A Purely Didactic Ministry

des·ic·cate
1. To dry out thoroughly.
2. To preserve (foods) by removing the moisture.
3. To make dry, dull, or lifeless.

di·dac·tic
1. Intended to instruct.
2. Morally instructive.
3. Inclined to teach or moralize excessively.

Do you have a "purely didactic" ministry?  

"To win a soul it is necessary, not only to instruct our hearer and make him know the truth, but to impress him so that he may feel it. A purely didactic ministry, which should always appeal to the understanding and should leave the emotions untouched, would certainly be a limping ministry. “The legs of the lame are not equal,” says Solomon, and the unequal legs of some ministries cripple them. We have seen such an one limping about with a long doctrinal leg, but a very short emotional leg. It is a horrible thing for a man to be so doctrinal that he can speak coolly of the doom of the wicked, so that if he does not actually praise God for it, it costs him no anguish of heart to think of the ruin of millions of our race. This is horrible! I hate to hear the terrors of the Lord proclaimed by men whose hard visages, harsh tones, and unfeeling spirit betray a sort of doctrinal desiccation: all the milk of human kindness is dried out of them

Having no feeling himself, such a preacher creates none, and the people sit and listen while he keeps to dry, lifeless statements, until they come to value him for being “sound,” and they themselves come to be sound too, and I need not add sound asleep also, or what life they have is spent in sniffing out heresy, and making earnest men offenders for a word.

 Into this spirit may we never be baptized."

MYSTERIOUS VISITS

(O' Lord, thank you for Spurgeon and for all the other godly men who have long sense left this earth.  Without their teaching and encouragement, I would, more often then not, be left all alone to wonder if I were actually crazy and had silly notions about you)

I do remember well when God first visited me; and assuredly it was the night of nature, of ignorance, of sin. His visit had the same effect upon me that it had upon Saul of Tarsus when the Lord spake to him out of heaven. He brought me down from the high horse, and caused me to fall to the ground; by the brightness of the light of His Spirit He made me grope in conscious blindness; and in the brokenness of my heart I cried, "Lord, what wilt Thou have me to do?" I felt that I had been rebelling against the Lord, kicking against the pricks, and doing evil even as I could; and my soul was filled with anguish at the discovery. Very searching was the glance of the eye of Jesus, for it revealed my sin, and caused me to go out and weep bitterly. As when the Lord visited Adam, and called him to stand naked before Him, so was I stripped of all my righteousness before the face of the Most High. Yet the visit ended not there; for as the Lord God clothed our first parents in coats of skins, so did He cover me with the righteousness of the great sacrifice, and He gave me songs in the night It was night, but the visit was no dream: in fact, I there and then ceased to dream, and began to deal with the reality of things.

Believe me, there are such things as personal visits from Jesus to His people. He has not left us utterly. Though He be not seen with the bodily eye by bush or brook, nor on the mount, nor by the sea, yet doth He come and go, observed only by the spirit, felt only by the heart. Still he standeth behind our wall, He showeth Himself through the lattices.

Do you ask me to describe these manifestations of the Lord? It were hard to tell you in words: you must know them for yourselves. If you had never tasted sweetness, no man living could give you an idea of honey. Yet if the honey be there, you can "taste and see." To a man born blind, sight must be a thing past imagination; and to one who has never known the Lord, His visits are quite as much beyond conception.

For our Lord to visit us is something more than for us to have the assurance of our salvation, though that is very delightful, and none of us should rest satisfied unless we possess it. To know that Jesus loves me, is one thing; but to be visited by Him in love, is more.

Nor is it simply a close contemplation of Christ; for we can picture Him as exceedingly fair and majestic, and yet not have Him consciously near us. Delightful and instructive as it is to behold the likeness of Christ by meditation, yet the enjoyment of His actual presence is something more. I may wear my friend's portrait about my person, and yet may not be able to say, "Thou hast visited me."

At such a time a flood of great joy will fill our minds. We shall half wish that the morning may never break again, for fear its light should banish the superior light of Christ's presence. We shall wish that we could glide away with our Beloved to the place where He feedeth among the lilies. We long to hear the voices of the white-robed armies, that we may follow their glorious Leader whithersoever He goeth. I am persuaded that there is no great actual distance between earth and heaven: the distance lies in our dull minds. When the Beloved visits us in the night, He makes our chambers to be the vestibule of His palace-halls. Earth rises to heaven when heaven comes down to earth.
C.H. Spurgeon
(exceprts from - MYSTERIOUS VISITS)
AN ADDRESS TO A LITTLE COMPANY AT THE
COMMUNION TABLE AT MENTONE.
"Thou hast visited me in the night."—Psalm 18:3.

"...they can no more restrain it than they can push back the spring..."

If we are inclined to boast of our abilities, the grandeur of nature will quickly show us how puny we are. We cannot move the least of all the twinkling stars or quench so much as one of the sunbeams of the morning. We speak of power, but the heavens laugh us to scorn. When the stars shine forth in spring-like joy, we cannot restrain their influences; and when Orion reigns above, and the year is bound in winter's chains, we cannot relax the icy grip. The seasons arrive by divine appointment, and it is impossible for men to change the cycle. Lord, what is man?


In the spiritual, as in the natural, world, man's power is limited on all hands. When the Holy Spirit sheds abroad His delights in the soul, none can disturb; all the cunning and malice of men are unable to prevent the genial, quickening power of the Comforter. When He deigns to visit a church and revive it, the most inveterate enemies cannot resist the good work; they may ridicule it, but they can no more restrain it than they can push back the spring when the Pleiades rule the hour. God wills it, and so it must be.


On the other hand, if the Lord in sovereignty, or in justice, binds up a man so that his soul is in bondage, who can give him liberty? He alone can remove the winter of spiritual death from an individual or a people. He looses the bands of Orion, and none but He. What a blessing it is that He can do it. O that He would perform the wonder tonight. Lord, end my winter, and let my spring begin. I cannot with all my longings raise my soul out of her death and dullness, but all things are possible with You. I need heavenly influences, the clear shinings of Your love, the beams of Your grace, the light of Your countenance--these are as summer suns to me. I suffer greatly from sin and temptation; these are my terrible wintry signs. Lord, work wonders in me, and for me. Amen.

Spurgeon

True Religion vs. Churchianity

People who have a problem with God's wrath and the judgement to come are those who do not truly believe that they deserve to be condemned.  It is those who (at the very core of their being), do not really believe that all men (including themselves), deserve to suffer in hell for eternity, who struggle with God's judgement.  Most (including professing Christians) think too highly of themselves and that is really why they find these truths hard to embrace.  They don't really know God.

There must be a knowledge of God. And, mark you, if you know God you will think very little of yourself. He who knows not God thinks man a noble being; he who has seen God thinks man to be dust and ashes. He who knows not God’s holiness thinks himself to be a good creature, but when he sees a thrice-holy God he says, “I abhor myself.” He who knows not God thinks man to be a wonderful being, able to accomplish whatsoever he wills, but in the sight of God human strength is burned up, and man becomes lighter than vanity.

Do you know God? O my dear hearer, do you know God in the majesty of his justice as condemning your sin, and you for sin? Do you know God in the splendor of his love, as giving Jesus Christ to die for sinners, blending that love with justice — for love gave Jesus, and justice slew him? Do you know God in the fullness of his power to save, renewing the heart, changing the mind, subduing the will? Do you know him even in this, which is, comparatively, a slender branch of knowledge? If you do, you have begun to know him, and you have begun to know yourself too, for he knows not himself who does not know something of God. Oh, to know the Father as my Father, who hath kissed me, and put the best robe upon me! Oh, to know the Son as my brother, in whose garments I am accepted, and stand comely in the sight of God! Oh, to know the Spirit as the quickener and the divine indweller and illuminator, by whose light alone we see, and in whose life we live!

To know the Lord — that is true religion, and I say again, any religion, whatever it is — Churchianity or Nonconformity, or what you like — if it does not lead you to know God, is of no use whatever.
From a sermon by Charles Haddon Spurgeon entitled "The Blessings Of Following On."

Amen!

Some time ago there was a young woman under great distress of soul; she came to a very pious Christian man, who said “My dear girl, you must go home and pray.”
Well I thought within myself, that is not the Bible way at all. It never says, “Go home and pray.”
The poor girl went home; she did pray, and she still continued in distress. Said he, “You must wait, you must read the Scriptures and study them.”

That is not the Bible way; that is not exalting Christ; I find a great many preachers are preaching that kind of doctrine. They tell a poor convinced sinner, “You must go home and pray, and read the Scriptures; you must attend the ministry;” and so on.

Works, works, works -- instead of “By grace are ye saved through faith.”

If a penitent should come and ask me, “What must I do to be saved?” I would say, “Christ must save you -- believe on the name of the Lord Jesus Christ.”
I would neither direct to prayer, nor reading of the Scriptures nor attending God’s house; but simply direct to faith, naked faith on God’s gospel.

Not that I despise prayer -- that must come after faith. Not that I speak a word against the searching of the Scriptures -- that is an infallible mark of God’s children. Not that I find fault with attendance on God’s word -- God forbid! I love to see people there. But none of those things are the way of salvation.

It is nowhere written -- "He that attendeth chapel shall be saved,” or, “He that readeth the Bible shall be saved.” Nor do I read -- “He that prayeth and is baptised shall be saved;” but, “He that believeth,” -- he that has a naked faith on the “Man Christ Jesus,” -- on his Godhead, on his manhood, is delivered from sin. To preach that faith alone saves, is to preach God’s truth.

Nor will I for one moment concede to any man the name of a gospel minister, if he preaches anything as the plan of salvation except faith in Jesus Christ, faith, faith, nothing but faith in his name.

But we are, most of us, very much muddled in our ideas. We get so much work stored into our brain, such an idea of merit and of doing, wrought into our hearts, that it is almost impossible for us to preach justification by faith clearly and fully; and when we do, our people won’t receive it. We tell them, “Believe on the name of the Lord Jesus Christ and thou shalt be saved.” But they have a notion that faith is something so wonderful, so mysterious, that it is quite impossible that without doing something else they can ever get it.

Spurgeon

"...in extremis..."

You have seen a dog after a long run; how he stands with opened mouth panting for life and breath. Oh, that we had desires after God and divine things strong enough to make us thus open our mouth and pant! We may never have seen a stag in extremis, but I dare say David had. He had seen it in the fierce hunt, when it longed to have its smoking sides in the water brooks and to drink long draughts, and he said, “As the hart panteth after the water-brooks, so panteth my soul after thee, O God.”

Nothing puts such energy into prayer as intense anguish of desire. Desire comes out of a sense of want; and in proportion as the necessity is overwhelming, the fervency of the desire will be vehement. My brethren, we have not, because, although we ask, we use a kind of asking which is as though we asked not.

An old Puritan says, “He that prays to God without fervor asks to be denied.” There is a way of asking for a thing in which the person to whom the request is made finds it very easy to decline the request, but persons in dire necessity understand how to put the case, so that only a very hard-hearted person could say “no.” They know how to place their petition in such a way that the request wins, not merely because of the rightness of the petition, but also because of the very style in which it is put. We must learn how to pray with strong crying and tears, for there are mercies which cannot be gained by any other mode of supplicating.

From a sermon by Charles Haddon Spurgeon entitled "Opening The Mouth."

Timely Message

Many would be saints if everybody would encourage them; but as soon as a hard word is spoken they are offended. They would go to heaven if they could travel there amidst the hosannas of the multitude, but when they hear the cry of “Crucify him, crucify him,” straightaway they desert the man of Nazareth, for they have no intention to share his cross, or to be despised and rejected of men.

The true saints of God are prepared to endure scoffing, and jeering, and scorning; they accept this cross without murmuring, remembering him who endured such contradiction of sinners against himself. They know that their brethren who went before “resisted unto blood, striving against sin,” and as they have not yet come to that point, they count it foul scorn that they should be ashamed or confounded in minor trials, let their adversaries do what they may. Those who are to sing Christ’s praise in heaven must first have been willing to bear Christ’s shame below. Numbered with him in the humiliation must they be, or they cannot expect to be partakers with him in the glory.

And now, dear brethren and sisters, how is it with us? Are we willing to be reproached for Christ’s glory? Can we bear the sarcasm of the wise? Can we bear the jest of the witty?

From a sermon by Charles Haddon Spurgeon entitled "A Voice From Heaven." Image by Steve-h on Flickr under Creative Commons License.

Did you know Spurgeon felt this way?

This is a must read. Spurgeon speaks out about Ordination, Preaching, Baptism, The Lord's Supper, and who is qualified to perform these functions. His use of sarcasm is powerful.
Ordination and Religious Titles

Sword and Trowel Volume 4, 1874 pages 111-117

Whence comes the whole paraphernalia of ordination as observed among some Dissenters? Since there is no special gift to bestow, why in any case the laying on of empty hands? Since we cannot pretend that mystic succession so vaunted by Ritualists, why are men styled "regularly ordained ministers"?  A man who has preached for years is Mr. Brown, but after his ordination or recognition he develops into the Reverend Mr. Brown; what important change has he undergone? This comes before us in the form of addresses upon letters "Reverend Titus Smith, Mr. Spurgeon's College," or sometimes, "Reverend Timothy Jones, Spurgeon's Tabernacle." Rather odd, this! Here are reverend students of an unreverend preacher, the title being given to the one out of courtesy, and withheld from the other for the same reason. The Reverend Titus has met with a church which will insist upon an ordination, and he is ordained; but the President of his College, having never undergone such a process, nor even that imitation of it called a recognition, remains an unordained, unrecognized person to this day, and has not yet discovered the peculiar loss which he has sustained. We do not object to a recognition of the choice of the church by its neighbors and their ministers, on the contrary, we believe it to be a fraternal act, sanctioned by the very spirit of Christianity; but where it is supposed to be essential, is regarded as a ceremony, and is thought to be the crowning feature of the settlement, we demur.

"The Reverend Theophilus Robinson offered up the ordination prayer" has a Babylonish sound in our ears, and it is not much improved when it takes the form of "the recognition prayer." Is there, then, a ritual? Are we as much bound by an unwritten extempore liturgy as others by the Common Prayer.? Must there always be "usual questions"? And why "usual"? Is there some legendary rule for the address to the church and the address to the pastor? Mark well, that we do not object to any one of these things, but we do question the propriety of stereotyping them, and speaking of the whole affair as if it were a matter to be gone about according to a certain pattern seen in the holy mount, or an order given forth in trust to the saints. We see germs of evil in the usual parlance, and therefore meet it with a Quo Warranto? Is not the divine call the real ordination to preach, and the call of the church the only ordination to the pastorate?` The church is competent under the guidance or the Holy Spirit her own work, and if she calls in her sister churches, let her tell them what she has done, in such terms that they will never infer that they are called upon to complete the work. The ordination prayer should be prayed in the church meeting, and there and then the work should be done; for other churches to recognize the act is well and fitting, but not if it be viewed as needful to the completion of the act itself. We have noticed many signs of an error in this direction.

The small matter which we have mentioned leads on to another which is by no means small, namely, the notion in some churches that only an ordained or recognized minister should preside at the Lord's table. Small is our patience with this unmitigated Popery, and yet it is by no means uncommon. Pulpits which are most efficiently supplied on other Sundays by men who are without pastoral charge must be vacated by them on the first Sunday of the month because the friends like a stated minister to administer the sacrament. This may not always be the language employed, but it often is and it is an unsanctified jargon, revealing the influence of priestcraft. Whence comes it? By what scripture can it be justified? "Breaking bread from house to house" does not read very like it.

We suppose that the idea of a deacon leading the communion would horrify a great many, but why? If the church should request a venerable brother to conduct the service, a brother of eminent grace and prayerfulness, would the ordinance be any the less instructive or consoling because he was not in the ministry? Naturally enough the pastor, when there is one, leads the way by the respectful consent of all; but would fellowship with Jesus be more difficult, if he were out of the way, and an elder or deacon occupied his place? Our experience has never led us to bemoan, on the account of our people, that the communion was a maimed rite when a beloved deacon or elder has filled our chair. We love to have our brethren sitting with us at the table, breaking the bread as much as we do, and giving thanks aloud as we do, because we hope that by this visible sign men will see that "one is our Master, even Christ, and all we are brethren." Are we the less respected by our church officers for this? Do they take upon themselves lordly airs? Far from it. A more beloved and loving set of men never surrounded a pastor. We magnify our office in the best manner when we do not magnify it beyond the teaching of the Lord.

Who are we that our presence should render more valid, or more lawful, the remembrance of our Lord's death until he come? All things are to be done decently and in order, but that order does not necessitate a church's going without the Lord's Supper because there is no pastor or regular minister to be had. At least we fail to see any support for such an idea, except in the traditions of the fathers, and the sooner these are consigned to oblivion the better. We confess we do not admire the Plymouth fashion of passing round a lump of bread for all to peck at, like so many crows, or the plan of hawking a slice from hand to hand, for each one to break on his own account, for it is not a clean or decorous practice; and as it never would be tolerated at our own tables, it certainly ill becomes the table of the Lord: but even these odd ways are better, or at least less harmful, than the practice of a slated minister administering the elements, for "stated minister" is little more than "priest writ large" in the idea of weaker brethren; or if it be not so now, it soon may be so, and the sooner it is put an end to the better for posterity.

Even now we know of churches which have dispensed with the Lord's Supper week after week because the pastor was ill, there being, of course, no other brother in the whole community who had grace enough to preside at the table, or administer the sacrament, as some of the brotherhood call it. When matters have gone so far, it is surely time to speak out against such worship of men.

By one of those whimsical freaks of superstition for which there is no accounting, the benediction is in some regions almost as sacredly reserved for the minister as the absolution for the priest in Popish churches. We heard it remarked the other day as quite a singular thing that a non-ministerial brother, being in the chair at a religious meeting, had actually pronounced the benediction. We had not noticed the man's audacity, but evidently others had. Here was a mere layman thinking himself as able to invoke a blessing upon the assembly as the clerics around him! The brethren around us expressed their pleasure that he had done so, but even this showed that it was rather an innovation, very commendable, no doubt, in these days, but still an innovation. "Will you close the meeting?" has often been whispered in a minister's ear when some excellent Christian man has been in prayer, who might just as well as not have finished his supplication with the blessing, and so have dismissed the assembly. But that must not be, only ministers must take those sacred words upon their polluted lips! Fiddle-de-dee is the only word which will enable us to vent our feelings.

But we forbear, and change the subject. It is very natural that our friends should desire their minister to baptize them, and yet there is no reason why he should do so on account of his office. It does not appear from the Scriptures to have been an act peculiar to preachers; in fact, at least one of them, and he by no means the least, was not sent to baptize, but to preach the gospel. A vigorous Christian member of the church is far more in his place in the baptismal waters than his ailing, consumptive, or rheumatic pastor. Any objection urged against this assertion is another unconscious leaning to tradition, if not a relic of superstition. The usefulness of the ordinance does not depend upon the baptizer, but upon the the gracious meditation and earnest prayer of the person baptized: the good which he will receive will depend upon how far his whole soul is receptive of the divine influence, and in no sense, manner, or degree upon the agent of the baptism. We do not know what Paedobaptists think upon their ceremony, but we fear that the most of them must have the minister to do it, and would hardly like their infants to be left to the operation of an unordained man. If it be so, we do not so very much wonder at their belief, for as it is clear that no good arises to an infant from its own prayers or meditations during the ceremony, there is a natural tendency to look for some official importance in the performer of the rite; but yet we do not and cannot believe that our Paedobaptist friends have fallen so low as that; we make no charge, and hope we shall never have cause to do so.

For Baptists to attach the smallest importance to the ordinance of baptism being administered either by a minister or a private member would be to the last degree inconsistent, and yet we are not sure that the inconsistency is not to be found in many quarters. It behooves ministers to break down, in time, every tendency to make us into necessary adjuncts of the ordinances, for this is one step towards making us priests.


A lad fresh from college, who has just been placed in a pulpit, is the Reverend Smith, while his eminently godly grandfather, who has for fifty years walked with God, and is now ripe for heaven, has no such claim to reverence. A gentleman of ability, education, and eminent piety preaches in various places with much zeal and abundant success, but he is no reverend; while a man of meager gifts, whose principal success seems to lie in scattering the flock, wears the priestly prefix, having a name to be reverenced when he commands no esteem whatever. This may be a trifle, many no doubt so regard it; why, then, are they not prepared to abstain from it? The less the value of the epithet the less reason for continuing the use of it. It would be hard to say who has a right to it, for many use it who have not been pastors for years, and have not preached a sermon for many a day; what on earth are they to be reverenced for? Other men are always preaching, and yet no one calls them reverend, but why not '? The distribution of this wonderful honor is not fairly arranged. We suggest that, as the wife is to see that she reverence her husband, every married man has a degree of claim to the title of Rev., and the sooner all benedicts exercise the privilege, the sooner will the present clerical use of it pass out of fashion. We wonder when men first sought out this invention, and from whose original mind did the original sin emanate. We suspect that he lived in the Roman Row of Vanity Fair, although the Reverend John Bunyan does not mention him. One thing is pretty certain, he did not flourish in the days of the Reverend Paul, or the Reverend Apollos, or the Reverend Cephas.

Don't We All Need to Be Reminded of this Daily?

After all, brethren, we are nobodies, and we have come of a line of nobodies. The proudest peer of the realm may trace his pedigree as far as ever he likes, but he ought to remember that if his blood is blue, it must be very unhealthy to have such blood in one’s veins. The common ruddy blood of the peasant is, after all, far healthier. Big as men may account themselves to be on account of their ancestors, we all trace our line up to a gardener, who lost his place through stealing his Master’s fruit, and that is the farthest we can possibly go. Adam covers us all with disgrace, and under that disgrace we should all sit humbly down. Look into your own heart, and if you dare to be proud, you have never seen your heart at all. It is a mass of pollution: it is a den of filthiness.

Apart from divine grace, your heart is a seething mass of putrefaction, and if God’s eternal Spirit were not to hold it in check, but to let your nature have its way, envyings, lustings, murders, and every foul thing would come flying forth in your daily life. A sinner and yet proud! It is monstrous. As for children of God, how can they be proud ? I fear we are all too much so; but what have we to be proud of ? What have we that we have not received ? How then can we boast ? Are we dressed in the robe of Christ’s righteousness ? We did not put a thread into it; it was all given us by the charity of Jesus. Are our garments white ? We have washed them in the blood of the Lamb. Are we new creatures ? We have been created anew by omnipotent power, or we should still be as we were.
From a sermon by Charles Haddon Spurgeon entitled "The Weaned Child."

Deck the Halls?

We (the Christian Community) have become so "dumbed down" that we often do things without ever questioning or examining anything--without thinking; and, then with uneducated consciences we hold very strong convictions about our own practices and traditions.   To send the point home; how many of us sing right along with "Deck the Halls" during this time of year, clueless to what we are actually joining in?  Take a listen.

Deck the halls with boughs of holly,
Tis the season to be jolly,
Don we now our gay apparel,
Troll the ancient Yule tide carol,
See the blazing Yule before us,
Strike the harp and join the chorus.
Follow me in merry measure,
While I tell of Yule tide treasure,
Fast away the old year passes,
Hail the new, ye lads and lasses,
Sing we joyous, all together,
Heedless of the wind and weather,
Fa la la la la, la la la la.


The following is from a Wiccan Website to educate those people seeking to correctly celebrate December 25th, in order that they understand the meaning, history and tradition correctly:

Sabbats, Yule celebrates the rebirth of the Sun, the Sun God, and honors the Horned God. Yule is the longest night of the year, when balance is suspended and then gives way to the coming light. It is a time to look on the past year's achievements and to celebrate with family and friends. In ancient times, the Winter Solstice corresponded with the Roman Saturnalia (Dec. 17-24), pagan fertility rites, and various rites of Sun worship. This day is the official first day of winter. The Goddess gives birth to the Sun Child and hope for new light is born. The origins of most of the Christian Christmas traditions come from the Pagan Yule celebration, such as the Christmas tree, the colors red and green and gift giving. Yule is also known as the Winter Solstice, Midwinter, Alban Arthan, Finn's Day, Festival of Sol, Yuletide, Great Day of the Cauldron, and Festival of Growth.


At the Winter Solstice, the two God-themes of the year's cycle coincide. Yule, which according to the Venerable Bede, comes from the Norse Iul meaning "wheel", marks the vanquishing of the Holly King (Dionysus), God of the Waning Year, by the Oak King (Apollo), God of the Waxing Year. The Goddess, who was Death-in-Life at Midsummer, now shows her Life-in-Death aspect; for although at this season she is the "leperous-white lady", the Queen of the cold Darkness, yet this is her moment for giving birth to the Child of Promise, the Son-Lover who will re-fertilize her and bring back light and warmth to her kingdom.


An extraordinarily persistent version of the Holly King/Oak King theme at the Winter Solstice is the ritual hunting and killing of the wren - a folklore tradition found as far apart in time and space as ancient Greece and Rome and today's British Isles. The wren, "little king" of the Waning Year, is killed by his counterpart, the robin redbreast, who finds him hiding in as ivy bush (or sometimes in Ireland in a holly bush, as befits the Holly King). The robin's tree is the birch, which follows the Winter Solstice in the Celtic Tree calendar. In the acted-out ritual, men hunted and killed the wren with birch rods.


As for traditions, the modern personification of the Christmas Spirit known as Santa Claus was at one time the pagan God of Yule. To the Scandinavians, Woden was once known as "Christ on the Wheel", an ancient Norse title for the Sun God who was reborn at the time of the Winter Solstice. St. Nicholas, in early folklore, rode not a reindeer, but a white horse through the sky - like Woden.


The burning of the Yule Log stems from the old custom of the Yule Bonfire that was burned to give life and power to the Sun, which was thought to be reborn at the Winter Solstice. In later times, the outdoor bonfire custom was replaced by the indoor burning of log and red candles etched with carvings of solar designs and other magickal symbols. As the Oak Tree was considered to be the Cosmic Tree of Life by the ancient Druids, the Yule Log is traditionally Oak. Some Wiccan traditions use a Pine Yule Log to symbolize the dying God Dionysus.


Mistletoe was considered very magickal by the Druids, who called it the "Golden Bough". They believed it possessed great healing powers and gave mortal men access to the underworld. The living plant, which is actually a parasitic shrub with leathery evergreen leaves and waxy white berries, was at one time thought of as the genitalia of the great God Zeus, whose sacred tree is the Oak. The phallic significance of mistletoe stems from the idea that its white berries were drops of the God's Divine Semen in contrast to the red berries of the Holly, which were equated with the Sacred Menstrual Blood of the Goddess. The life-giving essence which mistletoe suggests provides a symbolic divine substance and a sense of immortality to those who hang it at Yuletide. In ancient times, ecstatic sexual orgies frequently accompanied the rites of the Oak King; in modern times, however, the custom of kissing under the mistletoe is all that remains.


The relatively modern tradition of decorating the Christmas tree is a custom that evolved from the silver fir and pine groves associated with the Great Mother Goddess. The lights and ornaments hung on the tree as decoration are actually symbols of the Sun, Moon, and Stars as they appear in the Cosmic Tree of Life. They also represent departed souls who are remembered at the end of the year. Sacred presents (which evolved into modern day Christmas gifts) were also hung on the tree as offerings to various deities such as Dionysus.


There is an ancient Egyptian ritual involving Isis and Osiris, and his brother/enemy Set, who kills Osiris and is driven away by the shaking of Isis' sistrum, to bring about Osiris' rebirth. For the festival, people decorated the outside of their houses with oil-lamps that burned all night. At midnight, the priests emerged from an inner shrine crying, "The Virgin has brought forth! The light is waxing!" and showing the image of a baby to the worshipers. Osiris and Horus, his son/other-self, represent at the same time the solar and vegetation God-aspects; Horus is both the Sun reborn (the Greeks identified him with Apollo) and "Lord of the Crops". The lamps burning all night on the eve on Midwinter survive, in Ireland and elsewhere, as the single candle burning in the window on Christmas Eve, lit by the youngest in the house, and as the modern lights that are strung on the outside of houses.


Placing cakes in the boughs of the oldest apple trees in the orchard and pouring on cider, as a libation was an old pagan Yuletide custom practiced in England, and known as "Wassailing the Orchard Trees". It was said that the cider was a substitute for the human or animal blood offered in primitive times as part of a Winter Solstice Fertility Rite. After offering a toast to the health of the apple trees and giving thanks to them for producing fruit, the farmers would then enjoin the trees continue producing abundance.

The above is not some "bah hum bug" puritan or reformers' words; but the actual pagans who love this day and want to make sure they have a full and complete pagan worship.

In fact, once you study all of the most legitimate historical sources available, you can quickly understand the reason most reformers and puritans saw the celebration of Christmas as an abomination.  In fact, even as late as Spurgeon and A.W. Pink, men were aware of these things.  What has happened, church?

Tell me what you think of Jesus...

Our estimate of Christ is the best gauge of our spiritual condition; as the thermometer rises in proportion to the increased warmth of the air, so does our estimate of Jesus rise as our spiritual life increases in vigor and fervency. Tell me what you think of Jesus and I will tell you what to think of yourself. Christ is, yea, more than all when we are thoroughly sanctified and filled with the Holy Ghost. When pride of self fills up the soul, there is little room for Jesus; but when Jesus is fully loved, self is subdued, and sin driven out of the throne.


If we think little of the Lord Jesus we have very great cause to account ourselves spiritually blind, and naked, and poor, and miserable. The rebel despises his lawful sovereign, but the favored courtier is enthusiastic in his praise. Christ crucified is the revealer of many hearts, the touchstone by which the pure gold and the counterfeit metal are discerned; his very name is as a refiner’s fire and like fuller’s soap; false professors cannot endure it, but true believers triumph therein. We are growing in grace when we grow in the knowledge of our Lord and Savior Jesus Christ. Let everything else be gone, and let Christ fill up the entire space of our soul, then, and only then, are we rising out of the vanity of the flesh into the real life of God.

From a sermon by Charles Haddon Spurgeon entitled "A Song Among The Lilies," delivered August 30, 1874

Spurgeon on the Holy Spirit!

How little we truly understand about the Spirit of God and how influenced is our understanding by the current Christian culture that we swim in.  As I was reading a sermon by Spurgeon on "And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption."—Ephesians 4:30; the following excerpt made me pause. I am almost certain that most modern "orthodox" Christians, who think that they have a grasp on the indwelling, sealing, and filling of the Spirit of God, would read the following and object.

Our graces are much like the flower called the Hydrangea, when it has plenty of water it blooms, but as soon as moisture fails, the leaves drop down at once. And so when the Spirit goes away, faith shuts up its flowers; no perfume is exhaled. Then the fruit of our love begins to rot and drops from the tree; then the sweet buds of our hope become frostbitten, and they die. Oh, what a sad thing it is to lose the Spirit. Have you never, my brethren, been on your knees and have been conscious that the Spirit of God was not with you, and what awful work it has been to groan, and cry, and sigh, and yet go away again, and no light to shine upon the promises, not so much as a ray of light through the chink of the dungeon. All forsaken, forgotten, and forlorn, you are almost driven to despair. You sing with Cowper:—


"What peaceful hours I once enjoyed,
How sweet their memory still!
But they have left an aching void,
The world can never fill.
Return, thou sacred dove, return,
Sweet messenger of rest,
I hate the sins that made thee mourn,
And drove thee from my breast.


The dearest idol I have known,
Whate'er that idol be,
Help me to tear it from its throne,
And worship only thee."


Ah! sad enough it is to have the Spirit drawn from us. But, my brethren, I am about to say something with the utmost charity, which, perhaps, may look severe, but, nevertheless, I must say it. The churches of the present day are very much in the position of those who have grieved the Spirit of God; for the Spirit deals with churches just as it does with individuals. Of these late years how little has God wrought in the midst of his churches. Throughout England, at least some four or five years ago, an almost universal torpor had fallen upon the visible body of Christ. There was a little action, but it was spasmodic; there was no real vitality. Oh! how few sinners were brought to Christ, how empty had our places of worship become; our prayer-meetings were dwindling away to nothing, and our church meetings were mere matters of farce.

You know right well that this is the case with many London churches to this day; and there be some that do not mourn about it. They go up to their accustomed place, and the minister prays, and the people either sleep with their eyes or else with their hearts, and they go out, and there is never a soul saved. The pool of baptism is seldom stirred; but the saddest part of all is this, the churches are willing to have it so. They are not earnest to get a revival of religion. We have been doing something, the church at large has been doing something. I will not just now put my finger upon what the sin is, but there has been something done which has driven the Spirit of God from us. He is grieved, and he is gone. He is present with us here, I thank his name, he is still visible in our midst. He has not left us. Though we have been as unworthy as others, yet has he given us a long outpouring of his presence. These five years or more, we have had a revival which is not to be exceeded by any revival upon the face of the earth. Without cries or shoutings, without fallings down or swooning, steadily God adds to this church numbers upon numbers, so that your minister's heart is ready to break with very joy when he thinks how manifestly the Spirit of God is with us. But brethren, we must not be content with this, we want to see the Spirit poured out on all churches.

As I reflect back on my past experience in local churches, I recall (years ago) heralding this very same warning and then being corrected by the church leadership and accused of having a "critical spirit".  I am daily thankful that we have a endless multitude of godly men, who have already left this earth to be with the Lord, to turn to for encouragement, edification and affirmation, when the modern church is in a decline and the teaching is limited.

Are You Standing Ready?

It is of the greatest service to us all to be reminded that our life is but a vapor, which appeareth for a little while and then vanisheth away. Through forgetfulness of this worldlings live at ease, and Christians walk carelessly. Unless we watch for the Lord’s coming, worldliness soon eats into our spirit as doth a canker. If thou hast this world’s riches, believer, remember that this is not thy rest, and set not too great a store by its comforts. If, on the other hand, thou dwellest in straitness, and art burdened with poverty, be not too much depressed thereby, for these light afflictions are but for a moment, and are not worthy to be compared with the glory which shall be revealed in us.

Look upon the things that are as though they were not. Remember you are a part of a great procession which is always moving by; others come and go before your own eyes, you see them, and they disappear, and you yourself are moving onward to another and more real world.... Our duty is to trim our lamps against the time when the Bridegroom comes; we are called upon to stand always ready, waiting for the appearing of our Lord and Savior Jesus Christ, or else for the summons which shall tell us that the pitcher is broken at the fountain, and the wheel broken at the cistern, that the body must return to the earth as it was, and the spirit unto God who gave it.


From a sermon by Charles Haddon Spurgeon entitled "Stephen's Death," delivered May 24, 1874.

It doesn't "feel" good; but, it is good!

The Spirit of God often sends home the reproofs of Scripture to our hearts; while we are reading the word we feel that it searches us and rebukes us. So also the Lord will employ his ministers to chide us. Little is that ministry worth which never chides you. If God never uses his minister as a rod, depend upon it he will never use him as a pot of manna, for the rod of Aaron and the pot of manna always go together, and he who is God’s true servant will be both to your soul.

The Lord will also chide you through your own conscience, causing you to judge and condemn yourself. The Spirit of God will quicken your understanding, and then it will be said of you as of David, “David’s heart smote him.” It is hard hitting when the heart smites, for it comes to such close quarters, but blessed is that man who can thus be corrected: it is a sad sign when conscience is too dead to be of any service in this direction.

From a sermon by Charles Haddon Spurgeon entitled "The Lord Chiding his People," delivered May 3, 1874.

There are times when solitude is better than company...

Psalm 119:15
I will meditate on your precepts.

There are times when solitude is better than company, and silence is wiser than speech. We would be better Christians if we were alone more often, waiting on God and gathering through meditation on His Word spiritual strength for service in His kingdom. We ought to ponder the things of God, because that is how we get the real nutriment out of them.

Truth is something like the cluster of the vine: In order to have wine from it, we must bruise it; we must press and squeeze it many times. The bruiser's feet must come down joyfully on the bunches or else the juice will not flow; and the grapes must be properly tread or else much of the precious liquid will be wasted. So we must, by meditation, tread the clusters of truth if we desire the wine of consolation from them.

Our bodies are not supported by merely taking food into the mouth, but the process that really supplies the muscle and the nerve and the sinew and the bone is the process of digestion. It is by digestion that the outward food becomes assimilated with the inner life. Our souls are not nourished merely by listening for a while to this and then to that and then to the other part of divine truth. Hearing, reading, marking, and learning all require inward digesting to complete their usefulness, and the inward digesting of the truth lies mainly in meditating upon it.

Why is it that some Christians, although they hear many sermons, make only slow advances in the Christian life? Because they neglect their closets and do not thoughtfully meditate on God's Word. They love the wheat, but they do not grind it; they want the corn, but they will not go out into the fields to gather it; the fruit hangs on the tree, but they will not pluck it; the water flows at their feet, but they will not stoop to drink it.

Deliver us, O Lord, from such folly, and may this be our resolve this morning: "I will meditate on your precepts."

Always Look to Christ!

I find that the holiest of men in Scripture had their imperfections, with the sole exception of our Master, the Apostle and High Priest of our profession, in whom was no sin. His garments were whiter than any fuller could make them, but all his servants had their spots. He is light, and in him is no darkness at all, but we, with all the brightness his grace has given us, are poor dim lamps at best. I make no exception even of those who claim perfection, for I have no more faith in their perfection than in the Pope’s infallibility. There is enough of the earthen vessel left about the best of the Lord’s servants to show that they are earthen, and that the excellency of the heavenly treasure of divine grace which is put within them may be clearly seen to be of God and not of them.

C.H. Spurgeon

Do you have a song in your heart?

When churches are revived, what life there is in them, and then what singing! Never comes a revival of religion without a revival of singing. As soon as Luther’s Reformation comes, the Psalms are translated and sung in all languages; and when Whitfield and Wesley are preaching, then Charles Wesley and Toplady must be making hymns for the people to sing, for they must show their joy, a joy born of life.

When the Lord gives you, dear friend, more life, you also will have more joy. You will no more go moping about the house, or be thought melancholy and dull when the Lord gives you life more abundantly. I should not wonder but what you will get into the habit of singing at your work, and humming over tunes in your walks. I should not wonder if persons ask, “What makes So-and-so so happy? what makes his eyes twinkle as with some strange delight? He is poor, he is sick, but how blissful he appears to be!” This will be seen, brother, when you not only have life, but when you have it more abundantly.

C. H. Spurgeon

"...certain secret, mystic, and divine impulses..."

I fear that the title of this post may twist some people's faces up; which brings me great sorrow. So many have been indoctrinated into limiting the supernatural reality of the existence, presence, attributes and operations of God among His people.  I am so thankful to our Lord that he has gifted the church with teachers and preachers throughout the church's history to bring encouragement to those still alive in the body.   This is where I go to graze when my soul is in need of green pastures"

To mere professors Christ Jesus is never anything but a myth. They believe there was such a man, but he is only an historical personage to them. To true believers in Christ, however, he is a real person, now existing, and now dwelling in the hearts of his people. And oh! I bear my witness that if there be anything which has ever been certified to my consciousness it is the existence of Jesus, the man, the Son of God.


Oh friends, have we not, when our soul has been in a rapture, thrust our finger into the prints of the nails? Have we not been so drawn away from the outward world, that in spiritual communings we could say, He was to us as our brother that sucked the breasts of our mother, and when we found him without we did embrace him, and we would not let him go? His left hand has been under our head, and his right hand has embraced us. I know this will sound like a legend even to men who profess to be Christ's followers, but I question the reality of your piety if Christ be not one for whom you live, and in whom you dwell; with whom you walk, and in whom you hope soon to sleep that you may wake up in his likeness. A real Christ and a real God—no man has real religion till he knows these. So again the Holy Spirit, who is, with the Father and the Son, the one God of Israel; the God of Abraham, of Isaac, and of Jacob, indivisibly One and yet everlastingly Three—the Holy Spirit is also real, for




"He, in our hearts of sin and woe
Makes living streams of grace arise,
Which into boundless glory flow."


Tell us there is no Spirit? Why, about this we can speak positively. A fool may say that there is no magnetic influence, and that no electric streams can flow along the wires, but they who have once been touched by that mysterious power know it; and the Holy Spirit's influence on men is quite as much within the sphere of our recognition, if we have ever felt it, as is the influence of galvanism or magnetism. Those who have once felt the spiritual life know when it is flowing in; when its strength is withdrawn, and when it returns anew. They know that at times they can do all things; their heaviest trial is a joy, and their weightiest burden a delight; and that at other times they can do nothing, being bowed down to the very dust with weakness. They know that at times they enjoy peace with God through Jesus Christ, and that at other times they are disturbed in spirit. They have discovered, too, that these changes do not depend upon the weather, nor upon circumstances, nor upon any relation of one thought to another, but upon certain secret, mystic, and divine impulses which come forth from the Spirit of God, which make a man more than man, for he is filled with Deity from head to foot, and whose withdrawal makes him feel himself less than man, for he is filled with sin and drenched with iniquity, till he loatheth his own being. Tell us there is no Holy Spirit! We have seen his goings in the sanctuary, but as we shall have to mention these by-and-bye, we pass on, and only now affirm that the Father, Son, and Spirit, are to true Christians no fiction, no dream, no fancy, but as real and as true as persons whom we can see, things which we can handle, or viands which we can taste.

C.H. Spurgeon

Lip Service?

True humility is not keeping a nice smile on your face as you listen to someone criticizing something that you have done or said, while on the inside you are simply tolerating them and thinking ill thoughts towards them or judging them as unkind and immature.  Although you may appear humble to others, while the one doing the rebuking appears to be unkind and critical; God sees the heart.  There is more humility in reacting truthfully from the heart, even with anger, than there is to feign a receptive heart.  Although we cannot know for certain how well a correction is being received and appreciated by the outward appearances; those who are truly humble will eventually be thankful and love you more even if their initial reaction was less than humble.

Much lip service is given by many about welcoming correction.  I have yet to see that truth move from the lips to the heart.  Spurgeon echos this reality well:   

You may depend upon that man who will tell you of your faults in a kind and considerate manner. Fawning hypocrites, insidious flatterers, are the sweepings and offal of friendship. They are but the parasites upon that noble tree. But true friends put enough trust in you to tell you openly of your faults. Give me for a friend the man who will speak honestly of me before my face; who will not tell first one neighbor, and then another, but who will come straight to my house, and say, "Sir, I feel there is such-and-such a thing in you, which, as my brother, I must tell you of." That man is a true friend; he has proved himself to be so; for we never get any praise for telling people of their faults; we rather hazard their dislike; a man will sometimes thank you for it, but he does not often like you any the better.  C.H. Spurgeon

Where is the Delight?

Where is the delight?  That is what I come away thinking almost every Lord's Day.  Not because of the time in worship; but, after the service.  It seems there is almost a "trend" to focus upon, and talk about, one's struggles and one's "sin"-  I often have to ask for clarification; as the word "sin" is rather broad, i.e. in one sense, every breath we take is tainted with sin. 

My point?  I fear that if this "trend" continues and is adopted by new members, it will squelch anyone from sharing what a great week they had in the Lord or how joy filled they are.  It almost seems that if one doesn't take on and display a "sackcloth and ashes" attitude toward their Christian walk, they might be viewed as self-righteous, libetarian, and/or lacking humility.   For me, I will continue to delight and find joy in the Lord.

Last week, after having some of the above thoughts, this devotional appeared in my inbox.  I was comforted in reading that Spurgeon observed the same problem in the church:

Delight yourself in the Lord.
Psalms 37:4

The teaching of these words must seem very surprising to those who are strangers to vital godliness, but to the sincere believer it is only the reminder of a recognized truth. The life of the believer is described as a delight in God, and we are reminded of the great fact that genuine faith overflows with happiness and joy.


Ungodly persons and mere professors never look upon religion as a joyful thing; to them it is service, duty, or necessity, but never pleasure or delight. If they attend to religion at all, it is either because of what they might get or because they are afraid of the consequences of neglect. The thought of delight in religious exercise is so strange to most men that no two words in their language stand further apart than holiness and delight.


But believers who know Christ understand that delight and faith are so wonderfully united that the gates of hell cannot manage to separate them. Those who love God with all their hearts find that His ways are ways of pleasantness, and all His paths are peace. The saints discover in Christ such joy, such overflowing delight, such blessedness that far from serving Him from custom, they would follow Him even though the whole world rejected Him. We do not fear God because of any compulsion; our faith is no shackle, our profession is no bondage, we are not dragged to holiness, nor driven to duty. No, our piety is our pleasure, our hope is our happiness, our duty is our delight.


Delight and true faith are as interwoven as root and flower, as indivisible as truth and certainty; they are, in fact, two precious stones glittering side by side in a setting of gold.

'Tis when we taste Thy love,
Our joys divinely grow,
Unspeakable like those above,
And heaven begins below.