Archive for August, 2012

What scripture means when it states “Walk with God”

TEXT: And Enoch walked with God and he was not, for God took him. -Genesis 5:24.

I think it is quite probable that to supply the ellipsis this should read, “and he was not found, for God took him.” To show the reasonableness of thus supplying the ellipsis, we have only to read the collateral passage describing the translation of Elijah in 2 Kings 2:5-18. Now, applying that narrative, I will read over again: “And Enoch walked with God, and he was not, (i.e., he was not found) for God took him to himself.”

The subject which I have selected tonight is one to me of very great interest. “Walking” in the sense used in this text never applies to doctrine; it applies to conduct, to life; as when it is said of Zacharias, the father of John the Baptist, that he and his wife, Elizabeth, walked in the commandments of God. In both the Old and the New Testament the word has that signification. For instance, when God said to Solomon, “If thou wilt walk in my ways as thy father David didst walk in my ways,” evidently referring to the life, to the conduct.

Before one’s life can be such as is expressed by this text, there is something implied, something pre-supposed. The prophet Amos asks a question in the 3rd chapter and 3rd verse of the book attributed to him: “How can two walk together except they be agreed?” So that if it be affirmed that two walk together, it is implied that the two are at agreement. And it also follows from the nature of the case that one of the two had been at enmity with the other, and that there has been a reconciliation. So that when we say of any man that he walks with God, it implies that he has been reconciled to God.

It does not mean that God has conformed to him, but that he has conformed to God. It does not mean that the Lord has lowered His standard to suit the man, but that the man’s way has been subordinated to God’s way, and his life to God’s rules. It never implies any kind of a change on the part of God, but always upon the part of man.

B. H. Carroll—Walking with God

One Reason we Forget Christ

We forget Christ, because regenerate persons as we really are, still corruption and death remain even in the regenerate. We forget him because we carry about with us the old Adam of sin and death. If we were purely new-born creatures, we should never forget the name of him whom we love. If we were entirely regenerated beings, we should sit down and meditate on all our Savior did and suffered; as he is; all he has gloriously promised to perform; and never would our roving affections stray; but centred, nailed, fixed eternally to one object, we should continually contemplate the death and sufferings of our Lord. But alas! we have a worm in the heart, a pesthouse, a charnel-house within, lusts, vile imaginations, and strong evil passions, which, like wells of poisonous water, send out continually streams of impurity. I have a heart, which God knoweth, I wish I could wring from my body and hurl to an infinite distance; a soul which is a cave of unclean birds, a den of loathsome creatures, where dragons haunt and owls do congregate, where every evil beast of ill-omen dwells; a heart too vile to have a parallel — “deceitful above all things and desperately wicked.”

Charles H. Spurgeon—The Remembrance of Christ—A sermon delivered on Sabbath Evening January 7th 1855


Chapter XXII : Of Religious Worship and the Sabbath Day

1. The light of Nature shews that there is a God, who hath Lordship, and Sovereignty over all; is just, good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul, (a) and with all the Might. But the acceptable way of Worshipping the true God, is (b) instituted by himself; and so limited by his own revealed will, that he may not be Worshipped according to the imaginations, and devices of Men, or the suggestions of Satan, under any visible representations, or (c) any other way, not prescribed in the Holy Scriptures.

a Jer. 10.7. Mar. 12.33.

b Deut. 12 32.

c Exo 20.4,5,6.

2. Religious Worship is to be given to God the Father, Son, and Holy Spirit, and to him (d) alone; not to Angels, Saints, or any other (e) Creatures; and since the fall, not without a (f) Mediator, nor in the Mediation of any other but (g) Christ alone.

d Mat. 4.9,10. Joh 6.23. Mat. 28.19.

e Rom. 1.25. Col. 2.18. Revel. 19.10.

f Joh. 14.6.

g 1 Tim. 2.5.

3. Prayer with thanksgiving, being one special part of natural worship, is by God required of (h) all men. But that it may be accepted, it is to be made in the (i) Name of the Son, by the help (k) of the Spirit, according to (l) his Will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others, in a (m) known tongue.

h Psal. 95 1-7. Psal. 65.2.

i Joh. 14.13,14.

k Rom. 8.26.

l 1 Joh. 5.14.

m 1 Cor. 14.16,17.

4. Prayer is to be made for things lawful, and for all sorts of men living, (n) or that shall live hereafter; but not (o) for the dead, nor for those of whom it may be known that they have sinned (p) the sin unto death.

n 1 Tim. 2.1,2. 2 Sam. 7.29.

o 2 Sam. 12.21,22.23.

p 1 Joh. 5.16.

5. The (q) reading of the Scriptures, Preaching, and (r) hearing the word of God, teaching and admonishing one another in Psalms, Hymns and Spiritual songs, singing with grace in our Hearts to (s) the Lord; as also the Administration (t) of Baptism, and (u) the Lords Supper are all parts of Religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover solemn humiliation (x) with fastings; and thanksgiving upon (y) special occasions, ought to be used in an holy and religious manner.

q 1 Tim. 4.13.

r 2 Tim. 4.2. Luk. 8.18.

Col. 3.16. Eph. 5.19

t Mat. 28, 19,20.

u 1 Cor. 11 26.

x Esth. 4.16. Joel. 2.12

y Exo. 15.1. &c. Ps. 107.

6. Neither Prayer, nor any other part of Religious worship, is now under the Gospel tied unto, or made more acceptable by, any place in which it is (z) performed, or towards which it is directed; but God is to be worshipped every where in Spirit, and in truth; as in (a) private families (b) daily, and (c) in secret each one by himself, so more solemnly in the publick Assemblies, which are not carelessely, nor wilfuly, to be (d) neglected, or forsaken, when God by his word, or providence calleth thereunto.

z Joh. 4.21. Mal. 1.11. 1 Tim 2.8.

a Act. 10.2.

b Mat. 6.11. Ps. 55.17.

c Mat. 6.6

d Heb. 10.25. Act. 2.42.

7. As it is of the Law of nature, that in general a proportion of time by Gods appointment, be set a part for the Worship of God; so by his Word in a positive-moral, and perpetual Commandement, binding all men, in all Ages, he hath particularly appointed one day in seven for a (e) Sabbath to be kept holy unto him, which from the beginning of the World to the Resurrection of Christ, was the last day of the week; and from the resurrection of Christ, was changed into the first day of the week (f) which is called the Lords day; and is to be continued to the end of the World, as the Christian Sabbath; the observation of the last day of the week being abolished.

e Exo. 20.8.

f 1 Cor. 16.1,2. Act. 20.7. Rev. 1.10.

8. The Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe an holy (g) rest all the day, from their own works, words, and thoughts, about their worldly employment, and recreations, but also are taken up the whole time in the publick and private exercises of his worship, and in the duties (h) of necessity and mercy.

g Isa. 58.13. Neh 13.15-23.

h Mat. 12.1-13.

The 1677/89 London Baptist Confession of Faith

Sinners Shall Suddenly be Destroyed

It is sudden. Shall suddenly be destroyed. Thus the Psalmist: How they are brought into desolation as in a moment?-They are utterly consumed with terror. As the fishes that are taken in an evil net-so are the sons of men snared in an evil time, when it falleth suddenly upon them. When sinners lose their souls they always lose them unexpectedly-especially those who have been hardened offenders. When they shall say, peace, and safety; then sudden destruction cometh upon them, and they shall not escape.

This sentiment is illustrated in the providence of God. The fact is so common that it has become a proverb. The text itself is the result of a wise observation of the conduct of divine providence. It embodies the wisdom of ages. Thus was it with the inhabitants of the old world. They were often reproved by the preaching of Noah, and the by strivings of the Spirit, but they hardened their necks, and heeded neither. They were eating and drinking, marrying and giving in marriage, and knew not until the flood came and took them all away. They were suddenly destroyed, and that without remedy.

Asahel Nettleton-The Destruction of Hardened Sinners

A Converted Soul Recognizes his Depravity

Fourth, a growing apprehension of the Divine goodness. The more a quickened soul sees himself in the light of God, the more he discovers how much there still is in him which is opposed to His Law, and in how many respects he daily offends. The more clearly he perceives how very far he comes short of the glory of God, and how unlike Christ he is in character and conduct, the deeper becomes his appreciation of the grace of God through the Mediator. The man who is of a humble, broken and contrite heart, finds the promises of the Gospel just fitted to his case. None but One who is “mighty to save” (Isa. 63:1) can redeem such a wretch as he knows himself to be; none but the “God of all grace” (1 Peter 5:10) would show favour to one so vile and worthless. “Worthy is the Lamb” is now his song. “Not unto us, O LORD, not unto us, but unto Thy name give glory, for Thy mercy, and for Thy Truth’s sake” (Psa. 115:1) is his hearty acknowledgement. It is the Spirit’s continued application of the Law to the believer’s conscience which prepares him to receive the comforts and consolations of the Gospel.

Arthur W. Pink–Studies in the Scriptures February, 1937 The Spirit Transforming.

We Must Persevere in the Work of the Lord

We must persevere in the work of the Lord to the end. When Israel came out of Egypt, I suppose they all intended to go forward, and to possess the land: but when difficulties arose, the great body of them fainted, and were for going back. When an undertaking is new and plausible, many come forward to engage in it: but a time comes when the first flush of spirits subsides, when great and seemingly insurmountable difficulties present themselves, and when success appears to be much farther off than at the beginning: this is the time for the trial of faith. A few such seasons will commonly thin the ranks of Christian professors; but blessed are they that endure temptation. Those who followed the Lord fully were brought into the land. It is possible that our motives may be pure at the outset, and yet, through the strength of temptation, we may be turned aside. The Lord speaks well of the church of Ephesus, as having, for a time, borne, and had patience, and for his names sake had laboured, and not fainted: yet it follows, Nevertheless, I have somewhat against thee, because thou hast justify thy first love. This is an example for us to shun. Another follows, namely, the church at Thyatira, for our imitation: I know thy works, and thy charity, and service and faith, and thy patience, and thy works, AND THE LAST TO BE MORE THAN THE FIRST.

Rev. Andrew Fuller-God’s Approbation of our Labours Necessary to the Hope of Success-Preached

God’s Graciousness in Dealing with Adam’s Descendants

I was in a meeting in a town in Texas, and there happened to be in the audience a United States Senator. After hearing me preach, he asked me home with him. He says:

“If you will make one point clear to me, I am ready to accept the Christian religion.”

“Well,” I said, “what point is it?”

“I can’t see the propriety of Jesus Christ dying for me – this idea of substitution, of the innocent suffering for the guilty. I know what the Bible says about it, but somehow or other my mind revolts at that. I do not understand the propriety of it.”

I told him if he would come to hear me I would preach a sermon on that. He said:

“If you make it plain, that very minute I will accept Jesus Christ as my Savior immediately as I remain in my seat.”

I told him that God made angels first, each angel full grown with mature intelligence, without father or mother, without posterity, without brothers or sisters; hence, there being no hereditary bias or room for any other being, nothing concerning posterity to deflect the mind, the angel that sinned could not possibly be restored. It would be improper to introduce a substitute for a sinning angel. But if God made a race in one, the race standing in that progenitor, subject to all the laws of heredity and to be swayed by the action of the ancestor, and if you and I yet unborn died in Adam, there is a propriety that a way of redemption for us should be provided in a Second Adam, a propriety that does not exist at all in the case of an angel, and, as in the case of that first Adam, all died by his one offense, so we are to be saved by the second transaction, through the Second Adam. When I got through, the Senator came up and offered himself for membership. (I refer to Senator Sam Bell Maxey.) He has ever since been a faithful member of the church of Jesus Christ.

B. H. Carroll—Man’s Creation, Fall, and Redemption

God’s Infinity Proves Immutability

Again, there is the fact of God’s infinity, which puts change out of the question. God is an infinite being. What do you mean by that? There is no man who can tell you what he means by an infinite being. But there cannot be two infinities. If one thing is infinite, there is no room for anything else, for infinite means all. It means not bounded, not finite, having no end. Well, there cannot be two infinities. If God is infinite to-day, and then should change and be infinite tomorrow there would be two infinities. But that cannot be. Suppose he is infinite and then changes, he must become finite, and could not be God, either he is finite to-day and finite to-morrow, or infinite to day and finite to-morrow, or finite today and infinite tomorrow- all of which suppositions are equally absurd. The fact of his being an infinite being at once quashes the thought of his being a changeable being. Infinity has written on its very brow the word “immutability.”

Charles H. Spurgeon-The Immutability of God- A Sermon January 7, 1855

Chapter XXI : Of Christian Liberty and Liberty of Conscience

1. The Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of Sin, the condemning wrath of God, the Rigour and (a) Curse of the Law; and in their being delivered from this present evil (b) World, Bondage to (c) Satan, and Dominion (d) of Sin; from the (e) Evil of Afflictions; the Fear, and Sting (f) of Death, the Victory of the Grave, and (g) Everlasting Damnation; as also in their (h) free access to God; and their yielding Obedience unto him not out of a slavish fear, (i) but a Child-like love, and willing mind. All which were common also to Believers under the Law (k) for the substance of them; but under the new Testament, the Liberty of Christians is further enlarged in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected; and in greater boldness of access to the Throne of Grace; and in fuller Communications of the (l) Free Spirit of God, then Believers under the Law did ordinarily partake of.

a Gal. 3.13.

b Gal. 1.4.

c Act. 26.18.

d Rom. 8.3.

e Rom. 8.28.

f 1 Cor. 15.54,55,56.57.

g 2 Thes. 1.10.

h Rom. 8.15.

i Luk. 1.74,75. 1 Joh. 4 18.

k Gal 3:9,14

l Joh. 7.38,39. Heb. 10, 19,20,21.

2. God alone is (m) Lord of the Conscience, and hath left it free from the Doctrines and Commandments of men, (n) which are in any thing contrary to his Word, or not contained in it. So that to Believe such Doctrines, or obey such Commands out of Conscience, (o) is to betray true liberty of Conscience; and the requiring of an (p) implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience, and Reason also.

m Jam. 4.12, Rom. 14.4.

n Act. 4.19 & 5.29. 1 Cor. 7.23. Mat. 15.9

o Col: 2.20 22,23

p 1 Cor. 3.5: 2 Cor. 1.24.

3. They who upon pretence of Christian Liberty do practice any sin, or cherish any sinfull lust; as they do thereby pervert the main design of the Grace of the Gospel, (q) to their own Destruction; so they wholy destroy (r) the end of Christian Liberty, which is, that being delivered out of the hands of all our Enemies we might serve the Lord without fear in Holiness, and Righteousness before him, all the days of our Life.

q Rom. 6.1,2.

r Gal. 5.13. 2 Pet. 2.18.-21.

The 1677/89 Baptist London Confession of Faith

A Sinner’s Torment is Forever

August 22, 2012 2 comments

His punishment shall have no end. Where the worm dieth not, and the fire is not quenched. The smoke of their torment ascendeth up forever and ever. To cut off from Dives the last hope of relief to his torments, Abraham added, And beside all this, between us and you there is a great gulf fixed: so that they which would pass from us to you cannot; neither can they pass to us, that would come from thence. Whose end is destruction. The redemption of the soul is precious and ceaseth forever. His destruction is eternal.

Asahel Nettleton-The Destruction of Hardened Sinners