Archive for March, 2018

In the Greek emphasis is indicated by the order of words in a sentence

March 17, 2018 2 comments

WordPress is experiencing so many problems this morning that I can’t even open my blog except through one web browser and even then can’t edit anything on a post that I plan on preposting.

What is up with WordPress?

Categories: Comment

This spiritual and divine light does not consist in any impression made upon the imagination

I. I would show what this spiritual and divine light is. And in order to it, would show,

First, In a few things what it is not. And here,

2. This spiritual and divine light does not consist in any impression made upon the imagination. It is no impression upon the mind, as though one saw any thing with the bodily eyes. It is no imagination or idea of an outward light or glory, or any beauty of form or countenance, or a visible lustre or brightness of any object. The imagination may be strongly impressed with such things; but this is not spiritual light. Indeed when the mind has a lively discovery of spiritual things, and is greatly affected by the power of divine light, it may, and probably very commonly doth, much affect the imagination; so that impressions of an outward beauty or brightness may accompany those spiritual discoveries. But spiritual light is not that impression upon the imagination, but an exceedingly different shiny. Natural men may have lively impressions on their imaginations, and we cannot determine but that the devil, who transforms himself into an angel of light, may cause imaginations of an outward beauty, or visible glory, and of sounds and speeches, and other such things; but these are things of a vastly inferior nature to spiritual

Jonathan Edwards- A Divine And Supernatural Light Immediately Imparted To The Soul, By The Spirit Of God, Shown To Be Both A Scriptual And Rational Doctrine. [Preached at Norhampton, and published at the desire of some of the hearers, in the year 1734.]

Charles Spurgeon’s Letters-Letter 160


WESTWOOD, Sept. 13, 1883.


I rejoice that you have begun so hopefully in Bury, may you see the Lord’s hand more and more plainly every day. Oh, for thousands of real conversions! We want no sham penitents, and noisy professors; but men and women whose hearts are sick of sin, and whose minds find real rest in Jesus. This must be the work of the Holy Ghost, and therefore the godly must pray mightily for you. All must begin and end at the throne of grace. You and I know this, and have felt the truth of it; and therefore we put it in the forefront of the battle.

Give my love to the Lord’s servants who are helping you, and bid them ask great things from the great God. Why should we look for so little and reap so little? The God of Pentecost is with us.

Yours in much love,


The Wednesday Word: The Wonderful Priesthood of the Believer!

1Peter 2:5, “You also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”

1 Peter 2:9, “But you are a chosen generation, a royal priesthood.”

Who better to tell us that all believers are priests than Peter? He, after all, was, according to Rome, the first Pope. So, speak up Peter and tell us what you know about Priests. …. And Peter, pointing to the Scriptures, declares boldly that all believers are now Priests.

The Old priesthood has gone. Our High Priest, Jesus Christ, has made us a kingdom, priests before the Father. Because we are made priests, we, therefore, do not need human priests or so-called holy men to represent us before God. Every believer, without exception, is now a member of the royal priesthood. As priests, we go directly to God through Christ alone.

We, as believers, enjoy direct access into the very presence of God through Christ Jesus!

All believers are now in Christ, and it is in Him that we are a holy priesthood. Since repetition is the price of learning, let’s repeat it… we go straight to the Father because of Christ alone. We do not have to attend seminary, don fancy robes or take the title of Reverend to do this. No indeed! Even if we have recently been converted and know little about the Bible, we are a part of the Holy Priesthood because of the Lord Jesus Christ.

He is our High Priest and,

He is Perfect,

His birth was perfect,

His life was perfect,

His death was perfect,

His suffering was perfect,

His sacrifice was perfect,

His Blood was and is perfect.

And because of Him, we are qualified to bring our petitions and praises to the Father.

In the Old Testament, a Priest was a minister of God who offered sacrifice for sin. However, this kind of priesthood was abolished by the Gospel. Jesus Christ “offered one sacrifice for sins for ever” (Hebrews 10:12), and now, “there remains no more sacrifice for sins.” (Hebrews 10:26)

The office of Priest has disappeared. Consider this, when Christ gave gifts to the Church (Ephesians 4:11), he gave some Apostles, some Prophets some Evangelists some Pastors and Teachers. Notice how in this 5 fold ministry, there is no gift of priest. That’s because every believer is already a priest.

You may feel like a failing believer, but you are a Priest. Worship God in freedom. Let the blood deal with your sins and your conscience.

You may have no education, but you are a priest.

You may never preach from a pulpit or open your mouth at a meeting, but you are a priest unto God!

So away with this sham of professional priests who supposedly bring us to God. We don’t need them! The Gospel is finished. It is complete. The mammoth work of redemption and reconciliation has been accomplished by our High Priest, Christ Jesus, who efficiently and successfully offered Himself as a sacrifice for our sin! In Him, the door to heaven is wide open.

Every believer is a priest, regardless of his or her full-time occupation.

You may be a gardener, but you are a priest.

You may be a Barrister at Law, but you are a priest.

You may be a businessman, sailor, engineer, council worker…whatever! If you are a believer, you are a priest!

As priests, we continue to offer sacrifices. However, these are no longer animal sacrifices but sacrifices such as prayer, praise and thanksgiving. 1 Peter 2:5 spells out this function. Indeed, as priests, we are to offer our lives as “living sacrifices,” (Romans 12:1) and as priests, our lives are to be characterized by praise (Hebrews 13:15).

If we allow our identities to be shaped by this great truth of our priesthood, we will eventually act accordingly.

And that’s the Gospel Truth!

Miles Mckee 

A Treatise on Church Order: Public Worship- Chapter VII- Sections I & II




The first day of the week is the Christian sabbath, and is specially appropriate for the public worship of God.

The computation of time by weeks, appears to have prevailed at a very early period. It may be traced back to the time of Laban, who said to Jacob: “Fulfil her week.”[1] A less visible trace of it may be seen in the account given of Noah, who waited “seven days:” and afterwards “another seven days,”[2] in his attempts to discover whether the deluge had subsided. The hebdomadal division of time existed very early in the gentile world; and no account of its origin is so probable, as that it was received from Noah, the father of the new world. No evidence appears, that Noah received it as a new institution from God; or that it originated with him. The statement of Scripture is, “God rested on the seventh day: wherefore God blessed the seventh day, and sanctified it.”[3] This is the origin of the institution. When the decalogue was promulgated from Sinai, it did not speak of the sabbath as an institution before unknown. The command, “Remember the sabbath day,”[4] implies a knowledge of its existence; and this is confirmed by the previous historical fact, that the fall of manna had ceased on the sabbath day.

Since the sabbath originated at the creation, and was known before the giving of the law to the Israelites, it cannot be one of the abrogated Jewish ceremonies. The sabbath was made for man; and not exclusively for the Hebrews. The reason for it is taken from God’s rest on the seventh day, after six days’ work in creating the world; and not from anything that pertained specially to the nation of Israel. The institution is adapted to the nature of man, as a religious being, and the relation which he sustains to his Creator.

The decalogue was given as a law to the Israelites. Its preface shows this: “I am the Lord thy God, which have brought thee out of the land of Egypt.” It is further proved by the promise annexed to the fifth commandment: “That thy days may be long in the land which the Lord thy God giveth thee.” But, though given to the Israelites, it was given to them as men. The ceremonial law was given to them, as the Congregation of the Lord; and the judicial law was given to them as the Nation of Israel. But the decalogue was adapted to the relations which they bore to God and one another, as men. The same relations are in human society everywhere; and therefore the same obligations bind everywhere. This part of the Mosaic code possesses universal and perpetual obligation; and this part, God specially distinguished from all the rest. He pronounced it audibly from Sinai, and twice engraved it in stone, in token of its perpetuity. In writing to gentiles at Rome, and at Ephesus, Paul refers to the decalogue, as a law which they were bound to obey; and has thus decided that it was not peculiar to the Jews, or confined to the abrogated covenant. The ministration of the law in the letter, he distinguishes from the ministration of the Spirit, and declares it to be done away when the veil is taken away from the heart;[5] but the change then wrought does not consist in making a new law, but in transferring the writing from the tables of stone, to the fleshly tables of the heart.

Among the precepts of the decalogue, we find the command: “Remember the sabbath day.” As the whole decalogue binds us, so does this commandment. No man has a right to separate it from the rest, and claim exemption from its obligation. Christians, therefore, must observe the sabbath; and, as a day which God has hallowed, it is specially appropriate for the public worship of God.

Some Baptists, in a conscientious regard to the divine commands, observe the same day for their sabbath that the Jews observe, and are thence called Seventh Day Baptists. But they mistake, as we conceive, the true import of the precept. They interpret it, as if it had been expressed “The seventh day of the week is the sabbath,” and as if the Jewish division of the week were recognised and fixed; whereas the language is, “Six days shalt thou labor, and do all thy work; but the seventh day is the sabbath of the Lord thy God.” The seventh day, is that which follows six days of labor; and the words of the precept express no more. From the nature of the case, the regular return of the sabbath, at equally distant intervals of time, must be expected to follow. We may have light thrown on the true meaning of the language employed, by comparing it with that which enjoined the observance of the sabbatical year. The comparison may be advantageously made for this purpose, by examining a passage in which the sabbatical day and the sabbatical year are both enjoined.[6] “Six years thou shalt sow thy land, and shalt gather in the fruits thereof; but the seventh year thou shalt let it rest, and lie still.” “Six days thou shalt do thy work, and on the seventh day thou shalt rest.” As the seventh year is not determined by a natural division of time into weeks of years; so the seventh day is not determined by a natural division of time into weeks of days. No one thinks of the seventh year otherwise than as the year which follows six years of regular toil in the cultivation of the earth, and as regularly returning at equal intervals. The precise similarity of the command enjoining the observance of the seventh day sabbath, proves that the same method of interpretation must be applied to it. If an obligation exists to observe Saturday, or Sunday, rather than any other day of the week, it cannot be found in this precept of the decalogue, and must be made out in some other way.

The decalogue, in its admirable adaptedness to the relations in human society, displays the wisdom of its Author. We may see this wisdom in the adaptedness of the fourth commandment to universal observance. Since the rotundity of the earth has been demonstrated, it has become apparent, that a precept requiring the observance of the seventh day of the week, could not be obeyed universally, unless some meridian were established by divine authority for the universal computation of time. A few years ago it was stated in some of our missionary intelligence, that a practical question of duty in the observance of the sabbath had arisen between some missionaries, who had met at their field of labor on the other side of the globe, having sailed to it by different routes, some by the eastern and others by the western. On comparing their computation, their sabbaths differed; and what was Saturday to one party was Sunday to the other. If the seventh day of the week had been commanded, these missionaries could not have obeyed without becoming sabbath-breakers to each other; and if no higher wisdom than that of Moses, who was ignorant of the earth’s true form, had dictated the decalogue, its admirable adaptedness to the condition and circumstances of men, in every age and country, and under every meridian, would not have been secured.

Another objection to the interpretation which supposes the seventh day of the week to be prescribed, may be seen in the fact that it makes Scripture dependent on tradition. Had the observance of the new moon, or of the full moon, been commanded, the means of ascertaining the time intended would have been within the reach of every one; but had the Scripture commanded to observe the seventh day of the week, who could know the day required? No banner is hung out in the sky, to distinguish it from the other days of the week. The revolution and boundaries of the week are not determined, like the revolution of the seasons, by any natural phenomena. The precept, once engraven in stone, and now indelibly recorded in God’s book, would stand before us, binding each individual conscience to obedience; and yet the precept itself would give no clue by which to ascertain its true meaning. How could each individual know that he did not mistake the time, and profane the very day that God had hallowed? He has no other means of knowledge than tradition. The right sabbath may have been handed down without mistake, from the time of the creation, or from the time of Moses; but what proof have we? None but tradition. God has wisely decided to make known his will to men by Scripture, rather than by tradition; but what is the advantage, if the meaning of Scripture must be determined by tradition?

Another argument for our interpretation of the precept, may be drawn, from the word employed in the New Testament, to denote a week. It is the same word that is rendered sabbath, appearing sometimes in the singular form, sometimes in the plural. Take, for an example, the phrase “the first day of the week,”[7] which, literally rendered, is, “the first day of the sabbath or sabbaths.” This may be explained, the first day according to the computation of the sabbath or sabbaths. But, however explained, it indicates that the sabbath determined the week, and not the week the sabbath.

According to the view which we have taken of the fourth commandment, Christians obey it, as literally as the Jews. The latter derive their series of weeks by tradition from the time of Moses; we derive ours by tradition from the time of Christ. We see with pleasure, the beginning of our series, in the brief accounts of Scripture, where the day on which Christians met for worship, is specified. On the first day of the week our Lord rose from the dead. This day was filled with the tidings and proofs of his resurrection, and with the admiration and joy of the disciples, and was closed with a meeting of the disciples, in which Jesus appeared in person. In his account of this meeting, the evangelist is careful to repeat that it was on the first day of the week.[8]

Another week rolled around, and a meeting of the disciples was held, in which Jesus was again present. A Jewish sabbath had intervened; and if it had been the Lord’s design to perpetuate this sabbath, as the day of public worship for his disciples, why did he allow it to pass, and reserve the second joyful interview with his assembled people, to the ensuing day? The evangelist’s statement is, “After eight days again his disciples were within, and Thomas with them; then came Jesus, the doors being shut, and stood in the midst.”[9] When the chief priests applied to Pilate to have the sepulchre guarded, they said, “that deceiver said, while he was yet alive, after three days will I rise again. Command, therefore, that the sepulchre be made sure until the third day.”[10] Here the phrase “after three days,” is equivalent to “until the third day.” If the phrase, “after eight days,” in the above quotation from John, be|interpreted in the same manner, it will bring Christ’s second interview with his disciples just one week after the first, and therefore on the first day of the week. The feast of Pentecost occurred according to the law,[11] on the day following the Jewish sabbath. It was therefore on the first day of the week, that the Holy Spirit was poured out, and three thousand converted under the preaching of Peter.

The disciples at Troas met together to break bread;[12] and the inspired historian is careful to tell us, that it was on “the first day of the week.” In writing to the Corinthians, Paul directed them, in making their religious contribution for the poor saints at Jerusalem, “On the first day of the week, let every one of you lay by him in store, as God hath prospered him.”[13] In describing the wonderful revelation which he received on the isle of Patmos, John says, “I was in the Spirit on the Lord’s day.”[14] By this phrase, he seems to designate the day on which our Lord arose, and which had been consecrated to his worship.

As the Mosaic revelation displays divine wisdom, in its mode of exhibiting the fourth commandment; so does the Christian revelation, in its mode of recommending the first day of the week to our observance. The old covenant, with its priesthood, and forms of worship, had passed away, and there was a fitness in instituting a new form of worship to be introduced, and it was fit that the resurrection of our Lord should begin the new computation, and be commemorated by it. But while the first day of the week is expressly mentioned, had the observance of it been expressly commanded, the same difficulties would have originated, that would have attended the observance of the seventh day of the week. It would have rendered the Christian Scriptures dependent on tradition for their interpretation, and the Christian sabbath impossible to be observed throughout the world, in strict obedience to the requirement. As the matter has been left, the decalogue is transmitted to us, requiring the consecration of one day in seven; and the New Testament teaches us, that no times are holy in themselves; and that the regard which the Jews demanded, for the day on which they kept their weekly sabbath, and for their other holy days, so far from being obligatory on Christians, is inconsistent with the nature of the Christian economy.[15] The proportion and the succession of time, as prescribed in the fourth commandment, are obligatory; but no particular periods of duration have in themselves special sanctity. We are bound by the example of the apostles, to observe the first day of the week as the Christian sabbath; but not in such a sense as to fetter the conscience with insuperable difficulty, in such a case as that of the missionaries before mentioned.

The worship, adapted to the day, requires to be social; and each individual Christian may unite with his brethren, in the worship of God, on the day set apart for it, with the full conviction that, in so doing, he is honoring the Author of Christianity, and strictly obeying the decalogue.


Public worship should include prayers, songs of praise, and the reading and expounding of God’s word.

Prayer is a natural duty of man, confined to no particular condition of life, or dispensation of religion. It may be performed in private, in the family, in companies accidentally brought together, or designedly convened for the purpose; and in public assemblies for divine worship, it ought always to make a part of the service.

In public prayer, one of the worshippers leads the service, speaking audibly, as Solomon did at the dedication of the temple, and the rest unite in heart in the devotions and supplications. The leading part in the service may be performed by the ministers of the word. The first Christians continued steadfastly in the apostles’ doctrine, fellowship, breaking of bread, and prayers. All these, including the prayers, were directed by the apostles; and, when the apostles were relieved from ministering to tables, it was that they might give themselves to the word of God and to prayer. Private prayer cannot be exclusively intended here; for the obligation to this belonged equally to the deacons elected, and to all the members of the church. But, though the ministers of the word may, in general, most advantageously lead in public prayer, other male members of the church may do it with propriety and benefit. “I will that men pray everywhere.”[16] The word rendered “men,” properly denotes persons of the male sex, and is distinguished from “the women” mentioned in the next verse. The intimation plainly made, is, that females are not expected to lead in public prayer. This accords with the words of Paul: “It is shame for women to speak in the church,” or public assembly. But there is great propriety in the separate meeting of females for prayer, and much benefit results to themselves and the cause of God.

The Saviour gave a form of prayer to his disciples, for a help and general directory; but it is manifest that the disciples never understood that they were restricted to this form, either in private or in public. Prescribed forms of prayer are objectionable, because they restrain the emotions of the heart, discourage dependence on the Holy Spirit, tend to produce formality, and are not adapted to all circumstances and occasions.

Praise may be mingled with the petitions and thanksgivings offered in prayer; and is then, like these, expressed in prose, and with the ordinary voice. But poetry and music are specially appropriate in the expression of praise. They were used in early times, and formed an important part of the temple worship. In the New Testament, we find frequent use of singing; and it is expressly commanded in several passages.[17] The phrase “admonishing one another in psalms,” &c., being addressed to a church, sufficiently indicates that singing was designed to be a part of the church’s public worship.

The book of Psalms was composed for the temple worship. It serves as a help and general directory in this part of the public service; but there is no proof that our praises ought to be expressed in no words but those found in this book. We have no book of prayers in the Bible; and we learn from this that a book of prayers is not needed in our public worship; but we have a book of Psalms, because, in a service in which many are to speak together, they cannot speak the same things without previous preparation. We learn hence the lawfulness of using hymn-books; and experience has proved their great utility.

Instrumental music formed a part of the temple worship; but it is nowhere commanded in the New Testament; and it is less adapted to the more spiritual service of the present dispensation.

In public worship, we not only address God in prayer and praise, but we honor him by reverent attention to his word, in which he speaks to us. The reading of the Scriptures formed an important part of the synagogue service, and was sanctioned by the Saviour, when, in the synagogue at Nazareth, he read from the prophet Isaiah. In Paul’s direction to Timothy, “Give attendance to reading, to exhortation, and to doctrine,”[18] as the exhortation and doctrine or teaching were to be parts of the public service to be performed for the benefit of others, there is no reason to suppose that the reading which is commanded was to be exclusively private. The public reading of God’s word appears to be at least included. In the days of Ezra, when the Scriptures were read, the sense was shown to the people.[19] When Christ read in the synagogue at Nazareth, on closing the book, he expounded and applied the passage which had been read. The direction to Timothy required that exhorting and teaching should be added to reading. God is honored when his word is so expounded to the people, that they not only hear the sound with the ear, but receive the meaning of it in their understandings, and feel its power in their hearts. God has graciously provided men who are able so to expound and exhort; and every church ought to seek the help of such gifts.

[1] Gen. xxi. 27.

[2] Gen. viii. 10, 12.

[3] Gen. ii. 2, 3.

[4] Ex. xx. 8.

[5] Rom. xiii. 8-10; Eph. vi. 2.

[6] Exodus xxiii. 10, 12.

[7] John xx. 1.

[8] John xx. 19.

[9] John xx. 26.

[10] Matt. xxvii. 63, 64.

[11] Lev. xxiii. 16.

[12] Acts xx. 7.

[13] 1 Cor. xvi. 2.

[14] Rev. i. 10.

[15] Col. ii. 16; Gal iv. 10, 11; Rom. xiv. 5, 6.

[16] 1 Tim. ii. 8.

[17] Col. iii. 16; Eph. v. 19; James v. 13.

[18] 1 Tim. iv. 13.

[19] Neh. viii. 8.

John L. Dagg- Manual of Theology- Volume 2

Deity hesitates not to take as one of His titles “the Lord God of recompences” (Jeremiah 51:56), and has shown, all through His Word, that He deals with sinner and saint as such

Deity hesitates not to take as one of His titles “the Lord God of recompences” (Jeremiah 51:56), and has shown, all through His Word, that He deals with sinner and saint as such. Unto Joshua He said that if he gave His Word its proper place, meditated in it day and night, that he might observe to do according to all that is written therein, “then thou shalt make thy way prosperous, and then thou shalt have good success” (1:8, and cf. Job 36:11; Proverbs 3:1-4). On the other hand, He said to wayward Israel

“Why transgress ye the commandments of the Lord, that ye cannot prosper? because ye have forsaken the Lord, He hath also forsaken you” (2 Chronicles 24:20).

That is an unvarying principle in His government. Of Uzziah we read,

“as long as he sought the Lord, God made him to prosper” (2 Chronicles 26:5).

The judgment of God even upon Ahab’s kingdom was postponed “because he humbled himself before Me” said God (1 Kings 21:29). Contrariwise, He told David that the sword should never depart from his house “because thou hast despised Me” (2 Samuel 12:9, 10). The New Testament teaches the same thing.

“Blessed are the merciful: for they shall obtain mercy” (Matthew 5:7).

“If ye forgive not men their trespasses, neither will your Father forgive your trespasses” (6:15);

“with what measure ye mete, it shall be measured to you again” (7:2).

“Because thou hast kept the word of My patience, I also will keep thee” (Revelation 3:10).

God has established an inseparable connection between holiness and happiness, and it is no small part of the expositor’s work to point out that as our ways please Him His smile is upon us; but when we are wayward, we are greatly the losers; to show that though God’s people are not under the curse of the rod they are under its discipline; and for him to note scriptural illustrations of that fact. It is one thing to have our sins pardoned, but it is quite another to enjoy God’s favors in providence and nature as well as spiritually, as the lives of biblical characters clearly exemplify. God does not afflict willingly (Lamentations 3:33), but chastens because we give Him occasion to do so (Psalm 89:30-33). When we grieve not the Holy Spirit, He makes Christ more real and precious to the soul; the channel of blessing is unchoked, and real answers are received to prayer. But alas, how often we give God occasion to say “your sins have withholden good things from you” (Jeremiah 5:25). Then let the preacher miss no opportunity of proving from Scripture that the path of obedience is the path of blessing (Psalm 81:11-16), and demonstrate that God orders His ways with us according to our conduct (Isaiah 48:10) — He did so with Christ Himself (John 8:29; 10:17; Psalm 45:7).

Arthur W. Pink-Interpretation of the Scriptures

Unbelief not only begets, but fosters sin

2. But secondly; unbelief not only begets, but fosters sin. How is it that men can keep their sin under the thunders of the Sinai preacher? How is it that, when Boanerges stands in the pulpit, and, by the grace of God, cries aloud, “Cursed is every man that keepeth not all the commands of the law,”-how is it that when the sinner hears the tremendous threatenings of God’s justice, still he is hardened, and walks on in his evil ways? I will tell you; it is because unbelief of that threatening prevents it from having any effect upon him. When our sappers and miners go to work around Sebastopol, they could not work in front of the walls, if they had not something to keep off the shots; so they raise earthworks, behind which they can do what they please. So with the ungodly man. The devil gives him unbelief; he thus puts up an earthwork, and finds refuge behind it. Ah! sinners, when once the Holy Ghost knocks down your unbelief-when once he brings home the truth in demonstration and in power, how the law will work upon your soul. If man did but believe that the law is holy, that the commandments are holy, just, and good, how he would be shaken over hell’s mouth; there would be no sitting and sleeping in God’s house; no careless hearers; no going away and straightway forgetting what manner of men ye are. Oh! once get rid of unbelief, how would every ball from the batteries of the law fall upon the sinner, and the slain of the Lord would be many. Again, how is it that men can hear the wooings of the cross of Calvary, and yet come not to Christ? How is it that when we preach about the sufferings of Jesus, and close up by saying, “yet there is room,”-how is it that when we dwell upon his cross and passion, men are not broken in their hearts? It is said,

“Law and terrors do but harden

All the while they work alone

But a sense of blood-bought pardon

Will dissolve a heart of stone.”

Methinks the tale of Calvary is enough to break a rock. Rocks did rend when they saw Jesus die, Methinks the tragedy of Golgotha is enough to make a flint gush with tears, and to make the most hardened wretch weep out his eyes in drops of penitential love; but yet we tell it you, and repeat it oft, but who weeps over it? Who cares about it? Sirs, ye sit as unconcerned as if it did not signify to you. Oh I bellow and see all ye that pass by. Is it nothing to you that Jesus should die? Ye seem to say “It is nothing”. What is the reason? Because there is unbelief between you and the cross. If there were not that thick veil between you and the Savior’s eyes, his looks of love would melt you. But unbelief is the sin which keeps the power of the gospel from working in the sinner: and it is not till the Holy Ghost strikes that unbelief out-it is not till the Holy Spirit rends away that infidelity and takes it altogether down, that we can find the sinner coming to put his trust in Jesus.

Charles H. Spurgeon- “The Sin of Unbelief” A Sermon Delivered on Sabbath Morning, January 14, 1855