Charles Spurgeon Devotional: Faith’s Checkbook – If, and a Triple Promise
2 Chronicles 7:14 If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.
The descendant of several generations of Independent ministers, he was born at Kelvedon, Essex, and became a Baptist in 1850. In the same year he preached his first sermon, and in 1852 he was appointed paster of the Baptist congregation at Waterbeach. In 1854 he went to Southwark, where his sermons drew such crowds that a new church, the Metropolitan Tabernacle in Newington Causeway, had to be built for him. Apart from his preaching activites he founded a pastors’ college, an orphanage, and a colportage association for the propagation of uplifting literature. Spurgeon was a strong Calvinist. He had a controversy in 1864 with the Evangelical party of the Church of England for remaining in a Church that taught Baptismal Regeneration, and also estranged considerable sections of his own community by rigid opposition to the more liberal methods of Biblical exegesis. These differences led to a rupture with the Baptist Union in 1887. He owed his fame as a preacher to his great oratorical gifts, humour, and shrewd common sense, which showed itself especially in his treatment of contemporary problems. Among his works are The Saint and his Saviour (1857), Commenting and Commentaries (1876) and numerous volumes of sermons (translated into many languages).
Matthew 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
Eternal Security is the teaching that God shall with no uncertainty bring into their eternal inheritance those who are actually justified—delivered from the curse of the law and have the righteousness of Christ reckoned to their account—and who have been begotten by the Spirit of God. And further it is the teaching that God shall do this in a way glorifying to Himself, in harmony with His nature and consistent with the teaching of Scripture concerning the nature of those who are called saints. Why is this important? Why is it important for every Christian to know that once God has taken him for His own, He will never let him go? Arthur W. Pink gives many reasons for this in this book on Eternal Security. For one thing, it is necessary in order to strengthen young and fearful Christians in their faith—by safeguarding the honor and integrity of God and His Word. And it is also necessary in order to preserve one of the grand and distinctive blessings of the Gospel, which to deny is to attack the very foundations of the believer’s comfort and assurance.
But let the reader be warned right from the start. Those who think that they are opposed to what Pink finds in Scripture may be surprised to find themselves agreeing with him. And those on the other side may find that Pink has gone way beyond the mere statement and proof of a doctrine to implications that they may have to accept for their own lives. The author is no shallow student of the Word, but asks us to follow Out its teaching so as to relate it properly to God’s scheme of things.
It is important for the reader to avoid wrong impressions as he begins to read. The book has been titled Eternal Security because today that is the name given to the doctrine dealt with in this book. But historically the doctrine was called Perseverance of the Saints, and Pink himself preferred that title. But whether it is called Eternal Security or Perseverance of the Saints, it is the same doctrine that has been held down through the years. We must not take issue with him because at some points he used different words from what we are accustomed to.
As he begins, the reader may also mistakenly get the impression that Pink is arguing against Eternal Security at the same time he claims to be for it. We assure the reader that this is not so. Pink is not attempting to undermine this doctrine through trickery, not in the least. If then he doesn’t seem clear, we ask the reader to be patient and give him a chance to explain himself (esp. in chap. 7). We, as Pink did, should realize that many doctrines of Scripture cannot be fairly stated as simple slogans. Eternal Security is one of these. Let us endeavor to study out this doctrine to its final conclusion since it is so important to our welfare as we walk the Christian life.
It may help to know that Pink originally came out from a group of rather sectarian hyper-Calvinistic Baptists in England. He clearly reacted strongly to some of their distinctive tenets. This is especially true of their Antinomian tendencies, in which they inclined toward the view that since all of man’s actions and circumstances are predestined, a Christian need not bother with his responsibilities—God will bring all that is needed into his life so that he will automatically be directed to do what He wants.
But though he rejected this kind of thinking very strongly (Pink’s book Practical Christianity gives a very helpful, balanced view), he did not overreact. He remained unashamedly Calvinistic. Yet it was his desire to avoid all lopsidedness, and it is for that reason that he may truly be said to be of value to all. No matter what he wrote on, he gave careful consideration to all who in any way try to base their view on Scripture.
Pink was unusually thorough in his writings. One can read dozens of books by other writers on a subject and find that questions have been left unanswered by them all. Not so with Pink. It rarely happens that he will not deal with a pressing question. He decried superficiality and compromise. The result was a full but practical treatment of each subject he wrote on.
On the Bondage of the Will (Latin: ‘De Servo Arbitrio’, literally, “On Un-free Will”, or “Concerning Bound Choice”), by Martin Luther, was published in December 1525. It was his reply to Desiderius Erasmus’s De libero arbitrio diatribe sive collatio or On Free Will, which had appeared in September 1524 as Erasmus’s first public attack on Luther, after being wary about the methods of the reformer for many years. At issue was whether human beings, after the Fall of Man, are free to choose good or evil. The debate between Luther and Erasmus is one of the earliest of the Reformation over the issue of free will and predestination.
Martin Luther – (1483-1546), German reformer
In 1510, Luther traveled as part of delegation from his monastery to Rome (he was not very impressed with what he saw.) In 1511, he transferred from the monastery in Erfurt to one in Wittenberg where, after receiving his doctor of theology degree, he became a professor of biblical theology at the newly founded University of Wittenberg.
In 1513, he began his first lectures on the Psalms. In these lectures, Lutherfs critique of the theological world around him begins to take shape. Later, in lectures on Pauls Epistle to the Romans (in 1515/16) this critique becomes more noticeable. It was during these lectures that Luther finally found the assurance that had evaded him for years. The discovery that changed Luthers life ultimately changed the course of church history and the history of Europe. In Romans, Paul writes of the righteousness of God. Luther had always understood that term to mean that God was a righteous judge that demanded human righteousness. Now, Luther understood righteousness as a gift of God’s grace. He had discovered (or recovered) the doctrine of justification by grace alone. This discovery set him afire.
In 1517, he posted a sheet of theses for discussion on the University’s chapel door. These Ninety-Five Theses set out a devastating critique of the church’s sale of indulgences and explained the fundamentals of justification by grace alone. Luther also sent a copy of the theses Archbishop Albrecht of Mainz calling on him to end the sale of indulgences. Albrecht was not amused. In Rome, cardinals saw Luther’s theses as an attack on papal authority. In 1518 at a meeting of the Augustinian Order in Heidelberg, Luther set out his positions with even more precision. In the Heidelberg Disputation, we see the signs of a maturing in Luther’s thought and new clarity surrounding his theological perspective the Theology of the Cross.
After the Heidelberg meeting in October 1518, Luther was told to recant his positions by the Papal Legate, Thomas Cardinal Cajetan. Luther stated that he could not recant unless his mistakes were pointed out to him by appeals to scripture and right reasonh he would not, in fact, could not recant. Luther’s refusal to recant set in motion his ultimate excommunication.
Throughout 1519, Luther continued to lecture and write in Wittenberg. In June and July of that year, he participated in another debate on Indulgences and the papacy in Leipzig. Finally, in 1520, the pope had had enough. On June 15th the pope issued a bull (Exsurge Domini Arise O’Lord) threatening Luther with excommunication. Luther received the bull on October 10th. He publicly burned it on December 10th.
In January 1521, the pope excommunicated Luther. In March, he was summonsed by Emperor Charles V to Worms to defend himself. During the Diet of Worms, Luther refused to recant his position. Whether he actually said, Here I stand, I can do no other is uncertain. What is known is that he did refuse to recant and on May 8th was placed under Imperial Ban.
This placed Luther and his duke in a difficult position. Luther was now a condemned and wanted man. Luther hid out at the Wartburg Castle until May of 1522 when he returned to Wittenberg. He continued teaching. In 1524, Luther left the monastery. In 1525, he married Katharina von Bora.
From 1533 to his death in 1546 he served as the Dean of the theology faculty at Wittenberg. He died in Eisleben on 18 February 1546.
Charles Spurgeon Sermons – Preaching! Man’s Privilege and God’s Power!
Mark 6:20 For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.
Charles Haddon (C.H.) Spurgeon (June 19, 1834 January 31, 1892) was a British Reformed Baptist preacher who remains highly influential among Christians of different denominations, among whom he is still known as the “Prince of Preachers.” In his lifetime, Spurgeon preached to around 10,000,000 people, often up to 10 times a week at different places. His sermons have been translated into many languages. Spurgeon was the pastor of the New Park Street Chapel in London for 38 years. In 1857, he started a charity organization called Spurgeon’s which now works globally. He also founded Spurgeon’s College, which was named after him after his death.
Spurgeon was a prolific author of many types of works including sermons, an autobiography, a commentary, books on prayer, a devotional, a magazine, and more. Many sermons were transcribed as he spoke and were translated into many languages during his lifetime. Arguably, no other author, Christian or otherwise, has more material in print than C.H. Spurgeon.
Colossians 1:5 the faith and love that spring from the hope stored up for you in heaven and about which you have already heard in the true message of the gospel
Philippians 3:20 But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ,
James Smith was a predecessor of Charles Spurgeon at New Park Street Chapel in London from 1841 until 1850. Early on, Smith’s readings were even more popular than Spurgeon’s!
The habit of laying up a text of Scripture in the morning, to be meditated upon while engaged in the business of this world through the day—is both profitable and delightful. It is as a refreshing draught to a weary traveler!
G. Campbell Morgan was one of the leading evangelical preachers of his day. He began preaching at age 13 and by age 26 was teaching at the Moody Bible Institute in Chicago, Illinois. He returned to England in 1904 to become pastor at Westminster Chapel in London. He was a contemporary and friend Martyn Lloyd-Jones, F. B. Meyer and Charles Spurgeon.
In this book, Morgan examines the letters to the seven churches of Asia which begin the book of Revelation in the New Testament. Over 1900 years have passed, and yet our churches today face many of the same temptations, struggles and challenges as those faced by these first century believers. Morgan brings home how the messages of Jesus to these early churches are equally applicable to our churches today. Would our own church receive Jesus’ praise? Or does our church need to answer Jesus’ call to repent and return to true worship? (Introduction by MaryAnn)
A Canaanite woman from that vicinity came to Him, crying out, “Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon possession!” Matthew 15:22
We see here, that affliction sometimes proves a blessing to a person’s soul.
This Caananitish mother no doubt had been severely tried. She had seen her darling child vexed with a devil, and been unable to relieve her. But yet that trouble brought her to Christ, and taught her to pray. Without it she might have lived and died in careless ignorance, and never seen Jesus at all. Surely it was good for her that she was afflicted. (Psalm 119:71)
Let us mark this well. There is nothing which shows our ignorance so much as our impatience under trouble. We forget that every trial is a message from God—and intended to do us good in the end. Trials are intended . . . to make us think, to wean us from the world, to send us to the Bible, to drive us to our knees.
Health is a good thing. But sickness is far better, if it leads us to God.
Prosperity is a great mercy. But adversity is a greater one, if it brings us to Christ.
Anything, anything is better than living in carelessness, and dying in sin. Better a thousand times be afflicted, like the Canaanitish mother, and like her flee to Christ; than live at ease, like the rich “fool,” and die at last without Christ and without hope.
Psalm 129:3 The plowers plowed upon my back; They made long their furrows.
Horatius Bonar – (1808-1889), Scottish churchman and poet
Horatius Bonar had a passionate heart for revival and was a friend and supporter of several revivalists, He was brother to the more well-known Andrew Bonar, and with him defended D. L. Moody’s evangelistic ministry in Scotland. He authored a couple of excellent revival works, one including over a hundred biographical sketches and the other an addendum to Rev. John Gillies’ Historical Collections bringing it up to date.
He was a powerful soul-winner and is well qualified to pen his brief, but illuminating study of the character of true revivalists.
Horatius was in fact one of eleven children, and of these an older brother, John James, and a younger, Andrew, also became ministers and were all closely involved, together with Thomas Chalmers, William C. Burns and Robert Murray M’Cheyne, in the important spiritual movements which affected many places in Scotland in the 1830s and 1840s.
In the controversy known as the “Great Disruption,” Horatius stood firmly with the evangelical ministers and elders who left the Church of Scotland’s General Assembly in May 1843 and formed the new Free Church of Scotland. By this time he had started to write hymns, some of which appeared in a collection he published in 1845, but typically, his compositions were not named. His gifts for expressing theological truths in fluent verse form are evident in all his best-known hymns, but in addition he was also blessed with a deep understanding of doctrinal principles.
Examples of the hymns he composed on the fundamental doctrines include, “Glory be to God the Father”…..on the Trinity. “0 Love of God, how strong and true”…..on Redemption. “Light of the world,” – “Rejoice and be glad” – “Done is the work” on the Person and Work of Christ. “Come Lord and tarry not,” on His Second Coming, while the hymn “Blessed be God, our God!” conveys a sweeping survey of Justification and Sanctification.
In all this activity, his pastoral work and preaching were never neglected and after almost twenty years laboring in the Scottish Borders at Kelso, Bonar moved back to Edinburgh in 1866 to be minister at the Chalmers Memorial Chapel (now renamed St. Catherine’s Argyle Church). He continued his ministry for a further twenty years helping to arrange D.L. Moody’s meetings in Edinburgh in 1873 and being appointed moderator of the Free Church ten years later. His health declined by 1887, but he was approaching the age of eighty when he preached in his church for the last time, and he died on 31 May 1889.
A.W. Pink (1886-1952): Pastor, itinerate Bible teacher, author of Studies in the Scriptures and many books including his well-known The Sovereignty of God; born in Great Britain, immigrated to the U.S., and later returned to his homeland in 1934; born in Nottingham, England.
FOREWORD TO THE THIRD EDITION
That a third edition of this work is now called for, is a cause of fervent praise to God. As the darkness deepens and the pretentions of men are taking on an ever-increasing blatancy, the need becomes greater for the claims of God to be emphasized. As the twentieth century Babel of religious tongues is bewildering so many, the duty of God’s servants to point to the one sure anchorage for the heart, is the more apparent. Nothing is so tranquilizing and so stabilizing as the assurance that the Lord Himself is on the Throne of the universe, “working all things after the counsel of His own will”.
The Holy Spirit has told us that there are in the Scriptures “some things hard to be understood”, but mark it is “hard” not “impossible”! A patient waiting on the Lord, a diligent comparison of scripture with scripture, often issues in a fuller apprehension of that which before was obscure to us. During the last ten years it has pleased God to grant us further light on certain parts of His Word, and this we have sought to use in improving our expositions of different passages. But it is with unfeigned thanksgiving that we find it unnecessary to either change or modify any doctrine contained in the former editions. Yea, as time goes by, we realize (by Divine grace) with ever-increasing force, the truth, the importance, and the value of the Sovereignty of God as it pertains to every branch of our lives.
Our hearts have been made to rejoice again and again by unsolicited letters which have come to hand from every quarter of the earth, telling of help and blessing received from the former editions of this work. One Christian friend was so stirred by reading it and so impressed by its testimony, that a check was sent to be used in sending free copies to missionaries in fifty foreign countries, “that its glorious message may encircle the globe”; numbers of whom have written us to say how much they have been strengthened in their fight with the powers of darkness. To God alone belongs all the glory. May He deign to use this third edition to the honour of His own great Name, and to the feeding of His scattered and starved sheep.
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(J. C. Ryle, “The Gospel of Matthew” 1856)
A Canaanite woman from that vicinity came to
Him, crying out, “Lord, Son of David, have mercy
on me! My daughter is suffering terribly from
demon possession!” Matthew 15:22
We see here, that affliction sometimes proves
a blessing to a person’s soul.
This Caananitish mother no doubt had been
severely tried. She had seen her darling child
vexed with a devil, and been unable to relieve
her. But yet that trouble brought her to Christ,
and taught her to pray. Without it she might
have lived and died in careless ignorance, and
never seen Jesus at all. Surely it was good for
her that she was afflicted. (Psalm 119:71)
Let us mark this well. There is nothing which
shows our ignorance so much as our impatience
under trouble. We forget that every trial is a
message from God—and intended to do us
good in the end. Trials are intended . . .
to make us think,
to wean us from the world,
to send us to the Bible,
to drive us to our knees.
Health is a good thing. But sickness
is far better, if it leads us to God.
Prosperity is a great mercy. But adversity
is a greater one, if it brings us to Christ.
Anything, anything is better than living in
carelessness, and dying in sin. Better a
thousand times be afflicted, like the
Canaanitish mother, and like her flee
to Christ; than live at ease, like the rich
“fool,” and die at last without Christ and
without hope.
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