James Smith - Jesus is only Precious to Believers

Jesus is only precious to believers

(James Smith, "Christ Precious!" 1861)

"Unto you therefore who believe — He is precious!" 1 Peter 2:7

Every believer VALUES Christ. Let others think of Him as they may — all who are taught of God, think highly of Him. They can never honor Him as they wish, or enjoy Him to their full satisfaction. 

Every believer feels their NEED of him. 

No weary traveler ever felt his need of rest, 

no hungry laborer ever felt his need of food, 

no drowning mariner ever felt his need of a life-boat

 — as the believer has felt his need of Christ! 

They need to be saved — and only Christ can save them. 

They need to be happy — and only Jesus can make them happy. 

They need His blood to cleanse them from sin, and procure their pardon. 

They need His righteousness to clothe their souls, and justify them before God. 

They need His Spirit to sanctify their nature, and make them fit for Heaven. 

They need His intercession to secure them from evil, and procure for them good things. 

They need His fullness of grace to supply all their needs, from earth to Heaven. 

Every believer discovers the exact SUITABILITY of Christ to them. 

He is just what they need — He has all that they need!

They are foolish — and He has wisdom. 

They are unrighteous — and He has righteousness. 

They are unholy — and He has holiness. 

They are weak — and He has strength. 

They are in bondage — and He has redemption. 

They are lost — and He has salvation.

In a word, they are led to see that God has stored up everything in Jesus, and that possessing Him — they have all things!

Every Christian believes on Him to the saving of the soul. They trust Him to procure their pardon, peace with God, and everlasting life.

Their heart goes out to Him,

they repose confidence in Him, 

they commit their souls to Him, 

they build on Him — as God's foundation;

they hide in Him — as the sinner's refuge; and 

they trust themselves with Him — as the almighty Savior.

"Unto you therefore who believe — He is precious!"

But Jesus is only precious to believers. Others do not feel their need of Him, do not see His adaptation to them, and do notdepend on Him for pardon, peace with God, and everlasting life.

Beloved, do you have this saving faith — which renders Christ so precious?

If so, admire the sovereign and distinguishing grace of God, which has conferred so great a blessing upon you — for not all are given saving faith.

If so, realize the importance of this faith — which renders Christ so precious. 

It is the eye — which sees the beauty of Christ. 

It is the foot — which travels to Christ. 

It is the hand — which lays hold of Christ. 

It is the mouth — which tastes the sweetness of Christ. 

It is the inward principle — which clings and cleaves to Christ. 

Avoid therefore whatever weakens faith, or interrupts its exercise; and prize whatever strengthens it, and makes it vigorous!

https://www.youtube.com/watch?v=I9P5QH5On3I

http://www.gracegems.org/2011/02/precious.html

The most generally prevailing and ensnaring sin

"For this ye know, that no whoremonger, nor unclean person, 

nor covetous man, who is an idolater, hath any inheritance 

in the kingdom of Christ and of God." Ephesians 5:5 

(Letters of John Newton)

"For of this you can be sure: that no sexually immoral or impure nor covetousness person--such a man is an idolater--has any inheritance in the kingdom of God." Ephesians 5:5 

What is covetousness?

Covetousness is a sin from which few people are entirely free. It is eminently a deceitful sin! It is decried and condemned inothers--by multitudes who live in the habit of it themselves! It is very difficult to fix a conviction of this sin--upon those who are guilty of it!

Whether drunkards or profligates regard the warnings of the preacher or not, when he declares that those who persist in those evil practices, shall not inherit the kingdom of God--they at least know their own characters, and are sensible that they are the people intended. 

But if the preacher adds, "nor the covetousness person--such a man is an idolater" --the covetous man usually sits unmoved, and is more ready to apply the threatening to his neighbor--than to himself! If he now and then gives a few dollars to some charity--he does not suspect that he is liable to the charge of covetousness!

I consider covetousness as the most generally prevailing and ensnaring sin, by which professors of the gospel, in our materialistic society, are hindered in their spiritual progress. A disposition deeply rooted in our fallen nature, strengthened by thecustom of all around us, the power of habit, and the fascinating charm of wealth--is not easily counteracted.

If we are, indeed, genuine believers in Christ--we are bound by obligation, and required by our Scriptural rule--to set our affections on the things that are above, not on the things that are on the earth. Christ has called us out of the world, and cautioned us against conformity to its spirit. While we are in the world--it is our duty, privilege, and honor--to manifest that grace which has delivered us from the love of the world. Christians must indeed eat and drink, and may buy and sell, as other people do. But the principles, motives, and ends of their conduct, are entirely different--they are to adorn the doctrine of God their Savior, and to do all for His glory!

The Christian knows that it is not necessary to be rich, or to be admired or envied by the vain unthinking world--and that it is absolutely necessary for him to maintain peace of conscience, and communion with God. In these respects, all God's people, however differently situated--are exactly upon a par.

But, alas! how many who profess to know and value the gospel--are far otherwise minded! The chief mark of their profession, is their attendance on Sunday services! At other times, and in other respects--they are not easily distinguished from the ungodly world! Their houses, furniture, tables, and other belongings; and the manner in which they seek worldly things--sufficiently proves them to be covetous! Their love of money, and the desire of more--are always in exercise. They attempt to look two ways at once--and to reconcile the incompatible claims of God--and mammon! They rise early, go to bed late, and eat the bread of worry--that they may be able to vie with the world in their possessions; and to lay up snares, and thorns, and encumbrances for their children!

Often, they already have a lawful employment, which affords a competence for a comfortable support. But if opportunity offers, they eagerly catch at some other prospect of gain, though they thereby double their anxieties, and encroach still more upon thattime (too little before) which they should allot to the concerns of their souls!

Such opportunities they call providential openings, and perhaps say they are thankful for them; not considering that suchopenings of Providence are frequently temptations or tests, which the Lord permits a man to meet with--to prove what is in his heart, and to try him, whether his affections are indeed set on the things above--or still cleave to the earth!

For those who, as the apostle expresses it, "long to be rich," who will strain every nerve to be found in the list of the wealthy--may, and often do, obtain the poor reward they seek. As in the case of Israel, when, not satisfied with bread from heaven, they clamored for meat. God gives them their desire--but with it, sends leanness into their souls. They expose themselves to temptations and snares, to foolish passions and pursuits; and thus too many, who promised fair at the first setting out, aredrowned in destruction and perdition! For it is written in the Scripture, "For of this you can be sure: that no covetousness person--such a man is an idolater--has any inheritance in the kingdom of God." Ephesians 5:5 And the Scriptures cannot be broken!

"For the love of money is the root of all evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows!" 1 Timothy 6:10. Who can enumerate the many sorrows with which the covetous and worldly-minded professor is pierced! Sooner or later, his schemes are broken; losses and crosses, disappointments and and anxieties, wear down his spirit. Improper connections, which he formed, because he longed to be rich, become thorns in his sides and in his eyes! He trusted in men--and men deceive him! He leaned upon a weak reed--which breaks, and he falls! Thus he finds that the way of transgressors and backsliders is hard! 

If therefore, my dear reader, you wish to avoid trouble, and to pass through life as smoothly as possible, take heed and beware of covetousness! 

John Newton http://www.gracegems.org/

Theodore Cuyler - Right and Wrong Praying (Christian devotional)

Right and wrong praying by Theodore Cuyler
Theodore Cuyler, "Wayside Springs from the Fountain of Life" 1883) The richest blessing that prayer can bring--is to bring us into closer communion and agreement with the all-holy and the all-loving God. The very first essential to all right prayer--is unconditional submissiveness to God's will. "Find your happiness in God--and He will give you the askings of your heart." This is the exact rendering of Psalm 37:4, and it throws a flood of light upon the important question of--what is right prayer--and what is wrong prayer. A great deal of prayer is born of selfishness, and takes on the airs of dictating to our Heavenly Father. It is not humble supplication, born of a devout, submissive spirit; but it amounts to a demand. God's promises to His children are not unconditional; and we may presume to dictate to the God of wisdom and of love. What is laid down distinctly, as the indispensable quality of right asking in the above quoted verse? It is a right feeling towards God. When a soul comes into such an entire submissiveness towards God that it can honestly say, "Nevertheless, not as I will--but as You will;" when that soul delights in seeing God reign, and in seeing His glory advanced--then its desires will be so purified from the dregs of selfishness, that they may be fearlessly poured out before God. In this frame of unselfish submissiveness, the soul may indeed come boldly to the throne of grace, and ask for grace suited to its every need. The desires of God--and the desires of a sincere Christly soul, will then agree. God loves to give to those--who love to be submissive to Him. They are as willing to accept His "no" as His "yes," for they are seeking not their own desires and glory--but His! As a kind father loves to grant the reasonable requests of a dutiful son, so does our Heavenly Father love to grant righteous and reasonable requests of His children! A man stands in a row-boat out on a lake, and pulls upon a line attached to the shore. His pull does not move the solid ground one hair's breadth--but it does move his boat towards the land. In like manner, when I attach the line of my desire, fast to the everlasting throne, my faith does not expect to move the throne--but to draw me closer to it. When I get more and more into harmony with God--I receive all that my heart most desires. Finding my happiness in Christ--I am satisfied. Money, health, promotion, ease, and all kindred worldly cravings, are only lawful--when they are subordinated to God's higher desires for me. The question now arises, What are right desires? As far as my ignorance has been enlightened by the Word, I would reply that every desire is a right one--which aims only to please God--and not SELF. Grace does not forbid desires--but it purifies and directs our desires. Nay, the Bible exhorts us to "eagerly desire the greater gifts." 1 Corinthians 12:28. Wisdom from above, strength for the hour of need, faith, grace, love and kindred blessings, are in harmony with God's promises. These are the very things which God has told us to covet! Our Heavenly Father does not hand the reins over to us--when our selfishness grasps after them. Nor does He allow our ignorance to be the judge of what is best for us. He often surprises us by sending something better than what we petitioned for. But infinitely the best thing which He can give us--is His favor and grace. If we find our supreme happiness in these--oh, how our souls are purified from all base, selfish, wayward, and wicked desires! And with what banqueting on His love, and with what foretastes of heaven--are our best askings answered!

Charles Spurgeon Devotional Faith's Checkbook - Prayer, Thanksgiving, Pr...

From Spurgeon's "Faith's Check Book"
090-Prayer, Thanksgiving, Praise

"Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." (Philippians 4:6-7)

No care but all prayer. No anxiety but much joyful communion with God. Carry your desires to the Lord of your life, the guardian of your soul. Go to Him with two portions of prayer and one of fragrant praise. Do not pray doubtfully but thankfully. Consider that you have your petitions, and therefore thank God for His grace. He is giving you grace; give Him thanks, Hide nothing. Allow no want to lie rankling in your bosom; "make known your requests." Run not to man. Go only to your God, the Father of Jesus, who loves you in Him.

This shall bring you God's own peace. You shall not be able to understand the peace which you shall enjoy. It will enfold you in its infinite embrace. Heart and mind through Christ Jesus shall be steeped in a sea of rest. Come life or death, poverty, pain, slander, you shall dwell in Jesus above every rolling wind or darkening cloud. Will you not obey this dear command?

Yes, Lord, I do believe thee; but, I beseech thee, help mine unbelief.

Psalm 36:5 by Arthur W. Pink

What a word is that in Psalm 36:5,

Thy mercy, O LORD, is in the heavens; and Thy faithfulness reacheth unto the clouds.

Far above all finite comprehension is the unchanging faithfulness of God. Everything about God is great, vast, incomparable. He never forgets, never fails, never falters, never forfeits His word. To every declaration of promise or prophecy the Lord has exactly adhered, every engagement of covenant or threatening He will make good, for “God is not a man, that He should lie; neither the son of man, that He should repent: hath He said, and shall He not do it? or hath He spoken, and shall He not make it good?” (Num 23:19). Therefore does the believer exclaim, “His compassions fail not, they are new every morning: great is Thy faithfulness” (Lam 3:22,23).

The Attributes of God by Arthur W. Pink

Charles Spurgeon Sermon - A View of God's Glory

A View of God's Glory

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A Sermon
(No. 3120)

Delivered by
C. H. SPURGEON,
At New Park Street Chapel, Southwark.

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"And he said, I beseech thee, show me thy glory."—Exodus 33:18.

HAT WAS A large request to make. He could not have asked for more: "I beseech thee, show me thy glory." Why, it is the greatest petition that man ever asked of God. It seems to me the greatest stretch of faith that I have either heard or read of. It was great faith which made Abraham go into the plain to offer up intercession for a guilty city like Sodom. It was vast faith which enabled Jacob to grasp the angel; it was mighty faith which enabled Elijah to rend the heavens and fetch down rain from skies which had been like brass before; but it appears to me that this prayer contains a greater amount of faith than all the others put together. It is the greatest request that man could make to God: "I beseech thee, show me thy glory." Had he requested a fiery chariot to whirl him up to heaven; had he asked to cleave the water-floods and drown the chivalry of a nation; had he prayed the Almighty to send fire from heaven to consume whole armies, I could have found a parallel to his prayer; but when he offers this petition, "I beseech thee, show me thy glory," he stands alone, a giant among giants; a Colossus even in those days of mighty men. His request surpasses that of any other man: "I beseech thee, show me thy glory." Among the lofty peaks and summits of man's prayers that rise like mountains to the skies, this is the culminating point; this is the highest elevation that faith ever gained: it is the loftiest place to which the great ambition of faith could climb; it is the topmost pillar of all the towering structures that confidence ever piled. I am astonished that Moses himself should have been bold enough to supplicate so wondrous a favor. Surely after he had uttered the desire, his bones must have trembled, his blood curdled in his veins, and his hair must have stood on end. Did he not wonder at himself? Did he not tremble at his own hardihood? We believe that such would have been the case had not the faith which prompted the prayer sustained him in the review of it.
Whence, then, came faith like this? How did Moses obtain so eminent a degree of this virtue? Ah, beloved, it was by communion with God. Had he not been for forty days in the council-chamber with his God? Had he not tarried in the secret pavilion of burning fire? Had not Jehovah spoken to him as a man speaketh with his friend, he would not have had courage enough to ask so large a boon. Yea, more, I doubt whether all this communion would have been sufficient if he had not also received a fresh testimony to the grace of God, in sparing a nation through his intercession. Moses had argued with God, he had pleaded the covenant, and although God had said, "Let me alone that I may destroy them," he had still maintained his hold; he had even ventured to say, "If not, blot my name out of the book of life," let me die as well as the rest; he had wrestled hard with justice, and had prevailed. The strength gained by this victory, joined with his former communion with the Lord, made him mighty in prayer; but had he not received grace by these means, I think the petition was too large even for Moses to venture to carry to the throne. Would you, my brethren, have like faith, then walk in the same path. Be much in secret prayer. Hold constant fellowship with the Father, and with his Son Jesus Christ; so shall you soar aloft on wings of confidence, so shall you also open your mouth wide and have it filled with divine favors, and if you do not offer the same request, yet you may have equal faith to that which bade Moses say, "I beseech thee, show me thy glory."
Allow me to refer you to the 13th verse of this chapter, where Moses speaks unto his God—"Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way." Moses asked a less favor before he requested the greater. He asked to see God's way before he prayed to see his glory. Mark you, my friends, this is the true mode of prayer. Rest not content with past answers, but double your request and go again. Look upon your past petitions as the small end of the wedge opening the way for larger ones. The best way to repay God, and the way he loves best, is to take and ask him ten times as much each time. Nothing pleases God so much as when a sinner comes again very soon with twice as large a petition—"Lord thou didst hear me last time, and now I am come again." Faith is a mighty grace, and always grows upon that which it feeds. When God has heard prayer for one thing, faith comes and asks for two things, and when God has given those two things, faith asks for six. Faith can scale the walls of heaven. She is a giant grace. She takes mountains by their roots, and puts them on other mountains, and so climbs to the throne in confidence with large petitions, knowing that she shall not be refused. We are most of us too slow to go to God. We are not like the beggars who come to the door twenty times if you do not give them anything. But if we have been heard once, we go away, instead of coming time after time, and each time with a larger prayer. Make your petitions longer and longer. Ask for ten, and if God gives them, then for a thousand, and keep going on until at last you will positively get faith enough to ask, if it were proper, as great a favor as Moses did—"I beseech thee, show me thy glory."
Now, my friends, we have just spoken a word or two on the prayer itself; we shall have to see how it was received at the throne. It was answered, first, by a gracious manifestation; secondly, by a gracious concealment; and, thirdly, by a gracious shielding.
I. First of all this prayer which Moses offered was heard by God, and he gave him A GRACIOUS MANIFESTATION: "And he said, I will make all my goodness pass before thee; and I will proclaim the name of the Lord before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy."
I think that, when Moses put up this prayer to God, he was very much like Peter, when, on the mountain top, he wist not what he said. I do think that Moses himself hardly understood the petition that he offered to God. With all the clearness of his ideas; however pure his conception of the divinity might be, I do think that even Moses himself had not adequate views of the Godhead. He did not then know so much of God as he now has learned where he stands before the throne of the Most High. I believe that Moses knew that God is a Spirit. I think he must have been sensible that the mind of man can never conceive an idea of the incomprehensible Jehovah. He must have learned that the God of Mount Sinai, the King whose feet glowed like a furnace, and made the mountain smoke, could never be grasped by the senses of a mortal. Yet it is likely with all this knowledge, the great lawgiver had a vague and indistinct idea that it might be possible for divinity to be seen. My friends, it is hard for creatures encumbered with flesh and blood to gain a just conception of a spirit. We are so linked with the material, that the spiritual is above our reach. Surely then, if a mere spirit is above our comprehension, much more "the Father of Spirits, the Eternal, Immortal, Invisible."
The poet sings most truly—

"The more of wonderful
Is heard in him, the more we should assent.
Could we conceive him, God he could not be;
Or he not God, or we could not be men.
A God alone can comprehend a God."
These eyes are but organs to convey to me the knowledge of material substances; they can not discern spirits; it is not their duty; it is beyond their province. Purer than celestial ether of the most refined nature; subtler than the secret power of electricity; infinitely above the most rarified forms of matter is the existence we call a spirit. As well might we expect to bind the winds with cords, or smite them with a sword, as to behold spirits with eyes which were only made to see gross solid materialism.
We find that Moses saw no similitude; no form passed before him. He had an audience; he had a vision; but it was an audience from behind a covering, and a vision, not of a person, but an attribute. Behold then the scene. There stands Moses about to be honored with visions of God. The Lord is about to answer thee. O Moses, God is come. Dost thou not tremble; do not thy knees knock together; are not thy bones loosened; are not thy sinews broken? Canst thou bear the thought of God coming to thee? O, I can picture Moses as he stood in that cleft of the rock with the hand of God before his eyes, and I can see him look as man never looked before, confident in faith, yet more than confounded at himself that he could have asked such a petition.
Now, what attribute is God about to show to Moses? His petition is, "Show me thy glory." Will he show him his justice? Will he show him his holiness? Will he show his wrath? Will he show him his power? Will he break yon cedar and show him he is almighty? Will he rend yonder mountain and show him that he can be angry? Will he bring his sins to remembrance, and show that he is omniscient? No; hear the still small voice—"I will make all my goodness pass before thee." Ah! the goodness of God is God's glory. God's greatest glory is that he is good. The brightest gem in the crown of God is his goodness. "I will make all my goodness pass before thee." There is a panorama such as time would not be long enough for you to see.
Consider the goodness of God in creation. Who could ever tell all God's goodness there? Why, every creek that runs up into the shore is full of it where the fry dance in the water. Why, every tree and every forest rings with it; where the feathered songsters sit and make their wings quiver with delight and ecstasy. Why, every atom of this air, which is dense with animalculae, is full of God's goodness. The cattle on a thousand hills he feeds; the ravens come and peck their food from his liberal hands. The fishes leap out of their element, and he supplies them; every insect is nourished by him. The lion roars in the forest for his prey, and he sendeth it to him. Ten thousand thousand creatures are all fed by him. Can you tell, then, what God's goodness is? If you knew all the myriad works of God, would your life be long enough to make all God's creative goodness pass before you?
Then think of his goodness to the children of men. Think how many of our race have come into this world and died. We are of yesterday, and we know nothing. Man is as a flower; he lives, he dies; he is the infant of a day, and he is gone to-morrow, but yet the Lord doth not forget him. O, my God! if thou shouldst make all thy goodness pass before me—all thy goodness to the children of men—I must sit me down on an adamantine rock forever and look throughout eternity; I should wear these eyes out, and must have eyes of fire, or else I should never be able to see all thy goodness toward the sons of men.
But then rise higher still, and think of his sovereign goodness toward his chosen people. O, my soul, go thou back into eternity and see thy name in God's book of predestinating, unchanging grace! And then come down to the time of redemption, and see there thy Saviour bleeding and agonizing. O my soul, there were drops of goodness before, but O, rivers of goodness roll before thee now! When thou sawest the Son of God groaning, agonizing, shrieking, dying, buried in his grave, and then rising again, thou sawest the goodness of God. "I will make all my goodness pass before thee." I say again, what a panorama! What a series of dissolving views! What sight upon sight, each one melting into the other! Could I stand here this morning, and borrow the eloquence of an angel; could I speak to you as I might wish—but, alas! I cannot break these bonds that hold my stammering tongue—could I loose these lips and speak as angels speak, then could I tell you something, but not much, of the goodness of God; for it is "past finding out." Since I cannot utter it myself, I would invoke all creation to be vocal in his praise. Ye hills, lift up your voices; let the shaggy woods upon your summits wave with adoration. Ye valleys, fill the air with the bleatings of your sheep and the lowing of your cattle. Ye that have life, if ye have voices, tune his praise; and if ye walk in silence, let your joyful motions show the thanks ye cannot speak. O, ye trees of the field, clap your hands; ye winds, in solemn harmony chant to his glory. Thou ocean, with thy myriad waves, in all thy solemn pomp, thy motion to and fro, forget not him who bids a thousand fleets sweep over thee in vain, and write no furrow on thy ever youthful brow. And you, ye storms, howl out his greatness; let your thunders roll like drums in the march of the God of armies; let your lightnings write his name in fire upon the midnight darkness; let the illimitable void of space become one mouth for song; and let the unnavigated ether, through its shoreless depths, bear through the infinite remote the name of him who is ever good and doeth good.
I can say no more concerning God's goodness. But this is not all that Moses saw. If you look to the words which follow my text, you will see that God said, "I will make all my goodness pass before thee;" but there was something more. No one attribute of God sets God out to perfection; there must always be another. He said, "I will be gracious to whom I will be gracious, and will show mercy on whom I will snow mercy," there is another attribute of God. There is his sovereignty. God's goodness without his sovereignty does not completely set forth his nature. I think of the man who, when he was dying, called me to see him. He said, "I am going to heaven." "Well," I replied. "what makes you think you are going there, for you never thought of it before?" Said he, "God is good." "Yes." I answered. "but God is just." "No," said he, "God is merciful and good." Now that poor creature was dying, and being lost forever; for he had not a right conception of God. He had only one idea of God, that God is good; but that is not enough. If you only see one attribute you only have half a God. God is good, and he is a sovereign, and doeth what he pleases; and though good to all in the sense of benevolence, he is not obliged to be good to any. "I will be gracious to whom I will be gracious, and show mercy on whom I will show mercy."
Do not you be alarmed, my friends, because I am going to preach about sovereignty. I know some people, when they hear about sovereignty, say, "O, we are going to have some terrible high doctrine." Well, if it is in the Bible, that is enough for you. Is not that all you want to know? If God says, "I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy," it is not for you to say it is high doctrine. Who told you it was high doctrine? It is good doctrine. What right have you to call one doctrine high and one low? Would you like me to have a Bible with "H" against high, and "L" against low, so that I could leave the high doctrine out and please you? My Bible has no mark of that kind; it says, "I will be gracious to whom I will be gracious." There is divine sovereignty. I believe some are afraid to say any thing about this great doctrine lest they should offend some of their people; but. my friends, it is true, and you shall hear it. God is a sovereign. He was a sovereign ere he made this world. He lived alone, and this was in his mind: Shall I make any thing or shall I not? I have a right to make creatures or not to make any. He resolved that he would fashion a world. When he made it, he had a right to form the world in what shape and size he pleased; and he had a right, if he chose, to leave the globe untenanted by a single creature. When he had resolved to make man, he had a right to make him whatever kind of creature he liked. If he wished to make him a worm or a serpent, he had a right to do it. When he made him. he had a right to put any command on him that he pleased; and God had a right to say to Adam. Thou shalt not touch that forbidden tree. And when Adam offended, God had a right to punish him and all the race forever in the bottomless pit.
God is so far sovereign, that he has a right, if he likes, to save any one in this chapel, or to crush all who are here. He has a right to take us all to heaven if he pleases, or to destroy us. He has a right to do just as he pleases with us. We are as much in his hands as prisoners in the hands of her majesty when they are condemned for a capital offense against the law of the land; yea, as much as clay in the hands of the potter. This is what he asserted, when he said, "I will be gracious to whom I will be gracious. and I will show mercy on whom I will show mercy." This stirs up your carnal pride, does it not? Men want to be somebody. They do not like to lie down before God, and have it preached to them that God can do just as he wills with them. Ah! you may hate it, but it is what the Scripture tells us. Surely it is self-evident that God may do as he will with his own. We all like to do what we will with our own property. God has said, that if you go to his throne he will hear you; but he has a right not to do it if he likes. He has a right to do just as he pleases. If he chooses to let you go on in the error of your ways, that is his right; and if he says, as he does, "Come unto me all ye that labor and are heavy laden, and I will give you rest," it is his right to do so. That is the high and awful doctrine of DIVINE SOVEREIGNTY.*
Put the two together, goodness and sovereignty, and you see God's glory. If you take sovereignty alone, you will not understand God. Some people only have an idea of God's sovereignty, and not of his goodness; such are usually gloomy, harsh, and ill-humored. You must put the two together; that God is good, and that God is a sovereign. You must speak of sovereign grace. God is not grace alone, he is sovereign grace. He is not sovereign alone, but he is graciously sovereign. That is the best idea of God. When Moses said, "I beseech thee, show me thy glory," God made him see that he was glorious, and that his glory was his sovereign goodness. Surely, beloved, we cannot be wrong in loving the doctrine of free, unmerited, distinguishing grace, when we see it thus mentioned as the brightest jewel in the crown of our covenant God. Do not be afraid of election and sovereignty. The time is come when our ministers must tell us more about them; or, if not, our souls will be so lean and starved that we shall mutiny for the bread of life. O, may God send us more thorough gospel men who will preach sovereign grace as the glory of the gospel.
II. The second point is—there was A GRACIOUS CONCEALMENT.
Read the next verse. "He said, thou canst not see my face; for there shall no man see me and live." There was a gracious concealment. There was as much grace in that concealment as there was in the manifestation. Mark you, beloved, when God does not tell us any thing, there is as much grace in his withholding it as there is in any of his revelations. Did you ever hear or read the sentiment, that there is as much to be learned from what is not in the Bible, as from what there is in the Bible? Some people read the Scriptures, and they say, "I wish I knew so-and-so." Now you ought not to wish such a thing; for if it was good for you, it would be there; and there is as much grace in what God has not put in the Bible, as in what he has put there. If he had put more in it, it would have been our destruction. There is just enough and no more. Do you know how Robert of Normandy lost his sight? His brother passed a red-hot copper bowl before his face, and burned the eyes out of their sockets; and there are some doctrines that men want to know, which, if they could understand them, it would be like passing a red-hot bowl before their eyes. They would scorch men's eyes out, and their understandings would be completely crushed. We have seen this in some ministers, who have studied so much that they have gone out of their minds. They have gone further than they ought to have ventured. There is a point to which we may go, and no further; and happy is the man who goes as near to it as possible without overstepping it. God said to Moses—"Thou canst not see my face and live." There are two senses in which this is true. No man can see God's face as a sinner; and no man can see God's face even as a saint.
First, no man can see God's face as a sinner. There comes a wretch before the throne of God. God has spread his books, and set his seat of judgment. There comes a man before the throne of God. Look at him! He is wearing a robe of his own righteousness. "Wretch, how comest thou in hither?" And the creature tries to look at God; he cries that he may live! But, no! God saith, "hecannot see my face and live." Thus saith the Judge. "Executioners of my vengeance, come forth!" Angels come with crowns on their brows; they grasp their swords and stand ready—"Bind him hand and foot; cast him into the lake that burneth." The wretch is cast away into the fire of hell. He sees written in letters of fire—"No man can see my face and live." Clothed in his own righteousness, he must perish.
Then, again, it is true that no man, even as a saint, can see God's face and live; not because of moral disability, but because of physical inability. The body is not strong enough to bear the sight or vision of God. I cannot tell whether even the saints in heaven see God. God dwells among them; but I do not know whether they ever behold him. That is a speculation. We can leave that till we get there. We will decide it when we get to heaven. I hardly know whether finite beings when immortalized would be capable of seeing God. This much is certain—that on earth, no man, however holy, can ever see God's face, and yet live. Why, Manoah, when he saw an angel, thought he should die. He said—"I have seen an angel of the Lord; I shall die." If you and I were to meet an angel, or a troop of angels, as Jacob did at Mahanaim, we should say—"We shall die." The blaze of splendor would overwhelm us. We could not endure it. We "cannot see God and live." All that we can ever see of God, is what Moses called his "back parts." The words, I think, signify "regal train." You have seen kings have trains hanging behind them; and all that we can ever see of God is his train that floats behind. Yon sun that burns in the heavens with all his effulgence, you think he is bright; you look upon him, and he dazzles you; but all his splendor is but a single thread in the regal skirts of the robe of Deity. You have seen night wrapped in her sable mantle woven with gems and stars—there they shine as ornaments worked by the needle of God in that brilliant piece of tapestry which is spread over our heads, like a tent for the inhabitants of the earth to dwell in: you have said, "O! how majestic! That star, that comet, that silver moon, How splendid!" They are nothing, but just a tiny portion of the skirts of God that drag in the dust. But what are the shoulders—what the girdle of divinity—what the bracelets of Godhead—what the crown that girdles his lofty brow, man cannot conceive; I could imagine that all the stars and constellations of stars might be put together and threaded into a string—made into a bracelet for the arm, or a ring for the finger of Jehovah—but I cannot conceive what God is himself. All I can ever learn—all that the thunder ever spake—all that the boistrous ocean ever could teach me—all that the heaven above, or the earth beneath can ever open to my mind, is nothing but the "back parts" of God. I can never see; nor can I understand what he is.
III. Now, beloved, we go to the third point; and that is THE GRACIOUS SHIELDING.
Moses had to be put in the cleft of a rock before he could see God. There was a rock in the wilderness once; Moses smote it, and water gushed out. The apostle tells us "that Rock was Christ." Very well, Paul, I believe it was. There is another thing I believe—I believe this rock was Christ. I know it was not Christ literally; but Moses stood on a literal rock. Moses stood on the top of a high mountain, hidden in the cleft of a real rock. But, O, my soul, what is the cleft of the rock where thou must stand; if thou wouldst ever see God's face and live. O, it is the "Rock of ages cleft for me," where I must hide my head! O, what a cleaving that was when Jesus died! O, my soul, enter into the hole in Jesus' side. That is the cleft of the rock where thou must abide and see God.

"Till God in human flesh I see,
My thoughts no comfort find;
The holy, just, and sacred Three,
Are terrors to my mind."
But when I get into the cleft of that rock, O, my soul, when I get into that cleft whose massive roof is the well ordered everlasting covenant, whose solid golden floor is made of the solemn decrees of the predestination of the Most High; and whose sides are called Jachin and Boaz, that is establishment and strength, a cleft in a rock which is so enduring that time can never dissolve it. Precious Christ! may I be found in thee amid the concussion of the elements when the world shall melt away, and the heavens shall be dissolved! O, may I stand in thee, thou precious cleft of the Rock; thou art all-in-all to my soul.
Some of you, I know, are in that cleft of the Rock. But let me ask others, where are you? Let it be a personal question. I have preached a long while about God; I have tried to mount the height of this great argument and speak of the wondrous things of God. I may have failed, but let me say to each of you—Are you in that cleft of the rock? Can you sing this—

"Jesus, thy blood and righteousness
My beauty are, my glorious dress;
'Midst flaming worlds, in these arrayed,
With joy shall I lift up my head."
In closing, I want one practical inference, and what shall it be? Draw it yourselves. Let it be this—there is an hour coming, when we must all, in a certain sense, see God. We must see him as a Judge. It becomes us, then, to think seriously whether we shall stand in the cleft of the Rock when he comes. There is a passage we would mention before closing—"I saw death on a pale horse, and hell followed him." There was death on the pale horse; and the original says—"hades followed him." You know the word hades comprises both heaven and hell. It means the state of spirits. Yes, death is after me and thee. Ah, run! run! run! but run as thou wilt, the rider on the white horse shall overtake thee. If thou canst escape him seventy years, he will overtake thee at last. Death is riding! Here his horse comes—I hear his snortings, I feel his hot breath; he comes! he comes! and thou must die! BUT, WICKED MAN, WHAT COMES AFTERWARDS? Will it be heaven or hell? O, if it be hell that is after thee, where art thou when thou art cast away from God? Ah, I pray God deliver you from hell; he is coming after you, sure enough; and if you have no hiding-place. woe unto you. See you that cleft in the rock, see that cross, see that blood. There is security, and only there. Thy works are but a useless incumbrance; cast them away, and with all thy might flee to the mountain with

"Nothing in my hands I bring,
Simply to thy cross I cling."
Yea, more than this, you will need divine aid, even in coming to Christ—

"O, for this no strength have I,
My strength is at thy feet to lie."
But, poor helpless one, if thou art but hidden in Christ. all is secure. Storms may arise, but you cannot be overwhelmed; old Boreas may blow until his cheeks do burst, but not a breath of wind can injure you; for in the cleft of the Rock you shall be hidden until the vengeance is overpast.

---

* This subject is further discussed in the following Sermons by Mr. Spurgeon:—The New Park Street Pulpit, No. 77, "Divine Sovereignty;" and Metropolitan Tabernacle Pulpit, No. 442, "God's Will and Man's Will;" and No. 553, "Election no Discouragement to Seeking Souls."

Charles Spurgeon - The Covenant of Grace

Charles Spurgeon

“The Blood of the Everlasting Covenant!” 1859

Hebrews 13:20

Long before the day-star knew its place,

long before God had spoken existence out of nothing,

long before angel’s wing had stirred the unnavigated ether,

long before a solitary song had disturbed the solemnity of the silence in which God reigned supreme

— the Father had entered into solemn counsel with Himself, with His Son, and with His Spirit — and had in that council decreed, determined, purposed, and predestined the salvation of His people!

On the Father’s part — thus ran the covenant. I cannot tell it to you in the glorious celestial tongue in which it was written. I am glad to bring it down to the speech which suits to the ear of flesh, and to the heart of a mortal. Thus, I say, ran the covenant in lines like these:

“I, the Most High Jehovah, do hereby give unto My only begotten and well-beloved Son — a people, countless beyond the number of the stars . . .

who shall be washed from sin by Him;

who shall be preserved, and kept, and led by Him; and

at last, who shall be presented before My throne without spot, or wrinkle, or any such thing by Him.

I covenant by oath, and swear by Myself, because I can swear by no one greater, that these whom I now give to Christ — shall forever be the objects of My eternal love!

These, I will forgive through the merit of my Son’s blood.

To these, I will give a perfect righteousness.

These, I will I adopt and make My sons and daughters.

And these shall reign with Me through Christ eternally!”

The Holy Spirit also, as one of the contracting parties of the covenant, gave His declaration, “I hereby covenant, that all whom the Father gives to the Son —

I will in due time quicken.

I will show them their need of redemption.

I will cut off all their groundless hopes, and destroy their refuges of lies.

I will bring them to the blood of sprinkling.

I will give them faith whereby this blood shall be applied to them.

I will work in them every grace.

I will keep their faith alive.

I will cleanse them and drive out depravity from them.

And they shall be presented at last, spotless and faultless in Heaven!”

This was the one side of the covenant, which is at this very day being fulfilled and scrupulously kept.

The Lord Jesus also, as one of the contracting parties of the covenant, gave His declaration, “My Father, on My part, I covenant that in the fullness of time, I will become man. I will live in their wretched world — and for My people, I keep the law perfectly. I will work out a spotless righteousness for them, which shall be acceptable to the demands of Your just and holy law. In due time, I will bear the sins of all My people. You shall exact all their debts upon Me. By My stripes — they shall be healed. My Father, I covenant and promise that I will be obedient unto death, even the death of the cross. I will magnify Your law, and make it honorable. I will suffer all that My people ought to have suffered. I will endure the curse of Your law — and all the vials of Your wrath shall be emptied and spent upon My head! I will then rise again, and ascend into Heaven. I will intercede for them at Your right hand. I will make Myself responsible for every one of them — that not one of those whom You have given me, shall ever be lost! I will bring all My sheep of whom, by My blood, you have constituted Me the Shepherd — I will bring every one safe to You at last!”

Christ can say of what He promised to do, “It is finished!” He has paid the debts of all the elect. He has, for His people and for their redemption — suffered the whole of wrath divine. Nothing remains now, except that He shall continue to intercede for them — that He may safely bring all His redeemed to glory. All for whom Christ died, shall be pardoned — all justified — all adopted.

The Spirit shall quicken them all, shall give them all faith, shall bring them all to Heaven. And they shall, every one of them, without hindrance, stand accepted in the Beloved.

The antiquity of the covenant of grace demands our grateful attention. It is a truth which tends to elevate the mind. I know of no doctrine more grand than this! It is the very soul and essence of all Scripture! In sitting down and meditating upon it — I confess my spirit has sometimes been ravished with delight!

Can you conceive of the idea, that before all things — God thought of you? That when as yet He had not made His mountains — He had thought of you; you, a poor puny worm? Oh this cannot make us proud — but it must make us feel happy!

Perilous Times 2 Timothy 3:1 John Owen

"This know also, that in the last days perilous times shall come."  .... 2 Timothy 3:1 

• The words contain a warning of imminent dangers. And there are four things in them: First, the manner of the warning: "This know also," Secondly, the evil itself that they are warned of: "Perilous times." Thirdly, the way of their introduction: "They shall come." Fourthly, the time and season of it: "They shall come in the last days."

• First. The manner of the warning: "This know also" - "Thou Timothy, unto the other instructions which I have given thee how to behave thyself in the house of God, whereby thou mayest be set forth as a pattern unto all gospel ministers in future ages, I must also add this, 'This know also.' It belongs to thy duty and office to know and consider the impending judgments that are coming upon churches." And so, as a justification of my present design, if God enable me unto it, I shall here premise that it is the duty of the ministers of the gospel to foresee and take notice of the dangers which the churches are falling into. And the Lord help us, and all other ministers, to be awakened unto this part of our duty! You know how God sets it forth (Ezekiel 33) in the parable of the watchman, to warn men of approaching dangers. And truly God hath given us this law: If we warn the churches of their approaching dangers, we discharge our duty; if we do not, their blood will be required at our hands. The Spirit of God forsaw negligence apt to grow upon us in this matter; and therefore the Scripture only proposeth duty on the one hand and on the other requires the people's blood at the hands of the watchmen, if they perform not their duty. So speaks the prophet Isaiah, chap. 21, vs. 8, "He cried, A lion: My lord, I stand continually upon the watch-tower." A lion is an emblem of approaching judgment. "The lion hath roared; who can but tremble?" saith the prophet Amos. It is the duty of ministers of the gospel to give warning of impending dangers. 

Again: the apostle, in speaking unto Timothy, speaks unto us also, to us all, "This know ye also." It is the great concern of all Christian professors and believers, of all churches, to have their hearts very much fixed upon present and approaching dangers. We have inquired so long about signs, tokens, and evidences of deliverance, and I know not what, that we have almost lost the benefit of all our trials, afflictions, and persecutions. The duty of all believers is, to be intent upon present and imminent dangers. "O Lord," say the disciples, Matt. 24, "what shall be the sign of thy coming?" They were fixed upon His coming. Our Savior answers, "I will tell you: 

1. There shall be an abounding of errors and false teachers: many shall say, 'Lo here is Christ,' and, 'Lo, there is Christ.' 

2. There shall be an apostasy from holiness: 'iniquity shall abound, and the love of many shall wax cold.' 

3. There shall be great distress of nations: 'Nation shall rise against nation, and kingdom against kingdom.'  

4. There shall be great persecutions: 'And they shall persecute you, and bring you before rulers; and you shall be hated of all men for my name's sake.' 

5. There shall be great tokens of God's wrath from heaven: 'Signs in the heavens, the sun, moon, and stars."' ....

•  Take that great rule which the apostle gives in such times as those wherewith we are concerned, "Nevertheless the foundation of God stands sure," - 0 blessed be God for it! - "God knows who are his." 

• What, then, is required on our part? "Let him that nameth the name of Christ depart from evil." Your profession, your privileges, your light, will not secure you; you are gone, unless every one that nameth the name of Christ departs from all iniquity. What multitudes perish under a profession every day! Oh, that our hearts could bleed to see poor souls in danger of perishing under the greatest profession!  

• Will you hear the sum of all? Perilous times and seasons are come upon us; many are wounded already; many have failed. The Lord help us! the crown is fallen from our head,-the glory of our profession is gone, the time is short, - the Judge stands before the door. Take but this one word of counsel, my brethren: "Watch, therefore, that none of these things may come upon you, but that you may escape, and be accounted worthy to stand before the Son of God." Amen.  - John Owen

http://www.grace4u.org/puritan/johnowen_periloustimes.htm

https://www.youtube.com/watch?list=PL742D6D10B1A6F431&v=iHSjdnRenp4

Being Born Again John 3:7 Sermon by Dr Peter Masters

John 3.7 Marvel not that I said unto thee, Ye must be born again.
A sermon in a single verse from the Saviour of the World tells us not to be astonished or offended that a complete renewal of life and nature - performed by God - is essential in order to know Him, and go to Heaven. Here is the way to life. Dr Peter Mastershttp://www.metropolitantabernacle.org/

Thomas Brooks The Book of Life

The book of life Thomas Brooks "Paradise Opened" 1675

"And another book was opened, which is
the book of life." Revelation 20:12 

The names of the elect are written in the book of life. 
They do not obtain salvation by chance, but were 
elected by God to eternal life and happiness before 
the foundation of the world. Now their names being 
once written in the book of life, they shall never, 
never be blotted out of that book! In the book of 
predestination there is not one blot to be found;
the salvation of the elect is most sure and certain!

"I will never blot out his name from the
book of life." Revelation 3:5

The book of life is the book of all those who were 
elected and redeemed to life, through Jesus Christ. 
This book of life contains a register of such particular 
persons in whose salvation, God from all eternity 
determined to have His mercy glorified; and for whom 
Christ merited faith, repentance, and perseverance—
that they should repent, believe, and be finally saved. 

"The book of life shall be opened;" that is to say, the 
decrees of God will be then published and made known,
which now are sealed up in His bosom and locked up 
in His archives. Then it will be seen whom are appointed 
to eternal life—for the glorifying of God's free, rich, and 
sovereign grace; and whom He purposed to leave in 
their sins, and to perish forever—for the exaltation of 
His justice.

"Nothing impure will ever enter it, nor will anyone who
does what is shameful or deceitful, but only those
whose names are written in the Lamb's book of life." Revelation 21:27 

The book of life shall be opened in the great day, 
because then it shall be shown . . .
who were elect—and who were reprobates;
who truly believed in Christ—and who did not;
who worshiped God in spirit and in truth—and who did not;
who walked with God as Noah did—and who did not;
who truly reverenced God—and who did not;
who followed the Lamb wherever He went—and who did not;
who were sincere—and who were not;
who are sheep—and who are goats;
who are sons of God—and who are slaves of Satan;
who have mourned for their sins—and who have made a sport of sin;
who preferred Christ above ten thousand worlds—and who did not; 
who preferred their farms, and their oxen, and their swine, yes, their very lusts—before a Savior, a Redeemer!

"If anyone's name was not found written in the book of life,
he was thrown into the lake of fire!" Revelation 20:15