I have a heart to feel, Lord,
let that heart feel no love but yours,
and glow with no flame but affection for you;

I have a head to think,
Lord, help me to think of you and for you;

You have put me in this world for something, Lord,
show me what that is,
and help me to work out my life-purpose:

I cannot do much, but as the widow put in her two mites,
which were all her living,
so, Lord, I cast my time and eternity too into your treasury;

I am all yours;
take me, and enable me to glorify you now,
in all that I say, in all that I do, and with all that I have.

When Luther was sent great gifts by Dukes and Princes, he refused them, and he says, “I did vehemently protest that God should not put me off so; ’tis not that which will content me.” A little in the world will content a Christian for his passage.

Mark, here lies the mystery of it: A little in the world will content a Christian for his passage, but all the world, and ten thousand times more, will not content a Christian for his portion. A carnal heart will be content with these things of the world for his portion; and that is the difference between a carnal heart and a gracious heart. But a gracious heart says, “Lord, do with me what You will for my passage through this world; I will be content with that, but I cannot be content with all the world for my portion.” So there is the mystery of true contentment. A contented man, though he is most contented with the least things in the world, yet he is the most dissatisfied man that lives in the world.

A soul that is capable of God can be filled with nothing else but God; nothing but God can fill a soul that is capable of God. Though a gracious heart knows that it is capable of God, and was made for God, carnal hearts think without reference to God. But a gracious heart, being enlarged to be capable of God, and enjoying somewhat of Him, can be filled by nothing in the world; it must only be God Himself. Therefore you will observe, that whatever God may give to a gracious heart, a heart that is godly, unless He gives Himself, it will not do. A godly heart will not only have the mercy, but the God of that mercy as well; and then a little matter is enough in the world, so be it he has the God of the mercy which he enjoys.

In Philippians 4:7, 9 (I need go no further to show clear Scripture for this) compare verse 7 with verse 9:

“And the peace of God which passeth all understanding shall keep your hearts and minds through Jesus Christ.”

The peace of God shall keep your hearts. Then in verse 9:

“Those things which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.”

The peace of God shall keep you, and the God of peace shall be with you. Here is what I would observe from this text: That the peace of God is not enough to a gracious heart except it may have the God of that peace. A carnal heart could be satisfied if he might but have outward peace, though it is not the peace of God; peace in the state, and his trading, would satisfy him.

But mark how a godly heart goes beyond a carnal. All outward peace is not enough; I must have the peace of God. But suppose you have the peace of God, will that not quiet you?

No, I must have the God of peace; as the peace of God so the God of peace. That is, I must enjoy that God who gives me the peace; I must have the Cause as well as the effect. I must see from whence my peace comes, and enjoy the Fountain of my peace, as well as the stream of my peace.

And so in other mercies: have I health from God? I must have the God of my health to be my portion, or else I am not satisfied. It is not life, but the God of my life; it is not riches, but the God of those riches, that I must have, the God of my preservation, as well as my preservation.

A gracious hear is not satisfied without this: to have the God of mercy, as well as the mercy.

In Psalm 73:25,

“Whom have I in heaven but Thee, and there is none upon the earth that I desire beside Thee.”

There is nothing in heaven or earth that can satisfy me, but Yourself.

If God gave you not only earth but heaven, that you should rule over sun, moon and stars, and have the rule over the highest of the sons of men, it would not be enough to satisfy you, unless you had God Himself.

There lies the mystery of contentment. And truly a contented man, though he is the most contented man in the world, is the most dissatisfied man in the world; that is, those things that will satisfy the world, will not satisfy him.

Transcript

Well, the old theologians used to say that in the human heart, there’s a God-shaped vacuum that only God can satisfy. The book of Proverbs says if you pursue riches, riches will never satisfy. The heart of man is never ever satisfied in those things. However, being satisfied with God, then you can enjoy all the things that God gives you, because you see them as coming from His good hand. If you’re just pursuing riches, pursuing riches…you know, the old Rockefeller story, “You have so much,” somebody said to him, “how much do you want?” And he said, “Just a little bit more.” If that’s what you live for then you’re never going to be satisfied, and ultimately, that is not going to satisfy your heart. God alone, Christ alone, satisfies the heart and then everything you have, even the smallest things, becomes a cause for joy and thanksgiving.

Jesus said, “If any man will come after Me, let him deny himself.” In other words, abandon all your own ambition, all your own will, all your own direction, your own choices, and totally and fully submit your life to the Lordship of Jesus Christ. It is to say it is the end of me and I commit my life to follow Christ, whatever the cost, even if it’s a cross, and to obey Him. And that was not what the rich young ruler was willing to do. He is a classic illustration of someone who will not deny himself. He wanted to hold on to his own will, he wanted to hold on to his own pride, he wanted to hold on to his own money, he wanted to hold onto his own ambition, his own sovereignty, if you will, in his own life.

The competing issues are these, very simple: The gospel says: give your life to Christ and He rules. And if you’re not willing to do that its because you want to keep the rule of your own life. The rich young man wanted his own life for himself. He wanted to control his own life. He had his choice sins. He had his choice religion and he wanted to hang onto control. It’s that simple. Coming to Christ means you give up the control of your life and you yield it to Christ. That’s what kept him from salvation. He was unwilling to do that.

People are happy for you to believe in God. They think its great that you believe in God. People applaud the idea of believing in God. As long as that God is not the God of the Bible. Because once you affirm the God of the Bible, then you get the God of the Bible. Then you get the Law of the God of the Bible. You get the Commandments of the God of the Bible. You get the morality of the God of the Bible. You get the holiness of the God of the Bible…the justice and righteousness of the God of the Bible and you get the punishment of the God of the Bible. So, you have to face your own sinfulness, you have to face the reality that you have violated the law of God. That you’re headed toward judgment and eternal hell and in order to be saved from that you have to turn from your sin and embrace the Lord Jesus Christ as Savior.

Bottom line is men love their sin. People love their sin. The Bible says men love darkness rather than light because their deeds are evil. Now there are all kinds of gods that aren’t going to impinge on that, all kinds of religions, spiritual ideas, but not the God of the Bible. So, to say that you believe in the God of Scripture is then to say that you believe in the Law of the God of Scripture and the judgment of the God of Scripture as well as the salvation of the God of Scripture. It’s that narrowness that offends the sinner because the sinner wants to hold on to his sin.

The rejection of Christianity is not intellectual. It’s not some intellectual problem, “I just can’t get there intellectually.” There are endless reasons, logical reasons, to believe in the God of the Scripture and the Scripture that God has written. It’s moral. It’s moral. They love the darkness because their deeds are evil, not because they can’t process it intellectually, but because their deeds are evil and they cherish those.

We always say that people aren’t truly saved until they are truly aware that they are lost. See, that’s why you can’t just go in and say, “ Hey let me tell you about this wonderful message. Jesus loves you. God loves you just the way you are. He wants to bless you; bump you up a few notches on the scale of success. Help you hit home runs. Straighten out your slice in golf. Make you feel good about yourself. Give you “Your best world…your fulfillment…your purpose.” That’s not the gospel.

The gospel is: He wants to deliver you from your sins, which are going to condemn you to eternal hell. And until a person understands the reality of their lostness, and fully comes to grips with that, that they have sinned against God, violated God’s Law, that they cannot remedy that, that they are headed for hell, that they will never have any purpose in this life, any meaning in this life, and certainly in the life to come, apart from salvation through Jesus Christ. They don’t reach a level of desperation, which drives them to a true salvation.

Lord, if it be Your will, be it done as I ask, and if it be to Your praise, let it be fulfilled in Your Name. And if you see that it is good and profitable to me, give me grace to use it to Your honor; if You know it to be hurtful to me, and not profitable to the health of my soul, then take away from me such desire.

Not every desire comes from the Holy Spirit, though it seem right and just. It is sometimes quite hard to judge whether a good or an evil spirit moves you to this or to that, or whether you are moved by your own spirit. Many are deceived in the end, who first appeared to have been moved by the Holy Spirit.

Therefore, with fear of God and with humility of heart, you should desire and ask whatever comes into your mind to be desired and asked. And with a complete forsaking of yourself, commit all things to God and say:

Lord, You know what is most profitable to me; do this or that according to Your will. Give me what You will, as much as You will, and when You will. Do with me as You know what is best to be done, as it shall please You, and as it shall be most to Your honor. Put me where You will, and freely do with me in all things according to Your will. I am Your creature, and in Your hands; lead me and turn me where You will. Lo, I am Your servant, ready to do all things that You command, for I do not desire to live to myself, but to You. Would to God that I might live worthily and profitably, and to Your honor.

“Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. 9 No one born of God makes a practice of sinning, for God’s seed abides in him, and he cannot keep on sinning because he has been born of God. 10By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.” 1 John 3:8-11

“Let us fix our eyes on Jesus.”

The work of the Holy Spirit is to bring us to be experimentally nothing, and to make Jesus our “all in all,” thereby teaching us to live by faith upon Him.

Oh, may you, by the Spirit’s power, so lift up your eyes from all but Jesus, that you will be conformed to His image (2 Cor. 3:18). But do not expect to receive any better account of yourself—rather a worse one; for, as you get nearer the light, you will see more of your own sinfulness. I do hope, however, to hear you speak well of Him, and that, as you feelingly cry out, “Behold, I am vile!” He will melt your heart by responding, “You are absolutely beautiful, my darling, with no imperfection in you!”

Oh, this wondrous Savior! He opens the secret of our wanderings and transgressions—only to declare how entirely He has put them all away by the sacrifice of Himself! Oh, what mercy that He did not say, “Let them alone, they have loved idols, after idols let them go!” What mercy that by His light, He has manifested our darkness. You shall see greater things than these.

More of your own vile heart—and more of His loving heart.

More of your sin—and more of His great salvation.

More of your deformity—and more of His beauty.

Do not be considering so much how you love Jesus, as how He loves you. Your love is but the effect; His is the cause; and the more you have to do with the cause, the more fully will the effect flow from it (1 John 4:19, and John 15:9).

So with faith; if you would have it grow, it must be by looking at Him, not at your faith.

In short, the more you “consider Him,” and are continually coming unto Him, the more lively and healthy will be the graces of the Spirit in your soul; while yet you rejoice, not
in your fruitfulness—but only in Jesus and in what He has done and suffered. If the Holy Spirit opens this to you, you will find the secret of peace and power. It is all in Christ! He says, “Arise, my love, my fair one, and come away.” Away from self, away from all besides—to be absorbed in Him. We must learn . . .

our weakness—as well as His strength;

our emptiness—as well as His fullness;

our ignorance—as well as His wisdom.

May your eye and heart to be fixed on Him. Then will your course be steady, and you will not be greatly moved by the many changes you will ever find within. Oh, press on after a life of faith in Jesus, for it is next in blessedness to a life of glory with Jesus. Beg of the blessed Spirit to draw your faith out continually upon His precious Person and work. Oh! may He cause you to come out of self continually, and find your all in Jesus! The more you are brought so to live upon Jesus, the more stability of soul you will experience. To Him I commend you—may He be revealed more fully in your soul.

Unto those who never savingly “came to Christ,” He will yet say “Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels.” The contemplation of those awful words ought to almost freeze the very blood in our veins, searching our consciences and awing our hearts. But, alas, it is much to be feared that Satan will blunt their piercing force unto many of our readers, by assuring them that they have already come to Christ, and telling them they are fools to doubt it for a moment. But, O dear friend, seeing that there is no less than your immortal soul at stake, that whether you spend eternity in Heaven with the blessed or in Hell with the cursed, hinges on whether or no you really and truly “come to Christ,” will not you read the paragraphs which follow with double care.

1. How many rest on their sound doctrinal views of Christ. They believe firmly in His Deity, His holy humanity, His perfect life, His vicarious death, His bodily resurrection, His ascension to God’s right hand, His present intercession on high, and His second advent. So too did many of those to whom James addressed his epistle, but he reminded them that the “demons also believe and tremble” (James 2:19). O my reader, saving faith in Christ is very much more than assenting to the teachings of Scripture concerning Him; it is the giving up of the soul unto Him to be saved, to renounce all else, to yield fully unto Him.

2. How many mistake the absence of doubts for a proof they have savingly come to Christ. They take for granted that for which they have no clear evidence. But, reader, a man possesses not Christ by faith as he does money in a strongbox or title-deeds of land which are preserved by his lawyer, and which he never looks at once in a year. No, Christ is as “bread” which a man feeds upon, chews, digests, which his stomach works upon continually, and by which he is nourished and strengthened: John 6:53. The empty professor feeds upon a good opinion of himself, rather than upon Christ.

3. How many mistake the stirring of the emotions for the Spirit’s quickening of the affections. If people weep under the preaching of the word, superficial observers are greatly encouraged, and if they go forward to the “mourners’ bench” and sob and wail over their sins, this is regarded as a sure sign that God has savingly convicted them. But a supernatural work of Divine grace goes much deeper than that. Tears are but on the surface, and are a matter of temperamental constitution—even in nature, some of those who feel things the most give the least outward sign of it. It is the weeping of the heart which God requires; it is a godly sorrow for sin which breaks its reigning power over the soul that evidences regeneration.

4. How many mistake a fear of the wrath to come for an hatred of sin. No one wants to go to Hell. If the intellect be convinced of its reality, and the unspeakable awfulness of its torments are in a measure believed, then there may be great uneasiness of mind, fear of conscience, and anguish of heart, over the prospect of suffering its eternal burnings. Those fears may last a considerable time, yea, their effects may never completely wear off. The subject of them may come under the ministry of a faithful servant of God, hear him describe the deep ploughing of the Spirit’s work, and conclude that he has been the subject of them, yet have none of that love for Christ which manifests itself in a life, all the details of which seek to honor and glorify Him.

5. How many mistake a false peace for a true one. Let a person who has had awakened within him a natural dread of the lake of fire, whose own conscience has made him wretched, and the preaching he has heard terrify him yet more, then is he not (like a drowning man) ready to clutch at a straw. Let one of the false prophets of the day tell him that all he has to do is believe John 3:16 and salvation is his, and how eagerly will he— though unchanged in heart— drink in such “smooth things.” Assured that nothing more is required than to firmly believe that God loves him and that Christ died for him, and his burden is gone: peace now fills him. Yes, and nineteen times out of twenty, that “peace” is nothing but Satan’s opiate, drugging his conscience and chloroforming him into Hell. “There is no (true, spiritual) peace, saith my God, to the wicked,” and unless the heart has been purified no man will see God (Matthew 5:8).

6. How many mistake self-confidence for spiritual assurance. It is natural for each of us to think well and hope well of ourselves, and to imagine with Haman, “I am the man whom the King delighteth to honor.” Perhaps the reader is ready to say, That is certainly not true of me: so far from having a high esteem, I regard myself as a worthless, sinful creature. Yes, and so deceitful is the human heart, and so ready is Satan to turn everything to his own advantage, these very lowly thoughts of self may be feasted on, and rested on to assure the heart that all is well with you. The apostate king Saul began by having a lowly estimate of himself (1 Samuel 9:21).

7. How many make a promise the sole ground of their faith, and look no further than the letter of it. Thus the Jews were deceived by the letter of the law, for they never saw the spiritual meaning of Moses’ ministry. In like manner, multitudes are deceived by the letter of such promises as Acts 16:31; Romans 10:13, etc., and look not to Christ in them: they see that He is the jewel in the casket, but rest upon the superscription without, and never lay hold of the Treasure within. But unless the person of Christ be apprehended, unless there be a real surrendering to His Lordship, unless He be Himself received into the heart, then believing the letter of the promises will avail nothing.

The above paragraphs have been written in the hope that God may be pleased to arouse some empty professors out of their false security. But lest any of Christ’s little ones be stumbled, we close with an excerpt from John Bunyan’s Come and Welcome to Jesus Christ:

“How shall we know that such men are coming to Christ?

Answer: do they cry out at sin, being burdened with it, as an exceedingly bitter thing? Do they fly from it, as from the face of a deadly serpent? Do they cry out of the insufficiency of their own righteousness, as to justification in the sight of God? Do they cry out after the Lord Jesus to save them? Do they see more worth and merit in one drop of Christ’s blood to save them, than in all the sins of the world to damn them? Are they tender of sinning against Jesus Christ? Do they favor Christ in this world, and do they leave all the world for His sake? And are they willing (God helping them) to run hazards for His name, for the love they bear to Him? Are His saints precious to them? If these things be so, these men are coming to Christ.”

The heart of fallen man is thoroughly depraved: its thoughts and imaginations being only evil continually (Genesis 6:5). It is full of corrupt desires and affections, which exert themselves and influence man in all he does. Now the Gospel comes into direct opposition with these selfish lusts and corrupt affections, both in the root and in the fruit of them (Titus 2:11,12). There is no greater duty that the Gospel urges upon our souls than the mortifying and destroying of them, and this indispensably, if we intend to be made partakers of its promises (Romans 8:13; Colossians 3:5-8). Hence, the first real work of faith is to cleanse the soul from these pollutions, and therefore we read,

“They that are Christ’s have crucified the flesh with the affections and lusts” (Galatians 5:24).

Mark well it is not that they “ought to” do so, but that they have actually, in some measure or degree.

It is one thing to really think we believe a thing, it is quite another to actually do so. So fickle is the human heart that, even in natural things men know not their own minds. In temporal affairs what a man really believes is best ascertained by his practice. Suppose I meet a traveler in a narrow gorge and tell him that just ahead is an impassable river, and that the bridge across it is rotten: if he declines to turn back, am I not warranted in concluding that he does not believe me? Or, if a physician tells me a certain disease holds me in its grip, and that in a short time it will prove fatal if I do not use a prescribed remedy which is sure to heal; would he not be justified in inferring that I did not trust his judgment, were he to see me not only ignoring his directions, but following a contrary course? Likewise, to believe there is a Hell, and yet run unto it; to believe that sin continued in will damn, and yet live in it—to what purpose is it to boast of such a faith?

Now from what was before us in the last article, it should be plain beyond all room for doubt, that when God imparts saving faith to a soul, radical and real effects will follow. One cannot be raised from the dead without there being a consequent walking in newness of life. One cannot be the subject of a miracle of grace being wrought in the heart without a noticeable change being apparent to all who know him. Where a supernatural root has been implanted, supernatural fruit must issue therefrom. Not that sinless perfection is attained in this life, nor that the evil principle, the flesh, is eradicated from our beings, or even purified. Nevertheless, there is now a yearning after perfection, there is a spirit resisting the flesh, there is a striving against sin. And more, there is a growing in grace, and a pressing forward along the “narrow way” which leadeth to Heaven.

One serious error so widely propagated today in “orthodox” circles, which is responsible for so many souls being deceived, is the seemingly Christ-honoring doctrine that it is “His blood which alone saves any sinner.” Ah, Satan is very clever: he knows exactly which bait to use for every place in which he fishes. Many a company would indignantly resent a preacher’s telling them that, getting baptized and eating the Lord’s supper were God’s appointed means for saving the soul; yet most of these same people will readily accept the lie that it is only by the blood of Christ that we can be saved. That is true Godwards, but it is not true manwards. The work of the Spirit in as is equally essential as the work of Christ for us. Let the reader carefully ponder the whole of Titus 3:5.

Salvation is twofold: it is both legal and experimental, and it consists of justification and sanctification. Moreover, I owe my salvation not only to the Son, but to all three persons of the Godhead. Alas, how little is this realized today, and how little it is preached. First and primarily, I owe my salvation to God the Father, who ordained and planned it, and who chose me unto salvation (2 Thessalonians 2:13). In Titus 2:10 it is the Father who is denominated “God our Savior.” Secondly and meritoriously, I owe my salvation to the obedience and sacrifice of God the Son incarnate, who performed as my Sponsor everything which the law required, and satisfied all its demands upon me. Thirdly and efficaciously, I owe my salvation to the regenerating, sanctifying and preserving operations of the Spirit: note that His work is made just as prominent in Luke 15:8-10 as is the Shepherd’s in Luke 15:4-7! As Titus 3:5 so plainly affirms, God “saved us by the washing of regeneration, and renewing of the Holy Ghost”; and it is the presence of His “fruit” in my heart and life which furnishes the immediate evidence of my salvation.

“With the heart man believeth unto righteousness” (Romans 10:10).

Thus it is the heart which we must first examine in order to discover evidences of the presence of a saving faith. And first, God’s Word speaks of “purifying their hearts by faith” (Acts 15:9). Of old the Lord said, “O Jerusalem, wash thine heart from wickedness, that thou mayest be saved” (Jeremiah 4:14). A heart that is being purified by faith (cf. 1 Peter 1:22), is one that has turned from all impure idols, and is fixed upon a pure Object. It drinks from a pure Fountain, delights in a pure law (Romans 7:22), and looks forward to spending eternity with a pure Savior (1 John 3:3). It loathes all that is foul and filthy—spiritually as well as morally—yea, hates the very garment spotted by the flesh (Jude 1:23). Contrariwise, it loves all that is holy, lovely and Christlike.

“The pure in heart shall see God” (Matthew 5:8). Heart purity is absolutely essential to fit us for dwelling in that place into which there shall in nowise enter anything

“that defileth, neither whatsoever worketh abomination” (Revelation 21:27).

Perhaps a little fuller definition is called for. Purifying the heart by faith consists of, first the purifying of the understanding, by the shining in of Divine light, so as to cleanse it from error. Second, in the purifying the conscience, so as to cleanse it from guilt. Third, the purifying of the will, so as to cleanse it from self-will and self-seeking. Fourth, the purifying of the affections, so as to cleanse them from the love of all that is evil. In Scripture the “heart” includes all these four faculties. A deliberate purpose to continue in any one sin cannot consist with a pure heart.

Again; saving faith is always evidenced by an humble heart. Faith lays the soul low, for it discovers its own vileness, emptiness, impotency. It realizes its former sinfulness, and present unworthiness. It is conscious of its weaknesses and wants, its carnality and corruptions. Nothing more exalts Christ than faith, and nothing more debases a man. In order to magnify the riches of His grace, God has selected faith as the fittest instrument, and this, because it is that which causes us to go entirely out from ourselves unto Him. Faith, realizing we have nothing but sin and wretchedness, comes unto Christ as an empty-handed beggar, to receive all from Him. Faith empties a man of self-conceit, self-confidence, and self-righteousness, and makes him seem nothing, that Christ may be all in all. The strongest faith is always accompanied by the greatest humility, accounting self the greatest of sinners and unworthy of the least favor: see Matthew 8:8- 10.

Again, saving faith is always found in a tender heart.

“A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezekiel 36:26).

An unregenerate heart is as hard as a stone, full of pride and presumption. It is quite unmoved by the sufferings of Christ, in the sense that they act as no deterrent against self-will and self-pleasing. But the real Christian is moved by the love of Christ, and says, How can I sin against His dying love for me? When overtaken by a fault, there is passionate relenting and bitter mourning. O my reader, do you know what it is to be melted before God, for you to be heartbroken with anguish over sinning against and grieving such a Savior? Ah, it is not the absence of sin, but the grieving over it which distinguishes the child of God from empty professors.

Another characteristic of saving faith is that it “worketh by love” (Galatians 5:6). It is not inactive, but energetic. That faith which is “of the operation of God” (Colossians 2:12), is a mighty principle of power, diffusing spiritual energy to all the faculties of the soul and enlisting them in the service of God. Faith is a principle of life by which the Christian lives unto God; a principle of motion, by which he walks to Heaven, along the highway of holiness; a principle of strength, by which he opposes the flesh, the world, and the Devil.

“Faith in the heart of a Christian is like the salt that was thrown into the corrupt fountain, that made the naughty waters good and the barren land fruitful. Hence it is that there followeth an alteration of life and conversation, and so bringeth forth fruit accordingly: ‘A good man out of the good treasure of his heart bringeth forth good fruit’; which treasure is faith” (John Bunyan in Christian Behavior).

Where a saving faith is rooted in the heart it grows up and spreads itself in all the branches of obedience, and is filled with the fruits of righteousness. It makes its possessor act for God, and thereby evidences that it is a living thing and not merely a lifeless theory. Even a newborn infant, though it cannot walk and work as a grown man, yet it breathes and cries, moves and sucks, and thereby shows it is alive. So with the one who has been born again: there is a breathing unto God, a crying after Him, a moving toward Him, a clinging to Him. But the infant does not long remain a babe; there is growth, increasing strength, enlarged activities. Nor does the Christian remain stationary: he goes “from strength to strength” (Psalm 84:7).

But observe carefully, faith not only “worketh,” but it “worketh by love.” It is at this point that the “works” of the Christian differ from those of the mere religionist.

“The papist works that he may merit Heaven. The Pharisee works that he may be applauded, that he may be seen of men, that he may have a good esteem with them. The slave works lest he should be beaten, lest he should be damned. The formalist works that he may stop the mouth of conscience, that will be accusing him, if he do nothing. The ordinary professor works because it is a shame to do nothing where so much is professed. But the true believer works because he loves. This is the principal, if not the only motive, that sets him a-work. If there were no other motive within or without him, yet would he be working for God, acting for Christ, because he loves Him; it is like fire in his bones” (David Clarkson).

Saving Faith is ever accompanied by an obedient walk.

“Hereby we do know that we know him, if we keep his commandments. He that saith, ‘I know him,’ and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:3,4). Make no mistake on this point: infinite as are the merits of Christ’s sacrifice, mighty as is the potency of His priestly intercession, yet they avail not for any who continue in the path of disobedience. He acknowledges none to be His disciples save them who do homage to Him as their Lord. ‘Too many professors pacify themselves with the idea that they possess imputed righteousness, while they are indifferent to the sanctifying work of the Spirit. They refuse to put on the garment of obedience, they reject the white linen which is the righteousness of saints. They thus reveal their self-will, their enmity to God, and their non-submission to His Son. Such men may talk what they will about justification by faith, and salvation by grace, but they are rebels at heart; they have not on the wedding-dress any more than the self-righteous, whom they so eagerly condemn. The fact is, if we wish for the blessings of grace, we must in our hearts submit to the rules of grace without picking and choosing” (C.H. Spurgeon on “The Wedding Garment”).

Once more: saving faith is precious, for, like gold, it will endure trial (1 Peter 1:7). A genuine Christian fears no test: he is willing, yea, wishes to be tried by God Himself. He cries,

“Examine me, O Lord, and prove me; try my reins and my heart” (Psalm 26:2).

Therefore is he willing for his faith to be tried by others, for he shuns not the touchstone of Holy Writ. He frequently tries himself, for where so much is at stake, he must be sure. He is anxious to know the worst as well as the best. The preaching pleases him best which is most searching and discriminating. He is loath to be deluded with vain hopes. He would not be flattered into a high conceit of his spiritual state without grounds. When challenged, he complies with the apostle’s advice in 2 Corinthians 13:5.

Herein does the real Christian differ from the formalist. The presumptuous professor is filled with pride, and having a high opinion of himself, is quite sure that he has been saved by Christ. He disdains any searching tests, and considers self-examination to be highly injurious and destructive of faith. That preaching pleases him best which keeps at a respectable distance, which comes not near his conscience, which makes no scrutiny of his heart. To preach to him of the finished work of Christ and the eternal security of all who believe in Him, strengthens his false peace and feeds his carnal confidence. Should a real servant of God seek to convince him that his hope is a delusion, and his confidence presumptuous, he would regard him as an enemy, as Satan seeking to fill him with doubts. There is more hope of a murderer being saved than of his being disillusioned.

Another characteristic of saving faith is that it gives the heart victory over all the vanities and vexations of things below.

“For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 John 5:4).

Observe that this is not an ideal after which the Christian strives, but an actuality of present experience. In this the saint is conformed to his Head:

“Be of good cheer; I have overcome the world” (John 16:33).

Christ overcame it for His people, and now He overcomes it in them. He opens their eyes to see the hollowness and worthlessness of the best which this world has to offer, and weans their hearts from it by satisfying them with spiritual things. So little does the world attract the genuine child of God, that he longs for the time to come when God shall take him out of it. Alas, that so very few of those now bearing the name of Christ have any real experimental acquaintance with these things. Alas, that so many are deceived by a faith which is not a saving one.

“He only is a Christian who lives for Christ. Many persons think they can be Christians on easier terms than these. They think it is enough to trust in Christ while they do not live for Him. But the Bible teaches us that if we are partakers of Christ’s death, we are also partakers of His life. If we have any such appreciation of His love in dying for us as to lead us to confide in the merits of His death, we shall be constrained to consecrate our lives to His service. And this is the only evidence of the genuineness of our faith” (Charles Hodge on 2 Corinthians 5:15).

Reader, are the things mentioned above actualized in your own experience? If they are not, how worthless and wicked is your profession!

“It is therefore exceedingly absurd for any to pretend that they have a good heart while they live a wicked life, or do not bring forth the fruit of universal holiness in their practice. Men that live in ways of sin, and yet flatter themselves that they shall go to Heaven, expecting to be received hereafter as holy persons, without a holy practice, act as though they expected to make a fool of their Judge. Which is implied in what the apostle says (speaking of men’s doing good works and living a holy life, thereby exhibiting evidence of their title to everlasting life), ‘Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap’ (Galatians 6:7). As much as to say, Do not deceive yourselves with an expectation of reaping life everlasting hereafter, if you do not sow to the Spirit here; it is in vain to think that God will be made a fool of by you” (Jon. Edwards in Religious Affections).

That which Christ requires from His disciples is that they should magnify and glorify Him in this world, and that, by living holily to Him and suffering patiently for Him. Nothing is so honoring to Christ as that those who bear His name should, by their holy obedience, make manifest the power of His love over their hearts and lives. Contrariwise nothing is so great a reproach to Him, nothing more dishonors Him, than for those who are living to please self and who are conformed to this world, should cloak their wickedness under His holy name. A Christian is one who has taken Christ for his example in all things: then how great the insult which is done Him by those claiming to be Christians whose daily lives show they have no respect for His godly example. They are a stench in His nostrils; they are a cause of grievous sorrow to His real disciples; they are the greatest hindrance of all to the progress of His cause on earth; and they shall yet find that the hottest places in Hell have been reserved for them. O that they would either abandon their course of self-pleasing, or drop the profession of that Name which is above every name.

Should the Lord be pleased to use this article in shattering the false confidence of some deluded souls, and should they earnestly inquire, Then how am I to obtain a genuine and saving faith? We answer, use the means which God has prescribed. When faith be His gift, He gives it in His own way; and if we desire to receive it, then we must put ourselves in that way wherein He is wont to communicate it. Faith is the work of God, but He works it not immediately, but through the channels of His appointed means. The means prescribed cannot effect faith of themselves. They are no further effectual than as instruments in the hands of Him who is the principle cause. Though He has not tied Himself to them, yet He has confined us. Though He be free, yet the means are necessary to us.

The first means is prayer.

“A new heart also will I give you, and a new spirit will I put within you” (Ezekiel 36:26).

Here is a gracious promise, but in what way will He accomplish it, and similar ones? Listen,

“Thus saith the Lord God; I will yet for this be inquired of by the house of Israel, to do it for them” (Ezekiel 36:37).

Cry earnestly to God for a new heart, for His regenerating Spirit, for the gift of saving faith. Prayer is a universal duty. Though an unbeliever sin in praying (as in everything else), yet it is not a sin for him to pray.

The second means is the written Word, heard (John 17:20, 1 Corinthians 3:5), or read (2 Timothy 3:15). Said David,

“I will never forget Thy precepts: for with them thou hast quickened me” (Psalm 119:93).

The Scriptures are the Word of God; through them He speaks. Then read them: asking Him to speak life, power, deliverance, peace, to your heart. May the Lord deign to add His blessing.

Woe is unto us if we preach not the gospel;

Oh, minister of the gospel! stand for one moment and bethink thyself of thy poor fellow creatures! See them like a stream, rushing to eternity—ten thousand to their endless home each solemn moment fly! See the termination of that stream, that tremendous cataract which dashes streams of souls into the pit!

Oh, minister, bethink thyself that men are being damned each hour by thousands, and that each time thy pulse beats another soul lifts up its eyes in hell, being in torments; bethink thyself how men are speeding on their way to destruction, how “the love of many waxeth cold” and “iniquity doth abound.”

I say, is there not a necessity laid upon thee? Is it not woe unto thee if thou preachest not the gospel?

Take thy walk one evening through the streets of London when the dusk has gathered, and darkness veils the people. Mark you not yon profligate hurrying on to her accursed work? See you not thousands and tens of thousands annually ruined?

Up from the hospital and the asylum there comes a voice, “Woe is unto you if ye preach not the gospel.”

Go to that huge place built around with massive walls, enter the dungeons, and see the thieves who have for years spent their lives in sin. Wend your way sometimes to that sad square of Newgate, and see the murderer hanged. A voice shall come from each house of correction, from each prison, from each gallows, saying, “Woe is unto thee if thou preachest not the gospel.”

Go thou to the thousand death-beds, and mark how men are perishing in ignorance, not knowing the ways of God. See their terror as they approach their Judge, never having known what it was to be saved, not even knowing the way; and as you see them quivering before their Maker, hear a voice, “Minister, woe is unto thee if thou preachest not the gospel.”

Or take another course. Travel round this great metropolis, and stop at the door of some place where there is heard the tinkling of bells, chanting and music, but where the whore of Babylon hath her sway, and lies are preached for truth; and when thou comest home and thinkest of Popery and Puseyism, let a voice come to thee, “Minister woe is unto thee if thou preachest not the gospel.”

Or step into the hall of the infidel where he blasphemes thy Maker’s name; or sit in the theater where plays, libidinous and loose are acted, and from all these haunts of vice there comes the voice, “Minister, woe is unto thee if thou preachest not the gospel.”

And take thy last solemn walk down to the chambers of the lost; let the abyss of hell be visited, and stand thou and hear

“The sullen groans, the hollow moans,

And shrieks of tortured ghosts.”

Put thine ear at hell’s gate, and for a little while list to the commingled screams and shrieks of agony and fell despair that shall lend thine ear; and as thou comest from that sad place with that doleful music still affrighting thee, thou wilt hear the voice, “Minister! minister! woe is unto thee if thou preaches not the gospel.”

Only let us have these things before our eyes, and we must preach. Stop preaching! Stop preaching! Let the sun stop shining, and we will preach in darkness.

Let the waves stop their ebb and flow, and still our voice shall preach the gospel, let the world stop its revolutions, let the planets stay their motion; we will still preach the gospel.

Until the fiery center of this earth shall burst through the thick ribs of her brazen mountains, we shall still preach the gospel; till the universal conflagration shall dissolve the earth, and matter shall be swept away, these lips, or the lips of some others called of God, shall still thunder forth the voice of Jehovah. We cannot help it.

“Necessity is laid upon us, yea woe is unto us if we preach not the gospel.”