Sermons of C. H. Spurgeon (page 6 of 6)


Phila	delphia > Sermons of C. H. Spurgeon (page 6 of 6)

The Blood-Shedding

A Sermon
(No. 118)
Delivered on Sabbath Morning, February 22, 1857, by the
REV. C.H. SPURGEON
At The Music Hall, Royal Surrey Gardens

will show you three fools.

One is yonder soldier, who has been wounded on the field of battle, grievously wounded, well nigh unto death; the surgeon is by his side, and the soldier asks him a question. Listen, and judge of his folly. What question does he ask? Does he raise his eyes with eager anxiety and inquire if the wound be mortal, if the practitioner's skill can suggest the means of healing, or if the remedies are within reach and the medicine at hand? No, nothing of the sort; strange to tell, he asks, "Can you inform me with what sword I was wounded, and by what Russian I have been thus grievously mauled? I want," he adds, "to learn every minute particular respecting the origin of my wound." The man is delirious or his head is affected. Surely such questions at such a time are proof enough that he is bereft of his senses.

There is another fool. The storm is raging, the ship is flying impetuous before the gale, the dark scud moves swiftly over head, the masts are creaking, the sails are rent to rags, and still the gathering tempest grows more fierce. Where is the captain? Is he busily engaged on the deck, is he manfully facing the danger, and skilfully suggesting means to avert it? No sir, he has retired to his cabin, and there with studious thoughts and crazy fancies he is speculating on the place where this storm took its rise. "It is mysterious, this wind; no one ever yet" he says, "has been able to discover it." And, so reckless of the vessel, the lives of the passengers, and his own life, he is careful only to solve his curious questions. The man is mad, sir; take the rudder from his hand; he is clean gone mad! If he should ever run on shore, shut him up as a hopeless lunatic.

The third fool I shall doubtless find among yourselves. You are sick and wounded with sin, you are in the storm and hurricane of Almighty vengeance, and yet the question which you would ask of me, this morning, would be, "Sir, what is the origin of evil?" You are mad, Sir, spiritually mad; that is not the question you would ask if you were in a sane and healthy state of mind; your question would be: "How can I get rid of the evil?" Not, "How did it come into the world?" but "How am I to escape from it?" Not, "How is it that hail descends from heaven upon Sodom?" but "How may I, like Lot, escape out of the city to a Zoar." Not, "How is it that I am sick?" but "Are there medicines that will heal me? Is there a physician to be found that can restore my soul to health ?" Ah! you trifle with subtleties while you neglect certainties. More questions have been asked concerning the origin of evil than upon anything else. Men have puzzled their heads, and twisted their brains into knots, in order to understand what men can never know—how evil came into this world, and how its entrance is consistent with divine goodness? The broad fact is this, there is evil; and your question should be, "How can I escape from the wrath to come, which is engendered of this evil?" In answering that question this verse stands right in the middle of the way (like the angel with the sword, who once stopped Balaam on his road to Barak,) "Without shedding of blood is no remission." Your real want is to know how you can be saved; if you are aware that your sin must be pardoned or punished, your question will be, "How can it he pardoned?" and then point blank in the very teeth of your enquiry, there stands out this fact: "Without shedding of blood there is no remission." Mark you, this is not merely a Jewish maxim; it is a world-wide and eternal truth. It pertaineth not to the Hebrews only, but to the Gentiles likewise. Never in any time, never in any place, never in any person, can there be remission apart from shedding of blood. This great fact, I say, is stamped on nature; it is an essential law of God's moral government, it is one of the fundamental principles which can neither be shaken nor denied. Never can there be any exception to it; it stands the same in every place throughout all ages—"Without shedding of blood there is no remission." It was so with the Jews; they had no remission without the shedding of blood. Some things under the Jewish law might be cleansed by water or by fire, but in no case where absolute sin was concerned was there ever purification without blood—teaching this doctrine, that blood, and blood alone, must be applied for the remission of sin. Indeed the very heathen seem to have an inkling of this fact. Do not I see their knives gory with the blood of victims? Have I not heard horrid tales of human immolations, of holocausts, of sacrifices; and what mean these, but that there lies deep in the human breast, deep as the very existence of man, this truth,—"that without shedding of blood there is no remission." And I assert once more, that even in the hearts and consciences of my hearers there is something which will never let them believe in remission apart from a shedding of blood. This is the grand truth of Christianity, and it is a truth which I will endeavour now to fix upon your memory; and may God by his grace bless it to your souls. "Without shedding of blood is no remission."

First, let me show you the blood-shedding, before I begin to dwell upon the text. Is there not a special blood-shedding meant? Yes, there was a shedding of most precious blood, to which I must forthwith refer you. I shall not tell you now of massacres and murders, nor of rivers of blood of goats and rams. There was a blood-shedding once, which did all other shedding of blood by far outvie; it was a man—a God—that shed his blood at that memorable season. Come and see it. Here is a garden dark and gloomy; the ground is crisp with the cold frost of midnight; between those gloomy olive trees I see a man, I hear him groan out his life in prayer; hearken, angels, hearken men, and wonder; it is the Saviour groaning out his soul! Come and see him. Behold his brow! O heavens! drops of blood are streaming down his face, and from his body; every pore is open, and it sweats! but not the sweat of men that toil for bread; it is the sweat of one that toils for heaven—he "sweats great drops of blood!" That is the blood-shedding, without which there is no remission. Follow that man further; they have dragged him with sacrilegious bands from the place of his prayer and his agony, and they have taken him to the hall of Pilate; they seat him in a chair and mock him; a robe of purple is put on his shoulders in mockery; and mark his brow—they have put about it a crown of thorns, and the crimson drops of gore are rushing down his cheeks! Ye angels! the drops of blood are running down his cheeks! But turn aside that purple robe for a moment. His back is bleeding. Tell me, demons who did this. They lift up the thongs, still dripping clots of gore; they scourge and tear his flesh, and make a river of blood to run down his shoulders! That is the shedding of blood without which there is no remission. Not yet have I done: they hurry him through the streets; they fling him on the ground; they nail his hands and feet to the transverse wood, they hoist it in the air, they dash it into its socket, it is fixed, and there he hangs the Christ of God. Blood from his head, blood from his hands, blood from his feet! In agony unknown he bleeds away his life; in terrible throes he exhausts his soul. "Eloi, Eloi, lama sabacthani." And then see! they pierce his side, and forthwith runneth out blood and water. This is the shedding of blood, sinners and saints; this is the awful shedding of blood, the terrible pouring out of blood, without which for you, and for the whole human race, there is no remission.

I have then, I hope, brought my text fairly out: without this shedding of blood there is no remission. Now I shall come to dwell upon it more particularly.

Why is it that this story doth not make men weep? I told it ill, you say. Ay, so I did; I will take all the blame. But, sirs, if it were told as ill as men could speak, were our hearts what they should be, we should bleed away our lives in sorrow. Oh! it was a horrid murder that! It was not an act of regicide; it was not the deed of a fratricide, or of a parricide; it was—what shall I say?—I must make a word—a deicide; the killing of a God; the slaying of him who became incarnate for our sins. Oh! if our hearts were but soft as iron, we must weep, if they were but tender as the marble of the mountains, we should shed great drops of grief; but they are harder than the nether millstone; we forget the griefs of him that died this ignominious death, we pity not his sorrows, nor do we account the interest we have in him as though he suffered and accomplished all for us. Nevertheless, here stands the principle—"Without shedding of blood is no remission."

Now, I take it, there are two things here. First, there is a negative expressed: "No remission without shedding of blood." And then there is a positive implied, forsooth, with shedding of blood there is remission.

I. First, I say, here is A NEGATIVE EXPRESSED: there is no remission without blood—without the blood of Jesus Christ. This is of divine authority; when I utter this sentence I have divinity to plead. It is not a thing which you may doubt, or which you may believe; it must be believed and received, otherwise you have denied the Scriptures and turned aside from God. Some truths I utter, perhaps, have little better basis than my own reasoning and inference, which are of little value enough; but this I utter, not with quotations from God's Word to back up my assertion, but from the lips of God himself. Here it stands in great letters, "There is no remission." So divine its authority. Perhaps you will kick at it: but remember, your rebellion is not against me, but against God, If any of you reject this truth, I shall not controvert; God forbid I should turn aside from proclaiming his gospel, to dispute with men. I have God's irrevocable statute to plead now, here it stands: "Without shedding of blood there is no remission." You may believe or disbelieve many things the preacher utters; but this you disbelieve at the peril of your souls. It is God's utterance: will you tell God to his face you do not believe it? That were impious. The negative is divine in its authority; bow yourselves to it, and accept its solemn warning.

But some men will say that God's way of saving men, by shedding of blood, is a cruel way, an unjust way, an unkind way; and all kinds of things they will say of it. Sirs, I have nothing to do with your opinion of the matter; it is so. If you have any faults to find with your Maker, fight your battles out with him at last. But take heed before you throw the gauntlet down; it will go ill with a worm when he fighteth with his Maker, and it will go ill with you when you contend with him. The doctrine of atonement when rightly understood and faithfully received, is delightful, for it exhibits boundless love, immeasurable goodness, and infinite truth; but to unbelievers it will always be a hated doctrine. So it must be sirs; you hate your own mercies; you despise your own salvation. I tarry not to dispute with you; I affirm it in God's name: "Without shedding of blood there is no remission."

And note how decisive this is in its character: "Without shedding of blood there is no remission." "But, sir, can't I get my sins forgiven by my repentance? if I weep, and plead, and pray, will not God forgive me for the sake of my tears?" "No remission," says the text, "without shedding of blood." "But, sir, if I never sin again, and if I serve God more zealously than other men, will he not forgive me for the sake of my obedience?" "No remission," says the text, "without shedding of blood." "But, sir, may I not trust that God is merciful, and will forgive me without the shedding of blood?" "No," says the text, "without shedding of blood there is no remission;" none whatever. It cuts off every other hope. Bring your hopes here, and if they are not based in blood. and stamped with blood, they are as useless as castles in the air, and dreams of the night. "There is no remission," says the text, in positive and plain words; and yet men will be trying to get remission in fifty other ways, until their special pleading becomes as irksome to us as it is useless for them. Sirs, do what you like, say what you please, but you are as far off remission when you have done your best, as you were when you began, except you put confidence in the shedding of our Saviour's blood, and in the blood-shedding alone, for without it there is no remission.

And note again how universal it is in its character. "What! may not I get remission without blood-shedding?" says the king; and he comes with the crown on his head; "May not I in all my robes, with this rich ransom, get pardon without the blood-shedding?" "None," is the reply; "none." Forthwith comes the wise man, with a number of letters after his name—"Can I not get remission by these grand titles of my learning?" "None; none." Then comes the benevolent man—"I have dispersed my money to the poor, and given my bounty to feed them; shall not I get remission?" "None;" says the text, "Without shedding of blood there is no remission." How this puts everyone on a level! My lord, you are no bigger than your coachman; Sir, squire, you are no better off than John that ploughs the ground; minister, your office does not serve you with any exemption—your poorest hearer stands on the very same footing. "Without shedding of blood there is no remission." No hope for the best, any more than for the worst, without this shedding of blood. Oh! I love the gospel, for this reason among others, because it is such a levelling gospel. Some persons do not like a levelling gospel; nor would I, in some senses of the word. Let men have their rank, and their titles, and their riches, if they will; but I do like, and I am sure all good men like, to see rich and poor meet together and feel that they are on a level; the gospel makes them so. It says "Put up your money-bags, they will not procure you remission; roll up your diploma, that will not get you remission; forget your farm and your park, they will not get you remission; just cover up that escutcheon, that coat of arms will not get you remission. Come, you ragged beggars, filthy off-scourings of the world, penniless; come hither; here is remission as much for you, ill-bred and ill-mannered though ye be, as for the noble, the honorable, the titled, and the wealthy. All stand on a level here; the text is universal: "Without shedding of blood there is no remission."

Mark too, how perpetual my text is. Paul said, "there is no remission;" I must repeat this testimony too. When thousands of years have rolled away, some minister may stand on this spot and say the same. This will never alter at all; it will always be so, in the next world as well as this: no remission without shedding of blood. "Oh! yes there is," says one, "the priest takes the shilling, and he gets the soul out of purgatory." That is a mere pretence; it never was in. But without shedding of blood there is no real remission. There may be tales and fancies, but there is no true remission without the blood of propitiation. Never, though you strained yourselves in prayer; never, though you wept yourselves away in tears; never, though you groaned and cried till your heart-strings break; never in this world, nor in that which is to come, can the forgiveness of sins be procured on any other ground than redemption by the blood of Christ, and never can the conscience be cleansed but by faith in that sacrifice. The fact is, beloved, there is no use for you to satisfy your hearts with anything less than what satisfied God the Father. Without the shedding of blood nothing would appease his justice; and without the application of that same blood nothing can purge your consciences.

II. But as there is no remission without blood-shedding, IT IS IMPLIED THAT THERE IS REMISSION WITHOUT IT. Mark it well, this remission is a present fact. The blood having been already shed, the remission is already obtained. I took you to the garden of Gethsemane and the mount of Calvary to see the bloodshedding. I might now conduct you to another garden and another mount to shew you the grand proof of the remission. Another garden, did I say? Yes, it is a garden, fraught with many pleasing and even triumphant reminiscences. Aside from the haunts of this busy world, in it was a new sepulchre, hewn out of a rock where Joseph of Arimathea thought his own poor body should presently be laid. But there they laid Jesus after his crucifixion.

He had stood surety for his people, and the law had demanded his blood; death had held him with strong grasp; and that tomb was, as it were, the dungeon of his captivity, when, as the good shepherd, he laid down his life for the sheep. Why, then, do I see in that garden, an open, untenanted grave? I will tell you. The debts are paid, the sins are cancelled—, the remission is obtained. How, think you? That great Shepherd of the sheep hath been brought again from the dead by the blood of the everlasting covenant, and in him also we have obtained redemption through his blood. There, beloved, is proof the first.

Do you ask further evidence? I will take you to Mount Olivet. You shall behold Jesus there with his hands raised like the High Priest of old to bless his people, and while he is blessing them, he ascends, the clouds receiving him out of their sight. But why, you ask, oh why hath he thus ascended, and whither is he gone ? Behold he entereth, not into the holy place made with hands, but be entereth into heaven itself with his own blood, there to appear in the presence of God for us. Now, therefore, we have boldness to draw near by the blood of Christ. The remission is obtained, here is proof the second. Oh believer, what springs of comfort are there here for thee.

And now let me commend this remission by the shedding of blood to those who have not yet believed. Mr. Innis, a great Scotch minister, once visited an infidel who was dying. When he came to him the first time, he said, "Mr. Innis, I am relying on the mercy of God; God is merciful, and he will never damn a man for ever." When he got worse and was nearer death, Mr. Innis went to him again, and he said, " Oh! Mr. Innis, my hope is gone; for I have been thinking if God be merciful, God is just too; and what if, instead of being merciful to me, he should be just to me? What would then become of me? I must give up my hope in the mere mercy of God; tell me how to be saved!" Mr. Innis told him that Christ had died in the stead of all believers—that God could be just, and yet the justifier through the death of Christ. " Ah!" said he, " Mr. Innis, there is something solid in that; I can rest on that; I cannot rest on anything else;" and it is a remarkable fact that none of us ever met with a man who thought he had his sins forgiven unless it was through the blood of Christ. Meet a Mussulman; he never had his sins forgiven; he does not say so. Meet an Infidel; he never knows that his sins are forgiven. Meet a Legalist; he says, "I hope they will be forgiven;" but he does not pretend they are. No one ever gets even a fancied hope apart from this, that Christ, and Christ alone, must save by the shedding of his blood.

Let me tell a story to show how Christ saves souls. Mr. Whitfield had a brother who had been like him, an earnest Christian, but he had backslidden; he went far from the ways of godliness; and one afternoon, after he had been recovered from his backsliding, he was sitting in a room in a chapel house. He had heard his brother preaching the day before, and his poor conscience had been cut to the very quick. Said Whitfield's brother, when he was at tea, "I am a lost man," and he groaned and cried, and could neither eat nor drink. Said Lady Huntingdon, who sat opposite, "What did you say, Mr. Whitfield?" "Madam," said he, "I said, I am a lost man." "I'm glad of it," said she; "I'm glad of it." "Your ladyship, how can you say so? It is cruel to say you are glad that I am a lost man." " I repeat it, sir," said she; "I am heartily glad of it." He looked at her, more and more astonished at her barbarity. "I am glad of it," said she, "because it is written, 'The Son of Man came to seek and to save that which was lost.' " With the tears rolling down his cheeks, he said, "What a precious Scripture; and how is it that it comes with such force to me ? Oh! madam," said he, "madam, I bless God for that; then he will save me; I trust my soul in his hands; he has forgiven me." He went outside the house, felt ill, fell upon the ground, and expired. I may have a lost man here this morning. As I cannot say much, I will leave you, good people; you do not want anything.

Have I got a lost man here? Lost man! Lost woman! Where are you? Do you feel yourself to be lost? I am so glad of it; for there is remission by the blood-shedding. O sinner, are there tears in your eyes? Look through them. Do you see that man in the garden? That man sweats drops of blood for you. Do you see that man on the cross? That man was nailed there for you. Oh! if I could be nailed on a cross this morning for you all, I know what you would do: you would fall down and kiss my feet, and weep that I should have to die for you. But sinner, lost sinner, Jesus died for you—for you; and if he died for you., you cannot be lost. Christ died in vain for no one. Are you, then, a sinner? Are you convinced of sin because you believe not in Christ? I have authority to preach to you. Believe in his name and you cannot be lost. Do you say you are no sinner? Then I do not know that Christ died for you. Do you say that you have no sins to repent of? Then I have no Christ to preach to you. He did not come to save the righteous; he came to save the wicked. Are you wicked? Do you feel it? Are you lost? Do you know it? Are you sinful? Will you confess it? Sinner! if Jesus were here this morning, he would put out his bleeding hands, and say, " Sinner, I died for you, will you believe me ?" He is not here in person; he has sent his servant to tell you. Won't you believe him? "Oh!" but you say, "I am such a sinner;" "Ah!" says he, "that is just why I died for you, because you are a sinner." "But," you say, "I do not deserve it." "Ah !" says he, "that is just why I did it." Say you, "I have hated him." "But," says he, "I have always loved you." "But, Lord, I have spat on thy minister, and scorned thy word." "It is all forgiven," says he, "all washed away by the blood which did run from my side. Only believe me; that is all I ask. And that I will give you. I will help you to believe." "Ah!" says one, "but I do not want a Saviour." Sir, I have nothing to say to you except this—"The wrath to come! the wrath to come!" But there is one who says, "Sir, you do not mean what you say! Do you mean to preach to the most wicked men or women in the place?" I mean what I say. There she is! She is a harlot, she has led many into sin, and many into hell, There she is; her own friends have turned her out of doors; her father called her a good-for-nothing hussey, and said she should never come to the house again. Woman I dost thou repent? Dost thou feel thyself to be guilty? Christ died to save thee, and thou shalt be saved. There he is. I can see him. He was drunk; he has been drunk very often. Not many nights ago I heard his voice in the street, as he went home at a late hour on Saturday night, disturbing everybody; and he beat his wife, too. He has broken the Sabbath; and as to swearing, if oaths be like soot, his throat must want sweeping bad enough, for he has cursed God often. Do you feel yourself to be guilty, my hearer? Do you hate your sins, and are you willing to forsake them? Then I bless God for you. Christ died for you. Believe! I had a letter a few days ago, from a young man who heard that during this week I was going to a certain town. Said he, "Sir, when you come, do preach a sermon that will fit me; for do you know, sir, I have heard it said that we must all think ourselves to be the wickedest people in the world, or else we cannot be saved. I try to think so, but I cannot, because I have not been the wickedest. I want to think so, but I cannot. I want to be saved, but I do not know how to repent enough." Now, if I have the pleasure of seeing him, I shall tell him, God does not require a man to think himself the wickedest in the world, because that would sometimes be to think a falsehood; there are some men who are not so wicked as others are. What God requires is this, that a man should say, "I know more of myself than I do of other people; I know little about them, and from what I see of myself, not of my actions, but of my heart, I do think there can be few worse than I am. They may be more guilty openly, but then I have had more light, more privileges, more opportunities, more warnings, and therefore I am still guiltier." I do not want you to bring your brother with you, and say, "I am more wicked than he is;" I want you to come yourself, and say, "Father, I have sinned;" you have nothing to do with your brother William, whether he has sinned more or less; your cry should be, "Father, I have sinned;" you have nothing to do with your cousin Jane, whether or not she has rebelled more than you. Your business is to cry, "Lord, have mercy upon me, a sinner!" That is all. Do you feel yourselves lost? Again, I say,—

To conclude. There is not a sinner in this place who knows himself to be lost and ruined, who may not have all his sins forgiven, and "rejoice in the hope of the glory of God." You may, though black as hell, be white as heaven this very instant. I know 'tis only by a desperate struggle that faith takes hold of the promise, but the very moment a sinner believes, that conflict is past. It is his first victory, and a blessed one. Let this verse be the language of your heart; adopt it, and make it your own:

"A guilty weak, and helpless worm.
In Christ's kind arms I fall;
He is my strength and righteousness,
My Jesus and my all."

The Character of Christ's People

A Sermon
(No. 78)
Delivered on Thursday Evening, November 22, 1855, by the
REV. C.H. SPURGEON
At New Park Street Chapel, Southwark.

HRIST'S prayer was for a special people. He declared that he did not offer an universal intercession. "I pray for them," said he. "I pray not for the world, but for them which thou hast given me, for they are thine." In reading this beautiful prayer through, only one question arises to our minds; Who are the people that are described as "them," or as "they?" Who are these favoured individuals, who share a Saviour's prayers, are recognized by a Saviour's love, have their names written on the stones of his precious breastplate, and have their characters and their circumstances mentioned by the lips of the High Priest before the throne on high? The answer to that question is supplied by the words of our text. The people for whom Christ prays are an unearthly people. They are a people somewhat, above the world, distinguished altogether from it. "They are not of the world, even as I am not of the world."

I shall treat my text, first of all, docrtrinally; secondly, experimentally; and thirdly, practically.

I. First, we shall take our text and look at it DOCTRINALLY.

The doctrine of it is, that God's people are people who are not of the world, even as Christ was not of the world. It is not so much that they are not of the world, as that they are "not of the world, even as Christ was not of the world." This is an important distinction, for there are to be found certain people who are not of the world, and yet they are not Christians. Amongst these I would mention sentimentalists—people who are always crying and groaning in affected sentimental ways. Their spirits are so refined, their characters are so delicate, that they could not attend to ordinary business. They would think it rather degrading to their spiritual nature to attend to anything connected with the world. They live much in the air of romances and novels; love to read things that fetch tears from their eyes; they would like continually to live in a cottage near a wood, or to inhabit some quiet cave, where they could read "Zimmerman on Solitude" for ever; for they feel that they are "not of the world." The fact is, there is something too flimsy about them to stand the wear and tear of this wicked world. They are so pre-eminently good, that they cannot bear to do as we poor human creatures do. I have heard of one young lady, who thought herself so spiritually-minded that she could not work. A very wise minister said to her, "That is quite correct! you are so spiritually-minded that you cannot work; very well, you are so spiritually-minded that you shall not eat unless you do." That brought her back from her great spiritual-mindedness. There is a stupid sentimentalism that certain persons nurse themselves into. They read a parcel of books that intoxicate their brains, and then fancy that they have a lofty destiny. These people are "not of the world," truly; but the world does not want them, and the world would not miss them much, if they were clean gone for ever. There is such a thing as being "not of the world," from a high order of sentimentalism, and yet not being a Christian after all. For it is not so much being "not of the world," as being "not of the world, even as Christ was not of the world." There are others, too, like your monks, and those other made individuals of the Catholic church, who are not of the world. They are so awfully good, that they could not live with us sinful creatures at all. They must be distinguished from us altogether. They must not wear, of course, a boot that would at all approach to a worldly shoe, but they must have a sole of leather strapped on with two or three thongs, like the far-famed Father Ignatius. They could not be expected to wear worldly coats and waistcoats; but they must have peculiar garbs, cut in certain fashions, like the Passionists. They must wear particular dresses, particular garments, particular habits. And we know that some men are "not of the world," by the peculiar mouthing they give to all their words—the sort of sweet, savoury, buttery flavor they give to the English language, because they think themselves so eminently sanctified that they fancy it would be wrong to indulge in anything in which ordinary mortals indulge. Such persons are, however, reminded, that their being "not of the world," has nothing to do with it. It is not being "not of the world," so much as being "not of the world, even as Christ was not of the world."

This is the distinguishing mark—being different from the world in those respects in which Christ was different. Not making ourselves singular in unimportant points, as those poor creatures do, but being different from the world in those respects in which the Son of God and the Son of man, Jesus Christ, was not of the world in nature; that he was not of the world again, in office; and above all, that he was not of the world in his character.

1. First, Christ was not of the world in nature. What was there about Christ that was worldly? In one point of view his nature was divine; and as divine, it was perfect, pure unsullied, spotless, he could not descend to things of earthliness and sin; in another sense he was human; and his human nature, which was born of the Virgin Mary, was begotten of the Holy Ghost, and therefore was so pure that in it rested nothing that was worldly. He was not like ordinary men. We are all born with worldliness in our hearts. Solomon well says, "Foolishness is bound up in the heart of a child." It is not only there, but it is bound up in it; it is tied up in his heart, and is difficult to remove. And so with each of us; when we were children, earthliness and carnality were bound up in our nature. But Christ was not so. His nature was not a worldly one; it was essentially different from that of every one else, although he sat down and talked with them. Mark the difference! He stood side by side with a Pharisee; but every one could see he was not of the Pharisee's world. He sat by a Samaritan woman, and though he conversed with her very freely, who is it that fails to see that he was not of that Samaritan woman's world—not a sinner like her? He mingled with the Publicans, nay, he sat down at the Publican's feast, and eat with Publicans and sinners; but you could see by the holy actions and the peculiar gestures he there carried with him, that he was not of the Publicans' world, though he mixed with them. There was something so different in his nature, that you could not have found an individual in all the world whom could have set beside him and said, "There! he is of that man's world," Nay, not even John, though he leaned on his bosom and partook very much of his Lord's spirit, was exactly of that world to which Jesus belonged; for even he once in his Boanergean spirit, said words to this effect, "Let us call down fire from heaven on the heads of those who oppose thee,"—a thing that Christ could not endure for a moment, and thereby proved that he was something even beyond John's world.

Well, beloved, in some sense, the Christian man is not of the world even in his nature. I do not mean in his corrupt and fallen nature, but in his new nature. There is something in a Christian that is utterly and entirely distinct from that of anybody else. Many persons think that the difference between a Christian and worldling consists in this: one goes to chapel twice on a Sabbath-day, another does not go but once, or perhaps not at all; one of them takes the sacrament, the other does not; one pays attention to holy things, the other pays very little attention to them. But, ah, beloved, that does not make a Christian. The distinction between a Christian and a worldling is not merely external, but internal. The difference is one of nature, and not of act.

A Christian is as essentially difference from a worldling as a dove is from a raven, or a lamb from a lion. He is not of the world even in his nature. You could not make him a worldling. You might do what you liked; you might cause him to fall into some temporary sin; but you could not make him a worldling. You might cause him to backslide; but you could not make him a sinner, as he used to be. He is not of the world by his nature. He is a twice-born man; in his veins run the blood of the royal family of the universe. He is a nobleman; he is a heaven-born child. His freedom is not merely a bought one, but he hath his liberty his new-born nature; he is essentially and entirely different from the world. There are persons in this chapel now who are more totally distinct from one another than you can even conceive. I have some here who are intelligent, and some who are ignorant; some who are rich, and some who are poor; but I do not allude to those distinctions: they all melt away into nothing in that great distinction—dead or alive, spiritual or carnal, Christian or worldling. And oh! if ye are God's people, then ye are not of the world in your nature; for ye are "not of the world, even as Christ was not of the world."

2. Again: you are not of the world in your office. Christ's office had nothing to do with worldly things. "Art thou a king them?" Yes; I am a king; but my kingdom is not of this world. "Art thou a priest?" Yes; I am a priest; but my priesthood is not the priesthood which I shall soon lay aside, or which shall be discontinued as that of others has been. "Art thou a teacher?" Yes; but my doctrines are not the doctrines of morality, doctrines that concern earthly dealings between man and man simply; my doctrine cometh down from heaven. So Jesus Christ, we say, is "not of the world." He had no office that could be termed a worldly one, and he had no aim which was in the least worldly. He did not seek his own applause, his own fame, his own honour; his very office was not of the world. And, O believer! what is thy office? Hast thou none at all? Why, yes, man! Thou art a priest unto the Lord thy God; thy office is to offer a sacrifice of prayer and praise each day. Ask a Christian what he is. Say to him: "What is your official standing? What are you by office?" Well, if he answers you properly, he will not say, "I am a draper, or druggist," or anything of that sort. No; he will say, "I am a priest unto my God. The office unto which I am called, is to be the salt of the earth. I am a city set on a hill, a light that cannot be hid. That is my office. My office is not a worldly one." Whether yours be the office of the minister, or the deacon, or the church member, ye are not of this world is your office, even as Christ was not of the world; your occupation is not a worldly one.

3. Again, ye are not of the world in your character; for that is the chief point in which Christ was not of the world. And now, brethren, I shall have to turn somewhat from doctrine to practice before I get rightly to this part of the subject; for I must reprove many of the Lord's people, that they do not sufficiently manifest that they are not of the world in character, even as Christ was not of the world. Oh! how many of you there are, who will assemble around the table at the supper of your Lord, who do not live like your Saviour. How many of you there are, who join our church and walk with us, and yet are not worthy of your high calling and profession. Mark you the churches all around, and let your eyes run with tears, when you remember that of many of their members it cannot be said, "ye are not of this world," for they are of the world. O, my hearers, I fear many of you are worldly, carnal, and covetous; and yet ye join the churches, and stand well with God's people by a hypocritical profession. O ye whitewashed sepulchres! ye would deceive even the very elect! ye make clean the outside of the cup and platter, but your inward part is very wickedness. O that a thundering voice might speak this to your ears!—"Those whom Christ loves are not of the world," but ye are of the world; therefore ye cannot be his, even though ye profess so to be; for those that love him are not such as you. Look at Jesus character; how different from every other man's—pure, perfect, spotless, even such should be the life of the believer. I plead not for the possibility of sinless conduct in Christians, but I must hold that grace makes men to differ, and that God's people will be very different from other kinds of people. A servant of God will be a God's-man everywhere. As a chemist, he could not indulge in any tricks that such men might play with their drugs; as a grocer—if indeed it be not a phantom that such things are done—he could not mix sloe leaves with tea or red lead in the pepper; if he practised any other kind of business, he could not for a moment condescend to the little petty shifts, called "methods of business." To him it is nothing what is called "business;" it is what is called God's law, he feels that he is not of the world, consequently, he goes against its fashions and its maxims. A singular story is told of a certain Quaker. One day he was bathing in the Thames, and a waterman called out to him, "Ha! there goes the Quaker." "How do you know I'm a Quaker?" "Because you swim against the stream; it is the way the Quakers always do." That is the way Christians always ought to do—to swim against the stream. The Lord's people should not go along with the rest in their worldliness. Their characters should be visibly different. You should be such men that your fellows can recognise you without any difficulty, and say, "Such a man is a Christian." Ah! beloved, it would puzzle the angel Gabriel himself, to tell whether some of you are Christians or not, if he were sent down to the world to pick out the righteous from the wicked. None but God could do it, for in these days of worldly religion they are so much alike. It was an ill day for the world, when the sons of God and the daughters of men were mingled together: and it is an ill day now, when Christians and worldlings are so mixed, that you cannot tell the difference between them. God save us from a day of fire that may devour us in consequence! But O beloved! the Christian will be always different from the world. This is a great doctrine, and it will be found as true in ages to come as in the centuries which are past. Looking back into history, we read this lesson: "They are not of the world, even as I am not of the world." We see them driven to the catacombs of Rome; we see them hunted about like partridges; and wherever in history you find God's servants, you can recognise them by their distinct, unvarying character—they are not of the world, but were a people scarred and peeled; a people entirely distinct from the nations. And if in this age, there are no different people, if there are none to be found who differ from other people, there are no Christians; for Christians will be always different from the world. They are not of the world; even as Christ is not of the world. This is the doctrine.

II. But now for treating this text EXPERIMENTALLY.

Do we, dearly beloved, feel this truth? Has it ever been laid to our souls, so that we can feel it is ours? "They are not of the world, even as I am not of the world." Have we ever felt that we are not of the world? Perhaps there is a believer sitting in a pew to-night, who says, "Well, sire, I can't say that I feel as if I was not of the world, for I have just come from my shop, and worldliness is still hanging about me." Another says, "I have been in trouble and my mind is very much harassed—I can't feel that I am different from the world; I am afraid that I am of the world." But, beloved, we must not judge ourselves rashly, because just at this moment we discern not the spot of God's children. Let me tell you, there are always certain testing moments when you can tell of what kind of stuff a man is made. Two men are walking. Part of the way their road lies side by side. How do you tell which man is going to the right, and which to the left? Why, when they come to the turning point. Now, to-night is not a turning point, for you are sitting with worldly people here, but at other times we may distinguish.

Let me tell you one or two turning points, when every Christian will feel that he is not of the world. One is, when he gets into very deep trouble. I do believe and protest, that we never feel so unearthly as when we get plunged down into trouble. Ah! when some creature comfort hath been swept away, when some precious blessing hath withered in our sight, like the fair lily, snapped at the stalk; when some mercy has been withered, like Jonah's gourd in the night—then it is that the Christian feels, "I am not of the world." His cloak is torn from him, and the cold wind whistles almost through him; and then he says, "I am a stranger in the world, as all my fathers were. Lord, thou hast been my dwelling-place in all generations." You have had at times deep sorrows. Thank God for them! They are testing moments. When the furnace is hot, it is then that the gold is tried best. Have you felt at such a time that you were not of the world? Or, have you rather sat down, and said, "Oh! I do not deserve this trouble?" Did you break under it? Did you bow down before it and let it crush you while you cursed your Maker? Or did your spirit, even under its load, still lift itself unto him, like a man all dislocated on the battle-field, whose limbs are cut away, but who still lifts himself up as best he can, and looks over the field to see if there be a friend approaching. Did you do so? Or did you lie down in desperation and despair? If you did that, methinks you are no Christian; but if there was a rising up, it was a testing moment, and it proved that you were "not of the world," because you could master affliction; because you could tread it under foot, and say—

"When all created streams are dry,
His goodness is the same;
With this I well am satisfied,
And glory in his name."

But another testing moment is prosperity. Oh! there have been some of God's people, who have been more tried by prosperity than by adversity. Of the two trials, the trial of adversity is less severe to the spiritual man than that of prosperity. "As the fining pot for silver, so is a man to his praise." It is a terrible thing to be prosperous. You had need to pray to God, not only to help you in your troubles, but to help you in your blessings. Mr. Whitfield once had a petition to put up for a young man who had—stop, you will think it was for a young man who had lost his father or his property. No! "The prayers of the congregation are he has need of much grace to keep him humble in the midst of riches." That is the kind of prayer that ought to be put up; for prosperity is a hard thing to bear. Now, perhaps you have become almost intoxicated with worldly delights, even as a Christian. Everything goes well with you; you have loved, and you are loved. Your affairs are prosperous; your heart rejoices, your eyes sparkle; you tread the earth with a happy soul and a joyous countenance; you are a happy man, for you have found that even in worldly things, "godliness with contentment is great gain." Did you ever feel,—

Did you feel that these comforts were nothing but the leaves of the tree, and not the fruit, and that you could not live upon mere leaves? Did you feel they were after all nothing but husks? Or did you not sit down and say, "Now, soul, take thine ease; thou hast goods laid up for many years; eat, drink, and be merry?" If you did imitate the rich fool, then you were of the world; but if your spirit went up above your prosperity so that you still lived near to God, then you proved that you were a child of God, for you were not of the world. These are testing points; both prosperity and adversity.

Again: you may test yourselves in this way in solitude and in company. In solitude you may tell whether you are not of the world. I sit me down, throw the window up, look out on the stars, and think of them as the eyes of God looking down upon me! And oh! does it not seem glorious at times to consider the heavens when we can say, "Ah! beyond those stars in my house not made with hands; those stars are mile-stones on the road to glory, and I shall soon tread the glittering way, or be carried by seraphs far beyond them, and be there!" Have you felt in solitude that you are not of the world? And so again in company. Ah! beloved, believe me, company is one of the best tests for a Christian. You are invited to an evening party. Sundry amusements are provided which are not considered exactly sinful, but which certainly cannot come under the name of pious amusements. You sit there with the rest; there is a deal of idle chat going on, you would be thought puritanical to protest against it. Have you not come away—and notwithstanding all has been very pleasant, and friends have been very agreeable—have you not been inclined to say, "Ah! that does not do for me; I would rather be in a prayer meeting; I could be with the people of God, than in fine rooms with all the dainties and delicacies that could be provided without the company of Jesus. By God's grace I will seek to shun all these places as much as possible." That is a good test. You will prove in this way that you are not of the world. And you may do so in great many other ways, which I have no time to mention. Have you felt this experimentally, so that you can say, "I know that I am not of the world, I feel it; I experience it." Don't talk of doctrine. Give me doctrine ground into experience. Doctrine is good; but experience is better. Experimental doctrine is the true doctrine which comforts and which edifies.

IV. And now, lastly we must briefly apply this in PRACTICE. "They are not of the world, even as I am not of the world." And, first, allow me, man or woman, to apply this to thee. Thou who art of the world, whose maxims, whose habits, whose behaviour, whose feelings, whose everything is worldly and carnal, list thee to this. Perhaps thou makest some profession of religion. Hear me, then. Thy boasting of religion is empty as a phantom, and shall pass away when the sun rises, as the ghosts sleep in their grave at the crowing of the cock. Thou hast some pleasure in that professioned religion of thine wherewith thou art arrayed, and which thou carriest about thee as a cloak, and usest as a stalking-horse to thy business, and a net to catch the honour of the world, and yet thou art worldly, like other men. Then I tell thee if there be no distinction between thyself and the worldly, the doom of the worldly shall be thy doom. If thou wert marked and watched, thy next door tradesman would act as thou dost, and thou actest as he does; there is no distinction between thee and the world. Hear me, then; it is God's solemn truth. Thou art none of his. If thou art like the rest of the world, thou art of the world. Thou art a goat, and with goats thou shalt be cursed; for the sheep can always be distinguished from the goats by their appearance. O ye worldly men of the world! ye carnal professors, ye who crowd our churches, and fill our places of worship, this is God's truth! let me say it solemnly. If I should say it as I ought, it would be weeping tears of blood. Ye are, with all your profession, "in the gall of bitterness;" with all your boastings, ye are "in bonds of iniquity;" for ye act as others and ye shall come where others come; and it shall be done with you as with more notorious heirs of hell. There is an old story which was once told of a Dissenting minister. The old custom was, that a minister might stop at an inn, and not pay anything for his bed or his board; and when he went to preach, from place to place, he was charged nothing for the conveyance in which he rode. But on one occasion, a certain minister stopped at an inn and went to bed. The landlord listened and heard no prayer; so when he came down in the morning, he presented his bill. "Oh! I am not going to pay that, for I am a minister." "Ah!" said the landlord, "you went to bed last night like a sinner, and you shall pay this morning like a sinner; I will not let you go." Now, it strikes me, that this will be the case with some of you when you come to God's bar. Though you pretended to be a Christian, you acted like a sinner, and you shall fare like a sinner too. Your actions were unrighteous; they were far from God; and you shall have a portion with those whose character was the same as yours. "Be not deceived;" it is easy to be so. "God is not mocked," though we often are, both minister and people. "God is not mocked; whatsoever a man soweth, that shall he also reap."

And now we want to apply this to many true children of God who are here, by way of caution. I say, my brother Christian, you are not of the world. I am not going to speak hardly to you, because you are my brother, and in speaking to you I speak to myself also, for I am as guilty as thou art. Brother, have we not often been too much like the world? Do we not sometimes in our conversation, talk too much like the world? Come, let me ask myself, are there not too many idle words that I say? Ay, that there are. And do I not sometimes give occasion to the enemy to blaspheme, because I am not so different from the world as I ought to be? Come, brother; let us confess our sins together. Have we not been too worldly? Ah! we have. Oh! let this solemn thought cross our minds: suppose that after all we should not be his! for it is written, "Ye are not of the world." O God! if we are not right, make us so; where we are a little right, make us still more right; and where we are wrong, amend us! Allow me to tell a story to you; I told it when I was preaching last Tuesday morning, but it is worth telling again. There is a great evil in many of us being too light and frothy in our conversation. A very solemn thing once happened. A minister had been preaching in a country village, very earnestly and fervently. in the midst of his congregation there was a young man who was deeply impressed with a sense of sin under the sermon; he therefore sought the minister as he went out, in hopes of walking home with him. They walked till they came to a friend's house. On the road the minister had talked about anything except the subject on which he had preached, though he had preached very earnestly, and even with tears in his eyes. The young man thought within himself, "Oh! I wish I could unburden my heart and speak to him; but I cannot. He does not say anything now about what he spoke of in the pulpit." When they were at supper that evening, the conversation was very far from what it should be, and the minister indulged in all kinds of jokes and light sayings. The young man had gone into the house with eyes filled with tears, feeling like a sinner should feel; but as soon as he got outside, after the conversation, he stamped his foot, and said, "It is a lie from beginning to end. That man has preached like an angel; and now he has talked like a devil." Some years after the young man was taken ill, and sent for this same minister. The minister did not know him. "Do you remember preaching at such-and-such a village?" asked the young man. "I do." "your text was very deeply laid to my heart." "Thank God for that," said the minister. "Do not be so quick about thanking God," said the young man. "Do you know what you talked of that evening afterwards, when I went to supper with you. Sir, I shall be damned! And I will charge you before God's throne with being the author of my damnation. On that night I did feel my sin; but you were the means of scattering all my impressions." That is a solemn thought, brother, and teaches us how we should curb our tongues, especially those who are so light hearted, after solemn services and earnest preachings, that we should not betray levity. Oh! let us take heed that we are not of the world, even as Christ was not of the world.

And Christian, lastly, by way of practice, let me comfort thee with this. Thou art not of the world for thy home is in heaven. Be content to be here a little, for thou art not of the world, and thou shalt go up to thine own bright inheritance by-and-bye. A man in travelling goes into an inn; it is rather uncomfortable, "Well," says he, "I shall not have to stay here many nights; I have only to sleep here to-night, I shall be at home in the morning, so that I don't care much about one night's lodging being a little uncomfortable." So, Christian, this world is never a very comfortable one; but recollect, you are not of the world. This world is like an inn; you are only lodging here a little while. Put up with a little inconvenience, because you are not of the world, even as Christ is not of the world; and by-and-bye, up yonder, you shall be gathered into your father's house, and there you will find that there is a new heaven and a new earth provided for those who are "not of the world."

The Christian--A Debtor

A Sermon
(No. 96)
Delivered on Sabbath Evening, August 10, 1856, by the
REV. C.H. SPURGEON
At Exeter Hall, Strand.

BSERVE the title whereby he addressed the Church–"Brethren." It was the gospel which taught Paul how to say brother. If he had not been a Christian, his Jewish dignity would never have condescended to call a Roman–"brother;" for a Jew sneered at the Gentile, and called him "dog." But now in the breast of this "Hebrew of Hebrews," there is the holy recognition of Christian fraternity without reserve or hypocrisy. The gospel softened the breast of Paul, and made him forget all national animosities, otherwise, one of the down-trodden race would not have called his oppressor, "brother." The Roman had his iron foot on the Jew; yet Paul addresses those, who subjugated his race, as "brethren." We repeat, a third time, it was the gospel which implanted in the soul of Paul the feeling of brotherhood, and removed every wall of partition which divided him from any of the Lord's elect. "So then," he said, "we are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God." He proclaimed the doctrine of the "one blood," and gloried in the fact of "one family" in Christ. He felt within him affinities with all the blood-bought race, and loved them all. He had not seen many of those whom he addressed; yet they were known to him, in the Spirit, as partakers of one glorious and blessed hope, and, therefore, he called them "brethren." My friends, there is a cementing power in the grace of God which can scarcely be over estimated. It resets the dislocated bones of society, rivets the bonds of friendship, and welds the broken metal of manhood into one united mass. It makes all brethren who feel its power. Grace links mankind in a common brotherhood; grace makes the great man give his hand to the poor, and confess a heavenly relationship; grace constrains the intellectual, the learned, the polite, to stoop from their dignity to take hold of the ignorant and unlettered, and call them friends; grace weaves the threads of our separate individualities into one undivided unity. Let the gospel be really felt in the mind and it will toll the knell of selfishness, it will bring down the proud from their elevated solitude, and it will restore the down-trodden to the rights of our common manhood. We need only the gospel thoroughly preached to bring about "liberty, equality, and fraternity," in the highest and best sense of these words. Not the "liberty, equality and fraternity," which the democrat seeks for, which is frequently another name for his own superiority, but that which is true and real–that which will make us all free in the Spirit, make us all equal in the person of Christ Jesus, and give us all the fraternity of brethren, seeing that we are all one with our Lord, in the common bond of gospel relationship. Let the truths of Christianity work out their perfect work: and pride, bitterness, wrath, envy, and malice, must see their graves. This and this alone can restore the peace of divided families, and unite disputing relatives. Only let the gospel be preached, and there shall be an end of war; let it thoroughly pervade all ranks of society, and saturate the mind of nations, and there shall be no more lifting of the spears, they shall be used for pruning hooks; no bathing of swords in blood, for they shall be turned into the peaceful ploughshares of the soil; we shall then have no hosts encountering hosts; we shall have no millions slain for widows to deplore; but every man shall meet every other man, and call him "brother." And men of every kindred, and of every tribe, shall see in the face of every man, a relative allied to them by ties of blood. I am sure I feel, myself, the force of this word "brother," with regard to many of you. If ye be partakers of that glorious hope, if ye be believers in our glorious Redeemer, if ye have put your trust under the shadow of his wings, my hand and my heart with it, there is that word "brother" for you. And so addressing you, who love the Lord, under that title; I come at one to the text, "Brethren, we are debtors." We are all of us under obligations; let us consider the fact in the following manner:–First, how are we to understand this? and secondly, how ought it to affect us?

I. HOW ARE WE TO UNDERSTAND THIS, "Brethren, we are debtors"? We may understand it in a thousand sense, for indeed we are debtors. Brethren, we who know and love the Lord, are debtors, not to one creditor, but to many.

We are debtors to the past. Methinks I see the fathers at their midnight lamps, the ancient saints in their much-frequented closets, the thrice brave preachers in their pulpits denouncing error, and the faithful pastors reproving wrong. To such who have preceded us we owe the purity of the Church, and to them we are debtors. methinks I see the martyrs and confessors rising from their tombs–I mark their hands still stained with blood, and their bodies scarred with the wound of persecution. They tell me, that they of old maintained the truth, and preached it, in the midst of fire and sword–that they bore death in defence of the cause of God, that they might hand down his holy word inviolate to us! I look on them, and see among their glorious ranks, some whose names are celebrated in every Christian land as the bold "lions of God," the immovable pillars of truth; men of whom the world was not worthy, whose praise is in all the churches, and who are now nearest the eternal throne. And as I look on them, and they on me, I turn to you all and say, "Brethren, we are debtors." We are debtors to the men who crossed the sea, and laughed at the fury of the storm, who risked the journeying, and the weariness, and all the various perils to which they were exposed, by reason of robbers and false brethren; we are debtors to each stake at Smithfield; we are debtors to the sacred ashes of the thousands who have there followed Jesus even unto death; we are debtors to the headless bodies of those who were beheaded for Christ Jesus; we are debtors to those who dared the lions in the amphitheatre and fought with wild beasts at Ephesus; we are debtors to the massacred thousands of the bloody church of Rome, and the murdered myriads of her pagan predecessors; we are debtors to them all. Remember the bloody day of St. Bartholomew, the valleys of Piedmont, and the mountains of Switzerland. Let the sacred mounds of our fathers' sepulchres speak to us. Is not this Bible opened and read by us all, the gift of their self-denying faithfulness? Is not the free air we breathe the purchase of their death? Did not they, by bitter suffering, achieve our liberty for us? And are we not debtors to them? Shall we not, in some degree, repay the immense debt of our obligation by seeking to make the future also debtors to us, that our descendants may look back and acknowledge that they owe us thank for preserving the Scriptures, for maintaining liberty, for glorifying God? Brethren, we are debtors to the past.

And I am quite sure we are debtors to the present. Wherever we go, we gather fresh proofs of the common observation, that we are living in a most marvellous age. It is an oft-repeated truth, and one which, perhaps, has almost lost its meaning from being so oft repeated, that this is the very crisis. The world has always been in a crisis, but this seems to use to be a peculiar one. We have around us appliances for doing good, such as men never possessed before; we behold around us machinery for doing evil, such as never was at work even in earth's worst days. Good men are labouring, at least with usual zeal, and bad men are strenuously plying their craft of evil. Infidelity, popery, and every other phase of anti-Christ are now straining every nerve. The tug of war is now with us. Look around you and learn your duty. The work is not yet done, the time of folding of hands has not yet arrived; our swords must not yet see their scabbards, for the foe is not yet slain. We see, in many a land, the proudest dynasties and tyrannies still crushing, with their mountain-weight, every free motion of the consciences and hearts of men. We see, on the other hand, the truest heroism for the right, and the greatest devotion to the truth in hearts that God has touched. We have a work to do, as great as our forefathers, and, perhaps, far greater. The enemies of truth are more numerous and subtle than ever, and the needs of the Church are greater than at any preceding time. If we be not debtors to the present, then men were never debtors to their age and their time. Brethren, we are debtors to the hour in which we live. Oh! that we might stamp it with truth, and that God might help us to impress upon its wings some proof that it has not flown by neglected and unheeded.

And, brethren, we are debtors to the future. If we, the children of God, are not valiant for truth now, if we maintain not the great standard of God's omnipotent truth, we shall be traitors to our liege Lord. Who can tell the fearful consequences to future generations if we now betray our trust. If we suffer orthodoxy to fail, or God's truth to be dishonored, future generations will despise and execrate our name. If we now suffer the good vessel of gospel truth to be drifted by adverse winds upon the rock, if we keep not good watch to her helm, and cry not well to her great Master that she may led to a prosperous end, surely those who are to succeed us will look on us with scorn, and say, "Shame on the men, who had so great and glorious a mission, and neglected it, and handed down to us a beclouded gospel and an impure Church." Stand up ye warriors of the truth, stand up firmly, for ye are debtors to the future, even as ye are debtors to the past. Sow well, for others must reap. You are fountains for coming generations; O, be careful that your streams are pure. May the Spirit of God enable you so to live, that you can bequeath your example as a legacy to the future.

And as we are debtors to all times, so we are all debtors to all classes. But there are some that always get well paid for what they do, and, therefore, I shall not mention them, since I am not aware that their claims need my advocacy. We may be remarkably indebted to members of parliament, but for the little they do they are tolerably well rewarded; at least, we take it that the place is more an honour to some of them than they are to their place. It may be true that we owe a great deal to the higher ranks of society; we may possibly, in some mysterious way, be much under obligation to the sacred personages who are styled lords and bishops, but it is not necessary that I should stand up for their claims, for I have no doubt they will take good care of themselves; at any rate they have usually done so, and have not allowed themselves to be robbed of much of their deservings. (Who would wish that they should? but it is possible to pay too dear, especially when you could get on as well without them as with them.) I shall not refer to any class of society, and say of them, we are debtors, except to one, and that is the poor. My brethren, we are debtors to the poor. "What!" says some one, "I, debtor to the poor?" Yes, my lady, thou art a debtor to the poorest man that ever walked the earth. The beggar shivering in his rags, may owe thee something, if thou givest him alms; but thou owest him something more. Charity to the poor is a debt. We are not at liberty to give or to refuse. God requires us to remember the poor, and their poverty is a claim upon our generosity. But in the case of the believing poor, their claim upon us is far more binding, and I beseech you do not neglect it. O how much we owe them. When I think how the poor toil day after day and receive barely enough to keep their souls within their bodies: when I think how frequently they serve their Church, unhonored and unrewarded, when I know some of them who perform the hardest deeds of service for our common Christianity, and are yet passed by with neglect and scorn; when I remember how many of them are toiling in the Sabbath-school, having neither emolument nor reward; when I consider how many of the lower classes are as prayerful, as careful, as honest, as upright, as devout, as spiritual as others are, and frequently more so, I cannot but say that we are debtors to all God's poor in a very large degree. We little know how many a blessing the poor man's prayer brings down upon us. I beseech you then, beloved, wherever you see a poor saint, wherever you behold an aged Christian, recollect he cannot be so much in debt to you as you are to him, for you have much, and he has but little, and he cannot be in debt for what he has not. Many of you will not feel the force of Christian reasons, let me remind you, that even you are obliged to the laboring poor. The rich man hoards wealth, the poor man makes it. Great men get the blessing, but poor men bring it down from heaven. Some men are the cisterns that hold God's rain; but other men are those who pray the rain from heaven, like very Elijahs, and many of these are to be found in the lower ranks of society. "Brethren, we are debtors;" what I have is not my own, but God's; and if it be God's, then it belongs to God's poor. What the wealthiest man has is not his own, but God's, and if it be God's then it is Christ's, and if Christ's, then his children's; and Christ's children are often those who are hungry, and thirsty, and destitute, and afflicted, and tormented. Take care then of that class, brethren, for we are debtors to them.

But while I have thus mentioned some of the different classes to whom we are debtors, I have not yet come to the point on which I desire to press your attention. Brethren, we are debtors to our covenant God; that is the point which swallows up all. I owe nothing to the past, I owe nothing to the future, I owe nothing to the rich, and nothing to the poor, compared with what I owe to my God. I am mainly indebted to these because I owe so much to my God. Now, Christian, consider how thou art a debtor to thy God. Remember thou art now a debtor to God in a legal sense, as thou art in Adam, thou art no longer a debtor to God's justice as thou once wast. We are all born God's creatures, and as such we are debtors to him; to obey him with all our body, and soul, and strength. When we have broken his commandments, as we all of us have, we are debtors to his justice, and we owe to him a vast amount of punishment, which we are not able to pay. But of the Christian, it can be said, that he does not owe God's justice a solitary farthing; for Christ has paid the debt his people owed. I am a debtor to God's love, I am a debtor to God's grace, I am a debtor to God's power, I am a debtor to God's forgiving mercy; but I am no debtor to his justice–for he, himself, will never accuse me of a debt once paid. It was said, "It is finished!" and by that was meant, that what'er his people owed was wiped away for ever from the book of remembrance. Christ, to the uttermost, has satisfied divine justice; the debt is paid, the hand-writing is nailed to the cross, the receipt is given, and we are debtors to God's justice no longer. But then because we are not debtors to God in that sense, we become ten times more debtors to God than we should have been otherwise. Because he has remitted all our debt of sin, we are all the more indebted to him in another sense. Oh! Christian, stop and ponder for a moment! What a debtor thou art to Divine Sovereignty! Thou art not as some, who say, that thou didst choose thyself to be saved; but thou believest that God could have destroyed thee, if he had pleased and that it is entirely of his own good pleasure that thou art made one of his, while others are suffered to perish. Consider, then, how much thou owest to his Sovereignty! If he had willed it, thou wouldst have been among the damned; if he had not willed thy salvation, all thou couldst do would have been utterly powerless to deliver thee from perdition. Remember how much thou owest to his disinterested love, which rent his own Son from his bosom that he might die for thee! let the cross and bloody sweat remind thee of thine obligation. Consider how much you owe to his forgiving grace, that after ten thousand affronts he loves you as infinitely as ever; and after a myriad of sins, his Spirit still resides within you. Consider what you owe to his power; how he has raised you from your death in sin, and how he has preserved your spiritual life, how he has kept you from falling, and how, though a thousand enemies have beset your path, you have been able to hold on your way! Consider what thou owest to his immutability. Though thou hast changed a thousand times, he has not changed once; though thou hast shifted thy intentions, and thy will, yet he has not once swerved from his eternal purpose, but still has held thee fast. Consider thou art as deep in debt as thou canst be to every attribute of God. To God thou owest thyself, and all thou hast. "Brethren, we are debtors."

We are not only debtors to God in the light of gratitude for all these things; but because of our relationship to him. Are we not his sons, and is there not a debt the son owes to the father which a lifetime of obedience can never remove? I feel that to the knee that dandled me and the breast that gave me sustenance, I owe more than I can ever pay; and to him who taught me, and led me in the paths of truth I owe so much, that I dare not speak of the tremendous weight of obligation due to him. Beloved, if God be a father, where is honor? And if we be his sons, are we not thereby bound to love, serve, and obey him? Sonship towards an earthly parent brings with it a host of duties, and shall the Everlasting Father be unregarded? No. The true son of God will never blush to acknowledge that he is in subjection to the Father of spirits. He will rather glory in his high connection, and with reverence obey the commands of his Heavenly Parent. Remember again, we are Christ's brethren, and there is a debt in brotherhood. Brother owes to brother what he cannot pay until he dies. It is more than some men think to have been rocked in the same cradle and dandled on the same knee. Some esteem it nothing. Alas! it is a well-known truth, that if you want help you must go anywhere for it, save to your brother's house. Go not into thy brother's house in the day of thine adversity. Go to the greatest stranger, and he shall help thee; go to thy brother, and he shall oft upbraid thee. But this should not be so. Brotherhood has its ties of debt, and to my brother I owe what I shall not yet pay him. Beloved, are ye brothers of Christ, and do ye think that ye owe him no love? Are ye brothers and sisters of the saints, and think ye that ye ought not to love and serve them, even to the washing of their feet? Oh, yes, I am sure ye ought. I am afraid none of us feel enough how much we are debtors to God. Yea, I am certain that we do not. It is astonishing how much gratitude a man will feel to you if you have been only the instrument of doing him good; but how little gratitude he feels to God, the first cause of all! There have been many who have been won from drunkenness by hearing the preaching of God's Word even under myself, and those persons have been ready to carry me on their shoulders, from very gratitude, for joy; but I would be bound to say they make a far more feeble display of their thankfulness to my Master. At least, they seem to have lost their first love to him far sooner than they did to his servant. We remember to be grateful to all except our God. Our little debts we can pay. Debts of honor, as we call them–which are no debts in some men's eyes–we can discharge; but the great and solemn debt we owe to God is ofttimes passed by, neglected and forgotten. "Brethren, we are debtors."

II. In the second place, very briefly, WHAT OUGHT WE TO DRAW FROM THIS DOCTRINE, that we are debtors?

First, we think we should learn a lesson of humility. If we be debtors we never ought to be proud. All we can do for God is but a trifling acknowledgment of an infinite obligation; yea, more, our good works are gifts of his grace, and do but put us under greater debt to the author of them. Stay, then, ye who are puffed up by your achievements, consider ye have but poorly performed, not a deed of supererogation, but of ordinary duty. How much have you done after all, young man? I thought I saw you the other day looking amazingly great, because on such an occasion you really had done some little service to Christ's Church; and you looked astonishingly proud about it. Young man, didst thou do more than thou oughtest to have done? "No, I did not," you say; "I was a debtor." Then who should be proud of having paid only a part of his debt, when, after all, he owes a great deal more than he is worth? Is there anything to be proud of in having paid a farthing in the pound? I take it there is not. Let us do what we may, it is but a farthing in the pound that we shall ever be able to pay of the debt of gratitude we owe to God. It is curious to see how some men are proud of being greater debtors than others. One man has ten talents, and oh how proud he is, and how he looks down upon another who has but one, and says: "Ah, you are a mean man; I have ten talents." Well, then, thou owest ten talents, and thy brother owes only one; why should you be proud that you owe more than he does? It would be a foolish pride indeed, if two prisoners in the Queen's Bench were to boast, one saying, "I owe a hundred pounds," and the other replying, "I am a greater gentleman than you are, for I owe a thousand." I have heard that in the Marshalsea of old they did take rank according to the greatness of their debts. It is often so on earth: we take rank at times according to the greatness of our talents. But the greatness of our talents is only the amount of our debt; for, the more we have, the more we owe. If a man walks the streets, sticking his bill upon his breast, and proclaiming with pride that he is a debtor, you would say, "Sure he must be a madman; lock him up." And so if a man walk through the earth and lift up his head because of what God has given him, and say, "I am not to notice the poor, I am not to shake hands with the ignorant, because I am so great and mighty," you may with equal reason say, "Take away that poor creature, his pride is his insanity; put him in safe custody, and let him learn that all he has is his debt, and that he has no cause for pride."

Then again, how zealous we should be for our Master! Though we cannot pay all, we can at least acknowledge the debt. It is something on the part of a debtor if he will but acknowledge the claim of his creditor. Oh! how ought we day by day to seek, by living unto God, to acknowledge the debt we owe to him; and, if we cannot pay him the principal, yet to give him some little interest upon the talent which he has lent to us, and upon those stupendous mercies which he has granted to us. I beseech you, my dear friends, take this thought with you wherever you go: "I am a debtor, I must serve my God. It is not left to my pleasure whether I will do it or no; but I am a debtor, and I must serve him."

If we all believed this, how much easier it would be to get our churches into good order! I go to one brother, and I say, "Brother, there is such-and-such an office in the Sabbath-school; will you take it?" "Well, sir, you know how much I love the cause, and how earnest I am in doing everything that I can to serve my Maker; but (now comes the end of it all) I really work so hard all the week that I cannot afford to go out on the Sabbath to Sunday-schools." There you see, that man does not know that he is a debtor. I take him a bill to-morrow morning, and he says, "Do you coming begging?" I say, "No; I have brought a bill; look at it." "Oh, yes," he says, "I see; there is the cash." Now that is the way to act; to feel and acknowledge that you are a debtor; when there is a thing to be done, to do it, and to say, "Do not thank me for it, I have only done what I ought to have done; I have only paid the debt that I owed."

Then let me give you just one piece of homely advice before I send you away. Be just before you are generous, and especially before you are generous to yourselves. Take care that you pay your debts before you spend money upon your pleasures. I would recommend that to many Christians. Now, there are some of you here incommoding us to-night, and making us very hot. You have been very generous to yourselves by coming here, but not very just to your ministers in neglecting the places of worship where you ought to have gone. You said to yourselves, "We have no doubt we ought to be there; that is our debt; nevertheless we should like to gratify our curiosity for once, by hearing this singular preacher, who will be sure to say something extravagant that will furnish the occasion for a joke for the next fortnight." Now, why did you come here till you had paid your debt? You should have rallied round your own minister and strengthened his hands in the work of the Lord. Again; how many a man is there who says, "I want such-and-such a luxury; I know the cause of God demands of me more than I give it, but I must have that luxury, that shilling shall go to myself, and not to God." Now if you had a debtor who owed you more than he could pay, and you saw him going off on pleasure in a horse and gig to-morrow, you would say, "It is all very well his having that fine horse and gig, and going down to Greenwich; but I would rather that he should pay me the ten pound note I lent him the other day. If he cannot afford to pay, he ought to keep at home till he can." So in regard to God. We come and spend our time and our money upon our pleasures before we pay our just and fair debts. Now, what is not right towards man is not right towards God. If it is robbing man to spend the money in pleasure wherewith we ought to pay our debts; it is robbing God if we employ our time, our talents, or our money, in anything but his service, until we feel we have done our share in that service. I beseech you, members of churches, deacons, or whatever you may be, lay this to heart. To God's cause you are debtors. Do not expect to get thanked at last for doing much, for after all you have done, you will only have done what is your duty.

Now, farewell to such of you as are debtors in that sense; but just one word to those who are debtors in the other sense; Sinner, thou who owest to God's justice, thou who hast never been pardoned; what wilt thou do when pay-day comes/ My friend over there, you who have run up a score of black sins, what will you do when pay-day comes, and no Christ to pay your debts for you? What will you do if you are out of God and out of Christ at the last pay-day, when the whole roll of your debts to God shall be opened, and you have no Christ to give you a discharge? I beseech thee, "Agree with thy creditor quickly, whilst thou art in the way with him; lest he deliver thee to the judge, and the judge deliver thee to the officer to cast thee into prison: verily I say unto thee, thou shall not come out till thou hast paid the uttermost farthing." But if thou agreest with thy creditor, he will, for Jesus' sake, blot out all thy debts, and set thee at liberty, so that thou shalt never be amenable for thine iniquities.

The Covenant Promise of the Spirit

A Sermon
(No. 2200)
Delivered on Lord's-Day Morning, April 12th, 1891, by
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington

o preface is needed; and the largeness of our subject forbids our wasting time in beating about the bush. I shall try to do two things this morning: first, I would commend the text; and secondly, I would in some measure expound the text.

I. First, as for THE COMMENDATION OF THE TEXT, the tongues of men and of angels might fail. To call it a golden sentence would be much too commonplace: to liken it to a pearl of great price would be too poor a comparison. We cannot feel, much less speak, too much in praise of the great God who has put this clause into the covenant of His grace. In that covenant every sentence is more precious than heaven and earth; and this line is not the least among His choice words of promise: "I will put my spirit within you."

I would begin by saying that it is a gracious word. It was spoken to a graceless people, to a people who had followed "their own way," and refused the way of God; a people who had already provoked something more than ordinary anger in the Judge of all the earth; for He Himself said (verse 18), "I poured my fury upon them." These people, even under chastisement, caused the holy name of God to be profaned among the heathen, whither they went. They had been highly favoured, but they abused their privileges, and behaved worse than those who never knew the Lord. They sinned wantonly, wilfully, wickedly, proudly and presumptuously; and by this they greatly provoked the Lord. Yet to them He made such a promise as this–" I will put my spirit within you." Surely, where sin abounded grace did much more abound.

Clearly this is a word of grace, for the law saith nothing of this kind. Turn to the law of Moses, and see if there be any word spoken therein concerning the putting of the Spirit within men to cause them to walk in God's statutes. The law proclaims the statutes; but the gospel alone promises the spirit by which the statutes will be obeyed. The law commands and makes us know what God requires of us; but the gospel goes further, and inclines us to obey the will of the Lord, and enables us practically to walk in His ways. Under the dominion of grace the Lord worketh in us to will and to do of His own good pleasure.

So great a boon as this could never come to any man by merit. A man might so act as to deserve a reward of a certain kind, in measure suited to His commendable action; but the Holy Spirit can never be the wage of human service: the idea verges upon blasphemy. Can any man deserve that Christ should die for him? Who would dream of such a thing? Can any man deserve that the Holy Ghost should dwell in him, and work holiness in him? The greatness of the blessing lifts it high above the range of merit, and we see that if the Holy Ghost be bestowed, it must be by an act of divine grace– grace infinite in bounty, exceeding all that we could have imagined. "Sovereign grace o'er sin abounding" is here seen in clearest light. "I will put my spirit within you" is a promise which drops with graces as the honeycomb with honey. Listen to the divine music which pours from this word of love. I hear the soft melody of grace, grace, grace, and nothing else but grace. Glory be to God, who gives to sinners the indwelling of His Spirit.

Note, next, that it is a divine word: "I will put my spirit within you." Who but the Lord could speak after this fashion? Can one man put the Spirit of God within another? Could all the church combined breathe the Spirit of God into a single sinner's heart? To put any good thing into the deceitful heart of man is a great achievement; but to put the Spirit of God into the heart, truly this is the finger of God. Nay, here I may say, the Lord has made bare His arm, and displayed the fulness of His mighty power. To put the Spirit of God into our nature is a work peculiar to the Godhead, and to do this within the nature of a free agent, such as man, is marvellous. Who but Jehovah, the God of Israel, can speak after this royal style, and, beyond all dispute, declare, "I will put my spirit within you?" Men must always surround their resolves with conditions and uncertainties; but since omnipotence is at the back of every promise of God, He speaks like a king; yea, in a style which is only fit for the eternal God. He purposes and promises, and He as surely performs. Sure, then, is this sacred saying, "I will put my spirit within you." Sure, because divine. O sinner, if we poor creatures had the saving of you, we should break down in the attempt; but, behold the Lord Himself comes on the scene, and the work is done! All the difficulties are removed by this one sentence, "I will put my spirit within you." We have wrought with our spirit, we have wept over you, 'and we have entreated you; but we have failed. Lo, there cometh One into the matter who will not fail, with whom nothing is impossible; and He begins His work by saying, "I will put my spirit within you." The word is of grace and of God; regard it, then, as a pledge from the God of grace.

To me there is much charm in the further thought that this is an individual and personal word. The Lord means, "I will put my spirit within you": that is to say, within you, as individuals. "I will put my spirit within you" one by one. This must be so since the connection requires it. We read in verse 26, "A new heart also will I give you." Now, a new heart can only be given to one person. Each man needs a heart of his own, and each man must have a new heart for himself. "And a new spirit will I put within you." Within each one this must be done. "And I will take away the stony heart out of your flesh, and I will give you an heart of flesh"–these are all personal, individual operations of grace. God deals with men one by one in the solemn matters of eternity, sin, and salvation. We are born one by one, and we die one by one: even so we must be born again one by one, and each one for himself must receive the Spirit of God. Without this a man has nothing. He cannot be caused to walk in God's statutes except by the infusion of grace into him as an individual. I think I see among my hearers a lone man, or woman, who feels himself, or herself, to be all alone in the world, and therefore hopeless. You can believe that God will do great things for a nation, but how shall the solitary be thought of? You are an odd person, one that could not be written down in any list; peculiar sinner, with constitutional tendencies all your own. Thus saith God, "I will put my spirit within you"; within your heart–even yours. My dear hearers, you who have long been seeking salvation, but have not known the power of the Spirit–this is what you need. You have been striving in the energy of the flesh, but you have not understood where your true strength lieth. God saith to you, "Not by might, nor by power, but by my Spirit, saith the Lord"; and again, "I will put my spirit within you." Oh, that this word might be spoken of the Lord to that young man who is ready to despair; to that sorrowful woman who has been looking into herself for power to pray and believe! You are without strength or hope in and of yourself; but this meets your case in all points. "I will put my spirit within you"–within you as an individual. Enquire of the Lord for it. Lift up your heart in prayer to God, and ask Him to pour upon you the Spirit of grace and of supplications. Plead with the Lord, saying, "Let thy good Spirit lead me. Even me." Cry, "Pass me not, my gracious Father; but in me fulfil this wondrous word of thine, 'I will put my spirit within you.'"

Note, next, that this is a separating word. I do not know whether you will see this readily; but it must be so: this word separates a man from his fellows. Men by nature are of another spirit from that of God, and they are under subjection to that evil spirit, the Prince of the power of the air. When the Lord comes to gather out His own, fetching them out from among the heathen, He effects the separation by doing according to this word, "I will put my spirit within you." This done, the individual becomes a new man. Those who have the Spirit are not of the world, nor like the world; and they soon have to come out from among the ungodly, and to be separate; for difference of nature creates conflict. God's Spirit will not dwell with the evil spirit: you cannot have fellowship with Christ and with Belial; with the kingdom' of heaven and with this world. I wish that the people of God would again wake up to the truth that to gather out a people from among men is the great purpose of the present dispensation. It is still true, as James said at the Jerusalem Council, "Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name." We are not to remain clinging to the old wreck with the expectation that we shall pump the water out of her and get her safe into port. No; the cry is very different–"Take to the lifeboat! Take to the lifeboat!" You are to quit the wreck, and then you are to carry away from the sinking mass that which God will save. You must be separate from the old wreck, lest it suck you down to sure destruction. Your only hope of doing good to the world is by yourselves being "not of the world," even as Christ was not of the world. For you to go down to the world's level will neither be good for it nor for you. That which happened in the days of Noah will be repeated; for when the sons of God entered into alliance with the daughters of men, and there was a league between the two races, the Lord could not endure the evil mixture, but drew up the sluices of the lower deep and swept the earth with a destroying flood. Surely, in that last day of destruction, when the world is overwhelmed with fire, it will be because the church of God shall have degenerated, and the distinctions between the righteous and the wicked shall have been broken down. The Spirit of God, wherever He comes, doth speedily make and reveal the difference between Israel and Egypt; and in proportion as His active energy is felt, there will be an ever-widening gulf between those who are led of the Spirit and those who are under the dominion of the flesh. The possession of the Spirit will make you, my hearer, quite another sort of man from what you now are, and then you will be actuated by motives which the world will not appreciate; for the world knoweth us not, because it knew him not. Then you will act, and speak, and think, and feel in such a way, that this evil world will misunderstand and condemn you. Since the carnal mind knoweth not the things that are of God–for those things are spiritually discerned–it will not approve your objects and designs. Do not expect it to be your friend. The spirit which makes you to be the seed of the woman is not the spirit of the world. The seed of the serpent will hiss at you, and bruise your heel. Your Master said, "Because ye are not of this world, but I have chosen you out of the world; therefore the world hateth you." It is a separating word this. Has it separated you? Has the Holy Spirit called you alone and blessed you? Do you differ from your old companions? Have you a life they do not understand? If not, may God in mercy put into you that most heavenly deposit, of which He speaks in our text: "I will put my spirit within you"!

But now notice, that it is a very uniting word. It separates from the world, but it joins to God. Note how it runs: "I will put my Spirit within you." It is not merely a spirit, or the spirit, but my spirit. Now when God's own Spirit comes to reside within our mortal bodies, how near akin we are to the Most High! "Know ye not that your body is the temple of the Holy Ghost?" Does not this make a man sublime? Have you never stood in awe of your own selves, O ye believers? Have you enough regarded even this poor body, as being sanctified and dedicated, and elevated into a sacred condition, by being set apart to be the temple of the Holy Ghost? Thus are we brought into the closest union with God that we can well conceive of. Thus is the Lord our light and our life; while our spirit is subordinated to the divine Spirit. "I will put my spirit within you"–then God Himself dwelleth in you. The Spirit of Him that raised up Christ from the dead is in you. With Christ in God your life is hid, and the Spirit seals you, anoints you, and abides in you. By the Spirit we have access to the Father; by the Spirit we perceive our adoption, and learn to cry, "Abba, Father"; by the Spirit we are made partakers of the divine nature, and have communion with the thrice holy Lord.

I cannot help adding here that it is a very condescending word–"I will put my spirit within you." Is it really so, that the Spirit of God who displays the power and energetic force of God, by whom God's Word is carried into effect– that the Spirit who of old moved upon the face of the waters, and brought order and life from chaos and death–can it be so that He will deign to sojourn in men? God in our nature is a very wonderful conception! God in the babe at Bethlehem, God in the carpenter of Nazareth, God in the "man of sorrows," God in the Crucified, God in Him who was buried in the tomb–this is all marvellous. The incarnation is an infinite mystery of love; but we believe it. Yet, if it were possible to compare one illimitable wonder with another, I should say that God's dwelling in His people and that repeated ten thousand times over, is more marvellous. That the Holy Ghost should dwell in millions of redeemed men and women, is a miracle not surpassed by that of our Lord's espousal of human nature. For our Lord's body was perfectly pure, and the Godhead, while it dwells with His holy manhood, does at least dwell with a perfect and sinless nature; but the Holy Spirit bows Himself to dwell in sinful men; to dwell in men who, after their conversion, still find the flesh warring against the spirit, and the spirit against the flesh; men who are not perfect, though they strive to be so; men who have to lament their shortcomings, and even to confess with shame a measure of unbelief. "I will put my spirit within you" means the abiding of the Holy Spirit in our imperfect nature. Wonder of wonders! Yet is it as surely a fact as it is a wonder. Believers in the Lord Jesus Christ, you have the Spirit of God, for "if any man have not the Spirit of Christ, he is none of his." You could not bear the suspicion that you are not His; and therefore, as surely as you are Christ's, you have His Spirit abiding in you. The Saviour has gone away on purpose that the Comforter might be given to dwell in you, and He does dwell in you. Is it not so? If it be so, admire this condescending God, and worship and praise His name. Sweetly submit to His rule in all things. Grieve not the Spirit of God. Watch carefully that nothing comes within you that may defile the temple of God. Let the faintest monition of the Holy Spirit be law to you. It was a holy mystery that the presence of the Lord was specially within the veil of the Tabernacle, and that the Lord God spake by Urim and Thummim to His people; it is an equally sacred marvel that now the Holy Ghost dwells in our spirits and abides within our nature and speaks to us whatsoever He hears of the Father. By divine impressions which the opened ear can apprehend, and the tender heart can receive, He speaketh still. God grant us to know His still small voice so as to listen to it with reverent humility and loving joy: then shall we know the meaning of these words, "I will put my spirit within you."

Nor have I yet done with commending my text, for I must not fail to remind you that it is a very spiritual word. "I will put my spirit within you" has nothing to do with our wearing a peculiar garb–that would be a matter of little worth. It has nothing to do with affectations of speech–those might readily become a deceptive peculiarity. Our text has nothing to do with outward rites and ceremonies; but goes much further and deeper. It is an instructive symbol when the Lord teaches us our death with Christ by burial in baptism: it is to our great profit that He ordains bread and wine to be tokens of our communion in the body and blood of His dear Son; but these are only outward things, and if they are unattended with the Holy Spirit they fail of their design. There is something infinitely greater in this promise–"I will put my spirit within you." I cannot give you the whole force of the Hebrew, as to the words "within you," unless I paraphrase them a little, and read "I will put my spirit in the midst of you." The sacred deposit is put deep down in our life's secret place. God puts His Spirit not upon the surface of the man, but into the centre of his being. The promise means–"I will put my spirit in your bowels, in your hearts, in the very soul of you." This is an intensely spiritual matter, without admixturing of anything material and visible. It is spiritual, you see, because it is the Spirit that is given; and He is given internally within our spirit. It is true the Spirit operates upon the external life, but it is through the secret and internal life, and of that inward operation our text speaks. This is what we so greatly require. Do you know what it is to attend a service and hear God's truth faithfully preached, and yet you are forced to say, "Somehow or other it did not enter into me; I did not feel the unction and taste the savor of it"? "I will put my spirit within you," is what you need. Do you not read your Bibles, and even pray, and do not both devotional exercises become too much external acts? "I will put my spirit within you" meets this evil. The good Spirit fires your heart; he penetrates your mind; he saturates your soul; he touches the secret and vital springs of your existence. Blessed Word! I love my text. It love it better than I can speak of it.

Observe once more that this Word is a very effectual one. "I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them." The Spirit is operative–first upon the inner life, in causing you to love the law of the Lord; and then it moves you openly to keep His statutes concerning Himself, and His judgments between you and your fellow-men. Obedience, if a man should be flogged to it, would be of little worth; but obedience springing out of a life within, this is a priceless breastplate of jewels. If you have a lantern, you cannot make it shine by polishing the glass outside, you must put a candle within it: and this is what God does, He puts the light of the Spirit within us, and then our light shines. He puts His Spirit so deep down into the heart, that the whole nature feels it: it works upward, like a spring from the bottom of a well. It is, moreover, so deeply implanted that there is no removing it. If it were in the memory, you might forget it; if it were in the intellect, you might err in it; but "within you" it touches the whole man, and has dominion over you without fear of failure. When the very kernel of your nature is quickened into holiness, practical godliness is effectually secured. Blessed is he who knows by experience our Lord's words–"The water that I shall give him shall be in him a well of water springing up into everlasting life."

If I should fail in expounding the text, I hope I have so fully commended it to you, that you will turn it over and meditate upon it yourselves, and so get a home-born exposition of it. The key of the text is within its own self; for if the Lord gives you the Spirit, you will then understand his words–"I will put my spirit within you."

II. But now I must work upon THE EXPOSITION OF THE TEXT. I trust the Holy Spirit will aid me therein. Let me show you how the good Spirit manifests the fact that He dwells in men. I have to be very brief on a theme that might require a great length of time; and can only mention a part of His ways and workings.

One of the first effects of the Spirit of God being put within us is quickening. We are dead by nature to all heavenly and spiritual things; but when the Spirit of God

	The Blood-Shedding
	The Character of Christ's People
	The Christian--A Debtor
	The Covenant Promise of the Spirit
	The Comforter
	The Death of Christ
	The Death of Christ for His People
	The Exaltation of Christ