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About the Book
"The Gift of Discerning of Spirits" by Norvel Hayes explores the spiritual gift of discernment, which allows believers to distinguish between various spiritual influences. The book offers practical guidance on how to recognize and respond to different spiritual forces, empowering readers to walk in greater discernment and wisdom in their daily lives. Hayes emphasizes the importance of cultivating this gift to navigate spiritual battles and protect oneself from deception.
Charles Simeon
"On the Wednesday of Holy Week began a hope of mercy. On the Thursday, that hope increased. On … Easter Day … I awoke with these words upon my heart and lips: Jesus Christ is risen today, halleluja, halleluja!"
Though he became a model for modern figures like John Stott, Charles Simeon started his life in Cambridge as anything but a model.
In 1779, the young Simeon, from an aristocratic family, came to Kings College, Cambridge, to study, and he was told that he must attend chapel on Easter Day to receive Communion. Simeon's main interests to this point had been horses, games, and fashion. He considered that "Satan himself was as fit to attend [the sacrament] as I." Still, he sought hard to see how he might sort out his conscience. He began to read the Scriptures and various devotional books.
As he read about propitiatory sacrifice in the Old Testament, he thought, "What, may I transfer all my guilt to another? Has God provided an offering for me, that I may lie my sins on his head?" He immediately laid his sins "upon the sacred head of Jesus."
On the Wednesday of Holy Week, he wrote, he "began a hope of mercy. On the Thursday, that hope increased. On the Friday and Saturday, it became more strong. And on the Sunday morning, Easter Day, April 4, I woke early with these words upon my heart and lips: Jesus Christ is Risen Today, Halleluja, Halleluja!"
Simeon went on to be ordained, and after a short stint at St. Edwards, Cambridge, at age 23, he was appointed vicar of Holy Trinity Church. The parish had wanted another minister, and this fact—combined with Simeon's evangelical preaching—quickly alienated them. They locked their rented pews against him, and those who came to hear Simeon were forced to stand in the aisles.
When Simeon moved to put benches in the aisles, the church wardens threw them out. He battled with discouragement and at one point wrote out his resignation.
"When I was an object of much contempt and derision in the university," he later wrote, "I strolled forth one day, buffeted and afflicted, with my little Testament in my hand … The first text which caught my eye was this: 'They found a man of Cyrene, Simon by name; him they compelled to bear his cross.'"
"Conversation parties"
Slowly the pews began to open up and fill, not primarily with townspeople but with students. Then Simeon did what was unthinkable at the time: he introduced an evening service. He invited students to his home on Sundays and Friday evening for "conversation parties" to teach them how to preach. By the time he died, it is estimated that one-third of all the Anglican ministers in the country had sat under his teaching at one time or another.
Simeon, an untiring activist, also helped found evangelistic organizations like the London Jews Society, the Religious Tract Society, and the British & Foreign Bible Society. He was also one of the founders of the Church Missionary Society, and he inspired dozens of young men from his church to take the gospel to the far corners of the world.
In 1817, with money inherited through a brother's death, he created what became known as the Simeon Trust to purchase rights to appoint evangelical clergy to the parishes. He remained a bachelor his whole life, and his entire ministry was at Holy Trinity Church, Cambridge—even today a focal point of evangelicalism in England.
A Lesson for All from Newtown
Murdering a human being is an assault on God. He made us in his own image. Destroying an image usually means you hate the imaged. Murdering God’s human image-bearer is not just murder. It’s treason — treason against the creator of the world. It is a capital crime — and more. “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image” (Genesis 9:6). As usual, Jesus takes this up in devastating terms. None of us escapes. You have heard that it was said to those of old, “You shall not murder; and whoever murders will be liable to judgment.” But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, “You fool!” will be liable to the hell of fire. (Matthew 5:21–22) He does not say unwarranted anger is the same as murder. It’s not. Ask the bereaved parents of Newtown. He says both are liable to hell. Both come under a similar sentence from God. Why would Jesus say that? Because both are a sin against God, not just man. Jesus’s threat of hell is owing not to the seriousness of murder against man, but to the seriousness of treason against God. In the mind of Jesus — the mind of God — heartfelt verbal invective against God’s image is an assault on the infinite dignity of God, the infinite worth of God. It is, therefore, in Jesus’s mind, worthy of God’s righteous judgment. So what we saw yesterday in the Newtown murders was a picture of the seriousness of our own corruption. None of us escapes the charge of sinful anger and verbal venom. So we are all under the just sentence of God’s penalty. That is what Jesus was saying in Matthew 5:21–22. And it is exactly what Jesus said again when people pressed him to talk about the time Pilate slaughtered worshippers in the temple. Instead of focusing on the slain or the slayer, he focused on all of us: Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. (Luke 13:2–3) Which means that the murders of Newtown are a warning to me — and you. Not a warning to see our schools as defenseless, but to see our souls as depraved. To see our need for a Savior. To humble ourselves in repentance for the God-diminishing bitterness of our hearts. To turn to Christ in desperate need, and to treasure his forgiveness, his transforming, and his friendship. Article by John Piper