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ALL OF GRACE 11

2010-01-22T00:01:00.000-08:00

11a. Alas! I Can Do Nothing!

After the anxious heart has accepted the doctrine of atonement, and learned the great truth that salvation is by faith in the Lord Jesus, it is often extremely troubled with a sense of inability toward that which is good. Many are groaning, “I can do nothing.” They are not making this into an excuse, but they feel it as a daily burden. They would if they could. Each one can honestly say, “For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out” (Romans 7:18, ESV).

This feeling seems to make the entire gospel null and void; for what is the use of food to a hungry man if he cannot get to it? Of what benefit is the river of the water of life if one cannot drink? We recall the story of the doctor and the poor woman’s child. The wise physician told the mother that her little one would soon be better under proper treatment, but it was absolutely necessary that her boy drink the best juice regularly, and that he should spend some time at one of the German spas. All this, for a widow who could hardly get bread to eat! Now, sometimes it seems to the troubled heart that the simple gospel of “Believe and live,” is not, after all, so very simple; for it asks the poor sinner to do what he cannot do. To the really awakened, but half instructed, there appears to be a missing link; way over there is the salvation of Jesus, but how is it to be reached? The soul is without strength, and doesn’t know what to do. It lies within sight of the city of refuge, and cannot enter its gate.

Is this lack of strength provided for in the plan of salvation? It is. The work of the Lord is perfect. It begins where we are, and asks nothing from us in order to be completed. When the Good Samaritan saw the traveler lying wounded and half dead, he didn’t ask him rise and come to him, and mount the donkey and ride off to the inn. No, “he came where he was,” and ministered to him, and lifted him upon the beast and carried him to the inn. Thus, the Lord Jesus deals with us in our low and wretched estate.

We have seen that God justifies, that He justifies the ungodly and that He justifies them through faith in the precious blood of Jesus; now we must see the condition these ungodly ones are in when Jesus works out their salvation. Many awakened persons are not only troubled about their sin, but about their moral weakness. They have no strength to escape from the mire that they have fallen into; or to keep out of it afterward. They not only mourn over what they have done, but over what they cannot do. They feel themselves to be powerless, helpless, and spiritually lifeless. It may sound odd to say that they feel dead, and yet that’s what it is. They are, in their own estimation, incapable of any and all good. They cannot travel the road to Heaven because their bones are broken. “All the men of war were unable to use their hands” (Psalms 76:5, ESV); in fact, they are “still weak.” Happily, it is written, as the commendation of God’s love to us:

“For while we were still weak, at the right time Christ died for the ungodly.” --Romans 5:6, ESV

Here we see conscious helplessness aided-- helped by the mediation of the Lord Jesus. Our helplessness is extreme. It is not written, “While we were comparatively weak Christ died for us”; or, “While we had only a little strength”; but the description is absolute and unrestricted; “While we were still weak.” We had no strength whatsoever that could aid in our salvation; our Lord’s words were emphatically true, “Apart from Me you can do nothing” (John 15:5, ESV). I may go further than the text, and remind you of the great love with which the Lord loved us, even when we “were dead in trespasses and sins” (Ephesians 2:1, ESV). To be dead is even more than to be without strength.

The one thing that the poor strengthless sinner has to fix his mind upon, and firmly retain as his one ground of hope, is the divine assurance that “at the right time Christ died for the ungodly.” Believe this, and all inability will disappear. Like the fable about Midas turning everything into gold by his touch, so it is true of faith, that it turns everything it touches into good. Our very needs and weaknesses become blessings when faith deals with them.

Let’s examine certain forms of this lack of strength. To begin with, one man will say, “Sir, I do not seem to have strength to collect my thoughts, and keep them fixed upon those solemn topics which concern my salvation; a short prayer is almost too much for me. It is so partly, perhaps, through natural weakness, partly because I have hurt myself through indulgent vices, and partly also because I worry myself with worldly cares, so that I am not capable of those high thoughts which are necessary before a soul can be saved.” This is a very common form of sinful weakness. Note this! You are without strength on this point; and there are many like you. They could not carry out a train of consecutive thought to save their lives. Many poor men and women are illiterate and untrained, and these would find deep thought to be very heavy work. Others are so light and trifling by nature that they could no more follow out a long process of argument and reasoning, than they could fly. They could never arrive at the knowledge of any deep mystery if they spent their whole life in the effort. You need not despair: what is necessary for salvation is not continuous thought, but a simple reliance upon Jesus. Hold on to this one fact-- “At the right time Christ died for the ungodly.” This truth will not require any deep research from you, or profound reasoning or convincing argument. There it stands: “At the right time Christ died for the ungodly.” Set your mind on that, and rest there.

[Charles Haddon Spurgeon’s classic, All of Grace, has been edited in Modern English by Jon Cardwell]

ALL OF GRACE 10

2009-12-18T00:01:00.000-08:00

10. Why are We Saved by Faith?

Why is faith selected as the channel of salvation? No doubt this question is often asked. “By grace you have been saved through faith,” is surely the doctrine of Holy Scripture, and the ordinance of God; but why is that? Why is faith selected instead of hope, or love, or patience?

It is appropriate to be modest in answering such a question, for God’s ways are not always clearly understood; nor are we allowed to question them presumptuously. Humbly we would reply that, as far as we can tell, faith has been selected as the channel of grace, because there is a natural adaptation in faith to be used as the receiver. Suppose that I am about to give a poor man an alms of money: I put it into his hand-- why? Well, it would hardly be fitting to put it into his ear, or to place it on his foot; the hand seems to be made for the purpose of receiving. So, in our mental frame, faith is created on purpose to be a receiver: it is the hand of the man, and therefore, suitable in receiving grace in this way.

Let me put this very plainly. Faith that receives Christ is as simple an act as when your child receives an apple from you, because you hold it out and promise to give him the apple if he comes for it. The belief and the receiving relate only to an apple; but they make up precisely the same act as the faith that deals with eternal salvation. What the child’s hand is to the apple, that your faith is to the perfect salvation of Christ. The child’s hand does not make the apple, nor improve the apple, nor deserve the apple; it only takes it; and faith is chosen by God to be the receiver of salvation, because it does not pretend to create salvation, or to help in it, but it is content to humbly receive it. “Faith is the tongue that begs pardon, the hand which receives it, and the eye which sees it; but it is not the price which buys it.” Faith never makes herself her own request; she rests all her argument upon the blood of Christ. She becomes a good servant to bring the riches of the Lord Jesus to the soul, because she acknowledges from where she drew them, and admits that grace alone entrusted her with them.

Again, faith is, without doubt, selected because it gives all the glory to God. It is of faith that it might be by grace, and it is of grace that there might be no boasting because God hates pride. “The haughty He knows from afar” (Psalm 138:6, ESV), and He has no wish to come nearer to them. He will not give salvation in a way that will suggest or encourage pride. Paul says, “Not of works, lest anyone should boast” (Ephesians 2:9). Now, faith leaves out all boasting. The hand that receives charity does not say, “I am to be thanked for accepting the gift”; that would be absurd. When the hand delivers bread to the mouth it does not say to the body, “Thank me; for I feed you.” It’s a very simple thing what the hand does, though a very necessary thing; and it never inappropriately demands glory to itself for what it does. So God has selected faith to receive the unspeakable gift of His grace, because it cannot take to itself any credit, but must adore the gracious God who is the giver of all good things. Faith sets the crown upon the right head, and therefore the Lord Jesus was accustomed to put the crown upon the head of faith, saying, “Your faith has saved you. Go in peace” (Luke 7:50).

Next, God selects faith as the path of salvation because it is a sure method, linking man with God. When man confides in God, there is a point of union between them, and that union guarantees blessing. Faith saves us because it makes us cling to God, and so brings us connects us to Him. I have often used the following illustration, but I must repeat it, because I cannot think of a better one. I am told that years ago a boat was capsized above the Niagara Falls: two men were being carried down the current when those on shore managed to float a rope out to them, and that rope was seized by them both. One of them held on to it tightly and was safely pulled to the bank; but the other, seeing a huge log floating by, unwisely let go of the rope and hugged the log (because the log was bigger than the rope), and apparently better to cling to. Sadly, the log with the man on it went right over the falls because there was no union between the log and the shore. The size of the log was no benefit to the man that grasped it; it needed a connection with the shore to produce safety. So when a man trusts in his works, or in sacraments, or to anything of that sort, he will not be saved, because those provide him no connection between the man and Christ; but faith, though it may seem like a slender cord, is in the hands of the great God on the shore; infinite power pulls on the connecting line, and therefore hauls the man from destruction. Oh the blessedness of faith, because it unites us to God!

Faith is chosen again, because it touches the springs of action. Even in ordinary things faith of a certain kind lies at the root of all things. I wonder whether I shall be wrong if I say that we never do anything except that it is through faith in some way. If I walk across the room it is because I believe my legs will carry me. A man eats because he believes in the necessity of food; he goes to business because he believes in the value of money; he accepts a check because he believes that the bank will honor it. Columbus discovered America because he believed that there was another continent beyond the ocean; and the Pilgrim Fathers colonized it because they believed that God would be with them on those rocky shores. Most grand deeds have been born of faith; for good or for evil, faith works wonders by the man in whom it dwells. Faith in its natural form is an all-prevailing force, which enters into all kinds of human actions. Possibly he who mocks faith in God is the man who, in an evil way, has the most of faith; indeed, he usually falls into a gullibility that would be ridiculous, if it were not disgraceful. God gives salvation through faith, because by creating faith in us He touches the real mainspring of our emotions and actions. He has taken possession of the battery, so to speak, and now He can send the sacred electric current to every part of our nature. When we believe in Christ, and the heart has come into the possession of God, then we are saved from sin, and are moved toward repentance, holiness, zeal, prayer, consecration, and every other gracious thing. “What oil is to the wheels, what weights are to a clock, what wings are to a bird, what sails are to a ship, that faith is to all holy duties and services.” Have faith, and all other graces will follow and continue to hold their course.

Faith, again, has the power of working by love; it influences the affections toward God, and draws the heart after the best things. He that believes in God will love God beyond question. Faith is an act of the understanding; but it also proceeds from the heart. “With the heart one believes unto righteousness” (Romans 10:10); and for this reason God gives salvation to faith because it lives next door to the affections, and is near akin to love; and love is the parent and the nurse of every holy feeling and act. Love to God is obedience; love to God is holiness. To love God and to love man is to be conformed to the image of Christ; and this is salvation.

Moreover, faith creates peace and joy; he that hath it rests, and is tranquil, is glad and joyous, and this is a preparation for heaven. God gives all heavenly gifts to faith, for this reason among others, that faith works in us the life and spirit that are to be eternally manifested in the upper and better world. Faith furnishes us with armor for this life, and education for the life to come. It enables a man to both live and to die without fear; it prepares both for action and for suffering; and hence the Lord selects it as a most convenient method for conveying grace to us, and thereby securing us for glory.

Certainly faith does for us what nothing else can do; it gives us joy and peace, and causes us to enter into rest. Why do men attempt to gain salvation by other way? An old preacher says, “A silly servant who is bidden to open a door, sets his shoulder to it and pushes with all his might; but the door stirs not, and he cannot enter, using whatever strength he can muster. Another comes with a key, and easily unlocks the door, and enters right readily. Those who would be saved by works are pushing at heaven’s gate without result; but faith is the key which opens the gate at once.” Reader, will you not use that key? The Lord commands you to believe in His dear Son, therefore you may do so; and in doing so you will live. Isn’t this the promise of the gospel, “Whoever believes and is baptized will be saved” (Mark 16:16, ESV)? What can be your objection to a way of salvation that entrusts itself to the mercy and the wisdom of our gracious God?

[Charles Haddon Spurgeon’s classic, All of Grace, has been edited in Modern English by Jon Cardwell. A chapter or two will be posted each Friday.]

ALL OF GRACE 9

2009-12-11T00:01:00.000-08:00

9. How May Faith Be Illustrated?

To make the matter of faith even clearer, I will give you a few illustrations. Though the Holy Spirit alone can make my reader see, it is my duty and my joy to furnish all the light I can, and to pray the divine Lord to open blind eyes. Oh that my reader would pray the same prayer for himself!

The faith that saves has its similarities in the human body.

It is the eye that looks. By the eye we bring into the mind those things that are far away; we can bring the sun and the distant stars into the mind by a glance of the eye. So by trust we bring the Lord Jesus near to us; and though He is far away in Heaven, He enters into our heart. Only look to Jesus; for the hymn is exactly true:

There is life in a look at the Crucified One,

There is life at this moment for thee.

Faith is the hand that grasps. When our hand takes hold of anything for itself, it does exactly what faith does when it grabs hold of Christ and the blessings of His redemption. Faith says, “Jesus is mine.” Faith hears of the pardoning blood, and cries, “I receive it to pardon me.” Faith calls the inheritance of the dying Jesus her own; and they are her own, for faith is Christ’s heir; He has given Himself and all that He has to faith. Take, O friend, that which grace has provided for thee. You will not be a thief, for you have a divine permit: “Whoever desires, let him take the water of life freely” (Revelation 22:17). Anyone that can have a treasure simply by grabbing it will be foolish indeed if he remains poor.

Faith is the mouth that feeds upon Christ. Before food can nourish us, it must be received into us. This is a simple matter-- this eating and drinking. We willingly receive into the mouth that which is our food, and then we consent that it should pass down into our inward parts, where it is taken up and absorbed into our body. Paul says, in his Epistle to the Romans, in the tenth chapter, “The word is near you, in your mouth” (Romans 10:8). Now then, all that is to be done is to swallow it, to allow it to go down into the soul. Oh that men had an appetite! A hungry man that sees meat in front of him does not need to be taught how to eat. Someone once said, “Give me a knife and a fork and a chance.” He was fully prepared to do the rest. Truly, a heart that hungers and thirsts after Christ only needs to know that He is freely given, and at once it will receive Him. If this sounds like you, don’t hesitate to receive Jesus; for he may be sure that he will never be blamed for doing so: for unto “as many as received Him, to them He gave the right to become children of God” (John 1:12). He never rejects one, but He authorizes all who have come to remain sons forever.

The pursuits of life illustrate faith in many ways. The farmer buries good seed in the earth, and expects it not only to live, but also to be multiplied. He has faith in the covenant arrangement, that “seed-time and harvest shall not cease” (Genesis 8:22), and he is rewarded for his faith.

The merchant places his money in the care of a banker, and completely trusts the honesty and soundness of the bank. He entrusts his wealth to hands of another, and feels far more at ease than if he had the solid gold locked up in an iron safe.

The sailor trusts himself to the sea. When he swims he takes his foot from the bottom and rests upon the buoyant ocean. He could not swim if he did not complete cast himself into the water.

The goldsmith puts precious metal into the fire, which seems eager to consume it, but he receives it back again from the furnace purified by the heat.

You cannot turn anywhere in life without seeing faith in operation between man and man, or between man and natural law. Now, just as we trust in daily life, even so, we are to trust in God as He is revealed in Christ Jesus.

Faith exists in different persons in various degrees, according to the amount of their knowledge or growth in grace. Sometimes faith is little more than a simple clinging to Christ, a sense of dependence and a willingness to truly depend. When you are down at the seashore, you will see limpets sticking to the rock. You walk carefully up to the rock; you strike the mollusk using a rapid blow with a stick, and off he comes. Try the next limpet in that way. You have given him warning; he heard the blow with which you struck his neighbor, and he clings with all his might. You will never get him off. Not you! Strike, and strike again, but you may as soon break the rock. Our little friend, the limpet, does not know much, but he clings. He is not acquainted with the geological formation of the rock, but he clings. He can cling, and he has found something to cling to: this is all his stock of knowledge, and he uses it for his security and salvation. It is the limpet’s life to cling to the rock, and it is the sinner’s life to cling to Jesus. Thousands of God’s people have no more faith than this; they know enough to cling to Jesus with all their heart and soul, and this is sufficient for the present peace and eternal safety. Jesus Christ is to them a Savior strong and mighty, a Rock immovable and immutable; they cling to him for dear life, and this clinging saves them. Reader, cannot you cling? Do so at once.

Faith is seen when one man relies upon another from knowledge of the superiority of the other. This is a higher faith; the faith which knows the reason for its dependence, and acts upon it. I do not think the limpet knows much about the rock: but as faith grows it becomes more and more intelligent. A blind man trusts himself with his guide because he knows that his friend can see, and, trusting, he walks where his guide conducts him. If the poor man is born blind he does not know what sight is; but he knows that there is such a thing as sight, and that his friend possesses it and therefore he freely puts his hand into the hand of the seeing one, and follows his leadership. “We walk by faith, not by sight” (2 Corinthians 5:7). “Blessed are those who have not seen and yet have believed” (John 20:29). This is as good an image of faith as can be; we know that Jesus has merit, and power, and blessing, which we do not possess, and therefore we gladly trust ourselves to Him to be to us what we cannot be to ourselves. We trust Him as the blind man trusts his guide. He never betrays our confidence; but He “became for us wisdom from God-- and righteousness and sanctification and redemption” (1 Corinthians 1:30).

Every boy that goes to school has to exert faith while learning. His teachers teach him geography, and instruct him as to the form of the earth, and the existence of certain great cities and empires. The boy himself does not know whether or not these things are true, except that he believes his teacher, and the books put into his hands. That is what you will have to do with Christ, if you are to be saved; you must simply know because He tells you, believe because He assures you it is even so, and trust yourself with Him because He promises you that salvation will be the result. Almost all that you and I know has come to us by faith. A scientific discovery has been made, and we are sure of it. On what grounds do we believe it? On the authority of certain famous, educated men, whose reputations are established. We have never made or seen their experiments, but we believe their witness. You must do likewise with regard to Jesus: because He teaches you certain truths if you are to be His disciple, and believe His words; because He has performed certain acts you are to be His client, and trust yourself with Him. He is infinitely superior to you, and presents Himself to your confidence as your Master and Lord. If you will receive Him and His words you shall be saved.

Another and a higher form of faith is that faith which grows out of love. Why does a boy trust his father? The reason why the child trusts his father is because he loves him. Blessed and happy are they who have a sweet faith in Jesus, intertwined with deep affection for Him, for this is a restful confidence. These lovers of Jesus are charmed with His character, and delighted with His mission, they are carried away by the loving kindness that He has manifested, and therefore they cannot help trusting Him, because they so much admire, revere, and love Him.

The way of loving trust in the Savior may be illustrated in this way: A lady is the wife of the most famous physician of the day. She suffers an attack from a dangerous illness, and is confined to bed by its power; yet she is wonderfully calm and quiet, for her husband has made this disease his special study, and has healed thousands who were similarly afflicted. She is not in the least troubled, for she feels perfectly safe in the hands of one so dear to her, and in whom skill and love are blended in their highest forms. Her faith is reasonable and natural; her husband, from every point of view, deserves it of her. This is the kind of faith that the happiest of believers exercise toward Christ. There is no physician like Him, none can save as He can; we love Him, and He loves us, and therefore we put ourselves into His hands, accept whatever He prescribes, and do whatever He bids. We feel that nothing can be wrongly ordered while He is the director of our affairs; for He loves us too well to let us perish, or suffer a single needless pang.

Faith is the root of obedience, and this may be clearly seen in the matters of life. When a captain trusts a pilot to steer his ship into port he manages the vessel according to his direction. When a traveler trusts a guide to lead him over a difficult pass, he follows the track that his guide points out. When a patient believes in a physician, he carefully follows his prescriptions and directions. Faith that refuses to obey the commands of the Savior is a mere pretence, and will never save the soul. We trust Jesus to save us; He gives us directions as to the way of salvation; we follow those directions and are saved. Don’t forget this: Trust Jesus, and prove your trust by doing whatever He requests of you.

A notable form of faith arises out of assured knowledge; this comes of growth in grace, and is the faith that believes Christ because it knows Him, and trusts Him because it has proved Him to be infallibly faithful. An old Christian was in the habit of writing T and P in the margin of her Bible whenever she had tried and proved a promise. How easy it is to trust a tried and proven Savior! You cannot do this as yet, but you will. Everything must have a beginning. You will rise to strong faith in due time. This matured faith asks not for signs and tokens, but bravely believes. Look at the faith of the master mariner-- I have often wondered at it. His lines are cast off from the pier and he steams away from the land. For days, weeks, or even months, he never sees ship or shore; yet on he goes day and night without fear, until one morning he finds himself exactly opposite to the desired harbor toward which he has been steering. How did he find his way over the trackless deep? He has trusted in his compass, his nautical charts and almanac, his binoculars, and the stars at night; and obeying their guidance, without sighting land, he has steered so accurately that he didn’t need to change a single point to enter into port. It is a wonderful thing-- that sailing or steaming without sight. Spiritually it is a blessed thing to leave the shores of sight and feeling altogether, and to say, “Good-bye” to inward feelings, cheering providences, signs, tokens, and so forth. It is glorious to be far out on the ocean of divine love, believing in God, and steering for Heaven straight away by the direction of the Word of God. “Blessed are those who have not seen and yet have believed” (John 20:29); to them it shall be administered an abundant entrance at last, and a safe voyage on the way. Won’t you put your trust in God in Christ Jesus, my reader? There I rest with joyous confidence. Brother, come with me, and believe our Father and our Savior. Come at once.

[Charles Haddon Spurgeon’s classic, All of Grace, has been edited in Modern English by Jon Cardwell. A chapter or two will be posted each Friday.]

ALL OF GRACE 8

2009-12-04T00:01:00.000-08:00

8. What is Faith?

What is this faith concerning which it is said, “By grace you have been saved, through faith?” There are many descriptions of faith; but almost all the definitions I have met with have made me understand it less than I did before I saw them. Someone said that when he read the chapter that he would confound it; and it is very likely that he did, though he meant to expound it. We may explain faith until nobody understands it. I hope I shall not be guilty of that fault. Faith is the simplest of all things, and perhaps because of its simplicity it is the more difficult to explain.

What is faith? It is made up of three things-- knowledge, belief, and trust. Knowledge comes first. “And how shall they believe in Him of whom they have not heard?” (Romans 10:14). I want to be informed of a fact before I can possibly believe it. “Faith comes by hearing” (Romans 10:17); we must first hear, in order that we may know what is to be believed. “Those who know Your name will put their trust in You” (Psalm 9:10). A measure of knowledge is essential to faith; hence the importance of getting knowledge. “Incline your ear, and come to Me. Hear, and your soul shall live” (Isaiah 55:3). Such was the Word of the ancient prophet, and it is the word of the gospel still. Search the Scriptures and learn what the Holy Spirit teaches concerning Christ and His salvation. Seek to know God: “for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him” (Hebrews 11:6). May the Holy Spirit give you the spirit of knowledge, and of the fear of the Lord! Know the gospel: know what the good news is, how it talks of free forgiveness, and of change of heart, of adoption into the family of God, and of countless other blessings. Know especially Christ Jesus the Son of God, the Savior of men, united to us by His human nature, and yet one with God; and thus able to act as Mediator between God and man, able to lay His hand upon both, and to be the connecting link between the sinner and the Judge of all the earth. Make an effort to know more and more of Christ Jesus. Try especially to know the doctrine of the sacrifice of Christ; for the point upon which saving faith mainly fixes itself is this-- “God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation” (2 Corinthians 5:19). Know that Jesus was made “a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’)” (Galatians 3:13). Drink deep of the doctrine of the substitutionary work of Christ; for it is found in that truth the sweetest possible comfort to the guilty sons of men, since the Lord “made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21). Faith begins with knowledge.

The mind goes on to believe that these things are true. The soul believes that God is, and that He hears the cries of sincere hearts; that the gospel is from God; that justification by faith is the grand truth which God hath revealed in these last days by His Spirit more clearly than before. Then the heart believes that Jesus is verily, and in truth, our God and Savior, the Redeemer of men, the Prophet, Priest, and King of His people. All this is accepted as sure truth, not to be questioned. I pray that you may come to this at once. Get firmly to believe that “the blood of Jesus Christ, God’s dear Son, cleanses us from all sin” (1 John 1:7); that His sacrifice is complete and fully accepted of God on man’s behalf, so that he that believes on Jesus is not condemned. Believe these truths as you believe any other statements, for the difference between common faith and saving faith lies mainly in the subjects upon which it is exercised. Believe the witness of God just as you believe the testimony of your own father or friend. “If we receive the witness of men, the witness of God is greater” (1 John 5:9).

So far you have made an advance toward faith; only one more ingredient is needed to complete it, which is trust. Commit yourself to the merciful God; rest your hope on the gracious gospel; trust your soul on the dying and living Savior; wash away your sins in the atoning blood; receive His perfect righteousness, and all is well. Trust is the lifeblood of faith; there is no saving faith without it. The Puritans were accustomed to explain faith by the word “recumbency.” It meant to lean upon something; lean upon Christ with all your weight. It would be a better illustration still if I said, fall flat on your face and lie on the Rock of Ages. Cast yourself upon Jesus; rest in Him; commit yourself to Him. That accomplished, you have exercised saving faith. Faith is not a blind thing because faith begins with knowledge. It is not a speculative thing because faith believes facts that are true and certain. It is not an unpractical, dreamy thing because faith trusts, and stakes its destiny upon the truth who and what has been revealed. That is one way of describing what faith is.

Let me try again. Faith is believing that Christ is what He is said to be, and that He will do what He has promised to do, and then to expect this of Him. The Scriptures speak of Jesus Christ as being God, God is human flesh; as being perfect in His character; as being made of a sin-offering on our behalf; as bearing our sins in His own body on the Tree. The Scripture speaks of Him as having finished transgression, made an end of sin, and brought in everlasting righteousness. The sacred records also tell us that He “rose again from the dead” (1 Thessalonians 4:14), that “He always lives to make intercession for” us (Hebrews 7:25), that He has gone up into the glory, and has taken possession of Heaven on the behalf of His people, and that He will shortly come again to “judge the world in righteousness, and His people with equity” (Psalm 98:9). We are to believe most firmly that it is so; for this is the testimony of God the Father when He said, “This is My beloved Son. Hear Him” (Luke 9:35). God the Holy Spirit also testified to this; for the Spirit has borne witness to Christ, both in the inspired Word and by various miracles, and by His working in the hearts of men. We are to believe that this testimony is true.

Faith also believes that Christ will do what He has promised; that since He has promised not to cast out a single one that comes to Him, it is certain that He will not cast us out if we come to Him. Faith believes that since Jesus said, “The water that I shall give him will become in him a fountain of water springing up into everlasting life” (John 4:14), it must be true; and if we get this living Water from Christ it will abide in us, and will well up within us in streams of holy life. Whatever Christ has promised to do He will do, and we must believe this, so we can look for pardon, justification, preservation, and eternal glory from His hands, according to His promise for them that believe in Him.

Then comes the next necessary step. Jesus is what He is said to be, Jesus will do what He says He will do; therefore we must each one trust Him, saying, “He will be to me what He says He is, and He will do to me what He has promised to do; I leave myself in the hands of Him who is appointed to save, that He may save me. I rest upon His promise that He will do just as He has said.” This is a saving faith, and he that has it has everlasting life. Whatever his dangers and difficulties, whatever his darkness and depression, whatever his infirmities and sins, he that believes on Christ Jesus is not condemned, and shall never come into condemnation.

May that explanation be of some service! I trust it may be used by the Spirit of God to direct my reader into immediate peace. “Do not be afraid; only believe” (Mark 5:36). Trust, and be at rest.

I fear that the reader should rest content with understanding with what is to be done, and yet never do it. Better the poorest real faith actually at work, than the best ideal of it left in the area of assumption. The great matter is to believe on the Lord Jesus at once. Never mind distinctions and definitions. A hungry man eats even though he does not understand what ingredients came together to make the meal, the anatomy of his mouth, or the process of digestion: he lives because he eats. Another far more clever person understands thoroughly the science of nutrition; but if he does not eat he will die with all his knowledge. There are many in hell, no doubt, who this very moment understood the doctrine of faith, but did not believe. On the other hand, not one who has trusted in the Lord Jesus has ever been cast out, though he may never have been able intelligently to define his faith. Oh dear reader, receive the Lord Jesus into your soul, and you shall live forever! He that believes in Him has everlasting life (John 6:47).

[Charles Haddon Spurgeon’s classic, All of Grace, has been edited in Modern English by Jon Cardwell. A chapter or two will be posted each Friday.]

ALL OF GRACE 7

2009-11-27T00:01:00.000-08:00

7. By Grace Through Faith

“For by grace you have been saved through faith.” --Ephesians 2:8

I think it well to turn a little to one side that I may ask my reader to observe adoringly the fountainhead of our salvation, which is the grace of God. “By grace you have been saved.” Because God is gracious, sinful men are therefore forgiven, converted, purified, and saved. It is not because of anything in them, or that ever can be in them, that they are saved; but because of the boundless love, goodness, pity, compassion, mercy, and grace of God. Wait for a moment, then, at the source of the well. Behold the pure river of water of life, as it proceeds out of the throne of God and of the Lamb!

What a bottomless well the grace of God is! Who can measure its breadth? Who can fathom its depth? Like all the rest of the divine attributes, it is infinite. God is full of love, for “God is love.” God is full of goodness; the very name “God” is short for “good.” Unbounded goodness and love enter into the very essence of the Godhead. It is because “His mercy endures forever” (Psalm 136) that men are not destroyed; because “His compassions fail not” (Lamentations 3:22) that sinners are brought to Him and forgiven.

Remember this; or you may fall into error by fixing your minds so much upon the faith that is the channel of salvation as to forget the grace that is the fountain and source, even of faith itself. Faith is the work of God’s grace in us. No man can say that Jesus is the Christ but by the Holy Spirit. “No one can come to Me,” Jesus says, “unless the Father who sent Me draws him” (John 6:44). So that faith, which is coming to Christ, is the result of divine drawing. Grace is the first and last moving cause of salvation; and faith, essential as it is, is only an important part of the machinery that grace uses. We are saved “through faith,” but salvation is “by grace.” Sound forth those words as if it were the archangel’s trumpet: “By grace you have been saved.” What glad tidings for the undeserving!

Faith occupies the position of a channel or conduit pipe. Grace is the fountain and the stream; faith is the aqueduct through which the flood of mercy flows down to refresh the thirsty sons of men. It is a great pity when the aqueduct is broken. It is a sad sight to see around Rome the many noble aqueducts that no longer transport water into the city because the arches are broken and the marvelous structures are in ruins. The aqueduct must be kept intact to transport the current; and, even so, faith must be true and sound, leading right up to God and coming right down to ourselves, that it may become a serviceable channel of mercy to our souls.

Still, I remind you again that faith is only the channel or aqueduct, and not the fountainhead, and we must not look so much to it as to exalt it above the divine source of all blessing that lies in the grace of God. Never make a Christ out of your faith, nor think of as if it were the independent source of your salvation. Our life is found in “looking unto Jesus,” not in looking to our own faith. By faith all things become possible to us; yet the power is not in the faith, but in the God upon whom faith relies. Grace is the powerful engine, and faith is the chain by which the boxcar of the soul is attached to the great locomotive power. The righteousness of faith is not the moral excellence of faith, but the righteousness of Jesus Christ which faith grasps and makes its own. The peace within the soul does not come from the thoughtful meditation of our own faith; but it comes to us from Him who is our peace, the hem of whose garment faith touches, and virtue comes out of Him into the soul.

You see then, dear friend, that the weakness of your faith will not destroy you. A trembling hand may receive a golden gift. The Lord’s salvation can come to us though we have only faith as a grain of mustard seed. The power lies in the grace of God, and not in our faith. Great messages can be sent along slender wires, and the peace-giving witness of the Holy Spirit can reach the heart by means of a thread-like faith that seems almost unable to sustain its own weight. Think more of Him to whom you look than of the look itself. You must look away even from your own looking, and see nothing but Jesus, and the grace of God revealed in Him.

[Charles Haddon Spurgeon’s classic, All of Grace, has been edited in Modern English by Jon Cardwell. A chapter or two will be posted each Friday.]

ALL OF GRACE 6

2009-11-20T00:01:00.000-08:00

6. Concerning Deliverance and Sinning

In this place I would say a plain word or two to those who understand the method of justification by faith which is in Christ Jesus, but whose trouble is that they cannot cease from sin. We can never be happy, restful, or spiritually healthy until we become holy. We must be rid of sin. Yet, how is this done? This is the life-or-death question for many. The old nature is very strong, and they have tried to curb and tame it; but it will not be restrained, and they find themselves, though anxious to be better, if anything they grow worse than before. The heart is so hard, the will is so obstinate, the passions are so furious, the thoughts are so volatile, the imagination is so ungovernable, the desires are so wild, that the man feels that he has a den of wild beasts within him, which will eat him up sooner than be ruled by him. We may say of our fallen nature what the Lord said to Job concerning Leviathan: “Will you play with him as with a bird, or will you leash him for your maidens?” (Job 41:5). A man might as well hope to hold the north wind in the hollow of his hand as expect to control those boisterous powers by his own strength which dwell within his fallen nature. This is a greater achievement than any of the fabled labors of Hercules: God is wanted here.

“I could believe that Jesus would forgive sin,” says one, “but then my trouble is that I sin again, and that I feel such awful tendencies to evil within me. As surely as a stone, if it is thrown up into the air, soon comes down again to the ground, so do I, though I am sent up to heaven by earnest preaching, I return again to my insensible state. Sadly, I am easily fascinated with the serpent’s eyes of sin, and am therefore held as under a spell, so that I cannot escape from my own foolishness.”

Dear friend, salvation would be a sadly incomplete matter if it did not deal with this part of our fallen condition. We want to be purified as well as pardoned. Justification without sanctification would not be salvation at all. It would call the leper clean, and leave him to die of his disease; it would forgive the rebellion and allow the rebel to remain an enemy to his king. It would remove the consequences but overlook the cause, and this would leave an endless and hopeless task before us. It would stop the stream for a time, but leave an open fountain of defilement, which would sooner or later break forth with increased power. Remember that the Lord Jesus came to take away sin in three ways; He came to remove the penalty of sin, the power of sin, and, at last, the presence of sin. At once you may reach to the second part-- the power of sin may immediately be broken; and so you will be on the road to the third, namely, the removal of the presence of sin. We “know that He was manifested to take away our sins” (1 John 3:5).

The angel said of our Lord, “You shall call His name Jesus, for He will save His people from their sins” (Matthew 1:21). Our Lord Jesus came to destroy in us the works of the devil. That which was said at our Lord’s birth was also declared in His death; for when the soldier pierced His side immediately blood and water came forth, to set forth the double cure by which we are delivered from the guilt and the defilement of sin.

If, however, you are troubled about the power of sin, and about the tendencies of your nature, as you well may be, here is a promise for you. Have faith in it, for it stands in that covenant of grace that is ordered in all things, and certain. God, who cannot lie, has said in Ezekiel 36:26,

“I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh.”

You see, it is all “I will,” and “I will.” “I will give,” and “I will take away.” This is the royal style of the King of kings, who is able to accomplish all His will. No Word of His shall ever fall to the ground.

The Lord knows quite well that you cannot change your own heart, and cannot cleanse your own nature; but He also knows that He can do both. He can cause the Ethiopian to change his skin, and the leopard his spots. Hear this, and be astonished: He can create you a second time; He can cause you to be born again. This is a miracle of grace, but the Holy Spirit will perform it. It would be a very wonderful thing if one could stand at the foot of Niagara Falls, and could speak a word which should make the river Niagara begin to run up stream, and leap up that great cliff over which it now rolls in astounding force. Nothing but the power of God could achieve that marvel; but that would be more than a fit parallel to what would take place if the course of your nature were altogether reversed. All things are possible with God. He can reverse the direction of your desires and the current of your life, and instead of going downward from God, He can make your whole being reach upward toward God. That is, in fact, what the Lord has promised to do for all who are in the covenant; and we know from Scripture that all believers are in the covenant. Let me read the words again:

“Then I will give them one heart, and I will put a new spirit within them, and take the stony heart out of their flesh, and give them a heart of flesh” (Ezekiel 11:19).

What a wonderful promise! And it is yes and amen in Christ Jesus to the glory of God by us. Let’s hold on to it; receive it as true, and set it apart as our very own. Then it shall be fulfilled in us, and we shall have to sing, throughout the days and years, of that wondrous change which the sovereign grace of God has performed in us.

It is well worthy of consideration that when the Lord takes away the stony heart, that deed is done; and when that is once done, no known power can ever take that new heart away which He gives, and that right spirit which He puts within us. “For the gifts and the calling of God are irrevocable” (Romans 11:29); that is, without repentance on His part; He does not take away what He once has given. Let Him renew you and you will be renewed. Man’s reforms and clean-ups soon come to an end, just as the dog returns to his own vomit; but when God puts a new heart into us, the new heart is there forever, and will never harden into stone again. He who made it flesh will keep it so. Herein we may rejoice and be glad forever in that which God creates in the kingdom of His grace.

To put the matter very simply-- did you ever hear of Mr. Rowland Hill’s illustration of the cat and the sow? I will tell it in my own way, to illustrate our Savior’s expressive words-- “You must be born again” (John 3:7). Do you see that cat? What a clean creature she is! How clever she is to wash herself with her tongue and her paws! It is quite a pretty sight! Did you ever see a sow do that? No, you never did. It is contrary to its nature. It prefers to wallow in the mud and muck. Go and teach a sow to wash itself, and see how little success you would have. It would be a great sanitary improvement if swine would be clean. Teach them to wash and clean themselves as the cat has been doing! Useless task. You may wash that sow by force, but it runs back to the muck, and is soon as disgusting as ever. The only way that you can get a sow to wash itself is to transform it into a cat; then it will wash and be clean, but not until then! Suppose that transformation to be accomplished, and then what was difficult or impossible is easy enough; the swine will be suitable, from now on, to sit in your living room and your clean carpets. So it is with an ungodly man; you cannot force him to do what a renewed man does most willingly; you may teach him, and set before him a good example, but he cannot learn the art of holiness, for he has no mind to it; his nature leads him another way. When the Lord makes a new man of him, all things have a different perspective. This change is so huge, that I once heard a convert say, “Either all the world is changed, or else I am.” The new nature follows after right as naturally as the old nature wanders after wrong. What a blessing to receive such a nature! The Holy Spirit can only give this.

Has it ever occurred to you what a wonderful thing it is for the Lord to give a new heart and a right spirit to a man? You have seen a lobster, perhaps, which has fought with another lobster, and lost one of its claws, and a new claw has grown to replace the lost one. That is a remarkable thing; but it is a much more astounding fact that a man should have a new heart given to him. This, indeed, is a miracle beyond the powers of nature. There is a tree. If you cut off one of its limbs, another one may grow in its place; but can you change the tree; can you sweeten sour sap; can you make the thorn bear figs? You can graft something better into it and that is the analogy which nature gives us of the work of grace; but absolutely to change the vital sap of the tree would be a miracle indeed. Such a extraordinary wonder and mystery of power God works in all who believe in Jesus.

If you yield yourself up to His divine working, the Lord will alter your nature; He will restrain the old nature, and breathe new life into you. Put your trust in the Lord Jesus Christ, and He will take the stony heart out of your flesh, and He will give you a heart of flesh. Where everything was hard, everything shall be tender; where everything was vicious, everything shall be virtuous: where everything tended downward, everything shall rise upward with spontaneous force. The lion of anger shall give place to the lamb of meekness; the raven of uncleanness shall fly before the dove of purity; the vile serpent of deceit shall be crushed under the heel of truth.

I have seen with my own eyes such marvelous changes of moral and spiritual character that I don’t despair at all. I could, if it were fitting, point out those who were once unchaste women who are now pure as the driven snow, and blaspheming men who now delight all around them by their intense devotion. Thieves are made honest, drunkards sober, liars truthful, and scoffers zealous. Wherever the grace of God has appeared to a man it has trained him to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present evil world: and, dear reader, it will do the same for you.

“I cannot make this change,” says one. Who said you could? The Scripture which we have quoted speaks not of what man will do, but of what God will do. It is God’s promise, and it is for Him to fulfill His own appointments. Trust in Him to fulfill His Word in you, and it will be done.

“But how is it to be done?” What business is that of yours? Must the Lord explain His methods before you will believe Him? The Lord’s working in this matter is a great mystery: the Holy Spirit performs it. He who made the promise has the responsibility of keeping the promise, and He is quite up to the task. God, who promises this marvelous change, will assuredly carry it out in all who receive Jesus, for He gives power to them to become the Sons of God. Oh that you would believe it! Oh that you would do the gracious Lord the justice to believe that He can and will do this for you, great miracle though it will be! Oh that you would believe that God cannot lie! Oh that you would trust Him for a new heart, and a right spirit, for He can give them to you! May the Lord give you faith in His promise, faith in His Son, faith in the Holy Spirit, and faith in Him, and to Him shall be praise and honor and glory forever and ever! Amen.

[Charles Haddon Spurgeon’s classic, All of Grace, has been edited in Modern English by Jon Cardwell. A chapter or two will be posted each Friday.]

ALL OF GRACE 5

2009-11-13T00:01:00.000-08:00

5. Just and the Justifier

We have seen the ungodly justified, and have considered the great truth, that only God can justify any man. We now come a step further and ask this question: How can a just God justify guilty men? Here we are met with a full answer in the words of Paul, in Romans 3:21-26. We will read six verses from the chapter in order to get the full context of the passage:

“But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.”

Allow me here to give you a bit of personal experience. When I was under the hand of the Holy Spirit, under conviction of sin, I had a clear and sharp sense of the justice of God. Sin, whatever it might be to other people, became to me an unbearable burden. It was not so much that I feared hell, but that I feared sin. I knew myself to be so horribly guilty that I remember feeling that if God did not punish me for sin He should do so. I felt that the Judge of all the earth should condemn the kind of sin that mine was. I sat on the judgment seat, and I condemned myself to perish, because I admitted that if I were God I could have no other choice but to send such a guilty creature as I was down to the lowest chamber of hell. The whole time, a deep concern was on my mind for the honor of God’s name, and the integrity of His moral government. I felt that it would not satisfy my conscience if I could be forgiven unjustly. The sin I had committed must be punished. But then there was the question of how God could be just, and yet justify me who had been so guilty. I asked my heart: “How can He be just and yet the justifier?” I was worried and wearied with this question. I couldn’t see any answer to it. Certainly, I could never have invented an answer that would have satisfied my conscience.

The doctrine of the atonement is, to my mind, one of the most certain proofs of the divine inspiration of Holy Scripture. Who would or could have thought of the just Ruler dying for the unjust rebel? This isn’t some teaching of human mythology, or a poetic dream of the imagination. This method of atonement is only known among men because it is a fact; fiction could not have devised it. God Himself ordained it; it is not a matter that could have been imagined.

I had heard the plan of salvation by the sacrifice of Jesus since I was a young boy; but I did not know any more about it in my innermost soul than if I had been born and bred a savage in the most secluded part of the earth. The light was there, but I was blind; it was of necessity that the Lord Himself should make the matter plain to me. It came to me as a new revelation, as fresh as if I had never read in Scripture that Jesus was declared to be the propitiation for sins that God might be just. I believe it will have to come as a revelation to every newborn child of God whenever he sees it; what I mean is that glorious doctrine of the substitution of the Lord Jesus. I came to understand that salvation was possible through vicarious sacrifice; and that provision had been made in the first establishment and arrangement of things for such a substitution. I was made to see that He who is the Son of God, co-equal, and co-eternal with the Father, from eternity past, had been made the covenant Head of a chosen people so that in that capacity He might suffer for them and save them. Inasmuch as our fall was not a personal one at first, for we fell in our federal representative, the first Adam, it became possible for us to be recovered by a second representative, even by Him who has undertaken to be the covenant head of His people, so as to be their second Adam. I saw that before I actually sinned I had fallen in sin by my first father’s sin; and I rejoiced that therefore it became possible in point of law for me to rise by a second head and representative. The fall by Adam left a loophole of escape; another Adam can undo the damage made by the first. When I was anxious about the possibility of a just God pardoning me, I understood and saw by faith that He, who is the Son of God, became man, and in His own blessed Person bore my sin in His own body on the Cross of wood. I saw the punishment that brought me peace was laid on Him, and that with His stripes I was healed. Dear friend, have you ever seen that? Have you ever understood how God can be fully just, not remitting penalty nor blunting the edge of the sword, and yet can be infinitely merciful, and can justify the ungodly that turn to Him? It was because the Son of God, supremely glorious in His matchless Person, undertook to vindicate the law by bearing the sentence that should be mine; that God is able, therefore, to pass by my sin. The law of God was more vindicated by the death of Christ than it would have been if all transgressors had been sent to Hell. For the Son of God to suffer for sin was a more glorious establishment of the government of God, than for the whole race to suffer.

Jesus has suffered the death penalty on our behalf. Behold the wonder! There He hangs upon the Cross! This is the greatest sight you will ever see. Son of God and Son of Man, there He hangs, bearing pains unutterable, the just for the unjust, to bring us to God. Oh, the glory of that sight! The innocent punished! The Holy One condemned! The Ever-blessed made a curse! The infinitely glorious put to a shameful death! The more I look at the sufferings of the Son of God, the more sure I am that they must meet my case. Why did He suffer, if not to turn aside the penalty from us? If, then, He turned it aside by His death, it is turned aside, and those who believe in Him need not fear it. It must be so, that since atonement is made, God is able to forgive without shaking the basis of His throne, or in the least degree blotting the statute book. Conscience gets a full answer to her tremendous question. The wrath of God against iniquity, whatever that may be, must be terrible beyond all conception. Moses said it quite well: “Who knows the power of Your anger?” (Psalm 90:11). Yet when we hear the Lord of glory cry, “Why have You forsaken Me?” (Matthew 27:46), and see Him yielding up the spirit, we feel that the justice of God has received abundant vindication by obedience so perfect and death so terrible, rendered by so divine a Person. If God Himself bows before His own law, what more can be done? There is more in the atonement by way of merit, than there is in all human sin by way of demerit.

The great gulf of Jesus’ loving self-sacrifice can swallow up the mountains of our sins, every single one of them. For the sake of the infinite good of this one representative Man, the Lord may well look with favor upon other men, however unworthy they may be, in and of themselves. It was a miracle of miracles that the Lord Jesus Christ should stand in our stead and...

Bear that we might never bear

His Father’s righteous ire.

But He has done so. “It is finished” (John 19:30). God will spare the sinner because He did not spare His Son. God can pass by your transgressions because He laid those transgressions upon His only begotten Son nearly two thousand years ago. If you believe in Jesus (that is the point), then your sins were carried away by Him who was the scapegoat for His people.

What is it to believe in Him? It is not merely to say, “He is God and the Savior,” but to trust Him completely and entirely, and take Him for all your salvation from this time forth and forever-- your Lord, your Master, your all. If you will have Jesus, He has you already. If you believe on Him, I tell you that you cannot go to hell; for that would be to make the sacrifice of Christ of pointless. It cannot be that a sacrifice should be accepted, and yet the soul should die for whom that sacrifice has been received. If the believing soul could be condemned, then why a sacrifice? If Jesus died in my stead, why should I die also? Every believer can claim that the sacrifice was actually made for him: by faith he has laid his hands on it, and made it his own, and therefore he may rest assured that he can never perish. The Lord would not receive this offering on our behalf, and then condemn us to die. The Lord cannot read our pardon written in the blood of His own Son, and then smite us. That would be impossible. Oh that you may have grace given to you at once to look away to Jesus and to begin at the beginning, even at Jesus, who is the Fountainhead of mercy to guilty man!

“He justifies the ungodly.” “It is God who justifies,” therefore, and for that reason only, it can be done, and He does it through the atoning sacrifice of His divine Son. Therefore it can be justly done-- so justly done that no one will ever question it-- so thoroughly done that in the last tremendous day, when heaven and earth shall pass away, there shall be none that shall deny the validity of the justification. “Who is he who condemns? It is Christ who died. Who shall bring a charge against God’s elect? It is God who justifies” (Romans 8:34, 33).

Now, poor soul! will you come into this lifeboat, just as you are? Here is safety from the wreck! Receive the sure deliverance. “I have nothing with me,” say you. You are not asked to bring anything with you. Men who escape for their lives will leave even their clothes behind. Leap for it, just as you are.

I will tell you this thing about myself to encourage you. My sole hope for heaven lies in the full atonement made upon Calvary’s Cross for the ungodly. On that I firmly rely. I do not have even the shadow of a hope anywhere else. You are in the same condition as I am; for neither of us have anything of our own worth as a ground of trust. Let us join hands and stand together at the foot of the Cross and trust our souls once and for all to Him who shed His blood for the guilty. We will be saved by one and the same Savior. If you perish trusting Him, I must perish too. What can I do more to prove my own confidence in the gospel that I set before you?

[Charles Haddon Spurgeon's classic, All of Grace, has been edited in Modern English by Jon Cardwell. A chapter or two will be posted each Friday.]

ALL OF GRACE 4

2009-10-29T22:06:00.000-07:00

4. It is God Who Justifies

Romans 8:33

It’s a wonderful thing, this being justified, or being declared righteous. If we had never broken the laws of God we would not have needed it, because we would have been just in ourselves. He who has done the things that he should have done all of his life, and has never done anything that he should not do, is justified by the law. But you, dear reader, are not that kind of person; of that, I’m quite sure. You have too much honesty to pretend to be sinless, and therefore you need to be justified.

Now, if you justify yourself, you will simply be a self-deceiver. Therefore don't try it. It's never worthwhile.

If you ask your fellow human beings to justify you, what can they do? You can make some of them say good things about you for small favors, and others will backbite you for less. Their judgment is not worth much.

Our text says, “It is God who justifies,” and this is a great deal more to the point. It is an astonishing fact, and one that we should consider carefully. Come and see.

In the first place, nobody else but God would ever have thought of justifying those who are guilty. They have lived in open rebellion; they have done evil with both hands; they have gone from bad to worse; they have turned back to sin even after they have been punished for it, and therefore, have been forced to leave it for a while. They have broken the law, and trampled on the gospel. They have rejected proclamations of mercy and have persisted in ungodliness. How can they be forgiven and justified? Their fellowmen, despairing of them, say, “They are hopeless cases.” Even Christians look upon them with sorrow instead of with hope. But not so with their God. In the splendor of His electing grace, having chosen some of them before the foundation of the world, He will not rest until He has justified them, and made them to be accepted in the Beloved. Isn’t it written in the Bible, “Whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified” (Romans 8:30)? Thus you see that there are some whom the Lord determines to justify: why shouldn’t you and I be of counted with them?

No one but God would have ever thought of justifying me. I am surprised with myself. I don’t doubt that grace is equally seen in others. Look at Saul of Tarsus, who foamed at the mouth against God’s servants. Like a hungry wolf, he worried the lambs and the sheep right and left; and yet God struck him down on the road to Damascus, and changed his heart, and so fully justified him that in no time, this man became the greatest preacher of justification by faith that ever lived. He must have marveled often that he was justified by faith in Christ Jesus, because he was once so unwavering in his determination to cling to salvation by the works of the law. No one but God would have ever thought of justifying a man like Saul the persecutor; but the Lord God is glorious in grace.

But, even if anybody had thought of justifying the ungodly, no one but God could have done it. It is quite impossible for any person to forgive offenses that have not been committed against himself. A person has greatly injured you; you can forgive him, and I hope you will; but no third person can forgive him apart from you. If the wrong is done to you, the pardon must come from you. If we have sinned against God, it is in God’s power to forgive; for the sin is against Himself. That is why David says, in the fifty-first Psalm: “Against You, You only, have I sinned, and done this evil in Your sight” (Psalm 51:4); for then God, the One who was offended, can put the offense away. That which we owe to God, our great Creator can forgive, if it pleases Him to do so; and if He forgives it, it is forgiven. No one but the great God, against whom we have committed the sin, can blot out that sin; let us, therefore, see that we go to Him and seek mercy at His hands. Do not let us be led aside by those who would have us confess to them; they have no authority from the Word of God for their claims. But even if they were ordained to pronounce pardon in God’s name, it must still be better that we, ourselves, go to the great Lord through Jesus Christ, the Mediator, and seek and find pardon at His hand; since we are sure that this is the right way. Proxy religion involves too great a risk: you had better see to your own soul’s matters yourself, and not trust them to another man’s hands.

Only God can justify the ungodly; but He can do it to perfection. He casts our sins behind His back, He blots them out; He says that although they seek them, they shall not be found. With no other reason for it but His own infinite goodness, He has prepared a glorious way by which He can make scarlet sins as white as snow, and remove our transgressions from us as far as the east is from the west. He says, “Their sin I will remember no more” (Jeremiah 31:34). He goes as far as to make an end of sin. One person in the old times called out in amazement, “Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy” (Micah 7:18).

We are not speaking of justice at the moment, nor of God’s dealing with men according to what they deserve. If you profess to deal with the righteous Lord on terms of law and judgment, everlasting wrath threatens you, because that is what you deserve. Blessed be His name, He has not dealt with us according to our sins; but now, He treats us on terms of free grace and infinite compassion, and He says, “I will receive you graciously, and love you freely.” Believe it, because it is certainly true that the great God is able to treat the guilty with abundant mercy; yes, He is able to treat the ungodly as if they had always been godly. Read the parable of the prodigal son carefully (Luke 15:11-32), and see how the forgiving father received the returning wanderer with as much love as if he had never gone away, and had never defiled himself with prostitutes. He carried this out so far that the elder brother began to grumble about it; but the father never withdrew his love. Oh my brother and oh my sister, however guilty you may be, if you will only come back to your God and Father, He will treat you as if you had never done anything wrong! He will regard you as righteous, and deal with you accordingly. What do you say to this?

Don’t you see-- for I want to bring this out clearly, what a wonderful thing it is-- that as no one but God would think of justifying the ungodly, and no one but God could do it, yet the Lord can do it? See how the apostle puts the challenge, “Who shall bring a charge against God’s elect? It is God who justifies” (Romans 8:33). If God has justified a man it is well done, it is rightly done, it is justly done, and it is eternally done. I read a statement in a magazine that is full of poison against the gospel and those who preach it; that we hold some kind of theory that says we imagine that sin can be removed from men. We believe no such theory. We publish a fact. The grandest fact under heaven is this-- that Christ, by His precious blood, actually does put away sin, and that God, for Christ’s sake, in dealing with men on terms of divine mercy, forgives the guilty and justifies them, not according to anything that He sees in them, or foresees will be in them, but according to the riches of His mercy which is in His own heart. This we have preached, do preach, and will preach as long as we live. “It is God who justifies”-- that justifies the ungodly; He is not ashamed of doing it, nor are we ashamed of preaching it.

The justification, which comes from God Himself, must be beyond question. If the Judge acquits me, who can condemn me? If the highest court in the universe has pronounced me not guilty, who shall lay anything to my charge? Justification from God is a sufficient answer to an awakened conscience. The Holy Spirit by His means breathes peace over our entire nature, and we are no longer afraid. With this justification we can answer all the roarings and railings of Satan, and also of ungodly men. With this we shall be able to die: with this we shall boldly rise again, and face the last great court of justice.

Bold shall I stand in that great day,
For who aught to my charge shall lay?
While by my Lord absolved I am
From sin’s tremendous curse and blame.

Friend, the Lord can blot out all your sins. I’m not shooting in the dark when I say this. “Every sin and blasphemy will be forgiven men” (Matthew 12:31). Though you stand up to your neck in crime, He can remove the defilement with a word, and say, “I am willing; be cleansed” (Mark 1:14). The Lord is a great forgiver.

“I believe in the forgiveness of sins.” Do you?

Even at this very moment, He can pronounce the sentence, “Your sins are forgiven... go in peace” (Luke 7:48, 50); and if He does this, no power in Heaven, or earth, or under the earth, can put you under suspicion, much less under wrath. Do not doubt the power of Almighty love. You could not forgive your fellow man if he had offended you in the same way that you have offended God; but you must not measure God’s corn with your basket; His thoughts and ways are so much higher than yours just as the heavens are high above the earth.

“Well,” you say, “it would be a great miracle if the Lord were to pardon me.” It is. It would be a supreme miracle, and therefore He is likely to do it; for He “does great things, and unsearchable” (Job 5:9), which we didn’t even look for.

I was myself stricken down with a horrible sense of guilt, which made my life miserable; but when I heard the command, “Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other” (Isaiah 45:22). I looked, and in a moment the Lord justified me. What I saw was that Jesus Christ was made sin for me and that sight gave me rest. When those who were bitten by the fiery serpents in the wilderness looked to the serpent of brass they were healed at once (Numbers 21:5-9); and so was I when I looked to the crucified Savior. The Holy Spirit, who enabled me to believe, gave me peace through believing. I felt as sure that I was forgiven, as before I felt sure that I was condemned. I had been certain of my condemnation because the Word of God declared it, and my conscience bore witness to it; but when the Lord justified me the same witnesses made me equally certain. The Word of the Lord in the Scripture says, “He who believes in Him is not condemned” (John 3:18), and my conscience bears witness that I believed, and that God in pardoning me is just. Thus I have the witness of the Holy Spirit and my own conscience, and these two agree as one truth. Oh, how I wish that my reader would receive the testimony of God upon this matter, and then very soon he would also have the witness in himself!

I will be so bold as to say that a sinner justified by God stands on more solid ground than a righteous man justified by his works, if there were such a person. We could never be more certain that we had done enough works; conscience would always be uneasy for fear that, after all we have done, we should come short, and we could only have the trembling verdict of a fallible judgment to rely upon. When God Himself justifies, however, and the Holy Spirit bears witness to that justification by giving us peace with God, then we will feel that the matter is certain and settled, and we enter into rest. No tongue can tell the depth of that calm which comes over the soul, which has received the peace of God that surpasses all understanding.

[Charles Haddon Spurgeon's classic, All of Grace, has been edited in Modern English by Jon Cardwell. A chapter or two will be posted each Friday.]

ALL OF GRACE 3

2009-10-23T05:00:00.000-07:00

3. God Justifies the Ungodly

This message is for you. You will find the text in the Epistle to the Romans, in the fourth chapter and the fifth verse,

“But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness.”

I call your attention to those words, “Him who justifies the ungodly.” To me, they seem to be very wonderful words.

Isn’t it surprising that there should be an expression like that in the Bible, “who justifies the ungodly”? I have heard that men that hate the doctrines of the Cross bring it as an accusation against God, that He saves wicked men and receives to Himself the vilest of the vile. See how this Scripture accepts the charge, and plainly states it! By the mouth of His servant Paul, by the inspiration of the Holy Spirit, He takes to Himself the title of “Him who justifies the ungodly.” He makes those just that are unjust, forgives those who deserve to be punished, and favors those who deserve no favor. You thought that salvation was for the good, didn’t you? You thought that God’s grace was for the pure and holy, who are free from sin? It has fallen into your mind that, if you were excellent, then God would reward you; and you have thought that because you are not worthy, there could be no possible way for you to enjoy His favor. You must be somewhat surprised to read a text like this: “Him who justifies the ungodly.” I’m not surprised that you’re surprised; because as familiar as I am with the great grace of God, I never cease to marvel at it. It does sound surprising, doesn’t it, that it should be possible for a holy God to justify an unholy man? According to the natural legality of our hearts, we are always talking about our own goodness and our own worthiness, and we stubbornly hold to it that there must be something in us in order to have the attention of God. Now, God, who sees through all deceptions, knows that there is no goodness in us whatsoever. He says that “there is none righteous, no, not one” (Romans 3:10). He knows that “all our righteousnesses are like filthy rags” (Isaiah 64:6), and therefore, the Lord Jesus did not come into the world to look after goodness and righteousness with Him, and to bestow them upon persons who have none of them. He comes, not because we are righteous, but to make us so: He justifies the ungodly.

When a lawyer goes into court, if he is an honest man, he desires to plead the case of an innocent person and justify him before the court from the things laid falsely to his charge. It should be the lawyer’s purpose to justify the innocent person, and he should not attempt to protect the guilty party. The attorney has no right, nor is it in his power to truly justify the guilty. This is a miracle reserved for the Lord alone. God, the infinitely just Ruler, knows that there is not a righteous man upon earth that does good and doesn’t sin; and therefore, in the infinite sovereignty of His divine nature and in the splendor of His indescribable love, He take on the task, not so much of justifying the just as of justifying the ungodly. God has devised ways and means of making the ungodly man to stand justly accepted before Him. He has set up a system where He can treat the guilty with perfect justice, just as if he had been free from offense all his life; yes, can treat him as if he were completely free from sin. He justifies the ungodly.

Jesus Christ came into the world to save sinners. It is a very surprising thing-- a thing to be marveled at most of all by those who enjoy it. Even to this day, I know that it is the greatest wonder I have ever heard of, that God should ever justify me. I feel myself to be a lump of unworthiness, a mass of corruption, and a heap of sin, apart from His almighty love. I know with full certainty that I am justified by faith, which is in Christ Jesus, and treated as if I had been perfectly just, and made an heir of God and a joint heir with Christ; and yet by nature I must take my place among the most sinful. Although I am altogether undeserving, I am treated as if I had always been deserving. I am loved with as much love as if I had always been godly, whereas I was previously ungodly. Who can help being astonished at that? Gratitude for such favor is dressed in clothes of utter amazement.

Now, while this is very surprising, I want you to notice how available it makes the gospel to you and to me. If God justifies the ungodly, then, dear friend, He can justify you. Isn’t that the very kind of person that you are? If you are unconverted at this moment, it is a very proper description of you; you have lived without God, you have been the reverse of godly; in one word, you have been and are ungodly. Perhaps you have not even attended a place of worship on Sunday, but have lived with disregard toward God’s day, and house, and Word-- this proves that you have been ungodly. Sadder still, it may be that you have even tried to doubt God’s existence, and have gone to the extent of saying that you did doubt. You have lived on this fair earth, which is full of the signs of God’s presence, and all the while you have shut your eyes to the clear evidences of His power and Godhead. You have lived as if there were no God. Indeed, you would have been very pleased if you could have demonstrated to yourself with some certainty that there was no God whatsoever. Possibly you have lived a great many years in this way, so that you are now pretty well settled in your ways, and yet God is not in any of them. If you were labeled UNGODLY it would be just as fitting to describe you in that way as it would be for the sea to be labeled salt water. Wouldn’t it?

Possibly you are another kind of person; you have regularly attended to all the external forms of religion, and yet you have had no heart in them at all, nonetheless, you have been really ungodly. Though you meet with the people of God, you have never met with God for yourself; you have been in the choir, and yet you have not praised the Lord with your heart. You have lived without any love toward God in your heart, or given any regard to His commands in your life. Well, you are just the kind of man to whom this gospel is sent-- this gospel, which says that God justifies the ungodly. It is extremely amazing, but it is happily available for you. It just suits you. Doesn’t it? How I wish that you would receive it! If you are a sensible man, you will see the remarkable grace of God in providing for you and others like you, and you will say to yourself, “Justify the ungodly! Why, then, shouldn’t I be justified, and justified at once?”

Now, observe further, that it must be so-- that the salvation of God is for those who do not deserve it, and have no preparation for it. It is reasonable that the statement should be put in the Bible; for, dear friend, no others need justifying but those who have no justification of their own. If any of my readers are perfectly righteous, they want no justifying. You feel that you are doing your duty well, and almost putting heaven under an obligation to you. What do you want with a Savior, or with mercy? What do you want with justification? You will be tired of my book by this time, for it will have no interest to you.

If any of you are giving yourselves such proud airs, listen to me for a little while. You will be lost, just as sure as you are alive. You righteous men, whose righteousness is all because of your own working, you are either deceivers or deceived; for the Scripture cannot lie, and it says quite plainly, “There is none righteous, no, not one” (Romans 3:10). In any case I have no gospel to preach to the self-righteous, no, not a word of it. Jesus Christ Himself came not to call the righteous, and I am not going to do what He did not do. If I called you, you would not come, and therefore, I will not call you, under that character. No, I ask you to look instead at that righteousness of yours until you can see what a delusion it is. It is not half as significant as a cobweb. Have nothing to do with it! Flee from it! Oh believe that the only persons that are in need of justification are those who are not self-righteous! They need to have something done for them to make them righteous before the judgment seat of God. Depend upon it; the Lord only does that which is needful. Infinite wisdom never attempts to do what is unnecessary. Jesus never undertakes that which is superfluous. To make him righteous who is already righteous is no work for God-- that is labor for a fool; but to make him just who is unjust-- that is work for infinite love and mercy. To justify the ungodly-- this is a miracle worthy of a God. And it is certainly so.

Now, look. If there is a physician anywhere in the world who has discovered precious and effective medicines, to whom is that physician sent? Is he sent to those who are perfectly healthy? I think not. Put him down in a community where there are no sick folks and he feels that he is not where he should be. There is nothing for him to do. “Those who are well have no need of a physician, but those who are sick” (Mark 2:17). Isn’t it equally clear that the great remedies of grace and redemption are for the soul that is sick? They cannot be for those who are in good health because they cannot be of any use to them. If you, dear friend, feel that you are spiritually sick, the Physician has come into the world for you. If you are utterly ruined because of your sin, you are the very person the plan of salvation is directed toward. I say that the Lord of love had just such a person as you in His eye when He arranged the system of grace. Suppose a man of generous spirit decided to forgive all those who were indebted to him; it is clear that this can only apply to those really in his debt. One person owes him a thousand dollars; another owes him fifty dollars; each one has only to have his bill discharged, and the liability is wiped out. But the most generous person cannot forgive the debts of those who do not owe him anything. It is out of the power of Omnipotence to forgive where there is no sin. Pardon, therefore, cannot be for you who have no sin. Pardon must be for the guilty. Forgiveness must be for the sinful. It is absurd to talk about forgiving those who do not need forgiveness-- pardoning those who have never offended.

Do you think that you must be lost because you are a sinner? This is the reason why you can be saved. Because you know that you are a sinner I would encourage you to believe that grace is ordained for those like you. One of our hymn writers even dared to say:

A sinner is a sacred thing;
The Holy Ghost hath made him so.

It is truly so, that Jesus seeks and saves that which is lost. He died and made a real atonement for real sinners. When men are not playing with words, or calling themselves “miserable sinners,” just out of common courtesy I feel overjoyed to meet with them. I would be glad to talk all night to bona fide sinners. The hotel of mercy never closes its doors upon such people, not on weekdays nor Sunday. Our Lord Jesus did not die for imaginary sins, but His heart’s blood was shed to wash out deep crimson stains, which nothing else can remove.

He that is the filthiest sinner-- he is the kind of man that Jesus Christ came to make clean. A gospel preacher on one occasion preached a sermon from, “And even now the ax is laid to the root of the trees” (Matthew 3:10), and he delivered such a sermon that one of his hearers said to him, “One would have thought that you had been preaching to criminals. Your sermon should have been delivered in the county jail.”

“Oh, no,” said the good man, “if I were preaching in the county jail, I would not preach from that text. There, I would preach ‘This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners,’ (1 Timothy 1:15).’” Rightly so. The law is for the self-righteous, to humble their pride: the gospel is for the lost, to remove their despair.

If you are not lost, what do you want with a Savior? Should the shepherd go after those who never went astray? Why should the woman sweep her house for the bits of money that were never out of her purse? No, the medicine is for the diseased; the quickening is for the dead; the pardon is for the guilty; liberation is for those who are bound: the opening of eyes is for those who are blind. How can the Savior, and His death upon the Cross, and the gospel of pardon, be accounted for, unless it be upon the supposition that men are guilty and worthy of condemnation? The sinner is the gospel’s reason for existence. You, my friend, to whom this word now comes, if you are undeserving, ill-deserving, hell-deserving, you are the sort of person for whom the gospel is ordained, and arranged, and proclaimed. God justifies the ungodly.

I would like to make this very plain. I hope that I have done so already; but still, as plain as it is; only the Lord that can make a man see it. At first it seems most amazing to an awakened man that salvation should really be for him as a lost and guilty one. He thinks that it must be for him as a penitent man, forgetting that his repentance is a part of his salvation. “Oh,” he says, “but I must be this and that,”-- all of which is true, for he shall be this and that as the result of salvation; but salvation comes to him before he has any of the results of salvation. It comes to him, in fact, while he deserves only this bare, base, beggarly, abominable description, “ungodly.” That is all he is when God’s gospel comes to justify him.

May I, therefore, urge upon any who have no good thing about them-- who fear that they have not even a good feeling, or anything whatsoever that can recommend them to God-- that they will firmly believe that our gracious God is able and willing to take them without anything to recommend them, and to forgive them spontaneously, not because they are good, but because He is good. Doesn’t He make His sun to shine on the evil as well as on the good? Doesn’t He give fruitful seasons, and send the rain and the sunshine in their time upon the most ungodly nations? Yes, indeed, even Sodom had its sun, and Gomorrah had its dew. Oh friend, the great grace of God surpasses my understanding and your understanding, and I would have you think worthily of it! As high as the heavens are above the earth; so are God’s thoughts high above our thoughts. He can abundantly pardon. Jesus Christ came into the world to save sinners: forgiveness is for the guilty.

Do not attempt to touch yourself up and make yourself something other than what you really are; but come as you are to Him who justifies the ungodly. Some short time ago a great artist had painted a part of the corporation of the city in which he lived, and he wanted, for historic purposes, to include in his picture certain characters well known in the town. A street-sweeper, unkempt, ragged, filthy, was known to everybody, and there was a suitable place for him in the picture. The artist said to this ragged and rugged individual, “I will pay you well if you will come down to my studio and let me paint your portrait.” He came round in the morning, but he was soon sent immediately out the door and on his way because he had washed his face, and combed his hair, and put on a respectable suit of clothes. He was needed as a beggar, and was not invited in any other capacity. Even so, the gospel will receive you into its halls if you come as a sinner, not otherwise. Don’t wait for reformation, but come at once for salvation. God justifies the ungodly, and that takes you up where you are now: it meets you in your worst condition.

Come in your disorder. I mean, come to your heavenly Father in all your sin and sinfulness. Come to Jesus just as you are, leprous, filthy, naked, neither fit to live nor fit to die. Come, you that are the very rubbish of creation; come, though you hardly dare to hope for anything but death. Come, though despair is sitting on you, pressing upon your chest like a horrible nightmare. Come and ask the Lord to justify another ungodly one. Why shouldn’t He? Come for this great mercy of God is meant for someone just like you. I put it in the language of the text, and I cannot put it more strongly: the Lord God Himself takes to Himself this gracious title, “Him who justifies the ungodly.” He makes those just who are by nature ungodly, and causes them to be treated as just. Isn’t that a wonderful word for you? Reader, do not delay until you have considered this matter well.

[Charles Haddon Spurgeon's classic, All of Grace, has been edited in Modern English by Jon Cardwell. A chapter or two will be posted each Friday.]

ALL OF GRACE 1 & 2

2009-10-16T09:12:00.000-07:00

1. TO YOU

The one who spoke and wrote this message will be very disappointed if it doesn’t lead many people to the Lord Jesus. It’s sent forth in childlike dependence upon the power of God the Holy Spirit, to use it in the conversion of millions, if it pleases Him to do so. No doubt many poor men and women will read this little book, and the Lord will visit them with grace. For that reason, the simplest language has been chosen, and many common expressions have been used. But if those of wealth and status should glance at this book, the Holy Spirit can impress them also; since the things that can be understood by those with less education is also attractive to the educated. I really hope that some might read it and become great soul winners!

Who knows how many will find their way to peace by what they’ve read here? A more important question to you, dear reader, is this: Will you be one of them?

A certain man set up a water fountain by the roadside, and he hung a cup up near it using a little chain. After awhile, someone told him that a great art-critic found many problems with the fountain’s design. “But,” the fountain owner asked, “Do many thirsty people drink from the fountain?” They told him that thousands of poor people, men, women, and children, had quenched their thirst at this fountain. He smiled and said that he wasn’t bothered by the critic’s observation. He only hoped that on some hot summer’s day the critic himself might fill the cup, and once he’s been refreshed, would praise the name of the Lord.

Here is my fountain, and here is my cup: find fault if you wish; but do take a drink of the water of life. This is my one concern. I would rather bless the soul of the poorest street sweeper, or rag-gatherer, than please a prince of royal blood, and fail to convert him to God.

Reader, do you mean business in reading these pages? If so, we are agreed from the beginning; but nothing short of your finding Christ and Heaven is the aim of our business here. I really hope that we may seek this together! I do so by dedicating this little book with prayer. Will you join me by looking up to God, and asking Him to bless you while you read? Providence has put these pages in front of you. You don’t have much time in which to read them, and you feel willing to give your attention to them. These are good signs. Who knows whether or not the set time of blessing has come for you? At any rate, “Therefore, as the Holy Spirit says, ‘Today if you will hear His voice, do not harden your hearts’” (Hebrews 3:7).

2. WHAT ARE WE DOING?

I remember hearing a story. I think it came from the North Country. A minister called upon a poor woman, intending to help her because he knew that she was very poor. With his money in his hand, he knocked on the door; but she didn’t answer. He figured that she wasn’t home, and went away. A little later he met her at the church and told her that he had remembered her need: “I went to your house and knocked several times; and I supposed that you weren’t home because there wasn’t an answer.”

“When did you come, sir?”

“It was about noon.”

“Oh, dear,” she said, “I heard you, sir, and I’m so sorry I didn’t answer; but I thought it was the landlord looking for the rent.”

Many poor women know what this means. Now, it’s my desire to be heard, and therefore I want to say that I’m not coming for the rent. Certainly, it isn’t the purpose of this book to ask for anything from you, but to tell you that salvation is all of grace, which means, free, gratis, for nothing.

Often, when we’re anxious to have attention paid to us, our hearer thinks, “Ah! now I’m going to be told my duty. It’s the man coming to collect what is owed to God, and I’m sure I have nothing to pay with. I just won’t answer the door.” No, this book doesn’t come to make a demand upon you, but to bring you something. We’re not going to talk about law, and duty, and punishment, but about love, and goodness, and forgiveness, and mercy, and eternal life. Therefore, don’t act as if you were not home: don’t turn a deaf ear, or a careless heart. I’m asking nothing of you in the name of God or man. It’s not my intent to make any requirement of you; but I come in God’s name, to bring you a free gift, which shall be for your joy now, and also your joy for eternity, if you receive it. Open the door, and let my pleadings enter.

“Come now, and let us reason together” (Isaiah 1:18). The Lord Himself invites you to a conference concerning your immediate and endless happiness, and He would not have done this if He did not mean to do you well. Do not refuse the Lord Jesus who knocks at your door; for He knocks with a hand that was nailed to the Cross for someone just like you. Since His sole purpose is for your good, open your ear and come to Him. Listen carefully, and let the good Word sink into your soul. It may be that the time has come in which you shall enter that new life which is the beginning of heaven. Faith comes by hearing, and reading is a sort of hearing: faith may come to you while you are reading this book. Why not? O blessed Spirit of all grace, make it so!

[Charles Haddon Spurgeon's classic, All of Grace, has been edited in Modern English by Jon Cardwell. A chapter or two will be posted each Friday.]

Reformation Month Sale!

2009-10-02T17:59:00.000-07:00

Beginning today, October 1st, until the anniversary of Martin Luther’s nailing the 95 Theses on Wittenberg’s door at the end of the month (October 31st), our printed publications will be significantly discounted. Our paperbacks are print-on-demand through CreateSpace.com and we want to make them available at the lowest price possible. We currently have 5 books available.

Please copy the discount code (copy the 8-digit code only) and follow the link to the book. When checking out, paste the discount code into the box where the discount applies.

Book #1:
Essential Spurgeon for Today’s Reformed Pastor
Link to Essential Spurgeon https://www.createspace.com/3400329
Discount Code: JZVULWCQ
The Discount Code above provides a discount of $3 off the $12.95 regular purchase price.

Book #2
A Puritan Family Devotional
Link to Puritan Devotional https://www.createspace.com/3398770
Discount Code: CBYQHZ4Y
The Discount Code above provides a discount of $2.22 off the $7.77 regular purchase price.

Book #3
Fullness of the Time
Link to Fullness of the Time https://www.createspace.com/3400470
Discount Code: M87JLJEV
The Discount Code above provides a discount of $3 off the $12.95 regular purchase price.

Book #4
Lord, Teach Us to Pray
Link to Lord, Teach Us to Pray https://www.createspace.com/34027829
Discount Code: Y5PLTNTK
The Discount Code above provides a discount of $2.22 off the $7.77 regular purchase price.

Book #5
John Bunyan’s Classic: Christian Behavior
Link to Christian Behavior https://www.createspace.com/3401841
Discount Code: HYLE47GY
The Discount Code above provides a discount of $2.22 off the $7.77 regular purchase price.

Christian Behavior (in Print)

2009-10-02T17:58:00.001-07:00

John Bunyan's classic, Christian Behavior, has been updated in modern English and, though it will remain available as a free e-Book, is now available as a printed publication… a traditional paperback book. This 98-page book is available for only $7.77 through CreateSpace.com, a division of Amazon.com. Click on the book cover to the left or CLICK HERE to order the book... or you can check it out on the Christian Behavior weblog by CLICKING HERE.

Teach Us to Pray (in Print)

2009-10-02T17:56:00.001-07:00

Lord, Teach Us to Pray is now available as a printed publication… a traditional paperback book. This 96-page book is available for only $7.77 through CreateSpace.com, a division of Amazon.com. Click on the book cover to the left or CLICK HERE to order the book... or you can check it out on the Lord, Teach Us to Pray weblog by CLICKING HERE.

Now Available in Print

2009-09-24T16:53:00.001-07:00

Fullness of the Time, though it will remain available as a free e-Book, is now available as a printed publication… a traditional paperback book. This 194-page book is available for only $12.95 through CreateSpace.com, a division of Amazon.com. Click on the book cover to the left or CLICK HERE to order the book... or you can check it out on the Fullness of the Time weblog by CLICKING HERE.

Available in Print

2009-09-12T19:57:00.000-07:00

Although its separate components, Charles Spurgeon's A Puritan Catechism, Robert Murray McCheyne's Daily Bread, and the 1689 London Baptist Confession, will remain available as free e-Books on our SermonAudio site, A Puritan Family Devotional is now available as a paperback book. CLICK HERE or on the book cover to the left to purchase the 84-page paperback for only $7.77 through CreateSpace.com. You can also CLICK HERE to go to A Puritan Family Devotional weblog.

Coming Soon in Print

2009-05-27T16:37:00.000-07:00

John Bunyan's treatise, entitled Christian Behavior, although it will remain available as a free e-Book, this important work will soon be available as a printed paperback publication. Click on the book cover to the left, or CLICK HERE to go to the Christian Behavior weblog.

Now Available in Print

2009-05-19T16:46:00.000-07:00

Essential Spurgeon for Today’s Reformed Pastor, though it will remain available as a free e-Book, is now available as a printed publication… a traditional paperback book. This 222-page book is available for only $12.95 through CreateSpace.com, a division of Amazon.com. Click on the book cover on the left or CLICK HERE to order the book... or you can check it out on the Essential Spurgeon weblog by CLICKING HERE.

The Ascension of Messiah to Glory

2009-04-10T17:50:00.000-07:00

John Newton (1725-1807), a former slave trader converted by God's grace, became an evangelical Anglican minister, who not only found favor among his contemporaries within the Church of England, but was also a beloved friend to the Non-conformist ministers and believers as well. Mr. Newton was most well known for his beloved hymn, "Amazing Grace" (originally & officially titled "Faith's Review and Expectation"), which was sung to the common meter tune of "New Britain" since the Rector of St. Mary's penned it.

The fame of his hymn "Amazing Grace" has often overshadowed the fact that he was a beloved & sought after counselor, as evidenced by the comfort & encouragement found in his pastoral letters, but he was also well respected as a man of God's Word. Mr. Newton was a passionate student & preacher of God's infallible truth.

This reading of "The Ascension of Messiah to Glory" comes from an original, 200-year-old copy of the volume published in Edinburgh in 1809. We have provided a pdf transcript of that sermon, which has been edited, as the original publication was rife with the 18th century text, e.g., the letter "s" that looks like an "f" & etceteras.

We pray that you will be edified & encouraged through this reading of "The Ascension of Messiah to Glory," originally preached in the years 1784-1785, by the pastor & hymnodist who penned, "Amazing Grace."

Brief Bio of Asahel Nettleton

2009-01-07T13:21:00.000-08:00

Perhaps one of the most anointed evangelists of the 19th century’s “Second Great Awakening,” Asahel Nettleton preached very solemn, reverent, dignified messages without written notes, relying on the power of the Holy Spirit through the reverent exposition of Biblical doctrines of sovereign grace through faith.

Born in North Killingworth, Connecticut on April 21, 1783, Nettleton was the second child and eldest son in a family of six children. When he was 17 he began to be anxious for his soul. He started searching the Scriptures to see if he could find a contradiction, but he felt all the more lost and hopeless. “He prayed, and wept, and promised, but”[1] to no avail. He read Jonathan Edwards’ narrative on revival of religion in Northampton as well as Edwards’ memoir of David Brainerd, which served to deepen his conviction concerning his lost condition. “The doctrines of the Gospel, particularly the doctrines of sovereignty and election, were sources of great distress to him.... He would sometimes say to himself, if I am not elected, I shall not be saved, even if I do repent-- then the thought would arise, if I am not elected, I never shall repent. This would cut him to the heart, and dash to the ground all his self-righteous hopes. For a long time he endured these conflicts in his mind. Meanwhile, he became fully convinced, that the commands of God are perfectly just, that it was his immediate duty to repent, and that he had no excuse for continuing another moment a rebel against God. At the same time he saw that such was the wickedness of his heart, that he never should repent, unless God should subdue his heart by an act of sovereign grace.... For several hours, his horror of mind was inexpressible. Not long after this, there was a change in his feelings. He felt a calmness for which he knew not how to account.”[2]

After his graduation from Yale University in 1809, Mr. Nettleton’s ministry as an itinerant evangelist in New England witnessed an estimated 30,ooo converted souls between 1810-1821. For a man who had converted to Christ as Nettleton had, through the doctrines of sovereign grace: total depravity, unconditional election, repentance, regeneration, &etc., it would seem ludicrous to suggest that, as an evangelist, Nettleton would use tactics such as coaxing, cajoling, or charming sinners into the kingdom. Contrary to Rick Warren’s erroneous assertion that Asahel Nettleton began using the “altar call” in 1817 (The Purpose Driven Church, pg. 305), Mr. Nettleton loathed such gimmicks and innovations as Charles Grandison Finney’s “anxious bench,” the forerunner to today’s “altar call.” Sermons such as “Ashamed of Christ” (Luke 9:26), “Total Depravity” (Genesis 6:5), and “Perseverance of the Saints” (Philippians 1:6), indicate Mr. Nettleton’s method of evangelism was to preach a series of messages upon the doctrinal truths of the Bible. From this method of conveying Biblical truth with dignity, and without overzealous outbreaks, he would remain consistent until his Lord took him home. In fact, led by Asahel Nettleton, Lyman Beecher and a few other ministers sat down for a meeting in July 2007 to settle the matter concerning Mr. Finney's “new measures” in evangelism. Because of Mr. Nettleton's poor health, after having suffered from typhus fever in 1822, he was absent for most of the appointed meetings and nothing was settled from that conference.

Asahel Nettleton passed into glory on May 16, 1844.

[1] Bennet Tyler, D.D., Memoir of the Life and Character of Rev. Asahel Nettleton, D.D., Boston, MA; Fifth Edition, 1856; pg. 20
[2] Ibid, pg. 21

Regeneration

2009-01-06T21:30:00.001-08:00

a sermon by Asahel Nettleton (1783-1844)

An audio reading of this sermon is also available at SermonAudio.com. You can listen as you read along on this page by clicking on the right arrow of the embedded flash player below.

REGENERATION

“But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13).

The important and simple doctrine taught by these words, is that those who receive Christ--who have power given them to become the sons of God and who believe on his name are born of God. In other words, every real Christian becomes such by a special exertion of Almighty power to change his heart. The phrase born of God --begotten of God, so often used by the writers of the New Testament is figurative. Its propriety, when applied to things of a spiritual nature, arises from the analogy, which exists between the beginning of our natural and spiritual existence. Believers are the sons of God and this must be understood in a peculiar sense. All men equally receive their existence and natural faculties from the Creator, and in this sense are all the children of God. But when the Scriptures apply the phrases sons of God and children of God to the saints by way of distinction, it must be to point out a relation to God, which is not common to all men. This relation is wholly of a new and spiritual nature; and God is the sole author of it, and by virtue of it they are his sons, they are said to be born of him; begotten of him, in allusion to the relation between earthly parents and their children.

The object of this text is to deny that our relation to God as his spiritual children is produced in any way, but by his own special and sovereign power. It was originally adapted to oppose the carnal prejudices of the Jews. For the common opinion was that all who could be counted as the children of Abraham were heirs of the divine promises and entitled to eternal life. This notion was uniformly opposed by Christ and his apostles. Leaving an attempt to ascertain the precise meaning of the phrases “not of blood, nor of the will of the flesh, nor of the will of man,” I observe that there were three ways in which individuals became the reputed children of Abraham: by regular descent; by unlawful connection; and by adoption. Let the method be which it might, the Jews supposed that whoever became a child of Abraham, of course, became a child of God. The celebrated Lightfoot supposes the object of the Evangelist is to cut off the false hopes of the Jews, by denying that either method and of course any method of becoming the children of Abraham would make them the children of God. Another birth is necessary, a new filiation from above. They must be born again --born of God. Whatever may be the particular meaning of the text, the obvious general impression from it, and the one designed to be made by the sacred writer is that all other ways of becoming the sons of God are false and visionary, except that of being born of him. It was spoken to meet the prevailing prejudices of the day, and may now be used in the same manner.

Of all subjects, that which respects change from death unto life, is certainly one of the most important, and interesting to us. To have clear and definite ideas here is of great moment. Error on such a fundamental point is awfully perilous.

In one sense all things are of God. He is the Creator and governor of all. All a man’s powers and faculties are from God, and all the means of grace and institutions of religion are ordained by him. But when the Scriptures speak of being born of God, they mean something more than that a man is influenced by these means and institutions in the use of his ordinary powers and faculties. To prevent misconception, I have said that regeneration is the special work of Almighty power. Errorists have never dared to deny directly that saints are born of God because this would be to renounce all appearance of belief in the Scriptures. They have chosen a surer method of propagating their sentiments. While they retain the language of the sacred writers, they have attacked and frittered away their meaning, until regeneration becomes the mere application of an external rite, or a persuasion of mind affected in an ordinary manner and a consequent reformation of morals.

To expunge error serves to illustrate the truth. I shall briefly consider some false notions respecting regeneration and then proceed to illustrate what it is to be born of God.

I need not consume the time in labouring to prove that baptism is not regeneration. Nothing is plainer than that an external rite cannot change the heart. Baptism is only a sign or token of the saving influences of the Holy Spirit, and is not that work itself. It cannot be the token of a thing, and the thing itself at the same time. Both the Scriptures and experience show, that all who are baptized are not regenerated; for in their lives and conversation many who are baptized differ not from the “world which lieth in wickedness.” On this, I shall only add the words of an eminent English divine, “This scheme,” says he, speaking of regeneration by water baptism, “is the utter rejection and overthrow of the grace of our Lord Jesus Christ.” And again, “The vanity of this presumptuous folly is destructive of the grace of the gospel; invented to countenance men in their sins; and to hide from them the necessity of being born again; and therein of turning unto God. But my beloved Christian brethren, you have not so learned Christ.”

The absurdity of substituting this and other things of a like nature is so palpable and gross, that it is very likely to be seen and apprehended, where any considerable degree of knowledge respecting the nature of religion exists. There is far less danger from such extravagant notions than from those which are more specious and imposing.

Pelagius in the 4th century first invented and advocated a scheme of regeneration, which with a few modifications, sometimes in the phraseology, and sometimes by partial additions or diminutions, has been the scheme of the great body of all sectaries, who have dissented from orthodox evangelical sentiments. Authors have appeared in different periods and in various countries, who have brought forward this specious scheme of the new birth, as principally illustrated, or defined by themselves; and many whose reading is superficial have been deceived into this supposition. The fact is, that almost the whole system of vague and inadequate notions on this great subject is only the heresy of Pelagius, so universally condemned by the ancient Church, which has now been newly dressed up, after the modern fashion, to secure a better reception.

The fundamental truths of the Pelagian and Arminian scheme (for they are in substance the same) are these:

(1). That God not only proclaims the offers of grace and salvation to all men alike, but that the Holy Spirit is equally and sufficiently distributed to all men to insure their salvation, provided they duly improve the benefits bestowed upon them.

(2). That the precepts and promises of the gospel are not only good and desirable in themselves, but so suited to the natural reason and interests of mankind, that they will of course be inclined to receive them, unless overpowered by prejudice, and an habitual course of sin.

(3). That the consideration of the threatenings and promises of the gospel is sufficient to remove these prejudices and reform that course.

(4). That those who thus seriously reflect and amend their lives have the promise of the Holy Spirit, and are entitled to the benefits of the new covenant.

Under this specious statement of fundamental principles, which is apt to strike an inconsiderate mind in a favorable manner, the very life and soul of gospel truth is taken away. On this scheme, all men are regenerated alike, originally; all having an equal measure of the Spirit, and the difference between one man and another is to be ascribed wholly to himself; to the improvement he has made of the blessings vouchsafed. And regeneration is a reformation of life, induced by moral suasions, or commenced in consequence of the understanding being enlightened and the affections being moved by divine truth alone. If you ask, how does salvation proceed from divine grace on this plan, the answer is that all the means of improvement are bestowed by God and herein is the grace.

The whole scheme is simply this, God gives faculties and grace to all, and to all alike and thus furnished, they work out their own salvation, being persuaded to do this by the promises and threatenings of the gospel. The dreadful mischief which this extensive and popular scheme has caused springs from its plausibility --from such an appearance of truth, mixed with so many great and dangerous errors.

That the Holy Spirit makes use of the word and many other instruments to bring sinners to Christ, I have no doubt. But that men are naturally so inclined, as to approve of and obey the precepts of the gospel, unless some peculiar course of sin or prejudice prevent them, contradicts the whole tenor of the gospel, in which it is a fundamental principle, that by nature we are children of wrath, and that we are at enmity with God and blinded to the light of his truth and dead in trespasses and sins. That the Holy Spirit is communicated to all in a sufficient manner to save them, entirely overthrows the idea of any special grace, and makes one man as much born of God as another! Our text says that as many as received Christ, and believed on his name, were born of God. If so, others who did not, were not born of God, and the undistinguishing influences of the Spirit cannot be maintained.

It is a great stumbling block, in the way of many, that God should give more of his Spirit to one, than another. To remove this subject of prejudice, Pelagius and multitudes ever since, have maintained that all men receive gifts alike, and are alike furnished to work out their salvation. This effectually destroys the new birth, and makes it alike common to every man. On this scheme Judas had as much grace as Paul, Ahab who sold himself to work wickedness, as David, a man after God’s own heart. All the difference between them was owing to the different manner in which they improved their privileges.

I know such doctrine is agreeable to corrupt nature; and the easy reception it has met with ever since it was first preached proves how agreeable it is to carnal reason. But neither the Scriptures nor experience afford us any reason to believe it. I do not doubt that the Spirit of God strives with all men who are not reprobates. I fully admit it. I admit that the promises and threats of the gospel would be sufficient to persuade us to a holy life, if our understandings were neither darkened, nor our affections depraved. But after all this, I deny that common grace makes us the sons of God, or that we are persuaded to be Christians without any special divine influence; or that all men receive the same measure of the Spirit.

After all preparatory means --all the promises and threats of the gospel --all the operations of common grace-and all exertions of unregenerate sinners, they must be born of God to become his children. There must be a new creation, --a work accomplished by Almighty power --a sovereign-special-supernatural act, like making a world, or raising the dead, as to the power exerted, and without such an act no one can ever see the kingdom of heaven. Persuasion is not sufficient to make men new creatures. If the Spirit operates on the minds of men only by setting persuasive arguments or motives before them, be the kinds never so diverse or well adapted to this purpose, yet after all, it depends on the will of man whether any shall be regenerated or not. On this scheme the glory of regeneration would belong to ourselves. It would be uncertain also, whether Christ would have any spiritual seed, as it would depend after all upon the uncertain determination of each individual before whom the motives were set. This then contradicts the Scriptures. God does not confine his operations to setting motives of persuasion before men; thy people shall be willing in the day of thy power.

Moral persuasion to a better life confers no new real, supernatural strength to the soul, which may enable it thus to live. No new taste --no new spiritual discernment springs from persuasion. If regeneration comes thus, then a man begets himself, he is born of himself --he makes himself to differ from others. On this plan the Spirit of God has no more to do than Paul or Apollos.

Besides, this is not for what we pray; we pray not that motives may be set before us to regenerate ourselves, but that God would change us, create us anew. The ancient churches urged this prayer upon the heretics, who denied a supernatural work in regeneration, and they felt themselves sorely pressed without.

There is then only one way left for a creature dead in trespasses and sins to rise to life. This is by the power of God, which quickens him --creates him anew. Observe in what language sacred writers have chosen to communicate their ideas on this subject: born of God; begotten of God; quickened; or made alive from the dead; created anew. If it be said this is figurative language, I agree to it, but if there be any correctness in the figures, the work of regeneration must be the commencement of a new spiritual existence. On any other grounds the language of the Scriptures is of all books the most fancied, unmeaning, and obscure.

You may suppose all the preparation, all the knowledge; motives; morality (in the common acceptation of the term); unregenerate strivings which you please; after all there must be a new creation --the dead must be quickened --believers must be born of God. The same energy which brought Christ from the dead --the exceeding great power of the living God must perform the work. This is the apostle’s statement that we may know what is the exceeding greatness of his power toward us who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead.

Indeed, my friends, where else can we look for the origin of such a change as makes believers pass from death to life but the omnipotence of the divine Spirit? Is it our understanding which accomplishes this change? But our understanding is darkened. “The natural man receives not the things of the Spirit, neither can he know them.” Is it our will? But we are “prone to evil as the sparks fly upward.” Our wills are perverse and rebellious. Is it our strength? Christ died for the ungodly who are without strength. We are not sufficient of ourselves to think a good thought. Is it our merits? We merit nothing but utter rejection. Is it the ministers of God who persuade us? Paul may plant and Apollos water, but God gives the increase.

Every effort has been made by the ingenuity of man, by palpably erroneous schemes, and by plausible ones, to wrest the glory of this work from the hands of the divine Spirit, and claim the operation for ourselves; at least to share in the honor of it. After all, its origin can be traced only to the free and sovereign grace and Almighty power of God. The work is all his; and the glory must and will forever belong exclusively to him.

It is a doctrine supported by the great light of the Reformation and by the pillars of the evangelical churches ever since: that regeneration is a physical work. And by this they mean there is an actual new creation, as absolutely so as when the world was created; that a new spiritual taste or discernment, and principle is implanted by a sovereign creative operation, and not simply a new direction given to the old faculties.

Such a work being proved, the whole system of evangelical truth; the doctrines of grace; of divine sovereignty; of election; of redemption only by Christ; of human depravity and others connected with them, all flow from it. There is one grand, harmonious, and perfect system: and God is the sum-- the substance and the glory of all.

My friends, I am fully aware of the difficulties incident to the doctrines here laid down. I know full well how ready the natural heart is both to oppose, and misconstrue them. But if the Bible supports them, it is enough. Here our carnal reason must bow. Here our proud hearts must submit. Charge them with mystery --with inconsistency --with unprofitableness, O sinner, and you assail not man, but God. Look on his word and read. There it stands; and it is written in characters of light, “which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.”

This is the only birth which can fit us for heaven, “Except a man be born again, he cannot see the kingdom of God.” We may please our fancies, and gratify our self-righteousness, by adopting loose Pelagian sentiments on this subject; we may remonstrate against such absolute dependence on the grace of God as has now been advocated, but a new heart, and a right spirit will after all be found of such absolute necessity, that without them we must perish forever.