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"SERMONS OF SPURGEON" in 6 html pages-
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A Sermon
(No. 1849)
Delivered on Lord's Day Morning, July 12th,
1885, by
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington
"The day when God shall judge the secrets
of men by Jesus Christ according to my gospel."
–Romans 2:16.
T IS impossible for any of us to tell what it cost the apostle Paul to write the first chapter of the epistle to the Romans. It is a shame even to speak of the things which are done of the vicious in secret places; but Paul felt it was necessary to break through his shame, and to speak out concerning the hideous vices of the heathen. He has left on record an exposure of the sins of his day which crimsons the cheek of the modest when they read it, and makes both the ears of him that heareth it to tingle. Paul knew that this chapter would be read, not in his age alone, but in all ages, and that it would go into the households of the most pure and godly as long as the world should stand; and yet he deliberately wrote it, and wrote it under the guidance of the Holy Spirit. He knew that it must be written to put to shame the abominations of an age which was almost past shame. Monsters that revel in darkness must be dragged into the open, that they may be withered up by the light. After Paul has thus written in anguish he bethought himself of his chief comfort. While his pen was black with the words he had written in the first chapter, he was driven to write of his great delight. He clings to the gospel with a greater tenacity than ever. As in the verse before us he needed to mention the gospel, he did not speak of it as "the gospel," but as "my gospel." "God shall judge the secrets of men by Jesus Christ, according to my gospel." He felt he could not live in the midst of so depraved a people without holding the gospel with both hands, and grasping it as his very own. "My gospel," saith he. Not that Paul was the author of it, not that Paul had an exclusive monopoly of its blessings, but that he had so received it from Christ himself, and regarded himself as so responsibly put in trust with it, that he could not disown it even for a instant. So fully had he taken it into himself that he could not do less than call it "my gospel." In another place he speaks of "our gospel;" thus using a possessive pronoun, to show how believers identify themselves with the truth which they preach. He had a gospel, a definite form of truth, and he believed in it beyond all doubt; and therefore he spoke of it as "my gospel." Herein we hear the voice of faith, which seems to say, "Though others reject it, I am sure of it, and allow no shade of mistrust to darken my mind. To me it is glad tidings of great joy: I hail it as 'my gospel.' If I be called a fool for holding it, I am content to be a fool, and to find all my wisdom in my Lord."
"Should all the forms that men devise Assult my faith with treacherous art, I'd call them vanity and lies, And bind the gospel to my heart."
Is not this word "my gospel" the voice of love?
Does he not by this word embrace the gospel as the only love of his soul–for the
sake of which he had suffered the loss of all things, and did count them but dung–for
the sake of which he was willing to stand before Nero, and proclaim, even in Caesar's
palace, the message from heaven? Though each word should cost him a life, he was
willing to die a thousand deaths for the holy cause. "My gospel," saith
he, with a rapture of delight, as he presses to his bosom the sacred deposit of truth.
"My gospel." Does not this show his courage? As much as to say, "I
am not ashamed of the gospel of Christ: for it is the power of God unto salvation
to every one that believeth." He says, "my gospel," as a soldier speaks
of "my colours," or of "my king." He resolves to bear this banner
to victory, and to serve this royal truth even to the death.
"My gospel." There is a touch of discrimination about the expression. Paul
perceives that there are other gospels, and he makes short work with them, for he
saith, "Though we, or an angel from heaven, preach any other gospel unto you
than that which we have preached unto you, let me be accused." The apostle was
of a gentle spirit; he prayed heartily for the Jews who persecuted him, and yielded
his life for the conversion of the Gentiles who maltreated him; but he had no tolerance
for false gospellers. He exhibited great breadth of mind, and to save souls he became
all things to all men; but when he contemplated any alteration or adulteration of
the gospel of Christ, he thundered and lightninged without measure. When he feared
that something else might spring up among the philosophers, or among the Judaizers,
that should hide a single beam of the glorious Sun of Righteousness, he used no measured
language; but cried concerning the author of such a darkening influence, "Let
him be accursed." Every heart that would see men blessed whispers an "Amen"
to the apostolic malediction. No greater curse can come upon mankind than the obscuration
of the gospel of Jesus Christ. Paul saith of himself and his true brethren, "We
are not as many, which corrupt the word of God;" and he cries to those who turned
aside from the one and only gospel, "O foolish Galatians, who hath bewitched
you?" Of all new doctrines he speaks as of "another gospel, which is not
another; but there be some that trouble you."
As for myself, looking at the matter afresh, amidst all the filthiness which I see
in the world at this day, I lay hold upon the pure and blessed Word of God, and call
it all the more earnestly, my gospel,–mine in life and mine in death, mine against
all comers, mine for ever, God helping me: with emphasis–"my gospel."
Now let us notice what it was that brought up this expression, "My gospel."
What was Paul preaching about? Certainly not upon any of the gentle and tender themes,
which we are told nowadays ought to occupy all our time; but he is speaking of the
terrors of the law, and in that connection he speaks of "my gospel."
Let us come at once to our text. It will need no dividing, for it divides itself.
First, let us consider that on a certain day God shall judge mankind; secondly,
on that day God will judge the secrets of men; thirdly, when he judges the
secrets of men, it will be by Jesus Christ; and fourthly, this is according
to gospel.
I. We begin with
the solemn truth, that ON A CERTAIN DAY GOD WILL JUDGE MEN. A judgment is going on
daily. God is continually holding court, and considering the doings of the sons of
men. Every evil deed that they do is recorded in the register of doom, and each good
action is remembered and laid up in store by God. That judgment is reflected in a
measure in the consciences of men. Those who know the gospel, and those who know
it not, alike, have a certain measure of light, by which they know right from wrong;
their consciences all the while accusing or else excusing them. This session of the
heavenly court continues from day to day, like that of our local magistrates; but
this does not prevent but rather necessitates the holding of an ultimate great assize.
As each man passes into another world, there is an immediate judgment passed upon
him; but this is only the foreshadowing of that which will take place in the end
of the world.
There is a judgment also passing upon nations, for as nations will not exist as nations
in another world, they have to be judged and punished in this present state. The
thoughtful reader of history will not fail to observe, how sternly this justice had
dealt with empire after empire, when they have become corrupt. Colossal dominions
have withered to the ground, when sentenced by the King of kings. Go ye and ask to-day,
"Where is the empire of Assyria? Where are the mighty cities of Babylon? Where
are the glories of the Medes and Persians? What has become of the Macedonian power?
Where are the Caesars and their palaces?" These empires were forces established
by cruelty, and used for oppression; they fostered luxury and licentiousness, and
when they were no longer tolerable, the earth was purged from their polluting existence.
Ah me! what horrors of war, bloodshed, and devastation, have come upon men as the
result of their iniquities! The world is full of the monuments, both of the mercy
and the justice of God: in fact the monuments of his justice, if rightly viewed,
are proofs of his goodness; for it is mercy on the part of God to put an end to evil
systems when, like a nightmare, they weigh heavily upon the bosom of mankind. The
omnipotent, Judge has not ceased from his sovereign rule over kingdoms, and our own
country may yet have to feel his chastisements. We have often laughed among ourselves
at the idea of the New Zealander sitting on the broken arch of London Bridge amid
the ruins of this metropolis. But is it quite so ridiculous as it looks? It is more
than possible it will be realized if our iniquities continue to abound. What is there
about London that it should be more enduring than Rome? Why should the palaces of
our monarches be eternal if the palaces of Koyunjik have fallen? The almost
boundless power of the Pharaohs has passed away, and Egypt has become the meanest
of nations; why should not England come under like condemnation? What are we? What
is there about our boastful race, whether on this side of the Atlantic or the other,
that we should monopolize the favour of God? If we rebel, and sin against him, he
will not hold us guiltless, but will deal out impartial justice to an ungrateful
race.
Still, though such judgments proceed every day, yet there is to be a day, a period
of time, in which, in a more distinct, formal, public, and final manner, God will
judge the sons of men. We might have guessed this by the light of nature and of reason.
Even heathen peoples have had a dim notion of a day of doom; but we are not left
to guess it, we are solemnly assured of it in the Holy Scripture. Accepting this
Book as the revelation of God, we know beyond all doubt that a day is appointed in
which the Lord will judge the secrets of men.
By judging is here meant all that concerns the proceedings of trial and award. God
will judge the race of men; that is to say, first, there will be a session of majesty,
and the appearing of a great white throne, surrounded with pomp of angels and glorified
beings. Then a summons will be issued, bidding all men come to judgment, to give
in their final account. The heralds will fly through the realms of death, and summon
those who sleep in the dust: for the quick and the dead shall all appear before that
judgment-seat. John says, "I saw the dead, small and great, stand before God;"
and he adds, "The sea gave up the dead which were in it; and death and hell
delivered up the dead which were in them." Those that have been so long buried
that their dust is mingled with the soil, and has undergone a thousand transmutations,
shall nevertheless be made to put in a personal appearance before the judgment-seat
of Christ. What an issue will that be! You and I and all the myriad myriads of our
race shall be gathered before the throne of the Son of God. Then, when all are gathered,
the indictment will be read, and each one will be examined concerning things done
in the body, according to that he hath done. Then the books shall be opened, and
everything recorded there shall be read before the face of heaven. Every sinner shall
then hear the story of his life published to his everlasting shame. The good shall
ask no concealment, and the evil shall find none. Angels and men shall then see the
truth of things, and the saints shall judge the world. Then the great Judge himself
shall give the decision: he shall pronounce sentence upon the wicked, and execute
their punishment. No partiality shall there be seen; there shall be no private conferences
to secure immunity for nobles, no hushing up of matters, that great men may escape
contempt for their crimes. All men shall stand before the one great judgment-bar;
evidence shall be given concerning them all, and a righteous sentence shall go forth
from his mouth who knows not how to flatter the great.
This will be so, and it ought to be so: God should judge the world, because he is
the universal ruler and sovereign. There has been a day for sinning, there ought
to be a day for punishing; a long age of rebellion has been endured, and there must
be a time when justice shall assert her supremacy. We have seen an age in which reformation
has been commanded, in which mercy has been presented, in which expostulation and
entreaty have been used, and there ought at last to come a day in which God shall
judge both the quick and the dead, and measure out to each the final result of life.
It ought to be so for the sake of the righteous. They have been slandered; they have
been despised and ridiculed; worse than that, they have been imprisoned and beaten,
and put to death times without number: the best have had the worst of it, and there
ought to be a judgment to set these things right. Besides the festering iniquities
of each age cry out to God that he should deal with them. Shall such sin go unpunished?
To what end is there a moral government at all, and how is its continuance to be
secured, if there be not rewards and punishments and a day of account? For the display
of his holiness, for the overwhelming of his adversaries, for the rewarding of those
who have faithfully served him, there must be and shall be a day in which God will
judge the world.
Why doth it not come at once? And when will it come? The precise day we cannot tell.
Man nor angel knoweth that day, and it is idle and profane to guess at it, since
even the Son of man, as such, knoweth not the time. It is sufficient for us that
the Judgment Day will surely come; sufficient also to believe that it is postponed
on purpose to give breathing time for mercy, and space for repentance. Why should
the ungodly want to know when that day will come? What is that day to you? To you
it should be darkness, and not light. It shall be your day of consuming as stubble
fully dry: therefore bless the Lord that he delayeth his coming, and reckon that
his longsuffering is for your salvation.
Moreover, the Lord keeps the scaffold standing till he hath built up the fabric of
his church. Not yet are the elect all called out from among the guilty sons of men;
not yet are all the redeemed with blood redeemed with power and brought forth out
of the corruption of the age into the holiness in which they walk with God. Therefore
the Lord waiteth for a while. But do not deceive yourselves. The great day of his
wrath cometh on apace, and your days of reprieve are numbered. One day is with the
Lord as a thousand years, and a thousand years as one day. Ye shall die, perhaps,
before the appearing of the Son of man: but ye shall see his judgment-seat for all
that, for ye shall rise again as surely as he rose. When the apostle addressed the
Grecian sages at Athens he said, "God now commandeth all men everywhere to repent,
because he hath appointed a day, in the which he will judge the world in righteousness
by that man whom he hath ordained; whereof he hath given assurance unto all men,
in that he hath raised him from the dead." See ye not, O ye impenitent ones,
that a risen Saviour is the sign of your doom. As God hath raised Jesus from the
dead, so shall he raise your bodies, that in these you may come to judgment. Before
the judgment-seat shall every man and woman in this house give an account of the
things done in the body, whether they be good or whether they be evil. Thus saith
the Lord.
II. Now I call
your attention to the fact that "GOD WILL JUDGE THE SECRETS OF MEN." This
will happen to all men, of every nation, of every age, of every rank, and of every
character. The Judge will, of course, judge their outward acts, but these may be
said to have gone before them to judgment: their secret acts are specially mentioned,
because these will make judgment to be the more searching.
By "secrets of men," the Scripture means those secret crimes which hide
themselves away by their own infamy, which are too vile to be spoken of, which cause
a shudder to go through a nation if they be but dragged, as they ought to be, into
the daylight. Secret offences shall be brought into judgment; the deeds of the night
and of the closed room, the acts which require the finger to be laid upon the lip,
and a conspiracy of silence to be sworn. Revolting and shameless sins which must
never be mentioned lest the man who committed them should be excluded from his fellows
as an outcast, abhorred even of other sinners–all those shall be revealed. All that
you have done, any of you, or are doing, if you are bearing the Christian name and
yet practising secret sin, shall be laid bare before the universal gaze. If you sit
here amongst the people of God, and yet where no eye sees you, if you are living
in dishonesty, untruthfulness, or uncleanness, it shall all be known, and shame and
confusion of face shall eternally cover you. Contempt shall be the inheritance to
which you shall awake, when hypocrisy shall be no more possible. Be not deceived,
God is not mocked; but he will bring the secrets of men into judgment.
Specially our text refers to the hidden motives of ever action; for a man may do
that which is right from a wrong motive, and so the deed may be evil in the sight
of God, though it seem right in the sight of men. Oh, think what it will be to have
your motives all brought to light, to have it proven that you were godly for the
sake of gain, that you were generous out of ostentation, or zealous for love of praise,
that you were careful in public to maintain a religious reputation, but that all
the while everything was done for self, and self only! What a strong light will that
be which God shall turn upon our lives, when the darkest chambers of human desire
and motive shall be as manifest as public acts! What a revelation will that be which
makes manifest all thoughts, and imaginings, and lustings, and desires! All angers,
and envies, and prides, and rebellions of the heart–what a disclosure will these
make!
All the sensual desires and imaginings of even the best-regulated, what a foulness
will these appear! What a day it will be, when the secrets of men shall be set in
the full blaze of noon!
God will also reveal secrets, that were secrets even to the sinners themselves, for
there is sin in us which we have never seen, and iniquity in us which we have never
yet discovered.
We have managed for our own comfort's sake to blind our eyes somewhat, and we take
care to avert our gaze from things which it is inconvenient to see; but we shall
be compelled to see all these evils in that day, when the Lord shall judge the secrets
of men. I do not wonder that when a certain Rabbi read in the book of Ecclesiastes
that God shall bring every work into judgment, with every secret thing, whether it
be good, or whether it be evil, he wept. It is enough to make the best men tremble.
Were it not for thee, O Jesus, whose precious blood hath cleansed us from all sin,
where should we be! Were it not for thy righteousness, which shall cover those who
believe in thee, who among us could endure the thought of that tremendous day? In
thee, O Jesus, we are made righteous, and therefore we fear not the trial-hour; but
were it not for thee our hearts would fail us for fear!
Now if you ask me why God should judge, especially the secrets of men–since this
is not done in human courts, and cannot be, for secret things of this kind come not
under cognizance of our short-sighted tribunals–I answer it is because there is really
nothing secret from God. We make a difference between secret and public sins, but
he doth not; for all things are naked and open to the eyes of him with whom we have
to do. All deeds are done in the immediate presence of God, who is personally present
everywhere. He knows and sees all things as one upon the spot, and every secret sin
is but conceived to be secret through the deluded fantasy of our ignorance. God sees
more of a secret sin than a man can see of that which is done before his face. "Can
any hide himself in secret places that I shall not see him? saith the Lord."
The secrets of men will be judged because often the greatest of moral acts are done
in secret. The brightest deeds that God delights in are those that are done by his
servants when they have shut the door and are alone with him; when they have no motive
but to please him; when they studiously avoid publicity, lest they should be turned
aside by the praise of men; when the right hand knoweth not what the left hand doeth,
and the loving, generous heart deviseth liberal things, and doeth it behind the screen,
so that it should never be discovered how the deed was done. It were a pity that
such deeds should be left out at the great audit. Thus, too, secret vices are also
of the very blackest kind, and to exempt them were to let the worst of sinners go
unpunished. Shall it be that these polluted things shall escape because they have
purchased silence with their wealth? I say solemnly "God forbid." He does
forbid it: what they have done in secret, shall be proclaimed upon the house-tops.
Besides, the secret things of men enter into the very essence of their actions. An
action is, after all, good or bad very much according to its motive. It may seem
good, but the motive may taint it; and so, if God did not judge the secret part of
the action he would not judge righteously. He will weigh our actions, and detect
the design which led to them, and the spirit which prompted them.
Is it not certainly true that the secret thing is the best evidence of the man's
condition? Many a man will not do in public that which would bring him shame; not
because he is black-hearted enough for it, but because he is too much of a coward.
That which a man does when he thinks that he is entirely by himself is the best revelation
of the man. That which thou wilt not do because it would be told of thee if thou
didst ill, is a poor index of thy real character. That which thou wilt do because
thou wilt be praised for doing well, is an equally faint test of thy heart. Such
virtue is mere self-seeking, or mean-spirited subservience to thy fellow-man; but
that which thou doest out of respect to no authority but thine own conscience and
thy God; that which thou doest unobserved, without regard to what man will say concerning
it–that it is which reveals thee, and discovers thy real soul. Hence God lays a special
stress and emphasis upon the fact that he will in that day judge "the secrets"
of men by Jesus Christ.
Oh, friends, if it does not make you tremble to think of these things, it ought to
do so. I feel the deep responsibility of preaching upon such matters, and I pray
God of his infinite mercy to apply these truths to our hearts, that they may be forceful
upon our lives. These truths ought to startle us, but I am afraid we hear them with
small result; we have grown familiar with them, and they do not penetrate us as they
should. We have to deal, brethren, with an omniscient God; with One who once knowing
never forgets; with One to whom all things are always present; with One will conceal
nothing out of fear, or favour of any man's person; with One who will shortly bring
the splendour of his omniscience and the impartiality of his justice to bear upon
all human lives. God help us, where'er we rove and where'er we rest, to remember
that each thought, word, and act of each moment lies in that fierce light which beats
upon all things from the throne of God.
III. Another solemn
revelation of our text lies in this fact, that "GOD WILL JUDGE THE SECRETS OF
MEN BY JESUS CHRIST." He that will sit upon the throne as the Vice-regent of
God, and as a Judge, acting for God, will be Jesus Christ. What a name for a Judge!
The Saviour-Anointed–Jesus Christ: he is to be the judge of all mankind. Our Redeemer
will be the Umpire of our destiny.
This will be, I doubt not, first for the display of his glory. What a difference
there will be then between the babe of Bethlehem's manger, hunted by Herod, carried
down by night into Egypt for shelter, and the King of kings and Lord of lords, before
whom every knee must bow! What a difference between the weary man and full of woes,
and he that shall then be grit with glory, sitting on a throne encircled with a rainbow!
From the derision of men to the throne of universal judgment, what an ascent! I am
unable to convey to you my own heart's sense of the contrast between the "despised
and rejected of men," and the universally-acknowledged Lord, before whom Caesars
and pontiffs shall bow into the dust. He who was judged at Pilate's bar, shall summon
all to his bar. What a change from the shame and spitting, from the nails and the
wounds, the mockery and the thirst, and the dying anguish, to the glory in which
he shall come whose eyes are as a flame of fire, and out of whose mouth there goeth
a two-edged sword! He shall judge the nations, even he whom the nations abhorred.
He shall break them in pieces like a potter's vessel, even those who cast him out
as unworthy to live among them. Oh, how we ought to bow before him now as he reveals
himself in his tender sympathy, and in his generous humiliation! Let us kiss the
Son lest he be angry; let us yield to his grace, that we may not be crushed by his
wrath. Ye sinners, bow before those pierced feet, which else will tread you like
clusters in the wine-press. Look ye up to him with weeping, and confess your forgetfulness
of him, and put your trust in him; lest he look down on you in indignation. Oh, remember
that he will one day say, "But those mine enemies, which would not that I should
reign over them, bring hither, and slay them before me." The holding of the
judgment by the Lord Jesus will greatly enhance his glory. It will finally settle
one controversy which is still upheld by certain erroneous spirits: there will be
no doubt about our Lord's deity in that day: there will be no question that this
same Jesus who was crucified is both Lord and God. God himself shall judge, but he
shall perform the judgment in the person of his Son Jesus Christ, truly man, but
nevertheless most truly God. Being God he is divinely qualified to judge the world
in righteousness, and the people with his truth.
If you ask again, Why is the Son of God chosen to be the final Judge? I could give
as a further answer that he receives this high office not only as a reward for all
his pains, and as a manifestation of his glory, but also because men have been under
his mediatorial sway, and he is their Governor and King. At the present moment we
are all under the sway of the Prince Immanuel, God with us: we have been placed by
an act of divine clemency, not under the immediate government of an offended God,
but under the reconciling rule of the Prince of Peace. "All power is given unto
him in heaven and in earth." "The Father judgeth no man, but hath committed
all judgment unto the Son: that all men should honour the Son, even as they honour
the Father." We are commanded to preach unto the people, and "to testify
that it is he which was ordained of God to be the judge of quick and dead."
(Acts 10:42) Jesus is our Lord and King, and it is meet that he should conclude his
mediatorial sovereignty by rewarding his subjects to their deeds.
But I have somewhat to say unto you which ought to reach your hearts, even if other
thoughts have not done so. I think that God hath chosen Christ, the man Christ Jesus,
to judge the world that there may never be a cavil raised concerning that judgment.
Men shall not be able to say–We were judged by a superior being who did not know
our weaknesses and temptations, and therefore he judged us harshly, and without a
generous consideration of our condition. No, God shall judge the secrets of men by
Jesus Christ, who was tempted in all points like as we are, yet without sin. He is
our brother, bone of our bone, flesh of our flesh, partaker of our humanity, and
therefore understands and knows what is in men. He has shown himself to be skilful
in all the surgery of mercy throughout the ages, and at last he will be found equally
skilful in dissecting motives and revealing the thoughts and intents of the heart.
Nobody shall ever be able to look back on that august tribunal and say that he who
sat upon it was too stern, because he knew nothing of human weakness. It will be
the loving Christ, whose tears, and bloody sweat, and gaping wounds, attest his brotherhood
with mankind; and it will be clear to all intelligences that however dread his sentences,
he could not be unmerciful. God shall judge us by Jesus Christ, that the judgment
may be indisputable.
But harken well–for I speak with a great weight upon my soul–this judgment by Jesus
Christ, puts beyond possibility all hope of any after-interposition. If the Saviour
condemns, and such a Saviour, who can plead for us? The owner of the vineyard was
about to cut down the barren tree, when the dresser of the vineyard pleaded, "Let
it alone this year also;" but what can come of that tree when that vinedresser
himself shall say to the master, "It must fall; I myself must cut it down!"
If your Saviour shall become your judge you will be judged indeed. If he shall
say, "Depart, ye cursed," who can call you back? If he that bled to save
men at last comes to this conclusion, that there is no more to be done, but they
must be driven from his presence, then farewell hope. To the guilty the judgment
will indeed be a
"Great day of dread, decision, and despair."
An infinite horror shall seize upon their spirits as the
words of the loving Christ shall freeze their very marrow, and fix them in the ice
of eternal despair. There is, to my mind, a climax of solemnity in the fact that
God shall judge the secrets of men by Jesus Christ.
Does not this also show how certain the sentence will be? for this Christ of God
is too much in earnest to play with men. If he says, "Come, ye blessed,"
he will not fail to bring them to their inheritance. If he be driven to say, "Depart,
ye cursed," he will see it done, and into the everlasting punishment they must
go. Even when it cost him his life he did not draw back from doing the will of his
Father, nor will he shrink in that day when he shall pronounce the sentence of doom.
Oh, how evil must sin be since it constrains the tender Saviour to pronounce sentence
of eternal woe! I am sure that many of us have been driven of late to an increased
hatred of sin; our souls have recoiled within us because of the wickedness among
which we dwell; it has made us feel as if we would fain borrow the Almighty's thunderbolts
with which to smite iniquity. Such haste on our part may not be seemly, since it
implies a complaint against divine long-suffering; but Christ's dealing with evil
will be calm and dispassionate, and all the more crushing. Jesus, with his pierced
hand, that bears the attestation of his supreme love to men, shall wave the impenitent
away; and those lips which bade the weary rest in him shall solemnly say to the wicked,
"Depart, ye cursed, into everlasting fire prepared for the devil and his angels."
To be trampled beneath the foot which was nailed to the cross will be to be crushed
indeed: yet so it is, God shall judge the secrets of men by Jesus Christ.
It seems to me as if God in this intended to give a display of the unity of all his
perfections. In this same man, Christ Jesus, the Son of God, you behold justice and
love, mercy and righteousness, combined in equal measure. He turns to the right,
and says, "Come, ye blessed," with infinite suavity; and with the same
lip, as he glances to the left, he says, "Depart, ye cursed." Men will
then see at one glance how love and righteousness are one, and how they meet in equal
splendour in the person of the Well-beloved, whom God has therefore chosen to be
Judge of quick and dead.
IV. I have done
when you have borne with me a minute or two upon my next point, which is this: and
ALL THIS IS ACCORDING TO THE GOSPEL. That is to say, there is nothing in the gospel
contrary to the solemn teaching. Men gather to us, to hear us preach of infinite
mercy, and tell of the love that blots out sin; and our task is joyful when we are
called to deliver such a message; but oh, sirs, remember that nothing in our message
makes light of sin. The gospel offers you no opportunity of going on in sin, and
escaping without punishment. Its own cry is, "Except ye repent, ye shall all
likewise perish." Jesus has not come into the world to make sin less terrible.
Nothing in the gospel excuses sin; nothing in it affords toleration for lust or anger,
or dishonesty, or falsehood. The gospel is as truly a two-edged sword against sin,
as ever the law can be. There is grace for the man who quits his sin, but there is
tribulation and wrath upon every man that doeth evil. "If ye turn not, he will
whet his sword; he hath bent his bow, and made it ready." The gospel is all
tenderness to the repenting, but all terror to the obstinate offender. It has pardon
for the very chief of sinners, and mercy for the vilest of the vile, if they will
forsake their sins; but it is according to our gospel that he that goeth on in his
iniquity, shall be cast into hell, and he that believeth not shall be damned. With
deep love to the souls of men, I bear witness to the truth that he who turns not
with repentance and faith to Christ, shall go away into punishment as everlasting
as the life of the righteous. This is according to our gospel: indeed, we had not
needed such a gospel, if there had not been such a judgment. The background of the
cross is the judgment-seat of Christ. We had not needed so great an atonement, so
vast a sacrifice, if there had not been an exceeding sinfulness in sin, an exceeding
justice in the judgment, and an exceeding terror in the sure rewards of transgression.
"According to my gospel," saith Paul; and he meant that the judgment is
an essential part of the gospel creed. If I had to sum up the gospel I should have
to tell you certain facts: Jesus, the Son of God, became man; he was born of the
virgin Mary; lived a perfect life; was falsely accused of men; was crucified, dead,
and buried; the third day he rose again from the dead; he ascended into heaven and
sitteth on the right hand of God; from whence he shall also come to judge the quick
and the dead. This is one of the elementary truths of our gospel; we believe in the
resurrection of the dead, the final judgment, and the life everlasting.
The judgment is according to our gospel, and in times of righteous indignation its
terrible significance seemeth a very gospel to the pure in heart. I mean this. I
have read this and that concerning oppression, slavery, the treading down of the
poor, and the shedding of blood, and I have rejoiced that there is a righteous Judge.
I have read of secret wickednesses among the rich men of this city, and I have said
within myself, "Thank God, there will be a judgment day." Thousands of
men have been hanged for much less crimes than those which now disgrace gentlemen
whose names are on the lips of rank and beauty. Ah me, how heavy is our heart as
we think of it! It has come like a gospel to us that the Lord will be revealed in
flaming fire, taking vengeance on them that know not God, and that obey not the gospel
of our Lord Jesus Christ. (2 Thess. 1:8) The secret wickedness of London cannot go
on for ever. Even they that love men best, and most desire salvation for them, cannot
but cry to God, "How long! How long! Great God, wilt thou for ever endure this?"
God hath appointed a day in which he will judge the world, and we sigh and cry until
it shall end the reign of wickedness, and give rest to the oppressed. Brethren, we
must preach the coming of the Lord, and preach it somewhat more than we have done;
because it is the driving power of the gospel. Too many have kept back these truths,
and thus the bone has been taken out of the arm of the gospel. Its point has been
broken; its edge has been blunted. The doctrine of judgment to come is the power
by which men are to be aroused. There is another life; the Lord will come a second
time; judgment will arrive; the wrath of God will be revealed. Where this is not
preached, I am bold to say the gospel is not preached. It is absolutely necessary
to the preaching of the gospel of Christ that men be warned as to what will happen
if they continue in their sins. Ho, ho, sir surgeon, you are too delicate to tell
the man that he is ill! You hope to heal the sick without their knowing it. You therefore
flatter them; and what happens? They laugh at you; they dance upon their own graves.
At last they die! Your delicacy is cruelty; your flatteries are poisons; you are
a murderer. Shall we keep men in a fool's paradise? Shall we lull them into soft
slumbers from which they will awake in hell? Are we to become helpers of their damnation
by our smooth speeches? In the name of God we will not. It becomes every true minister
of Christ to cry aloud and spare not, for God hath set a day in which he will "judge
the secrets of men by Jesus Christ according to my gospel." As surely as Paul's
gospel was true the judgment will come. Wherefore flee to Jesus this day, O sinners.
O ye saints, come hide yourselves again beneath the crimson canopy of the atoning
sacrifice, that you may be now ready to welcome your descending Lord and escort him
to his judgment-seat. O my hearers, may God bless you, for Jesus' sake. Amen.
Portion of Scripture read before Sermon–John 12:37-50.
Hymns from "Our Own Hymn Book"–93, 12, 518.
A Sermon
(No. 3509)
Published on Thursday, April 27th, 1916.
Delivered by
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington.
On Lord's-day Evening, June 17th, 1868.
"To whom coming."—1 Peter 2:4.
N THESE three words you have, first of all,
a blessed person mentioned, under the pronoun "whom"–"To whom
coming." In the way of salvation we come alone to Jesus Christ. All comings
to baptism, comings to confirmation, comings to sacrament are all null and void unless
we come to Jesus Christ. That which saves the soul is not coming to a human priest,
nor even attending the assemblies of God's saints; it is coming to Jesus Christ,
the great exalted Saviour, once slain, but now enthroned in glory. You must get to
him, or else you have virtually nothing upon which your soul can rely. "To whom
coming." Peter speaks of all the saints as coming to Jesus, coming to
him as unto a living stone, and being built upon him, and no other foundation can
any man lay than that which is laid, and if any man say that coming anywhere but
to Christ can bring salvation, he hath denied the faith and utterly departed from
it. The coming mentioned in the text is a word which is sometimes explained in Scripture
by hearing, at other times by trusting or believing, and quite as frequently by looking.
"To whom coming." Coming to Christ does not mean coming with any natural
motion of the body, for he is in heaven, and we cannot climb up to the place where
he is; but it is a mental coming, a spiritual coming; it is, in one word,a trusting
in and upon him. He who believes Jesus Christ to be God, and to be the appointed
atonement for sin, and relies upon him as such, has come to him, and it is this coming
which saves the soul. Whoever the wide world over has relied upon Jesus Christ, and
is still relying upon him for the pardon of his iniquities, and for his complete
salvation, is saved.
Notice one thing more in these three words, that the participle is in the present.
"To whom coming," not "To whom having come," though I trust many
of us have come, but the way of salvation is not to come to Christ and then forget
it, but to continue coming, to be always coming. It is the very spirit of the believer
to be always relying upon Christ, as much after a life of holiness as when he first
commenced that life; as much when he has been blessed with much spiritual nearness
of access to God, and a holy, heavenly frame of mind; as much then, I say, as when,
a poor trembling penitent, he said, "God, be merciful to me a sinner."
To Christ we are to be, always coming; upon him always relying, to his precious blood
always looking.
So I shall take the text, then, this evening thus:–These three words describe our
first salvation, describe the life of the Christian, and then describe
his departure, for what even is that but to be still coming to Christ, to
be in his embrace for ever? First, then, these three words describe, and very accurately
too:–
I. THE FIRST SALVATION
OF THE BELIEVER.
It is coming to Christ. I shall not try to speak the experience of many present;
I know if it were necessary you could rise and give your "Yea, yes" to
it. In describing the work of grace at the first, I may say that it was indeed
a very simple thing for us to come to Christ, but simple as it was, some of us
were very long in finding it out. The simplest thing in all the world is just to
look to Jesus and live, to drink of the life-giving stream, and find our thirst for
ever assuaged. But though it is so plain that he who runs may read, and a man needs
scarce any wit to comprehend the gospel, yet we went hither and thither, and searched
for years before we discovered the simplicity which is in Christ Jesus. Most of us
were like Penelope, who spun by day, and then unwound her work at night. It was even
so we did. We thought we were getting up a little. We had some evidence. We said,
"Yes, we are in a better state; are shall yet be saved." But ere long the
night of sorrow came in. We had a sight of our own sinfulness, and what we had spun,
I say, by day, we unwound again quite as quickly by night. Well, there are some of
you much in the same way now. You are like a foolish builder who should build a wall,
and then should begin to knock down all the stones at once. You build, and then pull
down. Or, like the gardener who, having put into the ground his seeds and planted
his flowers, is not satisfied with them, and thinks he will have something else,
and so tries again. Ah! the methods and the shifts we will be at to try and save
ourselves, while, after all, Christ has done it all. We will do anything rather than
be saved by Christ's charity. We do not like to bow our necks to take the mercy of
God, as poor undeserving sinners. Some will attend their church or their chapel with
wonderful regularity, and think that that will ease their conscience, and when they
get no ease of conscience from that, then they will! try sacraments, and when no
salvation comes from them, then there will be good works, Popish ceremonies, and
I know not what besides. All sorts of doings, good, bad, and indifferent, men will
take to, if they may but have a finger in their own salvation, while all the while
the blessed Saviour stands by, ready to save them altogether if they will but be
quiet and take the salvation he has wrought. All attempts to save ourselves by our
own works are but a base bargaining with God for eternal life, but he will never
give eternal life at a price, nor sell it, for all that man could bring, though in
each hand he should hold a star; he will give it freely to those who want it. He
will dispense it without money and without price to all who come and ask for it,
and, hungering and thirsting, are ready to receive it as his free gift, but:–
"Perish the virtue, as it ought, abhorred,
And the fool with it, who insults his Lord,"
by bringing in anything that he can do as a Around of dependence,
and putting that in the place of the blood and righteousness of the Lord Jesus Christ.
I said, dear friends, that it was very simple, and indeed it is so, a very simple
thing to trust Jesus and be saved, but it cost some of us many a day to find it out.
Shall I just mention some of the ways in which persons are, long before they find
it out. Some ask, "What is the best way to act faith? What is the best way to
get this precious believing that I hear so much spoken of?" Now the question
reminds me of a madman who, standing at a table which is well spread, says to a person
standing there, "Tell me what is the best way to eat. What is the philosophy
of eating?" "Why," the man replies, "I cannot be long about that;
I need not write a long treatise on it: the best way I know of is to eat." And
when people say, "What is the best way to get faith?" I say, "Believe."
"But what is the best way to believe?" Why, believe. I can tell you nothing
else. Some may say to you, "Pray for faith." Well, but how can you pray
without faith? Or if they tell you to read, or do, or feel, in order to get faith,
that is a roundabout way. I find not such exhortations as these put down as the gospel,
but our Master, when he went to heaven, bade us go into all the world and preach
the gospel to every creature; and what was that gospel to me? His own words are,
"He that believeth and is baptized shall be saved," and we cannot say anything
clearer than that. "Believe"–that is, trust–"and be baptized,"
and these two things are put before you as Christ's ordained way of salvation. Now
you want to philosophise, do you? Well, but why should a hungry man philosophies
about the bread that it before him? Eat, sir, and philosophise afterwards. Believe
in Jesus Christ, and when you get the joy and peace which faith in him will be sure
to bring, then philosophize as you will.
But some are asking the question, "How shall I make myself fit to be saved?"
That is similar to, a man who, being very black and filthy, coming home from a coal
mine or from a forge, says, seeing the bath before him: "How shall I make myself
fit to be"? You tell him at once that there cannot be any fitness for washing,
except filthiness, which is the reverse of a fitness. So there can be no fitness
for believing in Christ, except sinfulness, which is, indeed, the reverse of fitness.
If you are hungry, you are fit to eat; if you are thirsty, you are fit to drink;
if you are naked, you are fitted to receive the garments which charity is giving
to those who need them; if you are a sinner, you are fitted for Christ, and Christ
for you; if you are guilty, you are fitted to be pardoned; if you are lost, you are
fitted to be saved. This, is all the fitness Christ requireth, and cast every other
thought of fitness far hence; yea, cast it to the winds. If thou be needy, Christ
is ready to enrich thee. If thou wilt come and confess thine offences before God,
the gracious Saviour is willing to pardon thee just as thou art. There is no other
fitness wanted.
But then, if you have answered that, some will begin to say, "Yes, but the way
of salvation is coming to Christ and I am afraid I do not come in the right way."
Dear, dear, how unwise we are in the matter of salvation! We are much more foolish
than little children are in common, everyday life. A mother says to her little child,
"Come here, my dear, and I will give you this apple." Now I will tell you
what the first thought of the child is about; it is about the apple; and the second
thought off the child is about its mother; and the very last thought he has is about
the way of coming. His mother told him to come, and he does not say, "Well,
but I do not know whether I shall come right." He totters along as best he can,
and that does not seem to occupy his thoughts at all. But when you say to a sinner,
"Come to Christ, and you shall have eternal life," he thinks about nothing
but his coming. He will not think about eternal life, nor yet about Jesus Christ,
to whom he is bidden to come, but only about coming, when he need not think of that
at all, but just do it–do what Jesus bids him–simply trust him." "What
kind of coming is that," says John Bunyan, "which saves a soul?" and
he answers, "Any coming in all the world if it does but come to Jesus."
Some come running; at the very first sermon they hear they believe in him. Some come
slowly; they are many years before they can trust him. Some come creeping; scarcely
able to come, they have to be helped by others, but as long as they do but come,
he has said, "Him that cometh to me I will in no wise cast out." You may
have came in the most awkward way in all the world, as that man did who was let down
by ropes through the ceiling into the place where Jesus was, but Christ rejects no
coming sinner, and you need not be looking to your coming, but looking to Christ.
Look to him as God–he can save you; as the bleeding, dying Son of Man–he is willing
to save you, and flat before his cross, with all your guilt upon you, cast yourself,
and believe that he will save you. Trust him to do it, and he must save you, for
that is his own word, and from it he cannot depart. Oh! cease, then, that care about
the calling, and look to the Saviour.
We have met with others who have said, "I Well, I understand that, that if I
trust in Christ, I shall be saved, but–but–but–I do not understand that passage in
the Revelation: I cannot make out that great difficulty in Ezekiel; I am a great
deal troubled about predestination and free will, and I cannot believe that I shall
be saved until I comprehend all this." Now, my dear friend, you are altogether
on the wrong tack. When I was going from Cook's Haven to Heligoland to the North
of Germany, I noticed when we were out at sea, far away from the sight of land, innumerable
swarms of butterflies. I wondered whatever they could do there, and when I was at
Heligoland I noticed that almost every wave that came up washed ashore large quantities
of poor dead, drowned butterflies. Now do you know those butterflies were just like
you? You want to go out on to the great sea of predestination, free will, and I do
not know what. Now there is nothing for you there, ant you have no more business
there than the butterfly has out at sea. It will drown you. How much better for you
just to come and fly to this Rose of Sharon–that is the thing for you. This Lily
of the Valley–come and light here. There is something here for you, but out in that
dread-sounding deep, without a bottom or a shore, you will be lost, seeking after
the knowledge of difficulties, which God has hidden from man, and trying to pry into
the thick darkness where God conceals truth which it were better not to reveal. Come
you to Jesus. If you must have the knots untied, try to untie them after you get
saved, but now your first business is with Jesus; your first business is coming unto
him; for if you do not, your ruin is certain, and your destruction will be irretrievable.
But I must not enlarge. Coming to Christ is very simple, yet how long it takes men
to find it out!
Again, we, bear our witness to-night, that nothing but coming to Christ ever did
give us any peace. In my own case I was distracted, tossed with tempest, and not
comforted for some years, and I never could believe my sin forgiven or have any peace
by day or night until I simply trusted Jesus, and from that time my peace has been
like a river. I have rejoiced in the certainty of pardon, and sung with triumph in
the Lord my God, and many of you are constantly doing the same, but until you looked
to Christ, you had not any peace. You searched, and searched, and searched, but your
search was fruitless until you looked into the five wounds of the expiring Saviour,
and there you found life from the dead.
And once more, when we did come to Christ, we came very tremblingly, but he did
not cast us out. We thought he never died for us, that he could not wash our
sins away. We conceived that we were not of his elect; we dreamed that our prayers
could only echo upon a brazen sky, and never bring us an answer. But still we came
to Christ, because we dared not stop away. We were like a timid dove that is hunted
by a hawk, and is afraid. We feared we should be destroyed, but he did not say to
us, "You came to me tremblingly, and I will reject you." Nay, but into
the bosom of his love he received us, and blotted out our sins. When we came to Jesus,
we did not come bringing anything, but we came to him for everything. We came strictly
empty-handed, and we got all we wanted in Christ. There is a piece of iron, and if
it were to say, "Where am I to get the power from to cling to the loadstone?"
the loadstone would say, "Let me get near you, and I will supply you with that."
So we sometimes think, "How can I believe? How can I hope? How can I follow
Christ?" Ay, but let Christ get near us, and he finds us with all that. We do
not come to Christ to bring our repentance, but to get repentance. We do not come
to him with a broken heart, but for a broken heart. We do not so much even come to
him with faith, as come to him for faith.
"True belief and true repentance,
Every grace that brings us nigh;
Without money,
Come to Jesus Christ, and buy."
This is the first way of salvation–simply trusting and looking
up to Christ for everything. But, then, we did trust. There is a difference between
knowing about trust and trusting. By God's Holy Spirit, we were not left merely to
talk about faith, nor to think about it, but we did believe. If the Government were
to announce that there would be ten thousand acres of land in New Zealand given to
a settler, I can imagine two men believing it. One believes it and forgets it; the
other believes it and takes his passage to go out and get the land. Now the first
kind of faith saves nobody; but the second faith, the practical faith, is that which,
for the sake of seeking Christ, gives up the sins of this life, the pleasures of
it–I mean the wicked pleasures of it–gives up all confidence in everything else,
and casts itself into the arms of the Saviour. There is the sea of divine love; he
shall be saved who plunges boldly into it, and casts himself upon its waves, hoping
to be upborne. Oh! my hearer, hast thou done this? If so, thou art certainly a saved
one. If thou hast not, oh! may grace enable thee to do it ere yet that setting sun
has hidden himself beneath the horizon. Hast thou known this before, that a simple
trust in Christ will save thee? This is the one message of this inspired Volume.
This is the gospel according to Paul, the one gospel which we preach continually.
Try it, and if it save thee not, we will be bondsmen for God for thee. But it must
save thee, for God is true, and cannot fail, and he has declared, "He that believeth
on him is not condemned, but he that believeth not is condemned already, because
he hath not believed on the Son of God."
Thus I have tried to explain as clearly as I can that coming to Jesus is the first
business of salvation. Now, secondly, and with brevity. This is:–
II. A GOOD DESCRIPTION
OF THE ENTIRE CHRISTIAN LIFE.
The Christian is always coming to Christ. He does not look upon faith as a matter
of twenty years ago, and done with, but he comes today and he will come to-morrow.
He will come to Jesus Christ afresh to-night before he goes to bed. We come to Jesus
daily, for Christ is like the well outside the cottager's house. The man lets down
the bucket and gets the cooling draught, but he goes again to-morrow, and he will
have to go again at night if he is to leave a fresh supply. He must constantly go
to the same place. Fishes do not live in the water they were in yesterday; they must
be in it to-day. Men do not breathe the air which they breathed a week ago; they
must have fresh air into the lungs moment by moment. Nobody thinks that he can be
fed upon the fact that he did have a good meal six weeks ago; he has to eat continually.
So "the just shall live by faith." We come to Jesus just as we came at
first, and we say to him:–
"Nothing in my hands I bring,
Simply to thy cross I cling;
Naked come to thee for dress,
Helpless, look to thee for grace;
Foul, I to the fountain fly,
Wash me, Saviour, or I die."
This is the daily and hourly life of the Christian.
But while we thus come daily, we come more boldly than we used to do. At first
we came like cringing slaves; now we came as emancipated men. At first we came as
strangers. Now we come as brethren. We still come to the cross, but it is not so
much to find pardon for past sins, for these are forgiven, as to find fresh comfort
from looking up to him who wrought out perfect righteousness for us.
We come, also, to Jesus Christ, more closely than we used to do. I hope, brethren
and sisters, you can say that you are not at such a distance from Christ now as you
once were. We ought to be always getting nearer to him. The old preachers used to
illustrate nearness to Christ by the planets. They said there were Jupiter and Saturn
far away, with very little light and very little heat from the sun, and then they
have their satellites, their rings, their moons, and their belts to make for that.
Just so they said, with some Christians. They get worldly comforts–their moons, and
their belts–but they have not got much of their Master; they have got enough to save
them, but oh! such little light. But, said they, when you get to Mercury, there is
a planet without moons. Why, the sun is its moon, and, therefore, what does it want
with moons when it has the full blaze of the sun's light and heat continually pouring
upon it? And what a nimble planet it is; how it spins along in its orbit, because
it is near the sun! Oh! to be like that–not to be far away from Jesus Christ, even
with all the comforts of this life, but to be near him, filled with life and sacred
activity through the abundance of fellowship and communion with him. It is still
coming, but it is coming after a nearer sort.
And I may say, too, that it is coming of a dearer sort, for there is more
love in our coming now than there used to be. We did come at first, not so much loving
Christ, as venturing to trust him, thinking him, perhaps, to be a hard Master; but
now we know him to be the best of friends, the dearest of husbands. We come to his
bosom, and we lean our heads upon it. We come in our private devotion; we tell him
all our troubles; we unburden our hearts, and get his love shed abroad in our hearts
in return, and we go away with a joy that makes our heart to leap within us and to
bound like a young roe over the mountain-tops. Oh! happy is that man who gets right
into the wounds of Jesus, and, with Thomas, cries, "My Lord and my God!"
This is no, fanaticism, but a thing of sober, sound experience with some of us. We
can rejoice in him, having no confidence in the flesh. It is still coming but it
is coming after a dearer fashion.
Yet, mark you, it is coming still to the same person, coming still as poor
humble ones to Christ. I have often told you, my dear brethren and sisters, that
when you get a little above the ground, if it is only an inch, you get too high.
When you begin to think that surely you are a saint, and that you have some good
thing to trust to, that rotten stuff must all be pulled to pieces. Believe me, God
will not let his people wear a rag of their own spinning; they must be clothed with
Christ's righteousness from head to foot. The old heathen said he wrapped himself
up in his integrity, but I should think he did not know what holes there were in
it, or else he would have looked for something better. But we wrap ourselves in the
righteousness of Christ, and there is not a cherub before the throne that wears a
vestment so right royal as the poor sinner does when he wears the righteousness of
Jesus Christ. Oh! child of God, always live upon your Lord. Hang upon him, as the
pitcher hangs upon the nail. Lean on your Beloved; his arm will never weary of you.
Stay yourselves upon him; wash in the precious fountain always; wear his righteousness
continually; and be glad in the Lord, and your gladness need never fail while you
simply and wholly lean upon him. And now, not to detain you longer, I come to the
last point, upon which we will only say a word or two. The text is:–
III. A VERY CORRECT
DESCRIPTION OF OUR DEPARTURE.
"To whom coming." We shall soon, very soon, quit this mortal frame. I hope
you have learned to think of that without any kind of shudder. Can you not sing:–
"Ah! I shall soon be dying,
Time swiftly glides away;
But on my Lord relying
I hail the happy day."
What is there that we should wait here for? Those who have
the most of this world's cods have found it paltry stuff. It perishes in the using.
There is a satiety about it; it cannot satisfy the great heart of an immortal man.
It is well for us that there is to be an end of this life, and especially for us
to whom that end is glowing with immortality. Well, the hour of death will be to
us a coming to Christ, a coming to sit upon his throne. Did you ever think
of that? "To him that overcometh will I give to sit upon my throne." Lord,
Lord, we would be well content to, sit at thy feet. 'Twere all the heaven we would
ask if we might but creep behind the door, or stand and be manual servants, or sit,
like Mordecai, in the king's court.' No; but it must not be. We must sit on his throne,
and reign with him for ever and ever. This is what death will bring you–a glorious
participation in the royalties of your ascended Lord.
What is the next thing? "Father, I will that they also whom thou hast given
me be with me where I am, that they may behold my glory." So that we, are to
be going to Christ ere long to behold his glory, and what a sight that will
be! Have you ever thought of that too? What must it be to behold his glory? Some
of my brethren think that when they get to heaven they shall like to behold some
of the works of God in nature and so on. I must confess myself more satisfied with
the idea that I shall behold his glory, the glory of the Crucified, for it
seems to me that no kind of heaven but that comes up to the description of the Apostle
when he saith, "Eye hath not seen, nor hath ear heard, neither hath it entered
into the heart of man to conceive the things which God hath prepared for them that
love him." But to see the stars, has entered into the heart of man, and to behold
the works of God in nature, has been conceived of; but the joys we speak of are so
spiritual that the Apostle says, "He has revealed them unto us by his Spirit,"
and this is what he has revealed, "That they may behold my glory." St.
Augustine used to say there were two sights he would like to have seen–Rome in her
splendour, and Paul preaching–the last the better sight of the two. But there is
a third sight for which one might give up all, give up seeing Naples, or seeing anything,
if we might but see the King his beauty. Why, even the distant glimpse which we catch
of him through a glass or a telescope darkly ravishes the soul. Dr. Hawker was once
waited upon by a friend, who asked him to go and see a naval review. He said, "No,
thank you; I do not want to go." "You are a loyal man, doctor, and you
would like to see the defences of your country." "Thank you, I do not wish
to go." "But I have got a ticket for you, and you must go." "No,"
he said, "thank you," and after he had been pressed hard he said, "You
have pressed me till I am ashamed, and now I must tell you–mine eyes have seen the
King in his beauty, and the land which is very far off, and I have not any taste
now for all the pomps that this world could possibly show." And if such a distant
sight of Jesus can do this, what must it be to behold his glory with what the old
Scotch divines used to call "a face-to-face view"; when the veil is taken
down, when the clouds are blown away, and you see him face to face? Oh! long-expected
day begin, when we shall be to him coming to dwell with him.
Once more only. Recollect we shall come to Christ not only to behold his glory, but
to share in it. We shall be like him, for we shall see him as he is. Whatever
Christ shall be, his people shall be, in happiness, riches, and honour, and together
they shall take their full share. The Church, his bride, shall sit on the same throne
with him, and of all the splendours of that eternal triumph she will have her half,
for Christ is no niggard to his imperial spouse, but she whom he chose before the
world began, and bought with blood, and wrapped in his righteousness, and espoused
to himself for ever, shall be a full partaker of all the gifts that he poses world
without end. And this shall be, and this shall be, and this shall be for ever; for
ever you shall be with Christ, for ever coming to him. When the miser's wealth has
melted; when the honours of the conqueror have been blown away or consumed like chaff
in the furnace; when sun and moon grow dim with age, and the hoary pillars of this
earth begin to rock and reel with stern decay; when the angel shall have put one
foot on the sea and the other on the land, and shall have sworn by him that liveth
that time shall be no more; when the ocean shall be licked up with tongues of fire,
and the elements shall melt with fervent heat, and the earth and all the works that
are therein shall be burnt up–then, then shall you be for ever with the Lord, eternally
resting, eternally feasting, eternally magnifying him; being filled with all his
fulness to the utmost capacity of your enlarged being, world without end.
So God grant it to us, that we may come to Christ now, that we may continue to come
to Christ, that we may come to Christ then, lest rejecting him to-night we should
be rejecting him for ever; lest refusing to trust him, we should be driven from his
presence to abide in misery for ever! May we come now, for Christ's sake.
A Sermon
(No. 227)
Delivered on Sabbath Morning, December
5th, 1858, by the
REV. C.H. SPURGEON
at the Music Hall, Royal Surrey Gardens.
"Compel them to come in."
–Luke 14:23.
FEEL in such a haste to go out and obey
this commandment this morning, by compelling those to come in who are now tarrying
in the highways and hedges, that I cannot wait for an introduction, but must at once
set about my business.
Hear then, O ye that are strangers to the truth as it is in Jesus–hear then the message
that I have to bring you. Ye have fallen, fallen in your father Adam; ye have fallen
also in yourselves, by your daily sin and your constant iniquity; you have provoked
the anger of the Most High; and as assuredly as you have sinned, so certainly must
God punish you if you persevere in your iniquity, for the Lord is a God of justice,
and will by no means spare the guilty. But have you not heard, hath it not long been
spoken in your ears, that God, in his infinite mercy, has devised a way whereby,
without any infringement upon his honour, he can have mercy upon you, the guilty
and the undeserving? To you I speak; and my voice is unto you, O sons of men; Jesus
Christ, very God of very God, hath descended from heaven, and was made in the likeness
of sinful flesh. Begotten of the Holy Ghost, he was born of the Virgin Mary; he lived
in this world a life of exemplary holiness, and of the deepest suffering, till at
last he gave himself up to die for our sins, "the just for the unjust, to bring
us to God." And now the plan of salvation is simply declared unto you–"Whosoever
believeth in the Lord Jesus Christ shall be saved." For you who have violated
all the precepts of God, and have disdained his mercy and dared his vengeance, there
is yet mercy proclaimed, for "whosoever calleth upon the name of the Lord shall
be saved." "For this is a faithful saying and worthy of all acceptation,
that Christ Jesus came into the world to save sinners, of whom I am chief;"
"whosoever cometh unto him he will in no wise cast out, for he is able also
to save unto the uttermost them that come unto God by him, seeing he ever liveth
to make intercession for us." Now all that God asks of you–and this he gives
you–is that you will simply look at his bleeding dying son, and trust your souls
in the hands of him whose name alone can save from death and hell. Is it not a marvelous
thing, that the proclamation of this gospel does not receive the unanimous consent
of men? One would think that as soon as ever this was preached, "That whosoever
believeth shall have eternal life," every one of you, "casting away every
man his sins and his iniquities," would lay hold on Jesus Christ, and look alone
to his cross. But alas! such is the desperate evil of our nature, such the pernicious
depravity of our character, that this message is despised, the invitation to the
gospel feast is rejected, and there are many of you who are this day enemies of God
by wicked works, enemies to the God who preaches Christ to you to-day, enemies to
him who sent his Son to give his life a ransom for many. Strange I say it is that
it should be so, yet nevertheless it is the fact, and hence the necessity for the
command of the text,–"Compel them to come in."
Children of God, ye who have believed, I shall have little or nothing to say to you
this morning; I am going straight to my business–I am going after those that will
not come–those that are in the byways and hedges, and God going with me, it is my
duty now to fulfil this command, "Compel them to come in."
First, I must, find you out; secondly, I will go to work to compel you
to come in.
I. First, I must
FIND YOU OUT. If you read the verses that precede the text, you will find an amplification
of this command: "Go out quickly into the streets and lanes of the city, and
bring in hither the poor, the maimed, the halt, and the blind;" and then, afterwards,
"Go out into the highways," bring in the vagrants, the highwaymen, "and
into the hedges," bring in those that have no resting-place for their heads,
and are lying under the hedges to rest, bring them in also, and "compel them
to come in." Yes, I see you this morning, you that are poor. I am to
compel you to come in. You are poor in circumstances, but this is no barrier
to the kingdom of heaven, for God hath not exempted from his grace the man that shivers
in rags, and who is destitute of bread. In fact, if there be any distinction made,
the distinction is on your side, and for your benefit–"Unto you is the word
of salvation sent"; "For the poor have the gospel preached unto them."
But especially I must speak to you who are poor, spiritually. You have no
faith, you have no virtue, you have no good work, you have no grace, and what is
poverty worse still, you have no hope. Ah, my Master has sent you a gracious
invitation. Come and welcome to the marriage feast of his love. "Whosoever will,
let him come and take of the waters of life freely." Come, I must lay hold upon
you, though you be defiled with foulest filth, and though you have nought but rags
upon your back, though your own righteousness has become as filthy clouts, yet must
I lay hold upon you, and invite you first, and even compel you to come in.
And now I see you again. You are not only poor, but you are maimed. There
was a time when you thought you could work out your own salvation without God's help,
when you could perform good works, attend to ceremonies, and get to heaven by yourselves;
but now you are maimed, the sword of the law has cut off your hands, and now you
can work no longer; you say, with bitter sorrow–
"The best performance of my hands,
Dares not appear before thy throne."
You have lost all power now to obey the law; you feel that when you would do good, evil is present with you. You are maimed; you have given up, as a forlorn hope, all attempt to save yourself, because you are maimed and your arms are gone. But you are worse off than that, for if you could not work your way to heaven, yet you could walk your way there along the road by faith; but you are maimed in the feet as well as in the hands; you feel that you cannot believe, that you cannot repent, that you cannot obey the stipulations of the gospel. You feel that you are utterly undone, powerless in every respect to do anything that can be pleasing to God. In fact, you are crying out–
"Oh, could I but believe,
Then all would easy be,
I would, but cannot, Lord relieve,
My help must come from thee."
To you am I sent also. Before you am I to lift up
the blood-stained banner of the cross, to you am I to preach this gospel, "Whoso
calleth upon the name of the Lord shall be saved;" and unto you am I to cry,
"Whosoever will, let him come and take of the water of life freely."
There is yet another class. You are halt. You are halting between two opinions.
You are sometimes seriously inclined, and at another time worldly gaiety calls you
away. What little progress you do make in religion is but a limp. You have a little
strength, but that is so little that you make but painful progress. Ah, limping brother,
to you also is the word of this salvation sent. Though you halt between two opinions,
the Master sends me to you with this message: "How long halt ye between two
opinions? if God be God, serve him; if Baal be God, serve him." Consider thy
ways; set thine house in order, for thou shalt die and not live. Because I will do
this, prepare to meet thy God, O Israel! Halt no longer, but decide for God and his
truth.
And yet I see another class,–the blind. Yes, you that cannot see yourselves,
that think yourselves good when you are full of evil, that put bitter for sweet and
sweet for bitter, darkness for light and light for darkness; to you am I sent. You,
blind souls that cannot see your lost estate, that do not believe that sin is so
exceedingly sinful as it is, and who will not be persuaded to think that God is a
just and righteous God, to you am I sent. To you too that cannot see the Saviour,
that see no beauty in him that you should desire him; who see no excellence in virtue,
no glories in religion, no happiness in serving God, no delight in being his children;
to you, also, am I sent. Ay, to whom am I not sent if I take my text? For it goes
further than this–it not only gives a particular description, so that each individual
case may be met, but afterwards it makes a general sweep, and says, "Go into
the highways and hedges." Here we bring in all ranks and conditions of men–my
lord upon his horse in the highway, and the woman trudging about her business, the
thief waylaying the traveller–all these are in the highway, and they are all to be
compelled to come in, and there away in the hedges there lie some poor souls whose
refuges of lies are swept away, and who are seeking not to find some little shelter
for their weary heads, to you, also, are we sent this morning. This is the universal
command–compel them to come in.
Now, I pause after having described the character, I pause to look at the herculean
labour that lies before me. Well did Melanchthon say, "Old Adam was too strong
for young Melanchthon." As well might a little child seek to compel a Samson,
as I seek to lead a sinner to the cross of Christ. And yet my Master sends me about
the errand. Lo, I see the great mountain before me of human depravity and stolid
indifference, but by faith I cry, "Who art thou, O great mountain? before Zerubbabel
thou shalt become a plain." Does my Master say, compel them to come in? Then,
though the sinner be like Samson and I a child, I shall lead him with a thread. If
God saith do it, if I attempt it in faith it shall be done; and if
with a groaning, struggling, and weeping heart, I so seek this day to compel sinners
to come to Christ, the sweet compulsions of the Holy Spirit shall go with every word,
and some indeed shall be compelled to come in.
II. And now to
the work –directly to the work. Unconverted, unreconciled, unregenerate men and women,
I am to COMPEL YOU TO COME IN. Permit me first of all to accost you in the highways
of sin and tell you over again my errand. The King of heaven this morning sends a
gracious invitation to you. He says, "As I live, saith the Lord, I have no pleasure
in the death of him that dieth, but had rather that he should turn unto me and live:"
"Come now, and let us reason together, saith the Lord, though your sins be as
scarlet they shall be as wool; though they be red like crimson they shall be whiter
than snow." Dear brother, it makes my heart rejoice to think that I should have
such good news to tell you, and yet I confess my soul is heavy because I see you
do not think it good news, but turn away from it, and do not give it due regard.
Permit me to tell you what the King has done for you. He knew your guilt, he foresaw
that you would ruin yourself. He knew that his justice would demand your blood, and
in order that this difficulty might be escaped, that his justice might have its full
due, and that you might yet be saved, Jesus Christ hath died. Will you just
for a moment glance at this picture. You see that man there on his knees in the garden
of Gethsemane, sweating drops of blood. You see this next: you see that miserable
sufferer tied to a pillar and lashed with terrible scourges, till the shoulder bones
are seen like white islands in the midst of a sea of blood. Again you see this third
picture; it is the same man hanging on the cross with hands extended, and with feet
nailed fast, dying, groaning, bleeding; methought the picture spoke and said, "It
is finished." Now all this hath Jesus Christ of Nazareth done, in order that
God might consistently with his justice pardon sin; and the message to you this morning
is this–"Believe on the Lord Jesus Christ and thou shalt be saved." That
is trust him, renounce thy works, and thy ways, and set thine heart alone on this
man, who gave himself for sinners.
Well brother, I have told you the message, what sayest thou unto it? Do you turn
away? You tell me it is nothing to you; you cannot listen to it; that you will hear
me by-and-by; but you will go your way this day and attend to your farm and merchandize.
Stop brother, I was not told merely to tell you and then go about my business. No;
I am told to compel you to come in; and permit me to observe to you before I further
go, that there is one thing I can say–and to which God is my witness this morning,
that I am in earnest with you in my desire that you should comply with this command
of God. You may despise your own salvation, but I do not despise it; you may go away
and forget what you shall hear, but you will please to remember that the things I
now say cost me many a groan ere I came here to utter them. My inmost soul is speaking
out to you, my poor brother, when I beseech you by him that liveth and was dead,
and is alive for evermore, consider my master's message which he bids me now address
to you.
But do you spurn it? Do you still refuse it? Then I must change my tone a minute.
I will not merely tell you the message, and invite you as I do with all earnestness,
and sincere affection–I will go further. Sinner, in God's name I command you
to repent and believe. Do you ask me whence my authority? I am an ambassador of heaven.
My credentials, some of them secret, and in my own heart; and others of them open
before you this day in the seals of my ministry, sitting and standing in this hall,
where God has given me many souls for my hire. As God the everlasting one hath given
me a commission to preach his gospel, I command you to believe in the Lord Jesus
Christ; not on my own authority, but on the authority of him who said, "Go ye
into all the world and preach the gospel to every creature;" and then annexed
this solemn sanction, "He that believeth and is baptized shall be saved, but
he that believeth not shall be damned." Reject my message, and remember "He
that despised Moses's law, died without mercy under two or three witnesses: of how
much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under
foot the Son of God." An ambassador is not to stand below the man with whom
he deals, for we stand higher. If the minister chooses to take his proper rank, girded
with the omnipotence of God, and anointed with his holy unction, he is to command
men, and speak with all authority compelling them to come in: "command, exhort,
rebuke with all long-suffering."
But do you turn away and say you will not be commanded? Then again will I change
my note. If that avails not, all other means shall be tried. My brother, I come to
you simple of speech, and I exhort you to flee to Christ. O my brother, dost
thou know what a loving Christ he is? Let me tell thee from my own soul what I know
of him. I, too, once despised him. He knocked at the door of my heart and I refused
to open it. He came to me, times without number, morning by morning, and night by
night; he checked me in my conscience and spoke to me by his Spirit, and when, at
last, the thunders of the law prevailed in my conscience, I thought that Christ was
cruel and unkind. O I can never forgive myself that I should have thought so ill
of him. But what a loving reception did I have when I went to him. I thought he would
smite me, but his hand was not clenched in anger but opened wide in mercy. I thought
full sure that his eyes would dart lightning-flashes of wrath upon me; but, instead
thereof, they were full of tears. He fell upon my neck and kissed me; he took off
my rags and did clothe me with his righteousness, and caused my soul to sing aloud
for joy; while in the house of my heart and in the house of his church there was
music and dancing, because his son that he had lost was found, and he that was dead
was made alive. I exhort you, then, to look to Jesus Christ and to be lightened.
Sinner, you will never regret,–I will be bondsman for my Master that you will never
regret it,–you will have no sigh to go back to your state of condemnation; you shall
go out of Egypt and shall go into the promised land and shall find it flowing with
milk and honey. The trials of Christian life you shall find heavy, but you will find
grace will make them light. And as for the joys and delights of being a child of
God, if I lie this day you shall charge me with it in days to come. If you will taste
and see that the Lord is good, I am not afraid but that you shall find that he is
not only good, but better than human lips ever can describe.
I know not what arguments to use with you. I appeal to your own self-interests. Oh
my poor friend, would it not be better for you to be reconciled to the God of heaven,
than to be his enemy? What are you getting by opposing God? Are you the happier for
being his enemy? Answer, pleasure-seeker; hast thou found delights in that cup? Answer
me, self-righteous man: hast thou found rest for the sole of thy foot in all thy
works? Oh thou that goest about to establish thine own righteousness, I charge thee
let conscience speak. Hast thou found it to be a happy path? Ah, my friend, "Wherefore
dost thou spend thy money for that which is not bread, and thy labour for that which
satisfieth not; hearken diligently unto me, and eat ye that which is good, and let
your soul delight itself in fatness." I exhort you by everything that is sacred
and solemn, everything that is important and eternal, flee for your lives, look not
behind you, stay not in all the plain, stay not until you have proved, and found
an interest in the blood of Jesus Christ, that blood which cleanseth us from all
sin. Are you still cold and indifferent? Will not the blind man permit me to lead
him to the feast? Will not my maimed brother put his hand upon my shoulder and permit
me to assist him to the banquet? Will not the poor man allow me to walk side-by-side
with him? Must I use some stronger words. Must I use some other compulsion to compel
you to come in? Sinners, this one thing I am resolved upon this morning, if you be
not saved ye shall be without excuse. Ye, from the grey-headed down to the tender
age of childhood, if ye this day lay not hold on Christ, your blood shall be on your
own head. If there be power in man to bring his fellow, (as there is when man is
helped by the Holy Spirit) that power shall be exercised this morning, God helping
me. Come, I am not to be put off by your rebuffs; if my exhortation fails, I must
come to something else. My brother, I entreat you, I entreat you stop and
consider. Do you know what it is you are rejecting this morning? You are rejecting
Christ, your only Saviour. "Other foundation can no man lay;" "there
is none other name given among men whereby we must be saved." My brother, I
cannot bear that ye should do this, for I remember what you are forgetting: the day
is coming when you will want a Saviour. It is not long ere weary months shall have
ended, and your strength begin to decline; your pulse shall fail you, your strength
shall depart, and you and the grim monster–death, must face each other. What will
you do in the swellings of Jordan without a Saviour? Death-beds are stony things
without the Lord Jesus Christ. It is an awful thing to die anyhow; he that hath the
best hope, and the most triumphant faith, finds that death is not a thing to laugh
at. It is a terrible thing to pass from the seen to the unseen, from the mortal to
the immortal, from time to eternity, and you will find it hard to go through the
iron gates of death without the sweet wings of angels to conduct you to the portals
of the skies. It will be a hard thing to die without Christ. I cannot help thinking
of you. I see you acting the suicide this morning, and I picture myself standing
at your bedside and hearing your cries, and knowing that you are dying without hope.
I cannot bear that. I think I am standing by your coffin now, and looking into your
clay-cold face, and saying. "This man despised Christ and neglected the great
salvation." I think what bitter tears I shall weep then, if I think that I have
been unfaithful to you, and how those eyes fast closed in death, shall seem to chide
me and say, "Minister, I attended the music hall, but you were not in earnest
with me; you amused me, you preached to me, but you did not plead with me. You did
not know what Paul meant when he said, `As though God did beseech you by us we pray
you in Christ's stead, be ye reconciled to God.'"
I entreat you let this message enter your heart for another reason. I picture myself
standing at the bar of God. As the Lord liveth, the day of judgment is coming. You
believe that? You are not an infidel; your conscience would not permit you to doubt
the Scripture. Perhaps you may have pretended to do so, but you cannot. You feel
there must be a day when God shall judge the world in righteousness. I see you standing
in the midst of that throng, and the eye of God is fixed on you. It seems to you
that he is not looking anywhere else, but only upon you, and he summons you before
him; and he reads your sins, and he cries, "Depart ye cursed into everlasting
fire in hell!" My hearer, I cannot bear to think of you in that position; it
seems as if every hair on my head must stand on end to think of any hearer of mine
being damned. Will you picture yourselves in that position? The word has gone forth,
"Depart, ye cursed." Do you see the pit as it opens to swallow you up?
Do you listen to the shrieks and the yells of those who have preceded you to that
eternal lake of torment? Instead of picturing the scene, I turn to you with the words
of the inspired prophet, and I say, "Who among us shall dwell with the devouring
fire? Who among us shall dwell with everlasting burnings?" Oh! my brother, I
cannot let you put away religion thus; no, I think of what is to come after death.
I should be destitute of all humanity if I should see a person about to poison himself,
and did not dash away the cup; or if I saw another about to plunge from London Bridge,
if I did not assist in preventing him from doing so; and I should be worse than a
fiend if I did not now, with all love, and kindness, and earnestness, beseech you
to "lay hold on eternal life," "to labour not for the meat that perisheth,
but for the meat that endureth unto everlasting life."
Some hyper-calvinist would tell me I am wrong in so doing. I cannot help it. I must
do it. As I must stand before my Judge at last, I feel that I shall not make full
proof of my ministry unless I entreat with many tears that ye would be saved, that
ye would look unto Jesus Christ and receive his glorious salvation. But does not
this avail? are all our entreaties lost upon you; do you turn a deaf ear? Then again
I change my note. Sinner, I have pleaded with you as a man pleadeth with his friend,
and were it for my own life I could not speak more earnestly this morning
than I do speak concerning yours. I did feel earnest about my own soul, but
not a whit more than I do about the souls of my congregation this morning; and therefore,
if ye put away these entreaties I have something else:–I must threaten you.
You shall not always have such warnings as these. A day is coming, when hushed shall
be the voice of every gospel minister, at least for you; for your ear shall be cold
in death. It shall not be any more threatening; it shall be the fulfillment of the
threatening. There shall be no promise, no proclamations of pardon and of mercy;
no peace-speaking blood, but you shall be in the land where the Sabbath is all swallowed
up in everlasting nights of misery, and where the preachings of the gospel are forbidden
because they would be unavailing. I charge you then, listen to this voice that now
addresses your conscience; for if not, God shall speak to you in his wrath, and say
unto you in his hot displeasure, "I called and ye refused; I stretched out my
hand and no man regarded; therefore will I mock at your calamity; I will laugh when
your fear cometh." Sinner, I threaten you again. Remember, it is but a short
time you may have to hear these warnings. You imagine that your life will be long,
but do you know how short it is? Have you ever tried to think how frail you are?
Did you ever see a body when it has been cut in pieces by the anatomist? Did you
ever see such a marvelous thing as the human frame?
"Strange, a harp of a thousand strings,
Should keep in tune so long."
Let but one of those cords be twisted, let but a mouthful
of food go in the wrong direction, and you may die. The slightest chance, as we have
it, may send you swift to death, when God wills it. Strong men have been killed by
the smallest and slightest accident, and so may you. In the chapel, in the house
of God, men have dropped down dead. How often do we hear of men falling in our streets–rolling
out of time into eternity, by some sudden stroke. And are you sure that heart of
your's is quite sound? Is the blood circulating with all accuracy? Are you quite
sure of that? And if it be so, how long shall it be? O, perhaps there are some of
you here that shall never see Christmas-day; it may be the mandate has gone forth
already, "Set thine house in order, for thou shalt die and not live." Out
of this vast congregation, I might with accuracy tell how many will be dead in a
year; but certain it is that the whole of us shall never meet together again in any
one assembly. Some out of this vast crowd, perhaps some two or three, shall depart
ere the new year shall be ushered in. I remind you, then, my brother, that either
the gate of salvation may be shut, or else you may be out of the place where the
gate of mercy stands. Come, then, let the threatening have power with you. I do not
threaten because I would alarm without cause, but in hopes that a brother's threatening
may drive you to the place where God hath prepared the feast of the gospel. And now,
must I turn hopelessly away? Have I exhausted all that I can say? No, I will
come to you again. Tell me what it is, my brother, that keeps you from Christ. I
hear one say, "Oh, sir, it is because I feel myself too guilty." That cannot
be, my friend, that cannot be. "But, sir, I am the chief of sinners." Friend,
you are not. The chief of sinners died and went to heaven many years ago; his name
was Saul of Tarsus, afterwards called Paul the apostle. He was the chief of sinners,
I know he spoke the truth. "No," but you say still, "I am too vile."
You cannot be viler than the chief of sinners. You must, at least, be second
worst. Even supposing you are the worst now alive, you are second worst, for he was
chief. But suppose you are the worst, is not that the very reason why you should
come to Christ. The worse a man is, the more reason he should go to the hospital
or physician. The more poor you are, the more reason you should accept the charity
of another. Now, Christ does not want any merits of your's. He gives freely. The
worse you are, the more welcome you are. But let me ask you a question: Do you think
you will ever get better by stopping away from Christ? If so, you know very little
as yet of the way of salvation at all. No, sir, the longer you stay, the worse you
will grow; your hope will grow weaker, your despair will become stronger; the nail
with which Satan has fastened you down will be more firmly clenched, and you will
be less hopeful than ever. Come, I beseech you, recollect there is nothing to be
gained by delay, but by delay everything may be lost. "But," cries another,
"I feel I cannot believe." No, my friend, and you never will believe if
you look first at your believing. Remember, I am not come to invite you to faith,
but am come to invite you to Christ. But you say, "What is the difference?"
Why, just this, if you first of all say, "I want to believe a thing," you
never do it. But your first inquiry must be, "What is this thing that I am to
believe?" Then will faith come as the consequence of that search. Our first
business has not to do with faith, but with Christ. Come, I beseech you, on Calvary's
mount, and see the cross. Behold the Son of God, he who made the heavens and the
earth, dying for your sins. Look to him, is there not power in him to save? Look
at his face so full of pity. Is there not love in his heart to prove him willing
to save? Sure sinner, the sight of Christ will help thee to believe. Do not believe
first, and then go to Christ, or else thy faith will be a worthless thing; go to
Christ without any faith, and cast thyself upon him, sink or swim. But I hear another
cry, "Oh sir, you do not know how often I have been invited, how long I have
rejected the Lord." I do not know, and I do not want to know; all I know is
that my Master has sent me, to compel you to come in; so come along with you now.
You may have rejected a thousand invitations; don't make this the thousandth-and-one.
You have been up to the house of God, and you have only been gospel hardened. But
do I not see a tear in your eye; come, my brother, don't be hardened by this morning's
sermon. O, Spirit of the living God, come and melt this heart for it has never been
melted, and compel him to come in! I cannot let you go on such idle excuses as that;
if you have lived so many years slighting Christ, there are so many reasons why now
you should not slight him. But did I hear you whisper that this was not a convenient
time? Then what must I say to you? When will that convenient time come? Shall it
come when you are in hell? Will that time be convenient? Shall it come when you are
on your dying bed, and the death throttle is in your throat–shall it come then? Or
when the burning sweat is scalding your brow; and then again, when the cold clammy
sweat is there, shall those be convenient times? When pains are racking you, and
you are on the borders of the tomb? No, sir, this morning is the convenient time.
May God make it so. Remember, I have no authority to ask you to come to Christ to-morrow.
The Master has given you no invitation to come to him next Tuesday. The invitation
is, "To-day if ye will hear his voice, harden not your hearts as in the
provocation," for the Spirit saith "to-day." "Come now
and let us reason together;" why should you put it off? It may be the last warning
you shall ever have. Put it off, and you may never weep again in chapel. You may
never have so earnest a discourse addressed to you. You may not be pleaded with as
I would plead with you now. You may go away, and God may say, "He is given unto
idols, let him alone." He shall throw the reins upon your neck; and then, mark–your
course is sure, but it is sure damnation and swift destruction.
And now again, is it all in vain? Will you not now come to Christ? Then what more
can I do? I have but one more resort, and that shall be tried. I can be permitted
to weep for you; I can be allowed to pray for you. You shall scorn the address if
you like; you shall laugh at the preacher; you shall call him fanatic if you will;
he will not chide you, he will bring no accusation against you to the great Judge.
Your offence, so far as he is concerned, is forgiven before it is committed; but
you will remember that the message that you are rejecting this morning is a message
from one who loves you, and it is given to you also by the lips of one who loves
you. You will recollect that you may play your soul away with the devil, that you
may listlessly think it a matter of no importance; but there lives at least one who
is in earnest about your soul, and one who before he came here wrestled with his
God for strength to preach to you, and who when he has gone from this place will
not forget his hearers of this morning. I say again, when words fail us we can give
tears–for words and tears are the arms with which gospel ministers compel men to
come in. You do not know, and I suppose could not believe, how anxious a man whom
God has called to the ministry feels about his congregation, and especially about
some of them. I heard but the other day of a young man who attended here a long time,
and his father's hope was that he would be brought to Christ. He became acquainted,
however, with an infidel; and now he neglects his business, and lives in a daily
course of sin. I saw his father's poor wan face; I did not ask him to tell me the
story himself, for I felt it was raking up a trouble and opening a sore; I fear,
sometimes, that good man's grey hairs may be brought with sorrow to the grave. Young
men, you do not pray for yourselves, but your mothers wrestle for you. You will not
think of your own souls, but your fathers anxiety is exercised for you. I have been
at prayer meetings, when I have heard children of God pray there, and they could
not have prayed with more earnestness and more intensity of anguish if they had been
each of them seeking their own soul's salvation. And is it not strange that we should
be ready to move heaven and earth for your salvation, and that still you should have
no thought for yourselves, no regard to eternal things?
Now I turn for one moment to some here. There are some of you here members of Christian
churches, who make a profession of religion, but unless I be mistaken in you–and
I shall be happy if I am–your profession is a lie. You do not live up to it, you
dishonour it; you can live in the perpetual practice of absenting yourselves from
God's house, if not in sins worse than that. Now I ask such of you who do not adorn
the doctrine of God your Saviour, do you imagine that you can call me your pastor,
and yet that my soul cannot tremble over you and in secret weep for you? Again, I
say it may be but little concern to you how you defile the garments of your Christianity,
but it is a great concern to God's hidden ones, who sigh and cry, and groan for the
iniquities of the professors of Zion.
Now does anything else remain to the minister besides weeping and prayer? Yes, there
is one thing else. God has given to his servants not the power of regeneration, but
he has given them something akin to it. It is impossible for any man to regenerate
his neighbour; and yet how are men born to God? Does not the apostle say of such
an one that he was begotten by him in his bonds. Now the minister has a power given
him of God, to be considered both the father and the mother of those born to God,
for the apostle said he travailed in birth for souls till Christ was formed in them.
What can we do then? We can now appeal to the Spirit. I know I have preached the
gospel, that I have preached it earnestly; I challenge my Master to honour his own
promise. He has said it shall not return unto me void, and it shall not. It is in
his hands, not mine. I cannot compel you, but thou O Spirit of God who hast the key
of the heart, thou canst compel. Did you ever notice in that chapter of the Revelation,
where it says, "Behold I stand at the door and knock," a few verses before,
the same person is described, as he who hath the key of David. So that if knocking
will not avail, he has the key and can and will come in. Now if the knocking of an
earnest minister prevail not with you this morning, there remains still that secret
opening of the heart by the Spirit, so that you shall be compelled.
I thought it my duty to labour with you as though I must do it; now I throw
it into my Master's hands. It cannot be his will that we should travail in birth,
and yet not bring forth spiritual children. It is with him; he is master of
the heart, and the day shall declare it, that some of you constrained by sovereign
grace have become the willing captives of the all-conquering Jesus, and have bowed
your hearts to him through the sermon of this morning.
[Mr. Spurgeon concluded with a very interesting anecdote, but as its insertion would make the sermon too long for a penny number, the publishers have decided to print it as one of the "New Park Street Tracts."]
A Sermon
(No. 113)
Delivered on Sabbath Morning, January 18, 1857, by
the
REV. C.H. SPURGEON
At the Music Hall, Royal Surrey Gardens.
y sermon this morning will have seven texts,
and yet I pledge myself that there shall be but three different words in the whole
of them; for it so happens that the seven texts are all alike, occurring in seven
different portions of God's holy Word. I shall require, however, to use the whole
of them to exemplify different cases; and I must request those of you who have brought
your Bibles with you to refer to the texts as I shall mention them.
The subject of this morning's discourse will be this—CONFESSION OF SIN. We know that
this is absolutely necessary to salvation. Unless there be a true and hearty confession
of our sins to God, we have no promise that we shall find mercy through the blood
of the Redeemer. "Whosoever confesseth his sins and forsaketh them shall find
mercy." But there is no promise in the Bible to the man who will not confess
his sins. Yet, as upon every point of Scripture there is a liability of being deceived,
so more especially in the matter of confession of sin. There be many who make a confession,
and a confession before God, who notwithstanding, receive no blessing, because their
confession has not in it certain marks which are required by God to prove it genuine
and sincere, and which demonstrate it to be the work of the Holy Spirit. My text
this morning consists of three words, "I have sinned." And you will see
how these words, in the lips of different men, indicate very different feelings.
While one says, "I have sinned," and receives forgiveness; another we shall
meet with says, "I have sinned," and goes his way to blacken himself with
worse crimes than before, and dive into greater depths of sin than heretofore he
had discovered.
PHARAOH—"I have sinned."—Exodus 9:27.
I. The first case
I shall bring before you is that of the HARDENED SINNER, who, when under terror,
says, "I have sinned." And you will find the text in the book of Exodus,
the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron,
and said unto them, I have sinned this time: the Lord is righteous, and I and my
people are wicked."
But why this confession from the lips of the haughty tyrant? He was not often wont
to humble himself before Jehovah. Why doth the proud one bow himself? You will judge
of the value of his confession when you hear the circumstances under which it was
made. "And Moses stretched forth his rod toward heaven; and the Lord sent thunder
and hail, and the fire ran along upon the ground; and the Lord rained hail upon the
land of Egypt. So that there was hail, and fire mingled with the hail, very grievous,
such as there was none like it in all the land of Egypt since it became a nation."
"Now," says Pharaoh, whilst the thunder is rolling through the sky, while
the lightning-flashes are setting the very ground on fire, and while the hail is
descending in big lumps of ice, now, says he, "I have sinned." He is but
a type and specimen of multitudes of the same class. How many a hardened rebel on
shipboard, when the timbers are strained and creaking, when the mast is broken, and
the ship is drifting before the gale, when the hungry waves are opening their mouths
to swallow the ship up alive and quick as those that go into the pit—how many a hardened
sailor has then bowed his knee, with tears in his eyes, and cried, "I have sinned!"
But of what avail and of what value was his confession? The repentance that was born
in the storm died in the calm; that repentance of his that was begotten amidst the
thunder and the lightning, ceased so soon as all was hushed in quiet, and the man
who was a pious mariner when on board ship, became the most wicked and abominable
of sailors when he placed his foot on terra firma. How often, too, have we
seen this in a storm of thunder and lightning? Many a man's cheek is blanched when
he hears the thunder rolling; the tears start to his eyes, and he cries, "O
God, I have sinned!" while the rafters of his house are shaking, and the very
ground beneath him reeling at the voice of God which is full of majesty. But alas,
for such a repentance! When the sun again shines, and the black clouds are withdrawn,
sin comes again upon the man, and he becomes worse than before. How many of the same
sort of confessions, too, have we seen in times of cholera, and fever, and pestilence!
Then our churches have been crammed with hearers, who, because so many funerals have
passed their doors, or so many have died in the street, could not refrain from going
up to God's house to confess their sins. And under that visitation, when one, two,
and three have been lying dead in the house, or next door, how many have thought
they would really turn to God! But, alas! when the pestilence had done its work,
conviction ceased; and when the bell had tolled the last time for a death caused
by cholera, then their hearts ceased to beat with penitence, and their tears did
flow no more.
Have I any such here this morning? I doubt not I have hardened persons who would
scorn the very idea of religion, who would count me a cant and hypocrite if I should
endeavour to press it home upon them, but who know right well that religion is true,
and who feel it in their times of terror! If I have such here this morning, let me
solemnly say to them, "Sirs, you have forgotten the feelings you had in your
hours of alarm; but, remember, God has not forgotten the vows you then made."
Sailor, you said if God would spare you to see the land again, you would be his servant;
you are not so, you have lied against God, you have made him a false promise, for
you have never kept the vow which your lips did utter. You said, on a bed of sickness,
that if he would spare your life you would never again sin as you did before; but
here you are, and this week's sins shall speak for themselves. You are no better
than you were before your sickness. Couldst thou lie to thy fellow-man, and yet go
unreproved? And thinkest thou that thou wilt lie against God, and yet go unpunished?
No; the vow, however rashly made, is registered in heaven; and though it be a vow
which man cannot perform, yet, as it is a vow which he has made himself, and made
voluntarily too, he shall be punished for the non-keeping it; and God shall execute
vengeance upon him at last, because he said be would turn from his ways, and then
when the blow was removed he did it not. A great outcry has been raised of late against
tickets-of-leave; I have no doubt there are some men here, who before high heaven
stand in the same position as the ticket-of-leave men stand to our government. They
were about to die, as they thought; they promised good behaviour if they might be
spared, and they are here to-day on ticket-of-leave in this world: and how have they
fulfilled their promise? Justice might raise the same outcry against them as they
do against the burglars so constantly let loose upon us. The avenging angel might
say, "O God, these men said, if they were spared they would be so much better;
if anything they are worse. How have they violated their promise, and how have they
brought down divine wrath upon their heads!" This is the first style of penitence;
and it is a style I hope none of you will imitate, for it is utterly worthless. It
is of no use for you to say, "I have sinned," merely under the influence
of terror, and then to forget it afterwards.
BALAAM—"I have sinned."—Numbers 22:34.
II. Now for a
second text. I beg to introduce to you another character—the double-minded man,
who says, "I have sinned," and feels that he has, and feels it deeply too,
but who is so worldly-minded that he "loves the wages of unrighteousness."
The character I have chosen to illustrate this, is that of Balaam. Turn to the book
of Numbers, the 22nd chap. and the 34th verse: "And Balaam said unto the angel
of the Lord, I have sinned."
"I have sinned," said Balaam; but yet he went on with his sin afterwards.
One of the strangest characters of the whole world is Balaam. I have often marvelled
at that man; he seems really in another sense to have come up to the lines of Ralph
Erskine—
"To good and evil equal bent,
And both a devil and a saint."
For he did seem to be so. At times no man could speak more eloquently and more truthfully, and at other times he exhibited the most mean and sordid covetousness that could disgrace human nature. Think you see Balaam; he stands upon the brow of the hill, and there lie the multitudes of Israel at his feet; he is bidden to curse them, and he cries, "How shall I curse whom God hath not cursed?" And God opening his eyes, he begins to tell even about the coming of Christ, and he says, "I shall see him, but not now. I shall behold him, but not nigh." And then he winds up his oration by saying—"Let me die the death of the righteous, and let my last end be like his!" And ye will say of that man, he is a hopeful character. Wait till he has come off the brow of the hill, and ye will hear him give the most diabolical advice to the king of Moab which it was even possible for Satan himself to suggest. Said he to the king, " You cannot overthrow these people in battle, for God is with them; try and entice them from their God." And ye know how with wanton lusts they of Moab tried to entice the children of Israel from allegiance to Jehovah; so that this man seemed to have the voice of an angel at one time, and yet the very soul of a devil in his bowels. He was a terrible character; be was a man of two things, a man who went all the way with two things to a very great extent. I know the Scripture says, "No man can serve two masters." Now this is often misunderstood. Some read it, "No man can serve two masters." Yes he can; he can serve three or four. The way to read it is this: "No man can serve two masters," They cannot both be masters. He can serve two, but they cannot both be his master. A man can serve two who are not his masters, or twenty either; he may live for twenty different purposes, but he cannot live for more than one master purpose—there can only be one master purpose in his soul. But Balaam laboured to serve two; it was like the people of whom it was said, "They feared the Lord, and served other gods." Or like Rufus, who was a loaf of the same leaven; for you know our old king Rufus painted God on one side of his shield, and the devil on the other, and had underneath, the motto: "Ready for both; catch who can." There are many such, who are ready for both. They meet a minister, and how pious and holy they are; on the Sabbath they are the most respectable and upright people in the world, as you would think; indeed they effect a drawling in their speech, which they think to be eminently religious. But on a week day, if you want to find the greatest rogues and cheats, they are some of those men who are so sanctimonious in their piety. Now, rest assured, my hearers, that no confession of sin can be genuine, unless it be a whole hearted one. It is of no use for you to say, "I have sinned," and then keep on sinning. "I have sinned," say you, and it is a fair, fair face you show; but, alas! alas! for the sin you will go away and commit. Some men seem to be born with two characters. I remarked when in the library at Trinity College, Cambridge, a very fine statue of Lord Byron. The librarian said to me, "Stand here, sir." I looked, and I said, "What a fine intellectual countenance! What a grand genius he was!" "Come here," he said, "to the other side." "Ah! what a demon! There stands the man that could defy the deity." He seemed to have such a scowl and such a dreadful leer in his face; even as Milton would have painted Satan when he said—"Better to reign in hell than serve in heaven." I turned away and said to the librarian, "Do you think the artist designed this?" "Yes," he said, "he wished to picture the two characters—the great, the grand, the almost superhuman genius that he possessed, and yet the enormous mass of sin that was in his soul." There are some men here of the same sort. I dare say, like Balaam, they would overthrow everything in argument with their enchantments; they could work miracles; and yet at the same time there is something about them which betrays a horrid character of sin, as great as that which would appear to be their character for righteousness. Balaam, you know, offered sacrifices to God upon the altar of Baal: that was just the type of his character. So many do; they offer sacrifices to God on the shrine of Mammon; and whilst they will give to the building of a church, and distribute to the poor, they will at the other door of their counting-house grind the poor for bread, and press the very blood out of the widow, that they may enrich themselves. Ah! it is idle and useless for you to say, "I have sinned," unless you mean it from your heart. That double minded man's confession is of no avail.
SAUL—"I have sinned."—1 Samuel 15:24.
III. And now a
third character, and a third text. In the first book of Samuel, the 15th chap. and
24th verse: "And Saul said unto Samuel, I have sinned."
Here is the insincere man—the man who is not like Balaam, to a certain extent
sincere in two things; but the man who is just the opposite—who has no prominent
point in his character at all, but is moulded everlastingly by the circumstances
that are passing over his head. Such a man was Saul. Samuel reproved him,
and he said, "I have sinned." But he did not mean what he said: for if
you read the whole verse you will find him saying, "I have sinned: for I have
transgressed the commandment of the Lord, and thy words; because I feared the
people:" which was a lying excuse. Saul never feared anybody; he was always
ready enough to do his own will—he was the despot. And just before he had pleaded
another excuse, that he had saved the bullocks and lambs to offer to Jehovah, and
therefore both excuses could not have been true. You remember, my friends, that the
most prominent feature in the character of Saul. was his insincerity. One day he
fetched David from his bed, as bethought, to put him to death in his house. Another
time he declares, "God forbid that I should do aught against thee, my son David."
One day, because David saved his life, he said, "Thou art more righteous than
I; I will do so no more." The day before he had gone out to fight against his
own son-in-law, in order to slay him. Sometimes Saul was among the prophets, easily
turned into a prophet, and then afterwards among the witches; sometimes in one place,
and then another, and insincere in everything. How many such we have in every Christian
assembly; men who are very easily moulded! Say what you please to them, they always
agree with you. They have affectionate dispositions, very likely a tender conscience;
but then the conscience is so remarkably tender, that when touched it seems to give,
and you are afraid to probe deeper,—it heals as soon it is wounded. I think I used
the very singular comparison once before, which I must use again: there are some
men who seem to have india-rubber hearts. If you do but touch them, there is an impression
made at once; but then it is of no use, it soon restores itself to its original character.
You may press them whatever way you wish, they are so elastic you can always effect
your purpose; but then they are not fixed in their character, and soon return to
be what they were before. O sirs, too many of you have done the same; you have bowed
your heads in church, and said, "We have erred and strayed from thy ways;"
and you did not mean what you said. You have come to your minister; you have said,
"I repent of my sins;" you did not then feel you were a sinner; you only
said it to please him. And now you attend the house of God; no one more impressible
than you; the tear will run down your cheek in a moment, but yet. notwithstanding
all that, the tear is dried as quickly as it is brought forth, and you remain to
all intents and purposes the same as you were before. To say, "I have sinned,"
in an unmeaning manner, is worse than worthless, for it is a mockery of God thus
to confess with insincerity of heart.
I have been brief upon this character; for it seemed to touch upon that of Balaam;
though any thinking man will at once see there was a real contrast between Saul and
Balaam, even though there is an affinity between the two. Balaam was the great bad
man, great in all he did; Saul was little in everything except in stature, little
in his good and little in his vice; and he was too much of a fool to be desperately
bad, though too wicked to be at any time good: while Balaam was great in both: the
man who could at one time defy Jehovah, and yet at another time could say, "If
Balak would give me his house full of silver and gold, I cannot go beyond the word
of the Lord my God, to do less or more."
ACHAN—"I have sinned."—Joshua 7:20.
IV. And now I
have to introduce to you a very interesting case; it is the case of the doubtful
penitent, the case of Achan, in the book of Joshua, the 7th chap. and the
20th verse:—"And Achan answered Joshua, indeed I have sinned."
You know that Achan stole some of the prey from the city of Jericho—that he was discovered
by lot, and put to death. I have singled this case out as the representative of some
whose characters are doubtful on their death beds; who do repent apparently, but
of whom the most we can say is, that we hope their souls are saved at last, but indeed
we cannot tell. Achan, you are aware, was stoned with stones, for defiling Israel.
But I find in the Mishna, an old Jewish exposition of the Bible, these words, "Joshua
said to Achan, the Lord shall trouble thee this day." And the note upon
it is—He said this day, implying that he was only to be troubled in this life,
by being stoned to death, but that God would have mercy on his soul, seeing that
he had made a full confession of his sin." And I, too, am inclined, from reading
the chapter, to concur in the idea of my venerable and now glorified predecessor,
Dr. Gill, in believing that Achan really was saved, although he was put to death
for the crime, as an example. For you will observe how kindly Joshua spoke to him.
He said, "My son, give, I pray thee, glory to the Lord God of Israel, and make
confession unto him; and tell me now what thou hast done; hide it not from me."
And you find Achan making a very full confession. He says, "Indeed I have sinned
against the Lord God of Israel, and thus and thus have I done. When I saw among the
spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge
of gold of fifty shekels weight, then I coveted them, and took them; and, behold,
they are hid in the earth in the midst of my tent, and the silver under it."
It seems so full a confession, that if I might be allowed to judge, I should say,
"I hope to meet Achan the sinner, before the throne of God." But I find
Matthew Henry has no such opinion; and many other expositors consider that as his
body was destroyed, so was his soul. I have, therefore, selected his case, as being
one of doubtful repentance. Ah! dear friends, it has been my lot to stand by many
a death-bed, and to see many such a repentance as this; I have seen the man, when
worn to a skeleton, sustained by pillows in his bed; and he has said, when I have
talked to him of judgment to come, "Sir, I feel I have been guilty, but Christ
is good; I trust in him." And I have said within myself, " I believe the
man's soul is safe." But I have always come away with the melancholy reflection
that I had no proof of it, beyond his own words; for it needs proof in acts and in
future life, in order to sustain any firm conviction of a man's salvation. You know
that great fact, that a physician once kept a record of a thousand persons who thought
they were dying, and whom he thought were penitents; he wrote their names down in
a book as those, who, if they had died, would go to heaven; they did not die, they
lived; and he says that out of the whole thousand he had not three persons who turned
out well afterwards, but they returned to their sins again, and were as bad as ever.
Ah! dear friends, I hope none of you will have such a death-bed repentance as that;
I hope your minister or your parents will not have to stand by your bedside, and
then go away and say, "Poor fellow, I hope he is saved. But alas! death-bed
repentances are such flimsy things; such poor, such trivial grounds of hope, that
I am afraid, after all, his soul may be lost." Oh! to die with a full assurance;
oh! to die with an abundant entrance, leaving a testimony behind that we have departed
this life in peace! That is a far happier way than to die in a doubtful manner, lying
sick, hovering between two worlds, and neither ourselves nor yet our friends knowing
to which of the two worlds we are going. May God grant us grace to give in our lives
evidences of true conversion, that our case may not be doubtful!
JUDAS—"I have sinned."—Matthew 27:4.
V. I shall not
detain you too long, I trust, but I must now give you another bad case; the worst
of all. It is the REPENTANCE OF DESPAIR. Will you turn to the 27th chap. of Matthew,
and the 4th verse? There you have a dreadful case of the repentance of despair. You
will recognize the character the moment I read the verse: "And Judas said, I
have sinned." Yes, Judas the traitor, who had betrayed his Master, when be saw
that his Master was condemned, "repented, and brought again the thirty pieces
of silver to the chief priests and elders, saying, I have sinned, in that I have
betrayed innocent blood, and cast down the pieces in the temple, and went" and
what?—" and hanged himself." Here is the worst kind of repentance
of all; in fact, I know not that I am justified in calling it repentance; it must
be called remorse of conscience. But Judas did confess his sin, and then went and
hanged himself. Oh! that dreadful, that terrible, that hideous confession of despair.
Have you never seen it? If you never have, then bless God that you never were called
to see such a sight. I have seen it once in my life, I pray God I may never see it
again,—the repentance of the man who sees death staring him in the face, and who
says, "I have sinned." You tell him that Christ has died for sinners; and
he answers, "There is no hope for me; I have cursed God to his face; I have
defied him; my day of grace I know is past; my conscience is seared with a hot iron;
I am dying, and I know I shall be lost!" Such a case as that happened long ago,
you know, and is on record—the case of Francis Spira—the most dreadful ease, perhaps,
except that of Judas, which is upon record in the memory of man. Oh! my hearers,
will any of you have such a repentance? If you do, it will be a beacon to all persons
who sin in future; if you have such a repentance as that, it will be a warning to
generations yet to come. In the life of Benjamin Keach—and he also was once of my
predecessors—I find the case of a man who had been a professor of religion, but had
departed from the profession, and had gone into awful sin. When he came to die, Keach,
with many other friends, went to see him, but they could never stay with him above
five minutes at a time; for he said, "Get ye gone; it is of no use your coming
to me; I have sinned away the Holy Ghost; I am like Esau, I have sold my birthright,
and though I seek it carefully with tears, I can never find it again." And then
he would repeat dreadful words, like these: `My mouth is filled with gravel stones,
and I drink wormwood day and night. Tell me not tell me not of Christ! I know he
is a Saviour, but I hate him and he hates me. I know I must die; I know I must perish!"
And then followed doleful cries, and hideous noises, such as none could bear. They
returned again in his placid moments only to stir him up once more, and make him
cry out in his despair, "I am lost ! I am lost ! It is of no use your telling
me anything about it!" Ah! I there may be a man here who may have such a death
as that; let me warn him, ere he come to it ; and may God the Holy Spirit grant that
that man may be turned unto God, and made a true penitent, and then he need not have
any more fear; for he who has had his sins washed away in a Saviour's blood, need
not have any remorse for his sins, for they are pardoned through the Redeemer.
JOB—"I have sinned."—Job 7:20
VI. And now I
come into daylight. I have been taking you through dark and dreary confessions; I
shall detain you there no longer, but bring you out to the two good confessions which
I have to read to you. The first is that of Job in 7th chap., at the 20th verse:
"I have sinned; what shall I do unto thee, O thou preserver of men?" This
is the repentance of the saint. Job was a saint, but he sinned. This is the
repentance of the man who is a child of God already, an acceptable repentance before
God. But as I intend to dwell upon this in the evening, I shall now leave it, for
fear of wearying you. David was a specimen of this kind of repentance, and I would
have you carefully study his penitential psalms, the language of which is ever full
of weeping humility and earnest penitence.
THE PRODIGAL—"I have sinned."—Luke 15:18.
VII. I come now
to the last instance, which I shall mention; it is the case of the prodigal. In Luke
xv. 18, we find the prodigal says: "Father I have sinned." Oh, here is
a blessed confession! Here is that which proves a man to be a regenerate character—"
Father, I have sinned." Let me picture the scene. There is the prodigal; he
has run away from a good home and a kind father, and he has spent all his money with
harlots, and now he has none left. He goes to his old companions, and asks them for
relief. They laugh him to scorn. "Oh," says he, "you have drunk my
wine many a day; I have always stood paymaster to you in all our revelries; will
you not help me?" "Get you gone" they say; and he is turned out of
doors. He goes to all his friends with whom he had associated, but no man gives him
anything. At last a certain citizen of the country said,—"You want something
to do, do you? Well go and feed my swine." The poor prodigal, the son of a rich
landowner, who had a great fortune of his own, has to go out to feed swine; and he
a Jew too!—the worst employment (to his mind,) to which he could be put. See him
there, in squalid rags, feeding swine; and what are his wages? Why, so little, that
he "would fain have filled his belly with the husks the swine eat, but no man
gave to him." Look, there he is, with the fellow commoners of the sty, in all
his mire and filthiness. Suddenly a thought put there by the good Spirit, strikes
his mind. "How is it," says he, "that in my father's house there is
bread enough and to spare, and I perish with hunger? I will arise and go to my father,
and will say unto him, Father, I have sinned against heaven and before thee, and
am no more worthy to be called thy son: make me as one of thy hired servants."
Off he goes. He begs his way from town to town. Sometimes he gets a lift on a coach,
perhaps, but at other times he goes trudging his way up barren hills and down desolate
vales, all alone. And now at last he comes to the hill outside the village, and sees
his father's house down below. There it is; the old poplar tree against it, and there
are the stacks round which he and his brother used to run and play; and at the sight
of the old homestead all the feelings and associations of his former life rush upon
him, and tears run down his cheeks, and he is almost ready to run away again. He
says "I wonder whether father's dead? I dare say mother broke her heart when
I went away; I always was her favorite. And if they are either of them alive, they
will never see me again; they will shut the door in my face. What am I to do? I cannot
go back, I am afraid to go forward." And while he was thus deliberating, his
father had been walking on the housetop, looking out for his son; and though he could
not see his father, his father could see him. Well, the father comes down stairs
with all his might, runs up to him, and whilst he is thinking of running away, his
father's arms are round his neck, and he falls-to kissing him, like a loving father
indeed, and then the son begins,—"Father, I have sinned against heaven and in
thy sight, and am no more worthy to be called thy son," and he was going to
say, "Make me as one of thy hired servants." But his father puts his hand
on his mouth. "No more of that," says he; "I forgive you all; you
shall not say anything about being a hired servant—I will have none of that. Come
along," says he, "come in, poor prodigal. Ho!" says he to the servants,
"bring hither the best robe, and put it on him, and put shoes on his poor bleeding
feet; and bring hither the fatted calf and kill it; and let us eat and be merry:
For this my son was dead, and is alive again; he was lost and is found. And they
began to be merry." Oh, what a precious reception for one of the chief of sinners!
Good Matthew Henry says—" His father saw him, there were eyes of mercy; he ran
to meet him, there were legs of mercy; he put his arms round his neck, there were
arms of mercy; he kissed him, there were kisses of mercy; he said to him—there were
words of mercy,—Bring hither the best robe, there were deeds of mercy, wonders of
mercy—all mercy. Oh, what a God of mercy he is."
Now, prodigal, you do the same. Has God put it into your heart? There are many who
have been running away a long time now. Does God say "return?" Oh, I bid
you return, then, for as surely as ever thou dost return he will take thee in. There
never was a poor sinner yet who came to Christ, whom Christ turned away. If he turns
you away, you will be the first. Oh, if you could but try him! "Ah, sir, I am
so black, so filthy, so vile." Well come along with you—you cannot be blacker
than the prodigal. Come to your Father's house, and as surely as he is God he will
keep his word—"Him that cometh unto me I will in no wise cast out."
Oh, if I might hear that some had come to Christ this morning, I would indeed bless
God! I must tell here for the honor of God and Christ, one remarkable circumstance,
and then I have done. You will remember that one morning I mentioned the case of
an infidel who had been a scorner and scoffer, but who, through reading one of my
printed sermons, had been brought to God's house and then to God's feet. Well, last
Christmas day, the same infidel gathered together all his books, and went into the
market-place at Norwich, and there made a public recantation of all his errors, and
a profession of Christ, and then taking up all his books which he had written, and
had in his house, on evil subjects, burned them in the sight of the people. I have
blessed God for such a wonder of grace as that, and pray that there may be many more
such, who, though they be born prodigal will yet return home, saying, "I have
sinned."
A Sermon
(No. 13)
Delivered on Sabbath Morning, March 11, 1855,
by the
REV. C.H. SPURGEON
At Exeter Hall, Strand.
"For as the sufferings of Christ abound
in us, so our consolation also aboundeth by Christ."
—2 Corinthians 1:5.
EEK ye rest from your distresses ye children
of woe and sorrow ? This is the place where ye may lighten your burden, and lose
your cares. Oh, son of affliction and misery, wouldst thou forget for a time thy
pains and griefs? This is the Bethesda the house of mercy; this is the place where
God designs to cheer thee, and to make thy distresses stay their never ceasing course;
this is the spot where his children love to be found, because here they find consolation
in the midst of tribulation, joy in their sorrows, and comfort in their afflictions.
Even worldly men admit that there is something extremely comforting in the sacred
Scriptures, and in our holy religion; I have even heard it said of some, that after
they had, by their logic, as they thought, annihilated Christianity, and proved it
to be untrue, they acknowledged that they had spoilt an excellently comforting delusion,
and that they could almost sit down and weep to think it was not a reality. Ay, my
friends, if it were not true, ye might weep. If the Bible were not the truth of God—if
we could not meet together around his mercy seat, then ye might put your hands upon
your loins and walk about as if ye were in travail. If ye had not something in the
world beside your reason, beside the fleeting joys of earth—if ye had not something
which God had given to you, some hope beyond the sky, some refuge that should be
more than terrestrial, some deliverance which should be more than earthly, then ye
might weep;—ah! weep your heart out at your eyes, and let your whole bodies waste
away in one perpetual tear. Ye might ask the clouds to rest on your head, the rivers
to roll down in streams from both your eyes, for your grief would "have need
of all the watery things that nature could produce." But, blessed be God, we
have consolation, we have joy in the Holy Ghost. We find it nowhere else. We have
raked the earth through, but we have discovered ne'er a jewel; we have turned this
dunghill-world o'er and o'er a thousand times, and we have found nought that is precious;
but here, in this Bible, here in the religion of the blessed Jesus we the sons of
God, have found comfort and joy; while we can truly say, "As our afflictions
abound, so our consolations also abound by Christ."
There are four things in my text to which I invite your attention: the first is
the sufferings to be expected—"The sufferings of Christ abound in us;"
secondly, the distinction to be noticed—they are the sufferings of Christ;
thirdly, a proportion to be experienced—as the sufferings of Christ abound,
so our consolations abound; and fourthly, the person to be honored—"So
our consolation aboundeth by CHRIST."
I. Our first division
then is, THE SUFFERINGS TO BE EXCPECTED. Our holy Apostle says "The sufferings
of Christ abound in us." Before we buckle on the Christian armour we ought to
know what that service is which is expected of us. A recruiting sergeant often slips
a shilling into the hand of some ignorant youth, and tells him that. Her Majesty's
Service is a fine thing, that he has nothing to do but walk about in his flaming
colors, that he will have no hard service—in fact, that he has nothing to do but
to be a soldier, and go straight on to glory. But the Christian searjeant when he
enlists a soldier of the cross, never deceives him like that. Jesus Christ himself
said, "Count the cost." He wished to have no disciple who was not prepared
to go all the way—"to bear hardness as a good soldier." I have sometimes
heard religion described in such a way that its high coloring displeases me. It is
true "her ways are ways of pleasantness;" but it is not true that a Christian
never has sorrow or trouble. It is true that light-eyed cheerfulness, and airy-footed
love, can go through the world without much depression: and tribulation: but it is
not true that Christianity will shield a man from trouble; nor ought it to be so
represented. In fact, we ought to speak of it in the other-way. Soldier of Christ,
if thou enlisteth, thou wilt have to do hard battle. There is no bed of down for
thee; there it no riding to heaven in a chariot; the rough way must be trodden; mountains
must be climbed, rivers must be forded, dragons must be fought, giants must be slain,
difficulties must be overcome, and great trials must be borne. It is not a smooth
road to heaven, believe me; for those who have gone but a very few steps therein
have found it to be a rough one. It is a pleasant one; it is the most delightful
in all the world, but it is not easy in itself; it is only pleasant because of the
company, because of the sweet promises on which we lean, because of our Beloved who
walks with us through all the rough and thorny brakes of this vast wilderness. Christian,
expect trouble: "Count it not strange concerning the fiery trial, and as though
some strange thing had happened unto thee;" for as truly as thou art a child
of God, thy Saviour hath left thee for his legacy,—"In the world, ye shall have
tribulation; in me ye shall have peace." If I had no trouble I would not believe
myself one of the family. If I never had a trial I would not think myself a heir
of heaven. Children of God must not, shall not, escape the rod. Earthly parents may
spoil their children but the heavenly Father never shall his. "Whom he loveth
he chasteneth," and scourgeth every son whom he hath chosen. His people must
suffer; therefore, expect it Christian; if thou art a child of God believe it, look
for it, and when it comes, say, "Well suffering, I foresaw thee; thou art no
stranger; I have looked for thee continually." You cannot tell how much it will
lighten your trials, if you await them with resignation. In fact, make it a wonder
if you get through a day easily. If you remain a week without persecution, think
it a remarkable thing; and if you should, perchance, live a month without heaving
a sigh from your inmost heart, think it a miracle of miracles. But when the trouble
comes, say, "Ah! this is what I looked for; it is marked in the chart to heaven;
the rock is put down; I will sail confidently by it; my Master has not deceived me."
"Why should I complain of want or distress,
Temptation or pain? he told me no less."
But why must the Christian expect trouble? Why must he expect
the sufferings of Christ to abound in him? Stand here a moment, my brother, and I
will show thee four reasons wherefore thou must endure trial. First look upward,
then look downward, then look around thee, and then look within thee; and thou wilt
see four reasons why the sufferings of Christ should abound in thee.
Look upward. Dost thou see thy heavenly Father, a pure and holy being, spotless,
just, perfect? Dost thou know that thou art one day to be like him? Thinkest thou
that thou wilt easily come to be conformed to his image? Wilt thou not require much
furnace work, much grinding in the mill of trouble, much breaking with the pestle
in the mortar of affliction, much being broken under the wheels of agony? Thinkest
thou it will be an easy thing for thy heart to become as pure as God is? Dost thou
think thou canst so soon get rid of thy corruptions, and become perfect, even as
thy Father which is in heaven is perfect?
Lift up thine eye again; dost thou discern those bright spirits clad in white, purer
than alabaster, more chaste, more fair than Parian marble? Behold them as they stand
in glory. Ask them whence their victory came. Some of them will tell you they swam
through seas of blood. Behold the scars of honor on their brows; see, some of them
lift up their hands and tell you they were once consumed in fire; while others were
slain by the sword, rent in pieces by wild beasts; were destitute afflicted, tormented.
0 ye noble army of martyrs, ye glorious hosts of the living God. Must ye swim
through seas of blood, and shall I hope to ride to heaven wrapped in furs and ermine?
Did ye endure suffering, and shall I be pampered with the luxuries of this world?
Did ye fight and then reign, and must I reign without a battle. Oh, no. By
God's help I will expect that as ye suffered so must I, and as through much tribulation
ye entered the kingdom of heaven, so shall I.
Next, Christian, turn thine eyes downward. Dost thou know what foes thou hast beneath
thy feet? There are hell and its lions against thee. Thou wast once a servant of
Satan and no king will willingly lose his subjects. Dost thou think that Satan be
pleased with thee? Why, thou hast changed thy country. Thou wast once a liege servant
of Apollyon, but now thou art become a good soldier of Jesus Christ; and dost thou
think the devil is pleased with thee? I tell thee nay. If thou hadst seen Satan the
moment thou wast converted, thou wouldst have beheld a wondrous scene. As soon as
thou gavest thy heart to Christ, Satan spread his bat-like-wings: down he flew into
hell, and summoning all his councilors, he said "Sons of the pit, true heirs
of darkness; ye who erst were clad in light, but who fell with me from high dignities,
another of my servants has forsaken me; I have lost another of my family; he is gone
over to the side of the Lord of Hosts. Oh ye, my compeers, ye fellow-helpers of the
powers of darkness, leave no stone unturned to destroy him. I bid you all hurl all
your fiercest darts at him; plague him; let hell-dogs bark at him; let fiends besiege
him; give him no rest, harrass him to the death; let the fumes of our corrupt and
burning lake ever rise in his nostrils; persecute him; the man is a traitor; give
him no peace; since I cannot have him here to bind him in chains of adamant, since
I ne'er can have him here to torment and afflict him, as long as ye can, till his
dying day, I bid you howl at him; until he crosses the river, afflict him, grieve
him, torment him; for the wretch has turned against me, and become a servant of the
Lord." Such may have been the scene in hell, that very day when thou didst love
the Lord. And dost thou think Satan loves thee better now? Ah! no. He will always
be at thee, for thine enemy, "like a roaring lion, goeth about seeking whom
he may devour." Expect trouble therefore, Christian, when thou lookest beneath
thee.
Then, man of God, look around thee. Do not be asleep. Open thine eyes, and look around
thee. Where art thou? Is that man a friend next to thee? No; thou art in an enemy's
country. This is a wicked world. Half the people, I suppose, profess to be irreligious,
and those who profess to be pious, often are not. "Cursed is he that trusteth
in man and maketh flesh his arm."—Blessed is he that trusteth in the Lord, and
whose hope the Lord is."—"As for men of low degree, they are vanity;"
the voice of the crowd is not worth having; and as for "men of high degree,
they are a lie," which is worse still. The world is not to be trusted in, not
to be relied upon. The true Christian treads it beneath his feet, with "all
that earth calls good or great." Look around thee my brother; thou wilt see
some good hearts, strong and valiant; thou wilt see some true souls, sincere and
honest; thou wilt see some faithful lovers of Christ; but I tell thee O child of
light, that where thou meetest one sincere man, thou wilt meet twenty hypocrites;
where thou wilt find one that will lead thee to heaven, thou wilt find a score who
would push thee to hell. Thou art in a land of enemies, not of friends. Never believe
the world is good for much. Many people have burned their fingers by taking hold
of it. Many a man has been injured by putting his hand into a nest of the rattlesnake—the
world; thinking that the dazzling hues of the sleeping serpent were securities from
harm. O Christian! the world is not thy friend. If it is, then thou art not God's
friend; for he who is the friend of the world is the enemy of God; and he who is
despised of men, is often loved of Jehovah. Thou art in an enemy's country, man:
therefore, expect trouble: expect that the man who "eats thy bread will lift
up his heel against thee;" expect that thou shalt be estranged from those that
love thee; be assured that since thou art in the land of the foe, thou shalt find
foemen everywhere. When thou sleepest, think that thou sleepest on the battle-field;
when thou walkest believe that there is an ambush in every hedge. Oh! take heed,
take heed: this is no good world to shut thine eyes in. Look around thee, man; and
when thou art upon the watch-tower, reckon surely that trouble cometh.
II. Now, secondly,
there is A DISTINCTION TO BE NOTICED. Our sufferings are said to be the sufferings
of Christ. Now, suffering in itself is not an evidence of Christianity. There are
many people who have trials and troubles who are not children of' God. I have heard
some poor whining people come and say, "I know I am a child of God because I
am in debt, because I am in poverty, because I am in trouble." Do you indeed?
I know a great many rascals in the same condition; and I don't believe you are a
child of God any the more because you happen to be in poor circumstances. There are
abundance who are in trouble and distress besides God's children. It is not the peculiar
lot of God's family; and if I had no other ground of my hope as a Christian, except
my experience of trials, I should have but very poor ground indeed. But there is
a distinction to be noticed. Are these sufferings the sufferings of Christ, or are
they not? A man is dishonest, and is put in jail for it; a man is a coward and men
hiss at him for it; a man is insincere, and, therefore, persons avoid him. Yet he
says he is persecuted. Persecuted! Not at all; it serves him right. He deserves it.
But such persons will comfort themselves with the thought, that they are "the
dear people of God," because other people avoid them; when it so happens that
they just deserve it. They do not live as they ought to do; therefore the world's
punishment is their desert. Take heed, beloved, that your sufferings are true sufferings
of Christ; be sure they are not your own sufferings; for if they are, you will get
no relief. It is only when they are the sufferings of Jesus that we may take comfort.
"Well," you say, "What is meant by our sufferings being the sufferings
of Christ?" You know the word "Christ" in the Bible sometimes means
the whole Church with Christ, as in 1 Cor. xii.12, and several other passages which
I cannot just now remember; but you will call to mind a scripture where it says,
"I fill up that which is behind of the sufferings of Christ, for his body's
sake, which is the Church." Now, as Christ, the head, had a certain amount of
suffering to endure, so the body must also have a certain weight laid upon it. Our
afflictions are the sufferings of Christ mystical, the sufferings of Christ's body,
the sufferings of Christ's church; for you know that if a man could be so tall as
to have his head in heaven and his feet at the bottom of the sea, it would be the
same body, and the head would feel the sufferings of the feet. So, though my head
is in heaven, and I am on earth, my griefs are Christ's griefs; my trials are Christ's
trials, my afflictions, he suffers.
"I feel at my heart all thy sighs and
thy groans,
For thou art most near me, my flesh and my bones;
In all thy distresses, thy Head feels the pain,
Yet all are most needful, not one is in vain."
The trials of a true Christian are as much the sufferings
of Christ, as the agonies of Calvary.
Still you say, "We want to discern whether our troubles are the trials of Christ."
Well, they are the trials of Christ, if you suffer for Christ's sake. If you are
called to endure hardness for the sake of the truth, then those are the sufferings
of Christ. If you suffer for your own sake, it may be a punishment for your own sins;
but if you endure for Christ's sake, then they are the trials of Christ. "But,"
say some, "is there any persecution now-a-days? Do any Christians have to suffer
for Christ's sake now?" Suffer, sirs! Yes. "I could a tale unfold"
this morning, if I pleased, of bigotry insufferable, of persecution well nigh as
bad as that in the days of Mary; only our foes have not the power and the law on
their side. I could tell you of some who, from the simple fact, that they choose
to come and hear this despised young man, this ranting fellow, are to be looked upon
as the offscouring of all things. Many are the persons who come to me, who have to
lead a miserable and unhappy life, simply because from my lips they heard the word
of truth. Still, despite of all that is said, they will hear it now. I have, I am
sure, many before me, whose eyes would drop with tears, if I were to tell their history—some
who have privately sent me word of how they have to suffer for Christ's sake, because
they choose to hear whom they please. Why, is it not time that men should choose
to do as they like. If I do not care to do just as other ministers do, have not I
a right to preach as I please? If I havn't I will—that is all. And have not other
parties a right to hear me if they like, without asking the lords and governors of
the present day, whether the man is really clerical or not. Liberty! liberty! Let
persons do as they please. But liberty—where is it? Ye say it is in Britain. It is,
in a measure, but not thoroughly. However, I rejoice that there are some who say,
"Well, my soul is profited: and let men say what they will, I will hold hard
and fast to truth, and to the place where I hear the word to my soul's edification."
So, dear hearts, go on, go on; and if ye suffer for Christ's sake, they are Christ's
sufferings. If ye came here simply because ye gained anything by it, then your sufferings
would be your own; but since there is nothing to gain but the profit of our own souls,
still hold on; and whate'er is said, your persecution will but win you a brighter
crown in glory.
Ah! Christian, this ennobles us. My brethren, this makes us proud and happy to think
that our trials are the trials of Jesus. Oh! I think it must have been some honor
to the old soldier, who stood by the Iron Duke in his battles, to be able to say,
"We fight under the good old Duke, who has won so many battles: and when he
wins, part of the honor will be ours." Christian, thou fightest side by side
with Jesus; Christ is with thee; every blow is a blow aimed at Christ; every slander
is a slander on Christ; the battle is the Lord's; the triumph is the Lord's, therefore,
still on to victory! I remember a story of a great commander, who, having won many
glorious victories, led his troops into a defile, and when there, a large body of
the enemy entirely surrounded him. He knew a battle was inevitable on the morning,
he therefore went round to all the tents, to hear in what condition his soldier's
minds were—whether they were dispirited or not. He came to one tent, and as he listened,
he heard a man say, "There is our general; he is very brave, but he is very
unwise this time; he has led us into a place where we are sure to be beaten; there
are so many of the enemy's cavalry, so many infantry:" and then the man counted
up all the troops on their own side, and made them only so many. Then the commander,
after he had heard the tale, gently drew aside a part of the tent, and said, "How
many do you count me for? You have counted the infantry and cavalry; but how many
do you count me for—me, your mighty captain, who have won so many victories."
Now, Christian, I say, how many do you count one? He is not one, nor a thousand:
he is the "chief among ten thousand." But he is more than that. Oh! put
him down for a high figure; and when thou countest up thine aids and auxiliaries,
put down Christ for all in all, for in him victory is certain—the triumph is secure.
III. Our third
point is, A PROPORTION TO BE EXPERIENCED. As the sufferings of Christ abound in us
so the consolations of Christ abound. Here is a blessed proportion. God always keeps
a pair of scales—in this side he puts his people's trials and in that he puts their
consolations. When the scale of trial is nearly empty, you will always find the scale
of consolation in nearly the same condition; and when the scale of trials is full,
you will find the scale of consolation just as heavy for as the sufferings of Christ
abound in us, even so shall consolation abound by Christ. This is a matter of pure
experience. Some of you do not know anything at all about it. You are not Christians,
you are not born again, you are not converted; ye are unregenerate, and, therefore,
ye have never realized this wonderful proportion between the sufferings and the consolations
of a child of God. Oh! it is mysterious that, when the black clouds gather most,
the light within us is always the brightest. When the night lowers and the tempest
is coming on, the heavenly captain is always closest to his crew. It is a blessed
thing, when we are most cast down, then it is that we are most lifted up by the consolations
of Christ. Let me show you how.
The first reason is, because trials make more room, for consolation. There
is nothing makes a man have a big heart like a great trial. I always find that little,
miserable people, whose hearts are about the size of a grain of mustard-seed, never
have had much to try them. I have found that those people who have no sympathy for
their fellows—who never weep for the sorrows of others—very seldom have had any woes
of their own. Great hearts can only be made by great troubles. The spade of trouble
digs the reservoir of comfort deeper, and makes more room for consolation. God comes
into our heart—he finds it full—he begins to break our comforts and to make it empty;
than there is more room for grace. The humbler a man lies, the more comfort he will
always have. I recollect walking with a ploughman one day—a man who was deeply taught,
although he was a ploughman; and really ploughmen would make a great deal better
preachers than many college gentlemen—and he said to me, "Depend upon it, my
good brother, if you or I ever get one inch above the ground, we shall get just that
inch too high." I believe it is true; for the lower we lie, the nearer to the
ground we are—the more our troubles humble us—the more fit we are to receive comfort;
and God always gives us comfort when we are most fit for it. That is one reason why
consolations increase in the same ratio as our trials.
Then again, trouble exercises our graces, and the very exercise of our graces
tends to make us more comfortable and happy. Where showers fall most, there the grass
is greenest. I suppose the fogs and mists of Ireland make it "the Emerald Isle;"
and wherever you find great fogs of trouble, and mists of sorrow, you always find
emerald green hearts: full of the beautiful verdure of the comfort and love of God.
O Christian, do not thou be saying, "Where are the swallows gone? they are gone:
they are dead." They are not dead; they have skimmed the purple sea, and gone
to a far off land; but they will be back again by-and-by. Child of God, say not the
flowers are dead; say not the winter has killed them, and they are gone. Ah! no;
though winter hath coated them with the ermine of its snow; they will put up their
heads again, and will be alive very soon. Say not, child of God, that the sun is
quenched, because the cloud hath hidden it. Ah! no; he is behind there, brewing summer
for thee; for when he cometh out again, he will have made the clouds fit to drop
in April showers, all of them mothers of the sweet May flowers. And oh! above all,
when thy God hides his face, say not, that he has forgotten thee. He is but tarrying
a little while to make thee love him better; and when he cometh, thou shalt have
joy in the Lord, and. shalt rejoice with joy unspeakable. Waiting, exercises our
grace; waiting, tries our faith; therefore, wait on in hope; for though the promise
tarry, it can never come too late.
Another reason why we are often most happy in our troubles is this—then we have
the closest dealing with God. I speak from heart knowledge and real experience.
We never have such close dealings with God as when we are in tribulation. When the
barn is full, man can live without God; when the purse is bursting with gold, we
somehow can do without so much prayer. But once take your gourds away, you
want your God; once cleanse away the idols out of the house, then you must go and
honor Jehovah. Some of you do not pray half as much as you ought. If you are the
children of God, you will have the whip, and when you have that whip, you will run
to your Father. It is a fine day, and the child walks before its father; but there
is a lion in the road, now he comes and takes his father's hand. He could run half-a-mile
before him when all was fine and fair; but once bring the lion, and it is "father!
father!" as close as he can be. It is even so with the Christian. Let all be
well, and he forgets God. Jeshurun waxes fat, and he begins to kick against God;
but take away his hopes, blast his joys, let the infant lie in the coffin, let the
crops be blasted, let the herd be cut off from the stall, let the husband's broad
shoulder lie in the grave, let the children be fatherless—then it is that God is
a God indeed. Oh, strip me naked; take from me all I have; make me poor, a beggar,
penniless, helpless: dash that cistern in pieces; crush that hope; quench the stars;
put out the sun; shroud the moon in darkness, and place me all alone in space, without
a friend, without a helper; still, "Out of the depths will I cry unto thee,
O God." There is no cry so good as that which comes from the bottom of the mountains;
no prayer half so hearty as that which comes up from the depths of the soul, through
deep trials and afflictions. Hence they bring us to God, and we are happier; for
that is the way to be happy—to live near to God. So that while troubles abound, they
drive us to God, and then consolations abound.
Some people call troubles weights. Verily they are so. A ship that has large sails
and a fair wind, needs ballast. Troubles are the ballast of a believer. The eyes
are the pumps which fetch out the bilge-water of his soul, and keep him from sinking.
But if trials be weights I will tell you of a happy secret. There is such a thing
as making a weight lift you. If I have a weight chained to me, it keeps me down;
but give me pulleys and certain appliances, and I can make it lift me up. Yes, there
is such a thing as making troubles raise me towards heaven. A gentlemen once asked
a friend, concerning a beautiful horse of his, feeding about in the pasture with
a clog on its foot, "Why do you clog such a noble animal?" "Sir,"
said he, "I would a great deal sooner clog him than lose him: he is given to
leap hedges." That is why God clogs his people. He would rather clog them than
lose them; for if he did not clog them, they would leap the hedges and be gone. They
want a tether to prevent their straying, and their God binds them with afflictions,
to keep them near to him, to preserve them, and have them in his presence. Blessed
fact—as our troubles abound, our consolations also abound.
IV. Now we close
up with our last point; and may the Holy Ghost once more strengthen me to speak a
word or two to you. THERE IS A PERSON TO BE HONOURED. It is a fact that Christians
can rejoice in deep distress; it is a truth, that put them in prison, and they still
will sing; like many birds, they sing best in their cages. It is true that when waves
roll over them, their soul never sinks. It is true they have a buoyancy about them
which keeps their heads always above the water, and helps them to sing in the dark,
dark night, "God is with me still." But to whom shall we give the honor?
To whom shall the glory be given? Oh! to Jesus, to Jesus; for the text says it is
all by Jesus. It is not because I am a Christian that I get joy in my trouble—not
necessarily so; it is not always the fact that troubles bring their consolations;
but it is Christ who comes to me. I am sick in my chamber; Christ cometh up stairs,
he sitteth by my bedside, and he talketh sweet words to me. I am dying; the chilly
cold waters of Jordan have touched my foot, I feel my blood stagnate and freeze.
I must die; Christ puts his arms around me, and says, "Fear not, beloved; to
die is to be blessed; the waters of death have their fountain head in heaven; they
are not bitter, they are sweet as nectar, for they flow from the throne of God."
I wade in the stream, the billows gather around me, I feel that my heart and flesh
fail but there is the same voice in my ears, "Fear not, I am with thee! be not
dismayed; I am thy God." Now, I come to the borders of the infinite unknown,
that country "from whose bourne no traveller returns;" I stand almost affrighted
to enter the realm of shades; but a sweet voice says, "I will be with thee whithersoever
thou goest; if thou shouldst make thy bed in Hades I will be with thee;" and
I still go on, content to die, for Jesus cheers me; he is my consolation and my hope.
Ah! ye who know not that matchless name, Jesus, ye have lost the sweetest note which
e'er can give melody. Ah! ye who have never been entranced by the precious sonnet
contained in that one word Jesu, ye who know not that Jesu means, I-ES-U, ("I
ease you"); ye have lost the joy and comfort of your lives, and ye must live
miserable and unhappy. But the Christian can rejoice, since Christ will never forsake
him, never leave him, but will be with him.
A word or two to characters—First, I have a word with you who are expecting troubles,
and are very sad because you are looking forward to them. Take the advice of the
common people, and "never cross a bridge till you get to it." Follow my
advice: never bring your troubles nearer than they are, for they will be sure to
come down upon you soon enough. I know that many persons fret themselves about their
trials before they come. What on earth is the good of it? If you will show me any
benefit in it, I will say go on; but to me it seems quite enough for the Father to
lay the rod on the child without the child chastising itself. Why should you do so?
You, who are afraid of trouble, why should you be so? The trial may never overtake
you; and if it does come, strength will come with it. Therefore, up with thee, man,
who are sitting down groaning, because of forebodings.
"Religion never was designed
To make our pleasures less."
Out on thee! Up! up! Why wilt thou sit down and be frozen
to death? When trouble comes, then fight it; with manful heart and strong, plunge
into the stream, accoutred as thou art, and swim it through; but oh! do not fear
it before it comes.
Then Christian in trouble, I have a word to say with thee. So my brother,
thou art in trouble; thou art come into the waves of afflitio, art thou? No strange
thing, is it brother? Thou hast been there many times before. "Ah," but
sayest thou, "this is the worst I ever had. I have come up here this morning
with a millstone round my neck; I have a mine of lead in my heart: I am miserable,
I am unhappy, I am cast down exceedingly." Well, but brother, as thy troubles
abound, so shall thy consolation. Brother, hast thou hung thy harp upon the willows?
I am glad thou hast not broken the harp altogether. Better, to hang it on the willows
than to break it; be sure not to break it. Instead of being distressed about thy
trouble, rejoice in it; thou wilt then honor God, thou wilt glorify Christ, thou
wilt bring sinners to Jesus, if thou wilt sing in the depths of trouble, for then
they will say, "There must be something in religion after all, otherwise the
man would not be so happy."
Then one word with you who are almost driven to despair. I would stretch my
hands out, if I could, this morning—for I believe a preacher ought to be a Briareus,
with a thousand hands to fetch out his hearers one by one, and speak to them. There
is a man here quite despairing—almost every hope gone. Brother, shall I tell thee
what to do? Thou hast fallen off the main deck, thou art in the sea, the floods surround
thee; thou seemest to have no hope; thou catchest at straws; what shalt thou do now?
Do? why lie upon the sea of trouble, and float upon it; be still, and know that God
is God, and thou wilt never perish. All thy kicking and struggling will sink thee
deeper; but lie still, for behold the life-boat cometh; Christ is coming to thy help;
soon he will deliver thee, and fetch thee out of all thy perplexities.
Lastly, some of you have no interest in this sermon at all. I never try to deceive
my hearers by making them believe that all I say belongs to all who hear me. There
are different characters in God's word; it is yours to search your own hearts this
day, and see whether ye are God's people, or not. As the Lord liveth, before whom
I stand, there are two classes here. I do not own the distinction of aristocratic
and democratic; in my sight, and in God's sight, every man is alike. We are made
of one flesh and blood; we do not have china gentlemen and earthenware poor people;
we are all made of the same mould of fashion. There is one distinction, and only
one. Ye are all either the children of God, or children of the devil; ye are all
either born again, or dead in trespasses and sins. It is yours to let the question
ring in your ears: "Where am I? Is yon black tyrant, with his fiery sword, my
king; or do I own Jehovah-Jesus as my strength, my shield, my Saviour?" I shall
not force you to answer it; I shall not say anything to you about it. Only answer
it yourselves; let your hearts speak; let your souls speak. All I can do is to propose
the question. God apply it to your souls! I beseech him to send it home! and make
the arrow stick fast!
"Is Jesus mine! I am now prepared,
To meet with what I thought most hard;
Yes, let the winds of trouble blow,
And comforts melt away like snow,
No blasted trees, nor failing crops,
Can hinder my eternal hopes;
Tho' creatures change, the Lord's the same;
Then let me triumph in his name.
A Sermon
(No. 19)
Delivered on Sabbath Morning, April
15, 1855, by the
REV. C.H. SPURGEON
At Exeter Hall, Strand.
"Although my house be not so
with God; yet he hath made with me an everlasting covenant, ordered in all things
and sure: for this is all my salvation, and all my desire, although
he make it not to grow."
—2 Samuel 23:5.
HESE be the last words of David; so we read
at the commencement of the chapter. Many have been the precious sentences which have
fallen front his inspired lips; seraphic has been the music which has dropped from
his fingers when they flew along the strings of his harp; but now that sweet voice
is to be hushed in death, and now the son of Jesse is to sleep with his fathers.
Surely it were well to press around his bed, to hear the dying monarch's last testimony;
yea, we can conceive that angels themselves would for an instant check their rapid
flight, that they might visit the chamber of the dying mighty one, and listen to
his last death song. It is always blessed to hear the words of departing saints.
How many choice thoughts have we gained in the bedchamber of the righteous, beloved?
I remember one sweet idea, which I once won from a death-bed. A dying man desired
to have one of the Psalms read to him, and the 17th being chosen, he stopped at the
6th verse, "Incline thine ear unto me and hear my speech," and faintly
whispering, said, "Ah, Lord, I cannot speak, my voice fails me; incline thine
ear, put it against my mouth, that thou mayest hear me." None but a weak and
dying man, whose life was ebbing fast, could have conceived such a thought. It is
well to hear saints' words when they are near heaven—when they stand upon the banks
of Jordan. But here is a special case, for these be the last words of David.
They are something more than human utterances; for we are told that the Spirit of
the Lord spake by him, and his word was in his tongue. These were his closing accents.
Ah! methinks, lisping these words he rose from earth to join the chorus of the skies.
He commenced the sentence upon earth, and he finished it in heaven. He began, "Although
my house be not so with God;" and as he winged his flight to heaven, he still
sang, "yet hast thou made with me an everlasting covenant, ordered in all things,
and sure: "and now before the throne he constantly hymns the same strain—"yet
hast thou made with me an everlasting covenant, ordered in all things, and sure."
I hope, my friends, there are many of us who can join in this verse this morning,
and who hope to close our earthly pilgrimage with this upon our tongue.
We shall notice first, that the Psalmist had sorrow in his house—" Although
my house be not so with God." Secondly, he had confidence in the covenant—"
yet he hath made with me an everlasting covenant." And thirdly, he had satisfaction
in his heart, for he says—" this is all my salvation, and all my desire.
I. The Psalmist
says he had sorrow in his house—"Although my house be not so with God."
What man is there of all our race, who, if he had to write his history, would not
need to use a great many "althoughs"? If you read the biography of any
man, as recorded in the Sacred Word, you will always find a "but," or an
"although," before you have finished. Naaman was a mighty man of valour,
and a great man with his master, but he was a leper. There is always a "but"
in every condition, a crook in every lot, some dark tint upon the marble pillar,
some cloud in the summer sky, some discord in the music, some alloy in the gold.
So David, though a man who had been raised from the sheepfold, a mighty warrior,
a conqueror of giants, a king over a great nation, yet, had his "althoughs;"
and the "although" which he had, was one in his own house. Those are the
worst troubles which we have in our own household. We love not an evil beast abroad,
but we hate the lion most when it prowls upon our own estates, or croucheth on the
floor of our dwelling. The greatest trouble with the thorn is when it lieth in our
bed, and we feel it in our pillow. Civil war is always the fiercest—those are foes
indeed who are of our own household. I think, perhaps David intended, when he said
"Although my house be not so with God," to speak partly of his affairs.
If any man else had looked at David's affairs—the government of his country—he would
have said, "David's government is the mirror of excellence." His house
was so rightly ordered, that few of his subjects could murmur at him; but David recollected
that a greater and keener eye than that of man rested on him; and he says, speaking
of his empire and his house—for you know the word "house" in Scripture
often means our business, our affairs, our transactions, ("Set thine house in
order, for thou must die, and not live,")—he says, although before man my house
may be well swept, and garnished, yet it is not so with God as I can desire. Oh,
beloved, there are some of us who can walk before our fellow-men conscious of innocence;
we dare defy the gaze of our fellow-mortals; we can say, "Lord! thou knowest
I am not wicked;" we are blameless before this perverse generation: we walk
amongst them as lights in the world, and God has helped us, so that we are clean
from the great transgression; we are not afraid of a criticism of our character,
we are not fearful of being inspected by the eyes of all men, for we feel that through
God's grace we have been kept from committing ourselves; he has kept us, and the
evil one toucheth us not. But with all this conscious innocence—with all that dignity
with which we stand before our fellows—when we go into God's sight, how changed we
are! Ah, then, my friends, we say not, "Lord! thou knowest I am not wicked;"
but rather, we fall prostrate, and cry, "Unclean, unclean, unclean;" and
as the leper cools his heated brow with the water running in the cool sequestered
brook, so do we have our body in Siloam's stream, and strive to wash ourselves clean
in the water and blood from Christ's riven side. We feel that our house is "not
so with God ;" though in the person of Jesus we are free from sin, and white
as angels are: yet when we stand before God, in our own persons, we are obliged to
confess, that honest as we may be, upright as we have been, just and holy before
men, yet our house is "not so with God."
But I imagine that the principal meaning of these words of David refers to his family—his
children. David had many trials in his children. It has often been the lot of
good men to have great troubles from their sons and daughters. True, we know some
households that are the very image of peace and happiness, where the father and mother
bend the knee together in family prayer, and they look upon an offspring, numerous
or not, as it may be, but most of them devoting their hearts to God. I know a household
which stands like a green oasis in the desert of this world. There be sons who preach
God's gospel, and daughters who are growing up to fear the Lord, and to love him.
Such a household is indeed a pleasant halting-place for a weary soul in its pilgrimage
through this wilderness of life. Oh! happy is that family whom God hath blessed.
But there are other houses where you will find the children are the trials of the
parents. "Although my house be not so with God," may many an anxious father
say; and ye pious mothers might lift your streaming eyes to heaven, and say, "Although
my house be not so with God." That first-born son of yours, who was your pride,
has now turned out your disgrace. Oh! how have the arrows of his ingratitude pierced
into your soul, and how do you keenly feel at this present moment, that sooner would
you have buried him in his infancy; sooner might he never have seen the light, and
perished in the birth, than that he should live to have acted as he has done, to
be the misery of your existence, and the sorrow of your life. O sons who are ungodly,
unruly, gay, and profligate, surely ye do not know the tears of pious mothers, or
ye would stop your sin. Methinks, young man, thou wouldst not willingly allow thy
mother to shed tears, however dearly you may love sin. Will you not then stop at
her entreaties? Can you trample upon your mother? Oh! though you are riding a steeple-chase
to hell, cannot her weeping supplications induce you to stay your mad career? Will
you grieve her who gave you life, and fondly cherished you at her breast? Surely
you will long debate e'er you can resolve to bring her grey hairs with sorrow to
the grave. Or has sin brutalized you? Are ye worse than stones? Have natural feelings
become extinct? Is the evil one entirely your master? Has he dried up all the tender
sympathies of your heart? Stay! young prodigal, and ponder!
But, Christian men! ye are not alone in this. If ye have family troubles, there are
others who have borne the same. Remember Ephraim! Though God had promised that Ephraim
should abound as a tribe with tens of thousands, yet it is recorded in 1 Chron. 7:20—22:
"And the sons of Ephraim; Shuthelah and Bered his son, and Tahath his son, and
Eladah his son, and Tahath his son, and Zabad his son, and Shuthelah his son, and
Ezer and Elead, whom the men of Gath that were born in that land slew, because they
came down to take away their cattle. And Ephraim their father mourned many days,
and his brethren came to comfort him." Abraham himself had his Ishmael, and
he cried to God on account thereof. Think of Eli, a man who served God as a high
priest, and though he could rule the people, he could not rule his sons; and great
was his grief thereat. Ah! some of you, my brethren in the gospel, may lift your
hands to heaven, and ye may utter this morning these words with a deep and solemn
emphasis—you may write "Although" in capitals, for it is more than true
with some of you—" Although my house be not so with God."
Before we leave this point: What must I say to any of those who are thus tried and
distressing in estate and family? First, let me say to you, my brethren, it
is necessary that you should have an "although" in your lot, because
if you had not, you know what you would do; you would build a very downy nest on
earth, and there you would lie down in sleep; so God puts a thorn in your nest in
order that you may sing. It is said by the old writers, that the nightingale never
sang so sweetly as when she sat among thorns, since say they, the thorns prick her
breast, and remind her of her song. So it may be with you. Ye, like the larks, would
sleep in your nest did not some trouble pass by and affright you; then you stretch
your wings, and carolling the matin song, rise to greet the sun. Trials are sent
to wean you from the world; bitters are put into your drink, that ye may learn to
live upon the dew of heaven: the food of earth is mingled with gall, that ye may
only seek for true bread in the manna which droppeth from the sky. Your soul without
trouble would be as the sea if it were without tide or motion; it would become foul
and obnoxious. As Coleridge describes the sea after a wondrous calm, so would the
soul breed contagion and death.
But furthermore, recollect this, O thou who art tried in thy children—that prayer
can remove thy troubles. There is not a pious father or mother here, who is suffering
in the family, but may have that trial taken away yet. Faith is as omnipotent as
God himself, for it moves the arm which leads the stars along. Have you prayed long
for your children without a result? and have ye said, "I will cease to pray,
for the more I wrestle, the worse they seem to grow, and the more am I tried?"
Oh! say not so, thou weary watcher. Though the promise tarrieth, it will come. Still
sow the seed; and when thou sowest it, drop a tear with each grain thou puttest into
the earth. Oh, steep thy seeds in the tears of anxiety, and they cannot rot under
the clods, if they have been baptized in so vivifying a mixture. And what though
thou diest without seeing thy sons the heirs of light? They shall be converted even
after thy death; and though thy bones shall be put in the grave, and thy son may
stand and curse thy memory for an hour, he shall not forget it in the cooler moments
of his recollection, when he shall meditate alone. Then he shall think of thy prayers,
thy tears, thy groans; he shall remember thine advice—it shall rise up, and if he
live in sin, still thy words shall sound as one long voice from the realm of spirits,
and either affright him in the midst of his revelry, or charm him heavenward, like
angel's whispers, saying, "Follow on to glory, where thy parent is who once
did pray for thee." So the Christian may say, "Although my house be not
so with God now, it may be yet;" therefore will I still wait, for there
be mighty instances of conversion. Think of John Newton. He even became a slaver,
yet was brought back. Hope on; never despair; faint heart never winneth the souls
of men, but firm faith winneth all things; therefore watch unto prayer. "What
I say unto you, I say unto all, watch." There is your trouble, a small cup filled
from the same sea of tribulation as was the Psalmist's when he sung, "Although
my house be not so with God."
II. But secondly:
David had confidence in the covenant. Oh! how sweet it is to look from the
dulness of earth to the brilliancy of heaven! How glorious it is to leap from the
ever tempest-tossed bark of this world, and stand upon the terra firma of
the covenant! So did David. Having done with his "Although," he then puts
in a blessed "yet" Oh! it is a "yet," with jewels set: "He
hath made with me an everlasting covenant, ordered in all things, and sure."
Now let us notice these words as they come. First, David rejoiced in the covenant,
because it is divine in its origin. "Yet hath HE made with me an everlasting
covenant." O that great word HE. Who is that? It is not my odd-father or my
odd mother who has made a covenant for me—none of that nonsense. It is not a covenant
man has made for me, or with me; but yet hath HE made with me an everlasting covenant."
It is divine in its origin, not human. The covenant on which the Christian rests,
is not the covenant of his infant sprinkling: he has altogether broken that scores
of times, for he has not "renounced the pomps and vanities of this wicked world,"
as he should have done, nor "all the lusts of the flesh." Nor has he really
become regenerate through those holy drops of water which a cassocked priest cast
on his face. The covenant on which he rests and stands secure, is that covenant which
God has made with him. "Yet hath HE made." Stop, my soul. God, the everlasting
Father, has positively made a covenant with thee; yes, that God, who in the thickest
darkness dwells and reigns for ever in his majesty alone; that God, who spake the
world into existence by a word; who holds it, like an Atlas, upon his shoulders,
who poises the destiny of all creation upon his finger; that God, stooping from his
majesty, takes hold of thy hand and makes a covenant with thee. Oh! is it not a deed,
the stupendous condescension of which might ravish our hearts for ever if we could
really understand it? Oh! the depths! "HE hath made with me a covenant."
A king has not made a covenant with me—that were somewhat: an emperor has not entered
into a compact with me; but the Prince of the kings of the earth, the Shaddai, the
Lord of all flesh, the Jehovah of ages, the everlasting Elohim. "He hath made
with me an everlasting covenant." O blessed thought! it is of divine origin.
But notice its particular application. "Yet hath he made with ME an everlasting
covenant." Here lies the sweetness of it to me, as an individual.
"Oh how sweet to view the flowing
Of Christ's soul-redeeming blood,
With divine assurance knowing,
That he made my peace with God."
It is nought for me that he made peace for the world; I want to know whether he made peace for me: it is little that he hath made a covenant, I want to know whether he has made a covenant with ME. David could put his hand upon his heart and say, "Yet hath he made a covenant with ME." I fear I shall not be wrong in condemning the fashionable religion of the day, for it is a religion which belongs to the crowd; and not a personal one which is enjoyed by the individual. You will hear persons say, "Well, I believe the doctrine of justification; I think that men are justified through faith." Yes, but are you justified by faith? "I believe," says another, "that we are sanctified by the Spirit." Yes, all very well, but are you sanctified by the Spirit? Mark you, if ever you talk about personal piety very much, you will always be run down as extravagant. If you really say from your heart, "I know I am forgiven; I am certain that I am a pardoned sinner;"—and every Christian will at times be able to say it, and would always, were it not for his unbelief—if you say, "I know in whom I have believed; I am confident that I have not a sin now recorded in the black roll; that I am free from sin as if I had never transgressed, through the pardoning blood of Jesus," men will say it is extravagant. Well, it is a delightful extravagance, it is the extravagance of God's Word; and I would to God more of us could indulge in that holy, blessed extravagance. For we may well be extravagant when we have an infinite sum to spend; we may well be lavish when we know we never can exhaust the treasure. Oh! how sweet it is to say, "Yet hath he made with ME an everlasting covenant. It is nought that you talk to me of my brother being saved. I am very glad that my friend should get to glory, and I shall rejoice to meet you all; but after all, the thing is, "Shall I be there?"
"Shall I amongst them stand,
To see his smiling face?"
Now, Christian, thou canst apply this personally. The covenant
is made with thee. Man, open thine eyes; there is thy name in the covenant. What
is it? It is some plain English name, perhaps. It never had an M.P. nor an M.A. after
it, nor a "Sir," before it. Never mind, that name is in the covenant. If
you could take down your Father's family Bible in heaven, you would find your name
put in the register. O blessed thought! my name—positively mine! not another's.
So, then, these eyes shall see him, and not another's for me. Rejoice, Christian;
it is a personal covenant. "Yet hath he made with me an everlasting covenant."
Furthermore, this covenant is not only divine in its origin, but it is everlasting
in its duration. I have had some very pretty letters sent me from anonymous writers
who have listened to me; and being great cowards (whom I always abhor) they cannot
sign their names. They may know what fate they receive; the condign punishment I
appoint to them. I cut them asunder, and thrust them into the fire. I hope the authors
will not have a similar fate. Some of them, however, quarrel with me, because I preach
the everlasting gospel. I dare not preach another, for I would not have another if
it were offered to me. An everlasting gospel is the only one which I think worthy
of an everlasting God. I am sure it is the only one which can give comfort to a soul
that is to live throughout eternity. Now, you know what an "everlasting covenant"
signifies. It meant a covenant which had no beginning, and which shall never, never
end. Some do not believe in the everlasting nature of God's love to his people. They
think that God begins to love his people when they begin to love him. My Arminian
friends, did you ever sing that verse in your meeting?—of course you have—
"O yes, I do love Jesus,
Because he first lov'd me."
That is a glorious Calvinistic hymn, though we know whose hymn book it is in. Well, then, if Jesus loved you before you loved him, why cannot you believe that he always did love you? Besides, how stupid it is to talk so, when you know God does not change. There is no such thing as time with him; there is no past with him. If you say, "he loves me now," you have in fact said, "he loved me yesterday, and he will love me for ever." There is nothing but now with God. There is no such thing as past or future; and to dispute about eternal election and so on, is all of no avail; because, if God did choose his people at all—and we all admit that he chooses them now—I do not care about whether you say he did so ten thousand, thousand years ago, because there is no such thing as the past with God; with him it is all now. He sees things, past and future, as present in his eye. Only tell me that he loves me now; that word "now," in God's dictionary, means everlasting. Tell me that God has now pardoned my sins; it means, that he always has, for his acts are eternal acts. Oh how sweet to know an everlasting covenant! I would not barter my gospel for fifty thousand other gospels. I love a certain salvation; and when I first heard it preached, that if I believed, God's grace would keep me all my life long, and would never let me fall into hell, but that I should preserve my character unblemished, and walk among my fellow-creatures pure and holy, then said I, "That is the gospel for me; an everlasting gospel." As for that sandy gospel, which bets you fall away and then come back again, it is the wickedest falsehood on earth. If I believed it, I would preach the gospel and be holy on the Sunday, and fall away on the Monday, and be a Christian again on the Tuesday; and I should say, "I have fallen from grace and have got up again." But now, as a true Calvinistic Christian, I desire to have in myself, and see in others, a life of constant consistency; nor can I think it possible to fall away, and then return, after the many passages which assert the impossibility of such a thing. That is the greatest safeguard on earth—that I have something within me that never can be quenched; that I put on the regimentals of a service which I never must leave, which I cannot leave without having proved that I never was enlisted at all. Oh! that keeps me near my God. But once make me doubt that, and you will see me the vilest character living under the sun. Take from me the everlastingness of the gospel, and you have taken all. Dear old Watts Wilkinson once said to Joseph Irons, when he said, "I love you to preach the covenant everlasting nature of God's love,"—" Ah!" said the old saint, "What is there else in the gospel if you do not preach it?" Brother, what is there else? If we do not preach an everlasting gospel, the gospel is not worth twopence. You may get anything uncertain anywhere else; it is in the Bible alone that we get everlasting things.
"I to the end shall endure
As sure as the earnest is given;
More happy, but not more secure,
Are the glorified spirits in heaven."
But notice the next word, for it is a sweet one, and we
must not let one portion go, " It is ordered in all things." "Order
is heaven's first law," and God has not a disorderly covenant. It is an orderly
one. When he planned it, before the world began, it was in all things ordered well.
He so arranged it, that justice should be fully satisfied, and yet mercy should be
linked hand-in-hand with it. He so planned it that vengeance should have its utmost
jot and tittle, and yet mercy should save the sinner. Jesus Christ came to confirm
it, and by his atonement, he ordered it in all things; he paid every drop of his
blood; he did not leave one farthing of the ransom-money for his dear people, but
he ordered it in all things. And the Holy Spirit, when he sweetly applies it, always
applies it in order; he orders it in all things. He makes us sometimes understand
this order, but if we do not, be sure of this, that the covenant is a well-ordered
covenant. I have heard of a man who bought a piece of land, and when the covenant
was being made, he thought he knew more about it than the lawyer; but you know it
is said that when a man is his own lawyer he has a fool for his client. In this case
the man had a fool for his client; and he drew up the covenant so badly, that in
a few years it was discovered to be good for nothing, and he lost his property. But
our Father's covenant is drawn up according to the strictest rules of justice; and
so is ordered in all things. If hell itself should search it—if it were passed round
amongst a conclave of demons, they could not find a single fault with it. There are
the technical terms of heaven's court; there is the great seal at the bottom, and
there is the signature of Jesus, written in his own blood. So it is "ordered
in all things."
That word things is not in the original, and we may read it persons,
as well as things. It is ordered in all persons—all the persons whose names
are in the covenant; it is ordered for them, and they shall come according to the
promise: "All that the Father giveth me shall come to me; and him that cometh
to me I will in no wise cast out." O my beloved Christian, stop at this promise
a moment, for it is a sweet well of precious water to slake thy thirst and refresh
thy weariness. It is "ordered in all things." What dost thou want more
than this? Dost thou need constraining grace? It is "ordered in all things."
Dost thou require more of the spirit of prayer? It is "ordered in all things."
Dost thou desire more faith? It is "ordered in all things." Art
thou afraid lest thou shouldst not hold out to the end? It is "ordered in all
things." There is converting grace in it; pardoning grace in it; justifying
grace, sanctifying grace, and persevering grace; for it is "ordered in all things,
and sure." Nothing is left out; so that whene'er we come, we find all things
there stored up in heavenly order. Galen, the celebrated physician, says of the human
body, that its bones are so well put together, all the parts being so beautifully
ordered, that we could not change one portion of it without spoiling its harmony
and beauty; and if we should attempt to draw a model man, we could not, with all
our ingenuity, fashion a being more wondrous in workmanship than man as he is. It
is so with regard to the covenant. If we might alter it, we could not change it for
the better; all its portions are beautifully agreed. I always feel when I am preaching
the gospel covenant that I am secure. If I preach any other gospel, I am vulnerable,
I am open to attack; but standing upon the firm ground of God's covenant, I feel
I am in a tower of strength, and so long as I hold all the truths, I am not afraid
that even the devils of hell can storm my castle. So secure is the man who believes
the everlasting gospel; no logic can stand against it. Only let our preachers give
the everlasting gospel to the people, and they will drink it as the ox drinketh water.
You will find they love God's truth. But so long as God's gospel is smothered, and
the candle is put under a bushel, we cannot expect men's souls will be brought to
love it. I pray God that the candle may burn the bushel up, and that the light may
be manifest.
But now, to wind up our description of this covenant, it is sure. If I were
a rich man, there would be but one thing I should want to make my riches all I desire,
and that would be, to have them sure, for riches make to themselves wings, and fly
away. Health is a great blessing, and we want but to write one word on it to make
it the greatest blessing, that is the adjective "sure." We have relatives,
and we love them; ah! if we could but write "sure" on them, what a blessed
thing it would be. We cannot call anything "sure" on earth; the only place
where we can write that word is on the covenant, which is "ordered in all things
and sure." Now there is some poor brother come here this morning who
has lost his covenant, as he thinks. Ah! brother, you once had peaceful hours and
sweet enjoyment in the presence of God; but now you are in gloom and doubt; you have
lost your roll. Well, let me tell you, though you have lost your roll, the covenant
is not lost, for all that. You never had the covenant in your hands yet; you only
had a copy of it, You thought you read your title clear, but you never read the title-deeds
themselves; you only held a copy of the lease and you have lost it. The covenant
itself; where is it? It is under the throne of God; it is in the archives of heaven,
in the ark of the covenant; it is in Jesus's breast, it is on his hands, on his heart—it
is there. Oh! if God were to put my salvation in my hands, I should be lost in ten
minutes; but my salvation is not there—it is in Christ's hands. You have read of
the celebrated dream of John Newton, which I will tell you to the best of my recollection.
He thought he was out at sea, on board a vessel, when some bright angel flew down
and presented him with a ring, saying, "As long as you wear this ring you shall
be happy, and your soul shall be safe." He put the ring on his finger, and he
felt happy to have it in his own possession. Then there came a spirit from the vasty
deep, and said to him; "That ring is nought but folly;" and by cajolery
and flattery the spirit at last persuaded him to slip the ring from off his finger,
and he dropped it in the sea. Then there came fierce things from the deep; the mountains
bellowed, and hurled upward their volcanic lava: all the earth was on fire, and his
soul in the greatest trouble. By-and-bye a spirit came, and diving below, fetched
up the ring, and showing it to him, said, "Now thou art safe, for I have saved
the ring." Now might John Newton have said, "Let me put it on my finger
again." "No, no; you cannot take care of it yourself;" and up the
angel flew, carrying the ring away with him, so that then he felt himself secure,
since no cajolery of hell could get it from him again, for it was up in heaven. My
life is "hid with Christ in God." If I had my spiritual life in my own
possession, I should be a suicide very soon; but it is not with me; and as I cannot
save myself, as a Christian I cannot destroy myself, for my life is wrapped
up in the covenant: it is with Christ in heaven. Oh, glorious and precious covenant!
III. Now to close
our meditation. The Psalmist had a satisfaction in his heart. "This is,"
he said, all my salvation, and all my desire." I should ill like the task of
riding till I found a satisfied worldly man. I suspect there is not a horse that
would not be worn off its legs before I found him; I think I should myself grow grey
with age before I had discovered the happy individual, except I went to one place—that
is, the heart of a man who has a covenant made with him, "ordered in all things,
and sure." Go to the palace, but there is not satisfaction there; go to the
cottage, though the poet talks about sweet retirement and blest contentment, there
is not satisfaction there. The only solid satisfaction—satisfying the mouth with
good things—is to be found in the true believer, who is satisfied from himself, satisfied
with the covenant, Behold David: he says, "As for my salvation, I am secure;
as for my desire, I am gratified: for this is all my salvation, and all my desire."
He is satisfied with his salvation. Bring up the moralist. He has been toiling
and working in order to earn salvation. Are you confident that if you died you would
enter into heaven? "Well, I have been as good as other people, and, I dare say,
I shall be more religious before I die;" but he cannot answer our question.
Bring up the religious man—I mean the merely outwardly religious man. Are you sure
that if you were to die you would go to heaven? "Well, I regularly attend church
or chapel, I cannot say that I make any pretensions to be able to say, 'He hath made
with me an everlasting covenant."' Very well, you must go. So I might introduce
a score of men, and there is not one of them who can say, "This is all my salvation."
They always want a little supplement, and most of you intend making that supplement
a little while before you die. An old Jewish Rabbi says, that every man ought to
repent at least one day before his last day; and as we do not know when our last
day shall be, we ought to repent to-day. How many wish they knew when they were going
to die, for then they fancy they would be sure to repent, and be converted a little
while before. Why, if you had it revealed to you, that you would die at twenty minutes
past twelve next Sunday, you would go on in sin up till twelve o'clock, and then
you would say, "There are twenty minutes more—time enough yet;" and so
until the twenty minutes past had come, when your soul would sink into eternal flames.
Such is procrastination. It is the thief of time; it steals away our life; and did
we know the hour of our dissolution, we should be no more prepared for it than we
are now. You cannot say, can you, that you have all your salvation? But a Christian
can. He can walk through the cholera and the pestilence, and feel that should the
arrow smite him, death would be to him the entrance of life; he can lie down and
grieve but little at the approach of dissolution, for he has all his salvation; his
jewels are in his breast, gems which shall shine in heaven.
Then, the Psalmist says, he has all his desire. There is nought that can fill
the heart of man except the Trinity. God has made man's heart a triangle. Men have
been for centuries trying to make the globe fill the triangle, but they cannot do
it: it is the Trinity alone that can fill a triangle, as old Quarles well says. There
is no way of getting satisfaction but by gaining Christ, getting heaven, winning
glory, getting the covenant, for the word covenant comprises all the other things.
"All my desire,"—says the Psalmist.
"I nothing want on earth, above,
Happy in my Saviour's love."
I have not a desire; I have nothing to do but to live and be happy all my life in the company of Christ, and then to ascend to heaven, to be in his immediate presence, where
"Millions of years these wondering eyes
Shall o'er my Saviour's beauties rove,
And endless ages I'll adore
The wonders of his love."
Just one word with my friends who do not agree with me in doctrine. I am sure, my dear friends, that I wish not to anathematize any of those whose creed is the reverse of mine; only they must allow me to differ from them and to speak freely; and if they do not allow me they know very well that I shall. But I have this much to say to those dear friends who cannot bear the thought of an everlasting covenant. Now, you cannot alter it, can you? If you do not like it, there it is. "God hath made with me an everlasting covenant." And you must confess, when you read the Bible, that there are some very knotty passages for you. You might, perhaps, remove them out of your Bible; but then you cannot erase them out of divine verities. You know it is true, that God is immutable, do you not? He never changes—you must know that, for the Bible says so. It declares that when he has begun a good work, he will carry it through. Do not get reading frothy commentators any longer; take the Bible as it stands, and if you do not see everlasting love there, there is some fault in your eyes, and it is a case rather for the Ophthalmic hospital, than for me. If you cannot see everlasting, eternal security, blood-bought righteousness, there, I am hopeless altogether of your conversion to the truth, while you read it with your present prejudices. It has been my privilege to give more prominence in the religious world to those old doctrines of the gospel. I have delighted in the musty old folios which many of my brethren have kept bound in sheepskins and goatskins, on their library shelves. As for new books, I leave them to others. Oh! if we might but go back to those days when the best of men were our pastors—the days of the Puritans. Oh! for a puritanical gospel again; then we should not have the sleepy hearers, the empty chapels, the drowsy preachers, the velvet-mouthed men who cannot speak the truth; but we should have "Glory to God in the highest, on earth peace, and good-will towards men." Do go home and search. I have told you what I believe to be true; if it is not true, detect the error by reading your Bibles for yourselves, and searching out the matter. As for you, ye ungodly, who hitherto have had neither portion nor lot in this matter, recollect that God's Word speaks to you as well as to the Christian, and says," Turn ye, turn ye; why will ye die, O house of Israel?" graciously promising that whosoever cometh to Christ he will in no wise cast out. It is a free gospel, free as the air, and he who has but life to breathe it may breathe it; so that every poor soul here, who is quickened, and has a sense of his guilt, may come to Christ.
"Let not conscience make you linger,
Nor of fitness fondly dream."
All the evidence you require is to feel your need of Christ;
and recollect, if you only once come, if you do but believe, you will be safe through
all eternity; and amidst the wreck of matter, the crash of worlds, the conflagration
of the universe, and the destruction of all terrestrial things, your soul must still
be eternally secure in the covenant of God's free grace. God enable you now to become
his adopted children by faith in Jesus.
A Sermon
(No. 217)
Delivered on Sabbath Evening, September
26, 1858, by the
REV. C.H. SPURGEON
At New Park Street Chapel, Southwark.
"Nevertheless I have somewhat against thee, because thou hast left thy first love."—Revelation 2:4.
T IS A GREAT THING to have as much said
in our commendation as was said concerning the church at Ephesus. Just read what
"Jesus Christ, who is the faithful witness," said of them—"I know
thy works, and thy labour, and thy patience, and how thou canst not bear them which
are evil: and thou hast tried them which say they are apostles, and are not, and
hast found them liars: and hast borne, and hast patience, and for my name's sake
hast laboured, and hast not fainted." Oh, my dear brothers and sisters, we may
feel devoutly thankful if we can humbly, but honestly say, that this commendation
applies to us. Happy the man whose works are known and accepted of Christ. He is
no idle Christian, he has practical godliness; he seeks by works of piety to obey
God's whole law, by works of charity to manifest his love to the brotherhood, and
by works of devotion to show his attachment to the cause of his Master. "I know
thy works." Alas! some of you cannot get so far as that. Jesus Christ himself
can bear no witness to your works, for you have not done any. You are Christians
by profession, but you are not Christians as to your practice. I say again, happy
is that man to whom Christ can say, "I know thy works." It is a commendation
worth a world to have as much as that said of us. But further, Christ said, "and
thy labour." This is more still. Many Christians have works, but only few Christians
have labour. There were many preachers in Whitfield's day that had works, but Whitfield
had labour. He toiled and travailed for souls. He was "in labours more abundant."
Many were they in the apostle's days who did works for Christ; but pre-eminently
the apostle Paul did labour for souls. It is not work merely, it is anxious work;
it is casting forth the whole strength, and exercising all the energies for Christ.
Could the Lord Jesus say as much as that of you—"I know thy labour?" No.
He might say, "I know thy loitering; I know thy laziness; I know thy shirking
of the work; I know thy boasting of what little thou dost; I know thine ambition
to be thought something of , when thou art nothing." But ah! friends, it is
more than most of us dare to hope that Christ could say, "I know thy labour."
But further, Christ says, "I know thy patience." Now there be some that
labour, and they do it well. But what does hinder them? They only labour for a little
season, and then they cease to work and begin to faint. But this church had laboured
on for many years; it had thrown out all its energies—not in some spasmodic effort,
but in a continual strain and unabated zeal for the glory of God. "I know thy
patience." I say again, beloved, I tremble to think how few out of this congregation
could win such praise as this. "I know thy works, and thy labour, and thy patience,
and how thou canst not bear them which are evil." The thorough hatred which
the church had of evil doctrine, of evil practice, and its corresponding intense
love for pure truth and pure practice—in that I trust some of us can bear a part.
"And thou hast tried them which say they are apostles, and are not, and hast
found them liars." Here, too, I think some of us may hope to be clear. I know
the difference between truth and error. Arminianism will never go down with us; the
doctrine of men will not suit our taste. The husks, the bran, and the chaff, are
not things that we can feed upon. And when we listen to those who preach another
gospel, a holy anger burns within us, for we love the truth as it is in Jesus; and
nothing but that will satisfy us. "And hast borne, and hast patience, and for
my name's sake hast laboured, and hast not fainted." They had borne persecutions,
difficulties, hardships, embarrassments, and discouragements, yet had they never
flagged, but always continued faithful. Who among us here present could lay claim
to so much praise as this? What Sunday-school teacher have I here who could say,
"I have laboured, and I have borne, and have had patience, and have not fainted."
Ah, dear friends, if you can say it, it is more than I can. Often have I been ready
to faint in the Master's work; and though I trust I have not been tired of it, yet
there has sometimes been a longing to get from the work to the reward, and to go
from the service of God, before I had fulfilled, as a hireling, my day. I am afraid
we have not enough of patience, enough of labour, and enough of good works, to get
even as much as this said of us. But it is in our text, I fear the mass of us must
find our character. "Nevertheless I have somewhat against thee, because thou
hast left thy first love." There may be a preacher here present. Did you ever
hear of a minister who had to preach his own funeral sermon? What a labour that must
have been, to feel that he had been condemned to die, and must preach against himself,
and condemn himself! I stand here to-night, not in that capacity, but in one somewhat
similar. I feel that I who preach shall this night condemn myself; and my prayer
before I entered this pulpit was, that I might fearlessly discharge my duty, that
I might deal honestly with my own heart, and that I might preach, knowing myself
to be the chief culprit, and you each in your measure to have offended in this respect,
even though none of you so grievously as I have done. I pray that God the Holy Spirit,
through his renewings, may apply the word, not merely to your hearts, but to mine,
that I may return to my first love, and that you may return with me.
In the first place, what was our first love? Secondly, how did we lose
it? And thirdly, let me exhort you to get it again.
I. First, WHAT
WAS OUR FIRST LOVE? Oh, let us go back—it is not many years with some of us. We are
but youngsters in God's ways, and it is not so long with any of you that you will
have very great difficulty in reckoning it. Then if you are Christians, those days
were so happy that your memory will never forget them, and therefore you can easily
return to that first bright spot in your history. Oh, what love was that which I
had to my Saviour the first time he forgave my sins. I remember it. You remember
each for yourselves, I dare say, that happy hour when the Lord appeared to us, bleeding
on his cross, when he seemed to say, and did say in our hearts, "I am thy salvation;
I have blotted out like a cloud thine iniquities, and like a thick cloud thy sins."
Oh, how I loved him! Passing all loves except his own was that love which I felt
for him then. If beside the door of the place in which I met with him there had been
a stake of blazing faggots, I would have stood upon them without chains; glad to
give my flesh, and blood, and bones, to be ashes that should testify my love to him.
Had he asked me then to give all my substance to the poor, I would have given all
and thought myself to be amazingly rich in having beggared myself for his name's
sake. Had he commanded me then to preach in the midst of all his foes, I could have
said:—
"There's not a lamb amongst thy flock
I would disdain to feed,
There's not a foe before whose face
I'd fear thy cause to plead."
I could realize then the language of Rutherford, when he
said, being full of love to Christ, once upon a time, in the dungeon of Aberdeen—"Oh,
my Lord, if there were a broad hell betwixt me and thee, if I could not get at thee
except by wading through it, I would not think twice but I would plunge through it
all, if I might embrace thee and call thee mine."
Now it is that first love that you and I must confess I am afraid we have in a measure
lost. Let us just see whether we have it. When we first loved the Saviour how earnest
we were; there was not a single thing in the Bible, that we did not think most precious;
there was not one command of his that we did not think to be like fine gold and choice
silver. Never were the doors of his house open without our being there. if there
were a prayer meeting at any hour in the day we were there. Some said of us that
we had no patience, we would do too much and expose our bodies too frequently—but
we never thought of that "Do yourself no harm," was spoken in our ears;
but we would have done anything then. Why there are some of you who cannot walk to
the Music Hall on a morning, it is too far. When you first joined the church, you
would have walked twice as far. There are some of you who cannot be at the prayer
meeting—business will not permit; yet when you were first baptized, there was never
a prayer meeting from which you were absent. It is the loss of your first love that
makes you seek the comfort of your bodies instead of the prosperity of your souls.
Many have been the young Christians who have joined this church, and old ones too,
and I have said to them, "Well, have you got a ticket for a seat?" "No,
sir." "Well, what will you do? Have you got a preference ticket?"
"No, I cannot get one; but I do not mind standing in the crowd an hour, or two
hours. I will come at five o'clock so that I can get in. Sometimes I don't get in,
sir; but even then I feel that I have done what I ought to do in attempting to get
in." "Well," but I have said, "you live five miles off, and there
is coming and going back twice a day—you cannot do it." "Oh, sir,"
they have said "I can do it; I feel so much the blessedness of the Sabbath and
so much enjoyment of the presence of the Saviour." I have smiled at them; I
could understand it, but I have not felt it necessary to caution them—and now their
love is cool enough. That first love does not last half so long as we could wish.
Some of you stand convicted even here; you have not that blazing love, that burning
love, that ridiculous love as the worldling would call it, which is after all the
love to be most coveted and desired. No, you have lost your first love in that respect.
Again, how obedient you used to be. If you saw a commandment, that was enough for
you—you did it. But now you see a commandment, and you see profit on the other side;
and how often do you dally with the profit and choose the temptation, instead of
yielding an unsullied obedience to Christ.
Again, how happy you used to be in the ways of God. Your love was of that happy character
that you could sing all day long; but now your religion has lost its lustre, the
gold has become dim; you know that when you come to the Sacramental table, you often
come there without enjoying it. There was a time when every bitter thing was sweet;
whenever you heard the Word, it was all precious to you. Now you can grumble at the
minister. Alas! the minister has many faults, but the question is, whether there
has not been a greater charge in you than there has been in him. Many are there who
say, "I do not hear Mr. So-and-so as I used to,"—when the fault lies in
their own ears. Oh, brethren, when we live near to Christ, and are in our first love,
it is amazing what a little it takes to make a good preacher to us. Why, I confess
I have heard a poor illiterate Primitive Methodist preach the gospel, and I felt
as if I could jump for joy all the while I was listening to him, and yet he never
gave me a new thought or a pretty expression, nor one figure that I could remember,
but he talked about Christ; and even his common things were to my hungry spirit like
dainty meats. And I have to acknowledge, and, perhaps, you have to acknowledge the
same—that I have heard sermons from which I ought to have profited, but I have been
thinking on the man's style, or some little mistakes in grammar. When I might have
been holding fellowships with Christ in and through the ministry, I have, instead
thereof, been getting abroad in my thoughts even to the ends of the earth. And what
is the reason for this, but that I have lost my first love.
Again: when we were in our first love, what would we do for Christ; now how little
will we do. Some of the actions which we performed when we were young Christians,
but just converted, when we look back upon them, seem to have been wild and like
idle tales. You remember when you were a lad and first came to Christ, you had a
half-sovereign in your pocket; it was the only one you had, and you met with some
poor saint and gave it all away. You did not regret that you had done it, your only
regret was that you had not a great deal more, for you would have given all. You
recollected that something was wanted for the cause of Christ. Oh! we could give
anything away when we first loved the Saviour. If there was a preaching to be held
five miles off, and we could walk with the lay-preacher to be a little comfort to
him in the darkness, we were off. If there was a Sunday-school, however early it
might be, we would be up, so that we might be present. Unheard-of feats, things that
we now look back upon with surprise, we could perform them. Why cannot we do them
now? Do you know there are some people who always live upon what they have been.
I speak very plainly now. There is a brother in this church who may take it to himself;
I hope he will. It is not very many years ago since he said to me, when I asked him
why he did not do something—"Well, I have done my share; I used to do this,
and I have done the other; I have done so-and-so." Oh, may the Lord deliver
him, and all of us, from living on "has beens!" It will never do to say
we have done a thing. Suppose, for a solitary moment, the world should say, "I
have turned round; I will stand still." Let the sea say, "I have been ebbing
and flowing, lo! these many years; I will ebb and flow no more." Let the sun
say, "I have been shining, and I have been rising and setting so many days;
I have done this enough to earn me a goodly name; I will stand still;" and let
the moon wrap herself up in veils of darkness, and say, "I have illuminated
many a night, and I have lighted many a weary traveller across the moors; I will
shut up my lamp and be dark forever." Brethren, when you and I cease to labour,
let us cease to live. God has no intention to let us live a useless life. But mark
this; when we leave our first works, there is no question about having lost our first
love; that is sure. If there be strength remaining, if there be still power mentally
and physically, if we cease from our office, if we abstain from our labours, there
is no solution of this question which an honest conscience will accept, except this,
"Thou hast lost thy first love, and, therefore, thou hast neglected thy first
works." Ah! we were all so very ready to make excuses for ourselves. Many a
preacher has retired from the ministry, long before he had any need to do so. He
has married a rich wife. Somebody has left him a little money, and he can do without
it. He was growing weak in the ways of God, or else he would have said,
"My body with my charge lay down,
And cease at once to work and live."
And let any man here present who was a Sunday-school teacher
and who has left it, who was a tract distributor and who has given it up, who was
active in the way of God but is now idle, stand to-night before the bar of his conscience,
and say whether he be not guilty of this charge which I bring against him, that he
has lost his first love.
I need not stop to say also, that this may be detected in the closet as well as in
our daily life; for when first love is lost, there is a want of that prayerfulness
which we have. I remember the day I was up at three o'clock in the morning. Till
six, I spent in prayer, wrestling with God. Then I had to walk some eight miles,
and started off and walked to the baptism. Why, prayer was a delight to me then.
My duties at that time kept me occupied pretty well from five o'clock in the morning
till ten at night, and I had not a moment for retirement, yet I would be up at four
o'clock to pray; and though I feel very sleepy now-a-days, and I feel that I could
not be up to pray, it was not so then, when I was in my first love. Somehow or other,
I never lacked time then. If I did not get it early in the morning, I got it late
at night. I was compelled to have time for prayer with God; and what prayer it was!
I had no need then to groan because I could not pray; for love, being fervent, I
had sweet liberty at the throne of grace. But when first love departs, we begin to
think that ten minutes will do for prayer, instead of an hour, and we read a verse
or two in the morning, whereas we used to read a portion, but never used to go into
the world without getting some marrow and fatness. Now, business has so increased,
that we must get into bed as soon as we can; we have not time to pray. And then at
dinner time, we used to have a little time for communion; that is dropped. And then
on the Sabbath-day, we used to make it a custom to pray to God when we got home from
his house, for just five minutes before dinner, so that what we heard we might profit
by; that is dropped. And some of you that are present were in the habit of retiring
for prayer when you went home; your wives have told that story; the messengers have
heard it when they have called at your houses, when they have asked the wife—"What
is your husband?" "Ah!" she has said, "he is a godly man; he
cannot come home to his breakfast but he must slip upstairs alone. I know what he
is doing—he is praying. Then when he is at table, he often says—"Mary, I have
had a difficulty to-day, we must go and have a word or two of prayer together."
And some of you could not take a walk without prayer, you were so fond of it you
could not have too much of it. Now where is it? You know more than you did; you have
grown older; you have grown richer, perhaps. You have grown wiser in some respects;
but you might give up all you have got, to go back to
"Those peaceful hours you once enjoyed,
How sweet their memory still!"
Oh, what would you give if you could fill
"That aching void,
The world can never fill,"
but which only the same love that you had at first, can
ever fully satisfy!
II. And now, beloved,
WHERE DID YOU AND I LOSE OUR FIRST LOVE, if we have lost it? Let each one speak for
himself, or rather, let me speak for each.
Have you not lost your first love in the world some of you? You used to have that
little shop once, you had not very much business; well, you had enough, and a little
to spare. However, there was a good turn came in business; you took two shops, and
you are getting on very well. Is it not marvellous, that when you grew richer and
had more business, you began to have less grace?
Oh, friends, it is a very serious thing to grow rich? Of all the temptations to which
God's children are exposed it is the worst, because it is one that they do not dread,
and therefore it is the more subtle temptation. You know a traveller if he is going
a journey, takes a staff with him, it is a help to him; but suppose he is covetous,
and says, "I will have a hundred of these sticks," that will be no help
to him at all; he has only got a load to carry, and it stops his progress instead
of assisting him. But I do believe there are many Christians that lived near to God,
when they were living on a pound a week, that might give up their yearly incomes
with the greatest joy, if they could have now the same contentment, the same peace
of mind, the same nearness of access to God, that they had in times of poverty. Ah,
too much of the world is a bad thing for any man! I question very much whether a
man ought not sometimes to stop, and say, "There is an opportunity of doing
more trade, but it will require the whole of my time, and I must give up that hour
I have set apart for prayer; I will not do the trade at all; I have enough, and therefore
let it go. I would rather do trade with heaven than trade with earth."
Again: do you not think also that perhaps you may have lost your first love by getting
too much with worldly people? When you were in your first love, no company suited
you but the godly; but now you have got a young man that you talk with, who talks
a great deal more about frivolity, and gives you a great deal more of the froth and
scum of levity, than he ever gives you of solid godliness. Once you were surrounded
by those that fear the Lord, but now you dwell in the tents of "Freedom,"
where you hear little but cursing. But, friends, he that carrieth coals in his bosom
must be burned; and the that hath ill companions cannot but be injured. Seek, then,
to have godly friends, that thou mayest maintain thy first love.
But another reason. Do you not think that perhaps you have forgotten how much you
owe to Christ? There is one thing, that I feel from experience I am compelled to
do very often, viz., to go back to where I first started:—
" I, the chief of sinners am,
But Jesus died for me."
You and I get talking about our being saints; we know our
election, we rejoice in our calling, we go on to sanctification; and we forget the
hole of the pit whence we were digged. Ah, remember my brother, thou art nothing
now but a sinner saved through grace; remember what thou wouldst have been, if the
Lord had left thee. And surely, then, by going back continually to first principles,
and to the great foundation stone, the cross of Christ, thou wilt be led to go back
to thy first love.
Dost thou not think, again, that thou hast lost thy first love by neglecting communion
with Christ? Now preacher, preach honestly, and preach at thyself. Has there not
been, sometimes, this temptation to do a great deal for Christ, but not to live a
great deal with Christ? One of my besetting sins, I feel, is this. If there is anything
to be done actively for Christ, I instinctively prefer the active exercise to the
passive quiet of his presence. There are some of you, perhaps, that are attending
a Sunday school, who would be more profitably employed to your own souls if you were
spending that hour in communion with Christ. Perhaps, too, you attend the means so
often, that you have no time in secret to improve what you gain in the means. Mrs.
Bury once said, that if "all the twelve apostles were preaching in a certain
town, and we could have the privilege of hearing them preach, yet if they kept us
out of our closets, and led us to neglect prayer, better for us never to have heard
their names, than to have gone to listen to them." We shall never love Christ
much except we live near to him. Love to Christ is dependent on our nearness to him.
It is just like the planets and the sun. Why are some of the planets cold? Why do
they move at so slow a rate? Simply because they are so far from the sun: put them
where the planet Mercury is, and they will be in a boiling heat, and spin round the
sun in rapid orbits. So, beloved, if we live near to Christ, we cannot help loving
him: the heart that is near Jesus must be full of his love. But when we live days
and weeks and months without personal intercourse, without real fellowship, how can
we maintain love towards a stranger? He must be a friend, and we must stick close
to him, as he sticks close to us—closer than a brother; or else, we shall never have
our first love.
There are a thousand reasons that I might have given, but I leave each of you to
search your hearts, to find out why you have lost, each of you, your first love.
III. Now, dear
friends, just give me all your attention for a moment, while I earnestly beseech
and implore of you to SEEK TO GET YOUR FIRST LOVE RESTORED. Shall I tell you why?
Brother, though thou be a child of God, if thou hast lost thy first love, there is
some trouble near at hand. "Whom the Lord loveth, he chasteneth," and he
is sure to chasten thee when thou sinnest. It is calm with you to night, is it? Oh!
but dread that calm, there is a tempest lowering. Sin is the harbinger of tempest:
read the history of David. All David's life, in all his troubles, even in the rocks
of the wild goats, and in the caves of Engedi, he was the happiest of men till he
lost his first love; and from the day when his lustful eye was fixed upon Bathsheba,
even to the last, he went with broken bones sorrowing to his grave. It was one long
string of afflictions: take heed it be not so with thee. "Ah, but," you
say, "I shall not sin as David did." Brother, you cannot tell: if you have
lost your first love, what should hinder you but that you should lose your first
purity? Love and purity go together. He that loveth is pure; he that loveth little
shall find his purity decrease, until it becomes marred and polluted. I should not
like to see you, my dear friends, tried and troubled: I do weep with them that weep.
If there be a child of yours sick, and I hear of it, I can say honestly, I do feel
something like a father to your children, and as a father to you. If you have sufferings
and afflictions, and I know them, I desire to feel for you, and spread your griefs
before the throne of God. Oh, I do not want my heavenly Father to take the rod out
to you all; but he will do it, if you fall from your first love. As sure as ever
he is a Father, he will let you have the rod if your love cools. Bastards may escape
the rod. If you are only base-born professors you may go happily along; but the true-born
child of God, when his love declines, must and shall smart for it.
There is yet another thing, my dear friends, if we lose our first love—what will
the world say of us if we lose our first love? I must put this, not for our name's
sale, but for God's dear name's sake. O what will the world say of us? There was
a time, and it is not gone yet, when men must point at this church, and say of it,
"There is a church, that is like a bright oasis in the midst of a desert, a
spot of light in the midst of darkness." Our prayer meetings were prayer meetings
indeed, the congregations were as attentive as they were numerous. Oh, how you did
drink in the words; how your eyes flashed with a living fire, whenever the name of
Christ was mentioned! And what, if in a little time it shall be said, "Ah, that
church is quite as sleepy as any other; look at them when the minister preaches,
why they can sleep under him, they do not seem to care for the truth. Look at the
Spurgeonites, they are just as cold and careless as others; they used to be called
the most pugnacious people in the world, for they were always ready to defend their
Master's name and their Master's truth, and they got that name in consequence, but
now you may swear in their presence and they will not rebuke you: how near these
people once used to live to God and his house, they were always there; look at their
prayer meetings, they would fill their seats as full at a prayer meeting as at an
ordinary service; now they are all gone back." "Ah," says the world,
"just what I said; the fact is, it was a mere spasm, a little spiritual excitement,
and it has all gone down." And the worldling says, "Ah, ah, so would I
have it, so would I have it!" I was reading only the other day of an account
of my ceasing to be popular; it was said my chapel was now nearly empty, that nobody
went to it: and I was exceedingly amused and interested. "Well, if it come to
that," I said, "I shall not grieve or cry very much; hut if it is said
the church has left its zeal and first love, that is enough to break any honest pastor's
heart." Let the chaff go, but if the wheat remain we have comfort. Let those
who are the outer-court worshippers cease to hear, what signifieth? let them turn
aside, but O, ye soldiers of the Cross, if ye turn your backs in the day of battle,
where shall I hide my head? what shall I say for the great name of my Master, or
for the honour of his gospel? It is our boast and joy, that the old-fashioned doctrine
has been revived in these days, and that the truth that Calvin preached, that Paul
preached, and that Jesus preached, is still mighty to save, and far surpasses in
power all the neologies and new-fangled notions of the present time. But what will
the heretic say, when he sees it is all over? "Ah," he will say, "that
old truth urged on by the fanaticism of a foolish young man, did wake the people
a little; but it lacked marrow and strength, and it all died away!" Will ye
thus dishonour your Lord and Master, ye children of the heavenly king? I beseech
you do not so—but endeavour to receive again as a rich gift of the Spirit your first
love.
And now, once again, dear friends, there is a thought that ought to make each of
us feel alarmed, if we have lost our first love. May not this question arise in our
hearts—Was I ever a child of God at all? Oh, my God, must I ask myself this question?
Yes, I will. Are there not many of whom it is said, they went out from us because
they were not of us; for if they had been of us, doubtless they would have continued
with us? Are there not some whose goodness is as the morning cloud and as the early
dew—may that not have been my case? I am speaking for you all. Put the question—may
I not have been impressed under a certain sermon, and may not that impression have
been a mere carnal excitement? May it not have been that I thought I repented but
did not really repent? May it not have been the case, that I got a hope somewhere
but had not a right to it? And I never had the loving faith that unites me to the
Lamb of God. And may it not have been that I only thought I had love to Christ, and
never had it, for if I really had love to Christ should I be as I now am? See how
far I have come down! may I not keep on going down until my end shall be perdition,
and the never-dying worm, and the fire unquenchable? Many have gone from heights
of a profession to the depths of damnation, and may not I be the same? May it not
be true of me that I am as a wandering star for whom is reserved blackness of darkness
for ever? May I not have shone brightly in the midst of the church for a little while,
and yet may I not be one of those poor foolish virgins who took no oil in my vessel
with my lamp, and therefore my lamp will go out? Let me think, if I go on as I am,
it is impossible for me to stop, if I am going downwards I may go on going downwards.
And O my God, if I go on backsliding for another year—who knows where I may have
backslidden to? Perhaps into some gross sin. Prevent, prevent it by thy grace! Perhaps
I may backslide totally. If I am a child of God I know I cannot do that. But still,
may it not happen that I only thought I was a child of God, and may I not so far
go back that at last my very name to live shall go because I always have been dead?
Oh! how dreadful it is to think and to see in our church, members who turn out to
be dead members! If I could weep tears of blood, they would not express the emotion
that I ought to feel, and that you ought to feel, when you think there are some among
us that are dead branches of a living vine. Our deacons find that there is much of
unsoundness in our members. I grieve to think that because we cannot see all our
members, there are many who have backslidden. There is one who says, "I joined
the church, it is true, but I never was converted. I made a profession of being converted,
but I was not, and now I take no delight in the things of God. I am moral, I attend
the house of prayer, but I am not converted. My name may be taken off the books;
I am not a godly man." There are others among you who perhaps have gone even
further than that—have gone into sin, and yet I may not know it. It may not come
to my ears in so large a church as this. Oh! I beseech you, my dear friends, by him
that liveth and was dead, let not your good be evil spoken of, by losing your first
love.
Are there some among you that are professing religion, and not possessing
it? Oh, give up your profession, or else get the truth and sell it not. Go home,
each of you, and cast yourselves on your faces before God, and ask him to search
you, and try you, and know your ways, and see if there be any evil way in you, and
pray that he may lead you in the way everlasting. And if hitherto you have only professed,
but have not possessed, seek ye the Lord while he may be found, and call ye upon
him while he is near. Ye are warned, each one of you; you are solemnly told to search
yourselves and make short work of it. And if any of you be hypocrites, at God's great
day, guilty as I may be in many respects, there is one thing I am clear of—I have
not shunned to declare the whole counsel of God. I do not believe that any people
in the world shall be damned more terribly than you shall if you perish; for of this
thing I have not shunned to speak—the great evil of making a profession without being
sound at heart. No, I have even gone so near to personality, that I could not have
gone further without mentioning your names. And rest assured, God's grace being with
me, neither you nor myself shall be spared in the pulpit in any personal sin that
I may observe in any one of you. But oh, do let us be sincere! May the Lord sooner
split this church till only a tenth of you remain, than ever suffer you to be multiplied
a hundred-fold unless you be multiplied with the living in Zion, and with the holy
flock that the Lord himself hath ordained, and will keep unto the end. To-morrow
morning, we shall meet together and pray, that we may have our first love restored;
and I hope many of you will be found there to seek again the love which you have
almost lost.
And as for you that never had that love at all, the Lord breathe it upon you now
for the love of Jesus. Amen.
A Sermon
(No. 134)
Delivered on Sabbath Morning, May
31, 1857, by the
REV. C.H. SPURGEON
at the Music Hall, Royal Surrey Gardens.
"How long halt ye between two opinions?
If the Lord be God, follow him; if Baal, then follow him."
—1 Kings 18:21.
T WAS A DAY to be remembered, when the multitudes
of Israel were assembled at the foot of Carmel and when the solitary prophet of the
Lord came forth to defy the four hundred and fifty priests of the false god. We might
look upon that scene with the eye of historical curiosity, and we should find it
rich with interest. Instead of doing so, however, we shall look upon it with the
eye of attentive consideration, and see whether we can not improve by its teachings.
We have upon that hill of Carmel, and along the plain, three kinds of persons. We
have first the devoted servant of Jehovah, a solitary prophet; we have, on the other
hand, the decided servants of the evil one, the four hundred and fifty prophets of
Baal; but the vast mass of that day belonged to a third class—they were those who
had not fully determined whether fully to worship Jehovah, the God of their fathers,
or Baal, the god of Jezebel. On the one hand, their ancient traditions led them to
fear Jehovah, and on the other hand, their interest at court led them to bow before
Baal. Many of them therefore, were secret and half-hearted followers of Jehovah,
while they were the public worshipers of Baal. The whole of them at this juncture
were halting between two opinions. Elijah does not address his sermon to the priests
of Baal; he will have something to say to them by-and-by, he will preach them horrible
sermons in deeds of blood. Nor has he aught to say to those who are the thorough
servants of Jehovah, for they are not there; but his discourse is alone directed
to those who are halting between two opinions.
Now, we have these three classes here this morning. We have, I hope, a very large
number who are on Jehovah's side, who fear God and serve him; we have a number who
are on the side of the evil one, who make no profession of religion, and do not observe
even the outward symptoms of it; because they are both inwardly and outwardly the
servants of the evil one. But the great mass of my hearers belong to the third class—the
waverers. Like empty clouds they are driven hither and thither by the wind; like
painted beauties, they lack the freshness of life; they have a name to live and are
dead. Procrastinators, double-minded men, undecided persons, to you I speak this
morning—"How long halt ye between two opinions?" May the question be answered
by God's Spirit in your hearts, and may you be led to say, "No longer, Lord,
do I halt; but this day I decide for thee, and am thy servant for ever!"
Let us proceed at once to the text. Instead of giving the divisions at the commencement,
I will mention them one by one as I proceed.
I. First, you
will note that the prophet insisted upon the distinction which existed between
the worship Baal and the worship of Jehovah. Most of the people who were before
him thought that Jehovah was God, and that Baal was God too; and that for this reason
the worship of both was quite consistent. The great mass of them did not reject the
God of their fathers wholly, nor did they bow before Baal wholly; but as polytheists,
believing in many gods, they thought both Gods might be worshiped, and each of them
have a share in their hearts. "No," said the prophet when he began, "this
will not do, these are two opinions; you can never make them one, they are
two contradictory things which can not be combined. I tell you that instead of combining
the two, which is impossible, you are halting between the two, which makes a vast
difference." "I will build in my house," said one of them, "an
altar for Jehovah here, and an altar for Baal there. I am of one opinion; I believe
them both to be God." "No, no," said Elijah, "it can not be so;
they are two, and must be two. These things are not one opinion, but two opinions
No, you can not unite them." Have I not many here who say, "I am worldly,
but I am religious too; I can go to the Music Hall to worship God on Sunday; I went
to the Derby races the other day: I go, on the one hand, to the place where I can
serve my lusts; I am to be met with in every dancing room of every description, and
yet at the same time I say my prayers most devoutly. May I not be a good churchman,
or a right good dissenter, and a man of the world too? May I not, after all, hold
with the hounds as well as run with the hare? May I not love God and serve the devil
too—take the pleasure of each of them, and give my heart to neither? We answer—Not
so, they are two opinions; you can not do it, they are distinct and separate. Mark
Anthony yoked two lions to his chariot; but there are two lions no man ever yoked
together yet—the Lion of the tribe of Judah and the lion of the pit. These can never
go together. Two opinions you may hold in politics, perhaps, but then you will be
despised by every body, unless you are of one opinion or the other, and act as an
independent man. But two opinions in the matter of soul-religion you can not bold.
If God be God, serve him, and do it thoroughly; but if this world be God, serve it,
and make no profession of religion. If you are a worldling, and think the things
of the world the best, serve them; devote yourself to them, do not be kept back by
conscience; spite your conscience, and run into sin. But remember, if the Lord be
your God, you can not have Baal too; you must have one thing or else the other. "No
man can serve two masters." If God be served, he will be a master; and
if the devil be served he will not be long before he will be a master; and "ye
can not serve two masters." O! be wise, and think not that the two can
be mingled together. How many a respectable deacon thinks that he can be covetous,
and grasping in business, and grind the faces of the poor, and yet be a saint! O!
liar to God and to man! He is no saint; he is the very chief of sinners! How many
a very excellent woman, who is received into church fellowship among the people of
God, and thinks herself one of the elect, is to be found full of wrath and bitterness,
a slave of mischief and of sin, a tattler, a slanderer, a busybody; entering into
other people's houses, and turning every thing like comfort out of the minds of those
with whom she comes in contact—and yet she is the servant of God and of the devil
too! Nay, my lady this will never answer; the two never can be served thoroughly.
Serve your master, whoever he be. If you do profess to be religious, be so thoroughly;
if you make any profession to be a Christian, be one; but if you are no Christian,
do not pretend to be. If you love the world, then love it; but cast off the
mask, and do not be a hypocrite. The double-minded man is of all men the most despicable;
the follower of Janus, who wears two faces, and who can look with one eye upon the
(so-called) Christian world with great delight, and give his subscription to the
Tract Society, the Bible Society, and the Missionary Society, but who has another
eye over there, with which he looks at the Casino, the Coal-hole, and other pleasures,
which I do not care to mention, but which some of you may know more of than I wish
to know. Such a man, I say, is worse than the most reprobate of men, in the opinion
of any one who knows how to judge. Not worse in his open character, but worse really,
because he is not honest enough to go through with that he professes. And how many
such are there in London, in England; everywhere else! They try to serve both masters;
but it can not be; the two things can not be reconciled; God and Mammon, Christ and
Belial, these never can meet; there never can be an agreement between them, they
never can be brought into unity, and why should you seek to do it? "Two opinions,"
said the prophet. He would not allow any of his hearers to profess to worship both.
"No," said he, "these are two opinions, and you are halting between
the two."
II. In the second
place, the prophet calls these waverers to an account for the amount of time which
they had consumed in making their choice. Some of them might have replied, "We
have not had yet an opportunity of judging between God and Baal; we have not yet
had time enough to make up our minds;" but the prophet puts away that objection,
and he says, "How long halt ye between two opinions ? How long? For three
years and a half not a drop of rain has fallen at the command of Jehovah; is not
that proof enough? Ye have been all this time, three years and a half expecting,
till I should come, Jehovah's servant, and give you rain; and yet, though you yourselves
are starving, your cattle dead, your fields parched, and your meadows covered with
dust, like the very deserts, yet all this time of judgment, and trial and affliction,
has not been enough for you to make up your minds. "How long then,"
said he, "halt ye between two opinions?"
I speak not, this morning, to the thoroughly worldly; with them I have now nothing
to do; another time I may address them. But I am now speaking to you who are seeking
to serve God and to serve Satan; you who are trying to be Christian worldlings, trying
to be members of that extraordinary corporation, called the "religious world,"
which is a thing that never had an existence except in title. You are endeavoring,
if you can, to make up your mind which it shall be; you know you can not serve both,
and you are coming now to the period when yon are saying, "Which shall it be?
Shall I go thoroughly into sin, and revel in the pleasures of the earth, or become
a servant of God ?" Now, I say to you this morning, as the prophet did, "How
long halt ye?" Some of you have been halting until your hair has grown gray;
the sixtieth year of some of you is drawing nigh. Is not sixty years long enough
to make up your choice? "How long halt ye ?" Perhaps one of you
may have tottered into this place, leaning on his staff, and you have been undecided
up till now. Your eightieth year has come; you have been a religious character outwardly,
but a worldling truly; you are still up to this date halting, saying, "I know
not on which side to be." How long, sirs, in the name of reason, in the name
of mortality, in the name of death, in the name of eternity, "How long
halt ye between two opinions?" Ye middle-aged men, ye said when ye were youths,
"When we are out of our apprenticeship we will become religious; let us sow
our wild oats in our youth, and let us then begin to be diligent servants of the
Lord." Lo! ye have come to middle age, and are waiting till that quiet villa
shall be built, and ye shall retire from business, and then ye think ye will serve
God. Sirs, ye said that same when ye came of age, and when your business began to
increase. I therefore solemnly demand of you, "How long halt ye between two
opinions?" How much time do you want? O! young man, thou saidst in thine early
childhood, when a mother's prayer followed thee, "I will seek God when I come
to manhood;" and thou hast passed that day; thou art a man, and more than that,
and yet thou art halting still. "How long halt ye between two opinions?"
How many of you have been churchgoers and chapel-goers for years! Ye have been impressed,
too, many a time, but ye have wiped the tears from your eyes, and have said, "I
will seek God and turn to him with full purpose of heart;" and you are now just
where you were. How many sermons do you want? How many more Sundays must roll away
wasted ? How many warnings, how many sicknesses, how many tollings of the bell to
warn you that you must die? How many graves must be dug for your family before you
will be impressed? How many plagues and pestilences must ravage this city before
you will turn to God in truth? "How long halt ye between two opinions?"
Would God ye could answer this question, and not allow the sands of life to drop,
drop, drop from the glass saying, "When the next goes I will repent," and
yet that next one findeth you impenitent. You say, "When the glass is just so
low, I will turn to God." No, sir, no; it will not answer for you to talk so;
for thou mayest find thy glass empty before thou tboughtest it bad begun to run low,
and thou mayest find thyself in eternity when thou didst but think of repenting and
turning to God. How long, ye gray heads, how long, ye men of ripe years, how long,
ye youths and maidens, how long will ye be in this undecided, unhappy state? "How
long halt ye between two opinions?"
Thus we have brought you so far. We have noted that there are two opinions, and we
have asked the question, How long time you want to decide? One would think the question
would require very little time, if time were all; if the will were not biassed to
evil and contrary to good, it would require no more time than the decision of a man
who has to choose a halter or life, wealth or poverty; and if we were wise, it would
take no time at all; if we understood the things of God, we should not hesitate,
but say at once, "Now God is my God, and that for ever."
III. But the
prophet charges these people with the absurdity of their position. Some of them
said, "What! prophet, may we not continue to halt between two opinions? We are
not desperately irreligious, so we are better than the profane, certainly we are
not thoroughly pious; but, at any rate, a little piety is better than none, and the
mere profession of it keeps us decent, let us try both!" "Now," says
the prophet, "how long halt ye?" or, if you like to read it so, "how
long limp ye between two opinions?" (How long wriggle ye between
two opinions? would be a good word, if I might employ it.) He represents them as
like a man whose legs are entirely out of joint; he first goes on one side, and then
on the other, and can not go far either way. I could not describe it without putting
myself into a most ludicrous posture. "How long limp ye between two opinions?"
The prophet laughs at them, as it were. And is it not true, that a man who is neither
one thing or another is in a most absurd position? Let him go among the worldlings;
they laugh under their sleeve, and say, "This is one of the Exeter Hall saints,"
or, "That is one of the elect." Let him go among the Christian people,
those that are saints, and they say, "How a man can be so inconsistent, how
he can come into our midst one day, and the next be found in such and such society,
we can not tell." Methinks even the devil himself must laugh at such a man in
scorn. "There," says he, "I am every thing that is bad; I do sometimes
pretend to be an angel of light, and put on that garb; but you do really excell me
in every respect, for I do it to get something by it, but you do not get any thing
by it. You do not have the pleasures of this world, and you do not have the pleasures
of religion either; you have the fears of religion without its hopes; you are afraid
to do wrong, and yet you have no hope of heaven; you have the duties of religion
without the joys; you have to do just as religious people do, and yet there is no
heart in the matter; you have to sit down, and see the table all spread before you,
and then you have not power to eat a single morsel of the precious dainties of the
gospel." It is just the same with the world; you dare not go into this or that
mischief that brings joy to the wicked man's heart; you think of what society would
say. We do not know what to make of you. I might describe you, if I might speak as
the Americans do but I will not. Ye are half one thing, and half the other. You come
into the society of the saints, and try to talk as they talk; but you are like a
man who has been taught French in some day-school in England; he makes a queer sort
of Frenchified English, and Englishized French, and every one laughs at him. The
English laugh at him for trying to do it, and the French laugh at him for failing
in it. If you spoke your own language, if you just spoke out as a sinner, if you
professed to be what you are, you would at least get the respect of one side; but
now you are rejected by one class, and equally rejected by the other. You come into
our midst, we can not receive you; you go amongst worldlings, they reject you too;
you are too good for them, and too bad for us. Where are you to be put? If there
were a purgatory, that would be the place for you; where you might be tossed on the
one side into ice, and on the other into the burning fire, and that for ever. But
as there is no such place as purgatory, and as you really are a servant of Satan,
and not a child of God, take heed, take heed, how long you stay in a position so
absurdly ridiculous. At the day of judgment, wavering men will be the scoff and the
laughter even of hell. The angels will look down in scorn upon the man who was ashamed
to own his Master thoroughly, while hell itself will ring with laughter. When that
grand hypocrite shall come there—that undecided man, they will say, "Aha! we
have to drink the dregs, but above them there were sweets; you have only the dregs.
You dare not go into the riotous and boisterous mirth of our youthful days, and now
you have come here with us to drink the same dregs; you have the punishment without
the pleasure." O! how foolish will even the damned call you, to think that you
halted between two opinions! "How long limp ye, wriggle ye, walk ye in an absurd
manner, between two opinions?" In adopting either opinion, you would at least
be consistent; but in trying to hold both, to seek to be both one and the other,
and not knowing which to decide upon, you are limping between two opinions. I think
a good translation is a very different one from that of the authorized version—"How
long hop ye upon two sprays?" So the Hebrew has it. Like a bird, which perpetually
flies from bough to bough, and is never still. If it keeps on doing this, it will
never have a nest. And so with you: you keep leaping between two boughs, from one
opinion to the other; and so between the two, you get no rest for the sole of your
foot, no peace, no joy, no comfort, but are just a poor miserable thing all your
life long.
IV. We have brought
you thus far, then; we have shown you the absurdity of this halting. Now, very briefly,
the next point in my text is this. The multitude who had worshiped Jehovah and Baal,
and who were now undecided, might reply, "But how do you know that we do
not believe that Jehovah is God? How do you know we are not decided in opinion?"
The prophet meets this objection by saying, "I know you are not decided in opinion,
because you are not decided in practice. If God be God, follow him;
if Baal, follow him. You are not decided in practice." Men's opinions
are not such things as we imagine. It is generally said now-a-days, that all opinions
are right, and if a man shall honestly hold his convictions, he is, without doubt,
right. Not so; truth is not changed by our opinions; a thing is either true or false
of itself, and it is neither made true nor false by our views of it. It is for us,
therefore, to judge carefully, and not to think that any opinion will do. Besides,
opinions have influence upon the conduct, and if a man have a wrong opinion, he will,
most likely, in some way or other, have wrong conduct, for the two usually go together.
"Now," said Elijah, "that you are not the servants of God, is quite
evident, for you do not follow him; that you are not thoroughly servants of Baal
either, is quite evident, for you do not follow him." Now I address myself to
you again. Many of you are not the servants of God; you do not follow him; you follow
him a certain distance in the form, but not in the spirit; you follow him on Sundays;
but what do you do on Mondays? You follow him in religious company, in evangelical
drawing-rooms, and so on; but what do you do in other society? You do not follow
him. And, on the other hand, you do not follow Baal; you go a little way with the
world, but there is a place to which you dare not go; you are too respectable to
sin as others sin or to go the whole way of the world. Ye dare not go to the utmost
lengths of evil. "Now," says the prophet, twithing them upon this—''if
the Lord be God, follow him. Let your conduct be consistent with your opinions; if
you believe the Lord to be God, carry it out in your daily life; be holy, be prayerful,
trust in Christ, be faithful, be upright, be loving; give your heart to God, and
follow him. If Baal be God, then follow him; but do not pretend to follow the other."
Let your conduct back up your opinion; if you really think that the follies of this
world are the best, and believe that a fine fashionable life, a life of frivolity
and gayety, flying from flower to flower, getting honey from none, is the most desirable,
carry it out. If you think the life of the debauchee is so very desirable, if you
think his end is to be much wished for, if you think his pleasures are right, follow
them. Go the whole way with them. If you believe that to cheat in business is right,
put it up over your door—"I sell trickery goods here;" or if you do not
say it to the public, tell your conscience so; but do not deceive the public; do
not call the people to prayers when you are opening a "British Bank." If
you mean to be religious, follow out your determination thoroughly; but if you mean
to be worldly, go the whole way with the world. Let your conduct follow out your
opinions. Make your life tally with your profession. Carry out your opinions whatever
they be. But you dare not; you are too cowardly to sin as others do, honestly before
God's sun; your conscience will not let you do it—and yet you are just so fond of
Satan, that you dare not leave him wholly and become thoroughly the servants of God.
O do not let your character be like your profession; either keep up your profession,
or give it up: do be one thing or the other.
V. And now the
prophet cries, "If the Lord be God, follow him; if Baal, then follow him,"
and in so doing, he states the ground of his practical claim. Let your conduct
be consistent with your opinions. There is another objection raised by the crowd.
"Prophet," says one, "then comest to demand a practical proof of our
affection; then sayest, Follow God. Now, if I believe God to be God, and that is
my opinion, yet I do not see what claim he has to my opinions." Now, mark how
the prophet puts it: he says, "If God be God, follow him." The reason
why I claim that you should follow out your opinion concerning God is, that God is
God; God has a claim upon you, as creatures, for your devout obedience. One person
replies, "What profit should I have, if I served God thoroughly? Should I be
more happy? Should I get on better in this world? Should I have more peace of mind?"
Nay, nay, that is a secondary consideration. The only question for you is, "If
God be God follow him." Not if it be more advantageous to you; but, "if
God be God, follow him." The secularist would plead for religion on the
ground that religion might be the best for this world, and best for the world to
come. Not so with the prophet; he says, "I do not put it on that ground, I insist
that it is your bounden duty, if you believe in God, simply because he is God, to
serve him and obey him. I do not tell you it is for your advantage—it may be, I believe
it is—but that I put aside from the question; I demand of you that you follow God,
if you believe him to be God. If you do not think he is God; if you really
think that the devil is God, then follow him; his pretended godhead shall be your
plea, and you shall be consistent; but if God be God, if he made you, I demand that
you serve him; if it is he who puts the breath into your nostrils, I demand that
you obey him. If God be really worthy of your worship, and you really think so, I
demand that you either follow him, or else deny that he is God at all." Now,
professor, if thou sayest that Christ's gospel is the gospel, if thou believest in
the divinity of the gospel, and puttest thy trust in Christ, I demand of thee to
follow out the gospel, not merely because it will be to thy advantage, but because
the gospel is divine. If thou makest a profession of being a child of God, if thou
art a believer, and thinkest and believest religion is the best, the service of God
the most desirable, I do not come to plead with thee because of any advantage thou
wouldst get by being holy; it is on this ground that I put it, that the Lord is God;
and if he be God, it is thy business to serve him. If his gospel be true, and thou
believest it to be true, it is thy duty to carry it out. If thou sayest Christ is
not the Son of God, carry out thy Jewish or thy infidel convictions, and see whether
it will end well. If thou dost not believe Christ to be the Son of God, if thou art
a Mohammedan, be consistent, carry out thy Mohammedan convictions, and see whether
it will end well. But, take heed, take heed! If, however, thou sayest God is God,
and Christ the Saviour, and the gospel true; I demand of thee, only on this account,
that thou carry it out. What a strong plea some would think the prophet might have
had, if he had said, "God is your fathers, God, therefore follow him!"
But no, he did not come down to that; he said, "If God be God—I do not care
whether he be your fathers' God or not—follow him." "Why do you go to chapel?"
says one, "and not to church?" "Because my father and grandfather
were dissenters." Ask a churchman, very often, why he attends the establishment.
"Well, our family were always brought up to it; that is why I go." Now,
I do think that the worst of all reasons for a particular religion, is that of our
being brought up to it. I never could see that at all. I have attended the house
of God with my father and my grandfather; but I thought, when I read the Scriptures,
that it was my business to judge for myself. I knew that my father and my grandfather
took little children in their arms, and put drops of water on their faces, and they
were baptized. I took up my Bible, and I could not see any thing about babes being
baptized. I picked up a little Greek; and I could not discover that the word "baptized"
meant to sprinkle; so I said to myself, "Suppose they are good men, they may
be wrong; and though I love and revere them, yet it is no reason why I should imitate
them." And therefore I left them, and became what I am to-day, a Baptist minister,
so called, but I hope a great deal more a Christian than a Baptist. It is seldom
I mention it; I only do so by way of illustration here. Many a one will go to chapel,
because his grandmother did. Well, she was a good old soul, but I do not see that
she ought to influence your judgment. "That does not signify," says one,
"I do not like to leave the church of my fathers." No more do I; I would
rather belong to the same denomination with my father; I would not willfully differ
from any of my friends, or leave their sect and denomination, but let God be above
our parents; though our parents are at the very top of our hearts, and we love them
and reverence them, and in all other matters pay them strict obedience, yet, with
regard to religion, to our own Master we stand or fall, and we claim to have the
right of judging for ourselves as men, and then we think it our duty, having judged,
to carry out our convictions. Now I am not going to Say, "If God be your mother's
God, serve him;" though that would be a very good argument with some of you;
but with you waverers, the only plea I use is, "If God be God, serve him;"
if the gospel be right, believe it; if a religious life be right, carry it out; if
not, give it up. I only put my argument on Elijah's plea—"If God be God, follow
him; but if Baal, then follow him." VI. And now I make my appeal to the halters
and waverers, with some questions, which I pray the Lord to apply. Now I will put
this question to them: "How long halt ye?" I will tell them; ye
will halt between two opinions, all of you who are undecided, until God shall
answer by fire. Fire was not what these poor people wanted that were assembled
there. When Elijah says, that "the God that answereth by fire let him be God,"
I fancy I hear some of them saying, "No; the God that answereth by water let
him be God; we want rain badly enough." "No," said Elijah," if
rain should come, you would say that it was the common course of providence; and
that would not decide you." I tell you, all the providences that befall you
undecided ones will not decide you. God may surround you with providences; he may
surround you with frequent warnings from the death-bed of your fellows; but providences
will never decide you. It is not the God of rain, but the God of fire that will do
it. There are two ways in which you undecided ones will be decided by-and-by. You
that are decided for God will want no decision; you that are decided for Satan will
want no decision; you are on Satan's side, and must dwell for ever in eternal burning.
But these undecided ones want something to decide them, and will have either one
of the two things; they will either have the fire of God's Spirit to decide them,
or else the fire of eternal judgment, and that will decide them. I may preach to
you, my hearers; and all the ministers in the world may preach to you that are wavering,
but you will never decide for God through the force of your own will. None of you,
if left to your natural judgment, to the use of your own reason, will ever decide
for God. You may decide for him merely as an outward form, but not as an inward spiritual
thing, which should possess your heart as a Christian, as a believer in the doctrine
of effectual grace. I know that none of you will ever decide for God's gospel, unless
God decide you; and I tell you that you must either be decided by the descent of
the fire of his Spirit into your hearts now, or else in the day of judgment. O! which
shall it be? O! that the prayer might be put up by the thousand lips that are here:
"Lord, decide me now by the fire of thy Spirit; O! let thy Spirit descend into
my heart, to burn up the bullock, that I may be a whole burnt offering to God; to
burn up the wood and the stones of my sin; to burn up the very dust of worldliness;
ah, and to lick up the water of my impiety, which now lieth in the trenches, and
my cold indifference, that seek to put out the sacrifice."
"O make this heart rejoice or ache!
Decide this doubt for me;
And if it be not broken, break,
And heal it, if it be."
"O sovereign grace, my heart subdue;
I would be led in triumph too,
A willing captive to my Lord,
To sing the triumphs of his word."
And it may be, that whilst I speak, the mighty fire, unseen by men, and unfelt by the vast majority of you, shall descend into some heart which has of old been dedicated to God by his divine election, which is now like an altar broken down, but which God, by his free grace, will this day build up. O! I pray that that influence may enter into some hearts, that there may be some go out of this place, saying,
''Tis done, the great transaction's done,
I am my Lord's, and he is mine;
He drew me, and I followed on,
Glad to obey the voice divine."
Now rest my undivided heart, fixed on this stable center, rest." O! that many may say that! But remember, if it be not so, the day is coming—dies irae, the day of wrath and anger—when ye shall be decided of God; when the firmament shall be lit up with lightnings, when the earth shall roll with drunken terror, when the pillars of the universe shall shake, and God shall sit, in the person of his Son, to judge the world in righteousness. You will not be undecided then, when, "Depart ye cursed," or "Come, ye blessed," shall be your doom. There will be no indecision then, when you shall meet him with joy or else with terror—when, "rocks hide me, mountains on me fall," shall be your doleful shriek; or else your joyful song shall be, "The Lord is come." In that day you will be decided; but till then, unless the living fire of the Holy Spirit decide you, you will go on halting between two opinions. May God grant you his Holy Spirit that you may turn unto him and be saved!
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