Precious Jesus

"Afresh, precious, precious Jesus, I resign this body to You, for doing or suffering, for living or dying. Will You accept it? Will You use me for Your glory more than heretofore, that You may have some little return for all the benefits You have done to me? Oh, do grant this request; my heart longs for it, my spirit pleads for it; and "if You will, You can." You know the hot temptation of which I am the subject. Bring Your glory out of it, and keep me from the evil, and it shall be well." - Ruth Bryan

Sunday, April 29, 2018

Today's Free Will

Today's version of free will is a combination of what was taught us by the fall of Lucifer and Adam. Lucifer's main objective was to de-throne God and thereby preserve himself. Adam sought to preserve his own interests (mainly Eve) by testing the Lord; today we would call it "calling your bluff" as if to force God to back-off His promise of death to any who ate of the Forbidden Tree. If Adam had been successful then God would be just as 'de-throned' as Lucifer had intended. But the final results are in, Lucifer will eternally reside in the Pit and mankind is hopelessly depraved and separated from God unless and until He chooses to intervene on behalf of those He has chosen to receive life via Christ and His Gospel.

The lure, the enticement, the lust for "man's free will" to be true continues to overwhelm men. It is like putting on 'blinders' to keep the light of the Word from striking the heart. It drives men to the point of insanity as they demand their "right" to a free will. It is impossible for them to understand that were 'free will' true then there would be no Sovereign God. Man would indeed be the master of his fate, demanding eternal bliss from a god that they, by their declaration of independence from him, have declared does not exist. They also do not understand that such a free will as they claim to possess would, by definition, make null and void the 'free will' of all other men because they must be subject to the one primary owner of free will---that person's "self." This is a classic "god-complex" as for anyone to have a truly "free will" it must supersede ALL other wills, which is exactly the case of the Sovereign Creator.

The results of this notion of free will are evident in the 'social movements' of the past several decades. The "god is dead" nonsense of the sixties spawned other 'movements' like feminism which has been instrumental in the demise of the family and now firmly seated in the LGBTQ dumpster. The kissing cousin (pun intended) of abortion was quick to follow resulting in nearly 60,000,000 babies being murdered in the name of free will ("it's my body, I can do as I please"). All the while the "gay movement" (I've never seen a happy "gay person", their adoption of this term was a purposeful deception to hid the underlying misery they subjected themselves to by their free will chose of choosing aberrant sex acts in an effort toward some sort of satisfaction, which they never achieved; those that have been freed from this abomination can readily testify to this). The afore mentioned 'misery' is not exclusive to the 'gays' but is seen in all who participate in the ongoing 'sexual revolution' begun many years ago and thriving today more than ever in every form that man can imagine. But God delivers His chosen ones from their sins (Eph. 2:1-9).

The scene in the world is bad enough, so what of the church? It is worse, much worse. The church is supposed to be the bastion of truth, the one that holds up the Word of God in the face of all opposition, even to the death of those holding forth His Truth. Such is far from the norm. Instead, we have capitulating churches and their leaders who, in their own free will wisdom, have opted to mock God, change His Word to fit their fantasy de jour, and present a person they claim is the "savior of the world" but that never "saved anyone" nor is capable of the same. Their new found hero is an imposter, just like the hero prophets of today's pulpits. The church abdicated it's position as standard bearer in favor of the all-pleasing compromise we see today and that is why the above mentioned 'movements' continue unabated and even thriving in what passes itself off as a "church" today. This is the fruit of the doctrine of man's free will that is wrongfully presented as the "gospel truth" in nearly every pulpit in the land. No doubt God has reserved His faithful "7,000" as He did in Elijah's day, and hopefully not all are hidden from view.

James 1:13-16 is helpful in understanding the "mechanics" of sin. V.14: "But every man is tempted, when he is drawn away of his own lust, and enticed." Often, this is seen as each individual temptation and resulting sin, as it should be. We lust after entirely too many things that we should not and get ourselves into trouble (James 4:1-3). But perhaps there is something else that is just as helpful and that would be the underlying and ultimate motivator for our lust: the desire and necessity of being "in control." The heart, being as deceitful as it is (Jer. 17:9) will never allow this possibility to be considered because an honest examination would expose the evil of the heart and that is something only the Holy Spirit can properly do. The heart, in and of itself, is incapable of seeing itself in anything but the best light. It knows no humility, nor can it by itself, and that is why it screams for it's "right" to a free will, to be 'in control' and subject to no one, especially not God. In all this self deception about a supposed possession of a 'free will' the heart has made itself a slave to sin and it will NEVER realize this fact apart from the intervention of God. So who is the robot now, Mr. Arminian? Who is being "unfair" now, Mr. Arminian? The heart is being unfair to it's own best interests by suppressing the truth of God's Word, lying to itself about it's supposed capability to choose God, and making some glib "decision" to 'follow Christ' without ever seeing the true nature of the heart that is telling all of these lies to itself. And yet there is unmitigated gall in some to accuse God of be an unfair tyrant. That is insanity!

Thank you, Lord for teaching us Your Word. We are in dire need of you every moment of every day.

Saturday, April 28, 2018

the yoke of Christ

I've posted this before, I think it's worthy to be posted again.....
Arthur Pink
"Come unto Me all you who labor and are heavy laden—and I will give you rest" (Matthew 11:28). As we have previously intimated, this was not a general invitation, addressed indefinitely to the careless and giddy masses—but rather is it a gracious call unto those seriously seeking peace of heart and yet are still bowed down with a conscious load of guilt. It is addressed to those who long for rest of soul—but who know not how it is to be obtained, nor where it is to be found. Unto such Christ says, "Come unto Me—and I will give you rest." But He does not leave it at that: He goes on to explain Himself. In a previous article it was pointed out that in verse 28 our Lord makes the bold affirmation, that He Himself is the Giver of rest; and in what follows He specifies the terms upon which He dispenses it—conditions which must be met by us if we are to obtain the promised rest. Though the rest is freely "given," yet it is given only to those who comply with the revealed requirements of its Bestower.
"Take My yoke upon you, and learn of Me; for I am meek and lowly in heart—and you shall find rest for your souls" (Matthew 11:29). In those words, Christ made known the conditions which we must meet—if we are to obtain the rest of soul which He graciously bestows.

First, we are required to take His yoke upon us. Now the "yoke" is a figure of subjection. The force of this figure may be easily perceived if we contrast in our mind, oxen running loose and wild in the field, and then harnessed to a plow where their owner directs their energies and employs them in his service. Hence we read that, "It is good for a man—that he bears the yoke in his youth" (Lam. 3:27), which means that unless youths are disciplined, brought under subjection and taught to obey their superiors, they are likely to develop into sons of Belial—intractable rebels against God and man. When the Lord took Ephraim in hand and chastised him, he bemoaned himself that he was like "a bullock unaccustomed to the yoke" (Jer. 31:18), which was a sad confession for him to have to make.

The natural man is born "like a wild donkey's colt" (Job 11:12)—completely unmanageable, self-willed, determined to have his own way at all costs. Having lost his anchorage by the Fall—man is like a ship which is entirely at the mercy of the winds and waves. His heart is unmoored—and he runs here and there to his own destruction. Hence his imperative need for the yoke of Christ—if he is to obtain rest for his soul.
In its larger sense, the yoke of Christ signifies complete dependence, unqualified obedience, unreserved submission unto Him. The believer owes this to Christ—both as his rightful Lord, and as his gracious Redeemer. Christ has a double claim upon him. First, he is the creature of His hands: He gave him being, with all his capacities and facilities. But more—He has redeemed him, and thereby acquired an additional claim upon him. The saints are the purchased property of Another, and therefore does the Holy Spirit say to them, "You are not your own, for you are bought with a price: therefore glorify God in your bodies and in your spirits, which are God's" (1 Corinthians 6:19, 20).
"Take My yoke upon you," by which Christ connoted: surrender yourself to My Lordship, submit to My rule, let My will become yours. As Matthew Henry rightly pointed out, "We are here invited to Christ as Prophet, Priest and King—to be saved, and in order to this, to be ruled and taught by Him." As the oxen are yoked in order to submit to their owner's will and to work under his control, so those who would receive rest of soul from Christ are here called upon to yield to Him as their King. He died for His people—that they should not henceforth live unto themselves, "but unto Him who died for them and rose again" (2 Corinthians 5:15). Our holy Lord requires absolute submission and obedience in all things—both in the inward life and the outward, even to "take captive every thought to make it obedient to Christ" (2 Corinthians 10:5). Alas that this is so little insisted upon in a day when the high claims of the Savior are whittled down in an attempt to render His Gospel more acceptable to the unregenerate.
Far different was it in the past, when those who occupied the pulpit kept back nothing which was profitable for their hearers, and when God honored such faithful preaching, by granting the unction of His Spirit, so that the Word was applied in effectual power. Take the following as a sample: "No heart can truly open to Christ, which is not made willing, upon due deliberation to receive Him with His cross of sufferings and His yoke of obedience: 'If any man will come after Me, let him deny himself, and take up his cross, and follow Me...Take My yoke upon you, and learn of Me' (Matthew 16:24; 11:29). Any exception against either of these is an effectual barrier to union with Christ. He looks upon that soul as not worthy of Him that puts in such an exception: 'he who does not take up his cross, and follow after Me—is not worthy of Me' (Matthew 10:38). If you judge not Christ to be worthy of all sufferings, all losses, all reproaches—He judges you unworthy to bear the name of His disciple. So, for the duties of obedience—called His 'yoke'—he who will not receive Christ's yoke—can neither receive His pardon, nor any benefit by His blood" (John Flavel, 1689).
"Take My yoke upon you." It is to be carefully noted that this yoke is not laid upon us by another—but one which we are to place upon ourselves. It is a definite act on the part of one who is seeking rest from Christ and without which, His rest cannot be obtained. It is a specific act of mind—an act of conscious surrender to His authority—henceforth to be ruled only by Him. Saul of Tarsus took this yoke upon him when, convicted of his rebellion (kicking against the goads) and conquered by a sense of the Savior's compassion, he said, "Lord, what would You have me to do?"
To take Christ's yoke upon us signifies the setting aside of my own will and completely submitting to His sovereignty, the acknowledging of His Lordship in a practical way. Christ demands something more than lip service from His followers, even a loving obedience to all His commands, for He has declared, "Not everyone who says unto Me, Lord, Lord, shall enter into the kingdom of Heaven; but he who does the will of My Father which is in Heaven." And again, "Whoever hears these sayings of Mine, and does them—I will liken him unto a wise man, who built his house upon a rock" (Matthew 7:21, 24).
"Take My yoke upon you." As our "coming" to Christ necessarily implies the turning of our backs upon all that is opposed to Him, "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him" (Isaiah 55:7) —so the taking of His "yoke" upon us, presupposes our throwing off the yoke we had worn formerly, namely, the yoke of sin and Satan, the yoke of self-will and self-pleasing. "O Lord, our God, other lords besides you have ruled over us"; confessed Israel of old: then they added, "but we worship you alone" (Isaiah 26:13). Thus the taking of Christ's yoke upon us denotes a change of Masters, a conscious and cheerful change on our part: "Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin shall not be your master, because you are not under law, but under grace. Don't you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey—whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?" (Romans 6:13, 16).
"Take My yoke upon you." It may sound very much like a paradox, to bid those who labor and are heavy laden and who come to Christ for "rest" to bid them take a "yoke" upon them. Yet in reality it is far from being the case. Instead of the yoke of Christ bringing its wearer into bondage—it introduces him into a real liberty, the only genuine liberty there is. Said the Lord Jesus to those who believed in Him, "If you continue in My Word, then are you My disciples indeed—and you shall know the Truth, and the Truth shall make you free" (John 8:31, 32). That is His unchanging order. First, there must be a "continuing in His Word"—that is, an actual and constant walking in the same. As we do this, He makes good His promise, "and you shall know the Truth". That is, know it in an experimental way, know its power, its blessedness. The consequence is, "and the Truth shall make you free"—free from prejudice, from ignorance, from folly, from self-will, from the grievous bondage of Satan, from the power of sin. Then it is that the obedient disciple discovers that the Divine Commandments are "the perfect law of liberty" (James 1:25). Said David, "I will walk at liberty—for I seek Your precepts" (Psalm 119:45).
By means of the yoke, two oxen were united together to plow. The "yoke," then, is a figure of practical union. This is clear from, "Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?" (2 Corinthians 6:14). Here the Lord's people are forbidden to enter into any intimate relations or associations with unbelievers. We are prohibited from marrying, forming business partnerships—or having any religious union with them. As 2 Corinthians 6:14 intimates, the "yoke" speaks of a union which issues in a close communion. And this is also what is in view in the text we are now considering. Christ invites those who come to Him for rest, to enter into a practical union with Him so that they may enjoy holy fellowship together. Thus it was with one of old concerning whom we read, "and Enoch walked with God" (Gen. 5:24). But "can two walk together except they be agreed" (Amos 3:3)? No, they cannot: they must be joined together in sameness of aim and unity of purpose—that of glorifying God.
"Take My yoke upon you" said Christ. He does not ask us to wear something He has not Himself worn. O the wonder of this! alas that our hearts are so little affected thereby. "Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross!" (Phil. 2:5-8). Yes, the One who was equal with God "made Himself nothing." He who was the Lord of glory took upon Him "the very nature of a servant." The very Son of God was "made of a woman, made under the Law" (Galatians 4:4). "Even Christ pleased not Himself" (Romans 15:3). As He declared, "I have come down from heaven not to do my will but to do the will of him who sent me" (John 6:38). This, then, was the "yoke" to which He gladly submitted: complete subjection to the Father's will, loving obedience to His commands. And here He says, "Take My yoke upon you". That is—do as I did, making God's will yours. Make His precepts the regulator of your life.
"Take My yoke upon you." John Newton pointed out that this is threefold. First, the yoke of His profession, which is a putting on of the Christian uniform and owning the banner of our Commander. So far as faith is in exercise, this is no irksome duty—rather it is a delight. Those who have tasted for themselves that the Lord is gracious, are so far from being ashamed of Him and of His Gospel—that they are desirous and ready to tell all who will hear—of what God has done for their souls. It was thus with Andrew and Philip (John 1:41, 43): and it was thus with the woman of Samaria (John 4:28, 29). As another has said, "Many young converts in the first warmth of their affections have more need of a bridle than of a spur, in this concern." No Christian should ever be afraid to show his colors; nevertheless, he should not flaunt them before those who detest the same. We shall not go far wrong if we heed that injunction, "Be ready to give an answer to every man who asks you a reason of the hope that is in you, with meekness and fear" (1 Peter 3:15). It is only when, like Peter, we follow Christ "afar off," that we are in danger of denying our discipleship before others.
Second, the yoke of His precepts. "These the gracious soul approves and delights in—but still we are renewed but in part. And when the commands of Christ stand in direct opposition to the will of man or call us to sacrifice a right hand or a right eye; though the Lord will surely make those who depend upon Him victorious at the last—yet it will cost them a struggle. So that, when they are sensible how much they owe to His power working in them, and enabling them to overcome, they will, at the same time, have a lively conviction of their own weakness. Abraham believed in God, and delighted to obey—yet when he was commanded to sacrifice his only son, this was no easy trial of his sincerity and obedience: and all who are partakers of his faith are exposed to meet, sooner or later, with some call of duty, little less contrary to the dictates of flesh and blood' (John Newton).
Third, the yoke of His dispensations. That is, His dealings with us in Providence. If we enjoy the favor of the Lord—it is certain that we shall be out of favor with those who hate Him. He has plainly warned us of this: "If you were of the world, the world would love his own. But because you are not of the world—but I have chosen you out of the world, therefore the world hates you" (John 15:19). It is useless to suppose that, by acting prudently and circumspectly, we can avoid this. "All who will live godly in Christ Jesus, shall suffer persecution" (2 Timothy 3:12). It is only by the unfaithfulness, by hiding our light under a bushel, by compromising the Truth, by attempting to serve two masters—that we can escape "the reproach of Christ." He was hated by the world and has called us unto fellowship with His sufferings. This is part of the yoke He requires His disciples to bear. Moreover, whom the Lord loves, He chastens. It is hard to bear the opposition of the world—but it is harder still to endure the rod of the Lord. The flesh is still in us and resists vigorously when our wills are crossed, nevertheless, we are gradually taught to say with Christ, "the cup which My Father has given Me, shall I not drink it?" (John 18:11).
"And learn of Me—for I am meek and lowly in heart." Once again we call attention to the deep importance of observing our Lord's order here. As there is no taking of His yoke until we "come" to Him—so there is no learning of Him (in the sense here meant) until we have taken His yoke upon us—that is, until we have surrendered our wills to His and submit to His authority. It is far more than an intellectual learning of Christ, which is here in view, namely, an experimental, effectual, transforming learning. By painstaking effort, any man may acquire a theological knowledge of the Person and doctrine or Christ—he may even obtain a clear and admiring concept of His meekness and lowliness. But that is a vastly different thing from learning of Him in such a way as to be "changed into the same image from glory to glory" (2 Corinthians 3:18), which is what our Lord here alluded unto. To thus "learn" of Him we must be completely subject to Him and in close communion with Him, daily drinking in His spirit.
"Learn of Me." And what is it, blessed Lord, that I most need to be taught by You? How to do that which will make me an object of wonderment and admiration in the religious world? How to obtain such wisdom that I shall be able to solve all mysteries? How to accomplish such great things in Your name that I shall he given the pre-eminence among my brethren? No indeed! Nothing whatever resembling this, for "that which is highly esteemed among men—is abomination in the sight of God" (Luke 16:15). What, then, Lord?
This: "Learn of Me, for I am meek and lowly in heart." These are the graces I most need to cultivate; these are the fruits which the Heavenly Gardener most highly values. Of the former grace it is said, "the unfading beauty of a gentle and quiet spirit, which is so precious to God" (1 Peter 3:4). And of the latter the Lord has declared, "I dwell in the high and holy place, with him also that is of a contrite and humble spirit" (Isaiah 57:15). Do we really believe these Scriptures? Do our prayers and strivings indicate that we do so?
"For I am meek." What is meekness? We may best discover the answer, by observing the connections in which the word occurs in other verses. For example, we read, "Now the man Moses was very meek, above all the men who were upon the face of the earth" (Num. 12:3). In view of what precedes, and follows—this has reference to the mildness and gentleness of the spirit of Moses under unjust opposition, who instead of returning evil, prayed for the healing of Miriam! So far from being weakness (as the world supposes), meekness is the strength of the man who can rule his own spirit under provocation, subduing his resentment under wrong, refusing to retaliate. In 1 Peter 3:4 the "meek and quiet spirit" has to do with the subjection of a wife to her husband (vv. 1-5), her chaste behavior, which is to be "coupled with fear" (v. 2), even as Sarah "obeyed Abraham, calling him Lord" (v. 6). It is inseparably connected and associated with gentleness: "the meekness and gentleness of Christ" (2 Corinthians 10:1); "gentle, showing all meekness unto all men" (Titus 3:2). In 1 Corinthians 4:21 the "spirit of meekness" is placed in sharp contrast from the Apostle using "the rod."
Thus we may say, that "meekness" is the opposite of self-will and self-assertiveness. It is pliability, yieldedness, offering no resistance, being as clay in the hands of the Potter. When the Maker of Heaven and earth exclaims, "I am a worm, and no man" (Psalm 22:6), He had reference not only to the unparalleled depths of shame into which He descended for our sakes—but He also alluded unto His lowliness and submission to the Father's will. A "worm" has no power of resistance, not even when it is trodden upon. Just so, there was nothing whatever in the perfect Servant, which opposed the will or dispensations of God to the slightest degree. Thus, this beautiful grace, like all other moral excellencies, was found in its purest form in our glorious Exemplar. Behold in Him the majesty of meekness, when He stood silent, like a lamb before her shearers, committing Himself to the righteous Judge. Contrast Satan, who, in the fierceness of self-assertiveness, is represented as "the great red Dragon"; whereas the Lamb stands as the symbol of Him who, though the most exalted of beings, is the meekest and gentlest.
The meekness of Christ appeared in His readiness to become the Covenant-head of His people, in His willingness to assume our nature, in His being subject to His parents during the days of His childhood, in His submitting to the ordinance of baptism—to the wonderment of John the Baptist; in His entire subjection to the Father's will, in the whole course of His obedience. When He was reviled—He reviled not again. When He was smitten and spat upon—He made no retaliation. He did not count His life as dear unto Himself—but freely laid it down for others. How the pondering of these things, should melt our hearts before Him. How they should condemn and fill us with shame. How they should drive us to our knees. How they should show us how little we have learned of Him. That which we most need to learn of Him—is not how to become great and self-important—but how to deny self, how to mortify self-will, how to become teachable and gentle, how to be servants—not only His servants—but the servants of our brethren.
"For I am meek and lowly in heart." As meekness is the opposite of self-will and self-assertiveness; so lowliness is the reverse of self-esteem and self-righteousness. Lowliness is self-abasement, yes, self-effacement. It is more than a refusing to stand up for our own rights—it is taking our place in the dust. Though so great a Person—yet this grace was pre-eminently displayed by Christ. Hear His declaration, "The Son of Man came not to be ministered unto—but to minister" (Matthew 20:28). And again, "I am among you as He who serves" (Luke 22:27). Behold Him performing the most menial duties—girding Himself with a towel, washing, and wiping the feet of His disciples. He was the only one born into this world who could choose the home and the circumstances of His birth—what a rebuke to our poor, foolish pride, was the choice He made! Ah, my reader, we must indeed learn of Him—if humility, this choice flower of Paradise is to bloom in the garden of our souls. O that it may be so for His name's sake.

Thursday, April 26, 2018

The Fruit of "Free Will"

There are two glaring examples of this provided in Scripture. The first being found in Isaiah 14:12-15 where Lucifer declares his destiny which he contrived in his evil heart of rebellion against his Maker. Five time he says "I will..." as if he could and would thwart the will of the Almighty to exalt himself above God. This very same self exaltation is the engine that drives all of those who cling to their fantasy of "free will" in the eternal scheme of things and claim the position of sovereignty over the Almighty to determine their own fate for all time. But it's nothing more than Luciferian rebellion, plain and simple. The consequences of this arrogance on the part of Lucifer went far beyond himself by sealing the fate of the angels under his charge---one third of the heavenly host. There is no mention anywhere in Scripture of these angels having a say in this matter of their eternal fate; no room for consultation and time being given for a choice to be made (Almighty God or Lucifer); no appeal or change of sentence. Just as certain men and women were chosen before time began to eternal life (2 Tim 1:9) with others being appointed to eternal wrath (2 Peter 2:17 & Jude 13, "to whom is reserved the blackness of darkness forever") so it is with the angels (1 Tim 5:21, "elect angels" & 2 Peter 2:4, "God did not spare the angels that sinned"). Just as Lucifer's exercise of his "free will" (open rebellion) brought damnation on his angelic comrades, so it is with Adam.

Adam, the unique creation of God who was "made in the image of God" and given dominion over all the rest of creation found himself confronting the dilemma either of believing and obeying God or siding with his wife in her rebellion (by deception) in an attempt to save her. 1 Timothy 2:14 is a key verse in understanding all of what went on with the Fall of Adam; "And Adam was not deceived, but the woman being deceived, fell into transgression." When Adam knew what Eve had done his main concern was not so much for her, but for himself---he was afraid of losing her, his companion, so he reasoned that whatever her fate, he would take the same in order to be with her. His thinking was to rebel against the Lord and His Word on purpose in order to keep his wife. He was completely unaware of the eternal principle of Scripture as seen in Matt. 16:25: "For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it." Rather than submit to God and obey Him by not eating of the Tree of the Knowledge of Good and Evil, Adam chose himself with Eve as his 'cover' (was he trying to trick God? probably) thereby compounding his error by trying to circumvent the Word and Will of his Creator. A sad side note on Adam is that he did not possess a faith in God similar to that of Abraham who considered God faithful to fulfill His promise to him even as he offered his son to God, considering that God could and would raise Isaac from the dead in order to fulfill His promise (Heb. 11:17-19). It seems to have never occurred to Adam that God could and would work things out concerning Eve if only he, Adam, obeyed God. Note also that the Lord did not supply Adam with this faith as He did Abraham. Despite of all this conjecture about Adam, the purpose of God moved forward unabated just as it was recorded. The point is that no matter how much it may be objected that man has a "free will" especially in the matter of his eternal fate, the fact remains that the purpose of God according to election, and not a man's will, will stand.

These two examples and their everlasting consequences---Lucifer takes down with himself one third of the angelic host and Adam takes down with himself the entire human race beginning with himself, his wife and all those born of woman for the eons to come. Only those elect will know the mercy of God and those appointed to the blackness of darkness forever will never know His mercy, their "free will" choice notwithstanding. The Lord has never recognized man as having a "free will" to decide anything for his own good and most especially that of his eternal fate. What He does recognize is that man is totally incapable of choosing what is good for himself: specifically God and salvation through the Lord Jesus (Rom. 3:11 "...there is none who seeks after God" and "there is fear of God before their eyes", Rom. 3:18). Those that cling to the fantasy of their "free will" being a mechanism to bring them to God (as they so choose) never deal with these Scriptures, nor the hundreds of others of similar vein. In essence, they call God a liar, just like Lucifer and Adam and all the others who rebel against Him and His Word. Such rebellion is never passed over, winked at, or excused apart from the Spirit's application of the Blood of Christ and the redeeming of that soul. The Lord's disdain for rebellion in any form is best seen in 1 Sam. 15:23: "For rebellion is as the sin of witchcraft..."

Scripture is full of other examples of men believing they can thwart God and His eternal purpose by a simple decision on their part---Cain is next in line. Then there are those of our day and the not too distant past who taut this nonsense at every turn whose fruit and it's long reaching effects I hope to examine shortly, God willing. Lord, please continue to open the eyes of Your elect!

Monday, April 23, 2018

Arminianism, another gospel

The Need for an Uncompromising and Vigilant Witness Against Arminianism

Warnings from the pulpit and denunciation of the errors of Arminianism are not now heard as once they were. Even in pulpits where the truth is preached, it is to be feared that, in some cases, a faithful witness is not raised against Arminianism. The cause of this may be due in a measure to the fact that in defending the cause of truth new forms of error have to be exposed and assailed, with the result that the old enemy is left so far unmolested as if it were dead. Unfortunately this is not so; Arminianism is very much alive in the pulpit, in the theological and religious press, and in the modem evangelistic meeting . . . . . When we bear in mind the horror with which our forefathers regarded Arminianism, the modern attitude to it indicates how far the professing Church has drifted from the position of the theologians of those days." ('The Reformed Faith" by the Rev. D. Beaton, p. 18).

Arminianism was the false gospel of John Wesley and his followers in the eighteenth century, and of D. L. Moody in the nineteenth. It is the stock-in-trade of well nigh all the popular evangelists of this century from Billy Graham downwards. The gospel halls of the Brethren, Open and Closed, are nurseries of Arminianism. The active agents of the Faith Mission and the Salvation Army, notwithstanding the moral and social results to the credit of the latter, spread the plague on every side. All the sects which have sprung up in these latter times, however divergent in their doctrines and practices -- Jehovah's Witnesses, Seventh Day Adventists, Pentecostalists, Mormons, Christadelphians, Cooneyites, etc., etc., have all in common, the fatal lie of free-willism. It is Satan's sovereign drug, which causes the soul to sleep in delusion, and the end of such delusion is death. "Free will," says Spurgeon, "has carried many souls to hell but never a soul to heaven."

Arminianism is armed to the teeth in enmity to true and vital godliness. Where it flourishes its fruits are a superficial goody-goody form of godliness -- the lamp and the light of the foolish virgins which went out in death and in despair. The Declaratory Acts of 1879, 1892 and 1921 in Scotland, and in 1901 in the Presbyterian Church of New Zealand threw open the flood-gates to the deluge of Arminianism. Spiritual death and desolation followed. The fat land was turned into barrenness, and the Churches adopting these Declaratory Acts are now well on the road to Rome. The 'sovereign drug' of Arminianism has flourished beyond the wildest dreams of priests and Jesuits. It is not by open and unabashed passing of nefarious Declaratory Acts that Satan as an angel of light now works. Subtle infiltration is his present policy and technique. What need there is for the 'denunciation' and the 'horror' the Rev. D. Beaton refers to, as the cloven-hoof of Arminianism is unmistakably seen far within the tents of the popular evangelical conventions, fellowships, and unions of our day! The Scripture Union, the Inter-Varsity Fellowship, the International Council of Christian Churches, the conventions of the Keswick fraternity etc., are all riddled with the cancer of Arminianism.

Sunday, April 22, 2018

The Jesuit influenced demonic theology of 'free will'

I affirm, that all they be blasphemers to God, that do slander the truth in predestination.
“My sheep, saith Christ, hear my voice, and I know them, and they follow me; and I give unto them eternal life, and they shall never perish. O, most worthy Scriptures! which ought to compel us to have a faithful remembrance, and to note the tenor thereof; which is, the sheep of Christ shall never perish.

“Doth Christ mean part of his elect, or all, think you? I do hold, and affirm, and also faithfully believe, that he meant all his elect, and not part, as some do full ungodly affirm. I confess and believe assuredly, that there shall never any of them perish: for I have good authority so to say; because Christ is my author, and saith, if it were possible, the very elect should be deceived. Ergo, it is not possible that they can be so deceived, that they shall ever finally perish, or be damned: wherefore, whosoever doth affirm that there may be any (i.e. any of the elect) lost, doth affirm that Christ hath a torn body.”

The above valuable letter of recantation is thus inscribed: “A Letter to the Congregation of Free-willers, by One that had been of that Persuasion, but come off, and now a Prisoner for Religion:” which superscription will hereafter, in its due place, supply us with a remark of more than slight importance.

To occupy the place of argument, it has been alleged that “Mr. Wesley is an old man;” and the Church of Rome is still older than he. Is that any reason why the enormities, either of the mother or the son, should pass unchastised? It has also been suggested, that “Mr. Wesley is a very laborious man:” not more laborious, I presume, than a certain active being, who is said to go to and fro in the earth, and walk up and down in it:2 nor yet more laborious, I should imagine, than certain ancient Sectarians, concerning whom it was long ago said, “Woe unto you Scribes, hypocrites; for ye compass sea and land to make one proselyte:”3 nor, by any means, so usefully laborious, as a certain diligent member of the community, respecting whose variety of occupations the public have lately received the following intelligence: “The truth of the following instance of industry may be depended on: a poor man with a large family, now cries milk, every morning, in Lothbury, and the neighbourhood of the Royal Exchange; at eleven, he wheels about a barrow of potatoes; at one, he cleans shoes at the Change; after dinner, cries milk again; in the evening, sells sprats; and at night, finishes the measure of his labour as a watchman.”4
Mr. Sellon, moreover, reminds me (p. 128.) that, “while the shepherds are quarrelling, the wolf gets into the sheep fold;” not impossible: but it so happens, that the present quarrel is not among “the shepherds,” but with the “wolf” himself; which “quarrel” is warranted by every maxim of pastoral meekness and fidelity. I am further told, that, while I am “berating the Arminians, Rome and the devil laugh in their sleeves.”
Admitting that Mr. Sellon might derive this anecdote from the fountain head, the parties themselves, yet, as neither they nor he are very conspicuous for veracity, I construe the intelligence by the rule of reverse, though authenticated by the deposition of their right trusty and well-beloved cousin and counsellor. Once more: I am charged with “excessive superciliousness, and majesty of pride:” and why not charged with having seven heads and ten horns, and a tail as long as a bell-rope? After all, what has my pride, or my humility, to do with the argument in hand? Whether I am haughty, or meek, is of no more consequence either to that, or to the public, than whether I am tall or short: however, I am, at this very time, giving one proof, that my “majesty of pride” can stoop; that even to ventilate the impertinences of Mr. Sellon.
But, however frivolous his cavils, the principles for which he contends are of the most pernicious nature and tendency. I must repeat, what already seems to have given him so much offence, that Arminianism “came from Rome, and leads thither again.”
Julian, bishop of Eclana a contemporary and disciple of Pelagius, was one of those who endeavoured, with much art, to gild the doctrines of that heresiarch, in order to render them more sightly and palatable. The Pelagian system, thus varnished and paliated, soon began to acquire the softer name of Semipelagianism. Let us take a view of it, as drawn to our hands by the celebrated Mr. Bower, who himself, in the main, a professed Pelagian, and therefore less likely to present us with an unfavourable portrait of the system he generally approved. Among the principles of that sect, this learned writer enumerates the following: “The notion of election and reprobation, independent on our merits or demerits, is maintaining a fatal necessity, is the bane of all virtue, and serves only to render good men remiss in working out their salvation, and to drive sinners to despair. “The decrees of election and reprobation are posterior to, and in consequence of, our good or evil works, as foreseen by God from all eternity.” Is not this too the very language of modern Arminianism? Do not the partizans of that scheme argue on the same identical terms? Should it be said, “True, this proves that Arminianism is Pelagianism revived; but it does not prove, that the doctrines of Arminianism are originally Popish:” a moment’s cool attention will make it plain that they are.

Let us again hear Mr. Bower, who, after the passage just quoted, immediately adds, “on these two last propositions, the Jesuits found their whole system of grace and free-will; agreeing therein with the Semipelagians, against the Jansenists and St. Augustine.”6 The Jesuits were moulded into a regular body, towards the middle of the sixteenth century: toward the close of the same century, Arminius began to infest the Protestant churches. It needs therefore no great penetration, to discern from what source he drew his poison. His journey to Rome (though Monsicur Bayle affects to make light of the inferences which were at that very time deduced from it) was not for nothing. If, however, any are disposed to believe, that Arminius imbibed his doctrines from the Socinians in Poland, with whom, it is certain, he was on terms of intimate friendship, I have no objection to splitting the difference: he might import some of his tenets from the Racovian brethren, and yet be indebted, for others, to the disciples of Loyola. Certain it is, that Arminius himself was sensible, how greatly the doctrine of predestination widens the distance between Protestantism and Popery. “There is no point of doctrines (says he) which the Papists, the Anabaptists, and the (new) Lutherans more fiercely oppose, nor by means of which they heap more discredit on the reformed churches, and bring the reformed system itself into more odium; for they (i.e. the Papists, & etc.) assert, that no fouler blasphemy against God can be thought or expressed, than is contained in the doctrine of predestination.”7
For which reason, he advises the reformed world to discard predestination from their creed, in order that they may live on more brotherly terms with the Papists, the Anabaptists, and such like. The Arminian writers make no scruple to seize and retail each other’s arguments, as common property. Hence, Samuel Hoord copies from Van Harmin the self same observation which I have now cited. “Predestination (says Samuel) is an opinion odious to the Papists, opening their foul mouths, against our Church and religion:”8
consequently, our adopting the opposite doctrines of universal grace and freewill, would, by bringing us so many degrees nearer to the Papists, conduce to shut their mouths, and make them regard us, so far at least, as their own orthodox and dearly beloved brethren: whence it follows, that, as Arminianism came from Rome, so “it leads thither again.”
If the joint verdict of Arminius himself, and of his English proselyte Hoord, will not turn the scale, let us add the testimony of a professed Jesuit, by way of making up full weight. When archbishop Laud’s papers were examined, a letter was found among them, thus endorsed with that prelate’s own hand: “March, 1628. A Jesuit’s Letter, sent to the Rector at Bruxels, about the ensuing Parliament.” The design of this letter was to give the Superior of the Jesuits, then resident at Brussels, an account of the posture of civil and ecclesiastical affairs in England; an extract from it I shall here subjoin: “Father Rector, let not the damp of astonishment seize upon your ardent and zealous soul, in apprehending the sodaine and unexpected calling of a Parliament. We have now many strings to our bow. We have planted that soveraigne drugge Arminianisme, which we hope will purge the Protestants from their heresie; and it flourisheth and beares fruit in due season. For the better prevention of the Puritanes, the Arminians have already locked up the Duke’s (of Buckingham) eares; and we have those of our owne religion, which stand continually at the Duke’s chamber, to see who goes in and out: we cannot be too circumspect and carefull in this regard. I am, at this time, transported with joy, to see how happily all instruments and means, as well great as lesser, co-operate unto our purposes. But, to return unto the maine fabricke:–OUR FOUNDATION IS ARMINIANISME. The Arminians and projectors, as it appeares in the premises, affect mutation. This we second and enforce by probable arguments.” The “Sovereign drug, Arminianism,” which said the Jesuit, “we (i.e. we Papists) have planted” in England, did indeed bid fair “to purge our Protestant Church effectually.
How merrily Popery and Arminianism, at that time, danced hand in hand, may be learned from Tindal: “The churches were adorned with paintings, images, altar-pieces, & etc. and, instead of communion tables, alters were set up, and bowings to them and the sacramental elements enjoined. The predestinarian doctrines were forbid, not only to be preached, but to be printed; and the Arminian sense of the Articles was encouraged and propagated.”10 The Jesuit, therefore, did not exult without cause. The “sovereign drug,” so lately “planted,” did indeed take deep root downward, and bring forth fruit upward, under the cherishing auspices of Charles and Laud. Heylyn, too, acknowledges, that the state of things was truly described by another Jesuit of that age, who wrote: “Protestantism waxeth weary of itself. The doctrine (by the Arminians, who then sat at the helm) is altered in many things, for which their progenitors forsook the Church of Rome: as limbus patrum; prayer for the dead, and possibility of keeping God’s commandments; and the accounting of Calvinism to be heresy at least, if not treason.” The maintaining of these positions, by the Court divines, was an “alteration” indeed; which the abandoned Heylyn ascribes to “the ingenuity and moderation found in some professors of our religion.” If we sum up the evidence that has been given, we shall find its amount to be, that Arminianism came from the Church of Rome, and leads back again to the pit whence it was digged.

 The Complete Works of Augustus Toplady (Sprinkle Publications., [1794] 1987, pp. 54-55).

Saturday, April 21, 2018

Arminianism, the golden idol of free will

by Augustus Toplady (1740-1778)
Not unto us, 0 LORD, not unto us, but unto Thy Name, give glory for Thy mercy, and for Thy truth's sake (Psalm 115:1).
Some expositors have supposed, that this Psalm was penned by the prophet Daniel; on occasion of the miraculous deliverance of Shadrac, Meshac, and Abednego, when they came out, unhurt, from the burning fiery furnace, into which they had been thrown by the command of king Nebuchadnezzar.
And, indeed, there are not wanting passages, in the Psalm itself, which seem to countenance this conjecture. As where we read, at the fourth verse (speaking of the idols of the heathens, and, perhaps, with particular reference to that golden image which Nebuchadnezzar commanded to be worshipped), their idols are silver and gold, the work of men's hands: they have mouths, but they speak not; eyes have they but they see not.

Is There Controversy in Philippians One?

Too many preachers and lay people have used Phil. 1:12-18 to excuse the errant rantings of their favorite speaker and to keep him/her in a place of 'good standing' and seemingly sound doctrine. All that is needed to keep his high status is the ability to speak fluent "Christian-ese", base your speech in the love that the world offers, accept any and all aberrant behavior in so-called Christians---especially preachers---and mention the name of the Lord Jesus as sparingly as possible in order to maintain the illusion that he actually speaks for God and has been so instructed by Him. But these verses do not in any way allow for this "luxury" of lying in the Name of the Lord Jesus. Nor do they provide the excuse for teaching another gospel just because the word "Jesus" is occasionally used by the speaker and yet this is exactly what these verses have been twisted into meaning.

Perhaps the finest example of this can be found from Jim McClarty as he found excuse after excuse to praise the prophet of the great whore---Billy Graham---and state in no uncertain terms that BG actually "preached the Gospel" and was an instrument in God's hands. His unbiblical and Christ dishonoring nonsense can be found on this blog under the title "Disappointing Message" dated Feb. 24, 2018.  It can also be found on his website along with his "life testimony" which is void of any mention of repentance and salvation. Perhaps this would be of little concern to some, but for me it is a HUGE red flag.

These verses in Philippians do not allow for the genuine "preaching of the Gospel" to be sullied with the cheap knock-off brand of decisional regeneration achieved through the activation of one's "free will" in order to attain to a perceived salvation---which is no salvation at all. Yet this is exactly the "gospel" that BG preached all of his life and for which he received praise and adulation from JM when he died for his years of faithful service. Faithful service to whom? Certainly not the Lord Jesus Christ who was despised and rejected by BG throughout his entire life.

The key to understanding what these verses mean and what they do not mean can be seen in vs. 15-18. Note v. 15 "Some indeed preach Christ from envy and strife, and some also from goodwill." Then in v. 18 we have "What then? Only in every way, whether in pretense or in truth Christ is preached..." Paul is referring to the motivation for the preaching of Christ and not the message preached. "Some indeed preach Christ from envy and strife..." Why this occurs is not made clear, likely it is due to jealousy, specifically "envy" of Paul's notoriety in the Church and the way he has been instrumental in the spreading of the Gospel. A well used tool of satan still in operation today is this envy. But it was CHRIST who was preached, not some half baked pseudo gospel that was half Christ and half works as is the case today. Paul questions the motivation of these preachers who seek to add affliction to him via their selfish ambition (v. 16) and NOT  the message. When the true Gospel is preached all the born again rejoice. Paul rejoiced that the Gospel was being declared and not simply that the name of the Lord fell from the lips of some men. Saying the name "Jesus" and demonstrating a vast vocabulary of Christian words does not necessarily constitute the 'preaching of the Gospel'. When the true Gospel is diluted, changed, added to, or something removed from it, we should expose the evil and not let it slide---something that the world requires us to do in order to garner their good graces. The opinion of the world and whatever "graces" they may offer are of no interest to me, nor should they be to any of God's elect. No where in these verses is there allowance for an aberrant gospel to be the target of rejoicing, nor is there any praise to be found for those who practice such a blasphemous deed.

Mr. McClarty has two strikes against him. First and foremost is his lack of acknowledged repentance and salvation through Christ and second is his gushing and disgusting praise of the prophet of the great whore, Billy Graham. If indeed he is a false prophet, 'strike three' will likely be seen shortly. If, however, he is born again then may the Lord grant him repentance for His Name's sake.

Real and urgent is our need

The Lord’s command in Mark 4:24 is “take heed what ye hear”. Corrupt nature is thoroughly in love with error and will more readily and eagerly receive false rather than true doctrine. Should any dispute this statement, we would refer them to Jeremiah 5:31: “the prophets prophesy falsely and the priests bear rule by their means; and My people love to have it so”. Said Christ unto the Jews, “because I tell you the truth, ye believe me not” (John 8:45): what a commentary on fallen human nature – had He preached lies they would have promptly received Him.
Alas, what is man: he will run greedily after something new and sensational, but is soon bored by the old story of the Gospel.
How feeble is the Christian, how weak his faith, how fickle and unstable the moment he is left to himself. Peter, the most courageous and forward of the apostles in his profession, denied his Master when challenged by a maid. Even when given a heart to love the Truth, we still have “itching ears” for novelties and errors, as the Israelites welcomed the manna at first, but soon grew weary of it and lusted after the fleshpots of Egypt.
Real and urgent then is our need to heed this command,
“Beware of false prophets.-A. W Pink

Sound Doctrine

A Sermon
(No. 79)
Delivered on Sabbath Morning, May 11, 1856, by the
At New Park Street Chapel, Southwark.

"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus."- 2Ti 1:13
MY INCESSANT anxiety for you, dearly beloved in the faith of Jesus Christ, is that I may be able, in the first place, to teach you what God's truth is; and then, trusting that I have to the best of my ability taught you what I believe to be God's most holy gospel, my next anxiety is, that you should "hold fast the form of sound words;" that whatever may occur in the future, should death snatch away your pastor, or should anything occur which might put you in perilous circumstances, so that you were tempted to embrace any system of heresy, you might every one of you stand as firm and as unmoved as rocks, and as strong as mountains be, abiding in "the faith which was once delivered unto the saints," whereof ye have heard, and which we have proclaimed unto you. If the gospel be worth your hearing, and if it be a true gospel, it is worth your holding, and our anxiety is, that you should be so established in the faith, that you may, "hold fast the profession of your faith without wavering, for he is faithful that has promised."
The Apostle most earnestly admonished Timothy to "hold fast the form of sound words which he had heard of him in faith and love which is in Christ Jesus." I do not suppose that by this it is intended that Paul ever wrote out for Timothy a list of doctrines; or that he gave him a small abstract of divinity, to which he desired him to subscribe his name, as the articles of the church over which he was made a pastor. If so, doubtless the document would have been preserved and enrolled in the canons of Scripture as one of the writings of an inspired man. I can scarce think such a creed would have been lost, whilst other creeds have been preserved and handed down to us. I conceive that what the Apostle meant was this:-"Timothy, when I have preached to you, you have heard certain grand outlines of truth; you have heard from me the great system of faith in Jesus Christ; in my writings and public speakings you have heard me continually insist upon a certain pattern or form of faith; now I bid you, my dearly beloved son in the gospel, "Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus."
This morning I shall first attempt to tell you what I conceive to be a "form of sounds words," which we are to hold fast. In the second place, I shall endeavour to urge upon you the strong necessity of holding fast that form. In the third place, I shall warn you of some dangers to which you will be exposed, tempting you to give up the form of sound words. Then, in the last place I shall mention the two great holdfasts, faith and love in Christ Jesus, which are the great means of "holding fast the form of sound words."
1. What is a "FORM OF SOUND WORDS?" Ten thousand persons will quarrel upon this. One will say, "My creed is a form of sound words;" another will declare that his creed also is sound, if not infallible. We will not, therefore, enter into all the minutiae which distinguish creeds from each other, but just simply say, that no system can be a form of sound words unless it is perfectly scriptural. We receive no doctrines as the doctrines of men; whatever authority come to us which is not the authority of the Holy Spirit, and inspired by God, is no authority at all to us. We laugh to scorn all the dogmatism of men; we care for nothing they assert, however strongly they declare it, or however eloquently they plead for it; we utterly reject and discard it; we hold it a sin to "take for doctrines the commandments of men;" we give no heed to the traditions that are handed down to us. If our opponent cannot quote text or verse for anything he advances, we hold no argument with him. Scripture is the only weapon we can acknowledge.
But since it is said that texts may be found to prove almost everything, we must remark, that a form of sound words must be one that exalts God and puts down man. We dare not for a moment think that any doctrine is sound that does not put the crown upon the head of Jesus, and does not exalt the Almighty. If we see a doctrine which exalts the creature, we do not care one fig about what arguments may be brought to support it; we know that it is a lie, unless it lays the creature in the very dust of abasement, and exalts the Creator. If it does not do this, it is nothing but a rotten doctrine of pride; it may dazzle us with the brilliant malaria rising from its marshes, but it never can shed a true and healthful light into the soul; it is a rotten doctrine, not fit to be builded on the gospel, unless it exalts Jehovah Jesus, Jehovah the Father, and Jehovah the Holy Spirit.
We think, also, that we may judge of the soundness of doctrine by its tendency. We can never think a doctrine sound, when we see plainly upon its very surface that it has a tendency to create sin in men. Unless it be a doctrine according to godliness, we cannot conceive it to be a doctrine of God. Unless the believer of it, earnestly and truthfully believing it, doth give himself to virtue-unless that doctrine has in itself a natural tendency to promote in him a love to the right-we are at first sight suspicious of it; and if we find on examination that it is a licentious doctrine-it may have all the glitter and the glare of novelty, but we cast it away as not being the doctrine of Christianity, because it does not promote holiness in the soul.
We shall, perhaps, be asked what we do regard as a form of sound words, and what those doctrines are which are scriptural, which at the same time are healthful to the spirit and exalting to God. We answer, we believe a form of sound words must embrace, first of all, the doctrine of God's being and nature, we must have the Trinity in Unity, and the Unity in Trinity. Any doctrine, which hath not the Father, Son, and Holy Ghost, as equal persons in one undivided essence, we cast aside as being unsound, for we are sure that such doctrines must be derogatory to God's glory; and if they be so it is enough for us. If any man despise either Father, Son, or Holy Ghost, we despise him, and despise his teachings, and cannot even say to him, "I wish you God speed."
Now, we hold, that a form of sound words must look upon man aright as well as upon God aright; it must teach that man is utterly fallen, that he is sinful, and for his sin condemned, and in himself altogether hopeless of salvation. If it exalts man by giving him a character which is not a true one, and clothing him with a spurious robe of righteousness, woven by his own fingers, we reject and discard it utterly.
And next, we think that a doctrine that is sound must have right views of salvation, as being of the Lord alone; unless we find in it everlasting, unchanging love, working out a salvation for a people "who were not a people," but were made a people by special grace; unless we find discriminating love, others may say what they will-we cannot consider such a creed to be a form of sound words, unless we discern redeeming mercy openly and boldly taught; unless we see final perseverance, and all those great and glorious truths which are the very bulwarks of our religion, others may embrace the doctrine as being a form of sound words; but we cannot, and we dare not. We love the old system of our forefathers; we love the old truths of Scripture, not because they are old, but because we cannot consider anything to be truth which doth not hold the scriptural view of salvation. Methinks Paul himself, in this very chapter, gives us a form of sound words, where he speaks of "God who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began."
I need not stop this morning to prove to you that which I have briefly hinted at as a form of sound words, because you believe it, and believe it firmly. I am not about to urge you to receive it, because I know you have already received it; but what I have to say is, "Hold fast," I beseech you, "the form of sound words, which thou hast heard of me in faith and love which is in Christ Jesus."
First, for your own sake, hold it fast, for thereby you will receive ten thousand blessings; you will receive the blessing of peace in your conscience. I protest, before God, that if at any time I ever doubt one of the great things I receive from God, instantly there comes an aching void which the world can never fill, and which I can never get filled until I receive that doctrine again, and believe it with all my heart. When at any time I am cast down and dejected, I always find comfort in reading books which are strong on the doctrines of the faith of the gospel; if I turn to some of them that treat of God's eternal love, revealed to his chosen people in the person of Christ; and if I remember some of the exceeding great and precious promises made to the elect in their covenant head, my faith at once becomes strong, and my soul, with wings sublime, mounts upwards towards its God. You cannot tell, beloved, if you have never tasted, how sweet is the peace which the doctrines of grace will give to the soul; there is nothing like them. They are-
"A sovereign balm for every wound,
A cordial for our fears."
They are God's sweet lullaby, wherewith he singeth his children to sleep, even in storms. They are God's sheet anchors, which are cast out into the sea, to hold our little vessels fast in the midst of tempests. There is a "peace of God which passeth all understanding," which accrues to a man who is strong believer, but you know the tendency of the day is to give up old land marks and to adopt new ones, and to avow anything rather than the old-fashioned divinity. Well, my dear friends, if any of you like to try new doctrines, I warn you, that if you be the children of God you will soon be sick enough of those new-fangled notions, those newly invented doctrines, which are continually taught. You may, for the first week, be pleased enough with their novelty; you may wonder at their transcendental spirituality, or something else, which entices you on; but you will not have lived on them long, before you will say, "Alas! alas! I have taken in my hands the apples of Sodom; they were fair to look upon, but they are ashes in my mouth." If you would be peaceful, keep fast to the truth, hold fast the form of sound words: so shall "your peace be like a river, and your righteousness like the waves of the sea."
"Hold fast the form of sound words," again, let me say, because it will tend very much to your growth. He who holds fast the truth will grow faster than he who is continually shifting from doctrine to doctrine. What a mighty number of spiritual weathercocks we have in this world now. We have men who in the morning hear a Calvinistic preacher, and say, "Oh, it is delightful;" in the evening they hear an Arminian, and they say, "Oh, it is just as good; and no doubt they are both true, though one contradicts the other!" The glorious charity of the present day is such, that it believes lies to be as good as truth; and lies and truth have met together and kissed each other; and he that telleth truth is called a bigot, and truth has ceased to be honourable in the world! Ah! beloved, we know better than to profess such unlimited, but false charity; the truth is, we know how to "hold fast the form of sounds words," which has been given to us, because in this way we grow. Changeable people cannot grow much. If you have a tree in your garden plant it in one place to-day, and tomorrow place it somehwere else, how much bigger will it be in six months? It will be dead very likely; or if it does not die, it will not be very much grown; it will be marvellously stunted. So it is with some of you: you plant yourselves there; then you are persuaded that you are not quite right, and you go and plant yourself somewhere else. Why, there are men who are anythingarians; who go dodging about from one denomination to another, and cannot tell what they are; our opinion is, of these people, that they believe nothing, and are good for nothing, and anybody may have them that likes; we do not consider men to be worth much, unless they have settle principles, and "hold fast the form of sound words." You cannot grow unless you hold it fast. How should I know any more of my faith in ten years' time, if I allowed it to take ten forms in ten years? I should be but a smatterer in each, and know nothing thoroughly of one. But he that hath one faith, and knoweth it to be the faith of God, and holdeth it fast, how strong he becomes in his faith? Each wind or tempest doth but confirm him, as the fierce winds root the oaks, and make them strong, standing firmly in their places; but if I shift and change, I am none the better, but rather the worse. For your own peace sake then, and for your growth, "hold fast the form of sound words."
But, my beloved, I would beseech you to hold it fast for your own sakes, from a remembrance of the great evils which will follow the contrary course. If you do not "hold fast the form of sound words," listen to me while I tell you what you will do.
In the first place, every deviation from truth is a sin. It is not simply a sin for me to do a wrong act, but it is a sin for me to believe a wrong doctrine. Lately our ministers have absolved us all from obeying God in our judgments; they have told us point blank, many of them, in their drawing-rooms, and some of them in the pulpit, that we shall never be asked in the day of judgment what we believed. We have been told that for our acts we shall be responsible, but for our faith we shall be irresponsible, or something very much like it; they have told us plainly, that the God who made us, although he has authority over our hands, our feet, our eyes and our lips, hath but little authority over our judgments; they have told us, that if we make ever such blunders in divinity, they are no sins, so long as we can live right lives. But is that true? No; the whole man is bound to serve God; and if God gives me a judgment, I am bound to employ that judgment in his service; and if that judgment receive an untruth, it has received stolen goods, and I have sinned as much as if I put forth my hand to take my neighbour's goods. There may be degrees in the sin. If it be a sin of ignorance, it is nevertheless a sin; but it is not so heinous as a sin of negligence, which I fear it is with many. I tell you, beloved, if, for instance, baptism be not by immersion, I commit a sin every time I practice it; and if it be, my brother commits a sin who does not practise it. If Election be true, I am committing a sin if I do not believe it; and if Final Perseverance be true, I am committing a sin before Almighty God, if I do not receive it; and if it be not true, then I sin in embracing what is not scriptural. Error in doctrine is as much a sin as error in practice. In everything we are bound to serve our God with all our might, exercising those powers of judging and believing which he has given unto us; and I warn you, Christians, not to think it is a little thing to hold faith with a feeble hand: it is a sin every time you do aught which makes you waver in the faith of Jesus Christ. Remember, too, that error in doctrine is not only a sin, but a sin which has a great tendency to increase. When a man once in his life believes a wrong thing, it is marvellous how quickly he believes another wrong thing. Once open the door to a false doctrine-Satan says it is but a little one-ay, but he only puts the little one in like the small end of the wedge, and he means to drive in a larger one; and he will say it is only a little more, and a little more, and a little more. The most damnable heretics who ever perverted the faith of God erred by littles and littles; those who have gone the widest from truth have only gone so by degrees. Whence came the Church of Rome, that mass of abominations? Why, from gradual departures. It did not become abominable at first; it was not the "mother of harlots" all at once; but it first did deck itself in some ornaments, then in others, and by-and-bye it went on to commit its fornications with the kings of the earth. It fell by little and little, and in the same way it separated itself from the truth. For centuries it was a Church of Christ, and it is difficult to say, looking at history, when was the exact point in which it ceased to be numbered with Christian Churches. Take care, Christians, if you commit one error, you cannot tell how many more you will commit.
"Hold fast the form of sound words," because error in doctrine almost inevitably leads to error in practice. When a man believes wrongly, he will soon act wrongly. Faith has a great influence on our conduct. As a man's faith, so is he. If you begin to imbibe erroneous doctrines, they soon have an effect on your practice. Keep fast to the bulwarks of your fathers' faith. If you do not, the enemy will make sad havoc with you. "Hold fast the form of sound words which was delivered unto you."
2. And now, for the good of the Church itself, I want you all to "hold fast the form of sound words." Would you wish to see the Church prosperous? Would you wish to see it peaceful? Then "hold fast the form of sound words." What is the cause of divisions, schisms, quarrels, and bickerings amongst us? It is not the fault of the truth; it is the fault of the errors. There would have been peace in the Church, entire and perpetual peace, if there had been purity-entire and perpetual purity-in the Church. Going down to Sheerness on Friday, I was told by some one on board that during the late gale several of the ships there had their anchors rent up, and had gone dashing against the other ships, and had done considerable damage. Now, if their anchors had held fast and firm, no damage would have been done. Ask me the cause of the damage which has been done to our churches by the different denominations, and I tell you, it is because all their anchors did not hold fast. If they had held fast by the truth, there would have been no disputing; disputing comes from errors. If there be any ill feeling, you must not trace it to the truth-you must trace it to the error. If the Church had always kept firm to the faith, and had always been united to the great doctrines of the truth, there would have been no disputes. Keep firm to you belief, and you will prevent discord in the Church.
Keep to your faith, I say again, for the Church's sake, for so you will promote strength in the Church. I saw lying between Chatham and Sheerness a number of ships that I supposed to be old hulks; and I thought how stupid Government was to let them remain there, and not chop them up for firewood, or something else; but some one said to me, those ships can soon be fitted for service; they look old now, but they only want a little paint, and when the Admiralty requires them, they will be commissioned and made fit for use. So we have heard some people say, "There are those old doctrines-what good are they?" Wait; there is not a doctrine in God's Bible that has not its use. Those ships that you may think are not wanted, will be useful by-and-bye. So it is with the doctrines of the Bible. Do not say, Break up those old doctrines, you can do without them." Nay, we want them, and we must have them. Some people say, "Why do you preach against Arminians? we have not much to fear from them now." But I like to practice my men against the time comes for action. We are not going to burn our ships; they will be wanted by-and-bye, and when we sail out of harbour, the men will say, "Whence came these old ships?" "Why," we will reply, "they are just the doctrines you thought good for nothing; now we bring them out, and we will make good use of them." Now-a-days we are having new and marvellous hymn-books, full of perfect nonsense; and we are having new theories, and new systems; and they say, "Why be so stringent? our Christian brethren may believe what they like on those points just now;" but as certain as there is a church in this land, they will want our old ships to fight their battles; they may do very well in times of peace, but they will not do in the time of war. They will then need our broadside to support the faith of the gospel, though now they laugh at us. For the strength of the church, my brethren, I bid you "hold fast the form of sound words."
"Well," says one, "I think we ought to hold the truth firmly; but I do not see the necessity for holding the form of it; I think we might cut and trim a little, and then our doctrines would be received better." Suppose, my friends, we should have some valuable egg, and some one should say, "Well, now, the shell is good for nothing; there will never be a bird produced by the shell certainly, why not break the shell? I should simply smile in his face and say, "My dear friend, I want the shell to take care of what is inside. I know the vital principle is the most important, but I want the shell to take care of the vital principle." You say, "Hold fast the principle, but do not be so severe about the form. You are an old Puritan, and want to be too strict in religion; let us just alter a few things, and make it a little palatable." My dear friends, do not break the shell; you are doing far more damage than you think. We willingly admit the form is but little; but when men attack the form, what is their object? They do not hate the form; they hate the substance. Keep the substance then, and keep the form too. Not only hold the same doctrines, but hold them in the same shape-just as angular, rough and rugged as they were, for if you do not, it is difficult to change the form and yet to keep fast the substance. "Hold fast the form of sound words, which thou has heard of me, in faith and love which is in Jesus Christ."
3. Again, I say, "hold fast the form of sound words," for the world's sake. Pardon me when I say that, speaking after the manner of men, I believe that the progress of the gospel has been awfully impeded by the errors of its preachers. I never wonder when I see a Jew an unbeliever in Christianity, for this reason, that the Jew very seldom sees Christianity in its beauty. For hundreds of years what has the Jew thought Christianity to be? Why, pure idolatry. He has seen the Catholic bow down to blocks of wood and stone; he has seen him prostrating himself before the Virgin Mary and all saints; and the Jew has said, "Ah! this is my watchword-hear, O Israel, the Lord thy God is our Lord; I could not be a Christian, for to worship one God is the essential part of my religion." So the heathen, I believe have seen a false system of Christianity, and they have said, "What! is that your Christianity?" and they did not receive it. But I believe that when the gospel is purged from all the rudiments of men, and all the chaff and dust have been winnowed from it, and it is presented in all its naked simplicity, it will be sure to win the day; and I say again, speaking as a man, the gospel might have made a ten thousand fold greater progress, if it had been preached in all its simplicity, instead of that diluted or rather distorted form in which it is commonly proclaimed. If ye would see sinners saved, if ye would see God's elect gathered in, "Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus."
III. And now, very briefly, in the third place, LET ME WARN YOU OF TWO DANGERS.
One is, that you will be very much tempted to give up the form of sound words that you hold, on account of the opposition you will meet with. I do not prophesy that you will have corporeal persecution, though I know there are some poor creatures here that have to endure that from ungodly husbands, and such like; but you will all of you, in some measure, if you hold the truth, meet with the persecution of the tongue. You will be laughed at: your doctrine will be held up to ridicule, exhibited in a grotesque manner; you will be caricatured in all that you believe, and you will be sometimes tempted to say, "No I do not believe that," though all the while you do. Or if you do not positively say it, you will at times be led to turn a little, because the laughter you cannot stand, and the scoff of the worldly-wise is rather too hard for you. Oh! my beloved, let me warn you against being thus drawn aside. "Hold fast the form of sound words" in the midst of all ridicule. But the greatest obstacle you will have is a sort of slight and cunning, trying to pervert you to the belief, that your doctrine is the same with one which is just the very opposite. The enemy will try to persuade you that something he holds is quite harmless, though opposed to what you hold; and he will say, "You do not want to be broaching these things, that must bring forth controversy; there is a way of squaring your sentiments with mine." And you know we all like to be thought so liberal! The greatest pride in the world now is to be thought liberal in sentiment; and some of us would run a hundred miles, rather than be called a bigot or an Antinomian. I beseech you, be not drawn aside by those who are so ready to subvert your faith, not by openly attacking it, but by insidiously undermining every doctrine, saying, this does not signify, and that does not signify, while all the while they are trying to pull down every castle and fortress wherewith God has guarded his truth and his Church.
IV. And now, in the last place, I am to tell you of THE GREAT HOLDFASTS, WHEREBY YOU ARE TO HOLD FAST THE TRUTH OF THE GOSPEL.
If I might be allowed to mention one or two before coming to those in the text, I should say, in the first place, if you want to hold fast the truth, seek to get an understanding of it. A man cannot hold a thing fast, unless he has a good understanding of it. I never want you to have the faith of the collier who was asked what he believed; he said he believed what the Church believed. "Well, but what does the Church believe?" He said the Church believed what he believed, and he believed what the Church believed; and so it went all the way round. We do not want you to have that faith. It may be a very pertinacious faith, a very obstinate faith, but it is a very foolish faith. We want you to understand things, to get a true knowledge of them. The reason why men forsake truth for error is, that they have not really understood that truth; in nine cases out of ten they have not embraced it with enlightened minds. Let me exhort you, parents, as much as lieth in you, to give your children sound instruction in the great doctrines of the gospel of Christ. I believe that what Irving once said is a great truth. He said, "In these modern times you boast and glory, and you think yourselves to be in a high and noble condition, because you have your Sabbath-schools and British-schools, and all kinds of schools for teaching youth. I tell you," he said, "that philanthropic and great as these are, they are the ensigns of your disgrace; they show that your land is not a land where parents teach their children at home. They show you more is a want of parental instruction; and though they be blessed things, these Sabbath-schools, they are indications of something wrong, for it we all taught our children there would be no need of strangers to say to our children 'Know the Lord.'"
I trust you will never give up that excellent puritanical habit of catechising your children at home. Any father or mother who entirely gives up a child to the teaching of another has made a mistake. There is no teacher who wishes to absolve a parent from what he ought to do himself. He is an assistant, but he was never intended to be a substitute. Teach your children; bring up your old catechisms again, for they are after all blessed means of instruction, and the next generation shall outstrip those that have gone before it; for the reason why many of you are weak in the faith is this, you did not receive instruction in your youth in the great things of the gospel of Christ. If you had, you would have been so grounded, and settled, and firm in the faith, that nothing could by any means have moved you. I beseech you, then, understand truth, and then you will be more likely to hold fast by it.
But, then, Christian men, above all things, if you would hold fast the truth, pray yourselves right into it. The way to get a doctrine is to pray till you get it. An old divine says, "I have lost many things I learned in the house of God, but I never lost anything I ever learned in the closet." That which a man learns on his knees, with his Bible open, he will never forget. Well, have you ever bowed your knees, and said, "Open thou mind eyes, that I may behold wondrous things out of thy law?" If you have seen that wondrous thing you will never forget it. He that prays himself into a truth, will never be got out of it by the very devil himself, though he were to put on the garb of an angel of light. Pray yourselves into the truth.
But the two great holdfasts are here given-faith and love. If ye would hold the truth fast, put your faith in Jesus Christ, and have an ardent love towards him.
Believe the truth. Do not pretend to believe it, but believe it thoroughly. And he who does believe it, and fixes his faith first in Christ, and then in all Christ says, will not be likely to let it go. Why, we do not believe religion, most of us. We pretend to believe it, but we do not believe it with all our heart and all our soul, with all our might and all our strength-not with that "faith which is in Christ Jesus;" for if we did, come storms, come trials, like Luther of old, we should not flinch because of persecution, but stand fast in the evil day, having our faith fixed upon a rock.
And then the second holdfast is love. Love Christ and love Christ's truth because it is Christ's truth, for Christ's sake, and if you love the truth you will not let it go. It is very hard to turn a man away from the truth he loves. "Oh!" says one, "I cannot argue with you about it, but I cannot give it up: I love it, and cannot live without it; it is a part of myself, woven into my very nature; and though my opponent says that bread is not bread, and I cannot prove that it is, yet I know I go and eat it; it is wonderfully like it to me, and it takes away my hunger. He says that stream is not a pure stream; I cannot prove that it is, but I go and drink of it, and find it the river of the water of life to my soul." And he tells me that my gospel is not a true one: well, it comforts me, it sustains me in my trials, it helps me to conquer sin and to keep down my evil passions, and brings me near to God, and if my gospel be not a true one, I wonder what sort of thing a true one is: mine is wonderfully like it, and I cannot suppose that a true gospel would produce better effects. That is the best thing to do, to believe the Word, to have so full a belief in it, that the enemy cannot pull you away. He may try to do it, but you will say,-
"Amidst temptations sharp and long,
My soul to the same refuge flies;
Faith is my anchor, firm and strong
When tempests blow or billows rise."
Hold on then, Christian, to "faith and love which are by Christ Jesus"-two blessed holdfasts, wherewith we grasp the truth.
And now, brethren and sisters. I pray that my Master will enable you to see the importance of what I have uttered. Perhaps you may not think it so important now, especially those of you who are young; but there are some here, the fathers of this church, who will tell you that the older they grow and the longer they live, the more they find truth to be valuable. They may perhaps in their youth have had a little radicalism in them with regard to truth, but they are conservative in their regard to the truth, we began to be conservative as soon as we believed it, and held it fast and never let it go. I think the chief fault of the present day is, that in seeking to be liberal we do not hold the truth firmly enough. I met some time ago with the case of an eminent minister in the gospel, a brother whom I respect and esteem, who preached a sermon from the text, "Prove all things." A young man was there who was professedly a believer in Christianity; but such was the style in which the subject was handled, that after hearing that sermon he went home and bought some infidel works, and the consequence is, that he has become entirely apostate even from virtue itself, and has forsaken everything that he once held to be true. I say, send your anchor right down, young Christian, and let whatever may come against you, hold on still by that truth; and you may yet even then "prove all things." But while you are doing it, remember to "hold fast that which is good." Do not "prove all things" by giving up that which is good to do it.
Now such of you as know not the Lord, if you ever are saved, let me tell you that the most likely place for you to meet with salvation is under a pure gospel ministry. Therefore there is a lesson for you. Attend where the gospel is preached.
Again: the most likely way for you ever to receive God's grace is to believe God's truths. Never kick against God's doctrines, but receive them. And I have one thing to say to thee this morning, if in thy heart, poor sinner, thou canst say, "I believe God's gospel to be a glorious gospel," thou art not far from something else. If thou canst say, "I submit to all its demands, I believe God just if he destroys me, and if he saves me, it will be of his sovereign mercy only," then, sinner, there are good hopes of thee; thou hast proceeded some way on the road to heaven. If thou canst but do one thing more, and say, "Though he slay me yet I trust in him," and if thou canst come to the cross of Christ, and say, "Jesus, I love thy gospel and I love thy truth; if I perish, I will perish believing all thy truth, I will perish clasping thy cross; if I die, I will die owning that thou art a just and gracious God, and still in my poor way, holding fast the form of sound words," I tell thee, poor soul, God will never damn thee. If thou dost believe in Jesus Christ, and holdest fast his words, he will look upon thee in love, he will say, "Poor soul! though he does not know that these truths are his, yet he thinks them precious; though he dares not hope that they belong to him, yet he will fight for them; though he does not know that he is really a soldier of the cross, chosen of me ere time began, yet see how valiantly he strives for me;" and the Lord will say, "Poor soul, thou lovest the things that thou thinkest are not thine own-I will make thee rejoice in them as thine own, by my grace; thou lovest election, though thou thinkest thou art not elect-that is an evidence that thou art mine." "Believe on the Lord Jesus Christ, and be baptized, and thou shalt be saved."
And now, my brethren, stand fast, I beseech you. If my tears, if my bended knees, if my cries, yea, if my blood could prevail with you to lay to heart what I have said this morning, here should be tears, and cries, and blood too-if I could but make you all hold fast in these evil, perilous times. Hold fast, ah! with the tenacity of the dying hand of the sinking mariner-"Hold fast," I beseech you, "the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus."