In The Life and Labours of Asahel Nettleton, an account is given of the conversion of a young girl named Susan Marble during a revival in Connecticut, 1820. The conditions leading to her conversion are instructive.
She appears to have been a youth of remarkably amiable disposition. Her biographer, speaking of her state of mind while under conviction, says: “It was peculiarly interesting to converse with her at this time. A person ignorant of the natural character of man, as delineated in the Scriptures, would think that one so young and amiable could need nothing new; yet, according to the estimate of the Saviour of sinners, she still lacked one thing. This she felt and deplored. What chiefly distressed her was the sinfulness and hardness of her heart, and its opposition to God.”
I quote this remark for the purpose of turning the attention of the reader to the fact, that those who were converted under Mr. Nettleton’s preaching, however young, and however amiable, were, brought to see the sinfulness and hardness of their hearts, and their opposition to God.
On the methods leading to revival, Nettleton wrote,
We have no new Gospel, no other terms of salvation than those that have always been held out for acceptance. The sinner has been taught invariably that he must not look for comfort without submission. And such has been the faithfulness of our spiritual teachers, that, in most cases, those who have been slain by the law, and brought to despair of climbing up some other way, have been led directly to the Saviour, who is the Way, the Truth, and the Life; and who has always been ready and willing to receive them.
The following is a New England pastor’s letter to Asahel Nettleton, describing the revival that was taking place in his region. Much of the language of the time seems odd and quaint to our ears, but I especially appreciate the descriptions of new converts. There is no talk of inviting Jesus into one’s heart, or making decisions for Christ. Converts are commonly said to have “passed from death unto life,” and are now “rejoicing in hope.”
Dear Sir,—I am prompted by my own feelings, and by a knowledge of your solicitude to communicate to the public such information as relates to the enlargement of Christ’s kingdom, to announce the fact, that God is in the midst of us displaying the wonders of His grace. About eight weeks since, it began to be manifest that the Spirit was moving upon the hearts of God’s people, and that sinners were no longer indifferent to the momentous question of the trembling jailer. Soon the voice of distress was heard; and soon, too, it was mingled with that of rejoicing and praise. The work has been still and powerful. Between ninety and a hundred are rejoicing in hope. At our last meeting of anxious inquiry, about one hundred and seventy were present, including sixty who hope that they have recently passed from death unto life. The work is still spreading, and has, perhaps, never been more interesting than at the present moment.
In South Wilbraham, adjoining this place on the north, God is also doing a great work. Nearly forty have, within a few weeks, taken up hopes; and the revival is extending itself with singular power. These are the Lord’s doings, and they are marvellous in our eyes. To Him be all the glory.—Yours very respectfully, Wm. L. Strong.
19 For the anxious longing of the creation waits eagerly for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope 21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. 22 For we know that the whole creation groans and suffers the pains of childbirth together until now. 23 And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.
—Romans 8
When the night is darkest, and the stars are hidden, and the clouds are black, then we think most of the clear fair day, and long for its dawn. When the storm is roughest, with the waves and wind roaring round the labouring vessel, then we are troubled, and look eagerly out for the glad and sunny calm. When winter binds earth in its chain of frost, and wraps it in snow and ice, then we begin to ask for spring, with its flowers, and songs, and verdure. So with the saint, as represented by the apostle here. This is night, and storm, and winter to him; he is ever thinking of the day, and the calm, and the spring. Like one sitting amid the ruins of the earthly Jerusalem, lie sighs for the glory of the heavenly city.
“From banishment she more and more, Desires to see her country dear; She sits and sends her sighs before, Her joys and treasures all be there.”—(Old Hymn.)
The weariness, and conflict, and sufferings of this present life, call up in the apostle the wonderful thoughts contained in these verses relating to creation and to the Church of God, to the wretchedness of this evil world and groaning earth, and the perfection of that world that is to come,—that new earth wherein dwelleth righteousness. We thus interpret the whole passage, beginning, as it ought, at the middle of the seventeenth verse:—“If indeed we suffer together, it is that we may be also glorified together; for I reckon that the sufferings of this present time are not worthy to be compared with the glory about to be revealed in us, (which reaches towards us, έις). For the earnest expectation of creation waiteth for the revelation of the sons of God; for creation was subjected to vanity, not willingly, but on account of the subjecter (God), who (for His own purposes), hath subjected it in hope, because creation itself shall be delivered from the bondage of the corruption into the liberty of the glory of the children of God. For we know that the whole creation groans together and travails together until now. And not creation only, but we ourselves also, (although) possessing the first fruit of the Spirit, (the Spirit as a first fruit), even we groan in ourselves, waiting for the adoption, that is, the redemption of our body; for (moreover) by this hope we are saved; (the things of this hope are no doubt unseen, otherwise it would not be hope) but a hope that is seen is not a hope. But if we do not see, and yet hope, then we wait in patience.”
Such is the meaning of the passage; let us now learn in detail what the apostle reveals as to creation, and as to the church.
I. Creation. Here (as in Matthew 10:6, “from the beginning of the creation,”) (the word signifies “the earth and the fullness thereof” (1 Corinthians 10: 26), or that which the Holy Spirit describes in the first chapter of Genesis, and pronounced “good” and “very good.” For matter (no less than spirit) is God’s handiwork, and therefore precious in His sight. Let us read and understand Genesis 1; Psalms 8:19, 148:; Proverbs 8.
(1.) Its subjection to vanity. Vanity means that which is vanishing, liable to change and decay, “vanity of vanities.” It means evil in opposition to good, emptiness in contrast with fullness. This material creation was made “good” and stable; but man’s sin let in evil upon it, brought on it the curse, made it crumble down and wither, till it not only decays and waxes old, but is ready to vanish away. To this vanity the Creator has subjected it, in consequence of its connection with man: “Cursed is the ground for thy sake” (Genesis 3:17). This passage in Genesis contains the act or sentence of subjection, as putting it under the power of “vanity,”—decay, corruption, disease, death. Not its own sin but man’s was the cause: “for thy sake.”[8]
(2.) Its earnest expectation. The word signifies the eagerness expressed by the head bent forward and the neck outstretched—intense and anxious longing. Such is the feeling figuratively ascribed to creation, as in Psalm 96:2, when it is called on to be glad, and rejoice, and clap hands, in expectation of its coming Deliverer and King. This, then, is creation’s attitude as seen and interpreted by God. He looks down on creation, and regards it as expecting, waiting, watching, longing, just as He is said to hear the cry of the young lions for food.
(3.) Its groans and travail-pangs. It is hike a sick man racked with pain, and crying out for relief; it is as a woman in labour, suffering the pains of childbirth, and longing for the moment when she shall be delivered. All nature sighs as if conscious of imperfection, as if bowed down under the curse. Blight, decay, death, storms, earthquakes, lightnings, are all the groans of creation, and perhaps still more, the sufferings of the beasts of the field, and fowls of the air; for their case seems unspeakably sad, suffering at the hands of man in a thousand ways not by any fault of their own. Perhaps also the labour pangs of earth may not simply be to shake of the corruption with its bondage; but especially to be delivered of the millions and millions of bodies which it contains. Does it not travail in pain to be delivered of the dust of the saints which it has carried in its womb for ages? and of earth also shall it not be said, “in the beauties of holiness from (more than) the womb of the morning thou hast the dew of thy youth (Psalm 110:3)?”
(4.) Its deliverance. This is the day of creation’s bondage, in which corruption (the corruption or old curse) holds it; the day of its liberty,—“the liberty of the glory,”—is coming, the “times of the restitution of all things;” the revocation of the curse; the bestowal of the long deferred blessing; the renewal of “the heavens and earth which are now.” Creation is represented as knowing this its glorious destiny, and looking forward to it, as simultaneous with the manifestation of the sons of God, the day when these sons shall shine forth in the kingdom of their Father; for, “when He who is our life shall appear, then shall we also appear with Him in glory.”
Thus all creation looks forward to its perfection, groaning under imperfection; anticipating the “new heavens and new earth, wherein dwelleth righteousness.” Bright hope! Sweet consolation to us when moving about each day amid the vanity of a sin-laden earth, and listening to its groans and pangs! Rest for a weary world, tarry not! Earth’s days of weariness are now drawing to a close. These long ages of suffering and vanity have surely been enough to demonstrate the exceeding sinfulness of sin.
II. The church. It is described as “we who have the first fruits of the Spirit,”—as “the sons of God.” It is composed of the redeemed from among men from him by whom the curse and the vanity were brought in, to the last of His redeemed sons; a glorious church,—whose members are “heirs of God, and joint-heirs with Christ,”—“the general assembly and church of the firstborn,”—God’s kings and priests, prepared for His everlasting kingdom.
What, then, says the apostle here of this church—of its present and its future.
Mark,—
(1.) Its sufferings. He calls them the sufferings of this present time; sufferings with Christ, as well as sufferings for Christ. There are fightings without, and fears within; enemies all around; tribulation on every hand,—in body, and soul, and spirit; weary limbs, weeping eyes, drooping hands, feeble knees, fainting spirits, aching heads, broken hearts: even when outward persecution assails not. “Through much tribulation we must enter the kingdom of God.” “I fill up that which is behind of the sufferings of Christ.”
(2.) Its groans. “We ourselves groan within ourselves,” sometimes articulately, and sometimes with the groanings that cannot be uttered. As Jeremiah says, “Our sighs are many, and our heart is faint.” The church’s groans are in unison and sympathy with a groaning creation. An absent King, a present usurper, a cursed soil, overflowing evil, disease, sorrow, death: these make it groan even in the midst of its “joy unspeakable.”
(3.) Its waiting. “Waiting,”—“patient waiting,”—“hoping,”—this is the church’s attitude, in harmony with creation. The feeling and attitude of the church intimates that the inheritance is yet to come. “Not now, not yet; but soon and surely; therefore we wait,” may be said to be its language. It waits now, in accordance with the saints of all ages past, for deliverance from the bondage of the corruption, and for the liberty of the glory, for the reversal of all the evil which the first Adam introduced, and for the in bringing of all the good and the glory which the second Adam has purchased.
(4.) Its adoption. “Even now are we the sons of God;” we have already received the Spirit of adoption, crying, Abba, Father. But as it was resurrection that manifested (Romans 1:4) Christ’s own Sonship (though He was the eternal Son), so by resurrection is our sonship or adoption to be manifested. The day of adoption is here called the day of the redemption of the body. For this fullness of divine, and visible, and proclaimed adoption, we wait in hope and patience.
(5.) Its manifestation. “It doth not yet appear what we shall be.” As Christ is hidden, so are we just now. We are sons, and kings, and heirs, in disguise. But the day of revelation comes; “when He who is our life shall appear, we shall appear with Him in glory.” If we suffer, we shall also reign with Him. The day of His recognition and crowning shall be ours also.
(6.) Its liberty. In one sense we are free, Christ bath made us free. In another, we are sharers of the bondage of the corruption; we groan within ourselves; we cry, O, wretched men, who shall deliver us; we are carnal, sold under sin. The day of full freedom is at hand, eternal and glorious.
(7.) Its glory. This is “the glory to be revealed;” it is the day of the glory for heaven and earth, of which it is said, “The wise shall inherit glory,”—Christ’s glory, the church’s glory, creation’s glory,—glory such as that described in the two last chapters of Revelation, an exceeding and eternal weight of glory.
See then,—
1. The power and poison of sin. It was one sin that ruined man, and marred creation, and introduced death. The effects of that one sin are still felt; they have lasted nearly six thousand years, and are as terrible as ever. What must sin be!
2. The completeness of the deliverance. Not man only, but man’s earth, shares this; not man’s soul alone, but man’s body too; it will be the undoing of the wrongs, and sorrows, and groans, of ages. The second Adam’s triumph will be complete. His blood will not only give white raiment to His saints, but will wash creation white.
3. The unbelieving man’s loss. He loses his soul; he loses heaven, and God, and glory, and the resurrection unto life; the incorruptible inheritance; the blessedness of the eternal rest, and the liberty of the glory, the joy and brightness of the manifestations of the sons of God.
The final point in Nettleton’s conclusion to his Lecture on Luke 16:19–31:
7. Finally. We learn from this subject that our Saviour was a very plain preacher. ‘Never man spake like this man.’ Some think they should like to hear Christ preach. But while it is true that He spoke in the most melting strains to the penitent, it is also true that none ever preached so much terror to the wicked. Who is it that says: ‘Wide is the gate, and broad is the way which leadeth to destruction, and many there be who go in thereat?’ Who is it that says: ‘Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it?’ Who is it that says: ‘Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?’ Who is it that speaks of the worm that shall never die, and of the fire that shall never be quenched? Who is it that describes, in language inimitable, the solemnities of the last judgment: ‘Then shall the King say to them on His left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels?’ The discourse before us, of the rich man and Lazarus, is also a specimen. How solemn it would be if a departed soul should come back from the invisible world, and enter this congregation! Do you wish to hear what such a soul would say? You shall be gratified. The Saviour holds him up, and makes him now speak to sinners in this congregation. He knows all the feelings of every damned soul in hell, and can tell us just what he would say. He holds him up to your view, and permits you to hear him speak. You hear him plead for one drop of water. You hear him beg that Lazarus, or some glorified saint, may be sent to warn you. Oh! with what importunity does he press upon you the duty of immediate repentance! ‘Nay, father Abraham, but if one went unto them from the dead, they will repent.’
And now you hear a voice from heaven proclaim—and let it sound in every ear—let it ring in every conscience: ‘If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.’
Of Asahel Nettleton’s Preaching, relatively little is preserved. The following is a rare full discourse. The time or attention impaired might want to skip to the fourth (and final) point.
Some Who Are Living, Greater Sinners Than Some Who Are In Hell.
Luke xiii. 1–5.—‘There were present, at that season, some that told Him of the Galileans, whose blood Pilate mingled with their sacrifices. And Jesus answering, said unto them, Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? I tell you, Nay; but except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them; think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay; but except ye repent, ye shall all likewise perish.’
It is extremely natural for mankind to talk and complain of the sins of others. This we have all had occasion to witness. The same propensity existed in the days of our Saviour. ‘There were present, at that season, some that told Him of the Galileans,’ whose blood Pilate had mingled with their sacrifices.’ The fact to which they alluded was this:—A number of Galileans refused subjection to the Roman government. And on a certain occasion, while they were assembled for religious worship, Pilate sent a company of armed soldiers, who slew them, and mingled their blood with their sacrifices. The persons who related this fact to our Saviour did it, doubtless, with feelings of self-complacency. This led Him to address them in the language of the text, which suggests the following thoughts:—
I. Some have already perished. Of this the text is sufficient proof. ‘Except ye repent, ye shall all likewise perish.’ What a vast multitude perished in the time of the general deluge! And they were not only drowned, but they were damned. They are now spirits in prison. The inhabitants of Sodom perished. And they were not only destroyed from off the earth, but were cast into hell, and are now ‘set forth for an example, suffering the vengeance of eternal fire.’ That some have perished, is evident from the story of the rich man and Lazarus. This was intended to give us a correct view of the invisible world. ‘The rich man died and was buried, and in hell he lifted up his eyes, being in torment.’ ‘Are there few that be saved?’ ‘Strive to enter in at the strait gate, for many, I say unto you, shall seek to enter in and shall not be able.’ Compare the character and conduct of multitudes who have died, with the declarations of Scripture, and we shall be compelled to admit the truth of the proposition we are considering. The fact, indeed, is acknowledged by all who believe the Bible, that some sinners have already perished.
• • • • • •
II. They perished through their own fault.
God never inflicts undeserved punishment. ‘Shall not the Judge of all the earth do right?’ The very fact that they suffer, is proof that they were sinners, and deserved to die. ‘Who ever perished being innocent?’ The fact that all are sinners, shews that all deserve death. But this is not all. Even after they had sinned and deserved death, they might have been saved if they would. That they were not, was peculiarly their own fault. They had the offer of pardon. They were invited, entreated, and warned. The inhabitants of the old world were warned by the preaching of Noah, and by the strivings of the Spirit. The inhabitants of Sodom were warned by Lot. But they perished through their own neglect. They did not repent. The sinner sometimes says: What have I done that I should deserve death? It is not merely for doing, but for not doing, that the sinner must die. It is on the ground of neglect that Gospel sinners perish. They did not repent. ‘Except ye repent, ye shall all likewise perish.’ ‘He that believeth not shall be damned.’ ‘If any man love not our Lord Jesus Christ, let him be Anathema Maranatha.’ The Bible does not say: How shall we escape if we lie, and swear, and cheat, and steal? but, ‘How shall we escape if we neglect so great salvation?’ It places the sinner’s condemnation on the ground of neglect.
Nor can the sinner plead that he would repent if he could. He is as really criminal for not repenting, as for his overt acts of wickedness. ‘Then began He to upbraid the cities wherein most of His mighty works were done, because they repented not.’
• • • • • •
III. The greatness of their sufferings is proof of the greatness of their criminality.
They suffer only for their crimes. In this world, God often, and indeed always, inflicts punishment for less than the sinner’s real desert. But in inflicting punishment, either in this world or the world to come, He never exceeds the measure of the sinner’s desert.
God has selected and set forth some sinners of the human race, as ‘examples to those who should thereafter live ungodly.’ The old world and Sodom are specimens. Their punishment was awful. But awful as it was, it did not exceed the greatness of their iniquity. In the greatness of their punishment we may read the greatness of their guilt.
• • • • • •
IV. The greatness of their sufferings is no evidence that they were greater sinners than those that are spared.
When God inflicts heavy judgments upon a people, we are apt to conclude that it is because they are greater sinners than others; and some seem to suppose, that if any are sent to hell, it must be only sinners of the worst kind—such as all would pronounce monsters in wickedness. This was the opinion of those whom our Lord addressed in the text. They supposed that the Galileans, on whom God permitted Pilate to inflict such signal vengeance, must have been greater sinners than others who escaped these sufferings. But this conclusion was erroneous. ‘Suppose ye,’ said our Lord, ‘that these Galileans were sinners above all the Galileans because they suffered such things? I tell you, Nay.’ There were sinners then living in Galilee whose crimes were as great as the crimes of those who had suffered the wrath of Heaven. Sinners who had gone to hell from Galilee were no worse than sinners then living there.
The same was true of the inhabitants of Jerusalem. ‘Or those eighteen, on whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay; but except ye repent, ye shall all likewise perish.’ Sinners who had gone to hell from Jerusalem were no worse than some who were then living in that city.
Again; sinners to whom our Saviour preached in Chorazin, Bethsaida, and Capernaum, were as great sinners as some who were then in hell. This our Lord explicitly told them. ‘But I say unto you, it shall be more tolerable for the land of Sodom in the day of judgment, than for you.’ This sentiment was then true in our Saviour’s day. Sinners of other countries and of other times, who had gone to hell before them, were no worse sinners than many of the Jews then living. Indeed, our Saviour gave them to understand, that a more fearful doom awaited them than that which had overtaken the inhabitants of Sodom, although they ‘are set forth for an example, suffering the vengeance of eternal fire.’
Let us bring the warning home to this congregation. Suppose ye that sinners who have died and gone to hell from other places, were sinners above all the sinners dwelling in this place? ‘I tell you, Nay; but except ye repent, ye shall all likewise perish.’
To all of you who have not yet repented, this subject speaks a solemn warning. What think ye of sinners now in hell? Suppose ye that they were greater sinners than yourselves? They, no doubt, were great sinners, and deserved to perish. But for what crimes are they punished? Will it be said that their hearts were totally depraved? This is true. ‘God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.’ But the same is true of sinners now living. The eye of God is on every sinner’s heart. He takes cognizance of every thought and every imagination. These are all evil, only evil continually. Thousands of thoughts and imaginations which persons think little of, may be awfully wicked in the sight of God.
Sinners who are now in hell had no love to God, and no love to the duties of religion. The same is true of all impenitent sinners now living.
Will it be said that they resisted the strivings of the Spirit? And may not the same be said of you, my impenitent hearers? When the Spirit of God has moved upon your heart, and conscience has begun to awake, have you not laboured to silence your fears?
• • • • • •
Will it be said that they lived long in sin? The same may be said of many now living. How many years of your probation have gone out? Thousands and millions have died younger than some of you. There are those here whose day of salvation has been prolonged beyond that of most of the human race. Many in this house are doubtless older, and have lived longer in sin, than many who are now in hell.
Will it be said that they sinned against great light? The same may be said of sinners now living. Sinners in this house have enjoyed far greater light than many sinners now in hell. The inhabitants of the old world and of Sodom never enjoyed such light as sinners now living under the Gospel. They never enjoyed such privileges as are enjoyed by sinners of this assembly. Their light, when compared with yours, was like that of a taper compared with the noon-day sun. The guilt and punishment of sinners are to be measured by the light rejected. ‘He that knew his Lord’s will, and did it not, shall be beaten with many stripes.’ Many in this house have known their Lord’s will for years, and have not yet done it.
Were they stupid and thoughtless? So are you. Were they warned of God, and did they slight these warnings? Did they put far off the evil day, and vainly presume that there is time enough yet to secure their immortal interests? The same is true of you. Suppose ye that they were greater sinners than yourselves? ‘I tell you, Nay; but except ye repent, ye shall all likewise perish.’
Inferences.
1. Sinners often talk and complain of the sins of others when they have not repented of their own sins, and when they are greater sinners than those of whom they complain, and are every moment in danger of perishing for ever.
• • • • • •
2. God does exercise sovereign mercy. When our Saviour delivered this discourse, there were some of His hearers who were greater sinners than some in hell. These very persons were indebted to sovereign mercy. Nothing but sovereign mercy kept them from the world of woe.
• • • • • •
3. There may be redeemed sinners in heaven, who were greater sinners than some who are now in hell.
• • • • • •
4. The chief of sinners may be saved if they will repent.
• • • • • •
5. The least of sinners will be lost except they repent.
• • • • • •
6. There may be sinners now in this house who are more guilty than some who are in the world of despair.
In a bit of sarcasm aimed at Free Willies and their charge that the doctrine of election destroys freedom and makes men machines, Nettleton proposes that we “drop the doctrine of decrees.”
It is a doctrine clearly taught in the Scriptures, that a change of heart is absolutely necessary to prepare sinners for heaven. ‘Except a man be born again he cannot see the kingdom of God.’ We are also taught that God is the author of this change. ‘Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.’ But if God cannot operate on the hearts of men without destroying their freedom, then we ought not to pray that God would renew the hearts of sinners. Surely we ought not to pray that God would convert men into machines. However wicked mankind may be, we cannot pray that God would stop them in their career of sin, because He cannot do it without destroying their freedom. When sinners have proud, stubborn, and rebellious hearts, we cannot pray that God would make them humble, submissive, and obedient; because He cannot do it without converting them into machines.
When sinners are invited to Christ, they all, with one consent, begin to make excuse. And Christ declared: ‘Ye will not come to me that ye might have life.’ Sinners, then, are in awful condition. They will not come to Christ, and God cannot make them willing without destroying their freedom. What shall be done? It will be of no use to pray for them. Nor is it proper to pray for them; for surely we ought not to pray that God would do what He is unable to do.
Nettleton answers the charge that the doctrine of perseverance breeds antinomianism:
It is said: That if Christians believe that their salvation is certainly secured, they will feel that it is no matter how they live.
This objection involves the grossest absurdity. It may be thus expressed: If we believe we shall certainly persevere, it is no matter how we live; because we shall certainly persevere, whether we persevere or not. If the righteous shall hold on his way, it is no matter if he stops, or even goes back. Nor is the supposition, that the belief of this doctrine tends to make the Christian careless, less absurd. It is true, that the formal professor, the self-righteous, the hypocrite, and all who esteem the service of God a weariness, and who are building their hopes of heaven on the sand, may think to find some relief in this doctrine. But the person who can thus pervert this doctrine has no evidence that he is a child of God. The objection involves this plain absurdity: I have evidence that I love God and the duties of religion; and now, since I shall certainly continue to love God and the duties of religion, I care nothing about the honour of God and the duties of religion.
This objection, if made sincerely, is likely to prove that the objector has no religion, and that he would be glad to give up all attention to the duties of religion as an intolerable burden. No one who feels disposed to make this objection can possibly have good evidence that a work of grace has been begun in his soul. On the contrary, this disposition itself is positive evidence against him. Besides, there are many zealous Christians who firmly believe this doctrine. I adduce Paul as an example. He says: ‘I am persuaded that neither life nor death shall be able to separate us from the love of God.’ And yet Paul was not a careless Christian.
Jobs are in the news. The lack of them actually. Unemployment is high and underemployment is higher. So tonight President Obama will address Congress and the nation and unveil a new jobs agenda. The Republicans will follow up with their plan next week.
I’m not interesting in commenting on the specifics of either party’s job plan. There are, no doubt, many good ideas that could help the economy and many bad ideas to avoid. I’ll let you decide which are which.
But I thought it might be worthwhile to think about where private sector jobs come from. Most basically, new jobs come from people with money to spend who want to spend their money on more people. This means . . . [continue reading]
The first Hymns of My Youth series took us through the Concordia hymnal, which was the primary hymnal of the churches in which I was raised. In that series, I limited myself, with few exceptions, to hymns that I actually remembered singing during that time. In this second series, using one of the secondary hymnals of those churches, I’m going to include hymns that I’ve learned and come to love since. Great Hymns of the Faith just contains too many of them to pass over. This is one of those.
I was glad when they said to me, “Let us go to the house of the Lord.”
This Do in Remembrance of Me. Horatius Bonar (1808–1889)
Here, O my Lord, I see Thee face to face; Here would I touch and handle things unseen; Here grasp with firmer hand the eternal grace, And all my weariness upon Thee lean.
Here would I feed upon the bread of God; Here drink with Thee the royal wine of heaven; Here would I lay aside each earthly load, Here taste afresh the calm of sin forgiven.
This is the hour of banquet and of song, This is the heavenly table spread for me; Here let me feast, and, feasting, still prolong The brief bright hour of fellowship with Thee.
Too soon we rise; the symbols disappear; The feast, though not the love, is passed and gone. The bread and wine remove, but Thou art here, Nearer than ever, still my Shield and Sun.
I have no help but Thine; nor do I need Another arm save Thine to lean upon. It is enough, my Lord, enough, indeed; My strength is in Thy might, Thy might alone.
I have no wisdom, save in Him who is My wisdom and my teacher, both in one; No wisdom can I lack while Thou art wise, No teaching do I crave, save Thine alone.
Mine is the sin, but Thine the righteousness; Mine is the guilt, but Thine the cleansing blood; Here is my robe, my refuge, and my peace, Thy blood, Thy righteousness, O Lord my God.
I know that deadly evils compass me. Dark perils threaten, yet I would not fear. Nor poorly shrink, nor feebly turn to flee, Thou, O my Christ, art buckler, sword, and spear.
But see, the Pillar-cloud is rising now. And moving onward through the desert-night; It beckons, and I follow, for I know It leads me to the heritage of light.
Feast after feast thus comes and passes by; Yet, passing, points to the glad feast above, Giving sweet foretaste of the festal joy, The Lamb's great bridal feast of bliss and love.
—Horatius Bonar, Hymns of Faith and Hope, First Series (James Nisbet & Co., 1878).
26 In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words;
—Romans 8
It is with the Holy Spirit that we are here brought face to face; or set side by side. As Christ does the whole work for us, so the Holy Spirit does the whole work in us. He is not visible, nor audible, nor palpable; but not on that account the less real and personal. He is infinitely real and personal; and His work is like Himself. Though He is specially “a Spirit,” yet all that He is, and says, and does, is thoroughly real. His presence is real; His indwelling is real; His words are real; His voice is real; His touch is real; His mode of operation, though not sensibly felt apart from the truth which He presents to us, is yet real and true; nay, perfect and divine; the very work of Him who created the heavens and the earth.
Here, it is His way of dealing with us and our infirmities that is particularly referred to. We are described as feeble men, bearing on our shoulders a burden too heavy to be borne; He comes up to us; not exactly to take away the burden; nor to strengthen us under it; but to put His own Almighty shoulder under it, in the room of (άντι), and along with (συν) ours; thus lightening the load, though not changing it; and bearing the heavier part of it with His own Almightiness. Thus it is that He “helpeth” (συναντιλαμξανεται) our infirmities; making us to feel both the burden and the infirmity all the while that He helps; nay, giving us such a kind and mode of help, as will keep us constantly sensible of both.
This is especially true in regard to our prayers. Here it is that His “help” comes in so effectually and so opportunely; so that we are made to “pray in the Holy Ghost” (Jude 20); to “pray with all prayer and supplication in the Spirit” (Ephesians 6:18). We neither know the things we ought to pray for; nor, when we know these, do we know how to pray for them. The apostle here seems specially referring to the latter of these; the right way of praying. For this we need the Holy Ghost. Ah, what a thing is prayer! The simplest’ form of speech,—such as even a child could utter,—yet the highest and divinest of all utterances; such as the Holy Spirit alone can enable us to give forth.
So entirely does the Spirit identify Himself with us, that our desires are reckoned His, and His desires ours. He not only helps our infirmities, but He comes into us, unites Himself, as it were, to us, makes Himself one with us; fills us, joins His desires to ours, His voice to ours, His cries to ours, so that they come both up as one before God. Thus He is “intercessor,” one who falls in with us,” “takes up our case,” “intercedes for us,” over and above (ύπεζ) the intercession of Christ. Our heart is cold; He infuses His warmth. Our desires are poor, He infuses His own full, rich longings. Our voice is feeble, He joins His voice to ours, and gives strength, and tone, and vigor, and loudness, so that thus filled with His, transfused with His, it goes up with power, and reaches the very heaven of heavens.
But that which He is said specially to call up, or produce, or create in us, is “groanings that cannot be uttered.” Not simply words; nay, not words at all. Not simply desires, but groans—desires of the deepest and most earnest kind; groans so full, and deep, and fervent, that they cannot get vent in human words. They are divine longings, though coming out of the heart and lips of a man, and as such, cannot get themselves clothed or embodied in earthly words. Let us, then, learn,
1. True prayer is from the indwelling Spirit. It is He that wakes up prayer in us, both as to its matter and its manner. We knew not what or how to pray. He alone can teach us both; and He does this by coming in to us, and filling our whole being with Himself; so that while our longings are really ours, they are as really His. God receives them as both.
2. True prayer takes the form of a divine intercession. We have Christ in heaven on the throne, and the Spirit on earth in our hearts, interceding; Christ pleading for us as if we were one with Him, the Spirit pleading in us as if we were one with Him, and He with us. Intercession in the case of the Spirit, means His taking us up, undertaking for us; infusing Himself into each petition, so that He becomes the petitioner, the pleader. Thus He pleads both for us and in us. He throws Himself into our case; He seizes hold of us in our weakness; He bears us up as one who has come to our help; He drowns our cries in His, so that God hears not us but Him.
3. True prayer often takes the form of groans. The longings produced in us by the indwelling Spirit are such as cannot get vent to themselves in words. Our hearts are too full; our voice is choked; articulation is stifled; we can only groan. The groan is the truest part of true prayer. It seems to us sometimes the most imperfect part. We try to pray; our hearts are too full; we cannot; we break down; it may be with sorrow, or ignorance, or the intensity of our feelings, or the soreness of our trials, or the multitude of our longings. Yes, we break down before God; we become dumb; we can only groan. But the groan is true prayer. Man could not interpret it; we ourselves do not fully understand it. But God does. “He knows the meaning of the Spirit’s ‘groans’” (Baxter). He accepts it; yes, accepts it as prayer; as the best of prayer; the fine gold of prayer; the sweetest of the sweet incense that goes up from earth to heaven. These broken, stifled cries, thus dictated by the Spirit, and sent up on the wings of His own voice; or, as we may say, these cries of the Spirit, expressive of our longings, and sent up on the wings of our voice,—these groanings which cannot be uttered,—are well-pleasing to God. For thus we groan with the rest of a groaning creation; and all these groans are at length to be heard and fully answered.
(1.) Put yourself into the hands of the Spirit, for prayer and everything else.
(2.) Grieve not the Spirit. He is willing to come to you, and take up your case; but beware of grieving Him.
(3.) Pray much. Pray in the Spirit. Delight in prayer. Cherish the Spirit’s groans.
“Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin which I had lost!’ In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”
—Luke 15:8–10
If angels did not believe this doctrine, they could have no ground on which to rejoice. They must wait till the sinner gets to heaven.
The true penitent will certainly arrive safe at the mansions of the blessed. A firm belief of this doctrine lays the only foundation for joy in heaven over his repentance. If angels did not believe this doctrine, their joy would be unfounded. Their language would be: That sinner has truly repented. He is now a child of God—an heir of heaven. But whether he will ever reach this happy place—whether he will ever sing with us in glory, is a matter of great uncertainty. He may yet become a child of the devil, and an heir of hell. Could we know that he would certainly arrive safe at heaven, we might now tune our harps, and sing: Glory to God in the highest. But since we have already been disappointed, and devils and damned spirits are now triumphing over some at whose repentance we once rejoiced, it is best to wait and see how he holds out. Hear them triumph in the regions of despair: ‘Ye angels,’ say they, ‘ye may suspend your songs, and hang up your harps. Let your joy be turned into mourning. Victory is ours.’
What think ye, my hearers? Has there been joy in heaven over some who are now in hell? If they so rejoiced at the news of the sinner’s repentance, what messenger shall carry back the mournful tidings that he is lost?
Nettleton on the conflict between the duty and inability of the unregenerate:
Permit me here to remark, I have not asserted that the sinner is not under obligation to repent previous to regeneration. It is unquestionably the duty of every sinner immediately to repent. We are not considering now what is duty, but what is fact. It is the duty of sinners to do many things which they never have done, and which some of them never will do. It is their duty to stop sinning, and to love God with all the heart, soul, mind, and strength. So it is their duty to repent without delay. But they have not done it, and some of them never will.
By this time some of my hearers will perceive a great difficulty in this subject. It is this: ‘If sinners do not repent previous to regeneration, then you call on them to do what it requires almighty power to influence them to do.’ This difficulty is not peculiar to this subject. It runs through the whole system of evangelical truth.
There are many who think they see a great inconsistency in the preaching of ministers. ‘Ministers,’ they say, ‘contradict themselves—they say and unsay—they tell us to do, and then tell us we cannot do—they call upon sinners to believe and repent, and then tell them that faith and repentance are the gift of God—they call on them to come to Christ, and then tell them that they cannot come.’
That some do preach in this manner, cannot be denied. I well recollect an instance. A celebrated preacher, in one of His discourses used this language: ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ In another discourse, this same preacher said: ‘No man can come unto me except the Father which hath sent me draw him.’ Now, what think you, my hearers, of such preaching, and of such a preacher? What would you have said had you been present and heard Him? Would you have charged Him with contradicting himself? This preacher, you will remember, was none other than the Lord Jesus Christ! And, I have no doubt, that many ministers have followed His example, and been guilty of the same self-contradiction, if you call it such.
Now, my hearers, what will you say? Will you say that the difficulty, so far as it relates to Christ’s preaching, can be easily explained? If it can, it can also be explained in reference to the preaching of others; and there is no cause of complaint. Or will you boldly assert that Christ contradicted himself? If you take this ground, you turn infidels at once. Or, will you say that you believe Christ to be consistent with himself, whether you can explain the difficulty or not? If so, why not say the same in regard to the preaching of His ministers, who preach in the same manner? I wish you to remember, that the difficulty complained of existed in our Saviour’s preaching.
A sample of Asahel Nettleton’s evangelistic preaching:
But what must be the state of every sinner out of Christ? Sinner, in what court will you plead? At the tribunal of justice or of mercy? It is with the kindest intention that you are now called upon to hear that the sentence of eternal death is pronounced upon you, and that this sentence is holy, just, and good. Let the miseries of this life—let the messenger of death, and the dark world of woe, rise up to your view, and testify how awful is that law which condemns you! To vindicate the honour of this broken law, everlasting fire is prepared for the devil and his angels. Here they dwell in endless torments. These, 0 sinner! were once angels of light, and dwelt in the presence of God. But how are they fallen, no more to rise! They sinned against that God whose law now condemns you. ‘The inhabitants of the old world, and of Sodom, are set forth for an example, suffering the vengeance of eternal fire.’
Out of Christ, you are condemned already, and the wrath of God abideth on you. Out of Christ, all your actions hitherto are scanned by this perfect law, and not one sin is pardoned. Out of Christ, you stand this moment in awful hazard of losing your immortal soul, and suffering for every failure of perfect obedience to this holy law. Out of Christ, nothing but the mere mercy of that God in whose hand is your life—the mercy of Him whom you are continually provoking by your sins, this moment holds you from dropping into the flames of hell. What, then, must be the weight of your guilt? If one sin must send an angel of light into the bottomless pit—if, in consequence of Adam’s sin, he, too, with all his posterity, might have been reserved in everlasting chains, under darkness, without one offer of pardoning mercy,—what must be your guilt, when every action is laid in the balance, and found wanting? Oh! that you might hear and tremble! When God in awful majesty pronounced this law from Mount Sinai, His voice then shook the earth, and they that heard entreated that the word should not be spoken to them any more; for the guilty world could not endure that ‘which was commanded.’ But this law still speaks, however deaf, and however careless the sinner may be—this law still speaks, and proclaims approaching vengeance near.
But, stop! the uplifted arm of vengeance is yet stayed. The collected wrath yet waits a moment. A voice from the mercy-seat—a warning voice is heard. The Saviour calls. Haste, then, 0 sinner! haste to Christ, the only refuge from the storm, and covert from the gathering tempest. Then safe from the fear of evil, at a distance, you shall only hear the thunders roll; while pardon, peace, and eternal life are yours.
Just a few links that got my attention in the past few days:
Another reason to dispose of the “First Lady” title and just call her “Mrs. President”: Olive Garden, Red Lobster Join First Lady's Anti-Obesity Campaign. Here’s an economics-in-the-real-world lesson for Olive Garden, etc: I, along with pretty much every other consumer, choose the businesses that I will patronize based on one criterion, viz., it offers the products and services I want at a price I’m willing to pay. If you tailor your menu to the whims of some unelected busybody (elected busybodies are just as bad, by the way), well, I hope you see a lot of Mrs. Obama sitting at your table eating your fruit cups. Like other consumers, I go out to eat to have food I don’t normally can eat at home, and I get all the fruit I want at home. And be serious. French fries and sugar-sweetened beverages will not become the exception rather than the rule for children, unless you take them off the menu altogether. In that case, I hope Mrs. O brings her kids, and you have to listen to them whine as they pick at their fruit and vegetables, sans butter and salt. On the up-side for consumers, service should improve as the waiting lines disappear. But then, much of the staff will have been let go . . . I could go on and on with the consequences of non-consumer-driven business decisions, but you get the picture.
By the way, for anyone who thinks the first sentence of the previous paragraph demeans the dignity of the First lady, let me say that I consider a move from political activist (or absolutely anything else) to dedicated wife and mother to be a huge promotion.
Okay, then, enough of that. For those of you thinking how unspiritual this post is, here’s an excellent critique of the Blackaby (Experiencing God) view of God’s will and guidance thereto, continued here, with a testimony to its consequences here. This is another example of why I believe all shades of charismatic theology are dangerous. Anytime you look for God’s voice anywhere but in Scripture (that’s the sixty-six books from Genesis to Revelation), you’re chasing a chimera.
I was glad when they said to me, “Let us go to the house of the Lord.”
Hymn LIX. The Refuge, River, and Rock of the Church. Isaiah xxxii. 2. John Newton (1725–1807)
He who on earth as man was known, And bore our sins and pains; Now, seated on th’ eternal throne, The God of glory reigns.
His hands the wheels of nature guide With an unerring skill; And countless worlds extended wide, Obey his sov’reign will.
While harps unnumber’d sound his praise, In yonder world above; His saints on earth admire his ways, And glory in his love.
His righteousness, to faith revealed, Wrought out for guilty worms, Affords a hiding place and shield, From enemies and storms.
This land, thro’ which his pilgrims go, Is desolate and dry; But streams of grace from him o’erflow Their thirst to satisfy.
When troubles, like a burning sun, Beat heavy on their head; To this almighty Rock they run, And find a pleasing shade.
How glorious he! how happy they In such a glorious friend! Whose love secures them all the way, And crowns them at the end.
—Olney Hymns. Book I: On select Passages of Scripture.
32 He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?
—Romans 8
This is inspired logic; yet it is most simple and natural reasoning. It goes straight down to understanding, heart, and conscience. It is irresistible. It contains, moreover, the whole gospel of the grace of God. It announces to us that perfect love which casteth out fear; and shews us the gracious character of God, as interpreted and illustrated by the gift of his Son. It says, “herein is love, and what will that love not do for you? here is the measure of that love, and does not that measure take in all you need?
Let us put the statement in this way—the one gift, and the many gifts,—or the one great gift, and the many lesser gifts flowing out of it, and pledged to us by the love which gave it.
I. The one gift. It is “the unspeakable gift,” of which it is said, “God so loved the world that he gave his Son.” Our text thus expresses it, “he spared not his own Son, but delivered him up for us all.” It is then of his Son, his own Son, his only begotten Son, his beloved Son, that the passage speaks. And regarding him it says, that “he spared him not.” He might have spared him; he did not need to do otherwise; it was an infinite sacrifice; yet he spared him not, that he might spare us. It was not want of love to him, but it was love to us that led him not to spare him. “How shall I give thee up?” he said to rebellious Israel, how much more to his obedient holy Son, “How shall I deliver thee up?” “How shall I nail thee to the cross, and lay thee in the grave?” “My heart is turned within me, my repentance is kindled together.” This one great gift He freely gave. He spared not his Son, but delivered Him up for us all. To lowliness, to shame, to weariness, to banishment, to sorrow, to hunger and thirst, to agony and death, He delivered Him up. He spared not Him, that He might spare us; he delivered Him up, that He might not deliver up us. The gift is one, but it is infinite. There is none like it; none; nor can be. It is the great gift, the gift of gifts.
But the “delivering up,” is that which so greatly enhances the giving and the gift. He was delivered up (1) not to honour, but to dishonour; (2) not to joy, but to sorrow; (3) not to the blessing, but to the curse,—nay, was made a curse for us, was made sin for us; (4) not to angels to worship, but to devils to tempt; (5) not to a throne, but to a cross; (6) not to life, but to death. How immense then the gift! Though but one, it transcends myriads; nay, all other gifts gathered together. It was a test of love such as nothing else could have been. How real, how true, how vast must that love have been. Here is its sincerity demonstrated. Here are its dimensions measured. What is its height? The answer is, “He spared not His Son.” What is its depth? “He spared not His Son.” What is its length? “He spared not His Son.” What is its breadth? “He spared not His Son.” Nay, He delivered Him up. Nay, He laid our sins upon Him; He made Him a curse for us. The more that we meditate on this one gift, the more does its greatness display itself. It passeth all measurement and all understanding. Such a gift for such creatures! Such a gift for sinners; for those whose portion was wrath and condemnation!
II. The many gifts. These are the “all things” of which the apostle speaks. His argument is, “He who has given you His Son, will He deny you anything?” We cannot possibly need or ask anything half so precious as that which He has already given, and therefore we need not fear obtaining anything. He who has given a whole ocean, will He refuse a drop? He who has given all earth and heaven, will He refuse an inch of land? His willingness to give, and to give to any extent whatever, has been so manifested in the gift of His Son, that we cannot doubt. That one great gift was given freely, will He not give all other things as freely? That one gift was given unasked, will He not give all others for the asking? That one gift cost Him much, these others cost Him nothing but the delight of giving. That one gift was sent to us when we were turning away from Him, will He not bestow these lesser gifts on those who are turning towards Him? That one gift came when there was “no intercessor,” what, then, may we not expect when there is such an Intercessor as He who is Himself both gift and intercessor? When the great gift was sent there was no blood, no righteousness, no sacrifice; what may we not count upon as to the lesser gifts, now that blood, and sacrifice, and righteousness have come?
We are thus thrown upon God’s character as interpreted by His great gift, and we are taught how to reason from that gift, how to draw our confidence towards God from that gift, respecting “all things.” Among these “all things,” let us note the following:—
(1.) Forgiveness of sins. Forgiveness,—complete, and free, and unchangeable,—for the chief of sinners; regarding which we reason, as did the apostle, He that spared not His own Son, will He not forgive my sins? will He not give me peace of conscience, and a sense of acceptance, and deliverance from condemnation?
(2.) Light and love. These are what He delights to give; and they have been purchased for the sinner. There is now no hindrance to His giving these. For the darkest mind there is light; for the coldest heart there is love. He that spared not His own Son, will He refuse us these?
(3.) Renewal in the whole man. He who spared not His own Son, will He not renew us in the spirit of our mind? Will He not take out of us the stony heart, and give the heart of flesh?
(4.) The Holy Ghost. He that gave His Son, will He refuse His Spirit? It cost Him much to give His Son; but it costs Him nothing to give His Spirit. Will He not give Him when we ask?
He that spared not His Son, will He not give us all things? Will He not quicken, and comfort, and heal, and bless, and cheer, and save?
Asahel Nettleton on emotionally manipulative preaching:
Terrific [calculated to terrify] sermons and other means are artfully contrived to stimulate the feelings of ignorant people. In compliance with the call given at the period of the highest excitement, they repair to the anxious seat by scores. As their fears are soon aroused, they are generally as soon calmed; and in a few days many profess to entertain hope. Many such converts soon lose all appearance of religion; but they become conceited, secure, and Gospel-proof; so that, while living in the open and habitual neglect of their duty, they talk very freely of the time when they experienced religion.
There is no greater example of this method than Nettleton’s famous contemporary Charles Finney. Later in life, Finney himself would confess,
I was often instrumental in bringing Christians under great conviction, and into a state of temporary repentance and faith . . . [But] falling short of urging them up to a point, where they would become so acquainted with Christ as to abide in Him, they would of course soon relapse into their former state. [source]
To address the hearts of others, one must only understand his own.
His mode of preaching, both to saints and to sinners, was solemn, affectionate, and remarkably plain. His style was simple, perspicuous, and energetic. His illustrations were familiar and striking; such as rendered his discourses intelligible to persons of the weakest capacity; and, at the same time, interesting to persons of the most cultivated intellect. He always commanded the attention of his audience. Every eye was fixed, and a solemn stillness pervaded the assembly. There was an earnestness in his manner which carried conviction to the minds of his hearers, that he believed what he spoke, and that he believed it to be truth of everlasting moment. There was also a directness in his preaching which made the hearers feel that they were the persons addressed; and such was his knowledge of the human heart, and of the feelings which divine truth excites when presented to the minds of unsanctified men, that he was able to anticipate objections, and to follow the sinner through his various refuges of lies, and strip him of all his excuses. So great was his skill in this respect, that it often seemed to individuals while listening to his preaching, that he must know their thoughts. And, in a certain sense, it was true. By knowing his own heart, he knew the hearts of others; because, “as in water face answereth to face, so the heart of man to man.” He understood from his own experience what thoughts and feelings would be excited in the minds of sinners by the contemplation of particular doctrines. When, therefore, he exhibited these doctrines in his preaching, and perceived that the attention of his hearers was fixed upon them, he did know, to some extent, what were their thoughts and feelings; and this enabled him to adapt his instructions to their circumstances, and to give to each one a portion in due season.
It is widely believed that the Doctrines of Grace, commonly known as Calvinism, have no place in evangelistic preaching. These are details which ought to be left for later instruction. Asahel Nettleton disagreed.
He felt it to be of the first importance to preach the doctrines of grace with great plainness in revivals of religion. He had no confidence in those revivals in which these doctrines could not be preached. His opinion was, that while the preaching of divine sovereignty and election, with their kindred doctrines, was eminently fitted to check fanaticism, and put a period to a spurious religious excitement, it was equally adapted to promote a genuine revival of religion. In Dr. Porter’s Lectures on Homiletics, may be found the following reference to Dr. Nettleton’s opinion and practice in relation to this subject:—
“The minister of Christ, whose experience and success in such season have been greater than those of any other man in modern times, observed to me: ‘I have seen churches run down by repeated excitements, in which there was emotion merely, without instruction.’ ‘In the first stage of a revival,’ said he, ‘while depravity is yet ascendant, and conscience asleep, I would preach the Law, with its awful sanctions and solemn claims on sinners to be holy, and that immediately. But when the first moments of a revival are past, and sinners are settling down on presumptuous confidences, I would preach Election. Conscience is then roused enough to make a cord which sinners cannot break. Their own convictions are on my side, so that they cannot escape; and I would hold them fast, and repeat my strokes under the fire and hammer of divine truth.’”
James MacDonald eliminates at least half of the songs I hear in church:
I know very little about James MacDonald, so this posting should not be seen as an endorsement. On the other hand, neither should this disclaimer be seen as a condemnation. As I’ve said, I really know very little about the man. I do happen to agree in full with the statements made in the video above. I also appreciate the thought he’s put into ordering songs for worship. Music leaders, take note:
For the record, I don’t approve of that crazy shirt.
PS: If you found that interesting, you might also enjoy this: I agree with Kevin Bauder On Not Singing, and disagree (mostly) with Mark Snoeberger’s response, On Singing in Church. My disagreement runs along the lines of the enigmatic Dissidens’s infinitely-more-clever-than-I rebuttal, The Covenant Between Mark & Heather.
PPPS: Since posting this, I have learned a few things about James MacDonald, among them, this. After looking into MacDonald’s Elephant Room, I am not at all impressed, to put it mildly.
I was glad when they said to me, “Let us go to the house of the Lord.”
Petitionary Hymns Poem XXXIV.I know that in my flesh dwelleth no good thing. Augustus Toplady (1740–1778)
Lord, is not all from thee? Is not all fulness thine? Whate’er of good there is in me, O Lord, is none of mine.
Each holy tendency Did not thy mercy give? And what, O Saviour, what have I That I did not receive?
I cannot speak a word, Or think a thought that’s good, But what proceedeth from the Lord And cometh forth from God.
Jesus, I know full well, What my best actions are: They’d sink my grievous soul to hell, If unrefin’d they were.
Myself and all I do, O sprinkle with thy blood; Renew me, Saviour, ere I go, To stand before my God.
I of myself have nought, That can his justice please; Not one right word, nor act, nor thought, But what I owe to grace.
—The Complete Works of Augustus Toplady (Sprinkle Publications, 1987).
33 Who will bring a charge against God’s elect? God is the one who justifies;
—Romans 8
One of the church’s names is “elect of God”; and each of its living members is one whose name is written in the book of life from the foundation of the world (Revelation 17:8). Of these chosen ones the history is thus summed up: “Whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified” (Romans 7:30).
The state in which each one of these is born into the world is that of “condemnation”; the state into which each one is brought, in believing, is that of “no condemnation” (Romans 8:1). Forgiveness of sins—present, conscious, complete forgiveness—is that into which faith introduces us, and out of which unbelief alone can keep us. Justification from all things—certain, immediate, and unchanging justification—is our portion here. It is respecting us, as men forgiven and justified, that the apostle asks, “Who shall lay anything to the charge of God’s elect?” On believing the gospel of forgiveness, they were placed beyond the reach and risk of any charge or impeachment whatsoever; they are brought by God into such a state as to render condemnation an impossibility; for the forgiveness is irreversible, and the righteousness in which they stand is divine.
Not that they cease to be sinners. But they cease to be treated as guilty. Iniquities prevail; but there is continual forgiveness to cancel these, and a perfect righteousness to cover these, and the ever-flowing blood of the everlasting covenant to wash all guilt away as it comes up, and to prevent their peace with God from being broken. They do sin; but they have an Advocate with the Father; and who can demand the execution of the penalty in their case? Who shall condemn? Who can do it? Who dare do it? Who has the right to do it? Not angels. They are too glad to welcome back the sinner, and to take the side of those whose sight God has taken. Devils would, if they could. But they cannot. The prey is taken from the mighty, and placed beyond their grasp. The law might have done it; but it has been satisfied; nay, magnified. It has therefore no claim, and could gain no object by accusing us; for our acquittal is a righteous one—an acquittal in which law itself rejoices.
Mark, then, how complete and how satisfactory the challenge is; for the words of our text are not so much a question as a challenge—a challenge thrown down before the universe!
I. It is a righteous challenge. It is not the challenge of one who, through might, had baffled right, and triumphed over law. It is that of one who sees all righteousness fulfilled, and all good confirmed, by that very sentence which acquits himself; who, unable to contribute aught toward his own acquittal, has recognized God’s righteous way of justifying the unrighteous, and in doing so, has found deliverance from condemnation. It is a challenge so righteous, that every righteous being responds to it; so righteous, that his own conscience, even when most fully awakened and enlightened by the Holy Spirit, rests satisfied and unalarmed; so righteous, that none can undertake to answer it, save those who are prepared to reject God’s way of saving the lost, and forgiving the condemned.
II. It is a holy challenge. it is not that of one who was seeking to sin that grace may abound, but of one who saw that this is God’s way of delivering him from sin, and making him hate sin. God’s way of forgiveness brings out all the loathsomeness of sin, shews it to be the enemy both of God and of the sinner. Thus the man who says, “Who shall hay anything to my charge? who is he that condemneth?” is the man who is also saying, “Now I have some hope of being holy; now I shall be delivered from sin; now sin has received its death-blow; and now love and a free pardon will do what terror and uncertainty, and an unsatisfied law, could never have done. Being delivered from the first and great matter of seeking a forgiveness, by having got that question for ever laid to rest, I am free to attend undistractedly to the one question, How shall I be holy, and by a holy life serve and glorify God?”
III. It is a joyful challenge. The question, and the way of putting it, shew the exulting gladness of the soul. It is the joy of a soul delivered from an infinite fear; from overwhelming foreboding of wrath; from the uncertainties of the future, and the dreaded vengeance of an angry God. What gladness is this! To be forgiven all sin, and clothed with an infinite righteousness! To be as thoroughly assured of the favor of God, as formerly of His displeasure! To see the dark cloud of wrath which had wrapped the soul round rise upwards, and pass away, leaving the wide azure clear and bright, with not a mist to intercept the light of reconciliation and love, pouring down from the heaven of heavens! What joy unspeakable and full of glory is this!
IV. It is an unanswerable challenge. It is boldly put, and with no muffled voice. It is spoken aloud, that all may hear, and answer if they can. But no one can take it up. There is silence in heaven, and earth, and hell. It is Paul’s challenge to the universe. Nay rather, it is the Holy Spirit’s challenge. Who shall answer Paul? Who shall answer the Holy Ghost? Who shall condemn us? Who shall lay anything to our charge? Who shall trouble our conscience or break our peace? We ask aloud; we repeat the challenge to the devil and all his legions. But no answer is given. We hear only the echo of our own voice. It is unanswerable even now; for from the first moment that we believed, we were entitled to take it up. It shall be no less unanswerable when we go down to the tomb; and we may make the caverns of the dead re-echo with it. It shall be unanswerable in the day of the Lord; so that, even when standing before the judgment seat, surrounded with angels, or surrounded with devils, we may lift up our voice and say, Who shall lay anything to my charge?
Nor is there anything presumptuous in this challenge. It is one of simple faith. It is meant for every believing man; and there is something lacking in that faith which falters here. A believed gospel ought to lead him who believes it to adopt this bold and blessed attitude. For a believed gospel is meant to assure the believing soul of forgiveness and eternal life.
It is a challenge which God himself will own. He does not reckon it too bold or too decided. He puts it into our lips, and He will acknowledge it. In our believing, we set our Amen to His testimony; and in His giving us this challenge, He is setting His Amen to our faith. Nay, not only will He own it, but He will take it up out of our lips, and Himself proclaim it through the universe, “Who shall lay anything to the charge of my elect?”
Our right to take up this challenge is simply our having believed the gospel. It is not our graces or evidences that embolden us thus to speak. It is not as holy men, or old Christians, or deeply humbled souls, that we have a warrant to do so. Our warrant is simply our having believed the gospel. How much we lose from not seeing the sure and high standing into which a believed gospel brings us, long before we have time to consider our own selves, or number up our graces! It would indeed be presumption to rest an assurance like this, or a challenge like this, upon our own graces; but it is no presumption to rest this on the gospel of the grace of God.
During a recent interview at Grace Community Church, Phil Johnson and John MacArthur discussed an issue that is an object of great confusion, among many if not most, Christians.
Phil Johnson: What is your perspective on the belief that the Holy Spirit leads us by nudging us or whispering to us or giving us dreams, things like that?
John MacArthur: Well, I think the Holy Spirit does lead us but there is no way to perceive that that’s happening. . . . I don’t have a red light that goes on in my head and it goes around and around and around when the Holy Spirit’s leading. I don’t know when the Holy Spirit’s leading. I don’t know when I’m just following my impulses or my desires or whatever. I have no mechanism to know that. But in retrospect I see that. And I categorize that in the providences of God. . . . My life is just one amazing act of divine providence after another, after another, after another, after another, after another, every single day of my life unfolds in ways that are so well planned by the divine mind that I’m in a sort of exhilaration day after day after day over what happens in my life. So I don’t know when the Spirit is leading at the time. . . . I can say, “You know, I think I ought to go preach over there.” I do that every day, you know. Friday they brought a big list of people who want me to come and speak, and what did I do? Did I, you know, begin to go into some kind of mantra and say, “Ohm . . .,” and see if I can induce the Holy Spirit to know what to do? No. I just look at it and say, “Well, I can’t do that. I don’t think I can do that. That wouldn’t be a priority. Maybe I should do that.” And you know what happens, if I just am open and want to do God’s will, it’s amazing how in retrospect I can look back and say, “Wow, it was absolutely critical that I be there because look what happened when I got there, and this happened and that led to this, and this led to that.” That’s how my whole life has unfolded. So there’s no mechanism that we possess that tells us at the moment when the Holy Spirit is leading us and in some supernatural way, but that in retrospect we will be able to discern by the providences of God that unfold.
Phil: Yeah, that’s a great distinction to make. I think the first time I ever heard you preach, the message you did was your message on how to know the will of God. And you basically said, look, line up with Scripture (I’m giving you the really short version), line up with Scripture and then do what you want to do, as long as you’re being obedient to what God has clearly commanded, He’ll lead you through providence. And I think the mistake a lot of Charismatics make is looking for special revelation when God doesn’t lead us by giving us new special revelation. He leads us by providence, but He’s just as active in leading us.
Advice from an unnamed friend of Asahel Nettleton on responding to criticism:
All the advice which he received from that brother was contained in the following anecdote:—“A man once said to an aged clergyman, ‘My neighbours are slandering me, and what shall I do’—‘Do your duty,’ said the clergyman, ‘and think nothing about it. If they are disposed to throw mud, let them throw mud; but do not attempt to wipe it off, lest you should wipe it all over you.’”
The more I learn about Charles Finney, a man whom I once ignorantly admired, the more convinced I become that he was not a saved man at all, but the worst of wolves in sheep’s clothing. One need only to scan his Systematic Theology to conclude that he was not merely ignorant of the gospel, but actually rejected it and scoffed at it and its ministers. To read the testimony of his conversion is to witness an arrogant man creating a god in his own image with a religion to suit his own inclinations. Nowhere have I read of any manifestation of the fruit of the Spirit in his attitudes and behavior. Rather, there is abundant evidence of a prideful, unteachable spirit, and a penchant for playing dirty and bullying his way to influence and control.
As Finney plowed through New England, leaving a trail in which which General Sherman could have taken pride, local pastors appealed to Asahel Nettleton for support in opposing him. In the winter of 1826–7, Nettleton conducted two interviews with Finney, and found him to be hopelessly intractable.
In a lengthy letter to the Rev. Mr. Aikin of Utica, Nettleton gave a report of Finney’s behavior, and the plight of the local ministers, of which the following is an excerpt.
The account which his particular friends gave of his proceedings is, in substance, as follows:—He has got ministers to agree with him only by ‘crushing,’ or ‘breaking them down.’ The method by which he does it, is by creating a necessity, by getting a few individuals in a church to join him, and then all those who will not go all lengths with him are denounced as enemies to revivals. Rather than have such a bad name, one and another falls in to defend him; and then they proclaim what ministers, elders, and men of influence, have been ‘crushed’ or ‘broken down.’ This moral influence being increased, others are denounced, in a similar manner, as standing out, and leading sinners to hell. And to get rid of the noise, and save himself, another will ‘break down.’ And so they wax hotter and hotter, until the church is fairly split in twain. And now, as for those elders and Christians who have thus been converted to these measures, some of them are sending out private word to their Christian friends abroad, as follows: ‘I have been fairly skinned by the denunciations of these men, and have ceased to oppose them, to get rid of their noise. But I warn you not to introduce this spirit into your church and society.’ And so brother Finney’s supposed friends, men of influence, are sending out word to warn others to beware of the evils which they have experienced. I heartily pity brother Finney, for I believe him to be a good man, and wishing to do good. But nobody dares tell him that a train of causes is set in operation, and urged on by his own friends, which is likely to ruin his usefulness.
It should be noted that while Nettleton called Finney “brother,” and believed him “to be a good man” at heart, that Nettleton had relatively little history to work with. Finney’s ministry, so-called, was only three years old. It was primarily his methods and treatment of the legitimate clergy that were under examination thus far. He had, as yet, published no serious theological works. Had Nettleton read his Memoirs and Systematic Theology, I believe he would have been considerably less fraternal in his assessment.
Other than historical interest, I have two purposes for posting this today. First, Finney is still wields considerable influence today. Doctrinally ignorant and apathetic evangelicals, as well as some learned, orthodox ministers, generally ignorant of the real Finney, are happy to attach themselves to the legendary great evangelist, unaware that the legend is fiction, and the reality is deadly heresy. Second, Finney’s method of knocking down opposition is still being used today. Try speaking disparagingly of Billy Graham’s theology and methods (which are directly inherited from Finney), and see if you aren’t labeled something like “an enemy of revivals.” No discussion will be allowed. That which is untouchable is simply declared untouchable, and your credibility trashed. The spirit of Charles Finney lives.
I watched 180, a documentary by Ray Comfort, this morning. You may have heard of it by now, as it was linked on Challies.com a couple of days ago. Tim noted that he wished Comfort had done a better job of getting to the gospel, and Phil Johnson concurred (see the comments below in the previous link for an explanation of both Tim’s and Phil’s concerns).
I agree with their assessments, as far as they go, but I would go farther. As a piece of pro-life propaganda (not a bad word), 180 is very good. As a presentation of the gospel, it’s a wreck. How bad is it? It’s so bad that Charles Finney could give it a loud “Amen!” The essence of Comfort’s gospel is this: you’ve sinned; you’ve been judged and found guilty; Jesus died for your sins; repent and trust in Christ. He quotes John 3:16 and says, “What you’ve got to do is repent. Turn from your sins, trust in Jesus. God’ll give you everlasting life; he’ll forgive your sins.” Dear Readers, that is not the gospel. John 3:16 is not the gospel. It is gospel, but not the gospel. No single verse is.
Comfort brings sinners under condemnation by demonstrating their guilt under the law, and does it well. This is a necessary part of the gospel, to be sure. But sinners’ primary problem is not guilt. Their main problem is that they are dead in sin (Ephesians 2:1). Dead men cannot, and will not, repent just because Ray Comfort crafts a seamless argument proving their guilt, and tells them they must repent. They must be born again, and they will not be born again as a result of repenting. No, it is just the reverse: they will repent as a result of being born again.
Comfort’s gospel, as presented in 180, depends upon the sinners’ response to Comfort’s well-crafted argument. There is no word at all of the sinners’ helplessness and need to entirely give up on their own efforts to be righteous. They are not led to believe that they are no good at all (Isaiah 64:6), simply that they are not good enough. And as Finney would say, all they need do is turn from their sin to Christ. They must “put on Christ,” and according to the parachute analogy Comfort uses, they can do it. They are able. In his own words, “there is something you can do.”
Ray Comfort is no Pelagian, as Finney was, but he needs to think through his gospel presentation and how well — or how poorly — it reflects the clear biblical doctrines of original sin, human depravity, and regeneration.
1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; 2 this man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.” 3 Jesus answered and said to him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”
4 Nicodemus said to Him, “How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not be amazed that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.”
Free speech is under assault in the West. The latest debacle, now playing out in Australia, is the conviction of conservative pundit Andrew Bolt for writing op-eds about Aboriginal identity politics. [continue reading]
I was often instrumental in bringing Christians under great conviction, and into a state of temporary repentance and faith . . . [But] falling short of urging them up to a point, where they would become so acquainted with Christ as to abide in Him, they would of course soon relapse into their former state. [
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