When God thwarts, afflicts, and mortifies us

(William S. Plumer, "A Treatise on Providence" 1865)

Men are so ignorant of their own hearts that they are incapable
of determining what is best for them. Even regenerate men are
but partially sanctified and enlightened. But God searches the
heart. He understands our whole case. He knows what is most
for our good. He sees our strong corruptions and sad deficiencies.
When, in mercy to His child, He comes to heal his spiritual maladies,
He does not take counsel with human reasoning or desires. It is right,
it is best that He should act according to the wisdom which is infallible.
He employs the requisite remedies. Often they are distasteful to flesh
and blood. Sometimes they are frightful to contemplate, and terrible
to endure.

Then man, in his ignorance, too often says, "If God loved me--He
would not give me so bitter a cup to drink!" But this is man's folly.
Shall not the Judge of all the earth do right? Shall human weakness
control divine power? Shall finite knowledge prescribe to omniscience?
It is the height of wickedness for a worm of the dust--to revise the
decisions, or pre-judge the justice of the Almighty. We would expect
that God would deal with us in an incomprehensible way--if we did but
remember how base, sordid, and narrow are our views and plans; and
how holy, glorious, and eternal are His purposes and designs.

We are quite prone to magnify both the good and evil things of time
--to the disparagement of those of eternity. But when God thwarts,
afflicts, and mortifies us--He makes us look at the things which are
unseen and eternal. If He racks this body with pain--it is that we may
think of our house, not made with hands, eternal, and in the heavens.
The shaking of this clay tabernacle forces upon us the recollection that
this present world is not our rest--and that we ought to be seeking a
heavenly country. If the godliest man on earth had his own way without
divine guidance--he would soon be in full march towards destruction!

How kind is God in wisely and mercifully deciding so many things
for us! God very mercifully marks out our course for us. God is
governor. We are servants. To us belong obedience, submission,
acquiescence. It is not ours . . .
to guide,
to decide what is best,
to rule the world,
to shape the course of events.
"But who are you, O man, to talk back to God? Shall what is formed say
to him who formed it--Why did you make me like this?" Romans 9:20

from here

Three rules for a happy marriage

By J. C. Ryle

Of all relationships of life, none ought to be regarded
with such reverence, and none taken in hand so
cautiously as the relationship of husband and wife.

In no relationship is so much earthly happiness
to be found, if it be entered upon discreetly,
advisedly, and in the fear of God. In none is so
much misery seen to follow, if it be taken in hand
unadvisedly, lightly, wantonly, and without thought.

From no step in life does so much benefit come to
the soul, if people marry "in the Lord." From none
does the soul take so much harm, if fancy, passion,
or any mere worldly motive is the only cause which
produce the union.

There is, unhappily, only too much necessity
for impressing these truths upon people. It
is a mournful fact, that few steps in life are
generally taken with so much levity, self will,
and forgetfulness of God as marriage. Few are
the young couples who think of inviting Christ
to their wedding!

It is a mournful fact that unhappy marriages
are one great cause of the misery and sorrow
of which there is so much in the world. People
find out too late that they have made a mistake,
and go in bitterness all their days.

Happy are they, who in the matter
of marriage observe three rules:

The first is to marry only in the Lord, and
after prayer for God's approval and blessing.

The second is not to expect too much from their
partners, and to remember that marriage is, after
all, the union of two sinners, and not of two angels.

The third rule is to strive first and foremost
for one another's sanctification. The more holy
married people are, the happier they are.

The Trouble With The Altar Call by A. W. Tozer

Imagine if you can, Jesus having people bow their heads after hearing the Sermon on the Mount, and then very slowly and softly (while Bartholomew plays “How Great Thou Art” on the accordion) saying to the crowd, “While your heads are bowed and your eyes are closed, if you really want to be My disciple tonight, if you really want to show My Father and I that you truly mean to follow this sermon I have given, then I want you to slip your hand up slowly, so that I may see it. There now…yes…yes…I see that hand…and that one…and the one way back by the fig tree…yes! Now, please, while Bart plays another chorus, I’d like you to start moving down through the center of the crowd…yes, those who raised their hand. I want to know if you really mean business. I’d like to lead you in a prayer…”

I realize that there are some who will see such an illustration as sacrilegious. And that’s just the point. They think that making fun of the “altar call” is making fun of God. But it isn’t. Traditions die hard, because they take so long to form. Once I received a very intense letter from the pastor of a church who had sponsored me in a city-wide concert in his area. He was upset that I had “let several hundred souls go ungathered” because I had not given an altar call. He said, “It seems you have no burden for souls.” (Nothing could be further from the truth.) But because I had not given the recognized “official invitation,” this pastor could see no value in my presentation of the Gospel. Or as Tony Salerno (director of “The Agape Force”) recently remarked, “If you don’t give an altar call, they think you have committed the unpardonable sin!’”

Believe it or not, the altar call was invented only about 150 years ago. It was first used by the American evangelist, Charles Finney, as a means of separating out those who wanted to talk further about the subject of salvation. Finney called the front pew “the anxious seat” (for those who were “anxious” about the state of their souls) or “the mourner’s bench.” Finney never “led them in a prayer,” but he and a few others would spend a great deal of time praying with and giving specific instructions to each, one by one, until finally, everyone was sent home to pray and continue seeking God until “they had broken through and expressed hope in Christ,” as Finney would say.

The early Salvation Army, going a bit further on Finney’s innovation, developed what they called “the penitent form” or “the mercy seat.” After a rousing time of singing and preaching, they would invite any sinner present who wanted to confess his sins to God and repent, to come to the front, and they would be prayed for individually. I have met a few older Christians who used to attend some of these early meetings, and they said that sometimes people would stay there all night, and on a few occasions, even a few days, weeping and confessing their sins with broken hearts. There were always some who would stay right there to instruct them further, encouraging them to make a clean sweep of sin from their lives.

This is what the early “altar call” was like. But gradually, it began to become a fixed part of every meeting, and like all other traditions, it began to lose its original spirit. The “coming forward” part started to be more important than the “sorrow, confession, repentance, and instruction” parts. Eventually, anyone who would “come down the aisle” was excitedly proclaimed “a new believer in Christ!” No matter how they felt, they still were told, “Your sins are forgiven, brother! Rejoice in Christ!” How many a miserable, defeated, and confused person has come away from a meeting like this? (Jer. 6:14).

Exercises of Sin and Grace by John Newton

From here

Alas, how vain is man! What a contradiction is a believer to himself!

If I were to describe him from the Scriptural portrait—I would say that he is one whose heart is athirst for God, for His glory, and for His presence; that his affections are fixed upon an unseen Savior; that his treasures, and consequently his thoughts, are on eternal realities, far beyond the bounds of sense. Having experienced much God's forgiveness, he is full of mercy and forgiveness to all around. Having been often deceived by his own heart, he dares trust it no more—but lives by faith in the Son of God—for wisdom, righteousness, and sanctification, and derives from Him grace upon grace; sensible that without Him—he has not sufficiency even to think a good thought! In short—he is dead to the world, to sin, to self; but alive to God, and lively in His service. Prayer is his breath, the Word of God is his food, and Christ is more precious to him than the light of the sun. Such is a believer—in his judgment and prevailing desires.

But was I to describe him from his actual experience, especially at some times—how different would the picture be!

Though he knows that communion with God is his highest privilege, he too seldom finds it so; on the contrary, if duty, conscience, and necessity did not compel him—he would leave the throne of grace unvisited from day to day!

He takes up the Bible, conscious that it is the fountain of life and true comfort; yet perhaps, while he is making the reflection, he feels a secret distaste, which prompts him to lay it down, and give his preference to a newspaper!

He needs not to be told of the vanity and uncertainty of the world, and all beneath the sun; and yet he is almost as much elated or cast down by a trifle—as those who have their only portion in this world!

He believes that all things shall work together for his good, and that the most high God appoints, adjusts, and overrules all of his concerns; yet he feels the risings of fear, anxiety, and displeasure, as though the contrary was true!

He owns himself to be ignorant, and liable to be deceived by a thousand fallacies; yet he is easily betrayed into flattering views of himself, and self-conceit! He feels himself to be an unprofitable, unfaithful, unthankful servant—and therefore blushes to harbor a thought of desiring the esteem and commendations of men—yet he cannot suppress it!

By these exercises of sin and grace—the Lord teaches us more truly to know and feel the utter depravity and corruption of our whole nature—that we are indeed defiled in every part! His method of salvation is hereby exceedingly endeared to us! We see that it is and must be of grace, wholly of grace; and that the Lord Jesus Christ, and His perfect righteousness, is and must be—our all in all.

God's power likewise, in maintaining His own work, notwithstanding our infirmities, temptations, and enemies—is hereby displayed in the clearest light; His strength is manifested in our weakness!

Satan likewise, is more remarkably disappointed and put to shame—when he finds bounds set to his rage and wiles, beyond which he cannot pass; and that those in whom he finds so much evil to work upon, and over whom he so often prevails for a season—escape at last out of his hands!
He casts them down—but they are raised again!
He wounds them—but they are healed!
He obtains his desire to sift them as wheat—but the prayer of their great Advocate prevails for the maintenance of their faith!

Further, by what believers feel in themselves—they learn by degrees how to warn, pity, and bear with others. A soft, patient, and compassionate spirit, and a readiness and skill in comforting those who are cast down—is not perhaps attainable in any other way!

I believe that nothing more habitually reconciles a child of God to the thought of death, than the wearisomeness of this warfare with sin and temptation. Death is unwelcome to human nature. But the Christian knows that not until death—will the conflict cease! Then we shall sin no more! The flesh, with all its attendant evils, will be laid in the grave. Then the soul, which has been partaker of a new and heavenly birth, shall be freed from every encumbrance, and stand perfect in the Redeemer's righteousness before God in eternal glory! When we see Jesus, we shall be transformed into His image—and be done with sin and sorrow forever!

Taming One's Desires

Both we and our fathers have sinned;
we have committed iniquity; we have done wickedness.
Our fathers, when they were in Egypt,
did not consider your wondrous works;
they did not remember the abundance of your steadfast love,
but rebelled by the sea, at the Red Sea.
Yet he saved them for his name’s sake,
that he might make known his mighty power.
He rebuked the Red Sea, and it became dry,
and he led them through the deep as through a desert.
So he saved them from the hand of the foe
and redeemed them from the power of the enemy.
And the waters covered their adversaries;
not one of them was left.
Then they believed his words;
they sang his praise.

But they soon forgot his works;
they did not wait for his counsel.
But they had a wanton craving in the wilderness,
and put God to the test in the desert;
he gave them what they asked,
but sent a wasting disease among them.

- Psalm 106: 6-15 (Bold mine)

Oh to wait upon the Lord and for His timing. How wildly do my desires and temptations rage. Surely he who acts in haste will repent at leisure. The Lord will provide, has He ever failed? He gives His children good gifts, and not one spiritual blessing does He withhold.

Will you not tame my wandering eye and lustful heart? Indeed my flesh is too weak. So often have I wandered off that narrow path and into the castle of Giant Despair. Will the Lord forgive again? Surely you are slow to anger and abounding in love and mercy.

Be merciful to me O Lord, a sinner.

How Then Shall We Live?

Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.

- 2 Peter 3:11-13

Spiritual Fluctuations by A. W. Pink

From here

“Because they have no changes, therefore they fear not God” (Psa. 55:19). As there are some people who uniformly enjoy good health, so there is a class of religious professors who appear to maintain one steady level of experience. There is no rise and fall of their emotional thermometer, no ebbs and flows in the tide of their energy, no ups and downs in their history. Their faith (such as it is) does not flag, their “assurance” is never eclipsed by the dark clouds of unbelief, their zeal continues lively to the end. Are such people to be envied or pitied? Perhaps such a question seems senseless. Does not the timid and trembling believer, whose case varies as often and as radically as the weather, frequently wish that his experience approximated far more closely to that which we have just described?

Surely such a uniform level of experience is greatly to be coveted. What more desirable than unruffled peace, unbroken confidence, uninterrupted joy. Ah, but all is not gold that glitters, and much that passes in the churches for the coin of Canaan lacks a genuine ring to it. We must needs inquire, Is such a peace that of the graveyard or the peace of Heaven? Is such confidence a carnal one, or the fruit of the Spirit? Is it a delusive or a substantial joy? In order to ascertain this, the question has to be raised, Is the fear of God upon such characters? Do they furnish any clear evidence that it is so? The solemn declaration of our text demands an impartial answer to these queries.

What “changes” the real Christian experiences in his conflicts with sin! At conversion it often seems as though the believer is completely delivered from all his spiritual enemies. His heart has been so melted and drawn out Godwards, his sense of Christ dying on the Cross in his room and stead has imparted such a hatred and horror of evil, that he is filled with a desire and determination to live henceforth unto the pleasing of his Lord. He feels that the Song of Israel on the farther shores of the Red Sea (Exo. 15) is exactly suited to express his case. But how soon he discovers that the Wilderness of Sin lies between him and the Promised Land, and that though the Egyptians be dead there are Amalekites to assail him (Exo. 17:8). True, God grants him many a token of His favour along the way, and at each gracious reviving indwelling sin appears to slumber; but soon after it awakens and rages worse than ever, and, “I am carnal, sold under sin” (Rom. 7:14) becomes his cry.

Quotes

It is now common practice in most evangelical churches to offer the people, especially the young people, a maximum of entertainment and a minimum of serious instruction. It is scarely possible in most places to get anyone to attend a meeting where the only attraction is God. One can only conclude that God’s professed children are bored with Him, for they must be wooed to meeting with a stick of striped candy in the form of religious movies, games and refreshments.

So we have the strange anomaly of orthodoxy in creed and heterodoxy in practice. The striped-candy technique has been so fully integrated into our present religious thinking that it is simply taken for granted. Its victims never dream that it is not a part of the teachings of Christ and His apostles.

Any objection to the carryings on of our present gold-calf Christianity is met with the triumphant reply, “But we are winning them!” And winning them to what? To true discipleship? To cross-carrying? To self-denial? To separation from the world? To crucifixion of the flesh? To holy living? To nobility of character? To a despising of the world’s treasures? To hard self-discipline? To love for God? To total committal to Christ? Of course the answer to all these questions is no. (Man: The Dwelling Place of God, p. 136)

- A. W. Tozer

HT: CAMPONTHIS

As a Reminder

From the Gospel Coalition Blog

By Iain Murray

In a number of circles today 'expository preaching' is in vogue, and it is being urged on preachers as the way to preach. If this means that the preacher's one business is to confine himself to the text of Scripture, and to make the sense plain to others, there is nothing more to discuss; who can disagree save those who do not know that the Bible is the word of God. But 'expository preaching' has often come to mean something more. The phrase is popularly used to describe preaching which consecutively takes a congregation through a passage, or book of Scripture, week by week. This procedure is compared with the method of preaching on individual texts that may have no direct connection with each other from one Sunday to the next. The latter is discouraged in favour of the 'expository' method.

Why has this view of 'expository preaching' become comparatively popular? There are several reasons. First, it is believed that the practice will raise the standard of preaching. By a consecutive treatment of a book of Scripture, it is said, the preacher is taken away from any hobby-horses, and congregations are more likely to be given a broader, more intelligent, grasp of all Scripture. The preacher is also delivered from a constant search for texts - he and the people know what is before them. These reasons are perhaps confirmed for younger preachers by the fact that at our main conventions and conferences the well-known speakers commonly deal with one passage in a few addresses, and when these find their way into print they are taken as models of the best way of preaching. Published sermons of any other kind are few and far between for publishers definitely favour the 'expository' on the grounds of their popularity.

In our view, however, it is time that the disadvantages of this view of preaching are at least considered:

- continue reading here

Quotes

Holy Violence by Thomas Watson

“The kingdom of heaven suffers violence, and the violent take it by force.” -Matt 11:12


The exercises of the worship of God are contrary to nature; therefore, there must be a provoking of ourselves to them. The movement of the soul toward sin is natural, but its movement toward heaven is violent. The stone moves easily to the center. It has an innate propensity downward, but to draw up a millstone into the air is done by violence because it is against nature. So to lift up the heart to heaven in duty is done by violence and we must provoke ourselves to it. What is it to provoke ourselves to duty? It is to awaken ourselves and shake off spiritual slothfulness. Let us then examine whether we put forth this holy violence for heaven. Do we set time apart to call ourselves to account and to try our evidences for heaven? “My spirit made diligent search” (Ps. 77:6). Do we take our hearts, as a watch, all in pieces to see what is amiss and to mend it? Are we curiously inquisitive into the state of our souls? Are we afraid of artificial grace, as we are of artificial happiness? Do we use violence in prayer? Is there fire in our sacrifice? Is the wind of the Spirit filling our sails, causing unutterable groans (Rom. 8:26)? Do we pray in the morning as if we were to die at night? Do we thirst for the living God? Are our souls enlarged with holy desires? “There is none upon earth that I desire beside Thee” (Ps. 73:25). Do we desire holiness as well as heaven? Do we desire as much to look like Christ as to live with Christ? Is our desire constant? Is this spiritual pulse ever beating?

Are we skilled in self-denial? Can we deny our ease, our aims, our interests? Can we cross our own will to fulfill God’s? Can we behead our beloved sin? To pluck out the right eye requires violence. (Matt. 18:9). Are we lovers of God? It is not how much we do, but how much we love. Does love command the castle of our hearts? Does Christ’s beauty and sweetness constrain us? (2 Cor. 5:14). Do we love God more than we fear hell? Do we keep our spiritual watch? Do we set spies in every place, watching our thoughts, our eyes, our tongues? When we, have prayed against sin, do we watch against temptation? Do we press after further degrees of sanctity? “Reaching forth unto those things which are before” (Phil. 3:13). A good Christian is a wonder; he is the most contented yet the least satisfied. He is contented with a little of the world, but not satisfied with a little grace.

How violent Christ was about our salvation! He was in agony; He “continued all night in prayer” (Luke 6:12). He wept, He fasted, He died a violent death; He rose violently out of the grave. Was Christ so violent for our salvation, and does it not become us to be violent who are so intimately concerned in it? Christ’s violence was not only satisfactory, but exemplary. It was not only to appease God, but to teach us. Christ was violent in dying to teach us to be violent in believing.

Reference: Heaven Taken By Storm by Thomas Watson

HT - DefCon

Prayer of Doxology by A. W. Pink

""Now unto him that is able to do exceeding abundantly above all that we ask or think, according to" what? According to His sovereign pleasure? According to His eternal decree? According to His secret will? "According to the power that worketh in us." Say what we may, plead as plausibly as we please of our uncertainty about God’s willingness to show Himself strong on our behalf, at the bottom it is our wicked unbelief, our doubting of His power, our secret questioning of His ability to extricate us from such and such a predicament or furnish a table for us in the wilderness. At that point the faith of Zechariah failed—doubting the power of God to make good the word He had given through the angel (Luke 1:18-20). Peter’s questioning of Christ’s power caused Him to chide Peter with "O thou of little faith, wherefore didst thou doubt?" (Matthew 14:31). Because the apostles lacked confidence in Christ’s omnipotence, none of them expected Him to rise again on the third day. It was not His willingness but His power which they doubted. So it is with us."

- A. W. Pink (emphasis mine)

It is the common for us to either trust in God's sovereignty, but doubt His willingness or to believe in His willingness, but doubt His power to accomplish. The Calvinist errs commonly in the former, while the Arminian errs commonly in the latter.

Quotes

"There is an amazing ignorance of Scriptures among many, and a consequent want of established, solid religion. In no other way can I account for the ease with which people are, like children, "tossed to and fro, and carried about by every wind of doctrine." ( Ephesians 4:14.) There is an Athenian love of novelty abroad, and a morbid distaste for anything old and regular, and in the beaten path of our forefathers. Thousands will crowd to hear a new voice and a new doctrine, without considering for a moment whether what they hear is true.--There is an incessant craving after any teaching which is sensational, and exciting, and rousing to the feelings.--There is an unhealthy appetite for a sort of spasmodic and hysterical Christianity. The religious life of many is little better then spiritual dram-drinking, and the "meek and quiet spirit" which St. Peter commends is clean forgotten. ( 1 Peter 3:4.) Crowds, and crying, and hot rooms, and high-flown singing, and an incessant rousing of the emotions, are the only things which many care for.--Inability to distinguish differences in doctrine is spreading far and wide, and so long as the preacher is "clever" and "earnest," hundreds seem to think it must be all right, and call you dreadfully "narrow and uncharitable" if you hint that he is unsound! Moody and Hawies, Dean Stanley and Canon Liddon, Mackonochie and Pearsill Smith, all seem to be alike in the eyes of such people. All this is sad, very sad. But if, in addition to this, the true-hearted advocates of increased holiness are going to fall out by the way and misunderstand one another, it will be sadder still. We shall indeed be in evil plight."

- J. C. Ryle (1816 - 1900)

A Coincidence?

Something that I read in the last chapter of Tozer's book, Rut, Rot or Revival.

"I would like to see our young people feel the call of God on them until they have to leave us and begin preaching. I would like to see the Spirit of God move upon us until our young people cannot afford to sit and figure out who they are going to marry and when. That will come in its time, but they will be thinking, Where can I serve God? Then one day, suddenly, the hand of God will be laid on their shoulders and off they will go."

- A. W. Tozer (Emphasis mine)

Private Prayer by A. W. Pink

Read it here.

“But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly” (Matt. 6:6). Eight times in the space of this verse is the pronoun used in the singular number and the second person—a thing unique in all Scripture—as though to emphasize the indispensability, importance and value of private prayer. We are to pray in the closet as well as in the church: in fact if the former be neglected, it is not at all likely that the latter will be of much avail. He that is an attendee at the prayer meetings in order to be seen of men, and is not seen alone in his closet by God, is an hypocrite. Private prayer is the test of our sincerity, the index to our spirituality, the principle means of growing in grace. Private prayer is the one thing, above all others, that Satan seeks to prevent, for he knows full well that if he can succeed at this point, the Christian will fail at every other.

Not a few are puzzling their brains over prophecy when they should be on their knees before God. “The Devil knows he is no loser, and the curious soul but a little gainer, if he can but persuade him to spend most of his precious time in pouring over the mysteries and hidden things of God. He that affects to read the Revelation of John more than his plain Epistles, or Daniel’s prophecies more than David’s Psalms, and is more busy about reconciling different Scriptures than he is about mortifying of unruly lusts, or is set more upon vain speculation than upon things that make for edification—he is not the man that is cut out for closet prayer. Such as affect sublime notions, obscure expressions, and are men of abstract conceits, are but a company of wise fools, that will never take any delight to be with God in a corner. O how holy, happy, heavenly, and humble might many men have been, had they but spent half the time in closet prayer that they have spent in searching after those things that are hard to be understood” (Thomas Brooks, Puritan).

O my reader, is there not much that we need to say to the Lord our God, the One whom we serve? How many and important are the concerns which lie between us and Him. We are constantly dependent upon Him—all our expectation is from Him. Is not all our happiness for time and eternity bound up in His favour? Have we not need to seek His approbation—to seek Him with all our hearts; to beg as for our very lives that He will lift up the light of His countenance upon us, to plead Christ’s righteousness as that through which alone we can hope to obtain God’s lovingkindness (Psa. 71:16)?! Are we not conscious that we have deeply offended the Lord our God by our numerous and grievous sins, and have contracted defilement thereby? Should we not confess our folly and seek forgiveness and cleansing by the blood of Christ? Have we not received innumerable bounties and blessings from Him—must we not acknowledge the same, and return thanks and praise? Yes, prayer is the very least we can offer unto God.

====================================

But I really loved this part.

Scripture records much to illustrate and demonstrate the great prevalence of private prayer. O the wonders that followed secret wrestling with God, the grand mercies that have been obtained, the judgments that have been diverted, the deliverances that have been secured! When Isaac was all alone entreating with God for a good wife, he met Rebekah (Gen. 24:63, 64). While Hezekiah was weeping and praying in private, God sent the prophet Isaiah to assure him that He would add unto his days fifteen years (Isa. 38:5). When Jonah was shut up in the whale’s belly, he was delivered in answer to his supplication (2:1-10). O the power of private prayer: it has issued in the dead being raised to life—1 Kings 17:18-22, 2 Kings 4:32-35. May the Holy Spirit graciously use these considerations to stir up writer and reader.

Edit: I just realized I had posted the same thing 3 months ago. Guess it shows how forgetful I am heh.

Present Day Evangelism by A. W. Pink

Something that, in the light of my recent trip to Cambodia, I have been pondering about.

Most of the so-called evangelism of our day is a grief to genuine Christians, for they feel that it lacks any scriptural warrant, that it is dishonoring unto God, and that it is filling the churches with empty professors. They are shocked that so much frothy superficiality, fleshly excitement and worldly allurement should be associated with the holy name of the Lord Jesus Christ. They deplore the cheapening of the Gospel, the beguiling of unwary souls, and the carnalizing and commercializing of what is to them ineffably sacred. It requires little spiritual discernment to perceive that the evangelistic activities of Christendom during the last century have steadily deteriorated from bad to worse, yet few appear to realize the root from which this evil has sprung. It will now be our endeavor to expose the same. Its aim was wrong, and therefore its fruit faulty.

The grand design of God, from which He never has and never will swerve, is to glorify Himself—to make manifest before His creatures what an infinitely glorious Being He is. That is the great aim and end He has in all that He does and says. For that He suffered sin to enter the world. For that He willed His beloved Son to become incarnate, render perfect obedience to the divine law, suffer and die. For that He is now taking out of the world a people for Himself, a people which shall eternally show forth His praises. For that everything is ordered by His providential dealings. Unto that everything on earth is now being directed, and shall actuallly affect the same. Nothing other than that is what regulates God in all His actings: "For of Him, and through Him, and to Him are all things: to whom be glory for ever Amen" (Rom. 11:36).

If the evangelist fails to make the glory of God his paramount and constant aim, he is certain to go wrong, and all his efforts will be more or less a beating of the air. When he makes an end of anything less than that, he is sure to fall into error, for he no longer gives God His proper place. Once we fix on ends of our own, we are ready to adopt means of our own. It was at this very point evangelism failed two or three generations ago, and from that point it has farther and farther departed. Evangelism made "the winning of souls" its goal, its summum bonum, and everything else was made to serve and pay tribute to the same. Though the glory of God was not actually denied. yet it was lost sight of, crowded out, and made secondary. Further, let it be remembered that God is honored in exact proportion as the preacher cleaves to His Word, and faithfully proclaims "all His counsel," and not merely those portions which appeal to him.

To say nothing here about those cheap-jack evangelists who aim no higher than rushing people into making a formal profession of faith in order that the membership of the churches may be swelled, take those who are inspired by a genuine compassion and deep concern for the perishing, who earnestly long and zealously endeavor to deliver souls from the wrath to come, yet unless they be much on their guard, they too will inevitably err. Unless they steadily view conversion in the way God does—as the way in which He is to he glorified—they will quickly begin to compromise in the means they employ. The feverish urge of modern evangelism is not how to promote the glory of the triune Jehovah, but how to multiply conversions. The whole current of evangelical activity during the past fifty years has taken that direction. Losing sight of God's end, the churches have devised means of their own.

Bent on attaining a certain desired object, the energy of the flesh has been given free reign and supposing that the object was right, evangelists have concluded that nothing could be wrong which contributed unto the securing of that end; and since their efforts appear to be eminently successful, only too many churches silently acquiesed, telling themselves "the end justifies the means." Instead of examining the plans proposed and the methods adopted by the light of Scripture, they were tacitly accepted on the ground of expediency. The evangelist was esteemed not for the soundness of his message, but by the visible "results" he secured. He was valued, not according to how his preaching honored God, but by how many souls were supposedly converted under it.

Once a man makes the conversion of sinners his prime design and all-consuming end, he is exceedingly apt to adopt a wrong course. Instead of striving to preach the Truth in all its purity, he will tone it down so as to make it more palatable to the unregenerate. Impelled by a single force, moving in one fixed direction, his object is to make conversion easy, and therefore favorite passages (like John 3:16) are dwelt upon incessantly, while others are ignored or pared away. It inevitably reacts upon his own theology, and various verses in the Word are shunned, if not repudiated. What place will he give in his thought to such declarations as: "Can the Ethiopian change his skin, or the leopard his spots?" (Jer. 13:23); "No man can come unto Me, except the Father which hath sent Me draw him" (John 6:44); "Ye have not chosen Me, but I have chosen you" (John 15:14)?

Read the full article here.

I walked in the sunshine with a scholar who had effectively forfeited his prospects of academic advancement by clashing with church dignitaries over the gospel of grace. “But it doesn’t matter,” he said at length, “for I’ve known God and they haven’t.” . . . [Not] many of us ever naturally say that in the light of the knowledge of God which we have come to enjoy past disappointments and present heartbreaks, as the world counts heartbreaks, don’t matter. For the plain fact is that to most of us they do matter. We live with them as our “crosses” (so we call them). Constantly we find ourselves slipping into bitterness and apathy and gloom as we reflect on them, which we frequently do. The attitude we show to the world is a sort of dried-up stoicism, miles removed from the “joy unspeakable and full of glory” which Peter took for granted that his readers were displaying (1 Peter 1:8). “Poor souls,” our friends say of us, “how they’ve suffered”—and that is just what we feel about ourselves! But these private mock heroics have no place at all in the minds of those who really know God. They never brood on might-have-beens; they never think of the things they have missed, only of what they have gained. . . . When Paul says [in Philippians 3] he counts the things he lost “dung,” he means not merely that he does not think of them as having any value but also that he does not live with them constantly in his mind; what normal person spends his time nostalgically dreaming of manure?

- J I Packer from Knowing God (Bold mine)

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A recommended article on 2 Cor. 12: 1-10 to be read.

The Reason Why Original Sin Is No Longer Believed In

From Asiaone

Children are inherently innocent, psychiatrists and psychologists believe.

However, when do children become aware that certain of their actions are deviant or even evil?

'Children are born innocent. Their experiences, environment and society will shape the way they interpret and understand their surroundings and what they think is right or wrong,' said

Ms Silvia Fontanella, a psychologist at VA Psychology Centre.

Because of this strongly accepted belief in the inherent innocence of children, the recent case of a nine-year-old boy described as 'fixated on sex' caught the media and the public's attention.

The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the LORD was sorry that he had made man on the earth, and it grieved him to his heart.

- Genesis 6: 5-6

Behold, I was brought forth in iniquity,
and in sin did my mother conceive me.

- Psalms 51:5

For the children of Israel and the children of Judah have done nothing but evil in my sight from their youth. The children of Israel have done nothing but provoke me to anger by the work of their hands, declares the LORD.

- Jeremiah 32:30

[A]s it is written:

"None is righteous, no, not one;
no one understands;
no one seeks for God.
All have turned aside; together they have become worthless;
no one does good,
not even one."

- Romans 3: 10-12

We often are taught that man becomes a sinner when he sins. The Bible teaches that man sins because he is a sinner.

- Ted Tripp

Hindrances to Prayer by R. A. Torrey

Something that is so true with regards to most of my prayers. From his book, How to Pray

We have gone very carefully into the positive conditions of
prevailing prayer; but there are some things which hinder prayer.
These God has made very plain in His Word.

1. The first hindrance to prayer we will find in James 4:3,
"Ye ask and receive not BECAUSE YE ASK AMISS, THAT YE MAY SPEND IT IN YOUR PLEASURES."

A selfish purpose in prayer robs prayer of power. Very many prayers are selfish. These may be prayers for things for which it is perfectly proper to ask, for things which it is the will of God to give, but the motive of the prayer is entirely wrong, and so the prayer falls powerless to the ground. The true purpose in prayer is that God may be glorified in the answer. If we ask any petition merely that we may receive something to use in our pleasures or in our own gratification in one way or another, we "ask amiss" and need not expect to receive what we ask. This explains why many prayers remain unanswered.

For example, many a woman is praying for the conversion of her husband. That certainly is a most proper thing to ask; but many a woman's motive in asking for the conversion of her husband is entirely improper, it is selfish. She desires that her husband may be converted because it would be so much more pleasant for her to have a husband who sympathized with her; or it is so painful to think that her husband might die and be lost forever. For some such selfish reason as this she desires to have her husband converted. The prayer is purely selfish. Why should a woman desire the conversion of her husband? First of all and above all, that God may be glorified; because she cannot bear the thought that God the Father should be dishonored by her husband trampling underfoot the Son of God.

Many pray for a revival. That certainly is a prayer that is pleasing to God, it is along the line of His will; but many prayers for revivals are purely selfish. The churches desire revivals in order that the membership may be increased, in order that the church may have a position of more power and influence in the community, in order that the church treasury may be filled, in order that a good report may be made at the presbytery or conference or association. For such low purposes as these, churches and ministers oftentimes are praying for a revival, and oftentimes too God does not answer the prayer. Why should we pray for a revival? For the glory of God, because we cannot endure it that God should continue to be dishonored by the worldliness of the church, by the sins of unbelievers, by the proud unbelief of the day; because God's Word is being made void; in order that God may be glorified by the outpouring of His Spirit on the Church of Christ. For these reasons first of all and above all, we should pray for a revival.

Many a prayer for the Holy Spirit is a purely selfish prayer. It certainly is God's will to give the Holy Spirit to them that ask Him--He has told us so plainly in His Word (Luke 11:13), but many a prayer for the Holy Spirit is hindered by the selfishness of the motive that lies back of the prayer. Men and women pray for the Holy Spirit in order that they may be happy, or in order that they may be saved from the wretchedness of defeat in their lives, or in order that they may have power as Christian workers, or for some other purely selfish motive. Why should we pray for the Spirit? In order that God may no longer be dishonored by the low level of our Christian lives and by our ineffectiveness in service, in order that God may be glorified in the new beauty that comes into our lives and the new power that comes into our service.

3. The third hindrance to prayer is found in Ez. 14:3, "Son of man, these men have taken their idols into their heart, and put the stumbling block of their iniquity before their face: should I be inquired of at all by them?"(R.V.) IDOLS IN THE HEART CAUSE GOD TO REFUSE TO LISTEN TO OUR PRAYERS.

What is an idol? An idol is anything that takes the place of God, anything that is the supreme object of our affection. God alone has the right to the supreme place in our hearts. Everything and everyone else must be subordinate to Him.

Many a man makes an idol of his wife. Not that a man can love his wife any too much, but he can put her in the wrong place, he can put her before God; and when a man regards his wife's pleasure before God's pleasure, when he gives her the first place and God the second place, his wife is an idol, and God cannot hear his prayers.

Many a woman makes an idol of her children. Not that we can love our children too much. The more dearly we love Christ, the more dearly we love our children; but we can put our children in the wrong place, we can put them before God, and their interests before God's interests. When we do this our children are our idols.

Many a man makes an idol of his reputation or his business. Reputation or business is put before God. God cannot hear the prayers of such a man.

One great question for us to decide, if we would have power in prayer is, Is God absolutely first? Is He before wife, before children, before reputation, before business, before our own lives? If not, prevailing prayer is impossible.

God often calls our attention to the fact that we have an idol, by not answering our prayers, and thus leading us to inquire as to why our prayers are not answered, and so we discover the idol, put it away, and God hears our prayers.

On Ability and Service

As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.

1 Peter 4: 10-11

It is easy for one to be discouraged when observing those in the Church who seem to be so blessed by God in terms of gifts and abilities by which they then render unto Him or in service to His Bride. Perhaps in this day and age of near-instantaneous connectivity, where a preacher in the US is of greater access to me than my own pastor in my local church, one can be both incredibly blessed and yet evermore conscious of one's own terrible failings and weaknesses.

One thinks of men with great minds and intellect like Jonathan Edwards or D. A. Carson. One thinks of men who live or lived with such a passion for God that defies belief like Leonard Ravenhill, A. W. Tozer and Paul Washer. One thinks of men who gave up everything that they had on this Earth for service to the King like David Brainerd and George Muller. Then there are men like Ravi Zacharias and James White who, with their sharp minds, are able to defend the Faith ably against those who seek to dispute it. What more of others like Paris Reidhead, John Piper, David Wilkerson, the Puritans, Charles Spurgeon etc.... All of whom were extremely gifted and who used their gifts to bring much glory to His Name.

Even amongst those around me, I see those with sharper minds and intellects, those with more faith and assurance, those with great musical talents or oratory skills, those who are able to write much better, those who are more faithful, loving, self-sacrificial, etc.... What could one do then in service to the Lord when one is so lacking in ability?

I must confess that much of my disquiet and grumbling is simply due to pride and envy. The desire to be something great, to be well-known/accepted/loved. What great danger is there even in service to God! How subtle and insidious it is. Thomas Watson, in his book The Godly Man's Picture, writes of one characteristic in such a man as his love for the saints.

"We must love the saints though their graces outvie and surpass ours. We ought to bless God for the eminence of another's grace, because hereby religion is honoured. Pride is not quite slain in a believer. Saints themselves are apt to grudge and repine at each other's excellences. Is it not strange that the same person should hate one man for his sin and envy another for his virtue? Christians need to look to their hearts. Love is right and genuine when we can rejoice in the graces of others though they seem to eclipse ours."

- Thomas Watson

This is the number one cause for hesitation in my considerations of full-time ministry. How I fear what great disrepute I should bring to Him through my hypocritical service.

And what of one's lack of ability? I am persuaded that one's discontent over the lack of one's ability is born out of ingratitude and faithlessness.

Ingratitude, because one has denigrated one's own God-given abilities, no matter how small. Are you wiser than God? Are you able to give Him counsel? Surely He knows our innermost being and temperament and He gives us abilities as is appropriate and good to us. Shall He give His children things which would cause them to wander further away from Him? Surely not! Likewise, would He give those of us who are more prone to pride greater gifts and abilities, that we might be further tempted to boast in them and not in Christ? So all that He has given, He has given in His infinite wisdom and purpose and is suitable for our appointed station in life.

Faithlessness, because one does not believe that God is able to use the base things and little things of this world to confound the wise and to do His work. Moses spoke with a stutter and yet he led a nation out of captivity. David was the youngest and the least in his family and yet God made him king over Israel. The little boy who gave up his lunch had but five loaves of bread and two small fishes and yet Jesus used it to give a magnificent display of God's Providence to five thousand men. Many of the disciples who were called were unlearned men and yet they were given the incredible privilege of beings His Apostles. "A bruised reed he will not break, and a smoldering wick he will not snuff out." (Matt. 12:20a) - How precious is that promise! It is little wonder then that the Apostle Paul should so write to the Corinthians,

"Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him."

- 1 Cor. 1: 26-29

That He should take what little that we have and use it for His great purposes. Should we not then rejoice, even in what little He may have given us, and give, as that poor widow who gave two small copper coins, all of it in service to Him, to His praise and glory. As it was quoted of a saint of old before she was martyred for her belief in Christ, "I cannot dispute for Christ, but I can burn for Him." Let him who serves serve in the strength that God supplies, so that in all things He may be glorified. Why then should I continue to grumble against Him?

There are no great men of God. There are only weak, feeble men of a great and merciful God.

- Paul Washer

John Piper recently preached a message to a group of Christian counselors and his opening statements are, to me, simply astounding. That the same sins he should be struggling with are so similar to mine. Surely apart from Grace we are all undone.

Beholding Glory and Becoming Whole: Seeing and Savoring God as the Heart of Mental Health

So to spare you some analysis, I will tell you that you are listening to as sinner. A man

who must crucify the love of praise every day;
who struggles with the same adolescent fear at age 63 that he had at 15, the fear of looking foolish;
who is prone to feel self-pity and pout when he doesn’t get loved the way he wants;
who is almost never sure he has used his time in the best way and therefore struggles with guilt;
who is short on compassion and long on critical analysis;
who can freeze up emotionally when he’s tired, and feel instinctively that it’s someone else’s fault;
who loves to praise God in the great assembly and feels a constraint on his spirit in his own living room;
who has loved his wife of forty years imperfectly and spent with her over three of those years with a Christian counselor trying to become better images of Christ and the church;
and who never feels sure that his motives are pure, including right now, for why he is telling you all this.
At one level, I want you to be open to what I have to say, and I thought that being open with you might help you be open to me. At another level, a better one I hope, I want you to see why I love the grace of God. He has infinite warrant to throw me away. And he hasn’t done it. So the theme of this conference, Grace and Truth, is very precious to me. “The steadfast love of the Lord is better than life” (Psalm 63:3)

- John Piper