“BLUE FLOWER” – INSPIRED OF THE LORD TO HIS GLORY

GAL. 5:25 If we live in the Spirit, let us also walk in the Spirit.

GAL. 5:25
If we live in the Spirit, let us also walk in the Spirit.

POEM:  “BLUE FLOWER“(C)

Sunlight doth shine.

Light of God comes to mind.

Blue Flower sunlight does bathe.

I look to the Sky For God My Soul to save.

Translucent the Blue Flower does the sunlight make.

God’s True love pierce’s the veil for my soul’s sake.

Penned June 13, 2015  1 P.M.

Author:  Deborah Schmidt(C)

Dedicated to Father God

Inspiration by His Spirit of His creation @ Roadside Flower

Spiritual Warfare Victory is Assured In Christ

JOHN 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.

JOHN 1:1
In the beginning was the Word, and the Word was with God, and the Word was God.

 

A Mini Strong’s Concordance Study on Spiritual Warfare

5598 victory, over spiritual forces

In spiritual warfare victory is assured since Jesus Christ has already won it on the cross and in the resurrection. Christians will eventually share in Christ’s complete victory and through him overcome their spiritual enemies.

The victories won by Jesus Christ

Over sin and temptation Heb 4:15 See also Mt 4:1-11Heb 2:181Pe 2:22

Over the world Jn 16:33 See also Rev 3:21Rev 17:14

Over the devil 1Jn 3:8 See also Mt 12:29pp Mk 3:27 pp Lk 11:22Lk 10:18Jn 12:31Col 2:15Heb 2:14

Over death Ac 2:24 See also Ro 5:17Ro 6:9-101Co 15:54-572Ti 1:10

Over every enemy 1Co 15:24-25 See also Isa 42:13Php 2:9-11Heb 10:13

Believers have victory through Christ

Over the power of sin Ro 7:24-25 See also Ro 6:11-14Col 3:9-10

Over temptation 1Co 10:13 See also Mt 6:13 pp Lk 11:4Heb 2:18Heb 4:15-16

Over the world 1Jn 5:4-5 See also Jn 15:19Tit 2:11-132Pe 1:3-4

Over the devil Rev 12:10-11 See also Ro 16:20Eph 6:12-131Jn 2:13-141Jn 4:4

Over death 1Co 15:22-23 See also Jn 11:25-261Co 15:54-571Th 4:13-17

Believers share in Christ’s victory

Ro 8:371Co 15:571Jn 5:4-5

 See also  Jn 11:25Ro 6:51Co 15:202Co 2:14;Php 4:13Heb 11:33-34 

 Victory is received by faith.

The final victory

The vision of final victory in Jesus ChristRev 2:26Rev 3:5

It will be complete at the end of the age 1Co 15:24 

See also Rev 21:1-3,7

Although certain it has not yet been fully realised Heb 2:8 

See also Ac 3:21Ro 8:24-25Eph 1:10Php 3:20-212Th 2:8

See also

2372 Christ, victory
3203 Holy Spirit & assurance
4120 Satan
7271 Zion, as symbol
8482 spiritual warfare
8738 evil, victory over
9105 last things
9125 footstool
9145 Messianic age

Source for Study:  http://www.biblegateway.com/passage/?search=Philippians%204&version=AKJV

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LORD GUIDE ME

LORD GUIDE ME

WHAT IS SPIRITUAL WARFARE?

 

Spiritual warfare is resisting, overcoming and defeating the enemy’s lies (in the form of deception, temptations and accusations).

Spiritual Warfare deals with three key things the enemy sends at us: temptations, deception and accusations.

Offensive vs. defensive warfare

Spiritual warfare comes in two ways:  offensive and defensive.

Offensive warfare is tearing down the strongholds the enemy has formed in your mind through deception and accusations, and defensive warfare is guarding yourself against the tactics or schemes of the devil.

The enemy’s three weapons

 

There are three things that we can expect from the devil. The Bible tells us that we struggle not against flesh and blood, but against demonic forces. Ephesians 6:12, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”

3 weapons:  Deception, Temptation and Accusations

#1 Deception: To deceive somebody means to make another person believe a lie or something that is not true. When the enemy sends deception your way, it is an attempt to deceive you into believing something that is not true, so you will fall into error. Strongholds are built through deception. A stronghold is formed when deception takes hold in a person’s mind. A stronghold is an incorrect thinking pattern that stems from believing something that is not true.

From the very beginning, Satan deceived Eve into believing that God’s Word was not true. In Genesis 3:4, the devil told her that she will not surely die as God said she would in Genesis 2:17.

#2 Temptation: Temptation often follows deception. First the enemy tells us, “You won’t surely die!”, then he makes the fruit on the forbidden tree look good to us. Since Eve accepted Satan’s deception (his lie), now the tree that she was not supposed to touch looked good to her. She was tempted (enticed) to sin, because she allowed herself to first be deceived. Temptation is when we are enticed or encouraged to sin in one way or another.

In Matthew 4, Jesus was led out in the desert to be tempted by the devil. The devil tried to convince Jesus that it would be harmless to jump off a building. Often people will be so drawn to sex with their boyfriend/girlfriend when the enemy tries to convince them that it is all harmless and fun, when it’s not harmless at all, but an open door to the devil. Jesus saw through Satan’s deception, and resisted the temptation by speaking God’s Word. King David said in Psalms 119:11, “Thy word have I hid in mine heart, that I might not sin against thee.”

When the enemy tempts you, he’s showing you the worm… but behind that worm is a hook. The Word of God helps you see the hook behind the worm.

#3 Accusations: The devil is known as the accuser of the brethren (Rev 12:10). He is known to take a believer who has done an embarrassing or gross sin in their past, and continue to rub it in their faces and beat them down with guilt and condemnation over their past.

Dealing with deception

We have two weapons to deal with deceptions: the belt of truth (Ephesians 6:14) and the sword of the Spirit (Ephesians 6:17) which is the Word of God. Both are truth, which is found in God’s Word, so why are they given two different names (a sword and a belt)? Because one is meant to be defensive (the belt), while the other is meant to be offensive (the sword). This means that the Word of God is both an offensive and a defensive weapon. A belt is something you wear to guard against an attack, while a sword is used to slaughter the enemy.

You use the belt of truth (God’s Word) to guard against the enemy’s deception (lies) he sends your way, while you use the sword of the Spirit (also God’s Word) to tear down existing strongholds (deception that took hold) in your mind.

In Romans 12:2, we are told to “be not conformed to this world: but be ye transformed by the renewing of your mind.” How do we renew our minds? By getting in God’s Word! In Ephesians 5:26, this process is referred to as washing of water by the Word: “That he might sanctify and cleanse it with the washing of water by the word.”

Dealing with temptation

In James 4:7, we are told to resist the devil and he will flee from us. But it’s not that simple; in the same verse, we are also told to draw near to God. Dealing with temptation is a two fold process of resisting the devil and drawing near to God. The closer you get to God and the more you become aware of His love, the less power temptation will have over you.  (God desires us to have an intimate relationship with Him thru Jesus Christ- John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.)

James 4:7, “Submit yourselves therefore to God. Resist the devil, and he will flee from you.”

Dealing with accusations

The fiery darts of the enemy in Ephesians 6:16 are accusations sent our way. For example, when the devil tries to accuse us of our past sins, we are to have faith in the work of the cross and know that they are forgiven and not to look back. Faith is what we use to put out the fiery darts of the enemy (Ephesians 6:16). We are not to meditate about our pasts, because they have passed away (2 Corinthians 5:17), and our sins have been forgotten (Hebrews 10:17).

Ephesians 6:14, “Stand therefore, having your loins girt about with truth (knowing your sins have been forgiven through your faith in the work on the cross), and having on the breastplate of righteousness (not our righteousness obviously, but the righteousness of God through Christ Jesus);”

Our righteousness is as filthy rags (Isaiah 64:6), but because of the work of the cross, we can receive the righteousness of God through Christ Jesus (Romans 3:22, Galatians 3:6). Therefore when the enemy tries to remind you of your past, tell him it’s been washed away (2 Corinthians 5:17), your sins have been forgotten (Hebrews 10:17) and you have the righteousness of God (Romans 3:22)!

The tearing down of strongholds

A stronghold is deception that’s taken hold in a person’s mind. It’s an incorrect thinking pattern based on a believed lie. People can get incorrect perceptions of God by listening to Satan as he tells them how God doesn’t love them, etc. People can feel like dirty old sinners when they believe Satan’s accusations as he continually reminds them of their past (which has been washed away!). Strongholds are based on lies from the devil. They can come in the form of deception or accusations. Accusations always lead to guilt and the feeling of unworthiness, which weighs you down and tears you apart spiritually.

Since strongholds are built upon lies that we have been fed, the way we tear down strongholds is by feeding on the truth (in God’s Word), which is the opposite of what the enemy has been feeding us. If the enemy has been feeding us a lie, we need to stop eating the lie and start feeding ourselves the truth. The weapon we use to tear down strongholds is found in Ephesians 6:17, “…the sword of the Spirit, which is the word of God.” A sword is an offensive weapon and is meant to tear down and kill the enemy’s troops. Strongholds are the devil’s assets in war, and he uses them against us. Take up the sword of the Spirit (God’s Word) today, and start slaughtering the enemy’s assets that he’s been using against you!

 

Eph. 6:16 ...taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one.

Eph. 6:16
…taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one.

have_a_blessed_day_pen_animated.288171727_std

My Heart Waketh

Morning

1594038719_8dc98f5f74

“For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him.”
Ezra 8:22

A convoy on many accounts would have been desirable for the pilgrim band, but a holy shame-facedness would not allow Ezra to seek one. He feared lest the heathen king should think his professions of faith in God to be mere hypocrisy, or imagine that the God of Israel was not able to preserve his own worshippers. He could not bring his mind to lean on an arm of flesh in a matter so evidently of the Lord, and therefore the caravan set out with no visible protection, guarded by him who is the sword and shield of his people. It is to be feared that few believers feel this holy jealousy for God; even those who in a measure walk by faith, occasionally mar the lustre of their life by craving aid from man. It is a most blessed thing to have no props and no buttresses, but to stand upright on the Rock of Ages, upheld by the Lord alone. Would any believers seek state endowments for their Church, if they remembered that the Lord is dishonoured by their asking Caesar’s aid? as if the Lord could not supply the needs of his own cause! Should we run so hastily to friends and relations for assistance, if we remembered that the Lord is magnified by our implicit reliance upon his solitary arm? My soul, wait thou only upon God. “But,” says one, “are not means to be used?” Assuredly they are; but our fault seldom lies in their neglect: far more frequently it springs out of foolishly believing in them instead of believing in God. Few run too far in neglecting the creature’s arm; but very many sin greatly in making too much of it. Learn, dear reader, to glorify the Lord by leaving means untried, if by using them thou wouldst dishonour the name of the Lord.

Evening

wedding-verses

“I sleep, but my heart waketh.”
Song of Solomon 5:2

Paradoxes abound in Christian experience, and here is one–the spouse was asleep, and yet she was awake. He only can read the believer’s riddle who has ploughed with the heifer of his experience. The two points in this evening’s text are–a mournful sleepiness and a hopeful wakefulness. I sleep. Through sin that dwelleth in us we may become lax in holy duties, slothful in religious exercises, dull in spiritual joys, and altogether supine and careless. This is a shameful state for one in whom the quickening Spirit dwells; and it is dangerous to the highest degree. Even wise virgins sometimes slumber, but it is high time for all to shake off the bands of sloth. It is to be feared that many believers lose their strength as Samson lost his locks, while sleeping on the lap of carnal security. With a perishing world around us, to sleep is cruel; with eternity so near at hand, it is madness. Yet we are none of us so much awake as we should be; a few thunder-claps would do us all good, and it may be, unless we soon bestir ourselves, we shall have them in the form of war, or pestilence, or personal bereavements and losses. O that we may leave forever the couch of fleshly ease, and go forth with flaming torches to meet the coming Bridegroom! My heart waketh. This is a happy sign. Life is not extinct, though sadly smothered. When our renewed heart struggles against our natural heaviness, we should be grateful to sovereign grace for keeping a little vitality within the body of this death. Jesus will hear our hearts, will help our hearts, will visit our hearts; for the voice of the wakeful heart is really the voice of our Beloved, saying, “Open to me.” Holy zeal will surely unbar the door.

“Oh lovely attitude! He stands

With melting heart and laden hands;

My soul forsakes her every sin;

And lets the heavenly stranger in.”

 

All rights belong to the Collections of Charles Spurgeon(C)

THE CARNAL MIND ENMITY AGAINST GOD

THY WORD

Sermon #20 The New Park Street Pulpit 1
Volume 1 http://www.spurgeongems.org 1

THE CARNAL MIND ENMITY AGAINST GOD NO. 20
A SERMON DELIVERED ON SABBATH MORNING, APRIL 22, 1855

BY THE REV. C. H. SPURGEON, AT EXETER HALL STRAND
“The carnal mind is enmity against God.” Romans 8:7.

This is a very solemn indictment which the Apostle Paul here speaks against the carnal mind. He declares it to be enmity against God. When we consider what man once was, only second to the angels, the companion of God, who walked with Him in the Garden of Eden in the cool of the day. When we think of him as being made in the very image of his Creation pure, spotless and unblemished, we cannot but feel bitterly grieved to find such an accusation as this declared against us as a race. We may well hang our harps upon the willows while we listen to the voice of Jehovah, solemnly speaking to His rebellious creature—“How are you fallen from Heaven, you son of the morning!” “You seal up the sun, full of wisdom and perfect in beauty. You have been in Eden, the Garden of God. Every precious stone was your covering—the workmanship of your tabrets and of your pipes was prepared in you in the day that you were created. You are the anointed cherub that covers and I have set you so—you were upon the holy mountain of God. You have walked up and down in the midst of the stones of fire. You were perfect in your ways from the day that you were created, till iniquity was found in you and you sinned. Therefore I will cast you as profane out of the mountain of God—and will destroy you, O covering cherub, from the midst of the stones of fire.” There is much to sadden us in a view of the ruins of our race. As the Carthaginian who might tread the desolate site of his much-loved city would shed many tears when he saw it laid in heaps by the Romans. Or as the Jew, wandering through the deserted streets of Jerusalem, would lament that the plowshare had marred the beauty and the glory of that city which was the joy of the whole earth. So ought we to mourn for ourselves and our race when we behold the ruins of that goodly structure which God has made—that creature, matchless in symmetry, second only to angelic intellect. That mighty being, man—when we behold how he is “fallen, fallen, fallen, from his high estate” and lies in a mass of destruction. A few years ago a star was seen blazing out with considerable brilliance but soon disappeared. It has since been affirmed that it was a world on fire, thousands of millions of miles from us and yet the rays of the conflagration reached us. The noiseless messenger of light gave to the distant dwellers on this globe the alarm of, “A world on fire!” But what is the conflagration of a distant planet, what is the destruction of the mere material of the most ponderous orb compared with this fall of humanity, this wreck of all that is holy and sacred in ourselves? To us, indeed, the things are scarcely comparable, since we are deeply interested in one, though not in the other. The Fall of Adam was OUR fall. We fell in and with him. We were equal sufferers. It is the ruin of our own house that we lament. It is the destruction of our own city that we bemoan when we stand and see written in lines too plain for us to mistake their meaning, “The carnal mind”—that very same mind which was once holiness and has now become carnal—“is enmity against God.” May God help me this morning to solemnly speak this indictment against you all! Oh, that the Holy Spirit may so convince us of sin that we may unanimously plead “guilty” before God! There is no difficulty in understanding my text—it needs scarcely any explanation. We all know that the word, “carnal,” here signifies, fleshly. The old translators rendered the passage thus—“The mind of the flesh is enmity against God.” That is to say, the natural mind—that soul which we inherit from our fathers—that which was born within us when our bodies were fashioned by God. The fleshly mind, the phronema sarkos , the lusts, the passions of the soul. It is this which has gone astray from God and become enmity against Him! But before we enter upon a discussion of the Doctrine of the text, observe how strongly the Apostle expresses it. “The carnal mind,” he says, “it is ENMITY against God.” He uses a noun and not an adjective. He does not say it is merely opposed to God, but it is positive enmity! It is not black, but blackness. It is not at enmity, but enmity itself. It is not corrupt, but corruption. It is not rebellious, it is rebellion—it is not wicked, it is wickedness itself. 

The Carnal Mind Enmity Against God Sermon #20
http://www.spurgeongems.org Volume 1

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The heart, though it is deceitful, is positively deceit. It is evil in the concrete, sin in the essence. It is the distillation, the quintessence of all things that are vile. It is not envious against God, it is envy . It is not at enmity, it is actual enmity . Nor need we say a word to explain that it is “enmity against God.” It does not charge manhood with an aversion merely to the dominion, Laws, or Doctrines of Jehovah. It strikes a deeper and surer blow. It does not strike man upon the head but it penetrates into his heart. It lays the axe at the root of the tree and pronounces man, “enmity against God.” Against the Person of the Godhead, against the Deity, against the mighty Maker of this World—not at enmity against His Bible or against His Gospel—though that is true, but against God, Himself! Against His Essence, His Existence and His Person. Let us, then, weigh the words of the text, for they are solemn words. They are well put together by that master of eloquence, Paul. They were, moreover, dictated by the Holy Spirit, who tells man how to speak aright. May He help us to expound, as He has already given us the passage to explain. We shall be called upon to notice, this morning, first, the truthfulness of this assertion. Secondly, the universality of the evil here complained of. Thirdly, we will still further enter into the depths of the subject and press it to your hearts, by showing the enormity of the evil. And after that, should we have time, we will deduce one or two Doctrines from the general fact. I. First, we are called upon to speak of the truthfulness of this great statement , “the carnal mind is enmity against God.” It needs no proof, for since it is written in God’s Word, we, as Christian men and women, are bound to bow before it. The words of the Scriptures are words of infinite wisdom and if reason cannot see the ground of a statement of Revelation, it is bound, most reverently, to believe it, since we are well-assured even should it be above our reason, that it can- not be contrary to it! Here I find it written in the Scriptures, “the carnal mind is enmity against God.” And that, of it- self, is enough for me. But did I need witnesses, I would conjure up the nations of antiquity. I would unroll the volume of ancient history, I would tell you of the awful deeds of mankind. It may be I might move your souls to detestation if I spoke of the cruelty of this race to itself, if I showed you how it made the world an Aceldama by its wars and deluged it with blood by its fights and murders! If I should recite the black list of vices in which whole nations have indulged or even bring before you the characters of some of the most eminent philosophers, I would blush to speak of them and you would refuse to hear. Yes, it would be impossible for you, as refined inhabitants of a civilized country, to endure the mention of the crimes that were committed by those very men who nowadays are held up as being paragons of perfection! I fear if all the truth were written, we should rise up from reading the lives of earth’s mighty heroes and proudest sages and would say at once of all of them, “They are clean gone mad! They are all together become unprofitable. There is none that does good. No, not one!” And did not that suffice, I would point you to the delusions of the heathen. I would tell you of their priestcraft by which their souls have been enthralled in superstition. I would drag their gods before you. I would let you witness the horrid obscenities, the diabolical rites which are to these besotted men most sacred things! Then, after you had heard what the natural religion of man is, I would ask what must his irreligion be? If this is his devotion, what must be his impiety  If this is his ardent love of the Godhead, what must his hatred thereof be? You would, I am sure, at once confess, did you know what the race is, that the indictment is proven and that the world must unreservedly and truthfully ex- claim, “guilty.” A further argument I might find in the fact that the best of men have been always the most ready to confess their depravity  The holiest men, the most free from impurity, have always felt it most. He whose garments are the whitest will best perceive the spots upon them. He whose crown shines the brightest will know when he has lost a jewel. He who gives the most light to the world will always be able to discover his own darkness. The angels of Heaven veil their faces. And the angels of God on earth, His chosen people, must always veil their faces with humility when they think of what they were! Hear David—he was none of those who boast of a holy nature and a pure disposition. He says, “Behold, I was shapen in iniquity. And in sin did my mother conceive me.” Hear all those holy men who have written in the Inspired Volume and you shall find them all confessing that they were not clean, no, not one. Yes, one of them even exclaimed, “O wretched man that I am; who shall deliver me from the body of this death?” And more—I will summon one other witness to the truthfulness of this act who shall decide the question. It shall be your conscience. Conscience, I will put you in the witness box and cross-examine you this morning! Conscience, answer truly! Be not drugged with the opium of self-security! Speak the truth! Did you ever hear the heart say, “I wish there were no God?” Have not all men, at times, wished that our religion were not true? 


Sermon #20 The Carnal Mind Enmity Against God
Volume 1 http://www.spurgeongems.org

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 Though they could not entirely rid their souls of the idea of the Godhead, did they not wish that there might not be God? Have they not had the desire that it might turn out that all these Divine realities were a delusion, a farce? “Yes,” says every man, “that has crossed my mind sometimes. I have wished I might indulge in folly. I have wished there were no laws to restrain me. I have wished, as the fool, that there were no God.” That passage in the Psalms, “The fool has said in his heart, there is no God,” is wrongly translated. It should be, “The fool has said in his heart, no God .” The fool does not say in his heart there is no God, for he knows there is a God. Rather he says, “No God—I don’t want any, I wish there were none.” And who among us has not been so foolish as to desire that there were no God? Now, Conscience, answer another question! You have confessed that you have at times wished there were no God. Now, suppose a man wished another dead, would not that show that he hated him? Yes, it would. And so, my Friends, the wish that there were no God proves that we dislike God! When I wish such a man dead and rotting in his grave, when I desire that he were non est , I must hate that man— otherwise I would not wish him to be extinct. So that wish—and I do not think there has been a man in this world who has not had it—proves that “the carnal mind is enmity against God.” But, Conscience, I have another question. Has not your heart ever desired, since there is a God, that He were a little less holy, a little less pure—so that those things which are now great crimes might be regarded as venial offenses, as pec- cadilloes? Has your heart ever said, “Would to God these sins were not forbidden. Would that He would be merciful and pass them by without an atonement! Would that He were not so severe, so rigorously just, so sternly strict to His integrity.” Have you never said that, my Heart? Conscience must reply, “you have.” Well, that wish to change God proves that you are not in love with the God that now is, the God of Heaven and earth! And though you may talk of natural religion and boast that you do reverence to the God of the green fields, the grassy meads, the swelling flood, the rolling thunder, the azure sky, the starry night and the great universe—though you love the poetic ideal of Deity, it is not the God of Scripture—for you have wished to change His nature and in that you have proved that you are at enmity with Him! So where do we go from here? You can bear faithful witness if you would speak the truth that each person here has so transgressed against God, so continually broken His Laws, violated His Sabbath, trampled on His statutes, despised His Gospel, that it is true, yes, most true, that “the carnal mind is enmity against God.” II. Now, secondly, we are called upon to notice the universality of this evil. What a broad assertion it is! It is not a single carnal mind, or a certain class of characters, but “ the carnal mind.” It is an unqualified statement, including every individual. Whatever mind may properly be called carnal, not having been spiritualized by the power of God’s Holy Spirit, is “enmity against God.” Observe then, first of all, the universality of this as to all persons. Every carnal mind in the world is at enmity against God! This does not exclude even infants at the mother’s breast. We call them innocent and so they are of actual transgression, but as the poet says, “Within the youngest breast there lies a stone.” There is in the carnal mind of an infant, enmity against God. It is not developed, but it lies there. Some say that children learn sin by imitation. But no—take a child away, place it under the most pious influences, let the very air it breathes be purified by piety—let it constantly drink in draughts of holiness. Let it hear nothing but the voice of prayer and praise. Let its ears be always kept in tune by notes of sacred song—and that child, notwithstanding, may still become one of the grossest of transgressors! And though placed apparently on the very road to Heaven, it shall, if not directed by Divine Grace, march downwards to the pit of Hell! Oh, how true it is that some who have had the best of parents have been the worst of children—that many who have been trained up under the most holy auspices, in the midst of most favorable scenes of piety—have, nevertheless, become loose and wanton! So it is not by imitation but it is by nature that the child is evil! Grant me that the child is carnal and my text says, “The carnal mind is enmity against God.” The young crocodile, I have heard, when broken from the shell, will in a moment begin to put itself in a posture of attack, opening its mouth as if it had been taught and trained. We know that young lions, when tamed and domesticated, will still have the wild nature of their fellows of the forest and were liberty given them, would prey as fiercely as others. So with the child. You may bind him with the green withes of educa- tion, you may do what you will with him—but you cannot change his heart! That carnal mind shall still be at enmity against God. And notwithstanding intellect, talent and all you may give to boot, it shall be of the same sinful complexion as every other child, if not as apparently evil, for, “the carnal mind is enmity against God.” And if this applies to children, equally does it include every class of men. There are some men who are born into this world master spirits. They walk about it as giants, wrapped in mantles of light and glory. I refer to the poets—men who stand aloft like Colossi—mightier than we, seeming to be descended from celestial spheres.

The Carnal Mind Enmity Against God Sermon #20
http://www.spurgeongems.org Volume 1

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There are others of acute intellect, who, searching into mysteries of science, discover things that have been hidden from the creation of the world! Men of keen research and mighty erudition—and yet of each of these—poet, philosopher, metaphysician and great discoverer—it can be said, “The carnal mind is enmity against God.” You may train him up, you may make his intellect almost angelic, you may strengthen his soul until he shall take what are riddles to us and unravel them with his fingers in a moment. You may make him so mighty that he can grasp the iron secrets of the eternal hills and grind them to atoms in his fist. You may give him an eye so keen that he can penetrate the deep secrets of rocks and mountains. You may add a soul so potent that he may slay the giant Sphinx that had, for ages, troubled the mightiest men of learning. Yet when you have done all this, his mind shall be a depraved one and his carnal heart shall still be in opposition to God. Yes, more, you may bring him to the House of Prayer. You may make him sit constantly under the clearest preaching of the Word of God where he shall hear the Doctrines of Grace in all their purity, attended by a holy unction. But if that holy unction does not rest upon him , all shall be vain—he shall attend most regularly, but like the pious door of the Chapel that turns in and out, he shall still be the same—having an outside superficial religion and his carnal mind shall still be at enmity against God. Now, this is not my assertion, it is the declaration of God’s Word and you must leave it, if you do not believe it! But quarrel not with me, it is my Master’s message and it is true of every one of you—men, women and children and myself, too—that if we have not been regenerated and converted, if we have not experienced a change of heart, our carnal mind is still at enmity against God! Again, notice the universality of this at all times. The carnal mind is at all times enmity against God. “Oh,” say some, “it may be true that we are at times opposed to God, but surely we are not always so.” “There are moments,” says one, “when I feel rebellious. At times my passions lead me astray. But surely there are other favorable seasons when I re- ally am friendly to God and offer true devotion. I have (continues the objector) stood upon the mountaintop, until my whole soul has kindled with the scene below and my lips have uttered the song of praise— “These are Your glorious works, parent of good, Almighty, Yours this universal frame, Thus wondrous fair—Yourself how wondrous then!” Yes, but mark—what is true one day is not false another, “the carnal mind is enmity against God” at all times! The wolf may sleep, but it is still a wolf. The snake with its azure hues may slumber amid the flowers and the child may stroke its slimy back, but it is still a serpent. It does not change its nature, though it is dormant. The sea is the house of storms even when it is glassy as a lake. The thunder is still the mighty rolling thunder when it is so much aloft that we hear it not. And the heart, when we perceive not its boiling, when it belches not forth its lava and sends not forth the hot stones of its corruption, is still the same dread volcano! At all times, at all hours, at every moment, (I speak this as God speaks it) if you are carnal, you are each one of you enmity against God! Another thought concerning the universality of this statement. The whole of the mind is enmity against God. The text says, “The carnal mind is enmity against God,” that is, the entire man, every part of him—every power, every passion. It is a question often asked, “What part of man was injured by the Fall?” Some think that the Fall was only felt by the affections and that the intellect was unimpaired. This they argue from the wisdom of man and the mighty discoveries he has made, such as the law of gravity, the steam engine and the sciences. Now I consider these things as being a very mean display of wisdom, compared with what is to come in the next hundred years—and very small compared with what might have been, if man’s intellect had continued in its pristine condition. I believe the Fall crushed man entirely! Albeit, when it rolled like an avalanche upon the mighty temple of human nature, some shafts were still left undestroyed and amidst the ruins you find here and there a flute, a pedestal, a cornice, a column not quite broken—yet the entire structure fell and its most glorious relics are fallen ones, leveled in the dust. The whole of man is defaced. Look at our memory— is it not true that the memory is fallen? I can recollect evil things far better than those which savor of piety. I hear a ribald song—that same music of Hell shall jar in my ear when gray hairs shall be upon my head! I hear a note of holy praise—alas, it is forgotten! Memory grasps with an iron hand ill things, but the good she holds with feeble fingers. She allows the glorious timbers from the forest of Lebanon to swim down the stream of oblivion, but she stops all the dross that floats from the foul city of Sodom! She will retain evil, she will lose good. Memory is fallen. So are the affections. We love everything earthly better than we ought. We soon fix our heart upon a creature but very seldom upon the Creator. And when the heart is given to Jesus it is prone to wander. Look at the imagination , too. Oh, how can the imagination revel when the body is in an ill condition! Only give man something that shall well near intoxicate him. Drug him with opium and how will his imagination dance with joy! Like a bird uncaged, how will it mount with more than eagles’ wings!

Sermon #20 The Carnal Mind Enmity Against God
Volume 1 http://www.spurgeongems.org

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 He sees things he had not dreamed of even in the shades of night. Why did not his imagination work when his body was in a normal state—when it was healthy? Simply because it is depraved! And until he had entered a foul element—until the body had begun to quiver with a kind of intoxication—the fancy would not hold its carnival. We have some splendid specimens of what men could write when they have been under the accursed influence of ardent spirits. It is because the mind is so depraved that it loves something which puts the body into an abnormal condition. And here we have proof that the imagination, itself, has gone astray. So with the judgment —I might prove how ill it decides. So might I accuse the conscience and tell you how blind it is and how it winks at the greatest follies. I might review all our powers and write upon the brow of each one, “Traitor against Heaven! Traitor against God!” The whole “carnal mind is enmity against God.” Now, my Hearers, “the Bible, alone, is the religion of Protestants”—but whenever I find a certain book much held in reverence by our Episcopalian brethren, entirely on my side, I always feel the greatest delight in quoting from it. Do you know I am one of the best Churchmen in the world, the very best, if you will judge me by the Articles and the very worst if you measure me in any other way? Measure me by the Articles of the Church of England and I will not stand second to any man under Heaven’s blue sky in preaching the Gospel contained in them! For if there is an excellent epitome of the Gospel, it is to be found in the Articles of the Church of England. Let me show you that you have not been hearing strange Doctrine. Here is the 9th Article, upon Original or Birth Sin. “Original Sin stands not in the following of Adam (as the Pelagians do vainly talk) but it is the fault and corruption of the nature of every man , that naturally is engendered of the offspring of Adam. Whereby man is very far gone from original righteousness and is, of his own nature inclined to evil, so that the flesh lusts always contrary to the spirit. And, therefore, in every person born into this world, it deserves God’s wrath and damnation. And this infection of nature does remain, yes, in them that are regenerated, where- by the lust of the flesh, called in the Greek, phronema sarkos which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle does confess that concupiscence and lust has of itself the nature of sin.” I need nothing more! Will anyone who believes in the Prayer Book dissent from the Doctrine that “the carnal mind is enmity against God”? III. I have said that I would endeavor, in the third place, to show the great enormity of this guilt. I do fear, my Brothers and Sisters, that very often when we consider our state, we think not so much of the guilt as of the misery. I have sometimes read sermons upon the inclination of the sinner to evil, in which it has been very powerfully proved and certainly the pride of human nature has been well humbled and brought low. But one thing always strikes me, if it is left out, as being a very great omission—the Doctrine that man is guilty in all these things! If his heart is against God, we ought to tell him it is his sin . And if he cannot repent we ought to show him that sin is the sole cause of his disability— that all his alienation from God is sin—that as long as he keeps from God it is sin! I fear many of us here must acknowledge that we do not charge the sin of it to our own consciences. Yes, we say, we have many corruptions. Oh, yes. But we sit down very contented. My Brothers and Sisters, we ought not to do so. The having those corruptions is our crime which should be confessed as an enormous evil. If I, as a minister of the Gospel, do not press home the sin of the thing, I have missed what is the very virus of it. I have left out the very essence if I have not shown that it is a crime. Now, “the carnal mind is enmity against God.” What a sin it is! This will appear in two ways. Consider the relation in which we stand to God and then remember what God is. And after I have spoken of these two things, I hope you will see, in- deed, that it is a sin to be at enmity with God! What is God to us? He is the Creator of the heavens and the earth. He bears up the pillars of the universe, His breath perfumes the flowers. His brush paints them. He is the Author of this fair creation. “We are the sheep of His pasture, He has made us and not we ourselves.” He stands to us in the relationship of a Maker and Creator—and from that fact He claims to be our King. He is our Legislator our Law-Maker. And then, to make our crime still worse and worse, He is the Ruler of Providence. For it is He who keeps us daily. He supplies our needs. He keeps the breath within our nostrils. He bids the blood still pursue its course through the veins. He holds us in life and prevents us from death. He stands before us, our Creator, our King, our Sustainer, our Benefactor. And I ask, is it not a sin of enormous magnitude—is it not high treason against the Emperor of Heaven—is it not an awful sin, the depth of which we cannot fathom with the line of all our judgment—that we, His creatures, dependent upon Him, should be at enmity with Him?


The Carnal Mind Enmity Against God Sermon #20
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But the crime may be seen to be worse when we think of what God is. Let me appeal personally to you in an interrogatory style, for this has weight with it. Sinner! Why are you at enmity with God? God is the God of Love. He is kind to His creatures. He regards you with His love of benevolence. This very day His sun has shone upon you. This day you have had food and raiment and you have come up here in health and strength. Do you hate God because He loves you? Is that the reason? Consider how many mercies you have received at His hands all your lives long! You are born with a body not deformed, you have had a tolerable share of health. You have been recovered many times from sickness. When lying at the gates of death, His arm has held back your soul from the last step to destruction. Do you hate God for all this? Do you hate Him because He spared your life by His tender mercy? Behold His goodness that He has spread before you! He might have sent you to Hell, but you are here. Now, do you hate God for sparing you? Oh, why are you at enmity with Him? My fellow creature, do you not know that God sent His Son from His bosom, hung Him on the tree and there allowed Him to die for sinners, the Just for the unjust? And do you hate God for that? Oh, Sinner, is this the cause of your enmity? Are you so estranged that you give enmity for love? And when He surrounds you with favors, girds you with mercies, encircles you with loving kindness, do you hate Him for this? He might say as Jesus did to the Jews—“For which of these works do you stone Me?” For which of these works do you hate God? If an earthly benefactor fed you, would you hate him? Did he clothe you, would you abuse him to his face? Did he give you talents, would you turn those powers against him? Oh, speak! Would you forge the iron and strike the dagger into the heart of your best friend? Do you hate your mother who nursed you on her knee? Do you curse your father who so wisely watched over you? No, you say, we have some little gratitude towards earthly relatives. Where are your hearts, then? Where are your hearts that you can still despise God and be at enmity with Him? Oh, diabolical crime! Oh, Satanic enormity! Oh, iniquity for which words fail in description! To hate the All-Lovely—to despise the essentially Good—to abhor the constantly Merciful—to spurn the Ever-Beneficent—to scorn the Kind, the Gracious One! Above all, to hate the God who sent His Son to die for man! Ah, in that thought—“the carnal mind is enmity against God”—there is something which may make us shake. For it is a terrible sin to be at enmity with God. I wish I could speak more powerfully, but my Master, alone, can impress upon you the enormous evil of this horrid state of heart! IV. But there are one or two Doctrines which we will try to deduce from this. Is the carnal mind at “enmity against God?” Then salvation cannot be by merit , it must be by Grace. If we are at enmity with God, what merit can we have? How can we deserve anything from the Being we hate? Even if we were pure as Adam, we could not have any merit. For I do not think Adam had any desert before his Creator. When he had kept all his Master’s Law, he was but an unprofitable servant. He had done no more than he ought to have done. He had no surplus—no balance. But since we have become enemies, how much less can we hope to be saved by works! Oh, no. The whole Bible tells us, from beginning to end, that salvation is not by the works of the Law but by the deeds of Grace. Martin Luther declared that he constantly preached justification by faith alone, “because,” he said, “the people would forget it—so that I was obliged almost to knock my Bible against their heads, to send it into their hearts.” So it is true we constantly forget that salvation is by Grace alone. We always want to be putting in some little scrap of our own virtue. We want to be doing something. I remember a saying of old Matthew Wilkes—“Saved by your works? You might as well try to go to America in a paper boat!” Saved by your works? It is impossible! Oh no! The poor legalist is like a blind horse going round and round the mill, or like the prisoner going up the treadmill and finding himself no higher after all he has done. He has no solid confidence, no firm ground to rest upon. He has not done enough—never enough.” Conscience always says, “this is not perfection. It ought to have been better.” Salvation for enemies must be by an ambassador—by an Atonement—yes, by Christ. Another Doctrine we gather from this is the necessity of an entire change of our nature. It is true that by birth we are at enmity with God. How necessary, then, it is that our nature should be changed . There are few people who sincerely believe this. They think that if they cry, “Lord, have mercy upon me,” when they lie a-dying, they shall go to Heaven directly. Let me suppose an impossible case for a moment. Let me imagine a man entering Heaven without a change of heart. He comes within the gates. He hears a sonnet. He starts! It is to the praise of his Enemy. He sees a Throne and on it sits One who is glorious. But it is his Enemy. He walks streets of gold, but those streets belong to his Enemy. He sees hosts of angels. But those hosts are the servants of his Enemy. He is in his Enemy’s house. For he is at enmity with God! He could not join the song, for he would not know the tune. There he would stand—silent, motionless—till Christ should say, with a voice louder than ten thousand thunders, “What are you doing here? Enemies at a marriage banquet? Enemies in the children’s house? Enemies in Heaven? Get you gone! Depart, you cursed, into everlasting fire in Hell!” Oh, Sirs, if the unregenerate man could enter Heaven, I mention once more the oft-repeated saying of Whitefield, “he would be so unhappy in Heaven that he would ask God to let him run down into Hell for shelter.” There must be a change , if you consider the future state. For how can enemies of God ever sit down at the banquet of the Lamb?

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Volume 1 http://www.spurgeongems.org

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And to conclude, let me remind you—and it is in the text, after all—that this change must be worked by a power beyond your own. An enemy may possibly make himself a friend. But enmity cannot. If it is but an adjunct of his nature to be an enemy he may change himself into a friend. But if it is the very essence of his existence to be enmity, positive enmity, enmity cannot change itself. No, there must be something done more than we can accomplish. This is just what is forgotten in these days. We must have more preaching of the Holy Spirit if we are to have more conversion work. I tell you, Sirs, if you change your- selves and make yourselves better and better and better, a thousand times, you will never be good enough for Heaven! Till God’s Spirit has laid His hand upon you. Till He has renewed your heart—till He has purified your soul, till He has changed your entire spirit and made you a new man—there can be no entering Heaven. How seriously, then, should each stand and think. Here am I, a creature of a day, a mortal born to die, but yet an immortal! At present I am at enmity with God. What shall I do? Is it not my duty, as well as my happiness, to ask whether there is a way to be reconciled to God? Oh, weary slaves of sin, are not your ways the paths of folly? Is it wisdom, O my fellow creatures—is it wisdom to hate your Creator? Is it wisdom to stand in opposition against Him? Is it prudent to despise the riches of His Grace? If it is wisdom, it is Hell’s wisdom! If it is wisdom, it is a wisdom which is folly with God! Oh, may God grant that you may turn unto Jesus with full purpose of heart! He is the Ambassador. He it is who can make peace through His blood. And though you came in here an enemy, it is possible you may go out through that door a friend yet—if you can but look to Jesus Christ, the brazen serpent which was lifted up! And now, it may be, some of you are convinced of sin by the Holy Spirit. I will now proclaim to you the way of salvation. “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up—that whoever believes in Him should not perish, but have eternal life.” Behold, O trembling penitent, the means of your deliverance! Turn your tearing eyes to yonder Mount of Calvary. I see the Victim of Justice—the Sacrifice of Atonement for your transgression! View the Savior in His agonies, with streams of blood purchasing your soul and with most intense agonies enduring your punishment. He died for you , if now you confess your guilt! O come, you condemned one, self-condemned—turn your eyes this way, for one look will save! Sinner, you are bitten. Look! It is nothing but, “Look!” It is simply, “Look!” If you can but look to Jesus you are safe! Hear the voice of the Redeemer—“Look unto Me and be you saved.” Look! Look! Look! O guilty souls— “Venture on Him, venture wholly, Let no other trust intrude! None but Jesus Can do helpless sinners good!” May my blessed Master help you to come to Him and draw you to His Son, for Jesus’ sake. Amen and Amen

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“Draw not nigh hither”

JOHN 3:16

JOHN 3:16

Morning

“He shall not be afraid of evil tidings.”
Psalm 112:7

Christian, you ought not to dread the arrival of evil tidings; because if you are distressed by them, what do you more than other men? Other men have not your God to fly to; they have never proved his faithfulness as you have done, and it is no wonder if they are bowed down with alarm and cowed with fear: but you profess to be of another spirit; you have been begotten again unto a lively hope, and your heart lives in heaven and not on earthly things; now, if you are seen to be distracted as other men, what is the value of that grace which you profess to have received? Where is the dignity of that new nature which you claim to possess?

Again, if you should be filled with alarm, as others are, you would, doubtless, be led into the sins so common to others under trying circumstances. The ungodly, when they are overtaken by evil tidings, rebel against God; they murmur, and think that God deals hardly with them. Will you fall into that same sin? Will you provoke the Lord as they do?

Moreover, unconverted men often run to wrong means in order to escape from difficulties, and you will be sure to do the same if your mind yields to the present pressure. Trust in the Lord, and wait patiently for him. Your wisest course is to do as Moses did at the Red Sea, “Stand still and see the salvation of God.” For if you give way to fear when you hear of evil tidings, you will be unable to meet the trouble with that calm composure which nerves for duty, and sustains under adversity. How can you glorify God if you play the coward? Saints have often sung God’s high praises in the fires, but will your doubting and desponding, as if you had none to help you, magnify the Most High? Then take courage, and relying in sure confidence upon the faithfulness of your covenant God, “let not your heart be troubled, neither let it be afraid.”

Evening

“A people near unto him.”
Psalm 148:14

The dispensation of the old covenant was that of distance. When God appeared even to his servant Moses, he said, “Draw not nigh hither: put off thy shoes from off thy feet”; and when he manifested himself upon Mount Sinai, to his own chosen and separated people, one of the first commands was, “Thou shalt set bounds about the mount.” Both in the sacred worship of the tabernacle and the temple, the thought of distance was always prominent. The mass of the people did not even enter the outer court. Into the inner court none but the priests might dare to intrude; while into the innermost place, or the holy of holies, the high priest entered but once in the year. It was as if the Lord in those early ages would teach man that sin was so utterly loathsome to him, that he must treat men as lepers put without the camp; and when he came nearest to them, he yet made them feel the width of the separation between a holy God and an impure sinner. When the gospel came, we were placed on quite another footing. The word “Go” was exchanged for “Come”; distance was made to give place to nearness, and we who aforetime were afar off, were made nigh by the blood of Jesus Christ. Incarnate Deity has no wall of fire about it. “Come unto me, all ye that labour and are heavy laden, and I will give you rest,” is the joyful proclamation of God as he appears in human flesh. Not now does he teach the leper his leprosy by setting him at a distance, but by himself suffering the penalty of his defilement. What a state of safety and privilege is this nearness to God through Jesus! Do you know it by experience? If you know it, are you living in the power of it? Marvellous is this nearness, yet it is to be followed by a dispensation of greater nearness still, when it shall be said, “The tabernacle of God is with men, and he doth dwell among them.” Hasten it, O Lord.

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Have you known joy even in the midst of trouble?

God will live among us with great joy

EPHESIANS 6

EPHESIANS 6

Have you known joy even in the midst of trouble?

We know that the same God who raised our Lord Jesus will also raise us with Jesus and present us to himself along with you. All of these things are for your benefit. And as God’s grace brings more and more people to Christ, there will be great thanksgiving, and God will receive more and more glory. That is why we never give up. Though our bodies are dying, our spirits are being renewed every day.… For the troubles we see will soon be over, but the joys to come will last forever.

2 Corinthians 4:14-18 NL 

Too easily pleased

If there lurks in most modern minds the notion that to desire our own good and earnestly to hope for the enjoyment of it is a bad thing, I submit that this notion has crept in from Kant and the Stoics and is not part of the Christian faith. Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires, not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

C. S. Lewis in The Weight of Glory
Quoted in The Quotable Lewis edited by Wayne Martindale and Jerry Root (Tyndale House) p 352

 

Content is derived from the Holy Bible, New Living Translation and other publications of Tyndale Publishing House

A Burden We Gladly Bare

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April 5th — Morning Reading

“On Him they laid the cross, that He might bear it after Jesus.”— Luke 23:26

We see in Simon’s carrying the cross a picture of the work of the Church throughout all generations; she is the cross-bearer after Jesus. Mark then, Christian, Jesus does not suffer so as to exclude your suffering. He bears a cross, not that you may escape it, but that you may endure it. Christ exempts you from sin, but not from sorrow. Remember that, and expect to suffer.

But let us comfort ourselves with this thought, that in our case, as in Simon’s, it is not our cross, but Christ’s cross which we carry. When you are molested for your piety; when your religion brings the trial of cruel mockings upon you, then remember it is not your cross, it is Christ’s cross; and how delightful is it to carry the cross of our Lord Jesus!

You carry the cross after Him. You have blessed company; your path is marked with the footprints of your Lord. The mark of His blood-red shoulder is upon that heavy burden. ‘TisHis cross, and He goes before you as a shepherd goes before his sheep. Take up your cross daily, and follow Him.

Do not forget, also, that you bear this cross in partnership. It is the opinion of some that Simon only carried one end of the cross, and not the whole of it. That is very possible; Christ may have carried the heavier part, against the transverse beam, and Simon may have borne the lighter end. Certainly it is so with you; you do but carry the light end of the cross, Christ bore the heavier end.

And remember, though Simon had to bear the cross for a very little while, it gave him lasting honour. Even so the cross we carry is only for a little while at most, and then we shall receive the crown, the glory. Surely we should love the cross, and, instead of shrinking from it, count it very dear, when it works out for us “a far more exceeding and eternal weight of glory.”

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