Archive for November, 2017

Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell

November 17, 2017 Leave a comment

Their foot shall slide in due time (Deut. Xxxii. 35).

The observation from the words that I would now insist upon is this. “There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God.” By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God’s mere will had in the least degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment.

The truth of this observation may appear by the following considerations.


Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell, than a spider’s web would have to stop a falling rock. Were it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies. God’s creatures are good, and were made for men to serve God with, and do not willingly subserve to any other purpose, and groan when they are abused to purposes so directly contrary to their nature and end. And the world would spew you out, were it not for the sovereign hand of him who hath subjected it in hope. There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you. The sovereign pleasure of God, for the present, stays his rough wind; otherwise it would come with fury, and your destruction would come like a whirlwind, and you would be like the chaff of the summer threshing floor.

Jonathan Edwards- Sinners In The Hands Of An Angry God

Charles Spurgeon’s Letters-Letter 143

November 16, 2017 Leave a comment


WESTWOOD, June 30, 1884.


I thank you and all the friends at the Shoreditch Tabernacle for their kind remembrance of me upon my Jubilee. These expressions of brotherly love are very cheering to me. I feel bound to rise to some higher degree of grace that I may better warrant the esteem of my friends. Pray for me.

In return may our Lord richly bless both Pastor and people at Shoreditch.

May the peace of God be over you all.

Yours gratefully,


A Treatise on Church Order: Local Churches- Chapter II- Section II- Ceremonial Qualification for Membership

November 15, 2017 Leave a comment



Baptism is a prerequisite to membership in a local church.

The considerations presented in chapter 1, section 4, determine the proper position of baptism in the course of Christian obedience. It stands at the head of the way. In this act, the believer gives himself to God, before he gives himself to the people of God, to walk with them in church relation. The duties connected with church-membership are included among the commands which are referred to in the commission, and which are to be taught after baptism. The members of every Christian church must profess subjection to Christ. They cannot walk together in obedience to his commands, unless they are agreed on this point. As profession is necessary to church-membership, so is baptism, which is the appointed ceremony of profession. Profession is the substance, and baptism is the form; but Christ’s command requires the form as well as the substance. In reading the Scriptures, it never enters the mind that any of the church-members in the times of the apostles were unbaptized. So uniformly was this rite administered at the beginning of the Christian profession, that no room is left to doubt its universal observance. The expression, “As many of you as have been baptized into Christ, have put on Christ,”[63] I might in some other connection suggest that all had not been baptized. But it follows the declaration, “Ye are all the children of God by faith in Jesus Christ,” and is added to prove the proposition; but it could not prove that all were in the relation specified, if the phrase, “as many as,” signified only some. The same phrase is used by Gamaliel, where all are intended: “And all, as many as obeyed him, were scattered.”[64] The same phrase, with the same meaning, is used in Rom. vi. 3: “So many of us as were baptized into Christ, were baptized into his death.” Paul argues from this, the obligation of all to walk in newness of life. It follows, therefore, that all the members of the Galatian churches, and of the church at Rome, were baptized persons; and the same must be true concerning all the primitive churches. We conclude, therefore, that the authority of Christ in the commission, and the usage established by the apostles, give baptism a place prior to church membership.

Many unbaptized persons give proof that they love God, and are therefore born of God, and are children in his spiritual family. If they belong to Christ, it may be asked, why may they not be admitted into his churches? That there are such persons among the unbaptized, we most readily grant; for such persons, and such only, are entitled to baptism. To every such person, an apostle of Christ would say, “And now why tarriest thou? arise, and be baptized.” We have not the authority of apostles, but we have the words of Christ and the apostles in our hands; and we owe it to our unbaptized Christian brother, to tell him, by their authority, his proper course of duty.

Objection 1.–Many good men do not understand the words of Christ and the apostles as we do, and consequently do not obey in this particular; yet they give satisfactory evidence, in other ways, that they love God, and conscientiously obey him. Paul says: “Him that is weak in the faith, receive ye;” and he urges, as a reason for receiving him, that “God has received him.” Now, if we have satisfactory proof that God has received an unbaptized Christian brother, we are bound to receive him.

We admit the obligation to receive such a brother, but not in any sense that requires an abandonment or neglect of our own duty. We ought not to despise the weak brother. We ought not, by our knowledge, to cause the weak brother to perish. We ought to receive him into our affections, and endeavor to promote his best interests; but if he, through his weakness, disobeys God in any particular, our love for him degenerates into weakness, if it induces us to disobey also. We owe nothing to a weak brother which can render it necessary for us to disobey God. If a weak brother feels himself reproved when we yield our personal obedience to the Lord’s command, we are not at liberty to neglect the command, for the sake of keeping the unity of the Spirit in the bond of peace. As I am bound to exercise my affection for a weak brother in such a manner as not to neglect my duty, so is a church. Every church owes its first obligation to Christ, and is bound to regulate its organization and discipline in obedience to Christ’s command. If, by strict adherence to the divine rule, we cannot secure the co-operation of a weak brother, we must do our duty, and leave the result to God. Nothing in the law of church organization forbids the receiving of a brother into membership, who is weak in the matter of eating herbs, the case to which Paul refers. But if a church be required, for the accommodation of a weak brother, to give up the principles of organization learned from Christ, and adopt others, she owes it to Christ, and to the weak brother himself, firmly to refuse.

Objection 2.–If baptism is a prerequisite to church-membership, societies of unbaptized persons cannot be called churches; and the doctrine, therefore, unchurches all Pedobaptist denominations.

Church is an English word; and the meaning of it, as such, must be determined by the usage of standard English writers. Our inquiry has been, not what this English word means, or how it may be used. We have sought to know how Christ designed his churches to be organized. This is a question very different from a strife about words to no profit. In philological inquiries, we are willing to make usage the law of language; and we claim no right, in speaking or writing English, to annul this law. But our inquiry has not been philological. We have not been searching English standard.writers, to know how to speak; but the Holy Bible, to know how to act. Even the Greek word ecclesia was applied to assemblies of various kinds; and we are bound to admit the application of it to an assembly of unbaptized persons, solemnly united in the worship of God. But we have desired to know how an ecclesia, such as those to which Paul’s epistles were addressed, was organized; and we have investigated the subject as a question of duty, and not of philology. The result of our investigation is, that every such ecclesia was composed of baptized persons exclusively.

[63] Gal. iii. 27.

[64] Acts v. 36.

John L. Dagg- Manual of Theology- Volume 2

Genesis must open the word for in it is to be found in germ form almost everything which is afterwards more fully developed in the books which follow

November 14, 2017 Leave a comment

Whether its contents he considered historically, doctrinally, or typically, Genesis must open the Word, for it is the book of beginnings. It has been aptly called “the seed-plot of the Bible,” for in it is to be found in germ form almost everything which is afterwards more fully developed in the books which follow. Doctrinally, its theme is that of Divine election, which is the first act of God’s grace unto His people. Then comes Exodus, which treats of redemption by purchase and power (Exodus 6:6; 15:13). The third book, as might he expected, views God’s people as on resurrection ground, being not so much doctrinal as experiential in its character. Leviticus shows what we are redeemed unto, having for its theme fellowship and worship: its key is hung on the door—the Lord speaking out of the tabernacle (Leviticus 1:1). The fourth book deals with the practical side of the spiritual life, tracing out the history of the believer in this world—for four is the number of the earth. “The wilderness” (Leviticus 1:1) is a symbol of the world in its fallen condition, the place of testing and trial. It subject is the walk and warfare of the saints.

The positioning of those four books clearly manifests design in the Divine workmanship, and teaches us the order in which the Truth should be presented. An equally striking illustration is seen in the juxtaposition and order of the last two books of Solomon, for the theme of Ecclesiastes is unquestionably: “No satisfaction to be found under the sun,” while that of the Canticles tells of “full satisfaction in the Son”: over the one may be inscribed: “Whosoever drinketh of this water [the cisterns of the world] shall thirst again”; over the other:

“But whosoever drinketh of the water that I shall give him shall never thirst” (John 4:14).

Arthur W. Pink-Interpretation of the Scriptures

We cannot conceive it possible that you are broken in heart if the pleasures of the world are your delight

November 13, 2017 1 comment

1. We cannot conceive it possible that you are broken in heart if the pleasures of the world are your delight. We may consent to call you amiable, estimable, and honorable, even should you mix somewhat in the amusements of life, but it would be a treason to your common sense to tell you that such things are consistent with a broken heart. Will any venture to assert that yon gay reveller has a broken heart? Would he not consider it an insult should you suggest it? Does that libidinous song now defiling the air, proceed from the lip of a broken-hearted sinner? Can the fountain when filled with sorrow, send forth such streams as these? No, my friends; the wanton, the libidinous, the rioting, and the profane, are too wise to lay claim to the title of broken-hearted persons, seeing that their claim would be palpably absurd. They scorn the name as mean and paltry; unworthy of a man who loves free living, and counts religion cant.

But should there be one of you so entirely deceived by the evil spirit as to think yourself a partaker in the promises, while you are living in the lusts of the flesh, let me solemnly warn you of your error. He who sincerely repents of sin will hate it, and find no pleasure in it, and during the season when his heart is broken, he will loathe even to detestation the very approach of evil. The song of mirth will then be as a dirge in his ear-”As he that poureth vinegar upon nitre, so is he that singeth songs to a sad heart.” If the man who makes merry with sin be broken-hearted, he must be a prince of hypocrites, for he feigns to be worse than he is. We know right well that the wounded spirit requires other cordials than this world can afford. A soul disturbed by guilt must be lulled to a peaceful rest by other music than carnal pleasures can afford it. The tavern, the house of vice, and the society of the profligate, are no more to be endured by a contrite soul than the jostling of a crowd by a wounded man.

Charles H. Spurgeon- “Healing the Wounded” A Sermon Delivered On Sabbath Morning, November 11, 1855

You probably are not sensible of this; you find you are kept out of hell, but do not see the hand of God in it

November 10, 2017 Leave a comment

Their foot shall slide in due time (Deut. Xxxii. 35).

The observation from the words that I would now insist upon is this. “There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God.” By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God’s mere will had in the least degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment.

The truth of this observation may appear by the following considerations.


You probably are not sensible of this; you find you are kept out of hell, but do not see the hand of God in it; but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. But indeed these things are nothing; if God should withdraw his hand, they would avail no more to keep you from falling, than the thin air to hold up a person that is suspended in it.

Jonathan Edwards- Sinners In The Hands Of An Angry God

Charles Spurgeon’s Letters-Letter 142




By all means see me for a few minutes if you can tell me how to get £100 for Girls’ Orphanage.

Come and give your lecture upon C. H. S. at the Tabernacle for your new chapel as soon as the present winter season is over and summer comes on, it will probably be in winter time.

What a fine handsome fellow you are — vide photograph. Some of the others have turned yellow — probably at the sight of such surpassing beauty.

Yours ever heartily,


A Treatise on Church Order: Local Churches- Chapter II- Section I- Moral Characteristics




A Christian Church is an assembly of believers in Christ organized into a body, according to the Holy Scriptures, for the worship and service of God.


The word church, when it occurs in the English New Testament, is, with one exception, the rendering of the Greek word ekklesia. The Greek word, however, sometimes appears in the original text, when it could not, with propriety, be translated church. No one would render Acts xix. 32, “For the church was confused;” or verse 39, “It shall be determined in a lawful church;” or verse 41, “He dismissed the church.” It is hence manifest, that the two words do not precisely correspond to each other in signification.

The meaning of an English word, is ascertained by the usage of the best English authors. By such writers, the word church is often employed to denote religious societies, consisting of persons who, because of the wide extent of territory which they occupy, never assemble in one place for divine worship. The principles on which these societies are formed, are various; their modes of government differ from each other; and they do not agree in the doctrines which they profess. If we should refuse to call any one of these societies a church, the usage of the best English writers might be cited against us; and the usage of such men is the law of the language.

But the disciples of Christ have another law, to which they appeal when they seek direction in forming and organizing churches. This law is contained in the Holy Scriptures. The question then is not, what does the English word church mean, or to what religious societies may the name be applied; but what is a church, according to the teaching of the inspired word.

The Greek word ekklesia denotes an assembly; and is not restricted in its application to a religious assembly. But every reader of the New Testament discovers, that the first Christians were formed into religious assemblies, to which epistles were directed; and which acted, and were required to act, as organized bodies. The word is ordinarily used, in the New Testament, to denote these assemblies; and it is only with this use of the term, that we are at present concerned.

The Greek word denotes an assembly; and, in this particular, differs from the :English word church, which is often used to signify the house in which men assemble for religious worship. The word “churches,” in Acts xix. 37, denotes the temples in which the heathen gods were worshipped; but this is the exception before referred to, in which the Greek word ekklesia does not appear in the original text. This word never denotes the house in which the worshippers assemble. The word synagoge was used, not only for the assembly, but also for the house in which the assembly met; and hence, we read “He hath built us a synagogue.”[1] But the word ekklesia differs from it in this particular. The passage of Scripture which most favors the opinion, that the word was applied to a material edifice, is, “Have ye not houses to eat and to drink in? or despise ye the Church of God, and shame them that have not?”[2] Here an antithesis has been supposed, between the private dwellings of the Corinthian Christians, and their house of public worship. But this interpretation weakens the force of the passage. The word “despise,” like the word “shame” which follows, has persons for its object; and the injurious treatment which it implies, would be far less criminal, if it affected merely the material edifice in which the church assembled.

The word ekklesia, as used by classic Greek authors, signified an assembly. It was used to denote the assembly of the citizens in the democratic towns of Greece, met to decide on matters appertaining to the State. With this use of it, precisely agrees that which is found in Acts xix. 39: “It shall be determined in a lawful assembly.” The multitude there convened, were not a lawful ecclesia. But we learn from the last verse of the chapter, that the word was not restricted in its use to a lawful ecclesia, for it is applied to the very company congregated on this occasion. “He dismissed the assembly.” In the Septuagint, it is the word usually employed to denote the assembly of Hebrew worshippers, called the Congregation of the Lord; but it is also applied to assemblies not organized for religious purposes or business of state.[3] On the whole, therefore, when we meet with the word, we are sure of an assembly, and of nothing else, so far as depends on the word itself.

When we turn to the New Testament, and examine the use of this word in its application to the followers of Christ, we find it for the most part so employed that an assembly is manifestly denoted. “If he shall neglect to hear them, tell it unto the church,” “but if he neglect to hear the church,” &c.[4] The church in this passage, is an assembly, addressed by the party complaining, and addressing the party offending. Frequently the churches have their place of meeting specified, and are hence called the church at Jerusalem;[5] the church at Antioch;[6] the church at Corinth;[7] the church at Ephesus, &c.,[8] and when mention is made of the Christians in a district of country, so large as to render their habitual and frequent meeting for the worship of God impracticable, the term church is not applied to them in the singular number. Hence, we read, “the churches throughout all Judea, Galilee, and Samaria;”[9] the churches of Galatia;[10] the churches of Macedonia;[11] the churches of Asia.[12] It is clear, from these passages, that the term in the singular number, denoted the separate local assemblies in those districts or countries, and not the whole number of Christians inhabiting a kingdom or province. This is further confirmed by the fact, that the meeting of the Christians in the city of Corinth, is called the meeting of the whole Church, if the whole church be come together into one place.[13] If they had been called the church at Corinth, merely as belonging to a class of persons widely scattered through Achaia or the whole world, to whom, contemplated in the aggregate, the name church was given; the phrase “the whole church” would necessarily denote the entire aggregate; and it could not be said with truth that the whole church was assembled, when only the Christians in the city of Corinth formed the assembly.

Further proof that the word denoted a particular or local assembly, appears in this, that the churches are mentioned as distinct from one another. “They ordained elders in every church.”[14] Also in this, that the churches were compared with each other: “For what is it wherein ye were inferior to other churches?”[15] “No church communicated with me as concerning giving and receiving, but ye only.”[16] “As distinct bodies, they sent and received salutations,”[17] and held intercourse by messengers.[18]

By the proof which has been adduced, it is fully established that the word church, in such names as The Church of England, The Church of Scotland, The Presbyterian Church, The Episcopal Church, The Methodist Church, does not correspond in signification with the Greek word ekklesia. These churches never assemble in one place, because their members are dispersed over too large an extent of territory. They are, therefore, not churches in the New Testament sense of the word. It is true that some of these churches have supreme judicatories in which the power of the whole body is supposed to be concentrated; and in these the whole church is conceived to be assembled: thus, the Presbyterian Church has its General Assembly. But whenever the General Assembly of the Presbyterian Church is mentioned, the very title indicates that the Assembly is one thing, and the Church another. The Assembly may be seen in some spacious room, transacting the business of the Church; but no one will affirm that the Church itself is literally there; and no one calls the Church itself an assembly. The people of the United States are conceived to be assembled in Congress; and the people of the several states in their several legislative assemblies; but no one understands this to be literally true, and no one calls the people of the United States or of any single state an assembly. But whenever the word ekklesia is used, we are sure of an assembly; and the term is not applicable to bodies or societies of men that do not literally assemble.

In defending the Presbyterian form of church government, it has been argued that the term ecclesia is applied in the New Testament to denote all the Christians in a large city, when their number was so great that they could not all assemble for worship in one place. In a large city of the present day, a single denomination of Christians may have many churches assembling at their several places of worship at the same hour. The same division of the worshipping assemblies, is supposed to have existed in ancient times; and yet, it is remarked, we never read in the New Testament of several churches in one city; and it is inferred that the word ekklesia in the singular number, included in these cases all the separate worshipping assemblies.

Dr. Dick[19] urges the argument just stated, and refers particularly to the church at Jerusalem, and the church at Antioch, as bodies too large for all the members to assemble in one place. It is unfortunate, however, for the argument, that these very churches are expressly declared in the Holy Scriptures to have assembled. Although the disciples in Jerusalem were numbered by thousands, yet, when their number “had multiplied,”[20] the apostles gathered the whole multitude together, and directed them to choose out from among themselves seven men to have charge of the distribution to the poor. And when Paul and Barnabas returned to Antioch, after having performed a tour of missionary labor, it is left on record that they gathered the church together, and rehearsed what the Lord had done by them.[21] Against these express declarations of the sacred historian, the conjecture that the number of disciples in these cities was too great to permit them to assemble in one place, is entitled to no consideration.

It is further argued by Dr. Dick, that all the disciples in Jerusalem could not have assembled in one place, because of the persecution to which they were exposed. But an important fact is here overlooked. For a considerable time after the day of Pentecost the Christians had “favor with all the people.”[22] The rulers were opposed to them; but the favor which they had among the people stayed the hand of persecution. While this state of things lasted, they remained one church, one assembly. But when persecution scattered them, they were compelled to hold their assemblies in several places, and they are no longer regarded as constituting one church; but the historian, with strict regard to accuracy of language, calls them “churches.”[23]

If the word ekklesia in the singular number, could denote several distinct assemblies in a large city, no good reason can be assigned why it might not also denote the assemblies of Christians throughout a province or kingdom. But it is admitted that when applied to these, the word is always used in the plural form. All this exactly accords with what was before stated–that the word always assures us of an assembly.


Whether the assembly denoted by the word ekklesia was religious or political, lawful or unlawful, the word itself does not determine. We must look beyond the word itself, to learn the character of the members who composed the churches of the New Testament; and the purpose for which they were associated.

The character of the persons who composed the New Testament churches, may be readily learned from the epistles addressed to them. They are called “The elect of God;”[24] “Children of God by faith;”[25] “Sanctified in Christ Jesus, called to be saints;”[26] “Saints in Christ Jesus ;”[27] “Followers of the Lord;”[28] “Beloved of the Lord.”[29] No doubt can exist that these churches were, in the view of the inspired writers who addressed them, composed of persons truly converted to God.

We may learn the same from the Acts of the Apostles. The first church admitted to membership those who repented and gladly received the word;[30] and the Lord added to the church daily such as should be saved.[31] Some have preferred to translate the passage last cited, “The Lord added to the church such as were saved.” The former rendering does not so fully determine that the persons added had already undergone a saving change. Neither rendering, however, gives the precise sense of the original, which, by the use of the present participle, describes the salvation as neither future nor past, but in present progress. Men who had entered the way of salvation, and were making progress therein, were added to the church in Jerusalem, and all the members of the church were persons of like character, for the multitude were “of one heart.”[32] When persecution scattered this first church, its dispersed members formed other churches precisely like the parent church in the character of the members. None were admitted but as believers in Christ.

What has been said must not be understood to imply that none but true believers ever entered the primitive churches. We know from the Acts of the apostles, that Ananias, Sapphira,[33] and Simon the Sorcerer,[34] had a place for a time among the true disciples of Jesus; and we know from the apostolic epistles, that false brethren were brought in unawares into the churches.[35] But we are clearly taught that they were considered intruders, occupying a place that did not properly belong to them, and were ejected when their true character became apparent. Although, even in apostolic times, such men obtained admittance into the churches, they crept in unawares,[36] and, therefore, if we would tread in the footsteps of the apostles, we cannot plead their authority for admitting into the churches any who are not true disciples of Christ.

In our definition of a church, we have called it an assembly of believers in Christ. This definition tells what a church is according to the revealed will of God, and not what it becomes by the criminal negligence of its ministers and members, or the wicked craft of hypocritical men who gain admittance into it. When we study the word of God to ascertain what a church is, we must receive the perfect pattern as presented in the uncorrupted precepts of that word, and not as marred by human error and crime.


A church is an organized assembly. The organization cannot be certainly inferred from the mere name. This is supposed to signify, properly, an assembly legally called together or summoned; and the derivation of the word from ekklesia, to call out, accords with this meaning. A legal summons implies obligation to obey it; and the persons who were under this obligation must be supposed to have been bound, not only to assemble, but also to co-operate with one another in the business for which the assembly was convoked. Although the term was sometimes applied to an assembly not legally

convened, or a loose and disorderly assembly, yet it commonly signified an assembly of persons bound to act together as a body for some specified object. This is true of the New Testament churches.

The church at Jerusalem is clearly distinguished, in the sacred narrative, from the loose multitude that heard Peter’s sermon on the day of Pentecost. Many of these became “added to the church;” but the church, it is manifest from the record, was a distinct and separate body, and their union and co-operation are plainly exhibited in the sacred history.

A passage in the first epistle to the Corinthians shows that the church at Corinth was a distinct assembly, not including others who might chance to be present in their meeting: “If the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned or unbelievers.”[37] Had the church been a loose or unorganized assembly, these visiters who came in would have formed a part of it. But the distinction between them and the church is marked and clear. Moreover, the phrase, “If the whole church be come together,” manifestly implies that there was a definite number of persons who were expected to convene, and who, when convened, constituted the entire body. This would not be true of an unorganized assembly. Let it be further noted, that the word ekklesia is here used to denote the body, not as actually assembled, but as a body of which it was possible for some of the members to be absent when others were present. Sometimes the word was used to denote an actual assembly, as in the passage, “When ye come together in the church”[38]–that is, in the assembly or public meeting: but in the phrase, “If the whole church be come together,” the term manifestly applied to the church, not as a body actually assembled, but as organized. Their organization had doubtless a reference to their assembling for the purpose of carrying the design of their organization into effect; and the name ekklesia was given to the body because of its actual assembling, or because the members were obliged to assemble by the terms of their organization.

This distinction in the use of the term, as sometimes denoting an organized body, and sometimes an actual assembly, appears also in the Septuagint. The Congregation of the Lord was an ecclesia, whether actually assembled or not; but, in the phrase, “in the day of the assembly,” the term ekklesia is used to denote the actual assembly that stood before Mount Sinai. This is the meaning of the word in 1 Cor. xiv. 34, “Let your women keep silence in the churches”–that is, in the assemblies, or public meetings. It is added: “For it is a shame for a woman to speak in the church.” This shame does not attach to her as a member of an organized body, but as being in a public assembly.

The English word church always refers to an organized body; but it does not necessarily imply an actual assembly, being very frequently applied to bodies that never actually assemble. On this account, it is not an accurate rendering of ekklesia when this term denotes an actual assembly without reference to organization. Dr. Doddridge has very properly rendered Acts vii. 38: “This is he that was in the assembly in the wilderness.” If this principle of translation were applied throughout the New Testament, and the word church were admitted only when an organized body is intended, something would be gained in respect of perspicuity.

We have not argued the organization of the primitive churches from the mere use of the Greek name ecclesia. The name was appropriately used to denote an organized assembly; but this was not its exclusive signification. Other considerations which have been adduced, prove that the local churches of the New Testament were, in general, organized bodies; but a doubt exists with respect to the churches or assemblies in private houses, of which four cases are mentioned.[39] In those times, houses had not been erected for the special accommodation of Christian assemblies; and meetings for religious worship were doubtless often held in private houses. That in some cases a regularly organized church may have held its stated meetings in a private house, is by no means improbable. But we cannot affirm that every Christian assembly to which the word ecclesia was applied, was a regularly organized church. We may admit that the word assembly would be a more suitable rendering in these cases of meeting in private houses; and yet the proof is abundant that the churches commonly spoken of in the New Testament were organized assemblies.


Each church, as a distinct organization, was independent of every other church. No intimation is anywhere given that the acts of one church were supervised by another church, or by any ecclesiastical judicatory established by a combination of churches. In the direction given by Christ, for settling a difficulty between two members, the aggrieved brother is commanded to report the case to the church, and the action of the church is represented as final. The church at Corinth excommunicated the incestuous person, by its own act and without reference to a higher judicatory. As if to settle the question of church independence, Paul, though possessing apostolic authority, and though he commanded the act to be done, yet required it to be done by the assembled church, as the proper agent for performing the work. Again, when the same individual was to be restored, the action of the church became necessary, and this action completed the deed. In the book of Revelation, distinct messages were sent to the seven churches of Asia. The character and works of each church are distinctly and separately referred to; and the duties prescribed are assigned to each church separately, and that church alone is required to perform them.

The only case in which there is an appearance of appeal to a higher judicatory, is that which is recorded in Acts xv. This was not a case of appeal to a higher judicatory established by a combination of churches, but to the single church at Jerusalem, with the Apostles and Elders; and the decree, when issued, went forth with the authority of the Holy Ghost.


After we have proved that the primitive churches were organized societies, an important question arises, Whether we are under obligation to regulate the church order of the present time in conformity to ancient usage. Was that usage established by divine authority, and designed to be of perpetual obligation; or was the whole matter of order and government left to human prudence? If the primitive churches consisted wholly of baptized believers, are we now at liberty to receive unbelievers and unbaptized persons

If the primitive churches were independent organizations, are we now at liberty to combine many churches in one organization? If the ancient pastors were all equal in authority, are we now at liberty to establish gradations in the pastoral office, and give one minister authority over others?

It must be admitted, that the Scriptures contain very little in the form of direct precept relating to the order and government of churches. But we have no right to require that everything designed for our instruction in duty, should be made known to us only in the way of direct command. Judicious parents give much instruction to their children by example; and this mode of instruction is often more intelligible and more useful than precept. It was made the duty of the apostles to teach their converts whatsoever Christ had commanded, and to set the churches in order. If, instead of leaving dry precepts to serve for our guidance, they have taught us, by example, how to organize and govern churches, we have no right to reject their instruction, and captiously insist that nothing but positive command shall bind us. Instead of choosing to walk in a way of our own devising, we should take pleasure to walk in the footsteps of those holy men from whom we have received the word of life. The actions of a wise father deserve to be imitated by his children, even when there is no evidence that he intended to instruct them by his example. We revere the apostles, as men inspired with the wisdom which is from above; and respect for the Spirit by which they were led, should induce us to prefer their modes of organization and government to such as our inferior wisdom might suggest.

But the Apostles designed that their modes of procedure should be adopted and continued. Paul commended the church at Corinth, because they had kept the ordinances as he had delivered them. Some things which needed further regulation, he promised to set in order when he came; evidently implying that there was an order which ought to be established. Titus, whom he had instructed, he left in Crete,[40] to ordain elders in every city, and to set in order the things that were wanting. To Timothy, he said: “The things which thou hast heard of me, the same commit thou to faithful men who shall be able to teach others also.”[41] As matters of church order formed a part of his own care and action, and a part of what he had committed to Titus, so we must believe that they formed a part of that instruction which he had given to Timothy, to be transmitted by him to other faithful men, and by them to their successors.

The commission which the Lord gave to his apostles, required them to teach the observance of all that he had commanded. Many discourses which he delivered, previous to his crucifixion, are mentioned in the four gospels, without being recorded at length; and he doubtless delivered many others of which no mention is made. In the interviews which he had with the apostles after his resurrection, we are informed that he discoursed with them on the things pertaining to the kingdom of God;[42] and that this subject was so prominently before them, as to induce the inquiry, “Lord, wilt thou at this time again restore the kingdom to Israel?”

They were the chosen and commissioned agents for establishing his kingdom, having been appointed by him to “sit upon twelve thrones, judging the twelve tribes of Israel.”[43] They were to proceed on the work assigned them, and were now waiting in Jerusalem, until they should be endued with power from on high for its successful prosecution. But what directions he gave them, in the interesting conversations that have not been committed to record, we have no other means of knowing than the precepts and examples which they have left. His parting command and promise were, “Teach them to observe all things whatsoever I have commanded you; and lo! I am with you alway, even unto the end of the world.”[44] This plainly implies that commands had been given to them, which were to be observed to the end of time; and that these were to be learned from their instructions. The organization and government of the churches, which were to hold forth the word of life, and be the golden candlesticks, among which the glorified Jesus was to walk,[45] were matters intimately pertaining to his kingdom; and it cannot be supposed that he gave no instruction respecting them. Whatever he had commanded on these points, the commission required that they should teach men to observe; and the accompanying promise of his presence till the end of the world clearly demonstrates that the observance was to be perpetual. We arrive, therefore, at the conclusion that, whatever the apostles taught, whether by precept or example, had the authority, not only of the Holy Spirit by which they were guided into all truth, but also of their Lord who had commissioned them.

It may be objected, that the example of the apostles is clearly not always to be followed; as, for instance, the conduct of Paul in shaving his head at Cenchrea,[46] in purifying himself at Jerusalem,[47] and in having Timothy circumcised.[48] But how do we know that these acts of Paul are not to be imitated? We learn it from the instruction and example of the same great apostle. He has taught us to distinguish between acts of personal obligation and acts performed from regard to the weakness and prejudice of others. He became all things to all men. To the Jews he became a Jew, that he might gain the Jews. He had Timothy circumcised, because of the Jews which dwelt in that quarter: and the other acts which have been cited were performed in the same accommodation to Jewish prejudice. But when it became necessary to defend the rights and privileges of Gentile converts, he boldly asserted their rights, and strenuously opposed the circumcision of Titus.[49] If, with an humble and teachable spirit, we study the instructions as well as the example of the apostles, we shall find it scarcely possible to err in deciding which of their acts were accommodated to particular circumstances, and which of them are proper examples for our imitation. If any doubt should remain in any particular case, it would be highly rash and criminal, on account of it, to throw away the benefit of apostolic example entirely.

When we have made our deductions from the instruction and example of the apostles, we may use them with great profit to interpret the brief directions which the divine Master himself gave. Twice only, so far as the record states, did he use the word church, during all his personal ministry. In one case, he gave a promise of stability and perpetuity: “Upon this rock I will build my church; and the gates of hell shall not prevail against it.” I From this promise we might infer, even if we had not apostolic instruction on the subject, that the church was to be built of durable materials, of living stones, of real saints. In the other case, the Master gave a precept to his disciples, with reference to personal difficulties that might arise among them: “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it to the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.” What kind of persons are concerned in the supposed difficulty? They are brethren. The direction was given to the disciples, and the very offender is called “thy brother.” The direction was not designed for a case of injury from persecuting Scribes and Pharisees, but for a case of difficulty between Christian brethren. The second step in the process is thus described: “Take with thee one or two more.” Who are the persons to be taken? Not persecuting Scribes and Pharisees; not strangers who will have no interest in adjusting the difficulty; but beyond all doubt, they were to be other brethren. In the third step it is directed, “Tell it to the ecclesia,” the assembly. What assembly? The assembly of Israel, the Congregation of the Lord, collected from all places to keep their feasts at Jerusalem? The assembly of Jewish worshippers met in a synagogue? Jesus did not direct his disciples to refer their matters of grievances to such arbitrators. Evidently the ecclesia consists of the same kind of persons as those concerned in the preceding steps of the process. It is the assembly of the brethren. The constituents are Christian disciples, and none other. It is the assembly, and not an assembly that might be accidentally convened. The distinctness of the assembly, and to some extent its organization, are here implied. Tell it to the assembly; an assembly actually convened, and capable of being addressed; and not a society scattered through a province or kingdom. “If he will not hear the church.” The ecclesia not only hears, but decides; not only decides, but announces its decision. Here organization is clearly implied, and also right of jurisdiction: “Let him be to thee as an heathen man and a publican.” This proves the decision to be final, and without appeal to a higher judicatory; otherwise the offended brother would be bound to await the issue of such an appeal. Thus we discover, that this admirable passage contains, in its brief dimensions, an epitome of the doctrine concerning church order and discipline, which was more fully developed afterwards in the instruction and example of the apostles. If the divine authority of their instructions were doubtful, these words of Jesus give them his sanction.

While we find proof that the church order established by the apostles, was designed to be perpetuated to the end of time, we do not find either precept or example for the regulation of every minute particular in the doings of a church. Marriage is a divine institution; and the rules given respecting it are obligatory, though much is left to the judgment and pleasure of the parties. So the regulations prescribed in the word of God for the organization and discipline of churches, are all obligatory, though some things are still left for human prudence to determine.

Objection 1.–A community of goods existed in the church at Jerusalem. This was the first church, and was established under the supervision of all the apostles. If primitive usage were obligatory on all succeeding time, a community of goods would be an indispensable part of church order.

We are informed, concerning the members of the first church, “Neither said any of them that aught of the things which he possessed was his own, but they had all things common.”[50] But in this no intimation is given, that any church regulation was established obliging all to give up their private property. The surrender was spontaneous on the part of those who made it. It is not said that the church or the apostles called the possession of each member public property; but the accounting of it public property is attributed entirely to the owner himself. That each member had a full right to retain his property, is evident from the words of the apostle Peter to Ananias, “While it remained, was it not thine own?”[51] The crime of Ananias and Sapphira, was not that they kept back a part of their possessions, but that they lied about it. The clear recognition of their right to retain possession of the whole, is an explicit declaration from the apostle Peter, that a community of goods had not been established by apostolic authority.

If it could be proved that the apostles established a community of goods in the church at Jerusalem, we should be compelled to class the act with those acts of Paul before noticed, which were the result of peculiar circumstances. In the churches which were afterwards organized, we know that the distinction of rich and poor existed, and that the members were expected to contribute according to what they had. The possession of private property is unquestionably implied; and the apostles, who had the care of all the churches, if they had designed to make a community of goods a permanent arrangement in the churches, would not have permitted a necessary part of church order on a matter of great importance to be wholly neglected.

The circumstances of the church at Jerusalem were peculiar. From that church the gospel was sounded forth through all the world. It was regarded by Paul as having a claim on the carnal things of churches subsequently formed, in return for the spiritual things communicated. The liberality of that church in its contributions to sustain the cause of Christ was extraordinary, because the circumstances were extraordinary; and an extraordinary claim to remuneration for having impoverished themselves in support of the cause was founded on it. Paul commended the liberality of the churches of Macedonia, because “to their power, and beyond their power” they had contributed to the Lord’s cause.[52] Jesus commended the liberality of the poor widow who threw all her living into the Lord’s treasury. So the liberality of the church at Jerusalem was pleasing to the apostles, and also to the Lord; and the more pleasing, because it was a free-will offering, and not extorted by any church order which the apostles had established.

Objection 2.–The church order which you profess to deduce from the Scriptures, does not agree with that which, according to ecclesiastical history, prevailed in the times that followed the age of the apostles. There is reason, therefore, to suspect that your deductions are erroneous.

In attempting to learn from ecclesiastical history what usages prevailed in the apostolic churches, there is danger of error from two causes: the writers of ecclesiastical history were uninspired men, and therefore fallible; and the churches of the times after the apostles, may have departed from the order first instituted Neither of these causes of error can mislead us in the course of investigation which we have pursued. The writers on whom we rely were inspired; and the churches concerning which we have inquired, were the first and purest, organized by the apostles under the infallible guidance of the Holy Ghost. Moreover, we have the assurance of inspired authority, that the Scriptures are sufficient to render the man of God perfect, thoroughly furnished unto every good work. If every duty appertaining to church order cannot be learned from the Scriptures, they have not the sufficiency and perfection which Paul ascribed to them. If ecclesiastical history can make any suggestion that will assist us in fairly interpreting the Scriptures, we may thankfully accept its aid. But if it goes beyond the Scriptures, it leaves divine authority behind it; and if it opposes the Scriptures, we must reject it, lest we make void the law of God through our traditions.

But ecclesiastical history says nothing that can lead us to suspect the accuracy of our deductions from Scripture. On the contrary, the nearer we ascend with it to the time of the apostles, the more exact is the agreement which it exhibits between the order of the churches, and that which we have ascertained from the Scriptures to have been established by Christ and his apostles.

The following quotations from Gieseler’s Ecclesiastical History will suffice to show the gradual progress of infringement on the original church order, with respect to the independence of the churches, the equality of the pastors, and the right of the people to elect their church officers. The historian considers it a progress of improvement, rendering the churches “better organized and united ;” but we think it a progress towards popery.–

“The influence of the bishops increased naturally with the increasing frequency of synods, at which they represented their churches. Country churches which had grown up around some city, seem with their bishops to have been usually in a certain degree under the authority of the mother-church. With this exception, all the churches were alike independent, though some were especially held in honor on such grounds as their apostolic origin, or the importance of the city in which they were situated.”–A. D. 117, 193.[53]

“We have seen that the sphere of individual influence amongst the bishops was gradually enlarging, many churches in the city and its vicinity being united under one bishop, a presbyter or a country bishop presiding over them. But we have now to speak of a new institution, at first found chiefly in the east, which had the effect of uniting the bishops more intimately amongst themselves. This was the Provincial Synod, which had been growing more frequent ever since the end of the second century, and in some provinces was held once or twice a year. …By these associations of large ecclesiastical bodies, the whole church became better organied and united.”–A. D. 193, 324.[54]

” When once the idea of the Mosaic priesthood had been adopted in the Christian church, the clergy soon began to assume a superiority over the laity. …The old customs, however, were not yet entirely done away. Although the provincial bishops exercised a very decided influence in electing a metropolitan, the church was not excluded from all share in the choice.”–A. D. 193, 324.[55]

Objection 3.–God has in other cases unfolded his plans of operation gradually; and it is at least probable, that, in planting the church, the principles of church order were incorporated in the organization seminally, to be developed afterwards in the progress of Christianity. It is, therefore, improper to take for our model, the first embryo of the church.

God has been pleased to unfold the plan of his grace gradually. The first revelation of it in the garden of Eden, was exceedingly obscure; but, like the dawn of day, the light continued to increase, until at length the Sun of righteousness arose, and the full revelation of the gospel was given to mankind. This progress was made by new light from heaven. From time to time were added new revelations from God, through inspired men, whom he commissioned to make known his will. Now, if the principles of church order, inculcated by Christ and his apostles, were left too imperfect for our guidance, the analogy suggests that the additional disclosure which is needed, ought to come down from above. But the objection does not claim, and no one will pretend, who does not claim infallibility for the church, that the progressive change made in church order, was directed by inspired men. What Christ and the apostles planted, could not possibly receive any further improvement, unless God gave the increase; and since we have no proof that the increase was from God, we may fear that men marred the Lord’s work, instead of mending it.

In the developments which God makes of his plans of operation, the progress is ever towards perfection: but in the change of church order, to which the objection refers, the progress terminated in the revelation of the Man of Sin. All the steps in the progress tended to this full disclosure. If the wisdom which directed it was from above, we ought to follow its entire guidance. The doctrine of church infallibility must be admitted, and we must take it in all its consequences. The doctrines and practices of the Roman church, however contrary to the word of God, must be taken as developments of the seminal truth which the Bible contains. If we are not willing to go all this length, where shall we stop? Is there a point in the progress of the church, at which it attained its highest perfection, and from which it sunk into the depths of the papal apostasy? If so, how can we ascertain which this point was? If the word of God does not tell us, and if we have no infallible church to tell us, we are left in the dark on this important subject. The only escape from this darkness, is, by flight to the sure word of prophecy, to which we do well to take heed as unto a light that shineth in a dark place.

But were the changes of church order which took place, a development of principles inculcated by Christ and his apostles? If Christ forbade his disciples to call any man master, and constituted them all brethren–is prelacy, or the Roman hierarchy, a development of the principle which he inculcated? If he made final the decision of an ecclesia of the brethren, to which an injured brother might tell his grievance–is the establishment of appellate tribunals a development of his principle? If he established a converted church-membership–is not the admission of unconverted members, a corruption rather than a development of his principle? The progress of the divine development is towards that ultimate state, in which the wicked will be completely and for ever separated from the righteous. His destruction of the old world by a flood, from which righteous Noah was preserved, was a step in this development. After corruption and idolatry had again prevailed, another step was taken, in the call of Abram from his kindred, and the removal of him to a different land in which his descendants were to be a separate nation, maintaining a purer religion. Another separation was made, when John the Baptist preached, “Think not to say within yourselves, we have Abraham to our father;” “The axe is laid unto the root of the trees;” “Whose fan is in his hand,” bc. From that time, a converted church membership was established, which was to be separate from the world, though not removed out of the world. The next step will be, its complete and final separation. Now, after Christ, with his forerunner and apostles, has established a converted church-membership, the admission of unconverted members is a step, not in the direction of God’s progressive development, but in a direction backward. Instead of leading to a more perfect state, it leads back to that state which it was a grand aim of John’s ministry to alter.

Objection 4.–The mode of church organization and government, which you profess to have deduced from the Scriptures, is not wise, and, therefore, cannot be from God.

The consideration of this objection will be reserved for Chapter X., Section I.


Every man, as an accountable creature, is bound to worship and serve God; but to render this worship and service apart from all his fellow-creatures, would not accord with his social nature. Many acts of devotion and obedience may be performed more advantageously and more acceptably, by companies of men, than by each man separately. Prayer is acceptable to God, though poured forth from a solitary heart excluded from all the world, and unknown to all the world: but a special promise is recorded in word of God, for the encouragement of united prayer. Union tends to strengthen our faith, and warm our devotions; and the united petition rises with more acceptance to the ear of him who hears and answers prayer. Churches are companies of men who assemble for united prayer. The first church prayed fervently and effectually, when the number of their names was one hundred and twenty;[56] and they continued in prayer when their number was increased to thousands.[57] When Peter was in prison, prayer was made for him by the church.[58] Praise also is acceptable to God, though offered in secret; but when Paul and Silas sang praises unto God in the prison,[59] their companionship strengthened their hearts, and gave increased sweetness and power to their music. United praise entered largely into the worship of the ancient temple; and the members of Christian churches are enjoined to speak to one another in psalms, and hymns, and spiritual songs, singing and making melody in their hearts to the Lord.[60] The duty and acceptableness of church praise, may be inferred from the words, “In the midst of the church will I sing praise unto Thee.”[61] The commemoration of Christ’s death in the breaking of bread, is an ordinance committed to the churches. The disciples at Troas, and at Corinth, assembled for this purpose. By the union of Christians, greater efficiency is given to efforts for the spread of the gospel. Hence from the churches sounded out the word of the Lord. Association in public assemblies, gives opportunity for the spiritual instruction, which Christ commanded in the commission given to his ministers; and for the members of the church to promote each other’s spiritual interests by mutual exhortation. Accordingly Paul enjoins: “Forsake not the assembling of yourselves together, but exhort one another; and so much the more, as ye see the day approaching.”[62] These are among the important purposes, for which it is the will of God that believers in Christ should form themselves into churches.

[1] Luke vii. 5.

[2] 1 Cor. xi. 22.

[3] Ps. xxvi. 5; Judith vi. 16; xiv. 6.

[4] Matt. xviii. 17.

[5] Acts viii. 1.

[6] Acts xiii. 1.

[7] 1 Cor. i. 2.

[8] Rev. ii. 1.

[9] Acts ix. 31.

[10] Gal. i. 2; 1 Cor. xvi. 1.

[11] 2 Cor. viii. 1.

[12] 1 Cor. xvi. 19.

[13] 1 Cor. xiv. 23.

[14] Acts xiv. 23.

[15] 2 Cor. xii. 13.

[16] Phi. iv. 15.

[17] Rom. xvi. 16; 1 Cor. xvi. 19.

[18] 2 Cor. viii. 23.

[19] Theology, 96, 98.

[20] Acts vi. 1,2.

[21] Acts xiv. 27.

[22] Acts ii. 47.

[23] Acts ix. 31.

[24] Col. iii. 12.

[25] Gal. iii. 26.

[26] 1 Cor. i. 2.

[27] Phil. i. 1.

[28] 1 Thes. i. 6.

[29] 2 Thes. ii. 13.

[30] Acts ii. 39, 41.

[31] Acts ii. 47.

[32] Acts iv. 32.

[33] Acts v. 1.

[34] Acts viii. 13.

[35] Gal. ii. 4.

[36] Jude 4.

[37] 1 Cor. xiv. 23.

[38] 1 Cor. xi. 18.

[39] Rom. xvi. 5; 1 Cor. xvi. 19; Col. iv. 15; Philem. 2.

[40] Titus i. 5.

[41] 2 Tim. ii. 2.

[42] Acts i. 3.

[43] Matt. xix. 28.

[44] Matt. xxviii. 20.

[45] Rev. i. 20.

[46] Acts xviii. 18.

[47] Acts xxi. 26.

[48] Acts xvi. 3.

[49] Gal. ii. 3.

[50] Acts iv. 32.

[51] Acts v. 4.

[52] 2 Cor. viii. 1, 3.

[53] P. 102.

[54] P. 152.

[55] P. 156.

[56] Acts i. 14, 24.

[57] Acts ii. 42; iv. 24.

[58] Acts xii. 5.

[59] Acts xvi. 25.

[60] Eph. v. 19.

[61] Heb. ii. 12.

[62] Heb. x. 25.

John L. Dagg- Manual of Theology- Volume 2

God is a God of order, so scripture has been ordained to be placed in the order in which we have it

23. The law of order. God’s Word is like His works: designed disposition and minute precision characterizing it throughout. If

“to every thing there is a season, and a time to every purpose under heaven” (Ecclesiastes 3:1)

in the natural world, assuredly the same holds good in connection with the spiritual realm and all that pertains thereto. Even those who make no claim to being Christians recognize and acknowledge that “order is heaven’s first law.” God is a God of order, and most unmistakably is that fact displayed all through Holy Writ. Everything therein is methodically arranged and in its proper place: change that arrangement and confusion and error at once ensue. Thus it is of deep importance that we pay close attention to the order in which Truth has been set forth by the omniscient Spirit. The key to many a verse is to he found in noting the position it occupies, its coherence with what precedes, its relation to what follows.

Arthur W. Pink-Interpretation of the Scriptures

The heart broken not by distress or disappointment, but on account of sin, is the heart which God peculiarly delights to heal

November 6, 2017 1 comment

But all that we have mentioned of woe and sorrow which the natural heart endures, is not sufficient to explain our text. The heart broken not by distress or disappointment, but on account of sin, is the heart which God peculiarly delights to heal. All other sufferings may find a fearful center in one breast, and yet the subject of them may be unpardoned and unsaved; but if the heart be broken by the Holy Ghost for sin, salvation will be its ultimate issue, and heaven its result. At the time of regeneration, the soul is subject to an inward work, causing at the time considerable suffering. This suffering does not continue after the soul has learned the preciousness of a Savior’s blood, but while it lasts it produces an effect which is never forgotten in after life. Let none suppose that the pains we are about to describe are the constant companions of an heir of heaven during his entire existence. They are like the torture of a great drunkard at the time of his reformation, rendered needful not by the reformation, but by his old habits. So this broken heart is felt at the time of that change of which the Bible speaks, when it says, “Except a man be born again, he cannot see the kingdom of God.” The fruit of the Spirit is afterwards joy and peace, but for a season we must, if saved, endure much mental agony. Are any of you at the present moment disturbed in mind, and vexed in spirit, because you have violated the commends of God? And are you anxious to know whether these feelings are tokens of genuine brokenness and contrition; Hate me then, while I briefly furnish you with tests whereby ye may discern the truth and value of your repentance.

Charles H. Spurgeon- “Healing the Wounded” A Sermon Delivered On Sabbath Morning, November 11, 1855