Solus Christus Reformed Baptist Church

Lord, will You deal with us according to Your wisdom and prudence. Take out of us every evil and false way: anything wherein we have deceived ourselves, do You remove. Anything which looks like growth in grace, which is mere puffing up, do You take away; anything which we prize, which is but counterfeit, do You utterly destroy: and oh, bring us of Your great love to know Christ in truth, that what we know we may know, and not think we know. And oh, that there might be a deep reality about our Christian experience, and knowledge; that the truth of God may be incarnate in the truth which lives in us.

For the right performance of any duty, it is not enough that the thing required be itself performed, but that it be universally squared and fitted to the rule72 of the duty. Herein lies the great duty of the mind: namely, to attend to the rule of duties, and to take care that all the interests of such duties be ordered by such care. Our progress in obedience is our edification, or building up.

It is no certain sign that affections are gracious, that they arise on occasion of scriptures brought suddenly and wonderfully to the mind; whether those affections be fear or hope, joy or sorrow, or any other. Some seem to look upon this as a good evidence that their affections are saving, especially if the affections excited are hope or joy, or any other which are pleasing and delightful.

This sermon edition was recorded for Monergism for the new app.

There is a twofold sense of sin. The one is general and notional; whereby a man knows what sin is, that himself is a sinner, —that he is guilty of this or that, these or those sins; only his heart is not affected proportionably to that discovery and knowledge which he hath of these things. The other u active and efficacious. The soul being acquainted with the nature of sin, with its own guilt in reference unto sin in general, as also to this or that sin, is universally influenced by that apprehension unto suitable affections and operations.

Our chief desire this morning before You is to be right with You. Oh make us right with You, great Father. There are some in Your presence who are not right with You at all; Your countenance they cannot behold, and You can not accept their offering; for it is true of them, as of Cain, "sin lies at the door." Oh God roll every sin away; but we know they must first feel the burden of it, they must come to You and confess it, they must accept the great Substitute and rest in Jesus.

It is no evidence that affections are gracious, that they are not purposely produced by those who are the subjects of them, or that they arise in their minds in a manner which they cannot account for. There are some who make this an argument in their own favour, when speaking of what they have experienced: "I am sure I did not make it myself: it was a fruit of no contrivance or endeavour of mine; it came when I thought nothing of it; if I might have the world for it, I cannot make it again when I please." And hence they determine, that what they have experienced, must be from the mighty influence of the Spirit of God,

Indwelling sin opposes God by force and by deceit. We began consideration of its working by deceit in chapter 8, and this in its general workings to keep the soul from considering both the mind's vileness, and God and His grace. How sin, by its deceit, endeavors to draw off the mind from attending to the holy frame for walking with God in which the soul ought to be preserved, therefore has been declared. We proceed now to show how sin by its deceit does the same work in reference to those special duties by which the designs, workings, and prevalence of it may in a special manner be opposed and prevented. Treatise on Indwelling Sin Chapter 9

Oh, this morning let Your people feel that there is now no condemnation to them. Let them feel the completeness of the washing Christ has given, the blessed fullness of the righteousness which Christ has imputed, the eternal vitality of that life with which Christ has endowed us, the indissoluble character of that union by which we are knit to Christ by ties that never can be broken; and may we today rejoice in Christ Jesus, and have no confidence in the flesh; and do You write upon our hearts these blessed words, "Filled with all the fullness of God," and may we know it is so; that we have all that we can hold; and may we be praying to be enlarged, that we may take in even more of Christ than we have as yet received; for He is all ours, altogether ours, and ours world without end.

Treatise on the Religious Affections - Part One Negative Sign 2 Great effects on the body certainly are no sure evidences that affections are spiritual; for we see them oftentimes arise from great affections about temporal things, and when religion is no way concerned in them. And if great affections about things purely natural may have these effects, I know not by what rule we should determine, that high affections about religious things, which arise in like manner from nature, cannot have the like effect.

Treatise on the Religious Affections - Part One Negative Sign 3

We would confess our many sins, with great self abhorrence and detestation of them. The Lord be pleased to forgive his servants in this thing, and let us each this morning feel the application of the precious "blood which speaks better things than that of Abel." May every child of God know now, that he is clean through the washing of the blood. Oh, that we might be certain that no guilt is recorded against us now, for it is blotted out forever and the record is destroyed. Being justified by faith may we have peace, deep, lasting peace with God, through Jesus Christ our Lord.

We would, each one of us, ask this morning that we may be washed as to our feet: we trust You have bathed us once for all in the sin-removing fountain. You have also washed us in the waters of regeneration, and given us the renewing of our minds through Jesus Christ. But oh, for daily cleansing! Do You see any fault in us?—oh, we know that You dost—wash us that we may be clean. Are we deficient in any virtue? Oh, supply it, that we may exhibit a perfect character, to the glory of Him who have made us anew in Christ Jesus. Or, is there something that would be good, carried to excess? Be pleased to modify it, lest one virtue should slaughter another, and we should not be the image of Christ completely. Oh Lord and Master, You who did wash Your disciples' feet of old, still be very patient toward us, very condescending towards our provoking faults, and go on with us, we pray You, until Your great work shall be completed, and we shall be brethren of the First-born, like unto Him.

As poor creatures love their peace, as they love their souls, as they tender the glory of God, they are not to be wanting in this duty. What is the reason that controversies hang so long between God and your souls, that it may be you scarce see a good day all your lives? Is it not, for the most part, from your sloth and despondency of spirit? You will not gird up the loins of your minds, in dealing with God, to put them to a speedy issue in the blood of Christ.

There are sins which, though they do not rise up in the conscience with such a bloody guilt as those mentioned, yet, by reason of some circumstances and aggravations, God takes them so unkindly as to make them a root of disquietness and trouble to the soul all its days. He says of some sins of ungodly men, "As I live, this iniquity shall not be purged from you until you die.

The ground of this efficacy of sin by deceit is taken from the faculty of the soul affected with it. Deceit properly affects the mind; it is the mind that is deceived. When sin attempts any other way of entrance into the soul, as for example by the affections, the mind—retaining its right and sovereignty—is able to give check and control to it. But where the mind is tainted, the prevalence of sin must be great, for the mind or understanding is the leading faculty of the soul.

Lord, will You listen to us while we confess before You how unworthy we have been of all Your goodness; for we are a sinful generation, even as our fathers were? We have sinned, times without number.

Grant that our speech, our thoughts, our actions, may all be holiness, and "holiness unto the Lord." We know that there be some that seek after moral virtue apart from God. Let us not be of their kind; but may our desire be that everything should be done as unto the Lord, for You have said, "Walk before Me, and be you perfect." Help us so to do, to have no master but our God, no law but His will, no delight but Himself. Oh, take these hearts, most glorious Lord, and keep them, for "out of them are the issues of life;" and let us be the instruments in Your hand, by daily vigilance, of keeping our hearts, lest in heart we go astray from the Lord our God. Until life's latest hour may we keep the sacred pledges of our early youth. We do remember when we were baptized into the sacred Name

We trusted in You with regard to our innumerable sins, and You have cast them behind Your back. We trusted in You, yes, we trusted in You when many evils compassed us about, and we were sore beset with temptation, and You brought us out into a wealthy place: You did set our feet upon a rock and establish our goings.

There is provision in the covenant of grace against peace-ruining, soul-perplexing sins, is not, as to the administration of it, absolute. There are covenant commands and exhortations, on the attendance whereunto the administration of much covenant grace doth depend. To watch, pray, improve faith, to stand on our guard continually, to mortify sin, to fight against temptations, with steadfastness, diligence, constancy, are everywhere prescribed unto us; and that in order unto the insurance of the grace mentioned.

Religious Affections - Part 2 - Negative Sign 1

Under the Old Testament none loved God more than David; none was loved of God more than he. The paths of faith and love wherein he walked are unto the most of us like the way of an eagle in the air, —too high and hard for us. Yet to this very day do the cries of this man after God's own heart sound in our ears. Sometimes he complains of broken bones, sometimes of drowning depths, sometimes of waves and water-spouts, sometimes of wounds and diseases, sometimes of wrath and the sorrows of hell; everywhere of his sins, the burden and trouble of them.

It is said that indwelling sin leads the soul captive "to the law of sin"—not to this or that sin, particular sin, or actual sin, but to the "law of sin." God, for the most part, orders things and gives out such supplies of grace to believers so that they shall not be made a prey to this or that particular sin. He ensures that sin should not prevail in them and compel them to serve it in its lusts. He ensures that sin should not have dominion over them, so that they should be captives and slaves to it.

It will thus be evident that far from fallen man being an object of pity because of his moral impotence, he is justly to be blamed for the course which he pursues. We do not condemn a legless man because he is unable to walk, but rightly commiserate with him. We do not censure a sightless man for not admiring the beauties of nature; rather our compassion goes out to him. But how different is the case of the natural man in connection with his firm obligations to serve and glorify his rightful Lord!

They who condemn high affections in others, are certainly not likely to have high affections themselves. And let it be considered, that they who have but little religious affection, have certainly but little religion. And they who condemn others for their religious affections, and have none themselves, have no religion.

The affections and passions are frequently spoken of as the same; and yet, in the more common use of speech, there is in some respect a difference. Affection is a word, that, in its ordinary signification, seems to be something more extensive than passion, being used for all vigorous lively actings of the will or inclination; but passion is used for those that are more sudden, and whose effects on the animal spirits are more violent, the mind being more overpowered, and less in its own command.

If we be not in good earnest in religion, and our wills and inclinations be not strongly exercised, we are nothing. The things of religion are so great, that there can be no suitableness in the exercises of our hearts, to their nature and importance, unless they be lively and powerful. In nothing is vigour in the actings of our inclinations so requisite, as in religion; and in nothing is lukewarmness so odious.

Indwelling sin's persistence and urgency seem to be noted in this expression of its "warring." Enemies in war are restless, pressing, and persistent; so is the law of sin. Does it set upon the soul? Cast off its motions, and it returns again. Rebuke them by the power of grace. They withdraw for a while, and return again. Set before them the cross of Christ. They do as those that came to take Him: at the sight of Him, they went backwards and fell to the ground, but they arose again and laid hands on Him (Joh 18:6-13). Sin gives place for a season, but returns and presses on the soul again.

There is in sin an aversion to God and everything of God, as we have in part discovered in handling the enmity itself, and so shall not need much to insist upon it again. All indisposition to duty in which communion with God is to be obtained; all weariness of duty; all carnality or formality to duty—it all springs from this root.

In the text, the apostle observes how true religion operated in these Christians under their persecutions, whereby these benefits appeared in them; or what manner of operation it was, whereby their religion, under persecution, was manifested to be true religion in its genuine beauty and amiableness, and also appeared to be increased and purified, and so was like to be found unto praise, and honour, and glory, at the appearing of Jesus Christ.

Whatever is opposite to anything, as such, is opposite to all of it. Sin is enmity to God as God, and therefore to all of God. Not His goodness, not His holiness, not His mercy, not His grace, not His promises—there is not anything of Him that sin does not make head against. Nor is there any duty, private or public, in the heart or in external works, that sin does not oppose.

Has anyone the perfect measure of his own light and darkness? Upon the proposal of an endless variety of objects for its exercise, can anyone know what acts of choosing or turning away his will will bring forth? Can anyone traverse the various changes in his affections? Do the secret springs of acting and refusing in the soul lie before the eyes of any man?

If such a law of sin in believers, it is doubtless their duty to find it out, to find it so to be. The more they are aware of its power, the less they will feel its effects. It will not at all advantage a man to have a wasting fever and not to discover it, or a fire lying secretly in his house and not to know it. So much as men find of this law in them, so much they will abhor it and themselves, and no more. Proportional also to their discovery of it will be their earnestness for grace, nor will it rise higher.

Many men live in the dark to themselves all their days; whatever else they know, they know not themselves. They know their outward estates, how rich they are. And they are careful to examine the condition of their bodies as to health and sickness. But as to their inward man and their principles as to God and eternity, they know little or nothing of themselves. Indeed, few labor to grow wise in this matter; few study themselves as they ought.