavenward; and therefore is always acting the devil's part, and bidding them spare themselves, though they are doing no more than what the scripture strictly requires them to do: The consequence of which is, that "he suffers not himself to enter into the kingdom of God, and those that are entering in he hinders." Thus lives the almost Christian: not that I can say, I have fully described him to you; but from these outlines and sketches of his character, if your consciences have done their proper office, and made a particular application of what has been said to your own hearts, I cannot but fear that some of you may observe some features in his picture, odious as it is, to near resembling your own; and therefore I cannot but hope, that you will join with the apostle in the words immediately following the text, and wish yourselves "to be not only almost, but altogether Christians."

My Faith Has Found a Resting Place

My faith has found a resting place,

Not in device or creed;

I trust the ever living One,

His wounds for me shall plead.

Refrain

I need no other argument,

I need no other plea,

It is enough that Jesus died,

And that He died for me.

Enough for me that Jesus saves,

This ends my fear and doubt;

A sinful soul I come to Him,

He’ll never cast me out.

Refrain

My heart is leaning on the Word,

The living Word of God,

Salvation by my Savior’s Name,

Salvation through His blood.

Refrain

My great Physician heals the sick,

The lost He came to save;

For me His precious blood He shed,

For me His life He gave.

Words:
Eli­za E. Hew­itt

Music:

André E. M. Grétry

MI­DI

Guitar Cords

Paul Washer - What does it cost you to be a Christian? Everything!

Found this over at Time 2 Change Churches:

"I want you men to know what Jesus Christ is going to do when He comes back. He is going to stretch forth his hand and grasp everything that is and He is going to say “mine mine mine mine mine.” It’s all mine; it’s always been mine; it was created for Me, for My glory and for My good pleasure and the only ones that are going to enter into the heavens are the ones who have realized that from the start. "There is not a square inch in the whole domain of our human existence over which Christ, who is sovereign over all, does not cry: Mine!" -Abraham Kuyper

Alistar Begg - Be Careful!

This is the precarious place. You folks have come tonight to the precarious place.

You see its better to be a pagan with no interest, and the possibility of being reached, than to be a casual almost believer. Learning the menu and memorizing the menu but never eating the food and never taking the journey. Be careful. Be careful.

To listen to the Gospel while remaining destitute of faith is to fall short of God’s promised rest. The parable of the sower, what was the issue? The issue was not a problem of the seed; the issue was a problem of the soil. All the people had the same seed sown; the issue was the soil. Hard hearts, acidity, alkalinity, anger, bitterness, resentment, jealousy, disappointment, self pity, all of these things fouling up the soil, so that when the seed of the word is sown it means nothing. That’s why you can’t listen to the word of God preached with a bitter heart, I don’t care who you are, and I don’t care what you say. The reason I can say that with such confidence is that the bible say it with clarity and I know it because I have lived it. So until we come to the point where our hearts are broken and our knees are collapsed, and we are before God with a genuine desire to hear His voice, than you can sit for a month of Sundays and it doesn’t mean a rip. That’s why people can end services and the service ends and they go “Hey what are doing next? What do you want to do know? Hey let’s go. Will there ever going to come a time in your life when you are going to want to crawl out on your hands and knees? Will there be a time when you say “Hey, don’t speak to me. I’ve been listening to the word of God with a hard heart for seven months, and God has broken my heart this morning. I gotta go walk and talk with God. If you feel that, go do it. Less you soil is like the soil where the birds came and ate it before the word could ever get down.

Be careful. That is what He is saying. This is not something to be trivialized or fiddled with. Don’t do what they did, and that is a continuous rejection of God’s written and spoken word of God. Combining it with faith. What does it mean to combine it with faith? It means to believe it. It means to trust is. I don’t know how to put it except to tell you what I do. Like when someone else it praying and I’m listening, I try to listen in such a way so that when the person says “This week our tongues were sharp” I say “God that is true, my tongue was sharp this week. Get underneath it, and when the word of God is preached think that’s for me that’s mine, not so much write it in a sheet, as God write it in my heart. I may never pass this way again, I may never hear your voice again, I may never have this truth conveyed to me again. Therefore, today Lord, don’t let me harden my heart, make it mine today. Weak as my effort of my heart and cold my warmest thought, but when I see thee as thou art, I will praise thee as I ought. I want to see you as you are, because I know how weak and horrible my heart is, that’s what you have to do, that’s how it happens.

That is something different than listening to sermons, that is a very different experience than “Oh very good today Pastor, I liked that thing on such and such” I don’t give a flying rats tail whether you liked it or not. But I have a compassionate burning longing to see these congregations get serious about the bible and about Jesus. Serious, like our lives and heaven depended on it. That serious! So serious that we would be careful least we would have a number strapped to our front, least we be marked in a book least we began the marathon and within six and a half miles we were drop outs. THAT’S SERIOUS!

Arturo Azurdia - Spirit Empowered Preaching

This is a book is subtitled "Involving the Holy Spirit in Your Ministry" Here are a few excerpts from the book. I recommend it.

It must be understood that the preacher does not share, he declares. It is for this very reason that small group Bible studies can never replace the preaching of the gospel. Preaching is not a little talk. It is not a fireside chat. To substitute sharing and discussion for preaching is to risk the integrity of the gospel itself (p88).

The preacher brings to a fallen humanity the very testimony of God centered on the redemptive work of Jesus Christ, a work which by nature shatters all human self-sufficiency. To then attempt a proclamation of that message in a manner that relies upon methods reflecting the wizardry of men is to eviscerate the gospel of its own content. The cross . . . not only determines the substance of the preacher's message, it dictates the manner in which preachers communicate it; in a way that rivets the attention of people on the beauties of Jesus Christ rather than on the comparatively paltry gifts of the preacher (p91).

The pulpit calls those anointed to it as the sea calls its sailors, and like the sea it batters and bruises and does not rest. To preach, to really preach, is to die naked a little at a time, and to know each time you do it that you must do it again (p127, quoting Alistair Begg).

2 Peter 1:20-21 - But know this first of all, that no prophecy of scripture is a matter of one's own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.