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This collection of timeless quotes and Bible verses have been gathered with you in mind. You will have access to the writings of great Christians of early days and also great Christians of our times, right at your fingertips. It is my hope that your walk with God will be influenced in a very deep way as you go through those pages. 

Get this jam-packed treasure chest for less than the price of a cup of coffee, It is filled with a wide range of Bible verses listed by subjects. You will also get a section with Bible study helps along with a vast array of Christian quotes on various subjects such as: Blessings, character, children, marriage, contentment, faith, encouragement, friendship, life, love, God, the Church, Christ, salvation, The Holy Spirit, the soul, sin, virtues, God's Will, the spiritual life, spiritual walk, eternity, heaven, unbelief, spiritual gifts, leadership, eternal life, surrender, obedience ,loving God, marriage, prayer, relationship, and much more. Here is a list of names of puritans, classics and great theologians that you will find within the pages of this book: 

Brother Lawrence, C. S. Lewis, R. C. Sproul, Charles Colson, Charles Spurgeon, Dallas Willard, D. L Moody, D. Martyn LLoyd-Jones, DeWitt Talmage, Dietrick Bonhoeffer, E. M. Bounds, Henry Blackaby, John calvin, Ebenezer Erskine, F. B. Myer, F W Krummacher Francis Chan, G K Chesterton, J. C. Ryle, J. R. Miller, James Hudson Taylor, J. I. Packer, James Smith, Jerry bridges, John Piper, John Wesley, Johnathan Edwards, Leonard Ravenhill, Martin Luther, Mathew Henry, Paul Washer, John F MacArthur John Newton, Oswald Chambers, and much more 

More on... Things That Accompany Salvation

ATree on sinking sands

One of the reasons that I keep pushing Christians to stop being people who reason with common sense and their own understanding is because I used to be like that too. I used to have a beautiful Christian life on the outside. Busy in the Church service in almost every aspect of the Church. From being an usher to being a leader in the alpha group, and so much more. This is on top of my Bible study, mentoring group, weekly prayer group, weekly evangelism group and weekly visit group where we would go out and visit the newcomers in the Church. I do not need to continue, this should give you a good idea what my life looked like on the outside. Furthermore, I was always a good person on the inside, I knew how to turn the other cheek, I respected my elders and leaders even when I did not agree with their leaderships. I was really good at forgiving others because the bible says so and the list goes on.

I never thought for a second that the changes that I put forth in my life, were not from the Holy Spirit, nor that I ever thought, there was something wrong with what I was doing. With all my heart, I truly believed that I was honoring God. But, the truth is, anyone of us is capable of these things. Anyone human being is capable of change and transformation. I used to be somewhat content to live my life where I stumble and fall, pick myself up and go right back to God. But, something was nagging me on the inside. I was so annoyed by the fact that I stumbled way too many times. I guess the reason it bothered me it was because my relationship with Christ looked like my marriage where for every one or two good days I had ten to twenty horrible days. There was that little bell inside that kept nagging and would not give up. It caused me to ask myself the question “why is my relationship with Christ, like that of a human being? Shouldn't it be different?”  After all, everything in the Bible indicated that God was supreme, so what gives?

When He got hold of me, lead me to the wilderness where He could teach me, only then my eyes opened and I could see that my beliefs were wrong.  How could that be when I believed these things with all my heart and I truly love God?  He finally showed me, spiritually, I was not doing things, “IN CHRIST”. My being “in Christ” was activated in full fledge for me to live out to the fullest, only after my consecration to Him. The Holy Spirit made it clear to me that it was not like I did not have this deposited in me at the moment of salvation, but it was activated in a moment of clarity when I made the decision to follow Him like in Luke 9:23-25. At that time, I surrendered all in complete abandonment to Him, as He became more than a savior, but my Master too. Through walking in Him, I also discovered, the reason I could see my relationship with Him was almost like having a human being relationship, it was because in living apart from Christ, I knew nothing of what it means spiritually speaking to live in His power and to be victorious.

Now, you all my faithful readers know how much I like Oswald Chambers and you know that I have been reading his devotional for almost as long as I have been a Christian. But, today, as I read his devotion, God took me back around that time where I used to live a powerless life with my own understanding and revealed something to me, and I knew I had to share it with you in today’s post. The Spirit took me back to that time where I used to believe that Christ love me, died for me, forgave me, and the cross was the only ground that allowed me to stand before God. Then, He said to me, “can you see how your understanding of me was as veiled and unspiritual as the apostles? Because they were not living in the power of the Holy Spirit yet, they had no idea what to do after my death.”  HERE COMES THE BIG REVELATION…., He said, “my death threw them off and they were lost, so each one of them went back to what they knew, to the best of their abilities.”  You might say to me, well, everybody knows that about the apostles, you are not saying anything new to us. But, I am here to tell you that even the smallest and most common truth, when revealed to us personally by God, become a big affair within. In this revelation, He was showing me how the apostle’s mind could not comprehend what was right there from the beginning and was also inevitable. While we have been reading so much about His death and we take all that we know for granted, but, put yourself in the apostle’s shoes who thought they found their kings, then, there was a twist to it that they did not expect.

It was an exciting revelation because He showed me their hearts, and in their intents, I was like them. The Spirit then explained to me that most of us are like that after we receive His salvation. Our expectations are different from God’s way, God plan and intention. Our intention will never be good enough and His intention alone has to prevail. But, He said, “the danger is when we remain there all of our lives and build our Christian lives on our own false foundation.”

There is no way the apostles would have understood that Christ death was the ultimate sacrifice. This was the big moment, this was the reason that all of it was put in motion in heaven. Remember something, Peter knew and said it in front of all the other apostles that Christ was God’s son. Yet, after Christ’s death he went back to his fishing business.

I am trying so hard to make you understand, how our understanding, even though sometimes might be honorable. Sometimes, we can even say the right words, and we make a great impact on others because of our knowledge, but without the Holy Spirit to walk us through things step by step, to reveal the true meaning behind what we cannot see and especially, GOD’S REAL INTENTION, then we have no idea that we cannot see. So, back then, even though I believed the right things, but they amounted to nothing in my life, until God made them real and made them part of me.

Our walk in the Spirit is like that. It is one lesson after another and every time we learn more we move forward to seeing more and more through His eyes. Explaining this is easy for me in a way because I can see it with the eyes of the spirit and they are also part of me. But, I do understand for some of you, if anything, I am giving you a headache and you might even see me as a fool or someone who complicates salvation. But, the reality is that when you can see with the eyes of the Spirit and when you become truly spiritual, this is a piece of cake. It is what’s become natural to you. So, I encourage you to be patient, and go to God with an open heart, knowing it is not about me or you, but about Him. Bring Him your understanding, whatever it might be. Bring your open heart to Him, with a willingness to follow Him with a heart totally consecrated and abandoned to Him. One of my favorite prayers when I was young in the faith was “LORD, MAKE ME WILLING TO BE WILLING TO DO YOUR WILL”

Faith is our belief in action, but never apart from Christ. It has to be “in Christ”

OSWALD CHAMBERS NOVEMBER 21 DEVOTIONAL

Practical & Theological Guidelines for Those Who Embrace the Doctrines of Grace

I. Recognize that Salvation is Broader than the Calvinist Camp.

1. All of us, at one time or another, were Arminian in our thinking. A professing Arminian may be just as unregenerate as a professing Calvinist, but one’s adherence to Arminian theology does not necessarily exclude them from the kingdom of God. It is disturbing to hear some Calvinists assign all Arminians to the lowest abyss while conveniently forgetting that they too, at one time, were Arminians. Although the great 18^th century evangelist, George Whitefield, had his differences with the staunch Arminian John Wesley, he was able to see the hand of God in Wesley’s ministry and count him as a brother in Christ. Thus, we must be patient with our brethren and recognize that both ethical and theological maturity takes time. In fact, there are some truths that, for whatever reason, we may not yet be ready to receive – as Jesus told His own disciples, "I have many more things to say to you, but you cannot bear them now" (John 16:12).

2. God commands us to accept one another in Christ, in spite of our differences (Romans 14:1; 15:7). If Christ has accepted our Arminian brethren, who are we to reject them? The 19^th century Baptist preacher, C.H. Spurgeon, once said:

We give our hand to every man that loves the Lord Jesus Christ, be he what he may or who he may. The doctrine of election, like the great act of election itself, is intended to divide, not between Israel and Israel, but between Israel and the Egyptians – not between saint and saint, but between saints and the children of the world. A man may be evidently of God’s chosen family, and yet though elected, may not believe in the doctrine of election. I hold there are many savingly called, who do not believe in effectual calling, and that there are a great many who persevere to the end, who do not believe the doctrine of final perseverance. We do hope that the hearts of many are a great deal better than their heads. We do not set their fallacies down to any willful opposition to the truth as it is in Jesus, but simply to an error in their judgments, which we pray God to correct. We hope that if they think us mistaken too, they will reciprocate the same Christian courtesy; and when we meet around the cross, we hope that we shall ever feel that we are one in Christ Jesus (New Park Street Pulpit [London: Passmore & Alabaster, Vol.6] p.303).

In another place, he also said:

Far be it from me to imagine that Zion contains none but Calvinistic Christians within her walls, or that there are none saved who do not hold our views (cited in Iain Murray, The Forgotten Spurgeon [Carlisle, PA: The Banner of Truth Trust, 1966] p.65).

3. Most Arminians reject the Doctrines of Grace out of gross ignorance, misunderstanding, or misrepresentation on the part of sincere, but misinformed Calvinist’s. Thus, often they are not rejecting genuine Calvinism, but distortions of it. One’s heart may be right, while one’s head may be wrong.

4. Calvinism is not the Gospel. One is not saved by a proper understanding of election, Divine sovereignty, or the extent of the atonement. These issues, no doubt, are important, but they are not the core of the Gospel; they indirectly relate to the Gospel (as do many other Biblical teachings), but are not the essence of it. The puritan, John Bradford, stated: "Let a man go to the grammar school of faith and repentance, before he goes to the university of election and predestination." In the same way that it is wrong to detract from the Gospel message, so it is wrong to add to the Gospel message one’s particular theology. Once again, this is not to deny that the five-points of Calvinism are not important matters; but simply to point out that the minute one makes mandatory for salvation a correct understanding of election, effectual calling, or the extent of the atonement (regardless of how true they might be), they are guilty of adding to the Gospel. This is usually the error of young, zealous Calvinists (although not always), but to use the words of James, "My brethren, these things ought not to be this way" (James 3:10).
 

II. Don’t Make the Mistake of Accepting Everything "Reformed" or "Calvinistic."

1. Scripture alone is the final standard of authority for doctrine and practice (Isaiah 8:20; Acts 17:11; 1 Thessalonians 5:21), not Luther, Calvin, Owen, or any other great Reformed theologian. This is not to deny that these men – and men from other theological traditions – have made great spiritual contributions to the church, but only that they are not the final arbiters of truth. I know that many Reformed people would assent to this, but how many truly practice it? If we accept everything under the banner of "Reformed" or "Calvinistic," without serious scriptural investigation, are we truly practicing "Sola Scriptura"? Let us not make a pope out of Calvin, Luther, or any other mere mortal (Jeremiah 17:5).

2. Be very careful about accepting entire systems of theology (e.g., Covenant theology, Dispensationalism). Most often, the truth is found somewhere in the middle – and usually, a system of theology contains a part of the truth, but not the whole of it. It appears that God has spread His truth throughout various theological traditions (Baptist, Presbyterian, Lutheran, etc.) so that we might not put our trust in men or institutions, but in the testimony of God’s Word.

3. The truth is, some aspects of Reformed theology are erroneous.

A. Infant Baptism. For a thorough evaluation and refutation of this doctrine, see Paul K. Jewett, Infant Baptism & The Covenant of Grace (Grand Rapids: Wm.B. Eerdmans, 1978); T.E. Watson, Baptism Not For Infants (Worthing, England: Henry E. Walter, 1962); Alexander Carson, Baptism: Its Mode and Subjects (Grand Rapids: Kregel Publications [Reprint]); Greg Welty, A Critical Evaluation of Infant Baptism (Fullerton, CA: Reformed Baptist Publications, n.d.).

B. The Covenant of Grace. For a critique of this view, see Jon Zens, "Is There A ‘Covenant of Grace’?" Baptist Reformation Review (Autumn – 1977, Vol.6/No.3), pp.43-53; Richard L. Mayhue, "Hebrews 13:20: Covenant of Grace or New Covenant: An Exegetical Note," The Master’s Seminary Journal (Fall – 1996, Vol.7/No.2), pp.251-257.

C. The Reformed View of the Law. For an evaluation and critique of the traditional view of the Law and its relationship to the believer under the New Covenant, see Douglas J. Moo, "The Law of Christ as the Fulfillment of the Law of Moses: A Modified Lutheran View," [Chapter 5] in The Law, The Gospel, and the Modern Christian (Grand Rapids: Zondervan, 1993); "‘This is My Beloved Son, Hear Him!’: The Foundation for New Covenant Ethics and Ecclesiology," [ed. Jon Zens] Searching Together (Summer – Winter, 1997, Vol.25/1,2,3); Fred G. Zaspel, "Divine Law: A New Covenant Perspective," Reformation & Revivial [Journal] (Summer – 1997, Vol.6/No.3); Stephen Westerholm, Israel’s Law and the Church’s Faith (Grand Rapids: Wm.B. Eerdmans, 1988); John G. Reisinger, Tablets of Stone (Southbridge, MA: Crowne Publications, 1989).

D. Theonomy. In fairness, not everyone who is Reformed accepts Theonomy or Christian Reconstructionism. I have noticed, however, that many who embrace the Doctrines of Grace, make the unfortunate mistake of accepting Theonomy. For a critique of this unscriptural system, see Jon Zens, "Moses in the Millennium: An Appraisal of Christian Reconstructionism," Searching Together (Vol. 17:2,3,4 – 1988); [eds. William S. Barker & W.R. Godfrey] Theonomy: A Reformed Critique (Grand Rapids: Zondervan, 1990).

E. The Protestant Reformers Persecuted the Anabaptists and Catholics as Well as Sanctioned the Use of the Sword Against their Opponents. The Reformers had no scriptural authority to malign, persecute, and even kill such groups as the Anabaptists and Roman Catholics. While this is no longer a practice among those who are Reformed, there were many prominent Reformation theologians who thought it was perfectly acceptable – even to the point of citing Scripture for its justification (e.g., Luther, Zwingli, Calvin, et al.). This, once again, demonstrates how important it is to not accept everything that comes from the pen of our Reformation heroes since, not only did they err in their interpretation of Scripture at points, but they sometimes engaged in great acts of sin. The late historian, William Warren Sweet, was correct when he said:

There is a widespread notion among Protestant groups that the separation of church and state, and thus religious liberty, was one of the immediate products of the Reformation, that the early Protestants were advocates of a large tolerance, and that religious liberty was but the logical development of the principles held by all the Reformers. Just where this notion arose is difficult to say, and no reputable historian of our times would endorse it. The fact is that the rise of Protestantism was accompanied by an unprecedented outburst of intolerance (Religion in Colonial America, p.320).

Why is Salvation by Faith?

Thomas Watson

"For it is by grace you have been saved, through
faith—and this not from yourselves, it is the gift
of God—not by works, so that no one can boast."
Ephesians 2:8-9

"Jesus said to the woman—Your faith has saved
you; go in peace." Luke 7:50

Why is salvation by faith?

To exclude all glorying in the creature. Faith is a
humble grace. If salvation were by repentance or 
works, a man would say, "It is my righteousness
which has saved me!" But if it is of faith, where is
boasting? Faith fetches all from Christ—and gives
all the glory to Christ!

God's believing people are a humble people.
"Be clothed with humility." God's people shrink into
nothing in their own thoughts. David cries out, "I am
a worm, and not a man!" Though a saint, though a
king—yet a worm! When Moses' face shined, he
covered it with a veil. When God's people shine most
in grace—they are covered with the veil of humility.
Abraham the father of the faithful, confesses, "I am
nothing but dust and ashes." "God resists the proud."
Surely, God will not take to be with Himself in glory,
such as whom He resists.

God's believing people are a willing people.
Though they cannot serve God perfectly—they serve
Him willingly. They do not grudge God a little time
spent in His worship. They do not murmur at sufferings.
They will go through a sea and a wilderness—if God calls.
"Your people shall be a willing people." This spontaneity
and willingness is from the attractive power of God's
Spirit. The Spirit does not force—but sweetly draws the
will. This willingness makes all our services acceptable.
God sometimes accepts of willingness without the
work—but never the work without willingness.

God's believing people are a consecrated people.
They have "holiness to the Lord" written upon them.
"You are a holy people to the Lord your God." God's
people are separated from the world—and sanctified
by the Spirit. The priests under the law were not only
to wash in the laver—but were arrayed with glorious
apparel. This was typical, to show that God's people
are not only washed from gross sins—but adorned
with holiness of life. They bear not only God's name
—but His image! Holiness is God's stamp; if He does
not see this stamp upon us, He will not own us for
His believing people.

Christ as a Savior

Octavius Winslow, 1863

"Surely, I am with you always — even unto the end of the world!" Matthew 28:20

"She will give birth to a son, and you are to give him the name Jesus — because He will save His people from their sins." Matthew 1:21

Christ is ever with us — as a Savior. Oh, how the heart thrills, and the eye beams at the mention of the name of Jesus! What we chiefly need is — not wisdom to guide, or power to shield, or sympathy to soothe, or might to strengthen; it is Salvation — the soul saved — a Savior to save us to the uttermost! We need guilt-atoning blood, soul-justifying righteousness, sin-subduing grace! We need a Savior who has done all, suffered all, paid all, and leaves us nothing to do but, believe and be saved. This is Jesus!

My reader, salvation is the finished work of Christ, and the free gift of God; and nothing less and nothing more is required of you than that, with a penitent and believing heart — you trust in the blood and righteousness of the Lord Jesus. God has laid all your sins, all your curse, and all your condemnation — upon Christ! And all that He asks of you in return is, a believing, loving, obedient reception of His Son. Oh, then, grieve not; dishonor not the Savior by doubting His willingness or ability to save you!

Christ is the all-sufficient and only Savior and Redeemer for all those who will truly put their trust in Him. He saves to the uttermost all who come to God by Him.

Christ Our Guide

Octavius Winslow, 1863

"Surely, I am with you always — even unto the end of the world!" Matthew 28:20

Christ is with us, as our guide. How deep our need of Him as such, and how endeared does it make Him! So blind are we, so dark is our future, so perplexing is our present path — that the very next step might be a false one — taking us into a wrong direction, entailing untold anxieties and sorrows, or hurling us from a precipice into total ruin! Yes, we need just such a guide as Christ!

What Alpine traveler would attempt the ascent of a steep glacier, or cross the dangerous pass — unattended by an experienced guide — one who knew the route, whose skillful eye could detect the treacherous crevice, and whose strong arm could fence the narrow, winding way?

Our path to eternity demands just such a guide as the prophet foretold Christ would be. "I have given Him," says God, "for a Leader and Commander to the people." His own gracious words corroborate this statement when speaking of Himself as the Shepherd of His flock, who "Goes before them, and the sheep follow Him, for they know His voice."

Oh, what a privilege — in every path of doubt, in every circumstance of danger, where human judgment is either warped or beclouded, and your own mind hesitates and falters — to have such a wonderful Counselor, such a divine Guide as Christ at your side! As such — He is ever with you!

He will guide you . . .
with His eye of providence,
and with His hand of power,
and with His heart of love!

He knows the way that you take — for He has ordained it.

He knows every crook in your lot — for He has appointed it.

He will . . .
roll away the stone of difficulty,
level mountains,
fill up valleys,
make the crooked path straight,
and the rough place smooth; this will He do unto you, and not forsake you.

Oh, be honest and upright with Him! Go to Him first, consult Him first, acknowledge Him in all your ways — before you consult any human guide. May Christ, in all the minute details of your life, have the pre-eminence. Learn to lay your own desires and thoughts at His feet.

"He guides the humble in what is right — and teaches them His way!" Psalm 25:9. Not our way — but "His way." We must first surrender our way and will — before He will teach us His. He guides the "humble" — the childlike, trustful, unquestioning disciple, who humbly locks his hand in Christ's and says, "Lord, lead me and guide me, not in my own way — but in Yours!"

Oh, take a firm grasp of this unfailing Guide, and you shall travel safely and surely, through all your unknown future. Be honest and sincere only to know and to walk in the Lord's way, the way in which He would have you to go; and then will He fulfill His most gracious promise, "Surely, I am with you always" — in the midst of the utmost peril and dangers!

Death and Life ― The Wage and the Gift ― Spurgeon

By C. H. Spurgeon

"For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord." Romans 6:23

 .And now I am glad to pass into liberty and joy while I speak on the second subject: ETERNAL LIFE IS THE GIFT OF GOD.

......

Note well the change: death is a wage, but life is a gift. Sin brings its natural consequences with it; but eternal life is not the purchase of human merit, but the free gift of the love of God. The abounding goodness of the Most High alone grants life to those who are dead by sin. It is with clear intent to teach us the doctrine of the grace of God that the apostle altered the word here from wages to gift. Naturally he would have said, "The wages of sin is death, but the wages of righteousness is eternal life." But he wished to show us that life comes upon quite a different principle from that upon which death comes. In salvation all is of free gift: in damnation everything is of justice and desert. When a man is lost, he has earned it; when a man is saved, it is given him.

Let us notice, first, that eternal life is imparted by grace through faith. When it first enters the soul it comes as God's free gift. The dead cannot earn life; the very supposition is absurd. Eternal life enjoyed on earth comes to us as a gift. "What!" says one, "do you mean to say that eternal life comes into the soul here?" I say yes, here, or else never. Eternal life must be our possession now; for if we die without it; it will never be our possession in the world to come, which is not the state of probation, but of fixed and settled reward. When the flame of eternal life first drops into a man's heart, it is not as the result of any good works of his which preceded it, for there were none; nor as the result of any feelings of his, for good feelings were not there until the life came. Both good works and good feelings are the fruit of the heavenly life which enters the heart, and makes us conscious of its entrance by working in us repentance and faith in our Lord Jesus Christ. "Eternal life is the gift of God in Jesus Christ." By faith we come consciously into Christ. We trust him, we rest upon him, we become one with him, and thus eternal life manifests itself. Has he not said, "I give unto my sheep eternal life"; and again, "He that believes in him has everlasting life"?

O beloved, you that have been quickened by the Spirit of God, I am sure you trace that first quickening to the grace of God. Whatever your doctrinal views may be, you are all agreed in the experimental acknowledgment that by the grace of God you are what you are. How could you, being dead, give yourself life? How could you, being the slave of sin, set yourself free? But the Lord in mercy visited you as surely as the Lord Jesus Christ visited the tomb of Lazarus; and he spoke with his almighty voice, and bade you come to life, and you arose and came to life at his bidding. You remember well the change that came upon you. If any man here could have been literally dead, and then could have been made to live, what a wonderful experience his would have been! We should go a long way to hear the story of a man who had been dead, and then was made alive again.

But I tell you, his experience, if he could tell it, would not be any more wonderful than our experience as quickened from death in sin; for we have suffered the pains that come through the entrance of life into the soul, and we know the joys which afterwards come of it. We have seen the light that life brings to the spiritual eye; we have felt the emotions that life brings to the quickened heart; we have known the joys which life, and only life, can bring to the entire man. We can tell you something about these things; but if you want to know them to the full, you must feel them for yourselves. "You must be born again." We bear our witness that eternal life within our spirit is not of our earning, but the gift of God.

Beloved, since we received eternal life, we have gone on to grow, and we have made great advances in the divine life; our little trembling faith has now grown to be full assurance; that zeal of ours which burned so low that we hardly dared to attempt anything for Jesus has now flamed up into full consecration, so that we live to his praise. From where has this growth come? Is it not still a free gift? Have you received an increase of life by the law, or has it come to you as the free gift of God? I know what you will say; and if any of you have so grown in grace that you have become ripe Christians; if any of you have been taught of God so that you can teach others; if any of you have been led by the Holy Spirit so that your sanctification is known unto all men, and you have become saintly men and women; I am sure that your holiness and maturity are still gifts received, and not wages earned. I will put the question to you again: Did this abundant life come to you by the works of the law, or by grace through faith which is in Christ Jesus? Your instantaneous answer is, "It is all of grace, in the latter as well as in the earlier stages." Yes, in every degree the gift of God is eternal life in Christ Jesus.

Yes; and when we get to heaven, and the eternal life shall there be developed as a bud opens into a full-blown rose; when our life shall embrace God's life, and God's life shall encompass ours; when we shall be abundantly alive to everything that is holy, divine, heavenly, blessed, and eternally glorious; oh, then we shall confess that our life was all of the grace of God, the free gift of God in Jesus Christ our Lord! I am sure that our heavenly education will only make us know more and more fully that while death is the well-earned wages of sin, eternal life is from beginning to end the gift of infinite grace.

Beloved, observe gratefully what a wonderful gift this is, - "the gift of God," - the gift which Jesus bestows upon every believer; for "to as many as received him, to them gave he power to become the sons of God, even to as many as believed on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." How express is our Lord's statement: "He that believes on the Son has everlasting life: and he that believes not the Son shall not see life; but the wrath of God abides in him "! What a life this is! It must be of a wonderful sort, because it is called "life" par excellence, emphatically "life," true life, real life, essential life. This does not mean mere existence, as some vainly talk. There never was a greater blunder than to confound life with existence, or death with non-existence; these are two totally different and distinct ideas. The life of man means the existence of man as he ought to exist - in union with God, and consequently in holiness, purity, health, and happiness. Man, as God intended him to be, is man enjoying life - man, as sin makes men, is man abiding in death. All that man can receive of joy and honor the Lord gives to man to constitute life eternal in the world to come. What a life is this! The life that is imparted to us in regeneration is God's own life, brought into us by "the living and incorruptible seed which lives and abides for ever." We are akin to God by the new birth, and by loving union with his Son Jesus Christ. What must life mean in God's sense of it?

Moreover, we have life eternal, too, never ending. Whatever else may end, this never can. It can neither be killed by temptation, nor destroyed by trial, nor quenched by death, nor worn out by the ages. The gift of the eternal God is eternal life. Those who talk about a man having everlasting life, and losing it, do not know the force of language. If a man has eternal life, it is eternal, and cannot therefore end or be lost. If it be everlasting, it is "everlasting"; to lose it would prove that it was not everlasting. No, if you have eternal life, you can never perish; if God has bestowed it upon you, it will not be recalled, "for the gifts and calling of God are without repentance." This eternal life is evidently a free gift; for how could any man obtain it in any other way? It is too precious to be bought, too divine to be made by man. If it had to be earned, how could you have earned it? You, I mean, who have already earned death. The wage due to you already was death, and by that wage you were effectually shut out from all possibility of ever earning life. Indeed, the earning of life seems to me to be from the beginning out of the question. It has come to us as a free gift; it could not come in any other way.

Furthermore, remember that it is life in Jesus; the "through" of our version is "in" in the original. We are in everlasting union with the blessed Person of the Son of God, and therefore we live. To be in Christ is a mystery of bliss. The apostle felt that this was an occasion for again rehearsing our blessed Master's names and titles of honor - "in Jesus Christ our Lord." I noted to you on a former occasion how, at certain seasons, the various honors and titles of great men are proclaimed by heralds with becoming state, and so here, to the praise of the Lord Jesus, Paul writes his full degree - "Eternal life in Jesus Christ our Lord." He writes at large the august name before which every knee shall bow, and he links our life therewith. Here we read the cheering and precious name of Jesus. By that name he is nearest to man; when he was born into our nature he was named Jesus, "for he shall save his people from their sins." 

The life which comes in connection with him is salvation from sin. In this Savior is life. The next name is "Christ," or anointed, by which name he is nearest to God being sent forth and anointed of God to treat with us on God's behalf. He is the Lord's Christ, and our Jesus. Next he is called "Our Lord." Herein lies the glory of our anointed Savior: we through grace becoming servants participate in the life and glory of our Lord. He reigns as our Lord, and by his reigning power he shows himself to be the Lord and giver of life. "All live unto him." Our Lord has life in himself, and breathes it into us. What a life this is, - a life saved from sin, a life anointed of the Holy Spirit, a life in union with him who is Lord of all. This is the life which is peculiarly the gift of God.

Thus I have set forth this doctrine, and I desire to apply it by adding a little more of practical importance. First, let us come at this time, one and all, and receive this divine life as a gift in Christ Jesus. If any of you have been working for it by going about to establish your own righteousness, I urge you to end the foolish labor by submitting yourselves to the righteousness of God. It you have been trying to feel so much, or to pray so much, or to mourn so much, stop from thus offering a price, and come and receive life as a free gift from your God. Pull down the idol of your pride, and humbly sue for pardoning grace on the plea of mercy. Believe and live. You are not called upon to earn life, but to receive it; receive it as freely as your lungs take in the air you breathe. 

If you are dead in sin at this moment, yet the gospel of life has come near unto you. With that gospel there comes the life-giving wind of the eternal Spirit. He can call you out of your ruin, and wreckage, and death, and make you live. This is his word, "Awake, you that sleep, and rise from the dead, and Christ shall give you life." Will you have it as a gift? If there be any true life in you, your answer will be quick and hearty. You will be lost if you do not receive this gift. Your earnings will be paid into your bosom, and dread will be the death which will settle down upon you. The acceptance of a free gift would not be difficult if we were not proud. Accept it - God help you to accept it at once! Even that acceptance will be God's gift; for the will to live is life; and all true life, from beginning to end, is entirely of the Lord.

Beloved, have we accepted that free gift of eternal life? Let us abide in it. Let us never be tempted to try the law of merit; let us never attempt to live by our earnings. No doubt eternal life is a reward in one sense, but it is always a reward of grace, not a reward of debt. The Lord shall give us a crown of life at last as a reward; but even then we shall confess that he first gave us the work by which the crown was won. The Lord first gives us good works, and then rewards us for them. The labor of love is in itself a gift of love.

Grace reigns all along; not only in removing sin, but in working virtue. Finally, are we now abiding in eternal life, trusting in the Son of God, and clinging to his skirts? then let us live to his glory. Do we know that because he lives, we shall live also? If so, let us show by our gratitude how greatly we prize this gift. We dwell in a world where death is everywhere manifesting itself in various forms of corruption - therefore let us see from what the Lord has delivered us. Let no man boast in his heart that he is not subject to the vile influences which hold the world in its corruption. Let no pride because of our new life ever cross our spirit. Chase every such thought as that away with detestation. If our life be of grace, there is no room for boasting, but much space for soul-humbling. When you walk the streets, and hear the groans of the dead in the form of oaths and blasphemies, thank the Lord that you have been taught a more living language. Think of drunkenness and lust as the worms that are bred of the putridity of the death which comes of sin. You are disgusted and horrified, my brothers; but these things would have been in you also but for the grace of God. We are like living men shut up in a charnel-house; wherever we turn we see the dreary works of death; but all this should make us grateful to the sacred power which has brought us out of death into spiritual life.

As for others, let us anxiously ask the question - "Can these dry bones live? "Then let us be obedient to the heavenly vision when the divine word says to us, "Son of man, prophesy upon these bones." We must cherish the faith which will enable us to do this. Moreover, a sight of the universal death of unrenewed nature should drive us to prayer, so that we cry, "Come from the four winds, O breath, and breathe upon these slain, that they may live." This prayer being offered, we should live in hopeful expectancy that the Lord will open the graves of his people, and cause them to come forth and live by his Spirit. Oh for grace to prophesy believingly upon these bones, and say, "O you dry bones, hear the word of the Lord.

Thus says the Lord God unto these bones, Behold I will cause breath to enter into you, and you shall live." Beloved, we shall yet see them stand up an exceeding great army, quickened of the Lord our God. He delights to burst the bonds of death. Resurrection is one of his chief glories. He heralds resurrection, work with trumpets, and angels, and a glorious high throne, because he delights in it. The living Jehovah rejoices to give life, and especially to give it to the dead. Corruption flies before him, grave clothes are cut, and sepulchers are broken open. "I am the resurrection, and the life," says Jesus; and so he is even at this hour. O God, save this congregation to the praise of the glory of your grace, wherein you have made us to live, and to be accepted in your well-beloved Son.

Amen and Amen.

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Real Conversion—by James Smith

James Smith, 1859

Real conversion supposes that it has a counterfeit — something like conversion which is not the thing itself. For instance, a man may change his sentiments, on many points his feelings may undergo a change, and he may reform his life — and yet not be really converted to God. Many have had convictions and impressions, and have changed their course and conduct, who have still been strangers to God, and the power of vital religion. Seeming conversion, sometimes comes so near to real conversion — that there only appears to be one deficiency — but that is a fatal one, it is the life of God in the soul. The outward conduct is correct, the head is illuminated — but the heart is not quickened. Religion without life, however orthodox the creed, or correct the conduct — is but a form without power, the representation of a Christian — but not a real Christian.

What is real conversion? It is a thorough turning to God. The turning of the whole person to God and his service. It includes a change of heart — which change is produced by the Holy Spirit. When the heart is thoroughly changed, there is a change in our thoughts of God, and in our feelings toward God. We then think of him as his Word represents him, and as Jesus reveals him in his holy and beautiful life. We think of him, as the child thinks of his affectionate father, as the wife thinks of her loving husband, or as the servant thinks of her kind and generous master. Our thoughts of God are pleasant and natural, and our souls go forth in desire to God.

Our feelings toward God, were formerly cold, indifferent, and carnal. There was enmity against God, and a wish to keep at a distance from God. But real conversion changes our feelings, and we love God, delight in God, and desire above all things to please God. The feelings of the enemy, give way to those of the friend; and the feelings of the slave, to those of the child.

And out of this change of heart, or change of our thoughts and feelings — grows a change of life. We no longer live unto ourselves, or for ourselves; but we live unto God, and for God. We no longer live in sin — but have our fruit unto holiness, and the end everlasting life. Now, the precepts of the Bible are our rule, the life of Jesus is our model, and the glory of God our aim. Being created anew in Christ Jesus — we are new creatures. Being new creatures — we . . .
act from new principles,
are influenced by new motives,
are attracted by new objects;
and as the Apostle says, "old things are passed away, and behold all things are become new."

Real conversion therefore is the man turning . . .
from sin to holiness,
from self to Christ,
from the world to God.

This turning is the effect of a new principle imparted to the soul by the Holy Spirit in regeneration.

What are the effects of real conversion? Many — too many to enumerate here, as it affects the entire man in all his parts, in all his relations, and in all his prospects. The converted man turning from self to Jesus, obtains peace through the blood of his cross. Peace with God. Peace in his own conscience. Peaceful feelings toward all mankind. He is reconciled to God's perfections, law, and government; and yielding himself to God through Jesus, he enjoys holy tranquility of soul. Turning from self to God — he is sanctified to God. Beholding as in a glass the glory of the Lord, he is changed into the same image.

He is now a holy man. His heart loves holiness. He desires to be holy in body, soul, and spirit. Holiness is his element — and sin his grief and sorrow. Turning from the world to Jesus, he is filled with love — love to God, and love to man. He loves God supremely, and loves all the saints sincerely. Love is the ruling passion of his soul — and love is the great proof that his conversion is real.

Love leads to fellowship with God, as a father and a friend; and in that fellowship he finds the purest enjoyment, and the richest blessings. He lays himself out for others, employing all his spare time and talents, in efforts to do good to his fellow men. He seeks to save souls from death, to ameliorate human woe, and make all round him holy and happy.

Reader, are you really converted to God? Have you experienced a change of heart? Has that led to a change of life? Have you peace with God? Holiness of heart? Love to the Savior, your Heavenly Father, and your fellow men? Do you live in fellowship with God? Are you employing any portion of your time and talents for God? These are solemn and searching questions. They are worthy your closest attention. Take them, and with them, examine your heart and your life.

If you are not really converted to God, you are yet in your sins; and if you die in your sins, where Jesus is, you can never come. Life or death — eternal life or eternal death — depends on your being converted, or unconverted. The heart must be changed, and so must the current of the life; "for if we live after the flesh, we shall die; but if we, through the Spirit, mortify the deeds of the body — we shall live." Life or death therefore, eternal life or eternal death, depend upon our being converted — or unconverted. May the Holy Spirit of God, therefore, reveal to us our true state and condition, and if we are converted, devote us wholly to the Lord, and his work; but if we are unconverted, convince us of it, and by his invincible grace, make us thorough Christians! Amen.

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The Narrow Way

by Arthur Pink

"Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction—and many enter through it. But small is the gate and narrow the way that leads to life—and only a few find it." Matthew 7:13-14

The second half of Matthew 7 forms the applicatory part of that most important discourse of our Lord's, known as "the Sermon on the Mount." One leading design of the Sermon was to show the spiritual nature and wide extent of that obedience which characterizes the true subjects of Christ's kingdom, and which obedience is absolutely necessary for the enjoyment of that ultimate state of blessedness which Divine grace has provided for them. As the Prophet of God, Christ made known that the righteousness which obtains in His kingdom greatly exceeds the "righteousness of the scribes and the Pharisees."

Now the Jews imagined that all of them were the subjects of the Messiah's kingdom; that by virtue of their descent from Abraham, they were the rightful heirs of it; that the "righteousness of the scribes and Pharisees" (that system of religious and moral duty taught by them) met all the requirements of God's law. But this was a delusion, and the Lord Jesus here exposed that fleshly descent from Abraham could not give title unto a spiritual kingdom. That which was merely natural—was no qualification for the supernatural realm. Only they were accounted the true children of Abraham—who had his faith (Romans 4:16), who did his works (John 8:39), and who were united to Christ (Galatians 3:29).

In the Sermon on the Mount, the Lord delineated the inward state of those who belonged to His spiritual kingdom (Matthew 5:4-11); described the outward conduct by which they might be identified (Matthew 5:13-16); expounded the personal righteousness which God's justice demanded (Matthew 5:17-28); and defined that utter repudiation of sin which he required from His people (Matthew 5:29-30). So high are the demands of the thrice holy One, so uncompromising are the requirements of His ineffable character, that none can dwell with Him eternally—who do not in this world—loathe, resist, and turn from all that is repulsive to His pure eye. Nothing short of the complete denying of self, the abandoning of the dearest idol, the forsaking of the most cherished sinful course— figuratively represented under the cutting off of a right hand and the plucking out of a right eye—is what He claims from every one who would have communion with Himself.

Such plain and pointed declarations of Christ must have seemed "hard sayings" to the multitudes who listened to Him; such piercing and flesh-withering demands would probably cause many of his Jewish hearers to think within themselves, "Who then can be saved? This is indeed a strait gate and a narrow way."

Anticipating their secret objections, the Lord plainly declared that the GATE unto salvation is "strait" and the WAY which leads unto life is "narrow." Yet, He went on to point out, that it is your wisdom, your interest, your duty to enter that "Gate" and walk that "Way." He acknowledged and faithfully warned them that there was a "Wide gate" soliciting their entrance, and a "Broad road" inviting them to walk therein; but that gate leads to perdition, that road ends in Hell. The "Strait Gate" is the only gate to "life," the "Narrow Way" is the only one which conducts to Heaven.

Few indeed find it, few have the least inclination for it; but that very fact ought only to provide an additional incentive to my giving all diligence to enter therein.

In the verses which are now to be before us, Christ defined and described the Way of salvation, though we sorrowfully admit that 'modern evangelists' rarely expound it. What we shall now endeavor to set forth is very different from what most have been taught—but you reject it at your eternal peril. We repeat, that in that passage we are about to consider, He who was Truth incarnate made known the only way of escaping Perdition and securing Heaven, namely, by entering the "Strait Gate" and treading the "Narrow Way."

The NARROW GATE

The Greek word for "strait" signifies restrained or "narrow" and is so rendered in the revised version. Now a "gate" serves two purposes: it lets in and it shuts out. All who enter this Narrow Gate gain admittance to that "Way" which "leads unto life;" but all who enter not by this Narrow Gate, are eternally barred from God's presence. The second use of this Gate, is solemnly illustrated at the close of the parable of the ten virgins. There, our Lord pictures the foolish ones as being without the necessary "oil" (the work of the Spirit in the heart), and while they went to buy it, the Bridegroom came, and "the door was shut" (Matthew 25:10); and though they then besought Him to open it to them, He answered "I know you not."

1. What is denoted by this figure of the "narrow gate?" We believe the reference is to the searching and solemn teaching of Him who is Truth incarnate. It is only as the heart bows to the righteousness of God's claims and demands upon us, as set forth by His Son—that any soul can enter that path which alone leads to Him. While the heart is rebellious against Him—there can be no approach to Him, for, "Can two walk together except they be agreed?"

It is true, blessedly and gloriously true, that Christ Himself is "the Door" (John 10:9), and He is so in a threefold way, according to the three principal functions of His mediatorial office. He is "the Door" into God's presence as the Prophet, the Priest, and the King. Now it is only as Christ is truly received as God's authoritative Prophet, only as His holy teachings are really accepted by a contrite heart, that any one is prepared to savingly welcome Him as Priest. Christ is the "Way" and "the Truth" before he is the "Life" (John 14:6), as he is "first King of righteousness, and after that, also King of peace" (Hebrews 7:2). In other words, His cleansing blood is only available for those who are willing to throw down the weapons of their warfare against God, and surrender themselves to His holy rule. The wicked must forsake his way, and the unrighteous man his thoughts, if he is to be pardoned by God (Isaiah 55:7); and this is only another way of saying that Christ must be received as Prophet, before he is embraced as Priest.

2. Why is this gate a "narrow" one? For at least three reasons:

First, because of sin. "The wicked shall be turned into Hell, all the nations that forget God" Psalm 9:17. The gate of heaven is far too narrow to admit such characters. The New Testament plainly affirms the same fact: "For of this you can be sure: No immoral, impure or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words, for because of such things God's wrath comes on those who are disobedient. Therefore do not be partners with them!" (Ephesians 5:5-7).

Second, because of the Law. There are two principal errors about the Law, and I know not which is the more dangerous and disastrous: that one can earn heaven by obeying it; that one may enter heaven without that personal and practical godliness which the Law requires. "Follow peace with all, and holiness, without which no man shall see the Lord" (Hebrews 12:14). Where there is not this personal conformity to the will of God—the strong hand of the Law will close the door of heaven.

Third, because none can take the world along with him: this Gate is far too "narrow" to admit those who love the world.

3. What is meant by "entering" this narrow gate? 
FIRST, the acceptance of those teachings of truth, of duty, of happiness, which were unfolded by Christ—the honest and actual receiving into the heart of His holy, searching, flesh-withering instructions. This is like a person, with great difficulty, forcing his way through a very narrow entrance way. I say "with great difficulty," for Christ's precepts and commandments are, to the last degree, unpalatable to an unrenewed heart, and cannot be willingly and gladly received without a rigid denial of self and relinquishment of sinful pleasures, pursuits, and interests. Christ has plainly warned us that it is impossible for a man to serve two masters. Self must be repudiated, and Christ must be received as "the Lord" (Colossians 2:6), or He will not save us.

SECOND, a deliberate abandoning of the Broad Road, or the flesh-pleasing mode of life. Until this has been done, there is no salvation possible for any sinner. Christ Himself taught this plainly in Luke 15—the "prodigal" must leave the "far country" before he could journey to the Father's House! The same pointed truth is taught again in James 4:8-10, "Draw near to God—and He will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. Humble yourselves before the Lord—and He will lift you up."

Ah, my friend, to really and actually enter this "Narrow Gate" is no easy matter! For that reason the Lord bade the people "Do not work for food that spoils, but for food that endures to eternal life!" (John 6:27).

Those words do not picture salvation as a thing of simple and easy attainment. Ponder also Christ's emphatic exhortation in Luke 13:24 "Make every effort to enter through the narrow gate, because many, I tell you, will try to enter and will not be able to." That He should utter such a statement, clearly implies that there are formidable difficulties and obstacles to be overcome, and that slothful nominal professors will surely not enter in. Let it be carefully noted that the Greek word for "strive" (namely, "agonizomai") in Luke 13:24 is the same one that is used in 1 Corinthians 9:25, "And everyone that strives for the mastery is temperate in all things;" and is also rendered "laboring fervently" in Colossians 4:12, and "fight" in 1 Timothy 6:12!

And how are we to "strive" so as to "enter" the Narrow Gate? The general answer is, "lawfully" (2 Timothy 2:5). But to particularize: We are to strive by prayer and supplication, diligently seeking deliverance from those things which would bar our entrance. We are to earnestly cry to Christ for help from those foes which are seeking to overcome us. We are to come constantly to the Throne of Grace, that we may there find grace to help us to repudiate and turn away with loathing from everything which is abhorred by God, even though it involves our cutting off of a right hand and plucking out of a right eye; and grace to help us do those things which He has commanded. We must be "temperate in all things," especially those things which the flesh craves and the world loves.

Why is such striving necessary to "enter" the narrow gate?

First, because SATAN is striving to destroy your soul. "Be careful! Watch out for attacks from the Devil, your great enemy. He prowls around like a roaring lion, looking for some victim to devour!" (1 Peter 5:8). Therefore must he be resisted "steadfast in the faith."

Second, because natural appetites of the FLESH are striving to destroy you: "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul" (1 Peter 2:11).

Third, because the whole WORLD is arrayed against you, and if it cannot burn, it will seek to turn you by its alluring promises, Delilah-like deceits, and fatal enticements. Unless you overcome the world, the world will overcome you to the eternal destruction of your soul.

From what has been before us, we may plainly discover why it is that the vast majority of our fellow-men and women, yes, and of professing Christians also, will fail to reach Heaven: it is because they prefer sin to holiness, indulging the lusts of the flesh to walking according to the scriptures, self to Christ, the world to God. It is as the Lord Jesus declared, "Men loved darkness rather than light, because their deeds were evil" (John 3:19). Men refuse to deny self, abandon their idols, and submit to Christ as Lord—and without this, none can take the first step toward Heaven and enter through the 'narrow gate'!

THE NARROW WAY

Just as entering the "Narrow Gate" signifies the heart's acceptance of Christ's holy teaching, so to walk along the "Narrow Way" means for the heart and life to be constantly regulated thereby. Walking along the Narrow Way denotes a steady perseverance in faith and obedience to the Lord Jesus; overcoming all opposition, rejecting every temptation to forsake the path of fidelity to Him. It is called the "Narrow Way" because all self-pleasing and self-seeking is shut out!

In Genesis 18:19 it is called "the Way of the Lord;" in Exodus 13:21, 32:8 "the Way;" in 1 Samuel 12:23 "the good and right Way;" in Psalm 25:9 "His Way;" in Proverbs 4:11 "the Way of wisdom;" in Proverbs 8:20 "the Way of righteousness;" in Proverbs 10:17 "the Way of life;" in Isaiah 35:8 "the Way of holiness;" in Jeremiah 6:16 "the good Way;" in 2 Peter 2:2 "the Way of truth;" in 2 Peter 2:15 "the right Way."

The Narrow Way must be followed—no matter how much it may militate against my worldly interests. It is right here that the testing point is reached. Unto the natural man, it is much easier and far more pleasant—to indulge the flesh and follow our worldly propensities. The Broad Road, where the flesh is allowed "liberty" —under the pretense of the Christian's not "being under the law" —is easy, smooth, and attractive; but it ends in "destruction!" Though the "Narrow Way" leads to life, only FEW tread it.

Multitudes make a profession and claim to be saved—but their lives give no evidence that they are "strangers and pilgrims" here on earth, or that their "treasure" is in heaven. They are afraid of being thought narrow and peculiar, strict and puritanical. Satan has deceived them—they imagine that they can get to heaven by an easier route than by denying self, taking up their cross daily, and following Christ!

There are multitudes of religionists who are attempting to combine the two "ways," making the best of both worlds and serving two masters. They wish to gratify self in time—and enjoy the happiness of Heaven in eternity. Crowds of nominal Christians are deluding themselves into believing that they can do so—but they are terribly deceived! A profession which is not verified by mortifying the deeds of the body in the power of the Spirit (Romans 8:13), is vain. A faith which is not evidenced by complete submission to Christ, is only the faith of demons. A love which does not keep Christ's commandments, is an imposition (John 14:23). A claim to being a Christian, where there is no real yieldedness to the will of God, is daring presumption. The reason why so few will enter Eternal Life—is because the multitudes are not seeking it in the way of God's appointing! None seek it aright—but those who pass through the Narrow Gate, and who, despite many discouragements and falls, continue to press forward along the Narrow Way.

Now notice, carefully, the very next thing which immediately followed our Lord's reference to the two ways in Matthew 7: "Beware of false prophets, who come to you in sheep's clothing—but inwardly they are ravening wolves" (Matthew 7:15). Why does this come in next? Who are the "false prophets" against which a serious soul needs to be on his guard?

They are those who teach that Heaven may be reached without treading the Narrow Way! They are those who loudly insist that eternal life may be obtained on much easier terms. They come in "sheep's clothing"—they appear (to undiscerning souls) to exalt Christ, to emphasize His precious blood, to magnify God's grace. BUT they do not insist upon repentance; they fail to tell their hearers that nothing but a broken heart which hates sin, can truly believe in Christ. They do not teach that a saving faith is a living one which purifies the heart (Acts 15:9) and overcomes the world (1 John 5:4).

These "false prophets" are known by their "fruits," the primary reference being to their "converts"—the fruits of their fleshly labors. Their "converts" are on the Broad Road, which is not the path of open wickedness and vice—but of a religion which pleases the flesh! It is that "way which seems right unto a man—but the end thereof are the ways of death" (Proverbs 14:12). Those who are on this Broad Road (this way which "seems right" to so many), have a head-knowledge of the Truth—but they walk not in it. The "Narrow Way" is bounded by the commandments and precepts of Scripture; the Broad Road is that path which has broken out beyond the bounds of Scripture. Titus 2:11-12 supplies the test as to which "way" we are in: "For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world."

Before closing, let us anticipate and seek to remove an objection. Probably many of you are saying, "I thought Christ was the Way to the Father" (John 14:6). So He is! But how?

First, in that He has removed every legal obstacle, and thereby opened a way to heaven for His people.

Second, in that He has "left us an example that we should follow HIS steps." The mere opening of a door does not give me entrance into a house—I must tread the path leading to it, and mount the steps. Christ has, by His life of unreserved obedience to God, shown us the Way which leads to Heaven: "When He puts forth His own sheep, HE goes before them—and the sheep follow Him" ( John 10:4).

Third, in that He is willing and ready to bestow grace and strength to walk therein. Christ did not come here and die—in order to make it unnecessary for me to please and obey God. No indeed! "He died for all, that those who live should not henceforth live unto themselves—but unto Him who died for them!" (2 Corinthians 5:15). "He gave Himself for our sins—that He might deliver us from this present evil world" (Galatians 1:4). "He gave Himself for us—that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14). Christ came here to "save His people from their sins" (Matthew 1:21); and if you are not now delivered from the power of sin, from the deceptions of Satan, from the love of the world, and from the pleasing of self—then you are NOT saved. May it please the God of all grace to add His blessing.

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