What Kind Of Christian Are You? Last Part

This is the third and last part of a series titled :what kind of Christian are you? which was written by a man who who had a heart after Him, and knew Him well.


Charles G. Finney Three Kinds of Professing Christians A Lecture to Examine One's Self

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Part III.  RELIGION OF PUBLIC OPINION "For they loved the praise of men more than the praise of God" - John 12:43  These words were spoken of certain individuals who refused to confess that Jesus was the Christ, because he was extremely unpopular with the scribes and pharisees, and principal people of Jerusalem. 

I have just described a class of professors of religion, who are moved to perform religious exercises by hope and fear.  They are moved sometimes by self-love, and sometimes by selfishness.  Their supreme object is not to glorify God, but to secure their own salvation. 
 There is a plain distinction between self-love, or the simple desire of happiness, and selfishness.  Self-love, the desire of happiness and dread of misery, is constitutional; it is a part of our frame as God made us, as he intended us to be; and its indulgence within the limits of the law of God is not sinful.  Whenever it is indulged contrary to the law of God, it becomes sinful.  When the desire of happiness or the dread of misery becomes the controlling principle, and we prefer our own gratification to some other interest, it becomes selfishness.  When, to avoid pain or obtain happiness, we sacrifice other greater interests, we violate the great law of disinterested benevolence and it is no longer self-love, acting within lawful bounds, but selfishness. 

 You will recollect that this class, and the class I had described before as the real friends of God and man, agree in many things, and if you look only at the things in which they agree, you cannot distinguish between them.  It is only by a close observation of those things in which they differ, that you can see that the main purpose of the latter class is not to glorify God, but to secure their own salvation.  In that way we can see their supreme objective developed, and see that when they do the same things, outwardly, which those do whose supreme objective is to glorify God, they do them from entirely different motives, and consequently the acts themselves are, in the sight of God, of an entirely different character. 

 I intend now to point out the characteristics of the third class of professing Christians, who "love the praise of men more than the praise of God." 
 I would not be understood to imply that a mere regard for reputation has led this class to profess religion.  Religion has always been too unpopular with the great mass of mankind to render it a general thing to become professing Christians from a mere regard to reputation.  But I mean, that where it is not generally unpopular to become a professor of religion, and will not diminish popularity, but will increase it with many, a complex motive operates - the hope of securing happiness in a future world, and that it may increase reputation here.  And thus many are led to profess religion, when after all, on a close examination, it will be seen that the leading object,which is prized beyond anything else, is the good opinion of their fellow men.  Sooner than lose this, they would not profess religion.  Their profession hinges on this. And although they do profess to be sincere Christians, you may see by their conduct, on close examination, that they will do nothing that will forfeit this good opinion of men.  They will not encounter the hatred that they must, if they were to give themselves up to root sin out of the world. (John 15:18) 

I will now mention several things by which you may detect the true character of the class of persons of whom I have been speaking; who make the praise of men their idol, notwithstanding they profess to love God supremely. And they are things by which you can detect your own true characters, if you belong to this class. 

 1.  They do what the apostle Paul says certain persons did in his day, and for that reason they remained ignorant of the true doctrine; they "measure themselves by themselves, and compare themselves among themselves."  (2 Cor. 10:12) 
 There are a vast many individuals, who, instead of making Jesus Christ their standard of comparison, and the Bible their rule of life, manifestly aim at no such thing.  They show that they never seriously dreamed of making the Bible their standard.  The great question with them is, whether they do about as many things in religion, and are about as pious as other people, or as the churches around them.  Their object is to maintain a respectable profession of religion.  Instead of seriously inquiring for themselves, what the Bible requires, and asking how Jesus Christ would act in such and such cases, they are looking simply at the common run of professing Christians, and are satisfied with doing what is commendable in their estimation.  They prove that their object is not so much to do what the Bible lays down as duty, as to do what the great mass of professing Christians do - to do what is respectable, rather than what is right. 

2.  This class of persons do not trouble themselves about elevating the standard of piety around them. 
 They are not troubled at the fact, that the general standard of Piety is so low in the church, that it is impossible to bring the great mass of sinners to repentance.  They think the standard at the present time is high enough.  Whatever be the standard at the time, it satisfies them.  While the real friends of God and man are complaining of the church, because the standard of piety is so low, and trying to wake up the church to elevate the tone of religion, it all seems to this class of persons like criticalness and a meddlesome disposition.  Just as when Jesus Christ denounced the scribes and pharisees, and leaders of his day, they said, "He hath a devil." "Why, he is denouncing our doctors of divinity, and all our best men, and even dares to call the scribes and pharisees hypocrites, and he tells us that except our righteousness shall exceed theirs, we can in no case enter the kingdom of heaven.  (Matt. 23:13; 5:20)   What a bad spirit he has." 

A large part of the church at the present day have the same attitude, and every effort to open the eyes of the church and to make Christians see that they live so low, so worldly, so much like hypocrites, that it is impossible the work of the Lord should go on, only excites ill will and occasions reproach.  "Oh," they say, "what a bad spirit he shows, so censorious, and so unkind, surely that is anything but the meek, and kind, and loving spirit of the Son of God." They forget how Jesus Christ poured out his anathemas, enough to make the hills of Judea shake, against those that had the reputation of being the most pious people in that day.  Just as if Jesus Christ never said anything severe to anybody, but just fawned over them, and soothed them into his kingdom.  Who does not know that it was the hypocritical spirit exhibited by professors of religion, that roused his soul and moved his indignation, and called forth his burning torrents of denunciation.  He was always complaining of the very people who were set up as patterns of piety, and called them hypocrites, and thundered over their heads the terrible words, "How can ye escape the damnation of hell!"  (Matt.23:33)  
 It is not surprising when so many love the praise of men more than the praise of God, that there should be excitement when the truth is told.  They are very well satisfied with the standard of piety as it is.  They do not seem to know that the lives of the majority of professing Christians are almost as different from the standard of Jesus Christ as light is from darkness. 

3. They make a distinction between those requirements of God that are strongly enforced by public sentiment and those that are not. 
 They are very scrupulous in observing such requirements as public sentiment distinctly favors, while they easily set at nought those which public sentiment does not enforce.  All those sins that are forbidden by public opinion this class of persons abstain from, but they do other things just as bad which are not thus frowned on.  They do those duties which are enforced by public opinion, but not those that are less enforced.  They will not stay away from public worship on the Sabbath, because they could not maintain any reputation for religion at all if they did.  But they neglect things that are just as clearly required in the Word of God.  Where an individual habitually disobeys any command of God, knowing it to be such, it is just as certain as his soul lives, that the obedience he appears to render, is not from a regard to God's authority, or love to God, but from other motives.  He does not, in fact, obey any command of God. The Apostle has settled this question.  "Whosoever," says he, "shall keep the whole law, and offend in one point, is guilty of all,"  (James 2:10)  that is, does not truly keep any one precept of the law. 

Obedience to God's commands implies an obedient state of heart, and therefore nothing is obedience that does not imply a supreme regard to the authority of God.  Now, if a man's heart be right, then whatever God requires he regards as of more importance than anything else.  And if a man regard anything else of superior weight to God's authority, that is his idol. Whatever we supremely regard - that is our god; whether it be reputation, or comfort, or riches, or honor, or whatever it is that we regard supremely, that is the god of our hearts. Whatever a man's reason may be for habitually neglecting anything which he knows to be the command of God, or that he sees to be required to promote the kingdom of Christ, there is demonstration absolute that he regards that as supreme.  There is nothing acceptable to God in any of his services.  Rest assured, all his religion is the religion of public sentiment.  If he neglects anything required by the law of God, because he can pass along in neglect, and public sentiment does not require it; or if he does other things inconsistent with the law of God, merely because public opinion does require it, it is a simple matter of fact, that it is public sentiment to which he yields obedience, in all his conduct, and not a regard to the glory of God. 

How is it with you, beloved? Do you habitually neglect any requirement of God, because it is not sustained and enforced by public sentiment?  If you are a professor of religion, it is to be presumed you do not neglect any requirement that is strongly urged by public sentiment.  But, how is it with others?  Do you not habitually neglect some duties?  Do you not live in some practices acceptable among men, that you know to be contrary to the law of God?  If you do, it is demonstration absolute that you regard the opinions of men more than the judgment of God.  Write down your name, hypocrite. 

4.  This class of professors are apt to indulge in some sins when they are away from home, that they would not commit at home. 
 Many a man who is temperate at home, when he gets to a distance, will toss off his glass of brandy and water at the table, or step up to the bar and call for liquor without shame; or if they are in Europe, they will go to the theatre.  When I was in the Mediterranean, at Messina, a gentleman asked me if I would go to the theatre with him. "What!  I go to the theatre?  A minister go to the theatre?" "Why," said he, "you are away from home, and no one would know it." "But would not God know it?" It was plain that he thought, although I was a minister, I could go to the theatre when I was away from home.  No matter if God knew it, so long as men did not know it.  And how should he get that idea, but by seeing ministers who would do just such things. 

5.  Another development of the character of these individuals is, that they indulge themselves in secret sin. 
 I am now speaking of something, by which you may know yourselves.  If you allow yourselves in any sins secretly, when you can get along without having any human being know it, know that God sees it, and that he has already written down your name, hypocrite.  You are more afraid of disgrace in the eye of mortals, than of disgrace in the eye of God.  If you loved God supremely, it would be a small thing to you that any and everybody else knew your sins, in comparison with having them known to God.  If tempted to any such thing, you would exclaim, "What! shall I commit sin under the eye of God?" 

 6.  They indulge in secret omissions of duty, which they would not dare to have known to others. 
 They may not practice any secret sins, or indulge in those secret pollutions that are spoken of, but they neglect those duties, that if they were known to neglect, it would be called disreputable to their Christian character.  Such as secret prayer for instance.  They will go to the communion - yes, to the communion! - and appear to be very pious on the Sabbath, and yet, as to private piety, they know nothing of it. Their closet for prayers is unknown to God.  It is easy to see that reputation is their idol.  They dread to lose their reputation more than to offend God. 
 How is it with you?  Is it a fact, that you habitually omit those secret duties, and are more careful to perform your public duties than private ones?  Then what is your character?  Do you need to be told?  "They loved the praise of men more than the praise of God." 

7.  The conscience of this class of persons seems to be formed on other principles than those of the gospel. 
 They seem to have a conscience in those things that are popular, and no conscience at all on those things that are not required by public sentiment. You may preach to them ever so plainly, their duty, and prove it ever so clearly, and even make them confess that it is their duty, and yet so long as public sentiment does not require it, and it is not a matter of reputation, they will continue on in the same way as before.  Show them a "Thus saith the Lord," and make them see that their course is inconsistent with Christian perfection, and contrary to the interests of the kingdom of Christ, and yet they will not change.  They make it manifest that it is not the requirement of God they regard, but the requirement of public opinion.  They love the praise of men more than the praise of God. 

8.  This class of persons generally dread, very much, the thought of being considered fanatical. 
 They are ignorant, practically, of a first principle in religion, that all the world is wrong!  That the public sentiment of the world is all against God, and that every one who intends to serve God must in the first instance set his face against the public sentiment of the world.  They are to take it for granted, that in a world of rebels, public sentiment is as certainly wrong as that there is a controversy with God.  They have never had their eyes open to this fundamental truth, that the world is wrong, and that God's ways are directly over against their ways. Consequently, it is true and always has been true, that "all that will live godly in Christ Jesus shall suffer persecution." (2 Tim. 3:12)   They shall be called fanatical, extreme, and the like.  They always have been, and they always will be, as long is the world is wrong. 
 But this class of persons will never go further than is consistent with the opinions worldly men.  They say they must do this and that in order to have influence over such men.  Right over against this is the course of the true friends of God and man.  Their leading aim is to reverse the order of the world, and turn the world upside down, to bring all men to obey God, and all the opinions of men to conform to the word of God, and all the usages and institutions of the world to accord with the spirit of the gospel. 

 9. They are very intent on making friends on both sides. 
 They take the middle course always.  They avoid the reputation of being overly righteous, on the one hand, and on the other hand, of being lax or irreligious.  It has been so for centuries, that a person could maintain a reputable profession of religion without ever being called fanatical.  And the standard is still so low, that probably the great mass of the churches are trying to occupy this middle ground.  They mean to have friends on both sides.  They are not set down as reprobates on the one hand, nor as fanatics or bigots on the other. They are "fashionable Christians!" They may be called fashionable Christians for two reasons.  One is, that their style of religion is popular and fashionable; and the other is, that they generally follow worldly fashions.  Their aim in religion is not to do anything that will disgust the world.  No matter what God requires, they are determined to be so prudent as not to bring on them the censures of the world, nor offend the enemies of God.  They have manifestly more regard to men than to God.  And if they are ever so circumstanced that they must do that which will displease their friends and neighbors, or offend God, they will offend God. If public sentiment clashes with the commands of God, they will yield to public sentiment. 

10.  They will do more to gain the applause of men than to gain the applause of God. 
 This is evident from the fact, that they will yield obedience only to those requirements of God which are sustained by public opinion.  Although they will not exercise self-denial to gain the applause of God, yet they will exercise great self-denial to gain the applause of men. 

11. They are more anxious to know what are the opinions of men about them, than to know what is God's opinion of them. 
 If one of this class is a minister, and preaches a sermon, he is more anxious to know what the people thought of it, than to know what God thought of it.  And if he make anything like a failure, the disgrace of it with men cuts him ten times more than the thought that he has dishonored God, or hindered the salvation of souls.  Just so with an elder, or a member of the church.  If he prays in a meeting, or exhorts, he is more concerned to know what is thought of it, than to know how God is pleased. 
 If such a one has some secret sin found out, he is vastly more distressed about it because he is disgraced than because God is dishonored.  Or if he fall into open sin, when he comes to be met with it, he cares as much again about the disgrace as about the sin of it. They are more anxious about their appearance in the eyes of the world than in the eves of God.  Females of this character are vastly more anxious, when they go to church, how the body shall appear in the eyes of men than how the heart shall appear in the eyes of God.  Everybody can see, at a glance, what this religion is, the moment it is held up to view.  Nobody is at a loss to say what that man's or that woman's name is - it is hypocrite.  They will go in to the house of God with their hearts dark as midnight, while everything in their external appearance is comely and decent.  They must appear well in the eyes of men, no matter how that part is on which God fixes his eye.  The heart may be dark, and disordered, and polluted, and they care not, so long as the eye of man detects no blemish. 

12.  They refuse to confess their sins in the manner which the law of God requires, lest they should lose their reputation among men. 
 If they are ever required to make confession of more than they think consistent with their reputation, they are more anxious as to how it will affect their character, than to know whether God is satisfied. 
 Search your hearts, you that have made confessions, and see which most affects your minds, the question what God thought of it, or what men thought of it, Have you refused to confess what you knew God required, because it would hurt your reputation among men?  Will not God judge your hearts?  Only be honest now, and let it be answered. 

 13.  They will yield to custom what they know to be injurious to the cause of religion, and to the welfare of mankind.  

 14.  They will do things of doubtful character, or things the lawfulness of which they strongly doubt, in obedience to public sentiment.  

 15.  They are often "ashamed" to do their duty, and so much ashamed that they will not do it. 
 Now when a person is so much ashamed to do what God requires as not to do it, it is plain that his own reputation is his idol.  How many do you find who are ashamed to acknowledge Jesus Christ, ashamed to reprove sin in high places or low places, and ashamed to speak out when religion is assailed!  If they supremely regarded God, could they ever be ashamed of doing their duty?  Suppose a man's wife were slandered, would he be ashamed to defend his wife?  By no means.  If his children were abused, would he be ashamed to take their part?  Not if he loved them; it would not be shame that would deter him from defending his wife or children. 
 Now such persons as I am speaking of, will not take decided ground when they are among the enemies of truth, where they would be subject to reproach for doing it.  They are very bold for the truth when among its friends, and will make a great display of their courage.  But when put to the trial, they will sell the Lord Jesus Christ, or deny him before his enemies, and put him to open shame, rather than rebuke wickedness, or speak out in his cause among his enemies. 

 16.  They are often opposed to men, and measures, and things, while they are unpopular and subject to reproach, and when they become popular, fall in with them. 
 Let an individual go through the churches in any section, and wake them up to a revival of religion, and while he is little known, these persons are not backward to speak against him.  But let him go on, gain influence, and they will fall in and commend him and profess to be his warmest friends. 
 This class of persons, as they set with the tide one way, when a man is reproached, so they will set with the tide the other way when he comes to be honored.  There is only one exception.  And that is, when they have become so far committed to the opposition, that they cannot come round without disgrace.  And then they will be silent, until another opportunity comes up for letting out the burning fires that are rankling within them. 

17.  If any measure is proposed to promote religion they are very sensitive and scrupulous not to have anything done that is unpopular.  
 If they live in a city, they ask what will the other churches think of such a measure?  And if it is likely to bring reproach on their church or their minister, in view of the ungodly, or in view of the other churches, they are distressed about it.  No matter how much good it will do, or how many souls it will save, they do not want to have anything done to injure the respectability of their church. 

18.  This class of persons never aim at forming a public sentiment in favor of perfect godliness. 
 The true friends of God and man are always aiming at forming public sentiment, and correcting public sentiment, on all points where it is wrong.  They are set, with all their hearts, to search out all the evils in the world, and to reform the world, and drive out iniquity from the earth.  The other class are always following public sentiment as it is, and feeling after the course of the tide, to go that way, shrinking back from everything that goes in the face of public sentiment.  And they are ready to brand as imprudent, or rash, any man or anything, that goes to stem the tide of public sentiment and turn it the other way. 

 REMARKS   1.  It is easy for persons to take credit for their sins, and make themselves believe certain things are acts of piety, which are in fact only acts of hypocrisy.  
 They do the things that outwardly pertain to piety, and they give themselves credit for being pious, when their motives are all corrupt and hollow, and not one of them drawn from a supreme regard to God's authority.  This is manifest from the fact that they do nothing except where God's requirements are backed up by public sentiment.  Unless you aim to do all your duty, and yield obedience in everything, the piety for which you claim credit is mere hypocrisy, and is in fact sin against God. 


2.  There is a great deal more apparent piety in the church than there is real piety. 
 There are many things which sinners suppose are good but which are abominable in the sight of God. 

 3.  But for the love of reputation and the fear of disgrace, how many there are in the church, who would break out into open apostasy.  
 How many are there who know you would break out into open vice, were it not for the restraints of public sentiment, the fear of disgrace, and the desire to gain the credit of virtue?  Where a person is virtuous from a regard to the authority of God, whether public sentiment favor it or frown upon it, that is true piety.  If otherwise, they have their reward.  They do it for the sake of gaining credit in the eyes of men, and they gain it.  But if they expect any favor at the hand of God, they will assuredly be disappointed.  The only reward which God will bestow upon such selfish hypocrites is, that they may be damned. 
 And now I wish to know how many of you will determine to do your duty, and all your duty, according to the will of God, let public sentiment be as it may? Who of you will agree to take the Bible for your rule, Jesus Christ for your pattern, and do what is right, in all cases, whatever man may say or think?  Every one that is not willing to take this ground must regard himself as a stranger to the grace of God.  He is by no means in a state of justification.  If he is not resolved upon doing what he knows to be right, let public sentiment be as it may, it is proof positive that he loves the praise of men more than the praise of God. 
 And let me say to the impenitent sinners.  You see what it is to be a Christian.  It is to be governed by the authority of God IN ALL THINGS, and not by public sentiment, to live not by hopes and fears, but by supreme consecration of yourself unto God.  You see that if you mean to be religious, you must count the cost.  I will not flatter you.  I will never try to coax you to become religious, by keeping back the truth.  If you mean to be Christians, you must give yourselves wholly up to Christ.  You cannot float along to heaven on the waves of public sentiment.  I will not deceive you on this point. 
 Do you ask, sinner, what is to become of all these professors of religion, who are conformed to the world, and who love the praise of men more than the praise of God?  I answer - They will go to hell, with you and with all other hypocrites.  Just as certain as that the friendship of the world is enmity with God. (James 4:4) 
 "Wherefore, come out from among them, my people, and be ye separate, and I will receive you saith the Lord.  I will be a Father to you, and ye shall be my sons and daughters." (2Cor. 6:17) And now, who will do it?  In the church and among sinners, who will do it?  Who?  Who is on the Lord's side?  Who is willing to say, "We will no longer go with the multitude to do evil, but are determined to do the will of God, in all things whatsoever, and let the world think or say of us as it may." 

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What Kind of Christian Are You? Part 2

Finney's attempt to bring us Christians to a place where we can examine ourselves

PART II: LEGAL RELIGION"Who is on the Lord's side?" - Exodus 32:26

 In discoursing from this text, I have mentioned three classes of professors of religion: (1) those who truly love God and man, (2) those who are motivated solely by selfishness in their religious duties, and (3) those who are motivated only by a regard for public opinion.  Now I intend to mention several characteristics of the second class, 

 Those professors who are motivated by self-love or by selfishness. 

 I intend to show how their leading or main purpose in religion develops itself in their conduct.  The conduct of men invariably shows what is their true and main purpose.  A man's character is as his supreme purpose is.  And if you can learn by his conduct what that leading purpose is, then you can know with certainty what his character is. 

 These three classes of professors agree in many things.  But there are certain things in which they differ, and by close observation the difference will be seen in their conduct, from which we infer a difference in their character.  And those points in which they differ belong to the very fundamentals of religion. 

 I will now set forth some of the characteristics of the second class - those who are motivated by self-love, or by selfishness, in whom hope and fear are the main springs of all they do in religion.  And the things that I shall mention make it evident that the individual is motivated by a supreme regard to his own good - that the fear of punishment, or the hope of advantage to himself, is the foundation of all his conduct. 

 1. They make religion a subordinate concern. 
 They show by their conduct that they do not regard religion as the principal business of life, but as subordinate to other things.  They consider religion as something that ought to come in and find a place among other things, as a sort of Sabbath-day business, but not as the grand business of life.  They make a distinction between religious duty and business, and consider them as entirely separate concerns.  Whereas, if they had right views of the matter, they would consider religion as the only business of life, and nothing else either lawful or worth pursuing, any further than as it promotes or serves religion.  If they had the right feeling, religion would characterize all that they do, and it would be manifest that everything they do is an act of obedience to God, or an act of irreligion. 

 2.  Their religious duties are performed as a task, and are not the result of the constraining love of God that burns within them. 
 Such a one does not delight in the exercise of religious affections; and as to communion with God, he knows nothing of it.  He performs prayer as a task.  He betakes himself to religious duties as sick persons take medicine, not because they love it, but because they hope to derive some benefit f rom it. 
 And here let me ask you, Do you enjoy religious exercises, or do you perform them because you hope to receive benefit by them?  Be honest, now, and answer this question, just according to the truth. 

 3. They manifestly possess a legal spirit, and not a gospel spirit. 
 They do rather what they are obliged to do, in religion, and not what they love to do.  They have an eye to the commands of God, and yield obedience to his requirements, in performing religious duties, but do not engage in those things because they love them.  They are always ready to inquire, in regard to duty, not so much how they can do good, as how they can be saved.  The principal object of such a professor of religion is not to save the world, but to save himself. 

 4.  They are motivated by fear much more than by hope. 
 They perform their religious duties chiefly because they dare not omit them.  They have the spirit of slaves, and go about the service of God as slaves go about the service of their master, feeling that they are obliged to do about so much, or be beaten with many stripes.  So these professors feel as if they were obliged to have about so much religion, and perform about so many religious duties, or be lashed by conscience and lose their hopes. 

 5.  Their religion is not only produced by the fear of disgrace or the fear of hell, but it is mostly of a negative character. 
 They satisfy themselves, mostly, with doing nothing that is very bad.  Having no spiritual views, they regard the law of God chiefly as a system of prohibitions, just to guard men from certain sins, and not as a system of benevolence fulfilled by love. And so, if they are moral in their conduct, and rather serious and decent in their general deportment, and perform required amount of religious exercises, this satisfies them.  The most you can say of them is, that they are not very bad.  They seem to think little or nothing of being useful to the cause of Christ, so long as they cannot be convicted of any positive transgression. 

 6.  This class of persons are more or less strict in religious duties, according to the light they have and the sharpness with which conscience pursues them. 
 Where they have enlightened minds and tender consciences, you often find them the most rigid of all professors.  They tithe even to "mint and anise." They are stiff even to moroseness.  They are perfect Pharisees, and carry everything to the greatest extremes so far as outward strictness is concerned. 

 7.  They are more or less miserable in proportion to the tenderness of their conscience. 
 With all their strictness, they cannot but realize that they are great sinners after all: and having no just sense of the gospel justification, this leaves them very unhappy.  And the more enlightened and tender their conscience, the more they are unhappy.  Notwithstanding their strictness, they feel that they come short of their duty, and not having any gospel faith, nor any of that holy anointing of the Holy Spirit that brings peace to the soul, they are unsatisfied, and uneasy, and miserable. 

 Perhaps many of you have seen such persons.  Perhaps some of you are such, and you never knew what it was to feel justified before God, through the blood of Jesus Christ, and you know not what it is to feel that Jesus Christ has accepted and owned you as his.  You never felt in your minds what that is which is spoken of in the text, "There is now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit." (Romans 8:1)   Does such language bring home any warm and practical idea to you, that it is a reality because you experience it in your soul?  Or do you, after all, still feel condemned and guilty, and have no sense of pardoned sin, and no experimental peace with God, or confidence in Jesus Christ. 

 8.  This class of persons are encouraged and cheered by reading the accounts of ancient saints who fell into great sins. 
 They feel wonderfully instructed and edified when they hear the sins of God's people set forth in a strong light.  Then they are comforted and their hopes are wonderfully strengthened.  Instead of feeling humbled and distressed, and feeling that such conduct is so contrary to all religion that they could hardly believe they were saints if it had not been found in the Bible, and that they could not believe at all that persons who should do such things under the light of the Christian dispensation, could be saints; they feel gratified and strengthened, and their hopes are confirmed, by all these things. 

 9.  They are always much better pleased, by how much the lower the standard of piety is held out from the pulpit. 
 If the minister adopts a low standard, and is ready to hope that almost everybody is a Christian, they are pleased and compliment him for his expansive charity, and praise him as such an excellent man, so charitable, etc.  Right over against this, you will see, is the conduct of the man whose main purpose is to rid the world of sin.  He wants all men to be holy, and therefore he wants to have the true standard of holiness held up.  He wants all men to be saved, but he knows they cannot be saved unless they are truly holy.  And he would as soon think of Satan's going to heaven as of getting a man there by frittering away the Bible standard of holiness by "charity." 

 10.  They are fond of having "comfortable" doctrines preached. 
 Such persons are apt to be fond of having the doctrine of saints' perseverance much dwelt on, and the doctrine of election.  Often, they want nothing else but what they call the doctrines of grace.  And if that can be preached in such an abstract way, as to afford them comfort without galling their consciences too much, they are "fed." 

 11.  They love to have their ministers preach sermons "to feed Christians." 
 Their main object is not to save sinners, but to be saved themselves, and therefore they always choose a minister, not for his ability in preaching for the conversion of sinners, but for his talents in feeding the church with mere abstractions. 

 12.  They lay great stress on having "a comfortable hope." 
 You will hear them talking very solemnly about the importance of having a comfortable hope.  If they can only be at ease in their minds, they show very little concern whether anybody else around them is saved or not.  If they can have only their fears silenced and their hopes cherished they have religion enough to satisfy them. 

 In their prayers, you will find the class I am now speaking of, are praying mainly that their evidences may be brightened, and that they may feel assured that they are going to heaven. 

 13.  They are more afraid of punishment than they are of sin. 
 Precisely over against this, you will find the true friends of God and man more afraid of sin than of punishment.  It is not the question with them, "If I do this shall I be punished?" or, "If I do this, will God forgive me?" But the question is that which Joseph asked, "How can I do this great wickedness, and sin against God?" There was the spirit of a child of God, afraid of sin more than punishment, and so much afraid of sin that he had no thought of punishment. 

 This class of persons I am speaking of, often indulge in sin if they can persuade themselves that God will forgive them, or when they think they can repent of it afterwards. 

 They often reason in this way: "Such a minister does this;" or "Such an elder or professor does this, and why may not I do the same?" or "Others get along without doing such and such things, and why should I trouble myself to be better than they?" It is not sin that they fear, but punishment.  They sin, they know, but they hope to escape punishment.  Who cannot see that this is contrary to the spirit of the true friends of God, whose absorbing object it is to get sin - all sin - out of the world, and are not half so much afraid of hell as they are of committing sin? 

 14.  They are more fond of receiving good than of doing good. 
 You may know such persons have not the spirit of the gospel.  They have never entered into the spirit of Jesus Christ, when he said, "It is more blessed to give than to receive." A person actuated by true love to God and man, enjoys what he does to benefit others, far more than they do who receive good at his hand.  He is really benevolent, and it is a gratification to him to show kindness, because his heart is set upon it, and when he can do it, a holy joy is shed over his mind, and he enjoys it exquisitely. 

 The other class are more eager to receive than to impart.  They want to receive comfort, but are never ready to deny themselves to give the comforts of the gospel to others.  How directly contrary this is to the spirit of the gospel, any one can see at a glance.  That spirit finds its supreme happiness in communicating happiness to others.  But this class of persons wants to lay everybody under contribution to impart happiness to themselves, instead of laying themselves out to bless others. 
 Who does not know these two classes of professors?  One always seeking out objects to do good to, the other always trying to gain good themselves.  One anxious to communicate, the other to receive.  One to do good, the other to get good.  These two classes of character are just as opposite as light and darkness. 

 15. If this class of professors pray for the conversion and salvation of others, you may observe that they are motivated by the same kind of considerations as they are when they pray for themselves. 
 They are chiefly afraid of hell themselves, and when they are strongly convicted, they are afraid others will go there too.  They are seeking happiness for themselves, and when self is not in the way, they seek the same for others.  They pray for sinners, not because they have such a sense of the evil of sin which sinners are committing, as because they have such a sense of the terrors of hell to which sinners are going. It is not because sinners dishonor God that they want them converted, but because they are in danger. Their great object in praying is to secure the safety of those they pray for, as it is their great object in religion to secure their own safety.  They pity themselves and they pity others.  If there was no danger, they would have no motive to pray either for themselves or others. 

 The true friends of God and man feel compassion for sinners too, but they feel much more for the honor of God.  They are more distressed to see God abused and dishonored than to see sinners go to hell.  And if God must be forever dishonored or men go to hell - just as certainly as they love God supremely, they will decide that sinners shall sink to endless torments sooner that God fail of his due honor.  And they manifest their true feelings in their prayers.  You hear them praying for sinners as rebels against God, as guilty criminals deserving of eternal wrath, as the enemies of God and the universe; and while they are full of compassion for sinners, they feel also the enkindlings of holy indignation against them for their conduct towards the blessed God. 

 16.  They manifest great uneasiness at the increasing calls for self-denial to do good. 
 This class of persons are in constant distress at being called on to give up so much.  The good that is to be done does not enter into their thoughts, because they are all the while dwelling on what have to give up. 

 It is easily seen why aggressive movements on the kingdom of darkness distress such persons.  Their object never was to search out and banish from this world everything that is dishonorable to God or injurious to man. They never entered upon religion with the determin-ation to clear out every such thing from the earth, as far as they had power, and as fast as they were convinced that it was injurious to themselves or others, in soul or body.  And therefore they are distressed by the move-ments of those who are truly engaged to search out and clear away every evil. 

 These persons are annoyed by the continually increasing calls to give for missions, Bibles, tracts, and the like.  The time was, when a rich man gave twenty-five dollars a year to such things, he was thought to be doing pretty well.  But now there are so many calls for contributions, that they are in torment all the time.  They are obliged to keep giving all the time, in order to keep up their character, or to have any hope, but they are much distressed about it. 

 17.  When they are called upon to exercise self-denial for the sake of doing good, instead of being a pleasant thing, it gives them unmingled pain. 
 Such a one does not know anything about enjoying self-denial.  He cannot understand how self-denial is pleasant, nor how anybody can take pleasure in it, or have joy of heart in denying himself for the sake of doing good to others.  Yet the true friend of God and man, whose heart is fully set to do good, never enjoys any money he expands so well as that which he gives to promote Christ's kingdom.  If he is really pious, he knows that is the best disposition he can make of his money.  Nay, he is sorry to be obliged to use money for anything else, when there are so many opportunities to do good with it. 

 I want you to look at this.  It is easy to see that if an individual has his heart very much set upon anything, all the money he can save for that object is most pleasing to him, and the more he can save from other objects for this that his heart is set on, the better he is pleased.  If an individual finds it hard for him to give money for religious objects, it is easy to see that his heart is not set on it.  If it were, he would have given his money with joy. 

 18.  They do not manifest much distress when they behold sin. 
 They do not rebuke it.  They love to mingle in scenes where sin is committed.  They love to be where they can hear vain conversation, and even to join in it.  They love worldly company and worldly books.  Their spirit is worldly.  Instead of hating even the garment spotted with the flesh,(Jude 23)  they love to hang around the confines of sin, as if they were pleased with it. 

 19. They do not aim at anything higher than a legal, painful, negative religion. 
 The love of Christ does not constrain them to a constant warfare against sin, and a constant watch to do all the good in their power.  But what they do is done only because they think they must.  And they maintain a kind of piety that is formal, heartless, worthless. 

 20. They do not enjoy secret prayer. 
 They do not pray in their closets because they LOVE to pray but because they think it is their duty, and they dare not neglect it. 

 21. They do not enjoy the Bible. 
 They do not read the Bible because it is sweet to their souls, sweeter than honey or the honeycomb. They do not "enjoy" the reading, as a person enjoys the most exquisite delights.  They read it because it is their duty to read it; and it would not do to profess to be a Christian and not read the Bible; but in fact they find it a dry book. 

 22. They do not enjoy prayer meetings. 
 Slight excuses keep them away.  They never go unless they find it necessary for the sake of keeping up appearances, or to maintain their hope.  And when they do go, instead of having their souls melted and fired with love, they are cold, listless, dull, and glad when it is over. 

 23. They find it difficult to appreciate what is meant by disinterestedness (non-self interest). 
 To serve God because they love him, and not for the sake of reward, is what they do not understand. 

 24. Their thoughts are not anxiously fixed upon the question, when shall the world be converted to God? 
 Their hearts are not agonized with such thoughts as this, Oh, how long shall wickedness prevail?  Oh, when shall this wretched world be rid of sin and death?  Oh, when shall men cease to sin against God?  They think more of the question, When shall I die and go to heaven, and get rid of all my trials and cares? 

 REMARKS 

 1.  I believe you will not think me extravagant, when I say that the religion I have described, appears to be the religion of a very large mass in the church. 
 To say the least, it is greatly to be feared that a majority of professing Christians are of this description.  To say this, is neither uncharitable nor censorious. 

 2.  This religion is radically defective. 
 There is nothing of true Christianity in it. It differs from Christianity as much as the Pharisees differed from Christ - as much as gospel religion differs from legal religion. 

 Now, let me ask you, to which of these classes do you belong?  Or are you in neither?  It may be because you are conscious you do not belong to the second class, you may think you belong to the first, when, in fact, you will find, when I come to describe the third class of professors, that I describe your true character. 

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What Kind Of Christian Are You?

This is an awesome piece from Finney. It leads you to a strong examination of who you really are in Christ.

Part I. TRUE SAINTS"Who is on the Lord's side?" - Exodus 32:26   The question was addressed by Moses to the professed people of God, immediately after their great departure from God while Moses was on the Mount, when they went and worshiped a golden calf which had been cast for them by Aaron.  After expostulating with the guilty nation, he called out, "Who is on the Lord's side?" It is not my intention to dwell on the history of this case particularity, but to come at once to the main purpose I have in view, which is to show that there are
 THREE CLASSES OF PROFESSING CHRISTIANSI. The true friends of God and man.

II. Those who are motivated by hope and fear, or in other words by self-love, or by selfishness.

III. Those who are motivated by public opinion. These three classes may be known by observing the characteristics which show what is the leading purpose in their religion.  It need not be proved that persons may set out in religion from very different motives, some from real love to religion, and some from other motives.  The differences may be arranged in these three classes, and by observing the development of their real purpose in becoming religious, you learn their characters.  They all profess to be servants of God, and yet by observing the lives of many it becomes manifest that, instead of their being God's servants, they are only trying to make God their servant.  Their leading aim and object is to secure their own salvation, or some other advantage for them-selves, through the medium of the favor of God.  They are seeking to make God their friend, that they may make use of Him to serve their own ends. 

There Is A Class Of Professed Christians Who Are The True Friends Of God. 

 If you observe those things which develop the true purpose and aim of their religion, you will see it to be such.  They are truly and sincerely benevolent. 

1.  They will make it manifest that this is their character by their carefulness in avoiding sin. 
 They will show that they hate it in themselves, and that they hate it in others.  They will not justify it in themselves, and they will not justify it in others.  They will not seek to cover up or to excuse their own sins, neither will they try to cover up or to excuse the sins of others. In short they aim at perfect holiness.  This course of conduct makes it evident that they are the true friends of God. I do not mean to say that every true friend of God is perfect, no more than I would say that every truly affectionate and obedient child is perfect, or never fails in duty to his parent. But, if he is an affectionate and obedient child, his aim is to obey always, and if be fails in any respect, he by no means justifies it, or pleads for it, or aims to cover it up, but soon as he comes to think of the matter, is dissatisfied with himself, and condemns his conduct. 

But you never see them finding fault with God.  You never hear them excusing themselves and throwing off the blame upon their Maker, by telling of their inability to obey God, or speaking as if God had required impossibilities of his creatures.  They always speak as if they felt that what God has required is right and reasonable, and themselves only to blame for their disobedience. 

2.  They manifest a deep abhorrence of the sins of other people. 
 They do not cover up the sins of others, or plead for them and excuse them, or smooth them over by "perhaps this," or "perhaps that." You never hear them apologizing for sin.  They know its horrible nature, and abhor it always. 

3.  Another thing in which this spirit manifests itself, is zeal for the honor and glory of God. 
 They show the same ardor to promote God's honor and interest that the true patriot does to promote the honor and interest of his country.  If he greatly loves his country, its government, and its interest, he sets his heart upon promoting its advancement and benefit.  He is never so happy as when he is doing something for the honor and advancement of his country. 

There are multitudes of professing Christians, and even ministers, who are very zealous to defend their own character and their own honor.  But this one class feel more engaged, and their hearts beat higher, when defending or advancing God's honor.  These are the friends of God and man.

 4.  They show that they sympathize with God in his feelings towards man.  
 They have the same kind of friendship for souls that God feels.  I do not mean that they feel in the same degree, but that they have the same kind of feelings.  There is such a thing as loving the souls of men and hating their conduct too.  This is a peculiar kind of sympathy which the real child of God feels, and manifests towards sinners.  It is a mingled feeling of abhorrence and compassion, of indignation against his sins, and pity for his person.  It is possible to feel this deep abhorrence of sin mingled with deep compassion for souls capable of such endless happiness. and yet bound to eternal misery. 

I will explain myself.  There are two kinds of love: one is the love of benevolence.  This has no respect to the character of the person loved, but merely views the individual as exposed to suffering and misery.  This God feels towards all men.  The other kind includes esteem or approval of character.  God feels this only towards the righteous.  He never feels this love towards sinners.  He infinitely abhors them.  He has an infinitely strong exercise of compassion and abhorrence at the same time.  Christians have the same feelings, only not in the same degree, but they have them at the same time.  Did you never see this?  Did you never see a parent yearning with compassion over a child, and reprove him with tears, and yet with a pungency that would make the little offender quail under his rebuke.  Jesus Christ often manifested strongly these two emotions.  He wept over Jerusalem, and yet he tells the reason in a manner that shows his burning indignation against their conduct.  "O Jerusalem, thou that killest the prophets and stonest them that are sent unto thee!" Ah, what a full view he had of their wickedness, at the moment that he wept with compassion for the doom that hung over them. 

I wish you to remember this point - that the true friend of God and man never takes the sinner's part, because he never acts through mere compassion.  And, at the same time, he is never seen to denounce the sinner, without at the same time manifesting compassion for his soul and a strong desire to save him from death. 

5.  It is a prominent object with such Christians, in all their relationships with men, to make them friends of God. 
 Whether they converse, or pray, or attend to the duties of life, it is their prominent purpose to recommend religion and to lead everybody to glorify God.  A true and affectionate child wishes everybody to love and respect his father.  And if any one is at enmity, it is his constant aim and effort to bring him to reconciliation.  The same you would expect from a true friend of God, as a leading feature of his character, that he would make it a prominent purpose of his life to reconcile sinners to God. 

Now, mark me!  If this is not the leading feature of your character, if it is not the absorbing topic of thought and effort to reconcile men to God, you have not the root of the matter in you. Whatever appearance of religion you may have, you lack the leading and fundamental characteristic of true piety. You lack the leading feature of the character and aims of Jesus Christ, and of his apostles and prophets.  Now let me ask you, what is the leading object of your life, as it appears in your daily walk?  Is it to bring all God's enemies to submit to him?  If not, away with your pretensions to religion.  Whatever else you may have, you have not the true love of God in you. 

 6.  Where there are Persons of this class, you will see them scrupulously avoid everything that in their estimation is calculated to defeat their great end. 
 They always wish to avoid everything calculated to prevent the salvation of souls, everything calculated to divert attention or in any way to hinder the conversion of souls.  It is not the natural question with them, when anything is proposed which is doubtful, to ask, "Is this something which God expressly forbids?" The first question that naturally suggests itself to their minds is, "What will be the bearing of this upon religion?  Will it have a tendency to prevent the conversion of sinners and to hinder the progress of revivals?" If so, they do not need the thunders of Sinai ringing in their ears, to forbid their doing it.  If they see it contrary to the spirit of holiness, and contrary to the main object they have in view, that is enough.  They avoid whatever they see would hinder a revival, as a matter of course, just as a merchant would avoid anything that had a tendency to impair his credit, and defeat his object of making money by his business. 

Suppose a merchant was about to do something that you knew would injuriously affect his credit, and you go to him in the spirit of friendship and advise him not to do it. Would he turn round and say, "Show me the passage in the Bible where God has prohibited this?" No. He would not ask you to show him anything more than this, that it is inconsistent with his main objective. 

 Mark this, all of you: A person who is strongly desirous of the conversion of sinners does not need an express prohibition to prevent his doing that which he sees is calculated to prevent this.  There is no danger of his doing that which will defeat the very object of his life. 

 7. This class of professing Christians are always distressed unless they see the work of converting sinners going on. 
 They call it a lamentable state of things in the church, if no sinners are converted.  No matter what else is true, no matter how rich the congregation grows, nor popular their minister, nor how many come to hear him, their panting hearts are uneasy unless they see the work of conversion actually going on.  They see that all the rest is nothing without this - yea, that even the means of grace are doing more hurt than good, unless sinners are converted. 

Such professors as these are a great trouble to those who are religious from other motives, and who therefore wish to keep all quiet, and have everything go on regularly in the "good old way." They are often called "uneasy spirits in the church." And mark it! if a church has a few such spirits in it, the minister will be made uneasy unless his preaching is such as to convert sinners.  In fact, their hearts are grieved and their souls in agony because sinners are not converted and souls are pressing down to hell. 

 8.  You will see them when manifesting a spirit of prayer, praying not for themselves but for sinners. 
 If you know the habitual tenor of people's prayers, it will show which way the tide of their feelings sets. If a man is motivated in religion mainly by a desire to save himself, you will hear praying chiefly for himself - that he may have his sins pardoned and "enjoy" much of the Spirit of God, and the like.  But if he is truly the friend of God and man, you will find that the burden of his prayers is for the glory of God in the salvation of sinners; and he is never so copious and powerful in prayer as when he gets upon his favorite topic - the conversion of sinners.   Go into the prayer meeting where such Christians pray, and instead of seeing them all shut up in the nut of their own interests, spending their whole prayer on themselves, and just closing with a flourish about the kingdom of Christ, you will hear them pouring out their souls in prayer for the salvation of sinners.  I believe there have been cases of such Christians who were so much absorbed by their desires for the salvation of sinners, that for weeks together they did not even pray for their own salvation.  If they pray for themselves at all, it is that they may be clothed with the Spirit of God, so that they can go out and be mighty through God in pulling souls out of the fire. 

If you know nothing about the spirit of prayer for sinners, you are not the true friend of God and man.  What! no heart to feel when sinners are going to hell by your side!  No sympathy with the Son of God, who gave his life to save sinners!  Away with all such professions of religion.  "If any man have not the Spirit of Christ, he is none of His." 

 9.  These persons do not want to ask what are the things they are "required" to do for the conversion of sinners. 
 When anything is presented to them that promises success in converting sinners, they do not wait to be commanded to do it, on pains and penalties if they do not.  They only want the evidence that it is calculated to advance the object on which their hearts are set, and they will engage in it with all their soul.  The question is not with them all the while, "What am I expressly commanded to do?" but, "In what way can I do most for the salvation of souls, and the conversion of the world to God?" 

 10.  Another characteristic of such Christians is a disposition to deny themselves to do good to others. 
God has established throughout all the universe the principle of GIVING.  Even in the natural world, the rivers, the ocean, the clouds, all give.  It is so throughout the whole kingdom of nature and of grace.  This principle is everywhere recognized.  This is the very spirit of Christ.  He sought not to please himself, but to do good to others.  He found his highest happiness in denying himself to do good to others.  So it is with this class of persons - they are ever ready to deny themselves of enjoyments and comforts, and even of necessities, when by so doing they can do more good to others. 

 11.  They are grieved if they see reason to think their minister compromises, or does not reprove the church pointedly and faithfully for their sins. 
 The other classes of professors are willing to be rocked to sleep, and willing their minister should preach smooth, flowery, and eloquent sermons, and flattering sermons, with no point and no power.  But these are not satisfied unless he preaches powerfully and pointedly, and boldly, and rebukes and entreats, with all long-suffering and doctrine. (2 Tim. 4:2) 
 
 12.  This class of persons will always stand by a faithful minister, who preaches the truth boldly and pointedly. 
 No matter if the truth he preaches hits them, they like it, and say, "Let the righteous smite me, and it shall be an excellent oil." (Ps. 141:5)    When the truth is poured forth with power, their souls are fed, and grow strong in grace.  They can pray for such a minister.  They can weep in their closet, and pour out their souls in prayer for him, that he may have the Spirit of God always with him.  While others scold and cavil at him and talk about his being extreme, and all that, you will find Christians of this sort will stand by him, yea, and would go to the stake with him for the testimony of Jesus.  And this they do for the best of all reasons - such preaching falls in with the great design for which these Christians live. 

 13.  You will always find this class of persons speaking in terms of dissatisfaction with themselves, that they do no more for the conversion of sinners. 
 However much they may really "do" for this object, it seems that the more they do, the more they long to do.  They are never satisfied.  Instead of being satisfied with the present degree of their success, there is no end of their longing for the conversion of sinners.  I recollect a good man, who used to pray till he was exhausted with praying for individuals, and for places, and for the world's conversion.  Once when he was quite exhausted with praying, he exclaimed "Oh! my longing, aching heart!  There is no such thing as satisfying my unutterable desires for the conversion of sinners.  My soul breaketh for the longing that it hath." That man, though he had been useful beyond almost any other man of his age, yet he saw so much to do, and he so longed to see the work go forward and sinners saved, that his mortal frame could not sustain it. "I find," said he, one day, "that I am dying for want of strength to do more to save the souls of men.  Oh, how much I want strength, that I may save souls." 

14.  If you wish to influence this class of persons, you must make use of motives drawn from their great and leading object. 
 If you wish to move them, you must hold up the situation of sinners, and show how they dishonor God, and you will find this will move their souls and set them on fire sooner than any appeal to their hopes and fears.  Show them how they can convert sinners, and their longing hearts travail for souls, until they see them converted, and Christ formed in them. (Col. 1:27) 

I could mention many other characteristics which belong to this class of professing Christians - the true friends of God and man.  Now, do you belong to this class, or not? 

I have mentioned certain great fundamental facts which indicate the true character of individuals, by showing what is their main purpose and object in life.  You can tell whether this is your character.  When I come to the other part of the subject, I shall endeavor to describe those classes of professing Christians, whose religious zeal, prayers, and efforts, have another purpose. 

And now, I ask you before God, have you these characteristics of a child of God?  Do you know they belong to you?  Can you say, "O Lord, thou knowest all things, thou knowest that I love thee, and that these are the features of my character!"

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Show Me Your Way!

Do we really need God to show us the way throughout our pilgrim’s journey on this earth?  

The first few years God led me into the wilderness I found I constantly needed guidance from Him. It was more so between the second to the fifth year. My soul ached to find a way out of my trials and the path I was on with Him. I hated the fact that my desire to be out there and get involved in saving souls was thwarted. I felt useless, the uncertainty of my life was painful, I felt anxious, and hated the fact that I lost so much control of my life. While I was happy he was training me to become what I am in Him now, but I felt I was missing the mark. So my favorite song for all those years was “show me your way that I may walk with you” by the Hillsong. I found such passion when I sang it. I found so much truth in it because it was me, I wanted to follow Him but I felt He was not showing me His way.  I was frustrated and needed Him to show me His way. Then my intimacy with Him soared, while I still like the song, I don’t care about it that much anymore. What I found strange was that my situation did not change that much, the only thing that changed was me, on the inside. Then, it bothered me that I still needed His leading but the song would not do it for me anymore.

This is the beauty of the steadfast walk in the Spirit. It is the beauty of living your life like His progeny. It is also the beauty of spiritual maturity. It is strange to see how on the outside my situation had not changed at all. I lost everything when He took me into the wilderness, but, unlike Job in the Bible who got his life back, God has not given anything back to me at all. Yet, I no longer need Him to show me the way. You see when you keep growing in your intimacy with Him, like a child with his bicycle training, you naturally move on to two wheels. When your identity is grounded in Him, and you are living as His child, you no longer need Him to show you His way. Not because you can live without His guidance. But because you have become obedient through brokenness, heavenly minded, and learned to walk moment by moment through dependence and trust, then, it does not matter what the next step is anymore. Your sole focus is to remain in the light with Him.

Now that I know and trust Him, I realize all these years I was begging Him to show me the way, He was indeed showing me His way. I was being led by Him. My life was exactly where He wanted it to be according to His plans for me. At that time, I did not like His plans for me. Now, that is all I live for. I needed Him to show me His way because my plans for my life did not coincide with His plans. I could not see it because I was so busy wanting Him to bless my own plans. Once we become heavenly minded, all that remain for us to focus on, is when we deviate so ever slightly through even the tiniest sin in our heart. As I mentioned in my book, even the tiniest sin takes us away from the light, it feels as if you are no longer attached to His divine nature, and it also feels like you have caught off your own oxygen. As we remain in the light with Him, you no longer are looking forward to do something big for Him. 

Finding Him, and finding your purpose in Him also means doing daily those tedious, “Itsy Bitsy” things that He puts in your path. As you do, while they look small in your eyes they all serve a purpose in Heaven. When you are building a house each one of us has our own job. One design the schematics, one lead the project one clean the construction site etc. As I stopped looking for God to lead me in the big things and my own way, I can see through His eyes, me being the one that sweeps the floor does not make me less in His sight. As long as I embrace His plan, I do it all for His glory, He is indeed glorified. And the guy who is smart enough to draw the schematic does not glorify Him more than I do. I am not saying being a true Christian is an easy life. In fact, it is not at all, NOT AT ALL. But, then again, we are not above the Master. And how can I not find joy in doing the most menial task He presents to me, when I know my contribution is so big in His eyes?

PRAYER: Lord God, Heavenly King, you are the God of the universe. You designed each one of us with a purpose in mind for your own glory. Father please take away the stubbornness of our hearts and the blindness that causing us to follow after our own desires. Please Lord, help us find freedom in you as you complete the work you started in us. I love you, I worship you and I give you thanks and praises for who you are and who you made me to be. May the ascended Christ be glorified in all of us. 

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