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Directions Against Sinful Desires and Discontent by Richard Baxter

January 7, 2010 by ADMIN

I shall say but little here of this subject, because I have already treated so largely of it, in my book of “Self-denial,” and in that of “Crucifying the World;” and here before in chap. 4 part. 6, against worldliness and flesh-pleasing, and here against sinful love, which is the cause.

How sinful desires may be known, you may gather from the discoveries of sinful love: as,

  1. When you desire that which is forbidden you.
  2. Or that which will do you no good, upon a misconceit that it is better or more needful than it is.
  3. Or when you desire it too eagerly, and must needs have it, or else you will be impatient or discontented, and cannot quietly be ruled and disposed of by God, but are murmuring at his providence and your lot.
  4. Or when you desire it too hastily, and cannot stay God’s time.
  5. Or else too greedily as to the measure, being not content with God’s allowance, but must needs have more than he thinks fit for you.
  6. Or especially when your desires are perverse, preferring lesser things before greater; desiring bodily and transitory things more than the mercies for your souls which will be everlasting.
  7. When you desire any thing ultimately and merely for the flesh, without referring it to God, it is a sin. Even your daily bread, and all your comforts, must be desired but as provender for your horse, that he may the better go his journey, even as provision for your bodies, to fit them to the better and more cheerful service of your souls and God.
  8. Much more when your desires are for wicked ends, (as to serve your lust, or pride, or covetousness, or revenge,) they are wicked desires.
  9. And when they are injurious to others.

Direction I. Be well acquainted with your own condition, and consider what it is that you have most need of; and then you will find that you have so much grace and mercy to desire for your souls, and that you have a Christ to desire, and an endless life with God to desire, that it will quench all your thirst after the things below. This, if any thing, will make you wiser, when you see you have greater things to mind. A man that is in present danger of his life, will not be solicitous for pins or trinkets: and the hopes of a lordship or a kingdom will cure the desire of little things: a man that needeth a physician for the dropsy or consumption, will scarce long for children’s balls or tops. A man that is going to heaven or hell should have greater things than worldly things to long for.

Oh what a vain and doting thing is a carnal mind which has pardon, and grace, and Christ and heaven, and God, to think of, and that with speed before it be too late; and can forget them all, or not regard them, and eagerly long for some little inconsiderable trifle. [It is] as if they said, I must needs taste of such a dish before I die; I must needs have such a house, or a child, or friend, before I go to another world. Oh study what need your distressed soul has of Christ, and of peace with God, and preparation for eternity, and what need your darkened mind has of more knowledge, and your dead and carnal heart of more life, and tenderness, and love to God, and communion with him. Feel these as thou hast cause, and the eagerness of your carnal desires will be gone.

Direction II. Let every sinful desire humble you, for the worldliness and fleshliness which it discovereth to be yet unmortified in you; and turn your desires to the mortifying of that flesh and concupiscence which is the cause. If you did not yet love the world, and the things that are in the world, you would not be so eager for them. If you were not too carnal, and did not mind too much the things of the flesh, you would not be so earnest for them as you are. It should be a grievous thing to your hearts to consider what worldliness and fleshliness this shows to be yet there. That you should set so much by the creature, as to be unable to bear the want of it; is this renouncing the world and flesh? The thing you need is a better heart—to know the vanity of the creature, to be dead to the world, and to be able to bear the want or loss of any thing in it; and a fuller mortification of the flesh: mortifying and not satisfying it, is your work.

Direction III. Ask your hearts seriously whether God in Christ be enough for them, or not? If they say, no, then renounce him and all hope of heaven; for no man takes God for his God that takes him not for his portion, and as enough for him: if they say, yea, then you have enough to stop the mouth of your fleshly desires, while your hearts confess that they have enough in God. Should that soul that has a filial interest in God, and an inheritance in eternal life, be eager for any conveniences and contentments to the flesh? If God is not enough for you, you will never have enough. Turn to him more, and know him better, if you would have a satisfied mind.

Direction IV. Remember that every sinful desire is a rebelling of your will against the will of God; and that it is his will that must govern and dispose of all, and your wills must be conformed to his; yea, that you must take pleasure and rest in the will of God. Reason the case with your hearts, and say, Who is it that is the governor of the world? And who is to rule me and dispose of my affairs? Is it I or God? Whose will is it that must lead, and whose must follow? Whose will is better guided, God’s or mine? Either it is his will that I shall have what I desire, or not if it be, I need not be so eager, for I shall have it in his time and way; if it be not his will, is it fit for me to murmur and strive against him? Remember that your discontents and carnal desires are so many accusations brought in against God; as if you said, Thou hast not dealt well or wisely, or mercifully by me; I must have it better: I will not stand to your will and government; I must have it as I will, and have the disposal of myself.

Direction V. Observe how your eager desires are condemned by yourselves in your daily prayers. If you pray that the will of God may be done, why does your will rebel against it, and your desires contradict your prayers? And if you ask no more than your daily bread, why thirst you after more? But if you pray as you desire, Lord, let my will be done, and my selfish, carnal desire be fulfilled, for I must needs have this or that; then what an abominable prayer is this! Desire as you must pray.

Direction VI. Bethink you how unfit you are to be the choosers of your own condition. You foresee not what that person, or thing, or place will prove to you, which you so eagerly desire: for aught you know it may be your undoing, or the greatest misery that ever befell you. Many a one has cried with Rachel, “Give me children or else I die,” Gen. 30:1, that have died by the wickedness and unkindness of their children. Many a one has been violent in their desires of a husband or a wife, that afterwards have broken their hearts, or proved a greater affliction to them than any enemy they had in the world. Many a one has been eager for riches, and prosperity, and preferment, that has been ensnared by them, to the damnation of his soul. Many a one has been earnest for some office, dignity, or place of trust, which has made it a great increaser of his sin and misery. And it is flesh and self that is the eager desirer of things that are against the will of God, and nothing is so blind and partial as self and flesh.

You think not your child a competent judge of what is best for him, and make not his desires, but your own understanding, the guide and rule of your dealings with him. And are you fitter choosers for yourselves in comparison of God, than your child is in comparison of you? Either you take God for your Father, or you do not. If you do, is he not wise and good enough to dispose of you, and to determine what is best for you, and to choose for you?

Direction VII. Remember that it is one of the greatest plagues on this side hell, to be given up to our own desires, and that by your eagerness and discontents you provoke God thus to give you up. “So I gave them up to their own heart’s lust, and they walked in their own counsels: Oh that my people had hearkened to me!” &c. Psalm. 81:12. “Wherefore God also gave them up to uncleanness, through the lusts of their own hearts,” &c. Rom. 1:24, 26. “For this cause God gave them up to vile affections,” verse 28. “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient,” 2 Thess. 2:10-l2. God may give you that which you so eagerly desire, as he gave “Israel a king, even in his anger,” Hosea. 13:10,11. Or as he gave the Israelites “their own desire, even flesh which he rained upon them as dust, and feathered fowls as the sand of the sea; they were not estranged from their lust but while their meat was yet in their mouths, the wrath of God came upon them, and slew the fattest of them,” Psalm. 78:27, 29-31. “They lusted exceedingly in the wilderness, and tempted God in the desert, and he gave them their request, but sent leanness into their souls,” Psalm. 106:14,15. God may say, Follow your own lust, and if you are so eager, take that which you desire; take that person, that thing, that dignity which you are so earnest for; but take my curse and vengeance with it: never let it do you good, but be a snare and torment to you.

Direction VIII. Take heed lest concupiscence and partiality entice you to justify your sinful desires and take them to be lawful. For if you do so, you will not repent of them, you will not confess them to God, nor beg pardon of them, nor beg help against them, nor use the means to extinguish them; but will cherish them, and be angry with all that are against them, and love those tempters best that encourage them: and how dangerous a case is this! And yet nothing is more ordinary among sinners, than to be blinded by their own affections, and think that they have sufficient reason to desire that which they do desire. And affection maketh them very witty and resolute to deceive themselves. It setteth them on studying all that can be said to defend their enemy, and put a deceitful gloss upon their cause. Try your desires well.

Question 1—Is the thing that you desire a thing that God has hid, or promised in his word to give you, (as grace, Christ, and heaven)? If it be so, then desire it, and spare not; but if not so,

Question 2—Why then are you so eager for it when you should at most have but a submissive, conditional desire after it?

Question 3—Nay, is it not something which you are forbidden to desire? If so, dare you excuse it?

Direction IX. Remember that concupiscence or sinful desire is the beginning of all sin of commission, and leadeth directly to the act. Theft, adultery, murder, fraud, contention, and all such mischiefs, begin in inordinate desires. For “every one is tempted, when he is drawn away of his own lust and enticed: then when lust has conceived, it bringeth forth sin; and sin when it is finished bringeth forth death,” James 1:14, 15. By “lust” is meant, any fleshly desire or will; therefore when the apostle forbiddeth gluttony and drunkenness, chambering and wantonness, strife and envying, he strikes at the root of all in this one word, “make no provision for the flesh to satisfy its lusts,” (or wills,) Rom. 13:13, 14.

Direction X. Promise not yourselves long life, but live as dying men, with your grave and winding-sheet always in your eye; and it will cure your thirst after the creature when you are sensible how short a time you must enjoy it, and especially how near you are unto eternity. This is the apostle’s method, 1 Cor. 7:29-31, “But this I say, brethren, the time is short: it remaineth that both they that have wives be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use the world, as not abusing it (or as if they used it not): for the fashion of this world passeth away.” So you will desire as if you desired not, when you perceive well how quickly the thing desired will pass away.

Direction XI. In all your desires, remember the account as well as the thing desired. Think not only what it is now at hand, but what account you must make to God of it; “for to whom men give or commit much, of them they require the more,” Luke 12:48. Will you thirst after more power, more honour, more wealth, when you remember that you have the more to give account of? Matt. 25. Have you not enough to reckon for already, unless you had hearts to use it better?

Direction XII. When your desires are over eager, bethink you of the mercies which you have received already and do possess. Has God done so much for you, and are you still calling for more, even of that which is unnecessary, when you should he giving thanks for what you have? This unthankful greediness is an odious sin. Think what you have already for soul and body, estate and friends; and will not all this quiet you, unless you have [some] other lust or fancy satisfied?

Direction XIII. Understand how little it will satisfy you, if God should give you all that you earnestly desire. When you have it, it will not quiet you, nor answer your expectations. You think it will make you happy, and be exceeding sweet to you; but it deceiveth you, and you promise yourselves you know not what, and therefore desire you know not what. It would be to you but like a dreaming feast, which would leave you hungry in the morning, Isa. 29:8.

Direction XIV. Consider that your desires do but make those wants a burden and misery to you which otherwise would be none. Thirst makes the want of drink a torment, which to another is no pain or trouble at all. The lustful wanton is ready to die for love of the desired mate which nobody else cares for, nor is ever the worse for being without. A proud ambitious Haman thinks himself undone if he be not honoured, and is vexed if he be but cast down into the mean condition of a farmer; when many thousand honest, contented men live merrily and quietly in as low a condition. It is men’s own desires, and not their real wants, which do torment them.

Direction XV. Remember that when you have done all, if God loves you, he will be the chooser, and will not grant your sick desires, but will correct you for them till they are cured. If your child cry for a knife, or anything that would hurt him, you will quiet him with the rod if he give not over. And it is a sign some rod of God is near you, when you are sick for this, or that, or the other thing, and will not be quiet and content unless your fancy and concupiscence be humoured.

These “Directions” have been edited, and some have been omitted where the directions were redundant or very similar in the original.

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in Richard Baxter |

The Deceit of Indwelling Sin by John Owen

January 7, 2010 by ADMIN

Sin works by deceit to entangle the affections. [Let us examine] the ways whereby it is done and the means of their prevention.

The second thing in the words of the apostle ascribed unto the deceitful working of sin is its deception. A man is “drawn away and enticed.” This seems particularly to respect the affections, just as the drawing away does the mind. The mind is drawn away from duty, and the affections are enticed unto sin. Thus a man is said to be “enticed,” or entangled as with a bait. For there is an allusion in it unto the bait wherewith a fish is taken on the hook holding him to his destruction. Sin deceives in this same way.

Concerning this effect of the deceit of sin, we shall briefly show: (1) What it is to be enticed; (2) What course sin takes; and (3) What way it proceeds to entice, ensnare, or entangle the soul.

Sin Entices the Emotions

The affections are entangled when they stir up frequent imaginations about the proposed object that this deceit of sin leads towards. When sin prevails, and the affections are gone fully after it, it fills the imagination with it, possessing it with images and appearances of it continually. Such persons “devise iniquity, and work evil upon their beds.” In particular, 2 Peter 2:14 tells us that “they have eyes full of adultery and they cannot cease from sin.” That is, their imaginations are possessed with a continual representation of the object of their lust.

The lust of the eyes is that which by them is conveyed unto the soul. Now, it is not the bodily sense of seeing, but the fixing of the imagination from that sense on such things, that is intended. And this is called the “eyes,” because thereby things are constantly represented unto the mind and soul, as outward objects are unto the inward sense by the eyes. And oftentimes the outward sight of the eyes is the occasion of these imaginations. So Achan declares how sin prevailed with him (Josh. 7:21). First, he saw the wedge of gold and Babylonian garment, and then he coveted them. He rolled them—the pleasures and the profit of them—in his imagination, and then fixed his heart upon the obtaining of them. Now, the heart may have a settled, fixed detestation of sin; but, if a man find that the imagination of the mind is frequently solicited by it and exercised about it, he may know that his affections are secretly enticed and entangled.

Sinful Imaginations Affect the Mind

This entanglement is heightened when the imagination can prevail with the mind to lodge vain thoughts in it with secret delight and complacency. This may be before the consent of the will to sin is obtained. Although the soul would not for the world do the thing, which yet thoughts begin to lodge in the mind about it. All these thoughts are messengers that carry sin to and fro between the imagination and the affections, and increase them, inflaming the imagination, and entangling the affections more and more. Achan thinks upon the golden wedge, which makes him like it and love it. By loving it, his thoughts are infected and return to the imagination of its worth and goodly show; and so by little and little the soul is inflamed unto sin.

Sinful Deceptions Weaken the Will

We have shown, and shall yet farther evidence, that it is a great part of the deceit of sin to tender lessening and extenuating thoughts of sin unto the mind. “Is it not a little one?” or, “There is mercy provided;” or, “It shall be in due time relinquished and given over.” This is the language of sinful deceit to a deceived heart. Now, when there is a readiness in the soul to hearken and give entertainment unto such secret insinuations, it is evidence that the affections are enticed. When the soul is willing, as it were, to be tempted and courted by sin, it has lost its affections unto Christ and is entangled. When the deceit of sin has prevailed thus far on any person, then he is enticed or entangled. The will has not yet come to the actual conception of this or that sin by its consent, but the whole soul is inclined toward it.

How Sin Deceives

  1. It takes the mind off its guard.

It makes use of its former deception upon the mind by drawing it off from its watch and circumspection. Says the wise man in Proverbs 1:17, “Surely in vain is the net spread in the sight of any bird.” If the bird has eyes open to discern the snare, and a wing to carry it away, it will not be caught. In vain should the deceit of sin spread its snares and nets for the entanglement of the soul, while the eyes of the mind are intent upon what is happening. But if the eyes be put out or diverted, wings are of very little use for escape; and, therefore, this is one of the ways which is used by them who take birds or fowls in their nets. They have false lights or shows of things, to divert the sight of their prey; and when that is done, they take the season to cast their nets upon them. So does the deceit of sin—it first draws off and diverts the mind by false reasoning and pretences, as has been showed, and then casts its net upon the affections for their entanglement.

2. It makes sin appear desirable.

Taking advantage of such seasons, sin is proposed as desirable. This is the laying of a bait to which the apostle in this verse evidently alludes. Such bait seems desirable and suitable. It is proposed to the hungry creature for its satisfaction; and it is by all artifices rendered desirable and suitable. Thus sin is presented by the help of the imagination unto the soul. Hebrews 11:25 tells us that there are “pleasures of sin. Now, this pleasure of sin consists in its suitableness to give satisfaction to the flesh, to lust, and to corrupt affections. Hence there is that caution in Romans 14:14—”Make no provision for the flesh, to fulfil the lusts thereof.” That is, ” Do not suffer your minds, thoughts, or affections to fix upon sinful objects suited to give satisfaction to the lusts of the flesh and cherish them thereby.” In, Galatians 5:16, “Fulfil not the lust of the flesh.” When men are under the power of sin, they are said to “fulfil the desires of the flesh and of the mind” (Ephesians 2:3). When, therefore, sin would entangle the soul, it prevails with the imagination to solicit the heart, by representing this false-painted beauty or pretended satisfactoriness of sin. Then if Satan provides any peculiar temptation, it often inflames all the affections and puts the whole soul into disorder.

  1. It hides the danger that attends sin.

It covers it as the hook is covered with the bait, or as the net spread over with meat. It is not, indeed, possible that sin should utterly deprive the soul of the knowledge of the danger of it. It cannot dispossess it of its notion or persuasion that “the wages of sin is death,” and that it is the “judgment of God that they that commit sin are worthy of death.” But it so takes up and possesses the mind with the desirableness of sin, that it diverts them from an actual and practical contemplation of the danger of it. What Satan did in and by his first temptation, that sin does ever since. At first, Eve guards herself with calling to mind the danger of sin: “If we eat or touch it we shall die” (Genesis 3:3). But as soon as Satan had filled her mind with the beauty and usefulness of the fruit to make one wise, how quickly did she lay aside her practical consideration of the danger of eating it and the curse due unto it; or else relieves herself with a vain hope that it should not be, because the serpent told her so.

Likewise, David was beguiled in his great transgression by the deceit of sin. His lust being pleased and satisfied, the consideration of the guilt and danger of his transgression was taken away. Now when sin presses upon the soul to this purpose, it will use a thousand wiles to hide the terror of the Lord from the soul. Hopes of pardon shall be used to hide it. Future repentance shall hide it. The present importunity of lust combined with the occasions and opportunities shall hide it. Thus sin deceives by hiding the dangers of sinning from us.

4. It raises perverse reasonings in the mind.

Sin uses many excuses—the surprise of the occasion, the present opportunity, and the balancing of duties. It will encourage the mind to sin based upon the promise of future repentance or other such reasonings. A thousand such excuses are given to lead the mind into false and perverse reasoning.

The Importance of the Heart

We must understand the importance of guarding the heart if we are to escape the deception of sin. Let us take heed of our affections which are commonly referred to in the Scripture as the heart, as the principal thing which God requires in our walking before him. Proverbs 4:23 says “Keep thy heart with all diligence,” or “Before every watch, keep thy heart.” You have many things that you watch over—you watch to keep your lives, to keep your estates, to keep your reputations, and to keep up your families. But,” he says, “above all these keepings, prefer that, attend to that of the heart, of your affections, that they be not entangled with sin.” There is no safety without it. Save all other things and lose the heart, and all is lost. You will say, then, “What shall we do, or how shall we observe this duty?”

Ways to Guard Your Affections

1. Set Your Affections on Things Above

Colossians 3:2—”Set your affection on things above, not on things on the earth.” Fix your affections upon heavenly things. This will enable you to mortify sin. Were our affections filled, taken up, and possessed with these things, as it is our duty that they should be, what access could sin, with its painted pleasures, its sugared poisons, and its envenomed baits, have unto our souls? How should we loathe all its proposals, and say unto them, “Get ye hence, abominable thing!” For what are the vain, transitory pleasures of sin, in comparison of the exceeding recompense of reward which is proposed unto us (2 Corinthians 4:17, 18)?

2. Focus on the Cross of Christ

As to the object of your affections, in an especial manner, let it be the cross of Christ, which has exceeding efficacy towards the disappointment of the whole work of indwelling sin. “God forbid that I should glory, save in the cross of our Lord Jesus Christ, whereby the world is crucified unto me, and I unto the world” (Galatians 6:14). In the cross of Christ, Paul gloried and rejoiced. His heart was set upon this; and these were the effects of it—it crucified the world unto him, making it a dead and undesirable thing. The baits and pleasures of sin are all taken out of the world, and the things that are in the world entice and entangle our souls. If the heart be filled with the cross of Christ, it casts death and undesirableness upon them all. It leaves no seeming beauty, no appearing pleasure or comeliness, in them.

Labor, therefore, to fill your hearts with the cross of Christ. Consider the sorrows he underwent, the curse he bore, the blood he shed, the cries he put forth, the love that was in all this to your souls, and the mystery of the grace of God. Meditate on the vileness, the demerit, and punishment of sin as represented in the cross, the blood, and the death of Christ. Is Christ crucified for sin, and shall not our hearts be crucified with him unto sin? Shall we give entertainment unto that, or hearken unto its dalliances, which wounded, and pierced, and slew our dear Lord Jesus? God forbid! Fill your affections with the cross of Christ that there may be no room for sin.

3. Pay Attention to Care for Spiritual Things

Look to the vigor of the affections towards heavenly things. If they are not continually attended, excited, directed, and warned, they are apt to decay, and sin lies in wait to take every advantage against them. We have many examples in the Scripture of those who lost their first love by allowing their affections to decay. This should make us jealous over our own hearts, lest we also should be overtaken with backsliding. Therefore, be jealous over them. Often strictly examine them and call them to account and supply unto them due considerations for their exciting and stirring up unto duty.

From The Works of John Owen, Volume VI. Formatting and modern English by Jim Ehrhard.

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in John Owen |

The Doctrines of Grace Do Not Lead to Sin by C. H. Spurgeon

January 7, 2010 by ADMIN

“For sin shall not have dominion over you: for ye are not under the law, but under grace. What then? Shall we sin, because we are not under the law, but under grace? God forbid.” Romans 6:14, 15.

Last Sabbath morning I tried to show that the substance and essence of the true gospel is the doctrine of God’s grace—that, in fact, if you take away the grace of God from the gospel you have extracted from it its very life-blood, and there is nothing left worth preaching, worth believing, or worth contending for. Grace is the soul of the gospel: without it the gospel is dead. Grace is the music of the gospel: without it the gospel is silent as to all comfort. I endeavored also to set forth the doctrine of grace in brief terms, teaching that God deals with sinful men upon the footing of pure mercy: finding them guilty and condemned, he gives free pardons, altogether irrespective of past character, or of any good works which may be foreseen. Moved only by pity, he devises a plan for their rescue from sin and its consequences—a plan in which grace is the leading feature. Out of free favor he has provided, in the death of his dear Son, an atonement by means of which his mercy can be justly bestowed. He accepts all those who place their trust in this atonement, selecting faith as the way of salvation, that it may be all of grace. In this he acts, from a motive found within himself, and not because of any reason found in the sinner’s conduct, past, present, or future.

I tried to show that this grace of God flows towards the sinner from of old, and begins its operations upon him when there is nothing good in him. It works in him that which is good and acceptable, and continues so to work in him till the deed of grace is complete, and the believer is received up into the glory for which he is made meet. Grace commences to save, and it perseveres till all is done. From first to last, from the “A” to the “Z” of the heavenly alphabet, everything in salvation is of grace, and grace alone; all is of free favor, nothing of merit. “By grace are ye saved through faith; and that not of yourselves; it is the gift of God;” “So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.”

Objections to this Doctrine

No sooner is this doctrine set forth in a clear light than men begin to cavil at it. It is the target for all carnal logic to shoot at. Unrenewed minds never did like it, and they never will; it is so humbling to human pride, making so light of the nobility of human nature. That men are to be saved by divine charity, that they must as condemned criminals receive pardon by the exercise of the royal prerogative, or else perish in their sins, is a teaching which they cannot endure. God alone is exalted in the sovereignty of his mercy; and the sinner can do no better than meekly touch the silver scepter, and accept undeserved favor just because God wills to give it.

This is not pleasant to the great minds of our philosophers, and the broad phylacteries of our moralists, and therefore they turn aside, and fight against the empire of grace. Straightway the unrenewed man seeks out artillery with which to fight against the gospel of the grace of God, and one of the biggest guns he has ever brought to the front is the declaration that the doctrine of the grace of God must lead to licentiousness. If great sinners are freely saved, then men will more readily become great sinners; and if when God’s grace regenerates a man it abides with him, then men will infer that they may live as they like, and yet be saved. This is the constantly-repeated objection which I have heard till it wearies me with its vain and false noise. I am almost ashamed to have to refute so rotten an argument. They dare to assert that men will take license to be guilty because God is gracious, and they do not hesitate to say that if men are not to be saved by their works they will come to the conclusion that their conduct is a matter of indifference, and that they may as well sin that grace may abound.

This morning I want to talk a little about this notion; for, in part, it is a great mistake, and in part it is a great lie. In part, it is a mistake because it arises from misconception, and, in part, it is a lie because men know better, or might know better if they pleased.

Illogical Reasonings

I begin by admitting that the charge does appear somewhat probable. It does seem very likely that if we are to go up and down the country, and say, “The very chief of sinners may be forgiven through believing in Jesus Christ, for God is displaying mercy to the very vilest of the vile,” then sin will seem to be a cheap thing. If we are everywhere to cry, “Come, ye sinners, come and welcome, and receive free and immediate pardon through the sovereign grace of God,” it does seem probable that some may basely reply, “Let us sin without stint, for we can easily obtain forgiveness.” But that which looks to be probable is not, therefore, certain: on the contrary, the improbable and the unexpected full often come to pass.

In questions of moral influence, nothing is more deceptive than theory. The ways of the human mind are not to be laid down with a pencil and compasses; man is a singular being. Even that which is logical is not always inevitable, for men’s minds are not governed by the rules of the schools. I believe that the inference which would lead men to sin because grace reigns is not logical, but the very reverse; and I venture to assert that, as a matter of fact, ungodly men do not, as a rule plead the grace of God as an excuse for their sin. As a rule, they are too indifferent to care about reasons at all; and, if they do offer an excuse, it is usually more flimsy and superficial. There may be a few men of perverse minds who have used this argument, but there is no accounting for the freaks of the fallen understanding. I shrewdly suspect that in any cases in which such reasoning has been put forward it was a mere pretence, and by no means a plea which satisfied the sinner’s own conscience. If men do thus excuse themselves, it is generally in some veiled manner, for the most of them would be utterly ashamed to state the argument in plain terms.

Twisted Logic
I have admitted that a few human beings have turned the grace of God into lasciviousness; but I trust no one will ever argue against any doctrine on account of the perverse use made of it by the baser sort. Cannot every truth be perverted? Is there a single doctrine of Scripture which graceless hands have not twisted into mischief? Is there not an almost infinite ingenuity in wicked men for making evil out of good? If we are to condemn a truth because of the misbehavior of individuals who profess to believe it, we should be found condemning our Lord himself for what Judas did, and our holy faith would die at the hands of apostates and hypocrites. Let us act like rational men. We do not find fault with ropes because poor insane creatures have hanged themselves therewith; nor do we ask that the wares of Sheffield may be destroyed because edged tools are the murderer’s instruments.

It may appear probable that the doctrine of free grace will be made into a license for sin, but a better acquaintance with the curious working of the human mind corrects the notion. Fallen as human nature is, it is still human, and therefore does not take kindly to certain forms of evil—such, for instance, as inhuman ingratitude. It is hardly human to multiply injuries upon those who return us continued benefits.

The case reminds me of the story of half-a-dozen boys who had severe fathers, accustomed to flog them within an inch of their lives. Another boy was with them who was tenderly beloved by his parents and known to do so. These young gentlemen met together to hold a council of war about robbing an orchard. They were all of them anxious to get about it except the favored youth, who did not enjoy the proposal. One of them cried out, “You need not be afraid: if our fathers catch us at this work, we shall be half-killed, but your father won’t lay a hand upon you.” The little boy answered, “And do you think because my father is kind to me, that therefore I will do wrong and grieve him? I will do nothing of the sort to my dear father. He is so good to me that I cannot vex him.” It would appear that the argument of the many boys was not convincing to their companion: the opposite conclusion was quite as logical, and evidently carried weight with it. If God is good to the undeserving, some men will go into sin, but there are others of a nobler order whom the goodness of God leads to repentance.

The Evidence of History

Looking back in history, I see upon its pages a refutation of the oft-repeated calumny. Who dares to suggest that the men who believed in the grace of God have been sinners above other sinners? With all their faults, those who throw stones at them will be few if they first prove themselves to be their superiors in character. When have they been the patrons of vice, or the defenders of injustice? Pitch upon the point in English history when this doctrine was very strong in the land; who were the men that held these doctrines most firmly? Men like Owen, Charnock, Manton, Howe, and I hesitate not to add Oliver Cromwell. What kind of men were these? Did they pander to the licentiousness of a court? Did they haunt alehouses and places of revelry? Every historian will tell you, the greatest fault of these men in the eyes of their enemies was that they were too precise for the generation in which they lived, so they called them Puritans, and condemned for holding a gloomy theology.

Sirs, if there was iniquity in the land in that day, it was to be found with the theological party which preached up salvation by works. The gentlemen with their womanish locks and essenced hair, whose speech savored of profanity were the advocates of salvation by works, and all bedabbled with lust, they pleaded for human merit; but the men who believed in grace alone were of another style. They were not in the chambers of rioting and wantonness; where were they? They might be found on their knees crying to God for help in temptation; and in persecuting times, they might be found in prison, cheerfully suffering the loss of all things for the truth’s sake. The Puritans were the godliest men on the face of the earth. Are men so inconsistent as to nickname them for their purity, and yet say that their doctrines lead to sin?

How the Doctrines of Grace Promote Holiness

The doctrine of grace, the whole plan of salvation by grace, is most promotive of holiness. Wherever it comes it helps us to say, “God forbid,” to the question, “Shall we sin, because we are not under the law, but under grace?” This I would set out in the clear sunlight.

I. The Gospel of Grace Provides Deliverance from Sin

When we preach salvation to the vilest of men, some suppose we mean by that a mere deliverance from hell and an entrance into heaven. It includes all that, and results in that, but that is not what we mean. What we mean by salvation is this—deliverance from the love of sin, rescue from the habit of sin, setting free from the desire to sin. Now listen. If it be so, that that boon of deliverance from sin is the gift of divine grace, in what way will that gift, or the free distribution of it, produce sin? I fail to see any such danger. Tell them everywhere that God freely and of infinite grace is willing to renew men, and make them new creatures in Christ Jesus.

Can any evil consequences come of the freest proclamation of this news? The worse men are, the more gladly would we see them embracing this truth, for these are they who most need it. I say to every one of you, whatever your past condition, God can renew you according to the power of his grace; so that you who are to him like dead, dry bones, can be made to live by his Spirit. That renewal will be seen in holy thoughts, and pure words, and righteous acts to the glory of God. In great love, he is prepared to work all these things in all who believe. Why should any men be angry at such a statement? What possible harm can come of it? I defy the most cunning adversary to object, upon the ground of morals, to God’s giving men new hearts and right spirits even as he pleases.

II. The Gospel of Grace Releases the Power of Love

It is a notable fact as to men, that if they are forbidden to do a thing they straightway pine to do it, though they had never thought of doing it before. Law commands obedience, but does not promote it; it often creates disobedience, and an over-weighted penalty has been known to provoke an offense. Law fails, but love wins.

Love in any case makes sin infamous. If one should rob another, it would be sufficiently bad; but suppose a man robbed his friend, who had helped him often when he was in need, everyone would say that his crime was most disgraceful. Love brands sin on the forehead with a red-hot iron. If a man should kill an enemy, the offence would be grievous; but if he slew his father, or his mother, then all would cry out against the monster. In the light of love sin is seen to be exceeding sinful.

Love has a great constraining power towards the highest form of virtue. Deeds to which a man could not be compelled on the ground of law, men have cheerfully done because of love. Would our brave seamen man the lifeboat to obey an Act of Parliament? No, they would indignantly revolt against being forced to risk their lives; but they will do it freely to save their fellow men. Remember that text of the apostle, “Scarcely for a righteous man will one die: yet peradventure,” says he, “for a good man some would even dare to die.” Goodness wins the heart, and one is ready to die for the kind and generous.

Look how men have thrown away their lives for great leaders. That was an immortal saying of the wounded French soldier. When searching for the bullet the surgeon cut deeply, and the patient cried out, “A little lower and you will touch the Emperor,” meaning that the Emperor’s name was written on his heart. In several notable instances, men have thrown themselves into the jaws of death to save a leader whom they loved. Duty holds the fort, but love casts its body in the way of the deadly bullet. Who would think of sacrificing his life on the ground of law? Love alone counts not life so dear as the service of the beloved. Love to Jesus creates a heroism of which law knows nothing.

Kindness also, working by the law of love, has often changed the most unworthy, and therein proved that it is not a factor of evil. We have often heard the story of the soldier who had been degraded to the ranks, and flogged and imprisoned, and yet he would get drunk and misbehave himself. The commanding officer said one day, “I have tried almost everything with this man, and can do nothing with him.” When he was brought in, the officer addressed him, and said, “You seem incorrigible: we have tried everything with you; there seems to be no hope of a change in your wicked conduct. Though you deserve flogging and imprisonment, I shall freely forgive you.” The man was greatly moved by the unexpected and undeserved pardon, and became a good soldier. Do not such instances show that undeserved love has a great influence for good?

Hear another story: In the old persecuting times, there lived in Cheapside, one who feared God and attended the secret meetings of the saints. Near him there dwelt a poor cobbler, whose wants were often relieved by the merchant; but the poor man was a cross-grained being, and, most ungratefully, from hope of reward, laid an information against his kind friend on the score of religion. This accusation would have brought the merchant to death by burning if he had not found a means of escape. Returning to his house, the injured man did not change his generous behavior to the malignant cobbler, but, on the contrary, was more liberal than ever. The cobbler was, however, in an ill mood, and avoided the good man with all his might. One day he was obliged to meet him face to face and the Christian man asked him gently, “Why do you shun me? I am not your enemy. I know all that you did to injure me, but I never had an angry thought against you. I have helped you, and I am willing to do so as long as I live, only let us be friends.” Do you marvel that they clasped hands? Would you wonder if ere long the poor man was found at the Lollards’ meeting? All such anecdotes rest upon the assured fact that grace has a strange subduing power, and leads men to goodness, drawing them with cords of love, and bands of a man. The Lord knows that bad as men are the key of their hearts hangs on the nail of love.

III. The Gospel of Grace Creates a Hatred of Sin

When God begins to deal with a man with a view of blotting out his sins and making him his child, he usually causes him to see his evil ways in all their heinousness. He makes him look on sin with fixed eyes, till he cries with David, “My sin is ever before me.” In my own case, when under conviction of sin, no cheering object met my mental eye; my soul saw only darkness and a horrible tempest. It seemed as though a horrible spot were painted on my eyeballs. Guilt drew the curtains of my bed, so that I rested not, but in my slumbers anticipated the wrath to come. I felt that I had offended God, and that this was the most awful thing a human being could do. I was out of order with my Creator, out of order with the universe; I had damned myself forever, and I wondered that I did not immediately feel the gnawing of the undying worm. Even to this hour, a sight of sin causes the most dreadful emotions in my heart.

Any man or woman here who has passed through that experience, or anything like it, will henceforth feel a deep horror of sin. A burnt child dreads the fire. “No,” says the sinner to his tempter, “you once deceived me, and I so smarted in consequence, that I will not again be deluded. I have been delivered, like a brand from the burning, and I cannot go back to the fire.” By the operations of grace, we are made weary of sin; we loathe both it and its imaginary pleasures. We would utterly exterminate it from the soil of our nature. It is a thing accursed, even as Amalek was to Israel. If you, my friend, do not detest every sinful thing, I fear you are still in the gall of bitterness; for one of the sure fruits of the Spirit is a love of holiness, and a loathing of every false way. An endless enmity exists between the chosen seed and the serpent brood of evil: hence the fear that grace will be abused is abundantly safeguarded.

IV. The Gospel of Grace Provides Help from the Holy Spirit

God the Holy Ghost deigns to dwell in the bosom, of every man whom God has saved by his grace. Is not that a wonderful means of sanctifying? By what process can men be better kept from sin than by having the Holy Spirit himself to dwell as Vice-regent within their hearts? The Spirit leads believers to be much in prayer, and what a power for holiness is found in the child of grace speaking to the heavenly Father!

The divine Word also, with its precepts and promises, is a never-failing source of sanctification. Were it not that we every day bathe in the sacred fountain of eternal strength, we might soon be weak and irresolute; but fellowship with God renews us in our vigorous warfare with sin.

The renewed man is also by God’s Spirit frequently quickened in conscience; so that things which heretofore did not strike him as sinful are seen in a clearer light, and are consequently condemned. I know that certain matters are sinful to me today which did not appear so ten years ago: my judgment has, I trust, been more and more cleared of the blindness of sin. The natural conscience is callous and hard; but the gracious conscience grows more and more tender till at last it becomes as sensitive as a raw wound. He who has most grace is most conscious of his need of more grace. Have you not felt this holy fear, this sacred caution? It is by this means that the Holy Spirit prevents your ever turning your Christian liberty into licentiousness, or daring to make the grace of God an argument for folly.

V. The Gospel of Grace Elevates One’s Life and Hope

I venture to say that the man who believes the glorious doctrines of grace is usually a much higher style of man than the person who has no opinion upon the matter. What do most men think about? Bread-and-butter, house-rent and clothes. But the men who consider the doctrines of the gospel muse upon the everlasting covenant, predestination, immutable love, effectual calling, God in Christ Jesus, the work of the Spirit, justification, sanctification, adoption, and such like noble themes. Why, it is a refreshment merely to look over the catalogue of these grand truths! Others are as children playing with little sand-heaps on the seashore; but the believer in free grace walks among hills and mountains. The themes of thought around him tower upward, Alps on Alps; the man’s mental stature rises with his surroundings, and he becomes a thoughtful being, communing with sublimities.

The man who has been taught of God to think will not so readily sin as the being whose mind is buried beneath his flesh. The man has now obtained a different view of himself from that which led him to trifle away his time with the idea that there was nothing better for him than to be merry while he could. He says, “I am one of God’s chosen, ordained to be his son, his heir, joint-heir with Jesus Christ. I am set apart to be a king and priest unto God, and as such I cannot be godless, nor live for the common objects of life.” He rises in the object of his pursuit: he cannot henceforth live unto himself, for he is not his own, he is bought with a price. Now he dwells in the presence of God, and life to him is real, earnest, and sublime. He feels that he is born for divine purposes, and enquires “Lord, what would thou have me to do?” He feels that God has loved him that his love may flow forth to others.

New hopes come crowding on the man who is saved by grace. His immortal spirit enjoys glimpses of the endless. As God has loved him in time, he believes that the like love will bless him in eternity. Even while here below he begins to sing the songs of the angels, for his spirit spies from afar the dawn of the glory which is yet to be revealed. Thus with joyous heart and light footstep he goes forward to the unknown future as merrily as to a wedding-feast.

Is there a sinner here, a guilty sinner, one who has no merit, no claim to mercy whatever; is there one willing to be saved by God’s free grace through believing in Jesus Christ? Then let me tell thee, sinner, there is not a word in God’s book against thee, not a line or syllable, but everything is in thy favor. “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners,” even the chief. Jesus came into the world to save thee. Only do thou trust him, and rest in him.

Come, O ye guilty ones, and receive your legacy. Put out the hand of faith and grasp your portion. Trust Jesus with your souls, and he will save you.

Excerpted and edited from Metropolitan Tabernacle Pulpit, Volume 29.

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

Posted in C. H. Spurgeon |

From Our Hearts by Jim & Debbie Ehrhard

January 7, 2010 by ADMIN

In the last issue of Teaching Resources, we dealt with the theme of indwelling sin in the lives of believers. In this current issue, we have included articles on the person and work of Satan, especially as it affects believers.

Spurgeon’s “Blinded by Satan” and A. W. Pink’s “The Gospel of Satan” show something of the effect of Satan on the non-believing. Spurgeon demonstrates the reality of Satan’s blinding of non-believers so that they cannot see the light of the glorious gospel of our Savior. Pink’s article is especially relevant. Here he reminds us about the false gospel that predominates most churches and preaching today. Both articles show often-neglected aspects of “the wiles of the devil.”

The articles by Robert Murray McCheyne and Charles Bridge provide encouragement for believers under the attack of Satan. Both remind us of the differences between the temptations and struggles of believers and those of non-believers. Both should be encouragement to the souls of believers in the midst of spiritual conflict. Likewise my article on “God’s Use of Satan” is designed to remind us that nothing Satan does can frustrate the sovereign plan and purpose of God. Even in spite of Satan’s most evil efforts, God “turns the tables” utilizing those deeds in such a way that God’s perfect will is ultimately accomplished. Such an understanding is essential to prevent discouragement from settling in the hearts of believers.

Finally, Pink’s “Resist the Devil” and Spurgeon’s “An Antidote to Satan’s Devices” give much needed instruction on resisting the enemy. We have also included a final article on the Y2K problem. I’ve read much on this issue and I’m not really sure what will happen. But one thing we must not do as Christians is neglect the greatest problem faced by modern man—sin and judgment. This article does a good job of reminding us of this priority and pointing out the only solution—a saving faith in Jesus Christ. No one but the Lord knows what will happen on January 1, 2000, but one thing is certain: “It is appointed unto every man to die and then comes the judgment.” It is our hope that this small article might be helpful in rescuing some from this clear and present danger.

By His Grace, Jim & Debbie

Posted in Uncategorized |

Y2K: What Is Your Greatest Fear? (Originally Posted Summer 1999)

January 7, 2010 by ADMIN

January 1st, 2000, could be the worst day in modern history. The year 200 bug, or Y2K, affects computer systems that control everything from heart monitors to air traffic control. The problem stems from the use in computers of two digits to represent the year in dates. While this does not sound like a very big problem, when the calendar reaches the year 2000, many computers will not know what day it is, and systems that control the flow of electricity in power grids, the interest on your loans, or the service schedule for industrial equipment may grind to a halt.

Are you afraid of Y2K? A lot of experts who have been studying the problem for many years now, while not advocating panic, are recommending a healthy dose of caution, because this is a problem that has the potential to have devastating effects in nearly every area of our lives.

Why did this happen and what is being done about it? Many years ago computer resources were much more limited than they are today, and every effort was made to conserve those resources; using two digits for the year was one of those efforts. Many programmers knew there would be a problem in the year 2000, but they did not think their programs would still be in use today. As a result, businesses and governments are now spending billions of dollars and devoting countless hours in an effort to find and fix all instances of the problem. This is certainly not an easy job, as there are billions of lines of computer code that must be checked and corrected, much of it manually compounding the problem is the fact that many computer chips, such as those found in telecommunications satellites, security systems, home computers, and machinery of all kinds will not be able to recognize the turn of the century. The search is on to find and fix these chips.

One of the greatest fears regarding Y2K is that public utilities, including water, gas, telephone, and electricity suppliers may suffer disruptions or total collapses of their service. Power outages are possible, but the size and scope of these blackouts is impossible to predict, because of the complexity of the power production network and the difficulties involved with finding and fixing all of the affected chips and programs.

The banking and securities industries are also affected, since computers deal with everything from deposit and withdrawal dates to interest calculations. While most banks expect to have their own problems fixed in time, many services relying on the transfer of accurate information from one bank to another, including ATM transactions, the clearing of checks, and so on, may be affected as corrupted data invades the systems. The global economy, which has proven itself to be delicate and volatile, could also feel the impact of Y2K.

While the world begins to realize and deal with the problem of Y2K, an even larger problem looms. It is a problem that will not go away, threatens more than the loss of power and heat, and will bring loss greater than the loss of all the wealth in the world. It is the problem of sin and the judgment of sin by a holy and righteous God. Just as programmers didn’t think their actions would affect the future, do you mistakenly believe that when your life is over that that’s the end? You have a never-dying soul. God’s Word says, “It is appointed unto men once to die, but after this the judgment” (Hebrews 9:27).

Are you afraid of losing power and heat in the middle of winter? You should be more afraid of spending eternity in the “blackness of darkness for ever” (Jude 1:13), in the “fire that never shall be quenched” (Mark 9:43). Jesus said, “Fear not them which kill the body, but are not able to kill the soul: but rather fear Him which is able to destroy both soul and body in hell” (Matthew 10:28).

Are you afraid that your money might be misplaced or lost, or that a global depression might affect your life? You should be more afraid of losing your soul. “What shall it profit a man, if he shall gain the whole world, and lose his own soul?” (Mark 8:36). Even if you lost the wealth of the entire world, this would not compare to losing your soul.

Are you waiting for someone to step forward with a solution to Y2K? Those who understand the enormous scope of the problem know that this is impossible. But with the problem of sin—a much larger problem already affecting everyone in the world—Someone has already provided the solution. Jesus Christ, the Son of God, stepped forward “to put away sin by the sacrifice of Himself” (Hebrews 9:26). When Jesus was crucified, He “bare our sins in His own body on the tree” (1 Peter 2:24). The problem has been identified and the answer has been provided. “He that believes on the Son has everlasting life, and he that believes not the Son shall not see life; but the wrath of God abides on him” (John 3:36). Have you received Jesus Christ as your lord and Savior? Do you believe that His blood is able to wash away all of your sins? (1 John 1:7). Have you trusted Him, and Him alone, for the safety and salvation of your immortal soul?

Then, no matter what the year 2000 brings, you will have peace within knowing that you are prepared for eternity and that your future is secure in Christ.

NOTE: Much has been written about the Y2K problem, often describing apocalyptic scenarios. We have included this article, not as a commentary on what may or may not happen as a result of Y2K, but as a sober means of reminding one another of a far more important problem facing modern man—the problem of sin and judgment.

This article comes from a tract published by a missionary in Dominica, West Indies (Daniel Shanks). We are not sure if Daniel is the author or not, but we certainly appreciate the timeliness of the message.

Posted in Uncategorized |

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