Samson Conquered

By / Nov 21

Samson Conquered


"And she said, the Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the Lord was departed from him. But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house."—Judges 16:20-21


     Samson is, in many respects, one of the most remarkable men whose history is recorded in the pages of inspiration. He enjoyed a singular privilege only accorded to one other person in the Old Testament. His birth was foretold to his parents by an angel. Isaac was promised to Abraham and Sarah by angels whom they entertained unawares; but save Isaac, Samson was the only one whose birth was foretold by an angelic messenger before the opening of the gospel dispensation. Before his birth he was dedicated to God, and set apart as a Nazarite. Now, a Nazarite was a person who was entirely consecrated to God, and in token of his consecration he drank no wine; and allowed his hair to grow, untouched by the razor. Samson, you may therefore understand, was entirely consecrated to God, and when any saw him, they would say, "That man is God's man, a Nazarite, set apart." God endowed Samson with supernatural strength, a strength which never could have been the result of mere thews and sinews. It was not the fashioning of Samson's body that made him strong; it was not the arm, or the fist with which he smote the Philistines; it was a miracle that dwelt within him, a continued going forth of the omnipotence of God, which made him mightier than thousands of his enemies. Samson appears very early to have discovered in himself this great strength, for "the Spirit of the Lord began to move him at times in the camp of Dan." He judged Israel for thirty years, and gloriously did he deliver them. What a noble being he must have been! See him, when he steps into the vineyard for a moment from his parents. A lion that has been crouching there springs upon him, but he meets him all unarmed, receives him upon his brawny arms and rends him like a kid. See him afterwards, when his countrymen have bound him and taken him down from the top of the rock, and delivered him up to the thousands of the Philistines. He has scarcely come near them, when, without a weapon, with his own foot, he begins to spurn them; and seeing there the jaw-bone of an ass, he takes that ignoble weapon, and sweeps away the men that had helmets about their heads and were girded with greaves of brass. Nor did his vigour fail him in his later life, for he died in the very prime of his days. One of his greatest exploits was performed at this very season. He is entrapped in the city of Gaza. He remains there till midnight; so confident is he in his strength that he is in no hurry to depart, and instead of assailing the guard, and making them draw the bolts, he wrenches up the two posts, and takes away the gate, bar and all, and, carries his mighty burden for miles to the top of a hill that is before Hebron. Every way it must have been a great thing to see this man, especially if one had him for a friend. Had one been his foe, the more distant the sight the better, for none could escape from him but those who fled; but to have him for a friend and to stand with him in the day of battle, was to feel that you had an army in a single man, and had in one frame that which would strike thousands with terror. Samson, however, though he had great physical strength, had but little mental force, and even less spiritual power. His whole life is a scene of miracles and follies. He had but little grace, and was easily overcome by temptation. He is enticed and led astray. Often corrected; still he sins again. At last he falls into the hands of Delilah. She is bribed with an enormous sum, and she endeavours to get from him the secret of his strength. He foolishly toys with the danger, and plays with his own destruction. At last goaded by her importunity, he lets out the secret which he ought to have confided to no one but himself. The secret of his strength lay in his locks. Not that his hair made him strong; but that his hair was the symbol of his consecration, and was the pledge of God's favour to him. While his hair was untouched he was a consecrated man; as soon as that was cut away, he was no longer perfectly consecrated, and then his strength departed from him. His hair is cut away; the locks that covered him once are taken from him, and there he stands a shaveling, weak as other men. Now the Philistines begin to oppress him, and his eyes are burned out with hot iron. How are the mighty fallen! How are the great ones taken in the net! Samson, the great hero of Israel, is seen with a shuffling gait walking towards Gaza. A shuffling gait, I said, because he had just received blindness, which was a new thing to him, therefore, he had not as yet learned to walk as well as those who, having been blind for years, at last learn to set their feet firmly upon the earth. With his feet bound together with brazen fetters—an unusual mode of binding a prisoner, but adopted in this case because Samson was supposed to be still so strong, that any other kind of fetter would have been insufficient—you see him walking along in the midst of a small escort towards Gaza. And now he comes to the very city out of which he had walked in all his pride with the gates and bolts upon his shoulders; and the little children come out, the lower orders of the people come round about him, and point at him—"Samson, the great hero, hath fallen! let us make sport of him!" What a spectacle! The hot sun is beating upon his bare head, which had once been protected by those luxuriant locks. Look at the escort who guard him, a mere handful of men, how they would have fled before him in his brighter days; but now a child might overcome him. They take him to a place where an ass is grinding at the mill, and Samson must do the same ignoble work. Why, he must be the sport and jest of every passer by, and of every fool who shall step in to see this great wonder—the destroyer of the Philistines made to toil at the mill. Ah, what a fall was there, my brethren! We might indeed stand and weep over poor blind Samson. That he should have lost his eyes was terrible; that he should have lost his strength was worse; but that he should have lost the favour of God for awhile; that he should become the sport of God's enemies, was the worst of all. Over this indeed we might weep.

     Now, why have I narrated this story? Why should I direct your attention to Samson? For this reason. Every child of God is a consecrated man. His consecration is not typified by any outward symbol; we are not commanded to let our hair grow for ever, nor to abstain from meats or drinks. The Christian is a consecrated man, but his consecration is unseen by his fellows, except in the outward deeds which are the result thereof.

     And now I want to speak to you, my dear friends, as consecrated men, as Nazarites, and I think I shall find a lesson for you in the history of Samson. My first point shall be the strength of the consecrated, for they are strong men; secondly, the secret of their strength; thirdly, the danger to which they are exposed; and fourthly, the disgrace which will come upon them if they fall into this danger.

     I. First, THE STRENGTH OF THE CONSECRATED MAN. Do you know that the strongest man in all the world is a consecrated man? Even though he may consecrate himself to a wrong object, yet if it be a thorough consecration, he will have strength—strength for evil, it may be, but still strength. In the old Roman wars with Pyrrhus, you remember an ancient story of self-devotion. There was an oracle which said that victory would attend that army whose leader should give himself up to death. Decius the Roman Consul, knowing this, rushed into the thickest of the battle, that his army might overcome by his dying. The prodigies of valour which he performed are proofs of the power of consecration. The Romans at that time seemed to be every man a hero, because every man was a consecrated man. They went to battle with this thought—"I will conquer or die; the name of Rome is written on my heart; for my country I am prepared to live, or for that to shed my blood." And no enemies could ever stand against them. If a Roman fell there were no wounds in his back, but all in his breast. His face, even in cold death, was like the face of a lion, and when looked upon it was of terrible aspect. They were men consecrated to their country; they were ambitious to make the name of Rome the noblest word in human language; and consequently the Roman became a giant. And to this day let a man get a purpose within him, I care not what his purpose is, and let his whole soul be absorbed by it, and what will he not do? You that are "everything by turns and nothing long," that have nothing to live for, soulless carcases that walk this earth and waste its air, what can you do? Why nothing. But the man who knows what he is at, and has his mark, speeds to it "Like an arrow from a bow shot by an archer strong." Nought can turn him aside from his design. How much more is this true if I limit the description to that which is peculiar to the Christian—consecration to God! Oh! what strength that man has who is dedicated to God! Is there such an one here? I know there is. I know that there be many who have consecrated themselves to the Lord God of Israel in the secret of their chamber; and who can say in their hearts,

"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, the man that can say that, and is thoroughly consecrated to God; be he who he may or what he may, he is a strong man, and will work marvels.

     Need I tell you of the wonders that have been done by consecrated men? You have read the stories of olden times, when our religion was hunted like a partridge on the mountains. Did you never hear how consecrated men and women endured unheard-of pangs and agonies? Have you not read how they were cast to the lions, how they were sawn in sunder, how they languished in prisons, or met with the swifter death of the sword? Have you not heard how they wandered about in sheeps' skins and goats' skins, destitute, afflicted, tormented, of whom the world was not worthy? Have you not heard how they defied tyrants to their face, how, when they were threatened, they dared most boldly to laugh at all the threats of the foe—how at the stake they clapped their hands in the fire, and sang psalms of triumph when men, worse than fiends, were jeering at their miseries? How was this? What made women stronger than men, and men stronger than angels? Why this,—they were consecrated to God. They felt that every pang which rent their heart was giving glory to God, that all the pains they endured in their bodies were but the marks of the Lord Jesus, whereby they were proven to be wholly dedicated unto him. Nor in this alone has the power of the consecrated ones been proved. Have you never heard how the sanctified ones have done wonders? Read the stories of those who counted not their lives dear unto them, that they might honour their Lord and Master by preaching his Word, by telling forth the gospel in foreign lands. Have you not heard how men have left their kindred and their friends, and all that life held dear—have crossed the stormy sea, and have gone into the lands of the heathen, where men were devouring one another? Have you not known how they have put their foot upon that country, and have seen the ship that conveyed them there fading away in the distance, and yet without a fear have dwelt amongst the wild savages of the woods, have walked into the midst of them, and told them the simple story of the God that loved and died for man? You must know how those men have conquered, how those, who seemed to be fiercer than lions, have crouched before them, have listened to their words, and have been converted by the majesty of the gospel which they preached. What made these men heroes? What enabled them to rend themselves away from all their kith and kin, and banish themselves into the land of the stranger? It was because they were consecrated, thoroughly consecrated to the Lord Jesus Christ. What is there in the world which the consecrated man cannot do? Tempt him; offer him gold and silver; carry him to the mountain top, and show him all the kingdoms of the world, and tell him he shall have all these if he will bow down and worship the god of this world. What saith the consecrated man? "Get thee behind me, Satan; I have more than all this which thou dost offer me; this world is mine, and worlds to come; I despise the temptation; I will not bow before thee." Let men threaten a consecrated man, what does he say? "I fear God, and, therefore, I cannot fear you; if it be right in your sight to obey man rather than God, judge ye; but, as for me, I will serve none but God." You may, perhaps, have seen in your life a consecrated man. Is he a public character? What cannot he do? He preaches the gospel, and at once a thousand enemies assail him; they attack him on every side; some for this thing, and some for that; his very virtues are distorted into vices, and his slightest faults are magnified into the greatest crimes. He has scarce a friend; the very ministers of the gospel shun him; he is reckoned to be so strange that every one must avoid him. What does he do? Within the chamber of his own heart he holds conference with his God, and asks himself this question—am I right? Conscience gives the verdict,—yes, and the Spirit bears witness with his spirit that conscience is impartial. "Then," says he, "come fair, come foul, if I am right,—neither to the right hand nor to the left will I turn." Perhaps he feels in secret what he will not express in public. He feels the pang of desertion, obloquy, and rebuke; he cries—

"If on my face, for thy dear name,
Shame and reproach shall be,
I'll hail reproach, and welcome shame,
If thou'lt remember me."

As for himself in public, none can tell that he careth for any of these things; for he can say with Paul—"None of these things move me, neither count I my life dear unto me that I may win Christ and finish my course with joy." What cannot a consecrated man do? I do believe if he had the whole world against him, he would prove more than a match for them all. He would say—"Heaps upon heaps, with the jaw-bone of an ass, have I slain my thousand men." I care not how violent may be his foe; nor how great may be the advantage which that foe may get on him: though the lion may have crouched for the spring, and may be leaping upon him, yet will he rend him as a kid, for he is more than a conqueror through him that loved him. He is alone such, who is wholly consecrated unto the Lord Jesus Christ.

     "But," says some one, "can we be consecrated to Christ? I thought that was for ministers only." Oh, no, my brethren; all God's children must be consecrated men. What are you? Are you engaged in business? If you are what you profess to be, your business must be consecrated to God. Perhaps you have no family whatever, and you are engaged in trade, and are saving some considerable sum a-year; let me tell you the example of a man thoroughly consecrated to God. There lives in Bristol, (name unknown), a man whose income is large; and what does he do with it? He labours in business continually that this income may come to him, but of it, every farthing every year is expended in the Lord's cause except that which he requires for the necessaries of life. He makes his necessities as few as possible, that he may have the more to give away. He is God's man in his business. I do not exhort you to do the same. You may be in a different position; but a man who has a family, and is in business, should be able to say—"Now, I make so much from my business; my family must be provided for—but I seek not to amass riches. I will make money for God and I will spend it in his cause. Did I not say, when I joined the church—

"All that I am, and all I have,
Shall be for ever thine;
Whate'er my duty bids me give,
My cheerful hands resign."

And if I said it, I meant it." I do not understand some Christian people who sing that hymn, and then pinch, screw, and nip anything when it comes to God's cause. If I sing that, I mean it. I would not sing it unless I did. If I join the church, I understand that I give myself and all that I have up to that church; I would not make a lying profession; I would not make an avowal of a consecration which I did not mean. If I have said, "I am Christ's;" by his grace I will be Christ's. Brethren, you in business may be as much consecrated to Christ as the minister in his pulpit; you may make your ordinary transactions in life a solemn service of God. Many a man has disgraced a cassock, and many another has consecrated a smockfrock: many a man has defiled his pulpit cushions, and many another has made a cobbler's lapstone holiness unto the Lord. Happy the man who is consecrated unto the Lord; where'er he is, he is a consecrated man, and he shall do wonders.

     It has often been remarked that in this age we are all little men. A hundred years ago, or more, if we had gone through the churches, we might have readily found a number of ministers of great note. But now we are all little men, the drivelling sons of nobodies; our names shall never be remembered, for we do nothing to deserve it. There is scarce a man alive now upon this earth; there are plenty to be found who call themselves men, but they are the husks of men, the life has gone from them, the precious kernel seems to have departed. The littleness of Christians of this age results from the littleness of their consecration to Christ. The age of John Owen was the day of great preachers; but let me tell you, that that was the age of great consecration. Those great preachers whose names we remember, were men who counted nothing their own: they were driven out from their benefices, because they could not conform to the Established Church, and they gave up all they had willingly to the Lord. They were hunted from place to place; the disgraceful five-mile act would not permit them to come within five miles of any market town; they wandered here and there to preach the gospel to a few poor sheep, being fully given up to their Lord. Those were foul times; but they promised they would walk the road fair or foul, and they did walk it knee deep in mud; and they would have walked it if it had been knee deep in blood too. They became great men; and if we were, as they were, wholly given up to God—if we could say of ourselves, "From the crown of my head to the sole of my foot, there is not a drop of blood that is not wholly God's; all my time, all my talents, everything I have is God's"—if we could say that, we should be strong like Samson, for the consecrated must be strong.

     II. Now, in the second place, THE SECRET OF THEIR STRENGTH. What makes the consecrated man strong? Ah! beloved; there is no strength in man of himself. Samson without his God was but a poor fool indeed. The secret of Samson's strength was this—as long as he was consecrated he should be strong; so long as he was thoroughly devoted to his God, and had no object but to serve God, (and that was to be indicated by the growing of his hair) so long, and no longer, would God be with him to help him. And now you see, dear friends, that if you have any strength to serve God, the secret of your strength lies in the same place. What strength have you save in God? Ah! I have heard some men talk as if the strength of free will, of human nature, was sufficient to carry men to heaven. Free will has carried many souls to hell, but never a soul to heaven yet. No strength of nature can suffice to serve the Lord aright. No man can say that Jesus is the Christ but by the Holy Ghost. No man can come to Christ except the Father that hath sent Christ doth draw him. If, then, the first act of Christian life is beyond all human strength, how much more are those higher steps far beyond any one of us? Do we not utter a certain truth when we say in the words of Scripture, "Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God." I think every one who has a really quickened soul will sooner or later be made to feel this. Ay! I question whether a man can be converted a day without finding out his own weakness. It is but a little space before the child finds that he can stand alone so long as God his Father takes him by the arms and teaches him to go, but that if his Father's hand be taken away he has no power to stand, but down he falls at once. See Samson without his God, going out against a thousand men. Would they not laugh at him? and with scarcely time to express his terror, he would flee, or be rent in pieces. Imagine him without his God, locked up in Gaza, the gates fast closed. He goes out into the streets to escape; but how can he clear a passage? He is caught like a wild bull in a net; he may go round and round the walls, but where shall be his deliverance? Without his God he is but as other men. The secret of his strength lies in his consecration, and in the strength which is its result. Remember, then, the secret of your strength. Never think that you have any power of your own; rely wholly upon the God of Israel; and remember that the channel through which that strength must come to you must be your entire consecration to God.

     III. In the third place, What is THE PECULIAR DANGER OF A CONSECRATED MAN? His danger is that his locks may be shorn, that is to say, that his consecration may be broken. As long as he is consecrated he is strong; break that, he is weak as water. Now there are a thousand razors with which the devil can shave off the locks of a consecrated man without his knowing it. Samson is sound asleep; so clever is the barber that he even lulls him to sleep as his fingers move across the pate, the fool's pate, which he is making bare. The devil is cleverer far than even the skilful barber; he can shave the believer's locks while he scarcely knows it. Shall I tell you with what razors he can accomplish this work? Sometimes he takes the sharp razor of pride, and when the Christian falls asleep and is not vigilant, he comes with it and begins to run his fingers upon the Christian's locks, and says, "What a fine fellow you are! What wonders you have done! Didn't you rend that lion finely? Wasn't it a great feat to smite those Philistines hip and thigh? Ah you will be talked-of as long as time endures for carrying those gates of Gaza away. You need not be afraid of anybody." And so on goes the razor, lock after lock falling off, and Samson knows it not. He is just thinking within himself, "How brave am I! How great am I!" Thus works the razor of pride—cut, cut, cut away—and he wakes up to find himself bald, and all his strength gone. Have you never had that razor upon your head? I confess I have on mine. Have you never, after you have been able to endure afflictions, heard a voice saying to you, "How patient you were!" After you have cast aside some temptation, and have been able to keep to the unswerving course of integrity, has not Satan said to you, "That is a fine thing you have done; that was bravely done." And all the while you little knew that it was the cunning hand of the evil one taking away your locks with the sharp razor of pride. For mark, pride is a breach of our consecration. As soon as I begin to get proud of what I do, or what I am, what am I proud of? Why, there is in that pride the act of taking away from God his glory. For I promised that God should have all the glory, and is not that part of my consecration? and I am taking it to myself. I have broken my consecration; my locks are gone, and I become weak. Mark this, Christian—God will never give thee strength to glorify thyself with. God will give thee a crown, but not to put on thine own head. As sure as ever a Christian begins to write his feats, and his triumphs upon his own escutcheon, and take to himself the glory, God will lay him level with the dust.

     Another razor he also uses is self-sufficiency. "Ah," saith the devil as he is shaving away your locks, "You have done a very great deal. You see they bound you with green withes, and you snapped them in sunder, they merely smelt the fire and they burst. Then they took new ropes to bind you; ah! you overcame even them; for you snapped the ropes in sunder as if they had been a thread. Then they weaved the seven locks of your head, but you walked away with loon, and web too, beam and all. You can do anything, don't be afraid: you have strength enough to do anything; you can accomplish any feat you set your will upon." How softly the devil will do all that; how will he be rubbing the poll while the razor is moving softly along and the locks are dropping off, and he is treading them in the dust. "You have done all this, and you can do anything else." Every drop of grace distils from heaven. O my brethren, what have we that we have not received? Let us not imagine that we can create might wherewith to gird ourselves. "All my springs are in thee."The moment we begin to think that it is our own arm that has gotten us the victory, it will be all over with us—our locks of strength shall be taken away, and the glory shall depart from us. So, you see, self-sufficiency, as well as pride, may be the razor with which the enemy may shave away our strength.

     There is yet another, and a more palpable danger still. When a consecrated man begins to change his purpose in life and live for himself—that razor shaves clean indeed. There is a minister; when he first began his ministry he could say, "God is my witness I have but one object, that I may free my skirts from the blood of every one of my hearers, that I may preach the gospel faithfully and honour my Master." In a little time, tempted by Satan, he changes his tone and talks like this, "I must keep my congregation up. If I preach such hard doctrine, they won't come. Did not one of the newspapers criticise me, and did not some of my people go away from me because of it? I must mind what I am at. I must keep this thing going. I must look out a little sharper, and prone my speech down. I must adopt a little gentler style, or preach a new-fashioned doctrine; for I must keep my popularity up. What is to become of me if I go down? People will say, 'Up like a rocket, down like the stick;' and then shall all my enemies laugh." Ah, when once a man begins to care so much as a snap of the finger about the world, it is all over with him. If he can go to his pulpit, and say, "I have got a message to deliver; and whether they will hear or whether they will not hear, I will deliver it as God puts it into my mouth; I will not change the dot of an i, or the cross of a t for the biggest man that lives, or to bring in the mightiest congregation that ever sat at minister's feet"—that man is mighty. He does not let human judgments move him, and he will move the world. But let him turn aside, and think about his congregation, and how that shall be kept up; ah Samson! how are thy locks shorn? What canst thou do now? That false Delilah has destroyed thee—thine eyes are put out, thy comfort is taken away, and thy future ministry shall be like the grinding of an ass around the continually revolving mill; thou shalt have no rest or peace ever afterwards. Or let him turn aside another way. Suppose he should say, "I must get preferment, or wealth, I must look well to myself, I must see my nest feathered, that must he the object of my life." I am not now speaking of the ministry merely, but of all the consecrated; and as sure as ever we begin to make self the primary object of our existence our locks are shorn. "Now," says the Lord, "I gave that man strength, but not to use it for himself. Then I put him into a high position, but not that he might clothe himself about with glory; I put him there that he might look to my cause, to my interests; and if he does not do that first, down he shall go." You remember Queen Esther: she is exalted from being a simple humble maiden, to become the wife of the great monarch—Ahasuerus. Well, Haman gets a decree against her nation, that it shall be destroyed. Poor Mordecai comes to Esther, and says, "You must go in to the king and speak to him." "Well," says she, "but if I do I shall die." "Ah," says he, "If thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?" Esther was not made Queen Esther that she might make herself glorious, but that she might be in a position to save the Jews; and now if she prefers herself before her country then it is all over with her—Vashti's fate shall be as nothing compared with her destruction.

     And so, if you live in this world, and God prospers you, you get perhaps into some position, and you say, "Here I am; I will look out for myself; I have been serving the church before, but now I will look to myself a little." "Come, come," says human nature; "you must look after your family," (which means, you must look after yourself). Very well, do it sir, as your main object, and you are a ruined man. "Seek first the kingdom of God and his righteousness, and all these shall be added to you." If you keep your eye single, your whole body shall be full of light. Though you seemed as if you had shut out half the light by having that single eye, yet your body shall be full of light. But begin to have two masters, and two objects to serve, and you shall serve neither; you shall neither prosper for this world, nor for that which is to come. Oh, Christian, above all things take care of thy consecration. Ever feel that thou art wholly given up to God, and to God alone.

     IV. And now, lastly, there is THE CHRISTIAN'S DISGRACE. His locks are cut off. I have seen him, young as I am, and you with grey hairs upon your brows have seen him oftener than I; I have seen him in the ministry. He spake like an angel of God; many there were that regarded him, and did hang upon his lips; he seemed to be sound in doctrine and earnest in manner. I have seen him turn aside; it was but a little thing,—some slight deviation from the ancient orthodoxy of his fathers, some slight violation of the law of his church. I have seen him, till he has given up doctrine after doctrine, until, at last, the very place wherein he preached has become a bye-word and a proverb; and the man is pointed out by the grey-headed sire to his child as a man who is to be looked upon with suspicion; who, if he lectures, is to be heard with caution; and if he preaches, is not to be listened to at all. Have you not seen him? What disgrace was there! What a fall! The man who came out in the camps of Dan, and seemed to be moved by the Spirit of the Lord, has become the slave of error. He has gone into the very camps of the enemy, and there he is now, grinding in the mill for the Philistine, whom he ought to have been striking with his arm. Now there are two ways of accounting for this. Such a man is either a thorough hypocrite or a fallen believer. Sometimes, people say of persons who turn aside to sin, "There now; look, there is a Christian fallen,—a child of God fallen." It is something like the vulgar, when at night they see a bright light in the sky, and say, "Ah, there is a star fallen." It was not a star; the stars are all right. Take a telescope; they are every one there. The Great Bear has not lost a star out of it's tail; and if you look, there is the belt of Orion all safe, and the dagger has not dropped out of it. What is it, then? We do not know exactly what it is. Perhaps it may be a few gases up there for a little while, that have burst, and that is all; or some wandering substance cast down,—and quite time that it should be. But the stars are all right. So, depend upon it, the children of God are always safe. Now these men who have turned aside and broken their consecration vow, are pointed at as a disgrace to themselves and dishonour to the church. And you who are members of Christ's church, you have seen men who stood in your ranks as firm soldiers of the cross, and you have noticed them go out, from us, "because they were not of us," or like poor Samson, you have seen them go to their graves with the eyes of their comfort put out, with the feet of their usefulness bound with brazen fetters, and with the strength of their arms entirely departed from them. Now, do any of you wish to be backsliders? Do you wish to betray the holy profession of your religion? My brethren, is there one among you who this day makes a profession of love to Christ, who desires to be an apostate? Is there one of you who desires like Samson to have his eyes put out, and to be made to grind in the mill? Would you, like David, commit a great sin, and go with broken bones to the grave? would you, like Lot, be drunken, and fall into lust? No, I know what you say, "Lord, let my path be like the eagle's flight; let me fly upwards to the sun, and never stay and never turn aside. Oh, give me grace that I may serve thee, like Caleb, with a perfect heart, and that from the beginning even to the end of my days, my course may be as the shining light, which shineth more and more unto the perfect day." Ay, I know what is your desire. How, then, shall it be accomplished? Look well to your consecration; see that it is sincere; see that you mean it, and then look up to the Holy Spirit, after you have looked to your consecration, and beg of him to give you daily grace; for as day-by-day the manna fell, so must you receive daily food from on high. And, remember, it is not by any grace you have in you, but by the grace that is in Christ, and that must be given to you hour by hour, that you are to stand, and having done all, to be crowned at last as a faithful one, who has endured unto the end. I ask your prayers that I may be kept faithful to my Lord; and on the other hand, I will offer my earnest prayers, that you may serve him while he lends you breath, that when your voice is lost in death, you may throughout a never ending immortality, praise him in louder and sweeter strains.

     And as for you that have not given yourselves to God, and are not consecrated to him, I can only speak to you as to Philistines, and warn you, that the day shall come when Israel shall be avenged upon the Philistines. You may be one day assembled upon the roof of your pleasures, enjoying yourselves in health and strength; but there is a Samson—called Death, who shall pull down the pillars of your tabernacle, and you must fall and be destroyed—and great shall be the ruin. May God give you grace that you may be consecrated to Christ; so that living or dying, you may rejoice in him, and may share with him the glory of his Father.

God’s Barriers Against Man’s Sin

By / Nov 16

God's Barriers Against Man's Sin


"Fear ye not me? saith the Lord; will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone."—Jeremiah 5:22-23


     The majesty of God, as displayed in creation and providence, ought to stir up our hearts in adoring wonder and melt them down in willing obedience to his commands. The Almighty power of Jehovah, so clearly manifest in the works if his hands, should constrain us, his creatures, to fear his name and prostrate ourselves in humble reverence before his throne. When we know that the sea, however tempestuous, is entirely submissive to the behests of God; that when he saith, "Hitherto shalt thou come, but no further," it dares not encroach—"the pride of its waves is stayed." When we know that God bridles the tempest, though "nature rocks beneath his tread," and curbs the boisterous storm—he ought to be feared—verily, he is a God before whom it is no dishonour for us to bow ourselves in the very dust. The contemplation of the marvellous works which he doth upon "the great and wide sea," where he tosseth the waves to and fro, and yet keepeth them in their ordained courses, should draw forth our devoutest emotions, and I could almost say, inspire us with homage. Great art thou, O Lord God; greatly art thou to be praised; let the world which thou hast made, and all that therein is, declare thy glory! I can scarcely conceive a heart so callous that it feels no awe, or a human mind so dull and destitute of understanding, as fairly to view the tokens of God's omnipotent power, and then turn aside without some sense of the fitness of obedience. One might think the impression would be spontaneous in every breast, and if not, only let reason do her office, and by slower process every mind should yet be convinced. Let your eyes behold the stars; God alone can tell their numbers, yet he calls them all by names; by him they are marshalled in their spheres, and travel through the aerial universe just as he gives them charge; they are all his servants, who with cheerful haste perform the bidding of their Lord. You see how the stormy wind and tempest like slaves obey his will; and you know that the great pulse of ocean throbs and vibrates with its ebb and flow entirely under his control. Have these great things of God, these wondrous works of his, no lesson to teach us? Do they not while declaring his glory reveal our duty? Our poets, both the sacred and the uninspired, have feigned consciousness to those inanimate agents that they might the more truthfully represent their honourable service. But if because we are rational and intelligent beings, we withhold our allegiance from our rightful Sovereign, then our privileges are a curse, and our glory is a shame. Alas, then the instincts of men very often guide them to act by impulse more wisely than they commonly do by a settled conviction. Where is the man that will not bend the knee in time of tempest? Where is the man that does not acknowledge God when he hears the terrible voice of his deep-toned thunder, and sees with alarm the shafts of his lightning fly abroad, cleaving the thick darkness of the atmosphere? In times of plague, famine, and pestilence, men are prone to take refuge in religion—they will make confession, like Pharaoh, when he said, "I have sinned this time: the lord is righteous, and I and my people are wicked;" but like him, when "the rain, and the hail, and the thunders have ceased," when the plagues are removed, then they sin yet more, and their hearts are hardened. Hence their sin becomes exceeding sinful, since they sin against truths which even nature itself teaches us are most just. We might learn, even without the written oracles of Scripture, that we ought to obey God, if our foolish hearts were not so darkened; thus unbelief of the Almighty Creator is a crime of the first magnitude. If it were a petty Sovereign against whom ye rebelled, it might be pardonable; if he were a man like yourselves, ye might expect that your faults would easily find forgiveness; but since he is the God who reigns alone where clouds and darkness are round about him, the God to whom all nature is obedient, and whose high behests are obeyed both in heaven and in hell, it becomes a crime, the terrible character of which words cannot pourtray, that you should ever sin against a God so marvellously great. The greatness of God enhances the greatness of our sin. I believe this is one lesson which the prophet intended to teach us by the text. He asks us in the name of God, or rather, God asks us through him—"Fear ye not me? saith the Lord: will ye not tremble at my presence?"

     But while it is a lesson, I do not think it is the lesson of the text. There is something else which we are to learn from it. God here contrasts the obedience of the strong, the mighty the untamed sea, with the rebellious character of his own people. "The sea," saith he, "obeys me; it never breaks its boundary; it never leapeth from its channel; it obeys me in all its movements. But man, poor puny man, the little creature whom I could crush as the moth, will not be obedient to me. The sea obeys me from shore to shore, without reluctance, and its ebbing floods, as they retire from its bed, each of them says to me, in the voices of the pebbles, 'O Lord, we are obedient to thee, for thou art our master.' But my people," says God, "are a revolting and a rebellious people; they go astray from me." And is it not, my brethren, a marvellous thing, that the whole earth is obedient to God, save man? Even the mighty Leviathan, who maketh the deep to be hoary, sinneth not against God, but his course is ordered according to his Almighty Master's decree. Stars, those wondrous masses of light, are easily directed by the very wish of God; clouds, though they seem erratic in their movement, have God for their pilot; "he maketh the clouds his chariot;" and the winds, though they seem restive beyond control, yet do they blow, or cease to blow just as God willeth. In heaven, on earth, even in the lower regions, I had almost said, we could scarcely find such a disobedience as that which is practised by man; at least, in heaven, there is a cheerful obedience; and in hell there is constrained submission to God, while on earth man makes the base exception, he is continually revolting and rebelling against his Maker.

     Still there is another thought in the text, and this I shall endeavour to dilate upon. Let us read it again. "Fear ye not me? saith the Lord: will ye not tremble at my presence?"—now here is the pith of the matter—"which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they soar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone." "The sea," says God, "is not only obedient, but it is rendered obedient by the restraint merely of sand." It is not the rock of adamant that restrains the sea one half so easily as just that little belt of sand and shingle which preserves the dry land from the inundations of the ocean. "The sea obeys me, and has for its only check the sand; and yet," says he, "my people, though they have restraints the strongest that reason could imagine, are a revolting and a rebellious people, and scarcely can my commands, my promises, my love, my judgment, my providence or my word restrain them from sin."
That is the point we shall dwell upon this morning. The sea is easily restrained by a belt of sand; but we, notwithstanding all the restraints of God, are a people bent on revolting from him.

     The doctrine of the text, seems to me to be this—that without supernatural means God can make all creatures obedient save man; but man is so disobedient in his heart, that only some supernatural agency can make him obedient to God, while the simple agency of sand can restrain the sea, without any stupendous effort of divine power more than he ordinarily puts out in nature: he can not thus make man obedient to his will.

     Now, my brethren, let us look back into history, and see if it has not been so. What has been a greater problem, if we may so speak concerning the Divine mind, than that of restraining men from sin? How many restraints God has put upon man! Adam is in the garden, pure and holy; he has restraints that one would think strong enough to prevent his committing a sin so contemptible and apparently unprofitable as that by which he fell. He is to have the whole garden in perpetuity, if he will not eat of that tree of life; his God will walk with him, and make him his friend; moreover, in the cool of the day, he shall hold converse with angels, and with the Lord, the Master of angels; and yet he dares eat of that holy fruit which God had set forth not to be touched by man. Then he must die. One would think it was enough, to promise reward for obedience, and punishment for sin; but no, the check fails. Man, left to his own free will, touches the fruit, and he falls. Man cannot be restrained, even in his purity, so easily as the mighty sea. Since that time, mark what God has done by way of restraint. The world has become corrupt it is altogether covered with iniquity. Forth comes a prophet. Enoch prophesies of the coming of the Lord, declaring that he sees him coming with ten thousand of his saints to judge the world. That world goes on, as profane and unheeding as before. Another prophet is raised up, and cries, "Yet a little while, and this earth shall be drowned in a flood of water." Do men cease from sin? No; profligacy, crime, iniquities of the vilest class, are as prevalent as before. Man rushes on to his destruction; the deluge comes and destroys all but a favoured few. The new family goes out to people the earth: will not the world now be clean and holy? Wait a little, and ye shall see. One of these men will do a deed which shall render him a curse for ever, and his son Canaan shall in after years inherit his father's curse. Not long after that you see Sodom and Gomorrah devoured with fire which God rains out of heaven. But what of this? What though in later years Pharaoh and his chariots are drowned in the Red sea? What though Sennacherib and his hosts perish at midnight by the blast of an archangel? What though the world reel to and fro, and stagger like a drunken man, being drunken with the wine of God's wrath? What though the earth be scarred and burned by war? What though it be deluged with floods? What though it be oppressed with famines, pestilences, and diseases? She still goes on in the same manner; at this hour the world is a sinful, rebellious world, and until God shall work a work in our day, such as we shall scarce believe, though a man tell it to us, the world shall never be pure and holy. The sea is restrained by sand; we admire the beautiful poetic fact; but man, being naturally more ungovernable than the storm and more impetuous than the ocean, is not to be tamed; he will not bend his neck to the Lord, nor will he be obedient to the God of the whole earth.

     "But what of this fact?"—you say—"we know it is true; we do not doubt it." Stay awhile; I am now coming to deal with your hearts and consciences; and may the Holy Spirit help me in doing so! I shall divide, as God would divide them,—saints and sinners.

     First of all, ye saints, I have a word to say to you. I want you to look at this as a doctrine not more evident in the history of mankind at large, than abundantly verified in your own case. Come, now, I want to ask of you this morning, whether it cannot be said of you truly—"The sea is bound by sand; but I am one of those people who are bent on revolting from God, neither can any of his restraints keep me from sin." Let us review, for a few moments, the various restraints which God has put upon his people to keep them from sins which, nevertheless, are altogether ineffectual, without the accompanying power of irresistible grace.

     First, then, remember there is a restraint of gratitude which, to the lowly regenerated heart, must necessarily form a very strong motive to obedience. I can conceive of nothing that ought so much to prompt me to obedience as the thought that I owe so much to God. O heir of heaven! thou canst look back to eternity and see thy name in life's fair book set down; thou canst sing of electing love; thou dost believe that a covenant was made with Christ in thy behalf, and that thy salvation was made secure in that moment when the hands of the Eternal Son grasped the stylus and signed his name as the representative of all the elect. Thou believest that on Calvary thy sins were all atoned for; thou hast in thy soul the conviction that thy sins, past, present, and to come, were all numbered on the scape-goat's head of old, and carried away for ever; thou believest that neither death nor hell can ever divide thee from thy Saviour's breast; thou knowest that there is laid up for thee a crown of life which fadeth not away, and thine expectant soul anticipates that with branches of palms in thine hands, with crowns of gold on thine head, and streets of gold beneath thy feet, thou shalt be happy for ever. Thou believest thyself to be one of the favoured of heaven, a special object of divine solicitation; thou thinkest that all things work together for thy good, yea, thou art persuaded that everything in providence has a special regard to thee, and to thy favoured brethren. I ask thee, O saint, is not this a bond strong enough to keep thee from sin? If it were not for the desperate unstableness of thy heart, wouldst thou not be restrained from sin by this? Is not thy sin exceeding sinful, because it is sin against electing love, against redeeming peace, against all-surpassing mercy, against matchless affection, against shoreless grace, against spotless love? Ah! sin has reached its climax, when it dares to sin against such love as this. O Christian! thine affection to thy Lord and Master should restrain thee from iniquity. And is it not a fearful proof of the terrible character of thine heart, of thine heart even now, for still thou hast evil remaining in it, that all the ties of gratitude are still incapable of keeping thee from unholiness. The sins of yesterday rise to thy memory now. Oh! look back on them. Do they not tell thee that thou dost sin most ungratefully? O saint! didst thou not yesterday use thy Master's name in vain, and not thy Master's only, but thy Father's name? Hadst thou not yesterday an unbelieving heart? Wast thou not petulant when girded with favours that ought to make a living man unwilling to complain? Wast thou not, when God hath forgiven thee ten thousand talents, angry with thy neighbour, who owed thee a hundred pence? Ah Christian! thou art not yet free from sin, nor wilt thou be, until thou hast washed thy garments in death's black stream, and then thou shalt be holy, as holy as the glorified and pure and spotless, even as the angels around the throne, but not till then. I ask thee, O saint, viewing thy sins as sins against love and mercy, against covenant promises, covenant oaths, covenant engagements, ay, and covenant fulfilments, is not thy sin a desperate thing, and art not thou thyself a rebellious and revolting being, seeing that thou canst not be restrained by such a barrier of adamant as thy soul acknowledges?

     Next notice, that the saint has not only this barrier against sin, but many others. He has the whole of God's Word given him by way of warning; its pages he is accustomed to read; he reads there, that if he break the statutes and keep not the commandments of the Lord, his Father will visit his transgressions with a rod, and his iniquity with stripes. He has before him in God's Word abundant examples. He finds a David going with broken bones to his grave after his sin; he finds a Samson shorn of his locks, and with his eyes put out; he sees proof upon proof that sin will find a man out; that the backslider in heart shall be filled with his own ways. Abundant warnings there are for the child of God, not of saints who have perished, for we have none such on record in Scripture, and none ever shall finally perish—but we have many warnings of great and grievous damages sustained by God's own children when they have sailed out of their proper course. And yet, O Christian, against all warning and against all precept thou darest to sin. Oh! art thou not a rebellious creature, and mayest thou not this morning humble thyself at the thought of the greatness of thine iniquity?

     Again: the saint sins against his own experience, When he looks back upon his past life he finds that sin has always been a loss to him; he has never found any profit, but has always lost by it. He remembers such and such a transgression; it appeared sweet to him at the time, but oh! it made his Master withdraw his presence and hide his face. The saint can look back on the time when sin hung like a mill-stone round his neck, and he felt the terrible flame of remorse burning in his soul, and knew how evil a thing and bitter it is to sin against God. And yet the saint sins. Now, if the unconverted man sins, he does not sin against his own experience, for he has not had that true heartfelt experience that renders sin exceeding sinful. But every time thou sinnest, O grey-headed saint, thou sinnest with a vengeance, for thou hast had all through thy life so much proof of what sin has been to thee. Thou hast not been deceived about it, for thou hast felt its bitterness in thy bowels: and when thou sippest the accursed draught thou art infatuated indeed, because thou sinnest against experience. Ay, and the youngest of the saints, have you not been made to taste the bitterness of sin? I know you have, if you are saints! and will you go and dip your fingers in the nauseous cup? Will you put the poisoned goblet to your lips again? Yes, you will; but because you do so in the teeth of your experience, it ought to make you weep, that you should be such desperate rebels against such a loving God, who has put not merely a barrier of sand, but a barrier of tried steel to keep in your lusts, and yet they will break forth; verily ye are a rebellious and revolting people.

     Then again, God guards all his children with providence, in order to keep them from sin. I could tell you, even from the little experience I have had of spiritual things, many cases in which I feel I have been kept from sin by Divine providence. There have been seasons when the strong hand of sin has appeared for a while to get the mastery over us, and we have been dragged along by some strong inherent lust, which we were prone to practise before our regeneracy. We were intoxicated with the lust, we remember how pleasurable it was to us in the days of our iniquity, how we revelled in it, till we were on a sudden dragged to the very edge of the precipice, and we looked down; our brain reeled, we could not stand; and do we not remember how just then some striking providence came in our way, and saved us, or else we should have been excommunicated from the church for violating the rules of propriety. Ah! strange things happen to some of us; strange things have happened to some of you. It was only a providence which on some sad and solemn occasion, to which you never look back without regret, saved you from sin which would have been a scab on your character. Bless God for that! But remember, notwithstanding the girdlings of his providence, how many times you have offended; and let the frequency of your sin remind you that you must indeed be a rebellious creature. Though he has afflicted you, you have sinned; though he has given you chastisement, you have sinned; though he has put you in the furnace. yet the dross has not departed from you. Oh! how corrupt your hearts are, and how prone you are still to wander, notwithstanding all the barriers God has given you to encompass you!

     Yet, once more let me remind you, beloved, that the ordinances of God's house are all intended to be checks to sin. He girds us by the worship of the sanctuary; he girds us by the remembrance of our holy baptism; and all else that is connected with Christianity is intended to check us from sin. And great are the effects which these produce; yet all are insufficient, without the preserving grace of God, given to us day by day. Let us think, beloved, too, that God has given to us a tender conscience, more tender than the conscience of worldly men, because he has given us living consciences, whereas theirs are often seared and dead. And yet, against this living conscience, against the warnings of the Spirit, against precept, against promise, against experience, against the honour of God, and against the gratitude they owe him, the saints of God have dared to sin, and they must confess before him that they are rebellious, and have revolted from him. Bow down your heads with shame while ye consider your ways, and then lift up your hearts, Christians, in adoring love, that he has kept you when your feet were making haste to hell, where you would have gone, but for his preserving grace. Shall not this long suffering of your God, this tender compassion, be your theme every day—

"While life, and thought, and being last,
Or immortality endures?"

Will you not pray, that God should not cast you away, nor take his Holy Spirit from you, though you are a rebellious creature, and though you have revolted against him?

     This is for the saints; and now may the Spirit help me, while I strive to apply it to sinners! Sinner, I have solemn things to say to thee this morning; lend me for a few minutes thy very closest attention; I will speak to thee as though this were the last message I should ever deliver in thine ear. I have asked my God, that I may so speak to thee, O sinner, that if I win not thy heart I may at least be free from thy blood; and that if I am not able to convince thee of thy sin, I may at any rate make thee without excuse in that day "when God shall judge the secrets of men by Jesus Christ according to my gospel." Come, then, sinner; in the first place, I bid thee consider thy guilt. Thou hast heard what I have said. The mighty ocean is kept in obedience by God, and restrained within its channel by simple sand; and thou, a pitiful worm, the creature of a day, the ephemera of an hour, thou art a rebel against God. The sea obeys him; thou dost not. Consider, I beseech thee, how many restraints God has put on thee: he has not checked thy lusts with sand but with beetling cliffs; and yet thou hast burst through every bound in the violence of thy transgressions. Perhaps he has checked thy soul by the remembrance of thy guilt. Thou hast this morning felt thyself a despiser of God; or if not a despiser, thou art a mere hearer, and hast no part nor lot in this matter. Dost thou not remember thy sins in the face of thy mother's counsels and thy father's strong admonitions? Do they never check thee? Dost thou never think thou seest a mother's tears coming after thee? Hast thou never heard a father's prayer for thee? When thou hast been spending thy nights in dissipation, and hast gone home late to thy bed, hast thou never thought thou hast seen thy father's spirit at thy bed side, offering one more prayer for an Absalom, his son, or for an Ishmael, his rebellious child? Consider what thou hast learned, child! Baptized with a mother's tears, almost immersed in them; thou wast early taught to know something of God; when thou didst go from thy mother's knees, thou wentest to those of a pious teacher; thou wast trained in a Sabbath school, or at any rate thou wast taught to read the Bible. Thou knowest the threatenings of God; it is no new tale to thee, when I warn thee that sinners must be condemned; it is no new story when I tell thee that saints shall wear the starry crown; thou knowest all that. Consider, then, how great is thy guilt; thou hast sinned against light and knowledge; thou art not the Hottentot sinner, who sins in darkness, but thou art a sinner before high heaven, in the full light of day; thou hast not sinned ignorantly, thou hast done it when thou knewest better; and when thou comest to he lost, thou shalt have an additional doom, because thou didst know thy duty, but thou didst it not. I charge that home upon thee, I charge it solemnly upon thy conscience; is it true, or is it not? Some of you have had other things. Don't you remember, some little time ago, when sickness was rife, you were stretched on your bed? One night you will never forget; sickness had got strong hold of you, and the strong man bowed himself. Do you not remember what a sight you had then of the regions of the damned; not with your eyes, but with your conscience? You thought you heard their shrieks; you thought you would be amongst them yourself soon. Methinks I see you; you turned your face to the wall, and you cried, "O God, if thou wilt save my life, I will give myself to thee!" Perhaps it was an accident; thou didst fear that death was very near; the terrors of death laid hold of thee, and thou didst cry, "Oh! God, let me but reach home in safety, and my bended knees and my tears pouring in torrents, shall prove that I am sincere in the vow I make." But didst thou perform that vow? Nay, thou hast sinned against God; thy broken vows have gone before thee to judgment. Dost thou think it a little thing to make a promise to thy fellow creature and break it? It may be so in thine estimation, but not so in that of honest men. But dost thou think it a little thing to promise to thy Maker, and to break thy promise? There is no light penalty for sinning against the Almighty God; it will cost thee thy soul, man, and thy soul's blood for ever, if thou goest on in this fashion. Vow and pay, or if thou payest not, vow not; for God shall visit those vows upon thee, in the day when he maketh inquisition for blood, and destroyeth thy soul. Thou hast been guarded thus; remember that thou hast had extraordinary deliverances, the disease did not kill thee; thy broken bones were healed; thou didst not die; when the jaws of death were uplifted, they did not close upon thee: here thou art still. Thy life is spared.

     Oh! my dear hearers, some of you are the worst; you have regularly sat in these pews—God is my witness, how earnestly I have longed for you all in the bowels of Christ. I have not shunned to declare the whole counsel of God to you. If I had been a time-server, and kept back part of the truth, much more honour would I have received from men than I have received; but I have cleared my conscience, I trust, from your blood. How many times have I seen men and women cry, the hot tears falling down their cheeks in quick succession? and expected that I should have seen a change in some of your lives. But how many of you there are, who have gone on sinning against warnings, which, I am sure, though they may have been excelled in eloquence, have never been exceeded in heartiness! Do you think it a little thing to sin against God's ambassador? It is no little sin: every time we sin against the warnings we have received, we sin so much the more heinously. But there are some—I had hope for you, but ye have gone back to the ways of perdition; I have cried, "Turn ye, turn ye, why will ye die?" But I have been obliged to go to my Master with that exclamation, "Who hath believed our report? and to whom is the arm of the Lord revealed?" Woe unto thee, Bethsaida; it were better for thee that thou hadst been Tyre and Sidon than that thou shouldst have been left in the midst of privileges, if thou shouldst perish at last! Woe unto you, hearers of New Park Street! Woe unto you that listen not to the voice of the minister here! If ye perish beneath our warnings, ye shall perish in a horrible manner! Woe unto thee, Capernaum! thou art exalted unto heaven, but thou shalt be cast down to hell." Woe unto thee, young woman! thou hast had a pious mother, and thou hast had many warnings. Woe unto thee, young man! thou hast been a profligate youth; thou hast been brought to this house of prayer from thine infancy, and thou art sitting there even now; often does thy conscience prick thee; often thy heart hast told thee that thou art wrong; and yet thou art still unchanged! Woe unto thee! Woe unto thee! And yet will I cry unto my God, that he would avert that woe and pardon thee; that he would not let thee die, but bring thee unto himself, lest now ye perish in your sins. Ye sinners! God has a controversy with you; he tames the sea, but ye will not be tamed; nothing but his marvellous grace exerted in you will ever check you in your lusts. You have sinned against warnings and reproofs, against providences, mercies, and judgments, and still ye sin.

     Oh! my hearers, when you sin, you do not sin so cheaply as others; for when you sin, you sin in the very teeth of hell. There is not a man or woman in this place, I am sure, who, when he or she sins, does not know that hell is the inevitable consequence! Sirs, ye do not sin in the dark. When God shall give you the wages of your iniquity, you shall not be able to say, "O God, I did not know this would be the pay for my labour." When thou didst sow tares, thou couldst not expect that thou shouldst reap wheat; thou knowest "that they who sow carnal things, shall reap carnal things;" thou art sowing to the flesh, but not with the hope that thou wilt reap salvation; for thou knowest that "he who soweth to the flesh, shall of the flesh reap corruption." Sinner, it is a dreadful thing to sin, when God puts hell before thee! What! sin when he has given out his threatening? Sin! while Sinai is thundering, while hell is blazing? Ay, that is to sin indeed. But how many of you, may dear hearers, have sinned like this. I would to God, that he would turn this house into a Bochim, that you might weep over your guilt. It is the hardest thing in the world to make men believe their guilt. If we could once get them to do that, we should find that Christ would reveal to them his salvation. I cannot with my poor voice and my weak utterance, even bring you to think that it is Christ Jesus in the ministry of his Spirit who can give you a true and real sense of your sin. Hath he done so? Hath he blessed my words to any of you? Do any of you feel your sins? Do any of you know that you are rebellious? Do you say, from this time forth you will mend your ways? Sirs, let me tell you, you cannot do that. Are you better than the mightiest of men? The best of men are but men at the best, and they are convinced that they cannot tame their own turbulent passions. God saith that the sea can be tamed with sand; but the heart of man cannot be restrained, it is still revolting. Dost thou think thou canst do that, which God saith is impossible? Dost thou suppose thyself stronger than God Almighty? What! canst thou change thine own heart, when God declares that we must he born again from above, or else we cannot see the kingdom of heaven? Others have tried to do it, but they cannot. I beseech thee, do not try to do it with thine own strength. I am glad thou knowest thy guilt; but O do not increase that guilt, by seeking to wash it out in the foul stream of thine own resolutions. Go and tell God that thou knowest thy sin, and confess it before him, and ask him to create in thee a clean heart, and renew in thee a right spirit. Tell him thou knowest that thou art rebellious, and thou art sure that thou always wilt be, unless he change thy heart; and I beseech thee, rest not satisfied until thou hast a new heart. My hearer, be not content with Baptism; be not content with the Lord's Supper; be not content with shutting up your shop on Sunday; be not content with leaving off drunkenness; be not content with giving up swearing. Remember, you may do all that, and be damned. It is a new heart and a right spirit you want; begin with that, and when you have that, all the rest will come right. Bethink thee, my hearer; thou mayest varnish and gild thyself, but thou canst never change thyself. Thou mayest moralise, but thou canst never spiritualise thy heart. But just bethink thee. Thou art this morning lost; and just think of this,—thou canst do nothing whatever to save thyself. Let that thought rise in thy soul, and lay thee very low; and when thou goest to God, cry, "O Lord, do what I cannot do; save me, O my God, for thy mercy's sake."

     My dear hearers, have I spoken harshly to you, or wilt ye rather take it in love? Ye who have sinned thus terribly against God, do ye feel it? Well, I have no grace to offer to thee, I have no Christ to offer to thee, but I have Christ to preach to thee. Oh! what shall I say? This:—you are a sinner. "It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, even the chief." Art thou a sinner? Then he came to save thee. Oh! joyful sound. I am ready to leap in the pulpit for very joy, to have this to preach to thee. I can clap my hands with ecstacy of heart, that I am allowed again to tell thee—"It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." Let me tell you that when he came into this world he was nailed to the cross, and that there he expired in desperate griefs and agony; and there he shrieked, "My God, my God, why hast thou forsaken me?" There the blood ran from his hands and feet, and because he suffered he is able to forgive. Sinner, dost thou believe that? Thou art black; dost thou believe, in the face of thy blackness, that Christ's blood can make thee white? What sayest thou, sinner? God has convinced thee of thy sin; art thou willing to be saved in God's way this morning? If thou art willing, thou shalt be saved. It is written,—"Whosoever will, let him come." Art thou thirsty this morning? come hither and drink. Art thou hungry? come and eat. Art thou dying? come and live. My Master bids me tell you, all you who feel your sins, that you are forgiven; all you who know your transgressions, he bids me tell you this:—" I, even I, am he that blotteth out your transgressions, for my name's sake." Hast thou been an adulterer, hast thou been a whore-monger, a thief, a drunkard, a Sabbath-breaker, a swearer? I find no exception in this proclamation;—"Whosoever will, let him come." I find no exception in this;—"Him that cometh I will in nowise cast out." Dost thou know thy guilt? then I do not ask thee what thy guilt is. Though thou wert the vilest creature, again, I tell thee, if thou knowest thy guilt, Christ will forgive thee. Believe it, and thou art saved.

     And now will ye go away and forget all this? Some of you have wept this morning. No wonder; the wonder is that we do not all weep, until we find ourselves saved! You will go away to-morrow to your farms and to your merchandize, to your shops, and to your offices; and the impression that may have been produced on you this Sabbath morning will pass away like the morning cloud. My hearers, I would not weep, though you should call me all the names you can think of, but I wilt weep because you will not weep for yourselves. Sinners, why will ye be damned? Is it a pleasant thing to revolt in the flames of hell? Sirs, what profit is there in your death! What! is it an honorable thing to rebel against God? Is it an honor to stand and be the scorn of God's universe? Dost thou say thou shalt not die; yet thou wilt put it off a little while? Sinner, thou wilt never have a more convenient season; if to-day is inconvenient, to-morrow will be more so. Put it off to-day, wipe away the tears from your eyes, and the day may come when you would give a million worlds for a tear, but you shall not be able to get one. Many a man has had a soft heart; it has passed away, and in after years he has said, "Oh, that I could but shed a tear!" O God! make thy word like a hammer this morning, that it may break the rocky heart in pieces! Ye who know your sins, as God's ambassador, I beseech you, "be ye reconciled unto God." "Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little." Remember, once lost, ye are lost for ever; but if ye are once saved, ye are certainly saved for ever. "Believe on the Lord Jesus Christ, and thou shalt be saved," said Paul of old; Jesus himself hath said "He that believeth and is haptised shall be saved; but he that believeth not shall be damned." I will not finish with a curse. "He that believeth shall be saved." God give you all an interest in that eternal blessing, for the Lord Jesus' sake!

The Evil and its Remedy

By / Nov 14

The Evil and Its Remedy


"The iniquity of the house of Israel and Judah is exceeding great."—Ezekiel 9:9
"The blood of Jesus Christ his Son cleanseth us from all sin."—1 John 1:7


     I shall have two texts this morning—the evil and its remedy. "The iniquity of the house of Israel and Judah is exceeding great;" and "The blood of Jesus Christ his Son cleanseth us from all sin."

     We can learn nothing of the gospel, except by feeling its truths—no one truth of the gospel is ever truly known and really learned, until we have tested and tried and proved it, and its power has been exercised upon us. I have heard of a naturalist, who thought himself exceedingly wise with regard to the natural history of birds, and yet he had learned all he knew in his study, and had never so much as seen a bird either flying through the air or sitting upon its perch. He was but a fool although he thought himself exceeding wise. And there are some men who like him think themselves great theologians; they might even pretend to take a doctor's degree in divinity; and yet, if we came to the root of the matter, and asked them whether they ever saw or felt any of these things of which they talked, they would have to say, "No; I know these things in the letter, but not in the spirit; I understand them as a matter of theory, but not as things of my own consciousness and experience." Be assured, that as the naturalist who was merely the student of other men's observations knew nothing, so the man who pretends to religion, but has never entered into the depths and power of its doctrines, or felt the influence of them upon his heart, knows nothing whatever, and all the knowledge he pretendeth to is but varnished ignorance. There are some sciences that may be learned by the head, but the science of Christ crucified can only be learned by the heart.

     I have made use of this remark as the preface to my sermon, because I think it will be forced from each of our hearts before we have done, if the two truths which I shall consider this morning, shall come at all home to us with power. The first truth is the greatness of our sin. No man can know the greatness of sin till he has felt it, for there is no measuring-rod for sin, except its condemnation in our own conscience, when the law of God speaks to us with a terror that may be felt. And as for the richness of the blood of Christ and its ability to wash us, of that also we can know nothing till we have ourselves been washed, and have ourselves proved that the blood of Jesus Christ the Son of God hathcleansed us from all sin.

     I. I shall begin, then, with the first doctrine as it is contained in the ninth chapter of Ezekiel, the ninth verse,—"The iniquity of the house of Israel and Judah is exceeding great." There are two great lessons which every man must learn, and learn by experience, before he can be a Christian. First, he must learn that sin is an exceeding great and evil thing; and he must learn also that the blood of Christ is an exceedingly precious thing, and is able to save unto the uttermost them that come unto it. The former lesson we have before us. O may God, by his infinite spirit, by his great wisdom, teach it to some of us who never knew it before!

     Some men imagine that the gospel was devised, in some way or other, to soften down the harshness of God towards sin. Ah! how mistaken the idea! There is no more harsh condemnation of sin anywhere than in the gospel. Ye shall go to Sinai, and ye shall there hear its thunders rolling; ye shall behold the flashing of its terrible lightnings, till, like Moses, ye shall exceedingly fear and quake, and come away declaring that sin must be a terrible thing, otherwise, the Holy One had never come upon Mount Paran with all these terrors round about him. But after that ye shall go to Calvary; there ye shall see no lightnings, and ye shall hear no thunders, but instead thereof, ye shall hear the groans of an expiring God, and ye shall behold the contortions and agonies of one who bore

"All that Incarnate God could bear,
With strength enough, and none to spare."

     And then ye shall say, "Now, though I never fear nor quake, yet I know how exceedingly great a thing sin must be, since such a sacrifice was required to make an atonement for it. Oh! sinners; if ye come to the gospel, imagining that there ye shall find an apology for your sin, ye have indeed mistaken your way. Moses charges you with sin, and tells you that you are without excuse; but as for the gospel, it rends away from you every shadow of a covering; it leaves you without a cloak for your sin; it tells you that you have sinned wilfully against the Most High God—that ye have not an apology that ye can possibly make for all the iniquities that ye have committed against him; and so far in any way from smoothing over your sin, and telling you that you are a weak creature and, therefore could not help your sin, it charges upon you the very weakness of your nature, and makes that itself the most damning sin of all. If ye seek apologies, better look even into the face of Moses, when it is clothed with all the majesty of the terrors of the law, than into the face of the gospel, for that is more terrible by far to him who seeks to cloak his sin.

     Nor does the gospel in any way whatever give man a hope that the claims of the law will be in any way loosened. Some imagine that under the old dispensation God demanded great things of man—that he did bind upon man heavy burdens that were grievous to he borne—and they suppose that Christ came into the world to put upon the shoulders of men a lighter law, something which it would be more easy for them to obey—a law which they can more readily keep, or which if they break, would not come upon them with such terrible threatenings. Ah, not so. The gospel came not into the world to soften down the law. Till heaven and earth shall pass away, not one jot or tittle of the law shall fail. What God hath said to the sinner in the law, he saith to the sinner in the gospel. If he declareth that "the soul that sinneth it shall die," the testimony of the gospel is not contrary to she testimony of the law. If he declares that whosoever breaketh the sacred law shall most assuredly be punished, the gospel also demands blood for blood, and eye for eye, and tooth for tooth, and doth not relax a solitary jot or tittle of its demands, but is as severe and as terribly just as even the law itself. Do you reply to this, that Christ has certainly softened down the law? I reply, that ye know not, then, the mission of Christ. What said he himself? The Lord hath said in the law "Thou shalt not commit adultery;" hath Christ softened the law? No. Saith he, "I say unto you, that whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart." That is no softening of the law. It is, as it were, the grinding of the edge of the terrible sword of Divine justice, to make it sharper far than it seemed before. Christ hath not put out the furnace; he rather seemeth to heat it seven times hotter. Before Christ came sin seemed unto me to be but little; but when he came sin became exceeding sinful, and all its dread heinousness started out before the light.

     But, says one, surely the gospel does in some degree remove the greatness of our sin. Does it not soften the punishment of sin? Ah! no. Ye shall appeal to Moses; let him ascend the pulpit and preach to you. He says, "The soul that sinneth, it shall die;" and his sermon is dread and terrible. He sits down. And now comes Jesus Christ, the man of a loving countenance. What says he with regard to the punishment of sin? Ah! sirs, there was never such a preacher of the fires of hell as Christ was. Our Lord Jesus Christ was all love, but he was all honesty too. "Never man spake like that man," when he came to speak of the punishment of the lost. What other prophet was the author of such dread expressions as these?—"He shall burn up the chaff with unquenchable fire"—"These shall go away into everlasting punishment;" or these—"Where their worm dieth not, and their fire is not quenched." Stand at the feet of Jesus when he tells you of the punishment of sin, and the effect of iniquity, and you may tremble there far more than you would have done if Moses had been the preacher, and if Sinai had been in the background to conclude the sermon. No, brethren, the gospel of Christ in no sense whatever helps to make sin less. The proclamation of Christ to-day by his minister is the same as the utterence of Ezekiel of old—"The iniquity of the house of Israel and Judah is exceeding great."

     And now let us endeavour to deal with hearts and consciences a moment. My brethren, there are some here who have never felt this truth. There are many of you who start back affrighted from it. You will go home and represent me as one who delights to dwell on certain dark and terrible things that I suppose to be true—you say within yourselves, "I cannot, I will not, receive that doctrine of sin; I know I am a frail weak creature; I have made a great many mistakes in my life—that I will admit; but still such is my nature, and I therefore could not help it; I am not going to be arraigned before a pulpit and condemned as the chief of criminals; I may be a sinner—I confess I am with all the rest of mankind—but as to my sin being anything so great as that man attempts to describe, I do not believe it; I reject the doctrine." And thinkest thou, my friend, that I am surprised at thy doing so? I know thee who thou art; it is because as yet the grace of God has never touched thy soul that therefore thou sayest this. And here comes the proof of the doctrine with which I started. Thou dost not know this truth, because thou hast never felt it; but if thou hadst felt it, as every true-born child of God has felt it, thou wouldst say, "The man cannot describe its terrors as they are; they must be felt before they can be known, and when felt they are not to be expressed in all their fulness of terror."

     But come, let me reason with you for a moment. Your sin is great, although you think it small. Remember, brother, I am not about to make out that thy sin is greater than mine. I speak to thee, and I speak to myself also, thy sin is great. Follow me in these few thoughts and perhaps thou wilt better understand it. How great a thing is one sin, when according to the Word of God one sin could suffice to damn the soul. One sin, remember, destroyed the whole human race. Adam did but take of the forbidden fruit, and that one sin blasted Eden, and made all of us inheritors of the curse, and caused the earth to bring forth thorns and thistles, even unto this day. But it may be said could one sin destroy the soul? Is it possible that one solitary sin could open the gates of hell, and then close them upon the guilty soul for ever, and that God should refuse his mercy, and shut out that soul for ever from the presence of his face? Yes, if I believe my Bible, I must believe that. Oh, how great must my sins be if this is the terrible effect of one transgression. Sin cannot be the little thing that my pride has helped me to imagine it to be. It must be an awful thing if but one sin could ruin my soul for ever.

     Think again my friend, for a moment what an imprudent and impertinent thing sin is. Behold! there is one God who filleth all in all, and he is the Infinite Creator. He makes me, and I am nothing more in his sight than an animated grain of dust; and I that animated grain of dust, with a mere ephemeral existence, have the impertinence and imprudence to set up my will against his will! I dare to proclaim war against the Infinite Majesty of heaven. It is a thing so audacious, so infernally full of pride, that one need not marvel that even a sin in the little eye of man, should, when it is looked upon by the conscience in the light of heaven, appear to be great indeed.

     But think again, how great does your sin, and mine seem, if we will but think of the ingratitude which has marked it. The Lord our God has fed us from our youth up to this day: he has put the breath into our nostrils, and has held our souls in life; he has clothed the earth with mercies and he has permitted us to walk across these fair fields; and he has given us bread to eat and raiment to put on, and mercies so precious that their full value can never be known until they are taken from us; and yet you and I have persevered in breaking all his laws wilfully and wantonly: we have gone contrary to his will; it has been sufficient for us to know that a thing has been God's will, and we have at once run contrary thereunto. Oh, if we set our secret sins in the light of his mercy, if our transgressions are set side by side with his favours, we must each of us say, our sins indeed are exceeding great!

     Mark, I am not now addressing myself solely and wholly to those whom the word itself condemns of great sin. We of course do not hesitate for a moment to speak of the drunkard, the whoremonger, the adulterer, and the thief, as being great sinners; we should not spare to say that their iniquity is exceeding great, for it exceeds even the bounds of man's morality, and the laws of our civil government. But I am speaking this day to you who have been the most moral, to you whose outward carriage is everything that could be desired, to you who have kept the Sabbath, to you who have frequented God's house, and outwardly worshipped. Your sins and mine are exceeding great. They seem but little to the outward eye—but if we came to dig into the bowels thereof and see their iniquity, their hideous blackness, we most say of them they are exceeding great.

     And again, I repeat it, this is a doctrine that no man can rightly know and receive until he has felt it. My hearer, hast thou ever felt this doctrine to be true—"my sin is exceeding great?" Sickness is a terrible thing, more especially when it is accompanied with pain, when the poor body is racked to an extreme, so that the spirit fails within us, and we are dried up like a potsherd; but I bear witness in this place this morning, that sickness however agonizing, is nothing like the discovery of the evil of sin. I had rather pass through seven years of the most wearisome pain, and the most languishing sickness, than I would ever again pass through the terrible discovery of the terrors of sin. There be some of you who will understand what I mean; for brother, you have felt the same. Once on a time, you were playing with your lusts, and dallying with your sin, and it pleased God to open your eyes to see that sin is exceeding sinful. You remember the horror of that state, it seemed as if all hideous things were gathered into one dread and awful spectacle. You had before loved your iniquities, but now you loathed them—and you loathed yourselves; before, you had thought that your transgressions might easily be got rid of, they were matters that might be speedily washed out by repentance, or purged away by amendment of your life; but now sin seemed an alarming thing, and that you should have committed all this iniquity; life seemed to you a curse, and death, if it had not been for that dreary something after death, would have been to you the highest blessing, if you could have escaped the lashings of your conscience, which seemed to be perpetually whipping you with whips of burning wire. Some of you, perhaps, passed through but a little of this. God was graciously pleased to give you deliverance in a few hours; but you must confess that those hours were hours into which it seemed as if years of misery had been compressed. It was my sad lot for three or four years, to feel the greatness of my sin without a discovery of the greatness of God's mercy. I had to walk through this world with more than a world upon my shoulders, and sustain a grief that so far exceeds all other griefs, as a mountain exceeds a mole hill; and I often wonder to this day how it was, that my hand was kept from rending my own body into pieces through the terrible agony which I felt, when I discovered the greatness of my transgression. Yet, I had not been a greater sinner than any one of you here present, openly and publicly, but heart sins were laid bare, sins of lip and tongue were discovered, and then I knew—oh, that I may never have to learn over again in such a dreadful school this terrible lesson—"The iniquity of Judah and of Israel is exceeding great." This is the first part of the discourse.

     II. "Well," cries one, turning on his heel, "there is very little comfort in that. It is enough to drive one to despair, if not to madness itself." Ah friend! such is the very design of this text. If I may have the pleasure of driving you to despair, if it be a despair of your self-righteousness and a despair of saving your own soul, I shall be thrice happy.

     We turn therefore from that terrible text to the second one,—the first of John, the first chapter, and the seventh verse;—"The blood of Jesus Christ his Son cleanseth us from all sin." There lies the blackness; here stands the Lord Jesus Christ. What will he do with it? Will he go and speak to it, and say, "This is no great evil; this blackness is but a little spot?" Oh! no; he looks at it, and he says, "This is terrible blackness, darkness that may be felt; this is an exceeding great evil." Will he cover it up then? Will he weave a mantle of excuse and then wrap it round about the iniquity? Ah! no; whatever covering there may have been he lifts it off; and he declares that when the Spirit of truth is come he will convince the world of sin, and lay the sinner's conscience bare and probe the wound to the bottom. What then will he do? He will do a far better thing than make an excuse or than to pretend in any way to speak lightly of it. He will cleanse it all away, remove it entirely by the power and meritorious virtue of his own blood, which is able to save unto the uttermost. The gospel does not consist in making a man's sin appear little. The way Christians get their peace is not by seeing their sins shrivelled and shrinking until they seem small to them. But on the contrary; they, first of all, see their sins expanding, and then, after that, they obtain their peace by seeing those sins entirely swept away,—far as the east is from the west.

     Now, carrying in mind the remarks I made upon the first text, I call your attention for a few moments to the greatness and beauty of the second one. Note here, "The blood of Jesus Christ his Son cleanseth us from ALL sin." Dwell on the word "all" for a moment. Our sins are great; every sin is great; but there are some that in our apprehension seem to be greater than others. There are crimes that the lip of modesty could not mention. I might go far in this pulpit this morning in describing the degradation of human nature in the sins which it has invented. It is amazing how the ingenuity of man seems to have exhausted itself in inventing fresh crimes. Surely there is not the possibility of the invention of a new sin. But if there be, ere long man will invent it, for man seemeth exceedingly cunning, and full of wisdom in the discovery of means of destroying himself and the endeavour to injure his Maker. But there are some sins that show a diabolical extent of degraded ingenuity—some sins of which it were a shame to speak, of which it were disgraceful to think. But note here: "The blood of Jesus Christ eleanseth from all sin." There may be some sins of which a man cannot speak, but there is no sin which the blood of Christ cannot wash away. Blasphemy, however profane, lust, however bestial; covetousness, however far it may have gone into theft and rapine; breach of the commandments of God, however much of riot it may have run, all this may be pardoned and washed away through the blood of Jesus Christ. In all the long list of human sins, though that be long as time, there standeth but one sin that is unpardonable, and that one no sinner has committed if he feels within himself a longing for mercy, for that sin once committed, the soul becomes hardened, dead, and seared, and never desireth afterwards to find peace with God. I therefore declare to thee, O trembling sinner, that however great thine iniquity may be, whatever sin thou mayest have committed in all the list of guilt, however far thou mayest have exceeded all thy fellow-creatures, though thou mayest have distanced the Pauls and Magdalens and every one of the most heinous culprits in the black race of sin, yet the blood of Christ is able now to wash thy sin away. Mark! I speak not lightly of thy sin, it is exceeding great; but I speak still more loftily of the blood of Christ. Great as are thy sins, the blood of Christ is greater still. Thy sins are like great mountains, but the blood of Christ is like Noah's flood; twenty cubits upwards shall this blood prevail, and the top of the mountains of thy sin shall be covered.

     Just take the word "all" in another sense, not only as taking in all sorts of sin, but as comprehending the great aggregate mass of sin. Come here sinner, thou with the grey head. What are we to understand in thy case by this word all? Bring hither the tremendous load of the sins of thy youth. Those sins are still in thy bones, and thy tottering knees sometimes testify against the iniquities of thy early youth; but all these sins Christ can remove. Now bring hither the sins of thy riper manhood, thy transgressions in the family, thy failures in business, all the mistakes and all the errors thou hast committed in the thoughts of thy heart. Bring them all here; and then add the iniquities of thy frail and trembling age. What a mass is there here! what a mass of sin! Stir up that putrid mass, but put thy finger to thy nostrils first, for thou canst not bear the stench thereof if thou art a man with a living and quickened conscience. Couldst thou bear to read thine own diary if thou hadst written there all thy acts? No; for though thou be the purest of mankind, thy thoughts if they could have been recorded, would now if thou couldst read them, make thee startle and wonder that thou art demon enough to have had such imaginations within thy soul. But put them all there, and all these sins the blood of Christ can wash away.

     Nay, more than that. Come hither ye thousands who are gathered together this morning to listen to the Word of God; what is the aggregate of your guilt? Hither ye have come, men of every grade and class, and women of every age and order; what is the mass of all your united guilt? Could ye put it so that mortal observation could comprehend the whole within its ken, it were as a mountain with a base, broad as eternity, and a summit lofty almost as the throne of the great archangel. But, remember, the blood of Jesus Christ his Son cleanseth from all sin. Let but the blood be applied to our consciences and all our guilt is removed, and cast away for ever—all—none left, not one solitary stain remaining—all gone, like Israel's enemies—all drowned in the Red Sea, so that there was not one of them left, all swept away, not so much as the remembrance of them remaining. "The blood of Jesus Christ cleanseth from all sin."

     Yet, once more, in the praise of this blood we must notice one further feature. There be some of you here who are saying, "Ah! that shall be my hope when I come to die, that in the last hour of my extremity the blood of Christ will take my sins away; it is now my comfort to think that the blood of Christ shall wash, and purge, and purify the transgressions of life." But, mark! my text saith not so; it does not say the blood of Christ shall cleanse—that were a truth—but it says something greater than that—it says, "The blood of Jesus Christ his Son cleanseth"—cleanseth now. And is it possible that now a man may be forgiven? Can a harlot now have all her sins blotted out of the book of God? And can she know it? Can the thief this day have all his transgressions cast into the sea; and can he know it? Can I, the chief of sinners, this day be cleansed from all my sins, and know it? Can I know that I stand accepted before the throne of God, a holy creature because washed from every sin? Yes, tell it the wide world over, that the blood of Christ can not only wash you in the last dying article, but can wash you now. And let it be known, moreover, that to this there are a thousand witnesses, who, rising in this very place from their seats, could sing—

"Oh, how sweet to view the flowing
Of my Saviour's precious blood,
With divine assurance knowing,
He has made my peace with God"

     What would you not give to have all your sins blotted out now?Would you not give yourself away to become the servant of God for ever, if now your sins should be washed away? Ah, then, say not in your hearts, "What shall I do to obtain this mercy?" Imagine not there is any difficulty in your way. Suppose not there is some hard thing to be done before you can come to Christ to be washed, O beloved! to the man that knows himself to be guilty, there is not one barrier between himself and Christ. Come, soul, this moment come to him that hung upon the cross of Calvary! come now and be washed.
But what meanest thou by coming? I mean this: come thou and put thy trust in Christ, and thou shalt be saved. What is meant by believing in Christ? Some say, that "to believe in Christ is to believe that Christ died for me." That is not a satisfactory definition of faith. An Arminian believes that Christ died for everybody. He must, therefore, necessarily believe that Christ died for him. His believing that will not save him, for he will still remain an unconverted man and yet believe that. To believe in Christ is to trust him. The way I believe in Christ, and I know not how to speak of it, except as I feel it myself, is simply this: I know it is written that "Jesus Christ came into the world to save sinners." I do firmly believe that those he came to save he will save. The only question I ask myself is, "Can I put myself among that number whom he has declared he came to save?" Am I a sinner? Not one that utters the word in a complimentary sense, but do I feel the deep compunction in my inmost soul? do I stand and feel convicted, guilty, and condemned? I do; I know I do. Whatever I may not be, one thing I know I am—a sinner, guilty, consciously guilty, and often miserable on account of that guilt. Well, then, the Scripture says, "This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners."

"And when thine eye of faith is dim,
Still trust in Jesus, sink or swim;
Thus, at his footstool, bow the knee,
And Israel's God thy peace shall be,"

Let me put my entire trust in the bloody sacrifice which he offered upon my behalf. No dependence will I have in my playings, my doings, my feelings, my weepings, my preachings, my thinkings, my Bible readings, nor all that. I would desire to have good works, and yet in my good works I will not put a shadow of trust."Nothing in my hands I bring,
Simply to thy cross I cling."

     And if there be any power in Christ to save I am saved; if there be an everlasting arm extended by Christ, and if that Saviour who hung there was "God over all, blessed for ever," and if his blood is still exhibited before the throne of God as the sacrifice for sin, then perish I cannot, till the throne of God shall break, and till the pillars of God's justice shall crumble.
Now, sinner what then hast thou to do this morning? If thou feelest thy guilt to be great, cast thyself entirely upon this sacrifice by blood. "But no," says one, "I have not felt enough." Thy feelings are not Christ. "No, but I have not prayed enough." Thy prayers are not Christ, and thy prayers cannot save thee. "No, but I have not repented enough." Thy repentance may destroy thee, if thou puttest that in the place of Christ. All that thou hast, I repeat this morning, is this—dost thou feel thyself to be a lost, ruined, guilty sinner? Then simply cast thyself on the fact that Christ is able to save sinners and rest there. What! do you say you cannot do it? Oh may God enable you, may he give you faith, sink or swim, to cast yourself on that. "Well! but," you say, "I may not; being such a sinner?" You may; and God never yet rejected a sinner that sought salvation by Jesus. Such a thing never happened, though the sinner sometimes thought it had. Come, the crumb is under the table; though thou be but a dog come and pick it up; it is a privilege even for the dog to take it; and mercy that is great to thee, is but a crumb to him that gives it freely—come and take it. Christ will not reject thee. And if thou be the chief of sinners that ever lived, only simply trust thyself upon him, and perish thou canst not, if God be God, and if this Bible be the book of his truth. The Lord now help each one of us to come afresh to Christ, and to his name be glory.

The Christian’s Heaviness and Rejoicing

By / Nov 7

The Christian's Heaviness and Rejoicing


"Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations."—1 Peter 1:6


     This verse to a worldly man looks amazingly like a contradiction; and even to a Christian man, when he understands it best, it will still be a paradox. "Ye greatly rejoice," and yet "ye are in heaviness." Is that possible? Can there be in the same heart great rejoicing, and yet a temporary heaviness? Most assuredly. This paradox has been known and felt by many of the Lord's children, and it is far from being the greatest paradox of the Christian life. Men who live within themselves, and mark their own feelings as Christians, will often stand and wonder at themselves. Of all riddles, the greatest riddle is a Christian man. As to his pedigree, what a riddle he is! He is a child of the first Adam, "an heir of wrath, even as others." He is a child of the second Adam: he was born free; there is therefore now no condemnation unto him. He is a riddle in his own existence. "As dying, and behold we live; as chastened, and not killed." He is a riddle as to the component parts of his own spiritual frame. He finds that which makes him akin to the devil—depravity, corruption, binding him still to the earth, and causing him to cry out, "O wretched man that I am;" and yet he finds that he has within himself that which exalts him, not merely to the rank of an angel, but higher still—a something which raises him up together, and makes him "sit together with Christ Jesus in heavenly places." He finds that he has that within him which must ripen into heaven, and yet that about him which would inevitably ripen into hell, if grace did not forbid. What wonder, then, beloved, if the Christian man be a paradox himself, that his condition should be a paradox too? Why marvel ye, when ye see a creature corrupt and yet purified, mortal and yet immortal, fallen but yet exalted far above principalities and powers—why marvel ye, that ye should find that creature also possessed of mingled experience, greatly rejoicing, and yet at the same time, "in heaviness through manifold temptations."
I would have you this morning, look first of all at the Christian's heaviness: he is "in heaviness through manifold temptations;" and then, in the next place, at the Christian's great rejoicing.

     I. In the first place, HIS HEAVINESS. This is one of the most unfortunate texts in the Bible. I have heard it quoted ten thousand times for my own comfort, but I never understood it till a day or two ago. On referring to most of the commentaries in my possession, I cannot find that they have a right idea of the meaning of this text. You will notice that your friends often say to you when you are in trouble, "There is a needs be for this affliction;" there is a needs be, say they, "for all these trials and troubles that befall you." That is a very correct and scriptural sentiment; but that sentiment is not in the text at all. And yet, whenever this text is quoted in my hearing, this is what I am always told, or what I conceive I am always told to be the meaning,—that the great temptations, the great trials which befal us, have a needs be for them. But it does not say so here: it says something better; not only that there is a needs be for our temptations, but that there is a needs be for our heaviness under the temptation. Now, let me show you the difference. There is a man of God, full of faith—strong; he is about to do his Master's work, and he does it. God is with him, and gives him great success. The enemy begins to slander him; all manner of evil is spoken against him falsely for Christ's name sake. You say, there is a needs be for that, and you are quite correct: but look at the man. How gallantly he behaves himself! He lifts his head above his accusers, and unmoved amidst them all, he stands like a rock in the midst of a roaring tempest, never moved from the firm basis on which it rests. The scene changes, and instead of calamity, perhaps he is called to endure absolute persecution, as in apostolic times. We imagine the man driven out from house and home, separated from all his kindred, made to wander in the pathless snows of the mountains; and what a brave and mighty man he appears, when you see him enduring all this! His spirits never sink. "All this can I do," says he, "and I can greatly rejoice in it, for Christ's name's sake; for I can practice the text which says, 'Rejoice ye in that day and leap for joy;'" and you will tell that man there is a needs be for his persecution; he says, "Yes, I know it, and I fear not all I have to endure; I am not cowed by it." At last imagine the man taken before the Inquisition and condemned to die. You still comfort him with the fact, that there is a needs be that he shall die—that the blood of the martyrs must be the seed of the church—that the world can never be overcome by Christ's gospel, except through the sufferings and death of his followers—that Christ stooped to conquer, and the church must do the same—that through death and blood must be the road to the church's victory. And what a noble sight it is, to see that man going to the stake, and kissing it—looking upon his iron chains with as much esteem as if they had been chains of gold. Now tell him there is a needs be for all this, and he will thank you for the promise; and you admire the man; you wonder at him. Ah! but there is another class of persons that get no such honour as this. There is another sort of Christians for whom this promise really was intended, who do not get the comfort of it. I do admire the man I have pictured to you: may God long preserve such men in the midst of the church; I would stimulate every one of you to imitate him. Seek for great faith and great love to your Master, that you may be able to endure, being "stedfast, immovable, always abounding in the work of the Lord." But remember, that this text has not in it comfort for such persons; there are other texts for them; this text has been perverted for such a use as that. This is meant for another and a feebler grade of Christians, who are often overlooked and sometimes despised.

     I was lying upon my couch during this last week, and my spirits were sunken so low that I could weep by the hour like a child, and yet I knew not what I wept for—but a very slight thing will move me to tears just now—and a kind friend was telling me of some poor old soul living near, who was suffering very great pain, and yet she was full of joy and rejoicing. I was so distressed by the hearing of that story, and felt so ashamed of myself, that I did not know what to do; wondering why I should be in such a state as this; while this poor woman, who had a terrible cancer, and was in the most frightful agony, could nevertheless "rejoice with joy unspeakable, and full of glory." And in a moment this text flashed upon my mind, with its real meaning. I am sure it is its real meaning. Read it over and over again, and you will see I am not wrong. "Though now for a season, if need be, ye are in heaviness." It does not say, "Though now for a season ye are suffering pain, though now for a season you are poor; but you are 'in heaviness;'" your spirits are taken away from you; you are made to weep; you cannot bear your pain; you are brought to the very dust of death, and wish that you might die. Your faith itself seems as if it would fail you. That is the thing for which there is a needs be. That is what my text declares, that there is an absolute needs be that sometimes the Christian should not endure his sufferings with a gallant and a joyous heart; there is a needs be that sometimes his spirits should sink within him, and that he should become even as a little child smitten beneath the hand of God. Ah! beloved, we sometimes talk about the rod, but it is one thing to see the rod, and it is another thing to feel it; and many a time have we said within ourselves, "If I did not feel so low spirited as I now do, I should not mind this affliction;" and what is that but saying, "If I did not feel the rod I should not mind it?" It is just how you feel, that is, after all, the pith and marrow of your affliction. It is that breaking down of the spirit, that pulling down of the strong man, that is the very fester of the soreness of God's scourging—"the blueness of the wound, whereby the soul is made better." I think this one idea has been enough to be food for me many a day; and there may be some child of God here to whom it may bring some slight portion of comfort. We will yet again dwell upon it. "Though now for a season, if need be, ye are in heaviness through manifold temptations."

     And here let me for a moment or two try to explain why it is that there is an absolute needs be, not merely for temptations and troubles, but likewise for our being in heaviness under them.

     In the first place, if we were not in heaviness during our troubles we should not be like our Covenant Head—Christ Jesus. It is a rule of the kingdom that all the members must be like the head. They are to be like the head in that day when he shall appear. "We shall be like him, for we shall see him as he is." But we must be like the head also in his humiliation, or else we cannot be like him in his glory. Now, you will observe that our Lord and Saviour Jesus Christ very often passed through much of trouble, without any heaviness. When he said, "Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay his head," I observe no heaviness. I do not think he sighed over that. And when athirst he sat upon the well, and said, "Give me to drink," there was no heaviness in all his thirst. I believe that through the first years of his ministry, although he might have suffered some heaviness, he usually passed over his troubles like a ship floating over the waves of the sea. But you will remember that at last the waves of swelling grief came into the vessel; at last the Saviour himself, though full of patience, was obliged to say "My soul is exceeding sorrowful, even unto death;" and one of the evangelists tells us that the Saviour "began to be very heavy." What means that, but that his spirits began to sink? There is a more terrible meaning yet, which I cannot enter into this morning; but still I may say that the surface meaning of it is that all his spirits sank within him. He had no longer his wonted courage, and though he had strength to say, "Nevertheless, not my will, but thine be done;" still the weakness did prevail, when he said, "If it be possible let this cup pass from me." The Saviour passed through the brook, but he "drank of the brook by the way;" and we who pass through the brook of suffering must drink of it too. He had to bear the burden, not with his shoulders omnipotent, but with shoulders that were bending to the earth beneath a load. And you and I must not always expect a giant faith that can remove mountains: sometimes even to us the grasshopper must be a burden, that we may in all things be like unto our head.

     Yet again; if the Christian did not sometimes suffer heaviness he would begin to grow too proud, and think too much of himself, and become too great in his own esteem. Those of us who are of elastic spirit, and who in our health are full of everything that can make life happy, are too apt to forget the Most High God. Lest we should be satisfied from ourselves, and forget that all our own springs must be in him, the Lord sometimes seems to sap the springs of life, to drain the heart of all its spirits, and to leave us without soul or strength for mirth, so that the noise of tabret and of viol would be unto us as but the funeral dirge, without joy or gladness. Then it is that we discover what we are made of, and out of the depths we cry unto God, humbled by our adversities.

     Another reason for this discipline is, I think, that in heaviness we often learn lessons that we never could attain elsewhere. Do you know that God has beauties for every part of the world; and he has beauties for every place of experience? There are views to be seen from the tops of the Alps that you can never see elsewhere. Ay, but there are beauties to be seen in the depths of the dell that ye could never see on the tops of the mountains; there are glories to be seen on Pisgah, wondrous sights to be beheld when by faith we stand on Tabor; but there are also beauties to be seen in our Gethsemanes, and some marvellously sweet flowers are to be culled by the edge of the dens of the leopards. Men will never become great in divinity until they become great in suffering. "Ah!" said Luther, "affliction is the best book in my library;" and let me add, the best leaf in the book of affliction is that blackest of all the leaves, the leaf called heaviness, when the spirit sinks within us, and we cannot endure as we could wish.

     And yet again; this heaviness is of essential use to a Christian, if he would do good to others. Ah! there are a great many Christian people that I was going to say I should like to see afflicted—but I will not say so much as that; I should like to see them heavy in spirit; if it were the Lord's will that they should be bowed down greatly, I would not express a word of regret; for a little more sympathy would do them good; a little more power to sympathize would be a precious boon to them, and even if it were purchased by a short journey through a burning, fiery furnace, they might not rue the day afterwards in which they had been called to pass through the flame. There are none so tender as those who have been skinned themselves. Those who have been in the chamber of affliction know how to comfort those who are there. Do not believe that any man will become a physician unless he walks the hospitals; and I am sure that no one will become a divine, or become a comforter, unless he lies in the hospital as well as walks through it, and has to suffer himself. God cannot make ministers—and I speak with reverence of his Holy Name—he cannot make a Barnabas except in the fire. It is there, and there alone, that he can make his sons of consolation; he may make his sons of thunder anywhere; but his sons of consolation he must make in the fire, and there alone. Who shall speak to those whose hearts are broken, who shall bind up their wounds, but those whose hearts have been broken also, and whose wounds have long run with the sore of grief? "If need be," then, "ye are in heaviness through manifold temptations."

     I think I have said enough about this heaviness, except that I must add it is but for a season. A little time, a few hours, a few days, a few months at most, it shall all have passed away; and then comes the "eternal weight of glory, wherein ye greatly rejoice."

     II. And now to the second part of the text. Here we have something far more joyous and comfortable than the first. "WHEREIN YE GREATLY REJOICE." And can a Christian greatly rejoice while he is in heaviness? Yes, most assuredly he can. Mariners tell us that there are some parts of the sea where there is a strong current upon the surface going one way, but that down in the depths there is a strong current running the other way. Two seas do not meet and interfere with one another; but one stream of water on the surface is running in one direction, and another below in an opposite direction. Now, the Christian is like that. On the surface there is a stream of heaviness rolling with dark waves; but down in the depths there is a strong under-current of great rejoicing that is always flowing there. Do you ask me what is the cause of this great rejoicing? The apostle tells us, "Wherein ye greatly rejoice." What does he mean? You must refer to his own writings, and then you will see. He is writing "to the strangers scattered throughout Pontus," and so forth. The first thing that he say's to them is, that they are "elect according to the foreknowledge of God;" "wherein we greatly rejoice." Ah! even when the Christian is most "in heaviness through manifold temptations," what a mercy it is that he can know that he is still elect of God! Any man who is assured that God has "chosen him from before the foundation of the world," may well say, "Wherein we greatly rejoice." Let me be lying upon a bed of sickness, and just revel in that one thought. Before God made the heavens and the earth, and laid the pillars of the firmament in their golden sockets, he set his love upon me; upon the breast of the great high priest he wrote my name, and in his everlasting book it stands, never to be erased—"elect according to the foreknowledge of God." Why, this may make a man's soul leap within him, and all the heaviness that the infirmities of the flesh may lay upon him shall he but as nothing; for this tremendous current of his overflowing joy shall sweep away the mill-dam of his grief. Bursting and overleaping every obstacle, it shall overflood all his sorrows till they are drowned and covered up, and shall not be mentioned any more for ever. "Wherein we greatly rejoice." Come, thou Christian! thou art depressed and cast down. Think for a moment. Thou art chosen of God and precious. Let the bell of election ring in thine ear—that ancient Sabbath bell of the covenant; and let thy name be heard in its notes and say, I beseech thee, say, "Doth not this make thee greatly rejoice, though now for a season, if need be, thou art in heaviness through manifold temptations?"

     Again, you will see another reason. The apostle says that we are "elect through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ,"—"wherein we greatly rejoice." Is the obedience of the Lord Jesus Christ girt about my loins, to be my beauty and my glorious dress; and is the blood of Jesus sprinkled upon me, to take away all my guilt and all my sin and shall I not in this greatly rejoice? What shall there be in all the depressions of spirits that can possibly come upon me that shall make me break my harp, even though I should for a moment hang it upon the willows? Do I not expect that yet again my songs shall mount to heaven; and even now through the thick darkness do not the sparks of my joy appear, when I remember that I have still upon me the blood of Jesus, and still about me the glorious righteousness of the Messiah?

     But the great and cheering comfort of the apostle is, that we are elect unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us. And here, brethren, is the grand comfort of the Christian. When the child of God is sore-stricken and much depressed, the sweet hope, that living or dying, there is an inheritance incorruptible, reserved in heaven for him, may indeed make him greatly rejoice. He is drawing near the gates of death, and his spirit is in heaviness, for he has to leave behind him all his family and all that life holds dear. Besides, his sickness brings upon him naturally a depression of spirit. But you sit by his bedside, and you begin to talk to him of the

"Sweet fields beyond the swelling flood,
Arrayed in living green."

You tell him of Canaan on the other side the Jordan—of the land that floweth with milk and honey—of the Lamb in the midst of the throne, and of all the glories which God hath prepared for them that love him; and you see his dull leaden eye light up with seraphic brightness, he shakes off his heaviness, and he begins to sing,

"On Jordan's stormy banks I stand,
And cast a wishful eye,
To Canaan's fair and happy land,
Where my possessions lie"

This makes him greatly rejoice; and if to that you add that possibly before he has passed the gates of death his Master may appear—if you tell him that the Lord Jesus Christ is coming in the clouds of heaven, and though we have not seen him yet believing in him we rejoice with joy unspeakable and full of glory, expecting the second advent—if he has grace to believe in that sublime doctrine, he will be ready to clap his hands upon his bed of weariness and cry, "Even so, Lord Jesus, come quickly! come quickly!"

     And in drawing to a close, I may notice, there is one more doctrine that will always cheer a Christian, and I think that this perhaps is the one chiefly intended here in the text. Look at the end of the 15th verse; "Reserved in heaven for you who are kept by the power of God through faith unto salvation;" This perhaps will be one of the greatest cordials to a Christian in heaviness, that he is not kept by his own power, but by the power of God, and that he is not left in his own keeping, but he is kept by the Most High. Ah! what should you and I do in the day when darkness gathers round our faith, if we had to keep ourselves! I can never understand what an Arminian does, when he gets into sickness, sorrow, and affliction; from what well he draws his comfort, I know not; but I know whence I draw mine. It is this. "When flesh and heart faileth, God is the strength of my life, and my portion for ever." "I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day." But take away that doctrine of the Saviour's keeping his people, and where is my hope? What is there in the gospel worth my preaching, or worth your receiving? I know that he hath said, "I give unto my sheep eternal life, and they shall never perish, neither shall any man pluck them out of my hand." What, Lord, but suppose they should grow faint—that they should begin to murmur in their affliction. Shall they not perish then? No, they shall never perish. But suppose the pain should grow so hot that their faith should fail: shall they not perish then? No, "they shall not perish, neither shall any man pluck them out of my hand." But suppose their sense should seem to wander, and some should try to pervert them from the faith: shall they not be perverted? No; "they shall never perish," But suppose in some hour of their extremity hell and the world and their own fears should all beset them, and they should have no power to stand—no power whatever to resist the fierce onslaughts of the enemy, shall they not perish then? No, they are "kept by the power of God through faith unto salvation, ready to be revealed," and they shall never perish, neither shall any man pluck them out of my hand." Ah! this is the doctrine, the cheering assurance "wherein we greatly rejoice, though now for a season, if needs be, we are in heaviness through manifold temptations."

     One word before I send you away. There are some of you here to whom this precious passage has not a word to say. Our heaviness, O worldling, "our heaviness is but for a season." Your heaviness is to come; and it shall be a heaviness intolerable, because hopelessly everlasting. Our temptations, though they be manifold, are but light afflictions and are but for a moment," and they "work out for us a far more exceeding and eternal weight of glory;" but your joys that you now have are evanescent as a bubble, and they are passing away, and they are working out for you a far more exceeding and eternal weight of misery. I beseech you, look at this matter. Search and see whether all be right with your spirits—whether it be well for you to venture into an eternal state as you are; and may God give you grace, that you may feel your need of a Saviour, that you may seek Christ, lay hold upon him, and so may come into a gracious state, wherein ye shall greatly rejoice, even though for a season, if needs be, ye should be in heaviness through manifold temptations!


By / Oct 10



"Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates."—2 Corinthians 13:5


     I had intended to address you this morning from the third title given to our blessed Redeemer, in the verse we have considered twice before—"Wonderful, Counsellor, the mighty God;" but owing to excruciating pain and continual sickness, I have been unable to gather my thoughts together, and therefore I feel constrained to address you on a subject which has often been upon my heart and not unfrequently upon my lips, and concerning which, I dare say, I have admonished a very large proportion of this audience before. You will find the text in the thirteenth chapter of the second epistle to the Corinthians, at the fifth verse—"Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?"—a solemn text, that we cannot preach too impressively, or too frequently meditate.

     The Corinthians were the critics of the apostles' age. They took to themselves great credit for skill in learning and in language, and as most men do who are wise in their own esteem, they made a wrong use of their wisdom and learning—they began to criticise the apostle Paul. They criticised his style. "His letters," say they, "are weighty and powerful, but his bodily presence is weak and his speech contemptible." Nay, not content with that, they went so far as to deny his apostleship, and for once in his life, the apostle Paul found himself compelled to "become a fool in glorying; for," says he, "ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing." The apostle wrote two letters to them; in both he is compelled to upbraid them while he defends himself, and when he had fully disarmed his opponents, and wrested the sword of their criticism out of their hands, he pointed it at their own breasts, saying, "'Examine yourselves.' You have disputed my doctrine; examine whether ye be in the faith. You have made me prove my apostleship; 'prove your own selves.' Use the powers which you have been so wrongfully exercising upon me for a little season upon your own characters."

     And now, my dear friends, the fault of the Corinthians is the fault of the present age. Let not any one of you, as he goeth out of the house of God, say unto his neighbour. "How did you like the preacher? What did you think of the sermon this morning?" Is that the question you should ask as you retire from God's house? Do you come here to judge God's servants? I know it is but a small thing unto us to be judged of man's judgment; for our judgment is of the Lord our God; to our own Master we shall stand or fall. But, O men! ye should ask a question more profitable unto yourselves than this. Ye should say, "Did not such-and-such a speech strike me? Did not that exactly consort with my condition? Was that not a rebuke that I deserve, a word of reproof or of exhortation? Let me take unto myself that which I have heard, and let me not judge the preacher, for he is God's messenger to my soul: I came up here to be judged of God's Word, and not to judge God's Word myself." But since there is in all our hearts a great backwardness to self-examination, I shall lay out myself for a few minutes this morning, earnestly to exhort myself, and all of you, to examine ourselves whether we be in the faith.

     First, I shall expound my text; secondly, I shall enforce it; and thirdly, I shall try and help you to carry it into practice here and on the spot.

     I. First, I shall EXPOUND MY TEXT; though in truth it needs no exposition, for it is very simple, yet by studying it, and pondering it, our hearts may become more deeply affected with its touching appeal. "Examine yourselves." Who does not understand that word? And yet, by a few suggestions you may know its meaning more perfectly.

     "Examine:" that is a scholastic idea. A boy has been to school a certain time, and his master puts him through his paces—questions him, to see whether he has made any progress,—whether he knows anything. Christian, catechise your heart; question it, to see whether it has been growing in grace; question it, to see if it knows anything of vital godliness or not. Examine it: pass your heart through a stern examination as to what it does know and what it does not know, by the teaching of the Holy Spirit.

     Again: it is a military idea. "Examine yourselves," or renew yourselves. Go through the rank and file of your actions, and examine all your motives. Just as the captain on review-day is not content with merely surveying the men from a distance, but must look at all their accoutrements, so do you look well to yourselves; examine yourselves with the most scrupulous care.

     And once again, this is a legal idea. "Examine yourselves." You have seen the witness in the box, when the lawyer has been examining him, or, as we have it, cross-examining him. Now, mark: never was there a rogue less trustworthy or more deceitful than your own heart, and as when you are cross-examining a dishonest person—one that hath bye-ends to serve, you set traps for him to try and find him out in a lie, so do with your own heart. Question it backward and forward, this way and that way; for if there be a loophole for escape, if there he any pretence for self-deception, rest assured your treacherous heart will be ready enough to avail itself of it.

     And yet once more: this is a traveller's idea. I find in the original, it has this meaning: "Go right through yourselves." As a traveller, if he has to write a book upon a country, is not content to go round its borders merely, but goes, as it were, from Dan to Beersheba, right through the country. He climbs the hill top, where he bathes his forehead in the sunshine: he goes down into the deep valleys, where he can only see the blue sky like a strip between the lofty summits of the mountains. He is not content to gaze upon the broad river unless he trace it to the spring whence it rises. He will not be satisfied with viewing the products of the surface of the earth, but he must discover the minerals that lie within its bowels. Now, do the same with your heart. "Examine yourselves." Go right through yourselves from the beginning to the end. Stand not only on the mountains of your public character, but go into the deep valleys of your private life. Be not content to sail on the broad river of your outward actions, but go follow back the narrow nil till you discover your secret motive. Look not only at your performance, which is but the product of the soil, but dig into your heart and examine the vital principle. "Examine yourselves." This is a very big word—a word that needs thinking over; and I am afraid there be very few, if any of us, who ever come up to the full weight of this solemn exhortation—"Examine yourselves."

     There is another word you will see a little further on, if you will kindly look at the text. "Prove your own selves." That means more than self-examination: let me try to show the difference between the two. A man is about to buy a horse; he examines it; he looks at it; he thinks that possibly he may find out some flaw, and therefore he carefully examines it; but after he has examined it, if he be a prudent man, he says to the person of whom he is about to buy—"I must prove this horse: will you let me have it for a week, for a month, or for some given time, that I may prove the animal before I actually invest in him? You see, there is more in proof than in examination; it is a deeper word, and goes to the very root and quick of the matter. I saw but yesterday an illustration of this. A ship, before she is launched, is examined; when launched she is carefully looked at; and yet before she is allowed to go far out to sea, she takes a trial trip; she is proved and tried, and when she has roughed it a little, and it has been discovered that she will obey the helm, that the engines will work correctly, and that all is in right order, she goes out on her long voyages. Now, "prove yourselves." Do not merely sit in your closet and look at yourselves alone, but go out into this busy world and see what kind of piety you have. Remember, many a man's religion will stand examination that will not stand proof. We may sit at home and look at our religion, and say, "Well, I think this will do!" It is like cotton prints that you can buy in sundry shops; they are warranted fast colours, and so they seem when you look at them, but they are not washable when you get them home. There is many a man's religion like that. It is good enough to look at, and it has got the "warranted" stamped upon it; but when it comes out into actual daily life, the colours soon begin to run, and the man discovers that the thing was not what he took it to be. You know, in Scripture we have an account of certain very foolish men that would not go to a great supper; but, foolish as they were, there was one of them who said, "I have bought a yoke of oxen, and I go to prove them." Thus he had at least worldly wisdom, enough to prove his oxen. So do you prove yourselves. Try to plough in the furrows of duty: see whether you can be accustomed to the yoke of gospel servitude; be not ashamed to put yourselves through your paces; try yourself in the furnace of daily life, est haply the mere examination of the chamber should detect you to be a cheat, and you should after all prove to be a castaway. "Examine yourselves; prove your own selves."

     There is a sentence which I omitted, namely, this one: "Examine yourselves, whether ye be in the faith." Oh! says one, "You may examine me whether I am in the faith; I am an orthodox Christian, fully up to the standard, good genuine weight; there is no fear whatever of my coming up to the mark, and going a little beyond it too." Ah! but, my friend, that is not the question; I would have you orthodox, for a man who is heterodox in his opinions, will most likely be heterodox in his actions; but the question now is not whether you believe the truth—but whether you are in the truth? Just to give you an illustration of what I mean. There is the ark; and a number of men around it. "Ah!" says one, I believe that ark will swim." "Oh!" says another, "I believe that ark is made of gopher-wood, and is strong from stem to stern; I am quite sure that ark will float, come what may; I am a firm believer in that ark." Ay, but when the rain descended, and the flood came, it was not believing the ark as a matter of fact—it was being in the ark that saved men, and only those that were in it escaped in that dread day of deluge. So there may be some of you that say of the gospel of Christ, "I believe it to be of a particular character," and you may be quite correct in your judgment; you may say, "I think it to be that which honours God, and casts down the pride of man;" herein too you may think quite right; but mark, it is not having an orthodox faith, but it is being in the faith, being in Christ, taking refuge in Him as in the ark; for he that only has the faith as a thing ab extra, and without being in the faith, shall perish in the day of God's anger; but he that lives by faith, he who feels that faith operates upon him, and is to him a living principle; he who realises that faith is his dwelling place, that there he can abide, that it is the very atmosphere he breathes and the very girdle of his loins to strengthen him,—such a man is in the faith. But, we repeat again, all the orthodoxy in the world, apart from its effect upon the heart as a vital principle, will not save a man. "Examine yourselves, whether ye be in the faith; prove your own selves."

     "Know ye not your own selves?" If you do not, you have neglected your proper study. What avails all else that you do know, if you know not yourself? You have been roaming abroad, while the richest treasure was lying at home; you have been busying yourself with irrelevant affairs, while the main business has been neglected and ruined. "Know ye not your own selves?" And especially know ye not this fact, that Jesus Christ must be in your heart, formed and living there, or else ye are reprobates? That is, ye are worthless persons, vain pretenders, spurious professors; your religion is but a vanity and a show. "Reprobate silver shall men call you, because the Lord hath rejected you."

     Now, what is it to have Jesus Christ in you? The Roman Catholic hangs the cross on his bosom; the true Christian carries the cross in his heart; and a cross inside the heart, my friends, is one of the sweetest cares for a cross on the back. If you have a cross in your heart—Christ crucified in you, the hope of glory—all the cross of this world's troubles will seem to you light enough, and you will easily he able to sustain it. Christ in the heart means Christ believed in, Christ beloved, Christ trusted, Christ espoused, Christ communed with, Christ as our daily food, and ourselves as the temple and palace wherein Jesus Christ daily walks. Ah! there are many here that are total strangers to the meaning of this phrase. They do not know what it is to have Jesus Christ in them. Though ye know a little about Christ on Calvary, ye know nothing about Christ in the heart. Now, remember, that Christ on Calvary will save no man, unless Christ be in the heart. The Son of Mary, born in the manger, will not save a soul, unless he be also born in your hearts, and live there—your joy, your strength, and your consolation. "Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?"

     II. The second point was to ENFORCE THE TEXT. I have proved it; now I am to enforce it; and here is the tug of war. May the Spirit of the living God drive the sword in up to its very hilt this morning, that now the power of God may be felt in every heart, searching and trying the reins. "Examine yourselves, whether ye be in the faith."

     "Examine yourselves," first, because it is a matter of the very highest importance. Small tradesmen may take coppers over the counter without much examination; but when it comes to gold, they will ring it well, for they could not afford to lose a sovereign out of their little gains; and if it comes to a five pound note, there is an anxious holding it up to the window to see if the water mark be there, and whether all be correct, for it might be ruin to the man if he lost a sum to him so large. Ah! but, merchants and tradesmen, if ye be deceived in the matter of your own souls, ye are deceived indeed. Look well to the title deeds of your estate; look well to your life policies, and to all the business that you do; but, remember, all the gold and silver you have, are but as the rack and scum of the furnace, compared with the matter now in hand. It is your soul, your own soul, your never dying soul! Will you risk that? In times of panic, men will scarcely trust their fellows; I would to God there was a panic this day, so that no man would trust himself. Ye may trust your fellows far more safely than ye may trust yourselves. Will ye think, men and brethren, what your soul is? "The life is more than meat, and the body than raiment;" but the soul is as much more to be accounted of than the body, as the body is more important than the raiment. Here are my clothes: let me be robbed of my garments; if my body be secure, what signifies it? And as for my body, what is it, after all, but the rag that enshrines and covers my soul? Let that be sick, let that become like a worn-out vesture, I can afford to lose my body; but, O God, I cannot afford to have my soul cast into hell. What a frightful hazard is that which you and I are running, if we do not examine ourselves! It is an everlasting hazard; it is a hazard of heaven or of hell, of God's eternal favour, or of his everlasting curse. Well might the apostle say, "Examine yourselves."

     Again: "Examine yourselves," because if ye make a mistake ye can never rectify it, except in this world. A bankrupt may have lost a fortune once, and yet may make another; but make bankruptcy—spiritual bankruptcy in this life, and you will never have an opportunity to trade again for heaven. A great general may lose one battle, but with skill and courage he may retrieve his honour by winning another; but get defeated in the battle of this life, and you can no more gird on your armour, you are defeated for ever; the day is lost, and there is no hope of your being able to gain it again, or so much as to make the attempt. Now, or never, man! remember that. Thy soul's eternal state hangs on the turn of to-day. Loiter thy time away, waste thine abilities, take thy religion at second hand, of thy priest, of thy minister, or of thy friend, and in the next world thou shalt everlastingly rue the error, but thou shalt have no hope of amending it.

"Fix'd is their everlasting state,
Could man repent, 'tis then too late.
There are no acts of pardon pass'd
In the cold grave, to which we haste;
But darkness, death, and long despair,
Reign in eternal silence there."

     "Examine yourselves," again, because many have been mistaken.That is a matter which I will undertake to affirm upon my own authority, certain that each one of you can confirm it by your own observation. How many in this world think themselves to be godly when they are not? You have in the circle of your own friends, persons making a profession, of whom you often stand in astonishment, and wonder how they dare to do it. Friend, if others have been mistaken, may not you be? If some here and there fall into an error, may not you also do the same? Are you better than they? No, in nowise. You may be mistaken also. Methinks I see the rocks on which many souls have been lost—the rocks of presumption, and the syren song of self-confidence entices you on to those rocks this morning. Stay, mariner, stay, I beseech thee! Let you bleached bones keep thee back. Many have been lost, many are lost now, and are wailing at this present hour their everlasting ruin, and their loss is to be traced to nothing more than this, that they never examined themselves whether they were in the faith.
And here let me appeal to each person now present. Do not tell me that you are an old church member; I am glad to hear it; but still, I beseech you, examine yourself, for a man may be a professor of religion thirty or forty years, and yet there may come a trial-day, when his religion shall snap after all and prove to be a rotten bough of the forest. Tell me not you are a deacon: that you may be, and yet you may be damnably deceived. Ay, and whisper not to me that you are a minister. My brethren in the ministry,—we may lay aside our cassocks to wear belts of flame in hell; we may go from our pulpit, having preached to others what we never knew ourselves, and have to join the everlasting wailings of souls we have helped to delude. May God save us from such a doom as that! But let no man fold his arms, and say, "I need not examine myself;" for there is not a man here, or anywhere, who has not good cause to test and try himself to-day.

     Furthermore: examine yourselves, because God will examine you. In the hand of God there is the scale and the balance: you shall not be taken into heaven for what you profess to be; but you shall be weighed—every one of you put into the scale. What a moment will that be with me and with you, when we are in God's great scale; surely where it not for faith in the Lord Jesus Christ, and for a certainty that we shall be clothed in his righteousness at last, we might all tremble at the thought of ever being there, lest we should have to come out of the scale with this verdict, "Tekel,"—("Mene, mene, tekel, upharsin")—"thou art weighed in the balances and art found wanting." God will not take his gold and silver by appearance, but every vessel must be purified in the fire. We must each one of us pass through a most searching test and scrutiny. Beloved, if our hearts condemn us, how much more shall God condemn us? If we are afraid to examine ourselves, what cause have we to tremble at the thought of the dread searching of God? Some of you feel that you are condemned this very day by a poor creature like myself: how much more, then, shall you be condemned when God, in thunder robed, shall summon you and all your fellows to the last infallible judgment. Oh! may God help us now to examine ourselves!

     And I have yet one more reason to give. Examine yourselves, my dear friends, because, if you are in doubt now, the speediest way to get rid of your doubts and fears is by self-examination I believe that many persons are always doubting their eternal condition, because they do not examine themselves. Self-examination is the safest cure for one half the doubts and fears that vex God's people. Look at the captain over yonder. He is in his ship, and he says to the sailors, "You must sail very warily and carefully, and be upon your watch, for to tell you the truth, I do not know where I am; I do not exactly know my latitude and longitude, and there may be rocks very close ahead, and we may soon have the ship broken up." He goes down into the cabin, he searches the chart, he takes an inspection of the heavens, he comes up again, and he says, "Hoist every sail, and go along as merrily as you please, I have discovered where we are; the water is deep, and there is a wide sea room; there is no need for you to be in any trouble, searching has satisfied me." And how happy will it be with you, if, after having searched yourself you can say, "I know in whom I have believed, and am persuaded that he is able to keep that which I have committed unto him." Why, then you will go along merrily and joyfully, because the search has had a good result. And what if it should have a bad result? Better that you should find it out now than find it out too late. One of the prayers I often pray, and desire to pray as long as I live, is this,—"Lord, let me know the worst of my case. If I have been living in a false comfort, Lord, rend it away; let me know just what I am and where I am, and rather let me think too harshly of my condition before thee than think too securely, and so be ruined by presumption." May that be a prayer of each heart, and be heard in heaven!

     III. And now HOW ARE YOU TO SEARCH YOURSELVES? I am to try and help you, though it must be very briefly.
First, if you would examine yourselves, begin with your public life.Are you dishonest? Can you thieve? Can you swear? Are you given to drunkenness, uncleanness, blasphemy, taking God's name in vain, and violation of his holy day? Make short work with yourself; there will be no need to go into any further tests. "He that doeth these things, hath no inheritance in the kingdom of God." You are reprobate; the wrath of God abideth on you. Your state is fearful; you are accursed now, and except you repent you must be accursed for ever.

     And yet, Christian, despite thy many sins, canst thou say, "By the grace of God I am what I am; but I seek to live a righteous, godly, and sober life, in the midst of a crooked and perverse generation." Remember, professor, by thy works thou shalt be judged at last. Thy works cannot save thee, but they can prove that thou art saved; or if they be evil works, they can prove that thou art not saved at all. And here I must say, every one of us has good cause to tremble, for our outward acts are not what we would have them to be. Let us go to our houses, and fall upon our face, and cry again, "God be merciful to me a sinner;" and let us seek for more grace, that henceforth our lives may be more consistent, and more in accordance with the spirit of Christ.

     Again: another set of tests—private tests. How about your private life? Do you live without prayer, without searching the Scriptures? Do you live without thoughts of God? Can you live as an habitual stranger to the Most High, having no love to him, and no fear of him? If so, I make short work of the matter: you are "in the gall of bitterness, and in the bonds of iniquity." But if thou art right at heart, thou wilt be able to say, "I could not live without prayer; I have to weep over my prayers, but still I should weep ten times more if I did not pray; I do love God's word, it is my meditation all the day; I love his people; I love his house; and I can say that my hands are often lifted upward towards him; and when my heart is busy with this world's affairs, it is often going up to his throne." A good sign, Christian, a good sign for thee; if thou canst go through this test, thou mayest hope that all is well.

     But go a little deeper. Hast thou ever wept over thy lost condition? Hast thou ever bemoaned thy lost estate before God? Say, hast thou ever tried to save thyself, and found it a failure? and hast thou been driven to rely simply, wholly, and entirely on Christ? If so, then thou hast passed the test well enough. And hast thou now faith in Christ—a faith that makes thee love him; a faith that enables thee to trust him in the darkest hour? Canst thou say of a truth that thou hast a secret affection towards the Most High—that thou lovest his Son, that thy desire is after his ways, that thou feelest the influence of the Divine Spirit, and seekest every day to experience the fellowship of the Holy Spirit more and more?

     And lastly, canst thou say that Jesus Christ is in thee? If not, thou art reprobate. Sharp though that word be, thou art a reprobate. But if Jesus Christ be in thy heart, though thy heart sometimes be so dark that thou canst scarcely tell he is there, yet thou art accepted in the beloved, and thou mayest "rejoice with joy unspeakable and full of glory."

     I intended to have enlarged; but it is impossible for me to go further; I must therefore dismiss you with a sacred blessing.

Confession and Absolution

By / Oct 3

Confession and Absolution


"And the publican, standing afar off would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner."—Luke 18:13


     The heroes of our Saviour's stories are most of them selected to illustrate traits of character entirely dissimilar to their general reputation. What would you think of a moral writer of our own day, should he endeavor in a work of fiction, to set before us the gentle virtue of benevolence by the example of a Sepoy? And yet, Jesus Christ has given us one of the finest examples of charity in the case of a Samaritan. To the Jews, a Samaritan was as proverbial for his bitter animosity against their nation, as the Sepoy is among us for his treacherous cruelty, and as much an object of contempt and hatred; but Jesus Christ, nevertheless, chose his hero from the Samaritans, that there should be nothing adventitious to adorn him, but that all the adorning might be given to the grace of charity. Thus, too in the present instance, our Saviour, being desirous of setting before us the necessity of humiliation in prayer, has not selected some distinguished saint who was famed for his humility, but he has chosen a tax-gatherer, probably one of the most extortionate of his class, for the Pharisee seems to hint as much; and I doubt not he cast his eye askance at this publican, when he observed, with selfgratulation, "God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." Still, our Lord, in order that we might see that there was nothing to predispose in the person, but that the acceptance of the prayer might stand out, set even in a brighter light by the black foil of the publican's character, has selected this man to be the pattern and model of one who should offer an acceptable prayer unto God. Note that, and you will not be surprised to find the same characteristic exhibited very frequently in the parables of our Lord Jesus Christ. As for this publican, we know but little of his previous career, but we may, without perilling any serious error, conjecture somewhat near the truth. He may have been, and doubtless he was a Jew, piously brought up and religiously trained, but, perhaps like Levi, he ran away from his parents, and finding no other trade exactly suited to his vicious taste, he became one of that corrupt class who collected the Roman taxes, and, ashamed to be known as Levi any longer, he changed his name to Matthew, lest anyone should recognize in the degraded cast of the publican, the man whose parents feared God, and bowed their knees before Jehovah. It may be that this publican had in his youth forsaken the ways of his fathers, and given himself up to lasciviousness, and then found this unworthy occupation to be most accordant with his vicious spirit. We cannot tell how often he had ground the faces of the poor, or how many curses had been spilled upon his head when he had broken into the heritage of the widow, and had robbed the friendless, unprotected orphan. The Roman government gave a publican far greater power than he ought to possess, and he was never slow to use the advantage for his own enrichment. Probably half of all he had was a robbery, if not more, for Zaccheus seems to hint as much in his own instance, when he says—"Behold, Lord, the half of my goods I give to the poor and if I have gotten anything of any man by false accusation, I restore it unto him four-fold." It was not often that this publican troubled the temple; the priests very seldom saw him coming with a sacrifice; it would have been an abomination, and he did not bring it. But so it happened, that the Spirit of the Lord met with the publican; and had made him think upon his ways, and their peculiar blackness: he was full of trouble, but he kept it to himself, pent up in his own bosom, he could scarcely rest at night nor go about his business by day, for day and night the hand of God was heavy upon him. At last, unable to endure his misery any longer, he thought of that house of God at Zion, and of the sacrifice that was daily offered there. "To whom, or where should I go," said he, "but to God?—and where can I hope to find mercy, but where the sacrifice is offered." No sooner said than done. He went; his unaccustomed feet bent their steps to the sanctuary, but he is ashamed to enter. Yon Pharisee holy man as he appeared to be, goes up unblushingly to the court of the Israelites. he goes as near as he dare to the very precincts, within which the priesthood alone might stand; and he prays with boastful language. But as for the publican, he chooses out for himself some secluded corner where he shall neither be seen nor heard, and now he is about to pray, not with uplifted hands as yonder Pharisee, not with eyes turned up to heaven with a sanctimonious gaze of hypocrisy, but fixing his eyes upon the ground, the hot tears streaming from them, not daring to lift them up to heaven. At last his stifled feelings found utterance; yet that utterance was a groan, a short prayer that must all be comprehended in the compass of a sigh: "God be merciful to me a sinner." It is done; he is heard; the angel of mercy registers his pardon, his conscience is at peace;he goes down to his house a happy man, justified rather than the Pharisee, and rejoicing in the justification that the Lord had given to him. Well then, my business this morning is to invite, to urge, to beseech you to do what the publican did, that you may receive what he obtained. There are two particulars upon which I shall endeavor to speak solemnly and earnestly: the first is confession, the second is absolution.

     I. Brethren, let us imitate the publican, first of all in his CONFESSION. There has been a great deal of public excitement during the last few weeks and months about the confessional. As for that matter, it is perhaps a mercy that the outward and visible sign of Popery in the Church of England has discovered to its sincere friends the inward and spiritual evil which had long been lurking there. We need not imagine that the confessional, or priestcraft, of which it is merely an offshoot, in the Church of England is any novelty: it has long been there, those of us who are outside her borders have long observed and mourned over it, but now we congratulate ourselves on the prospect that the Church of England herself will be compelled to discover her own evils; and we hope that God may give her grace and strength to cut the cancer out of her own breast before she shall cease to be a Protestant Church, and God shall cast her away as an abhorred thing. This morning, however, I have nothing to do with the confessional. Silly women may go on confessing as long as they like, and foolish husbands may trust their wives if they please to such men as those. Let those that are fools show it; let those that have no sense do as they please about it; but as for myself, I should take the greatest care that neither I nor mine have ought to do with such things. Leaving that, however, we come to personal matters, endeavoring to learn, even from the errors of others, how to act rightly ourselves.

     Note the publican's confession; to whom was it presented? "God be merciful to me a sinner." Did the publican ever think about going to the priest to ask for mercy, and confessing his sins? The thought may have crossed his mind, but his sin was too great a weight upon his conscience to be relieved in any such way, so he very soon dismissed the idea. "No," saith he, "I feel that my sin is of such a character that none but God can take it away; and even if it were right for me to go and make the confession to my fellow creature, yet I should think it must be utterly unavailing in my case, for my disease is of such a nature, that none but an Almighty Physician ever can remove it." So he directs his confession and his prayer to one place, and to one alone—"God be merciful to me a sinner." And you will note in this confession to God, that it was secret:all that you can hear of his confession is just that one word—"a sinner." Do you suppose that was all he confessed? No, beloved, I believe that long before this, the publican had made a confession of all his sins privately, upon his knees in his own house before God. But now, in God's house, all he has to say for man to hear, is—"I am a sinner." And I counsel you, If ever you make a confession before man, let it be a general one but never a particular one. You ought to confess often to your fellow creatures, that you have been a sinner, but to tell to any man in what respect you have been a sinner, is but to sin over again, and to help your fellow creature to transgress. How filthy must be the soul of that priest who makes his ear a common sewer for the filth of other men's hearts. I cannot imagine even the devil to be more depraved, than the man who spends his time in sitting with his ear against the lips of men and women, who, if they do truly confess, must make him an adept in every vice, and school him in iniquities that he otherwise never could have known. Oh, I charge you never pollute your fellow creature; keep your sin to yourself, and to your God. He cannot be polluted by your iniquity; make a plain and full confession of it before him; but to your fellow creature, add nothing to the general confession—"I am a sinner!"

     This confession which he made before God, was spontaneous,There was no question put to this man as to whether he were a sinner or no; as to whether he had broken the seventh commandment, or the eighth, or the ninth, or the tenth; no, his heart was full of penitence and it melted out in this breathing—"God be merciful to me a sinner." They tell us that some people never can make a full confession, except a priest helps them by questions. My dear friends, the very excellence of penitence is lost, and its spell broken, if there be a question asked: the confession is not true and real unless it be spontaneous. The man cannot have felt the weight of sin, who wants somebody to tell him what his sins are. Can you imagine any man with a burden on his back, who, before he groaned under it, wanted to be told that he had got one there? Surely not. The man groans under it, and he does not want to be told—"There it is on your back," he knows it is there. And if, by the questioning of a priest, a full and thorough confession could be drawn from any man or woman, it would be totally useless, totally vain before God, because it is not spontaneous. We must confess our sins, because we cannot help confessing them; it must come out, because we cannot keep it in; like fire in the bones, it seems as if it would melt our very spirit, unless we gave vent to the groaning of our confession before the throne of God. See this publican, you cannot hear the abject full confession that he makes; all that you can hear is his simple acknowledgment that he is a sinner; but that comes spontaneously from his lips; God himself has not to ask him the question but he comes before the throne, and freely surrenders himself up to the hands of Almighty Justice, confessing that he is a rebel and a sinner. That is the first thing we have to note in his confession—that he made it to God secretly and spontaneously; and all he said openly was that he was "a sinner."

     Again: what did he confess? He confessed, as our text tells us that he was a sinner. Now, how suitable is this prayer for us! For is there a lip here present that this confession will not suit—"God be merciful to me a sinner?" Do you say,—"the prayer will suit the harlot, when, after a life of sin, rottenness is in her bones and she is dying in despair—that prayer suits her lips?" Ay, but my friend, it will suit thy lips and mine too. If thou knowest thine heart, and I know mine, the prayer that will suit her will suit us also. You have never committed the sins which the Pharisee disowned; you have neither been extortionate, nor unjust, nor an adulterer; you have never been even as the publican, but nevertheless the word "sinner" will still apply to you; and you will feel it to be so if you are in a right condition. Remember how much you have sinned against light. It is true the harlot hath sinned more openly than you, but had she such light as you have had? Do you think she had such an early education and such training as you have received? Did she ever receive such checkings of conscience and such guardings of providence, as those which have watched over your career? This much I must confess for myself—I do, and must feel a peculiar heinousness in my own sin, for I sin against light, against conscience, and more, against the love of God received, and against the mercy of God promised. Come forward, thou greatest among saints, and answer this question,—dost not this prayer suit thee? I hear thee answer, without one moment's pause—"Ay, it suits me now; and until I die, my quivering lips must often repeat the petition, 'Lord have mercy upon me a sinner.' " Men and brethren, I beseech you use this prayer to-day, for it must suit you all. Merchant, hast thou no sins of business to confess? Woman, hast thou no household sins to acknowledge? Child of many prayers, hast thou no offense against father and mother to confess? Have we loved the Lord our God with all our heart, with all our soul, with all our strength; and have we each loved our neighbor as ourself. Oh, let us close our lips as to any boasting, and when we open them, let these be the first words that escape from them, "I have sinned, O Lord; I have broken thy commandments; Lord, have mercy upon me a sinner." But mark, is it not a strange thing that the Holy Spirit should teach a man to plead his sinnership before the throne of God? One would think that when we come before God we should try to talk a little of our virtues. Who would suppose that when a man was asking for mercy he would say of himself, "I am a sinner?" Why surely reason would prompt him to say, "Lord have mercy upon me; there is some good point about me: Lord have mercy upon me; I am not worse than my neighbors: Lord have mercy upon me. I will try to be better." Is it not against reason, is it not marvellously above reason, that the Holy Spirit should teach a man to urge at the throne of grace, that which seems to be against his plea, the fact that he is a sinner? And yet, dear brethren, if you and I want to be heard, we must come to Christ as sinners. Do not let us attempt to make ourselves better than we are. When we come to God's throne, let us not for one moment seek to gather any of the false jewels of our pretended virtues; rags are the garments of sinners. Confession is the only music that must come from our lips; "God be merciful to ME—a sinner;" that must be the only character in which I can pray to God. Now, are there not many here who feel that they are sinners, and are groaning, sighing, and lamenting, because the weight of sin lies on their conscience? Brother, I am glad thou feelest thyself to be a sinner, for thou hast the key of the kingdom in thy hands. Thy sense of sinnership is thy only title to mercy. Come. I beseech thee, just as thou art—thy nakedness is thy only claim on heaven's wardrobe; thy hunger is thy only claim on heaven's granaries, thy poverty is thy only claim on heaven's eternal riches. Come just as thou art, with nothing of thine own, except thy sinfulness, and plead that before the throne—"God be merciful to me a sinner." This is what this man confessed, that he was a sinner, and he pleaded it, making the burden of his confession to be the matter of his plea before God.

     Now again, how does he come? What is the posture that he assumes? The first thing I would have you notice is that he "stood afar off." What did he do that for? Was it not because he felt himself a separated man? We have often made general confessions in the temple, but there never was a confession accepted, except it was particular, personal, and heartfelt. There were the people gathered together for the accustomed service of worship; they join in a psalm of praise, but the poor publican stood far away from them. Anon, they unite in the order of prayer, still he could not go near them. No, he was come there for himself, and he must stand by himself. Like the wounded hart that seeks the deepest glades of the forest where it may bleed and die alone in profound solitude, so did this poor publican seem to feel he must be alone. You notice he does not say anything about other people in his prayer. "God be merciful to me," he says. He does not say "one of a company of sinners," but "a sinner," as if there were not another sinner in all the world. Mark this, my hearer, that thou must feel thyself solitary and alone, before thou canst ever pray this prayer acceptably. Has the Lord ever picked thee out in a congregation? Has it seemed to you in this Hall as if there were a great black wall round about you, and you were closed in with the preacher and with your God, and as if every shaft from the preacher's bow was levelled at you, and every threatening meant for you, and every solemn upbraiding was an upbraiding for you?If thou hast felt this, I will congratulate thee. No man ever prayed this prayer aright unless he prayed alone, unless he said "God be merciful to me," as a solitary, lonely sinner. "The publican stood afar off."

     Note the next thing. "He would not lift up so much as his eyes unto heaven." That was because he dare not, not because he would not; he would have done it if he dared. How remarkable it is that repentance takes all the daring out of men. We have seen fellows very dare-devils before they were touched by sovereign grace, who have become afterwards, the most trembling and conscientious men with the tenderest conscience that one could imagine. Men who were careless, bragging and defying God, have become as humble as little children, and even afraid to lift their eyes to heaven, though once they sent their oaths and curses there. But why did he not dare to lift his eyes up? It was because he was dejected in his "spirit," so oppressed and burdened that he could not look up. Is that thy case my friend this morning? Are you afraid to pray? Do you feel as if you could not hope that God would have mercy on you, as if the least gleam of hope was more light than you could possibly bear; as if your eyes were so used to the darkness of doubt and despondency, that even one stolen ray seemed to be too much for your poor weak vision? Ah! well, fear not, for happy shall it be for thee; thou art only following the publican in his sad experience now, and the Lord who helps thee to follow him in the confession, shall help thee to rejoice with him in the absolution.

     Note what else he did. He smote upon his breast. He was a good theologian he was a real doctor of divinity. What did he smite his breast for? Because he knew where the mischief lay—in his breast. He did not smite upon his brow as some men do when they are perplexed, as if the mistake were in their understanding. Many a man will blame his understanding, while he will not blame his heart, and say, "Well, I have made a mistake. I have certainly been doing wrong, but I am a good-hearted fellow at the bottom." This man knew where the mischief lay, and he smote the right place.

"Here on my heart the burden lies."

     He smote upon his breast as if he were angry with himself. He seemed to say, "Oh! that I could smite thee, my ungrateful heart, the harder, that thou hast loved sin rather than God."" He did not do penance, and yet it was a kind of penance upon himself when he smote his breast again and again, and cried "Alas! alas! woe is me that I should ever have sinned against my God"—"God be merciful to a sinner." Now, can you come to God like this, my dear friend? Oh, let us all draw near to God in this fashion. Thou hast enough, my brother, to make thee stand alone for there have been sins in which thou and I have stood each of us in solitary guilt. There are iniquities known only to ourselves, which we never told to the partner of our own bosom, not to our own parents or brothers, nor yet to the friend with whom we took sweet counsel. If we have sinned thus alone, let us go to our chambers, and confess alone, the husband apart, and the wife apart, the father apart, and the child apart. Let us each one wail for himself. Men and brethren, leave off to accuse one another. Cease from the bickerings of your censoriousness. and from the slanders of your envy. Rebuke yourselves and not your fellows. Rend your own hearts, and not the reputation of your neighbors. Come, let each man now look to his own case, and not to the case of another, let each cry, "Lord, have mercy upon me, as here I stand alone, a sinner." And hast thou not good reason to cast down thine eyes? Does it not seem sometimes too much for us ever to look to heaven again. We have blasphemed God, some of us, and even imprecated curses on our own limbs and eyes; and when those things come back to our memory we may well be ashamed to look up. Or if we have been preserved from the crime of open blasphemy—how often have you and I forgotten God! how often have we neglected prayer! how have we broken his Sabbaths and left his Bible unread! Surely these things as they flash across our memory, might constrain us to feel that we cannot lift up so much as our eyes towards heaven. And as for smiting on our breast, what man is there among us that need not do it? Let us be angry with ourselves, because we have provoked God to be angry with us. Let us be in wrath with the sins that have brought ruin upon our souls, let us drag the traitors out, and put them at once to a summary death; they deserve it well; they have been our ruin; let us be their destruction. He smote upon his breast and said, "God, be merciful unto me a sinner."

     There is one other feature in this man's prayer, which you must not overlook. What reason had he to expect that God would have any mercy upon him? The Greek explains more to us than the English does, and the original word here might be translated—"God be propitiated to me a sinner." There is in the Greek word a distinct reference to the doctrine of atonement. It is not the Unitarian's prayer—"God be merciful to me," it is more than that—it is the Christian's prayer, "God be propitiated towards me, a sinner." There is, I repeat it, a distinct appeal to the atonement and the mercy-seat in this short prayer, Friend, if we would come before God with our confessions, we must take care that we plead the blood of Christ. There is no hope for a poor sinner apart from the cross of Jesus. We may cry, "God be merciful to me," but the prayer can never be answered apart from the victim offered, the Lamb slain from before the foundation of the world. When thou hast thine eye upon the mercy-seat, take care to have thine eye upon the cross too. Remember that the cross is, after all "the mercy seat; that mercy never was enthroned, until she did hang upon the cross crowned with thorns. If thou wouldst find pardon, go to dark Gethsemane, and see thy Redeemer sweating, in deep anguish, gouts of gore. If thou wouldst have peace of conscience, go to Gabbatha, the pavement, and see thy Saviour's back flooded with a stream of blood. If thou wouldst have the last best rest to thy conscience, go to Golgotha; see the murdered victim as he hangs upon the cross, with hands and feet and side all pierced, as every wound is gaping wide with misery extreme. There can be no hope for mercy apart from the victim offered—even Jesus Christ the Son of God. Oh, come; let us one and all approach the mercy-seat, and plead the blood. Let us each go and say, "Father, I have sinned; but have mercy upon me, through thy Son." Come, drunkard, give me thy hand; we will go together. Harlot, give me thy hand too; and let us likewise approach the throne. And you, professing Christians, come ye also, be not ashamed of your company. Let us come before his presence with many tears, none of us accusing our fellows, but each one accusing himself; and let us plead the blood of Jesus Christ, which speaketh peace and pardon to every troubled conscience.

     Careless man, I have a word with thee before I have done on this point. You say, "Well, that is a good prayer, certainly, for a man who is dying. When a poor fellow has the cholera, and sees black death staring him in the face, or when he is terrified and thunderstruck in the time of storm, or when he finds himself amidst the terrible confusion and alarm of a perilous catastrophe or a sudden accident, while drawing near to the gates of death, it is only right that he should say, Lord have mercy upon me." Ah, friend, the prayer must be suitable to you then, if you are a dying man; it must be suitable to you, for you know not how near you are to the borders of the grave. Oh, if thou didst but understand the frailty of life and the slipperiness of that poor prop on which thou art resting, thou wouldst say, "Alas for my soul! if the prayer will suit me dying, it must suit me now; for I am dying, even this day, and know not when I may come to the last gasp." "Oh," says one, "I think it will suit a man that has been a very great sinner." Correct, my friend, and therefore, if you knew yourself; it would suit you. You are quite correct in saying, that it won't suit any but great sinners; and if you don't feel yourself to be a great sinner, I know you will never pray it. But there are some here that feel themselves to be what you ought to feel and know that you are. Such will, constrained by grace, use the prayer with an emphasis this morning, putting a tear upon each letter, and a sigh upon each syllable, as they cry, "God be merciful to me, a sinner." But mark, my friend, thou mayest smile contemptuously on the man that makes this confession, but he shall go from this house justified, while thou shalt go away still in thy sins, without a hope, without a ray of joy to cheer thy unchastened spirit.

     II. Having thus briefly described this confession, I come more briefly still to notice the ABSOLUTION which God gave. Absolution from the lips of man I do believe is little short of blasphemy. There is in the Prayer Book of the Church of England an absolution which is essentially Popish, which I should think must be almost a verbatim extract from the Romish missal. I do not hesitate to say, that there was never anything more blasphemous printed in Holywell Street, than the absolution that is to be pronounced by a clergyman over a dying man; and it is positively frightful to think that any persons calling themselves Christians should rest easy in a church until they have done their utmost to get that most excellent book thoroughly reformed and revised, and to get the Popery purged out of it. But there is such a thing as absolution, my friends, and the publican received it. "He went to his house justified rather than the other." The other had nought of peace revealed to his heart, this poor man had all, and he went to his house justified. It does not say that he went to his house, having eased his mind; that is true, but more: he went to his house "justified." What does that mean? It so happens that the Greek word here used is the one which the apostle Paul always employs to set out the great doctrine of the righteousness of Jesus Christ—even the righteousness which is of God by faith. The fact is, that the moment the man prayed the prayer, every sin he had ever done was blotted out of God's book, so that it did not stand on the record against him; and more, the moment that prayer was heard in heaven, the man was reckoned to be a righteous man. All that Christ did for him was cast about his shoulders to be the robe of his beauty, that moment all the guilt that he had ever committed himself was washed entirely away and lost for ever. When a sinner believes in Christ, his sins positively cease to be, and what is more wonderful they all cease to be, as Kent says in those well known lines—

"Here's pardon for transgressions past,
It matters not how black their cast,
And, O my soul with wonder view
For sins to come here's pardon too."

     They are all swept away in one solitary instant; the crimes of many years; extortions, adulteries, or even murder, wiped away in an instant; for you will notice the absolution was instantaneously given. God did not say to the man—"Now you must go and perform some good works, and then I will give you absolution." He did not say as the Pope does, "Now you must swelter awhile in the fires of Purgatory, and then I will let you out." No, he justified him there and then; the pardon was given as soon as the sin was confessed. "Go, my son, in peace; I have not a charge against thee; thou art a sinner in thine own estimation, but thou art none in mine; I have taken all thy sins away, and cast them into the depth of the sea, and they shall be mentioned against thee no more for ever." Can you tell what a happy man the publican was, when all in a moment he was changed? If you may reverse the figure used by Milton, he seemed himself to have been a loathsome toad, but the touch of the Father's mercy made him rise to angelic brightness and delight; and he went out of that house with his eye upward, no longer afraid. Instead of the groan that was on his heart, he had a song upon his lip. He no longer walked alone, he sought out the godly and he said, "Come and hear, ye that fear God, and I will tell you what he has done for my soul." He did not smite upon his breast, but he went home to get down his harp, and play upon the strings, and praise his God. You would not have known that he was the same man, if you had seen him going out, and all that was done in a minute. "But," says one, " do you think he knew for certain that all his sins were forgiven? Can a man know that?" Certainly he can. And there be some here that can bear witness that this is true. They have known it themselves. The pardon which is sealed in heaven is re-sealed in our own conscience. The mercy which is recorded above is made to shed its light into the darkness of our hearts. Yes, a man may know on earth that his sins are forgiven, and may be as sure that he is a pardoned man as he is of his own existence. And now I hear a cry from some one saying, "And may I be pardoned this morning? and may I know that I am pardoned? May I be so pardoned that all shall be forgotten—I who have been a drunkard, a swearer, or what not? May I have all my transgressions washed away? May I be made sure of heaven, and all that in a moment?" Yes, my friend, If thou believest in the Lord Jesus Christ, if thou wilt stand where thou art, and just breathe this prayer out, "Lord, have mercy! God be merciful to me a sinner, through the blood of Christ." I tell thee man, God never did deny that prayer yet; if it came out of honest lips he never shut the gates of mercy on it. It is a solemn litany that shall be used as long as time shall last, and it shall pierce the ears of God as long as there is a sinner to use it. Come, be not afraid, I beseech you, use the prayer before you leave this Hall. Stand where you are; endeavor to realize that you are an alone, and if you feel that you are guilty. now let the prayer ascend. Oh, what a marvellous thing, it from the thousands of hearts here present, so many thousand prayers might go up to God! Surely the angels themselves never had such a day in Paradise, as they would have to-day, if every one of us could unfeignedly make that confession. Some are doing it; I know they are; God is helping them. And sinner, do you stay away? You, who have most need to come, do you refuse to join with us. Come, brother come. You say you are too vile. No, brother, you cannot be too vile to say, "God be merciful to me." Perhaps you are no viler than we are; at any rate, this we can say—we feel ourselves to be viler than you, and we want you to pray the same prayer that we have prayed. "Ah," says one, "I cannot; my heart won't yield to that; I cannot." But friend, if God is ready to have mercy upon thee, thine must be a hard heart, if it is not ready to receive his mercy. Spirit of God, breathe on the hard heart, and melt it now! Help the man who feels that carelessness is overcoming him—help him to get rid of it from this hour. You are struggling against it; you are saying, "Would to God I could pray that I could go back to be a boy or a child again, and then I could; but I have got hardened and grown grey in sin, and prayer would be hypocrisy in me. No, brother, no, it would not. If thou canst but cry it from thy heart, I beseech thee say it. Many a man thinks he is a hypocrite, when he is not, and is afraid that he is not sincere, when his very fear is a proof of his sincerity. "But," says one, "I have no redeeming trait in my character at all." I am glad you think so; still you may use the prayer, "God be merciful to me." "But it will be a useless prayer," says one. My brother, I assure thee not in my own name, but in the name of God, my Father and your Father, it shall not be a useless prayer. As sure as God is God, him that cometh unto Christ he will in no wise cast out. Come with me now, I beseech thee; tarry no longer; the bowels of God are yearning over thee. Thou art his child, and he will not give thee up. Thou hast run from him these many years, but he has never forgotten thee; thou hast resisted all his warnings until now, and he is almost weary, but still he has said concerning thee, "How shall I make thee as Admah; how shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together."

"Come humbled sinner, in whose breast
A thousand thoughts revolve;
Come with thy guilt and fear oppressed,
And make this last resolve:
I'll go to Jesus; though my sin
Hath like a mountain rose,
I know his courts; I'll enter in,
Whatever may oppose.
Prostrate I'll lie before his face,
And there my sins confess;
I'll tell him I'm a wretch undone,
Without his sov'reign grace."

Go home to your houses: let everyone—preacher, deacon, people, ye of the church, and ye of the world, everyone of you, go home, and ere you feast your bodies, pour out your hearts before God, and let this one cry go up from all our lips, "God be merciful to me a sinner."

     I pause. Bear with me.

     I must detain you a few moments. Let us use this prayer as our own now. Oh that it might come up before the Lord at this time as the earnest supplication of every heart in this assembly! I will repeat it,—not as a text, but as a prayer,—as my own prayer, as your prayer. Will each one of you take it personally for himself? Let everyone, I entreat you, who desires to offer the prayer, and can join in it, utter at its close an audible "Amen."

Let us pray,

[And the people did with deep solemnity say] "AMEN."

P.S.—The preacher hopes that he who reads will feel constrained most solemnly to do likewise.

His Name – The Counsellor

By / Sep 26

His Name—The Counsellor


"For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor."—Isaiah 9:6


     Last Sabbath morning we considered the first title, "His name shall be called Wonderful:" this morning we take the second word, "Counsellor." I need not repeat the remark, that of course these titles belong only to the Lord Jesus Christ, and that we cannot understand the passage except by referring it to Messiah—the Prince. It was by a Counsellor that this world was ruined. Did not Satan mask himself in the serpent, and counsel the woman with exceeding craftiness, that she should take unto herself of the fruit of the tree of knowledge of good and evil, in the hope that thereby she should be as God? Was it not that evil counsel which provoked our mother to rebel against her Maker, and did it not as the effect of sin, bring death into this world with all its train of woe? Ah! beloved, it was meet that the world should have a Counsellor to restore it, if it had a Counsellor to destroy it. It was by counsel that it fell and certainly, without counsel it never could have arisen. But mark the difficulties that surrounded such a Counsellor. 'Tis easy to counsel mischief; but how hard to counsel wisely! To cast down is easy, but to build up how hard! To confuse this world, and bring upon it all its train of ills was, an easy thing. A woman plucked the fruit and it was done; but to restore order to this confusion, to sweep away the evils which brooded over this fair earth, this was work indeed, and "Wonderful" was that Christ who came forward to attempt the work, and who in the plentitude of his wisdom hath certainly accomplished it, to his own honor and glory, and to our comfort and safety.
We shall now enter upon the discussion of this title which is given to Christ, a title peculiar to our Redeemer; and you will see why it should be given to him and why there was a necessity for such a Counsellor.

     Now, our Lord Jesus Christ is a Counsellor in a three-fold sense. First, he is God's Counsellor; he sits in the cabinet council of the King of heaven; he has admittance into the privy chamber, and is the Counsellor with God. In the second place, Christ is a Counsellor in the sense which the Septuagint translation appends to this term. Christ is said to be the angel of the great council. He is a Counsellor in that he communicates to us in God's behalf, what has been done in the great council before the foundation of the world. And thirdly, Christ is a Counsellor to us and with us, because we can consult with him, and he doth counsel and advise us as to the right way and the path of peace.

     I. Beginning then, with the first point, Christ may well be called Counsellor, for he is a COUNSELLOR WITH GOD. And here let us speak with reverence, for we are about to enter upon a very solemn subject. It hath been revealed to us that before the world was, when as yet God had not made the stars, long ere space sprang into being, the Almighty God did hold a solemn conclave with himself; Father, Son and Spirit held a mystic council with each other, as to what they were about to do. That council, although we read but little of it in Scripture, was nevertheless most certainly held; we have abundant traces of it, for though it is a doctrine obscure through the effulgence of that light to which no man can approach, and not simply and didactically explained, as some other doctrines are, yet we have continual tracings and incidental mentionings of that great, eternal and wonderful council, which was held between the three glorious persons of Trinity before the world began. Our first question with ourselves is, why did God hold a council at all? And here, we must answer, that God did not hold a council because of any deficiency in his knowledge, for God understandeth all things from the beginning; his knowledge is the sum total of everything that is noble, and infinite is that sum total, infinitely above everything that is counted noble. Thou, O God, hast thoughts that are unsearchable, and thou knowest what no mortal ken can ever attain unto. Nor, again, did God hold any consultation for the increase of his satisfaction. Sometimes men, when they have determined what to do, will nevertheless seek counsel of their friends, because they say, "If their advice agrees with mine it adds to my satisfaction. and confirms me in my resolution." But God is everlastingly satisfied with himself, and Knoweth not the shadow of a doubt to cloud his purpose; therefore, the council was not held with any motive or intent of that sort. Nor, again, was it held with a view of deliberation; Men take weeks and months and sometimes years, to think out a thing that is surrounded with difficulties; they have to find the clue with much research; enveloped in folds of mystery, they have to take off first one garment and then another, before they find out the naked glorious truth. Not so God. God's deliberations are as flashes of lightning; they are as wise as if he had been eternally considering, but the thoughts of his heart, though swift as lightning, are as perfect as the whole system of the universe. The reason why God is represented as holding a council, if I think rightly, is this: that we might understand how wise God is. "In the multitude of counsellors there is wisdom." It is for us to think that in the council of the Eternal Three, each Person in the undivided Trinity being omniscient and full of wisdom, there must have been the sum total of all wisdom. And again, it was to show the unanimity and co-operation of the sacred persons: God the Father hath done nothing alone in creation or salvation. Jesus Christ hath done nothing alone; for even the work of his redemption, albeit that he suffered in some sense alone, needed the sustaining hand of the Spirit, and the accepting smile of the Father, before it could be completed. God said not, "I will make man," but "Let us make man in our own image." God saith not merely, "I will save," but the inference from the declarations of Scripture is, that the design of the three persons of the blessed Trinity was to save a people to themselves, who should show forth their praise. It was, then, for our sakes, not for God's sake, the council was held—that we might know the unanimity of the glorious persons, and the deep wisdom of their devices.

     Yet another remark concerning the council. It may be asked, "What were the topics deliberated upon at that first council, which was held before the day-star knew its place, and planets ran their round?" We reply, "The first topic was creation." We are told in the passage we have read, (Proverbs viii,) that the Lord Jesus Christ, who represents himself as Wisdom, was with God before the world was created, and we have every reason to believe that we are to understand this as meaning, that he was not only with God in company, but with God in co-operation. Besides, we have other Scriptures to prove that "all things were made by him and without him was not any thing made that was made." And to quote yet another passage that clinches this truth. God said, "Let usmake man;" so that a part of the consultation was with reference to the making of worlds, and the creatures that should inhabit them. I believe that in the sovereign council of eternity, the mountains were weighed in scales, and the hills in balances; then was it fixed in sovereign council how far the sea should go, and where should be its bounds—when the sun should arise and come forth, like a giant from the chambers of his darkness, and when he should return again to his couch of rest. Then did God decree the moment when he should say, "Let there be light," and the moment when the sun should be turned into darkness, and the moon into a clot of blood. Then did he ordain the form and size of every angel, and the destinies of every creature; then did he sketch in his infinite thought, the eagle as he soared to heaven and the worm as he burrowed into the earth. Then the little as well as the great, the minute as well as the immense, came under the sovereign decree of God. There was that book written, of which Dr. Watts sings—

"Chained to his throne a volume lies,
With all the fates of men,
With every angel's form and size,
Drawn by th' eternal pen."

     Christ was a Counsellor in the matter of creation; with none else took he counsel; none else instructed him. Christ was the Counsellor for all the wondrous works of God.

     The second topic that was discussed in this council was the work of Providence. God does not act towards this world like a man who makes a watch, and lets it have its own way till it runs down; he is the controller of every wheel in the machine of providence. He has left nothing to itself. We talk of general laws, and philosophers tell us that the world is governed by laws, and then they put the Almighty out of the question. Now, how can a nation be governed by laws apart from a sovereign, or apart from magistrates and rulers to carry out the laws? All the laws may be in the statute book, but put all the police away, take away every magistrate, remove the high court of parliament, what is the use of laws? Laws cannot govern without active agency to carry them out; nor could nature proceed in its everlasting cycles, by the mere force of law. God is the great motive-power of all things; he is in everything. Not only did he make all things, but by him all things consist. From all eternity, Christ was the Counsellor of his Father with regard to providence—when the first man should be born, when he should wander, and when he should be restored—when the first monarchy should rise, and when its sun should set—where his people should be placed, how long they should be placed, and where they should be moved. Was it not the Most High who divided to the nations their inheritance? Hath he not appointed the bounds of our habitation? Oh! heir of heaven, in the day of the great council Christ counselled his Father as to the weight of thy trials, as to the number of thy mercies, if they be numerable, and as to the time, the way, and the means whereby thou shouldst be brought to himself. Remember, there is nothing that happens in your daily life, but what was first of all devised in eternity, and counselled by Jesus Christ for your good and in your behalf, that all things might work together for your lasting benefit and profit. But, my friends, what unfathomable depths of wisdom must have been involved, when God consulted with himself with regard to the great book of providence! Oh, how strange providence seems to you and to me! Does it not look like a zig-zag line, this way and that way, backward and forward, like the journeyings of the children of Israel in the wilderness? Ah! my brethren, but to God it is a straight line. Directly, God always goes to his object. and yet to us, he often seems to go round about. Ah! Jacob, the Lord is about to provide for thee in Egypt, when there is a famine in Canaan, and he is about to make thy son Joseph great and mighty. Joseph must be sold for a slave; he must be accused wrongfully, he must be put into the pit, and in the round-house prison he must suffer. But God was going straight to his purpose all the while: he was sending Joseph before them into Egypt that they might be provided for, and when the good old patriarch said, "All these things are against me," he did not perceive the providence of God, for there was not a solitary thing in the whole list that was against him, but everything was ruled for his weal. Let us learn to leave providence in the hand of the Counsellor, let us rest assured that he is too wise to err in his predestination, and too good to be unkind, and that in the council of eternity, the best was ordained that could have been ordained—that if you and I had been there, we could not have ordained half so well, but that we should have made ourselves eternal fools by meddling therewith. Rest certain, that in the end we shall see that all was well, and must be well for ever. He is "Wonderful, the Counsellor," for he counselled in matters of providence.

     And now with regard to matters of grace. These were also discussed in the everlasting council. When the Three Divine Persons in the solemn seclusion of their own loneliness consulted together with reference to the works of grace, one of the first things they had to consider was, how God should be just and yet the justifier of the ungodly—how the world should be reconciled unto God. Hence you read in the book of Zechariah, if you turn to the sixth chapter and the thirteenth verse, this passage—"The council of peace shall be between them both." The Son of God with his Father and the Spirit, ordained the council of peace. Thus was it arranged. The Son must suffer, he must be the substitute, must bear his people's sins and be punished in their stead; the Father must accept the Son's substitution and allow his people to go free, because Christ had paid their debts. The Spirit of the living God must then cleanse the people whom the blood had pardoned, and so they must be accepted before the presence of God, even the Father. That was the result of the great council. But O my brethren, if it had not been for that council, what a question would have been left unsolved? Neither you nor I could ever have thought how the two should meet together—how mercy and justice should kiss each other over the mountain of our sins. I have always thought that one of the greatest proofs that the gospel is of God, is its revelation that Christ died to save sinners. That is a thought so original, so new so wonderful; you have not got it in any other religion in the world; so that it must have come from God. As I remember to have heard an un-schooled and illiterate man say, when I first told him the simple story of how Christ was punished in the stead of his people: he burst out with an air of surprise, "Faith! that's the gospel, I know; no man could have made that up; that must be of God." That wonderful thought, that a God himself should die, that he himself should bear our sins, that so God the Father might be able to forgive and yet exact the utmost penalty, is super-human, super-angelic; not even the cherubim and seraphim could have been the inventors of it: but that thought was first struck out from the mind of God in the councils of eternity, when the "Wonderful, the Counsellor," was present with his Father.

     Again, another part of the great council was this—who should be saved, Now my friends, you that like not old Calvinistic doctrine will perhaps be horrified but that I cannot help; I will never modify a doctrine I believe to please any man that walks upon earth; but I will prove from Scripture that I have the warrant of God in this matter, and that it is not my own invention. I say that one part of the council of eternity was the predestination of those whom God had determined to save, and I will read you the passage that proves it. "In whom also we have obtained an inheritance, being predestinated according to the purpose of him that worketh all things after the counsel of his own will." The predestination of everyone of God's people was arranged at the eternal council, where God's will sat as the sovereign umpire and undisputed president. There was it said of each redeemed one, "At such an hour I will call him by my grace, for I have loved him with an everlasting love, and by my lovingkindness will I draw him." There was it originated when the peace-speaking blood shall be laid to that elect one's conscience, when the Spirit of the living God shall breathe joy and consolation into his heart. There was it settled how that chosen one should be "kept by the power of God through faith unto salvation; and there was it determined and settled by two immutable things, wherein it is impossible for God to lie, that everyone of these should be eternally saved, beyond the shadow of a risk of perishing. The apostle Paul was not like some preachers, who are afraid to say a word about the everlasting council, for he says in his epistle to the Hebrews—"God willing more abundantly to show unto the heirs of promise the immutability of his council, confirmed it by an oath." Now, you hear some talk about the immutability of the promise: that is good. But the immutability of God's counsel,—that is to fathom to the very uttermost the doctrines of grace. The council of God from all eternity is immutable; not one purpose has he ever altered, not one decree has he ever changed, he has nailed his decrees against the pillars of eternity, and though the devils have sought to rend them down from the posts of his magnificent palace, yet, saith he, "have I set my king upon my holy hill of Zion;" the decree shall stand; I will do all my pleasure. Thy counsels of old are faithfulness and truth, thou, Lord, in the beginning hast made the heavens and laid the foundations of the earth, thou hast determined thy plans and purposes, and they stand fast for ever and ever.

     I think I have sufficiently declared how Christ was the Counsellor, in the transcendent affairs of nature, providence, and grace, in the everlasting council-chamber of eternity. But now I would have you notice what a mercy it was that there was such a Counsellor with God, and how fit Christ was to be the Counsellor. Christ himself is wisdom. He chargeth his angels with folly; but he is God only wise himself. If a fool undertake to be a counsellor, his counsel is folly, but when Christ counselled, his counsel was full of wisdom. But there is another qualification necessary for a counsellor. However wise a man be, he has no right to be a counsellor with a king, unless he has some dignity and standing. There may happen to be in my congregation some person of great talent, but if my friend should present himself at the cabinet council and give his advice, he would most probably be unceremoniously dismissed, for they would say, "Art thou of the king's council; if not, what right hast thou to stand here?" Now Christ was glorious; he was equal with his Father, therefore he had a right to counsel God—to counsel with God. Had an angel offered his advice to God it would have been as insufferable impertinence; had the cherubim or seraphim volunteered to give so much as one word of counsel it would have been blasphemy. He would take no counsel from his creatures. Why should wisdom stoop from its throne, to counsel with created folly? But because Christ was far above all principalities and powers and every name that is named, therefore he had a right, not only from his wisdom, but from his rank, to be a Counsellor with God.

     But there is one thing that is always necessary in a man, before we can rejoice in his being a counsellor. There are some counsellors concerning the legislation of our country in whom you or I could not rejoice much, because we feel that in their counsels the most of us would be forgotten. Our farming friends would probably rejoice in them; they will consult their interests, there is not much doubt; but whoever heard of a counsellor yet who counselled for the poor? or who has these many years heard as much as an inkling of the name of a man who really counselled for economy and for the good of his nation. We have plenty of men who promise us that they will counsel for us—abundance of men who, if we would but return them to parliament would most assuredly pour forth such wisdom in our behalf that without doubt we should be the most happy and enlightened people in the world according to their promise. but alas! when they get into office they have no hearty sympathy with us; they belong to a different rank from the most of us, they do not sympathize with the wants and the desires of the middle class and of the poor. But, with regard to Christ, we can put every confidence in him, for we know that in that council from eternity he symphathized with man. He says, "My delights were with the sons of men." Happy men to have a counsellor who delights in them! Moreover, he then though he was not man, yet foresaw that he was to be "bone of our bone and flesh of our flesh," and therefore in the counsels of eternity he pleaded his own cause when he pleaded our cause, for he well knew that he was to be tempted in all points like as we are, and was to suffer our sufferings and to be our covenant head in union with ourselves. Sweet Counsellor! I love to think thou wast in the everlasting council, my friend, my brother born for adversity!

     II. Having thus discussed the first point, I shall proceed to consider briefly the second, according to the translation of the Septuagint. Christ is THE ANGEL OF THE GREAT COUNCIL. Do you and I want to know what was said and done in the great council of eternity? Yes, we do. I will defy any man, whoever he may be, not to want to know something about destiny. What means the ignorance of the common people, when they appeal to the witch, the pretender? when they enquire of the astrologer, and read the book of the pretended soothsayer? Why, it means that man wants to know something about the everlasting council. And what mean all the perplexing researches of certain persons into the prophecies? I consider very often that the inferences drawn from prophecy are very little better, after all, than the guesses of the Norwood gipsey, and that some people who have been so busy in foretelling the end of the world, would have been better employed if they had foretold the end of their own books, and had not imposed on the public by predictions, assaying to interpret the prophecies, without the shadow of a foundation. But, from their credulity we may learn, that among the higher class as well as among the more ignorant, there is a strong desire to know the councils of eternity. Beloved, there is only one glass through which you and I can look back to the dim darkness of the shrouded past, and read the counsels of God, and that glass is the person of Jesus Christ. Do I want to know what God ordained with regard to the salvation of man from before the foundation of the world? I look to Christ; I find that it was ordained in Christ that he should be the first elect, and that a people should be chosen in him. Do you ask the way in which God ordained to save? I answer, he ordained to save by the cross. Do you ask how God ordained to pardon? The answer comes, he ordained to pardon through the sufferings of Christ, and to justify through his resurrection from the dead. Everything that you want to know with regard to what God ordained, everything that you ought to know, you can find out in the person of Jesus Christ. And again, do I long to know the great secret of destiny? I must look to Christ. What mean these wars, this confusion, these garments rolled in blood? I see Christ born of a virgin, and then I read the world's history backwards, and I see that all this led to Christ's coming. I see that all these leaned one upon another, as I have sometimes seen clusters of rocks leaning on each other, and Christ the great leading rock bearing up the superincumbent mass of all past history. And if I want to read the future I look at Christ, and I learn that he who has gone up to heaven, is to come again from heaven in like manner as he went up to heaven. So all the future is clear enough to me. I do not know whether the Pope of Rome is to obtain universal empire or not; I do not mind whether the Russian empire is to swallow up all the nations of the continent; there is one thing I know, God will overturn, overturn, overturn, till he shall come whose right it is to reign; and I know that though the worms devour my body, yet when he shall stand in the latter day upon the earth, in my flesh shall I see God, and there is enough in that for me. All the rest of history is unimportant compared with its end, its issues, its purpose. The end of the first Testament is the first advent of Christ; the end of this second Testament of modern history is the second advent of the Saviour and then shall the book of time be closed. But none could open the Old Testament history and make it out, except through Christ. Abraham could understand it, for he knew that Christ was to come; Christ opened the book for him. And so modern history is never to be understood except through Christ. None but the Lamb can take the book and open every seal; but he who believeth in Christ and looks for his glorious advent, he may open the book and read therein, and have understanding, for in Christ there is a revelation of the eternal councils.

     "Now," says one, "Sir, I want to know one thing, and if I knew that, I would not care what happened. I want to know whether God from all eternity ordained me to be saved." Well, friend, I will tell you how to find that out, and you may find it out to a certainty. "Nay," says one, "but how can I know that? You cannot read the book of fate; that is impossible." I have heard of some divine, of a very hyper school indeed, who said, "Ah! blessed be the Lord, there are some of God's dear people here; I can tell them by the very look of their faces. I know that they are among God's elect." He was not half so discreet as Rowland Hill, who when he was advised to preach to none but the elect, said, "He would certainly do so if some one would chalk them all on the back first." That was never attempted by anybody, so Rowland Hill went on preaching the gospel to every creature, as I desire to do. But you may find out whether you are among his chosen ones. "How?" says one. Why, Christ is the angel of the covenant, and you can find it out by looking to him. Many people want to know their election before they look to Christ. Beloved you cannot know your election, except as you see it in Christ. If you want to know your election, thus shall you assure your hearts before God.—Do you feel yourself this morning to be a lost, guilty sinner? go straightway to the cross of Christ, and tell Christ that, and tell him that you have read in the Bible, "That him that cometh unto him he will in no wise cast out." Tell him that he has said, "This is a faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners of whom you are chief." Look to Christ and believe on him, and you shall make proof of your election directly, for so surely as thou believest thou art elect. If thou wilt give thyself wholly up to Christ and trust him, then thou art one of God's chosen ones; but if you stop and say, "I want to know first whether I am elect," that is impossible. If there be something covered up, and I say, "Now, before you can see this you must lift the veil;" and you say, "Nay, but I want to see right through that veil," you cannot. Lift the veil first and you shall see. Go to Christ guilty, just as you are. Leave all curious inquiry about thy election alone. Go straight away to Christ, just as you are, black, naked, penniless and poor, and say,

"Nothing in my hands I bring,
Simply to thy cross I cling,"

and you shall know your election. The assurance of the Holy Spirit shall be given to you, so that you shall be able to say, "I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him." Now do notice this. Christ was at the everlasting council: he can tell you whether you were chosen or not, but you cannot find that out anyhow else. You go and put your trust in him, and I know what the answer will be. His answer will be—"I have loved thee with an everlasting love, therefore in lovingkindness have I drawn thee." There will be no doubt about his having chosen you, when you shall feel no doubt about having chosen him.

     So much for the second point. Christ is the Counsellor. He is the angel of the council, because he tells out God's secrets to us. "The secret of the Lord is with them that fear him, and he will show them his covenant."

     III. The last point was, Christ is A COUNSELLOR TO US. And here I shall want to give some practical hints to God's people. Some how or other, brethren, it is not good for man to be alone. A lonely man must be, I think, a miserable man, and a man without a Counsellor, I think, must of necessity go wrong. "Where there is no counsellor," says Solomon, "the people fall." I think most persons will find it so. A man says, "Well, I'll have my own way, and I will ask nobody." Have it, sir,—have it—and you will find that in having your own way you have probably had the worst way you could. We all feel our need at times of a counsellor. David was a man after God's own heart and dealt much with his God; but he had his Ahithophel, with whom he took sweet council, and they walked to the house of God in company. Kings must have some advisers. Woe unto the man that hath got a bad counsellor. Rehoboam took counsel of the young men, and not of the old men, and they counselled him so that he lost ten-twelfths of his empire. Some take counsel of stocks and stones. We know many who counsel at the hands of foolish charms, instead of going to Christ. They shall have to learn that there is but one Christ, who is to be trusted; and that however necessary a Counsellor may be, yet none other shall be found to fulfill the necessity, but Jesus Christ the Counsellor. Let me make a remark or two with regard to this Counsellor, Jesus Christ.

     And, first, Christ is a necessary Counsellor. So sure as we do anything without asking counsel of God we fall into trouble. Israel made a league with Gibeon, and it is said, they took of their victuals, and they asked not counsel at the mouth of the Lord, and they found out that the Gibeonites had deceived them. If they had asked counsel first, no cunning deception could have imposed on them in the matter. Saul, the son of Kish, died before the Lord upon the mountains of Gilboa, and in the book of Chronicles it is written, he died because he asked not counsel of God, but sought unto the wizards. Joshua, the great commander, when he was appointed to succeed Moses, was not left to go alone, but it is written, "And Eliezer the priest shall be his counsellor, and he shall ask counsel of the Lord for him." And all the great men of olden times, when they were about to do an action, paused, and they said to the priest, "Bring hither the ephod," and he put on the Urim and the Thummim, and appealed to God, and the answer came, and sound advice was vouchsafed. You and I will have to learn how necessary it is always to take advice of God. Did you ever seek God's advice on your knees about a difficulty and then go amiss? Brethren, I can testify for my God that when I have submitted my will to his directing Spirit, I have always had reason to thank him for his wise counsel. But when I have asked at his hands, having already made up my own mind, I have had my own way, but like as he fed the Israelites with the quails of heaven, while the meat was yet in their mouth, the wrath of God came upon them. Let us take heed always that we never go before the cloud. He that goes before the cloud goes a fool's errand, and will be glad to get back again. An old puritan used to say, "He that carves for himself will cut his fingers. Leave God to carve for you in providence, and all shall be well. Seek God's guidance and nothing can go amiss." It is necessary counsel.

     In the next place, Christ's counsel is faithful counsel. When Ahithophel left David, it proved that he was not faithful, and when Hushai went to Absalom and counselled him, he counselled him craftily, so that the good counsel of Ahithophel was brought to nought. Ah! how often do our friends counsel us craftily! We have known them do so. They have looked first to their own advantage, and then they have said, "If I can get him to do so-and-so it will be the best for me." That was not the question we asked them. It was what would be best for ourselves. But we may trust Christ, that in his advice to us there never will be any self-interest. He will be quite certain to advise us with the most disinterested motives, so that the good shall be to us, and the profit to ourselves.

     Again, Christ's counsel is hearty counsel. I hate to go to a lawyer above all people, to talk with him upon matters of business. The worst kind of conversation is, I think, conversation with a lawyer. There is your case! Dear me, what an interest you feel in it! You spread it out before him, and he says, "There is a word upon the second page not quite correct." You look at it, and you say, "Ah! that is totally unimportant; that does not signify." He turns to another clause and he says, "Ah! there is a good deal here!" "My dear fellow, you any, "I do not care about those petty clauses, whether it says lands, properties, or hereditaments: what I want you to do is to set this difficulty right in point of law." "Be patient" he says; you must go through a great many consultations before he will come the point, and all the while your poor heart is boiling over because you feel such an interest in the main point. But he is as cool as possible; you think you are asking counsel of a block of marble. No doubt his advice will come out all right at last, and it is pretty certain it will be good for you; but it is not hearty. He does not enter into the sympathies of the matter with you. What is it to him whether you succeed or not—whether the object of your heart shall be accomplished or not. It is but a professional interest he takes. Now, Solomon says, "As ointment for perfume, so is hearty counsel." When a man throws his own soul into your ease, and says, "My dear friend, I'll do anything I can to help you. let me look at it," and he takes as deep an interest in it as you do yourself. "If I were in your position," he says, "I should do so-and-so, by-the-bye, there is a word wrong there." Perhaps he tells you so, but he only tells you because he is anxious to have it all right; and you can see that his drift is always towards the same end you are seeking, and that he is only anxious for your good. Oh! for a Counsellor that could tie your heart into unison with his own! Now Christ is such a Counsellor as that. He is a hearty Counsellor. His interests and your interests are bound up together, and he is hearty with you.

     But there is another kind of counsel still. David says of one, who afterwards became his enemy, "We took sweet counsel together." Christian, do you know what sweet counsel is? You have gone to your Master in the day of trouble, and in the secret of your chamber you have poured out your heart before him. You have laid your case before him, with all its difficulties, as Hezekiah did Rabshakeh's letter, and you have felt, that though Christ was not there in flesh and blood, yet he was there in spirit, and he counselled you. You felt that his was counsel that came from the very heart. But he was something better than that. There was such a sweetness coming with his counsel, such a radiance of love, such a fullness of fellowship, that you said, " Oh that I were in trouble every day, if I might have such sweet counsel as this!" Christ is the Counsellor whom I desire to consult every hour, and I would that I could sit in his secret chamber all day and all night long, because to counsel with him is to have sweet counsel, hearty counsel, and wise counsel, all at the same time. Why, you may have a friend that talks very sweetly with you, and you will say, "Well, he is a kind, good soul, but I really cannot trust his judgment." You have another friend, who has a good deal of judgment, and yet you say of him, "Certainly, he is a man of prudence above a great many, but I cannot find out his sympathy; I never get at his heart, if he were ever so rough and untutored, I would sooner have his heart without his prudence, than his prudence without his heart," But we go to Christ, and we get wisdom; we get love, we get sympathy, we get everything that can possibly be wanted in a Counsellor.
And now we must close by noticing that Christ has special councils for each of us this morning, and what are they? Tried child of God, your daughter is sick; your gold has melted in the fire; you are sick yourself, and your heart is sad. Christ counsels you, and he says, "Cast thy burden upon the Lord, he will sustain thee; he will never suffer the righteous to be moved." Young man, you that are seeking to be great in this world, Christ counsels you this morning. "Seekest thou great things for thyself? seek them not." I shall never forget Midsummer Common. I was ambitious; I was seeking to go to college, to leave my poor people in the wilderness that I might become something great; and as I was walking there that text came with power to my heart—"Seekest thou great things for thyself? seek them not." I suppose about forty pounds a year was the sum total of my income, and I was thinking how I should make both ends meet, and whether it would not be a great deal better for me to resign my charge and seek something for the bettering of myself, and so forth. But this text ran in my ears "Seekest thou great things for thyself? seek them not." "Lord," said I, "I will follow thy counsel and not my own devices;" and I have never had cause to regret it. Always take the Lord for thy guide, and thou shalt never go amiss. Backslider! thou that hast a name to live, and art dead, or nearly dead, Christ gives thee counsel. "I counsel thee to buy of me, gold tried in the fire and white raiment, that thou mayest be clothed." And sinner! thou that art far from God, Christ gives thee counsel. "Come unto me, all ye that are weary and heavy laden, and I will give you rest," Depend on it, it is loving counsel. Take it. Go home and cast yourself upon your knees. Seek Christ, obey his counsel, and you shall have to rejoice that you ever listened to his voice, and heard it, and lived.

Declension from First Love

By / Sep 26

Declension from First Love

"Nevertheless I have somewhat against thee, because thou hast left thy first love."—Revelation 2:4


     IT 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 he 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 sake, 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.

His Name – Wonderful!

By / Sep 19

His Name—Wonderful!


"His name shall be called Wonderful."—Isaiah 9:6


     One evening last week I stood by the sea-shore when the storm was raging. The voice of the Lord was upon the waters; and who was I that I should tarry within doors, when my Master's voice was heard sounding along the water? I rose and stood to behold the flash of his lightnings, and listen to the glory of his thunders. The sea and the thunders were contesting with one another; the sea with infinite clamor striving to hush the deep-throated thunder, so that his voice should not be heard; yet over and above the roar of the billows might be heard that voice of God, as he spoke with flames of fire, and divided the way for the waters. It was a dark night, and the sky was covered with thick clouds, and scarce a star could be seen through the rifts of the tempest; but at one particular time, I noticed far away on the horizon, as if miles across the water, a bright shining, like gold. It was the moon hidden behind the clouds, so that she could not shine upon us; but she was able to send her rays down upon the waters, far away, where no cloud happened to intervene. I thought as I read this chapter last evening, that the prophet seemed to have stood in a like position, when he wrote the words of my text. All round about him were clouds of darkness; he heard prophetic thunders roaring, and he saw flashes of the lightnings of divine vengeance; clouds and darkness, for many a league, were scattered through history; but he saw far away a bright spot—one place where the clear shining came down from heaven. And he sat down, and he penned these words: "The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined;" and though he looked through whole leagues of space, where he saw the battle of the warrior "with confused noise and garments rolled in blood," yet he fixed his eye upon one bright spot in futurity, and he declared, that there he saw hope of peace, prosperity and blessedness; for said he, "Unto us a child is born, unto us a son is given: and the government shad be upon his shoulder: and his name shall be called Wonderful."

     My dear friends, we live to-day upon the verge of that bright spot. The world has been passing through these clouds of darkness, and the light is gleaming on us now, like the glintings of the first rays of morning. We are coming to a brighter day, and "at evening time it shall be light." The clouds and darkness shall be rolled up as a mantle that God needs no longer, and he shall appear in his glory, and his people shall rejoice with him. But you must mark, that all the brightness was the result of this child born, this son given, whose name is called Wonderful; and if we can discern any brightness in our own hearts, or in the world's history, it can come from nowhere else, than from the one who is called "Wonderful, Counsellor, the mighty God."

     The person spoken of in our text, is undoubtedly the Lord Jesus Christ. He is a child born, with reference to his human nature; he is born of the virgin, a child. But he is a son given, with reference to his divine nature, being given as well as born. Of course. the Godhead could not be born of woman. That was from everlasting, and is to everlasting. As a child he was born, as a son he was given. "The government is upon his shoulder, and his name shall be called Wonderful." Beloved, there are a thousand things in this world, that are called by names that do not belong to them; but in entering upon my text, I must announce at the very opening, that Christ is called Wonderful, because he is so. God the Father never gave his Son a name which he did not deserve. There is no panegyric here, no flattery. It is just the simple name that he deserves, they that know him best will say that the word doth not overstrain his merits, but rather falleth infinitely short of his glorious deserving. His name is called Wonderful. And mark, it does not merely say, that God has given him the name of Wonderful—though that is implied; but "his name shall be called" so. It shall be; it is at this time called Wonderful by all his believing people, and it shall be. As long as the moon endureth, there shall be found men, and angels, and glorified spirits, who shall always call him by his right name. "His name shall be called Wonderful."

     I find that this name may bear two or three interpretations. The word is sometimes in Scripture translated "marvellous." Jesus Christ may be called marvellous; and a learned German interpreter says, that without doubt, the meaning of miraculous is also wrapt up in it. Christ is the marvel of marvels, the miracle of miracles. "His name shall be called Miraculous," for he is more than a man, he is God's highest miracle. "Great is the mystery of godliness; God was manifest in the flesh." It may also mean separated, or distinguished. And Jesus Christ may well be called this; for as Saul was distinguished from all men, being head and shoulders taller than they, so is Christ distinguished above all men; he is anointed with the oil of gladness above his fellows, and in his character, and in his acts he is infinitely separated from all comparison with any of the sons of men. "Thou art fairer than the children of men; grace is poured into thy lips." He is "the chief among ten thousand and altogether lovely." "His name shall be called the Separated One," the distinguished one, the noble one, set apart from the common race of mankind.

     We shall, however, this morning, keep to the old version, and simply read it thus, "His name shall be called Wonderful." And first I shall notice that Jesus Christ deserveth to be called Wonderful for what he was in the past; secondly, that he is called Wonderful by all his people for what he is in the present; and in the third place, that he shall be called Wonderful, for what he shall be in the future.

     I. First, Christ shall be called Wonderful for WHAT HE WAS IN THE PAST. Gather up your thoughts, my brethren. for a moment, and center them all on Christ, and you will soon see how wonderful he is. Consider his eternal existence, "begotten of his Father from before all worlds," being of the same substance with his Father: begotten, not made, co-equal, co-eternal, in every attribute, "very God of very God." For a moment remember that he who became an infant of a span long, was no less than the King of ages, the everlasting Father, who was from eternity. and is to be to all eternity. The divine nature of Christ is indeed wonderful. Just think for a moment, how much interest clusters round the life of an old man. Those of us who are but as children in years, look up to him with wonder and astonishment, as he tells us the varied stories of the experience through which he has passed; but what is the life of an aged man—how brief it appears when compared with the life of the tree that shelters him. It existed long before that old man's father crept a helpless infant into the world. How many storms have swept over its brow! how many kings have come and gone! how many empires have risen and fallen since that old oak was slumbering in its acorn cradle! But what is the life of the tree compared with the soil on which it grows? What a wonderful story that soil might tell! What changes it has passed through in all the eras of time that have elapsed since "in the beginning God created the heavens and the earth." There is a wonderful story connected with every atom of black mould which furnishes the nourishment of the oak. But whilst is the history of that soil compared with the marvellous history of the rock on which it rests—the cliff on which it lifts its head. Oh! what stories might it tell, what records lie hidden in its bowels. Perhaps it could tell the story of the time when "the earth was without form and void, and darkness was upon the face of the earth." Perhaps it might speak and tell us of those days when the morning and the evening were the first day, and the morning and the evening were the second day, and could explain to us the mysteries of how God made this marvellous piece of miracle,—the world. But what is the history of the cliff, compared with that of the sea that rolls at its base—that deep blue ocean, over which a thousand navies have swept, without leaving a furrow Upon its brow! But what is the history of the sea, compared with the history of the heavens that are stretched like a curtain over that vast basin! What a history is that of the hosts of heaven—of the everlasting marches of the sun, moon, and stars! Who can tell their generation, or who can write their biography? But what is the history of the heavens, compared with the history of the angels? They could tell you of the day when they saw this world wrapped in swaddling bands of mist—when, like a newborn infant, the last of God's offspring, it came forth from him, and the morning stars sang together, and the sons of God shouted for joy. But what is the history of the angels that excel in strength, compared with the history of the Lord Jesus Christ? The angel is but of yesterday, and he knoweth nothing; Christ, the Eternal One, chargeth even his angels with folly, and looks upon them as his ministering spirits, that come and go at his good pleasure. Oh, Christians, gather with reverence and mysterious awe around the throne of him who is your great Redeemer; for "his name is called Wonderful," since he has existed before all things, and "by him all things were made; and without him was not anything made that was made."

     Consider, again, the incarnation of Christ, and you will rightly say, that his name deserveth to be called "Wonderful." Oh! what is that I see? Oh! world of wonders, what is that I see? The Eternal of ages, whose hair is white like wool, as white as snow, becomes an infant. Can it be? Ye angels, are ye not astonished? He becomes an infant, hangs at a virgin's breast, draws his nourishment from the breast of woman. Oh wonder of wonders! Manger of Bethlehem, thou hast miracles poured into thee. This is a sight that surpasses all others. Talk ye of the sun, moon, and stars; consider ye the heavens, the work of God's fingers, the moon and the stars that he hath ordained; but all the wonders of the universe shrink into nothing, when we come to the mystery of the incarnation of the Lord Jesus Christ. It was a marvellous thing when Joshua bade the sun to stand still, but more marvellous when God seemed to stand still, and no longer to move forward, but rather, like the sun upon the dial of Ahaz, did go back ten degrees, and veil his splendor in a cloud. There have been sights matchless and wonderful, at which we might look for years, and yet turn away and say, "I cannot understand this; here is a deep into which I dare not dive; my thoughts are drowned; this is a steep without a summit; I cannot climb it; it is high, I cannot attain it!" But all these things are as nothing, compared with the incarnation of the Son of God. I do believe that the very angels have never wondered but once and that has been incessantly ever since they first beheld it. They never cease to tell the astonishing story, and to tell it with increasing astonishment too, that Jesus Christ. the Son of God, was born of the Virgin Mary, and became a man. Is he not rightly called Wonderful? Infinite, and an infant—eternal, and yet born of a woman—Almighty, and yet hanging on a woman's breast—supporting the universe, and yet needing to be carried in a mother's arms—king of angels, and yet the reputed son of Joseph—heir of all things and yet the carpenter's despised son. Wonderful art thou O Jesus, and that shall be thy name for ever.

     But trace the Saviours course, and all the way he is wonderful. Is it not marvellous that he submitted to the taunts and jeers of his enemies—that for a long life he should allow the bulls of Bashan to gird him round, and the dogs to encompass him? Is it not surprising that he should have bridled in his anger when blasphemy was uttered against his sacred person? Had you or I been possessed of his matchless might, we should have dashed our enemies down the brow of the hill, if they had sought to cast us there; we should never have submitted to shame and spitting; no, we would have looked upon them, and with one fierce look of wrath, have dashed their spirits into eternal torment. But he hears it all—keeps in his noble spirit—the lion of the tribe of Judah, but bearing still the lamb-like character of

"The humble man before his foes,
A weary man, and full of woes."

I do believe that Jesus of Nazareth was the king of heaven, and yet he was a poor, despised, persecuted, slandered man; but while I believe it I never can understand it. I bless him for it; I love him for it; I desire to praise his name while immortality endures for his infinite condescension in thus suffering for me; but to understand it, I can never pretend. His name must all his life long be called Wonderful.

     But see him die. Come O my brothers, ye children of God, and gather round the cross. See your Master. There he hangs. Can you understand this riddle: God was manifest in the flesh, and crucified of men? My Master, I cannot understand how thou couldst stoop thine awful head to such a death as this—how then couldst take from thy brow the coronet of stars which from old eternity had shone resplendent there; but how thou shouldest permit the thorn-crown to gird the temples astonishes me far more. That thou shouldest cast away the mantle of thy glory, the azure of thine everlasting empire, I cannot comprehend; but how thou shouldest have become veiled in the ignominious purple for awhile, and then be bowed to by impious men, who mocked thee as a pretended king, and how thou shouldest be stripped naked to thy shame, without a single covering, this is still more incomprehensible. Truly thy name is Wonderful. Oh thy love to me is wonderful, passing the love of woman. Was ever grief like thine? Was ever love like thine, that could open the flood gates of such grief. Thy grief is like a river; but was there ever spring that poured out such a torrent? Was ever love so mighty as to become the fount from which such an ocean of grief could come rolling down? Here is matchless love—matchless love to make him suffer, matchless power to enable him to endure all the weight of his Father's wrath. Here is matchless justice, that he himself should acquiesce in his Father's will, and not allow men to be saved without his own sufferings; and here is matchless mercy to the chief of sinners, that Christ should suffer even for them. "His name shall be called Wonderful."

     But he died. He died! See Salem's daughters weep around. Joseph of Arimathea takes up the lifeless body after it has been taken down from the cross. They bear it away to the sepulcher. It is put in a garden. Do you can him Wonderful now?

"Is this the Saviour long foretold
To usher in the age of gold?"

And is he dead? Lift his hands! They drop motionless by his side. His foot exhibits still the nail-print; but there is no mark of life. "Aha," cries the Jew, "is this the Messiah? He is dead; he shall see corruption in a little space of time. Oh! watchman, keep good ward lest his disciples steal his body. His body can never come forth, unless they do steal it; for he is dead. Is this the Wonderful the Counsellor?" But God did not leave his soul in Hades; nor did he suffer his body—"his holy one"—to see corruption? Yes, he is wonderful, even in his death. That clay-cold corpse is wonderful. Perhaps this is the greatest wonder of all, that he who is "Death of death and hell's destruction" should for awhile endure the bonds of death. But here is the wonder. He could not be holden of those bonds. Those chains which have held ten thousand of the sons and daughters of Adam, and which have never been broken yet by any man of human mould, save by a miracle, were but to him as green withes. Death bound our Samson fast and said, "I have him now, I have taken away the locks of his strength; his glory is departed, and now he is mine; but the hands that kept the human race in chains were nothing to the Saviour; the third day he burst them, and he rose again from the dead, from henceforth to die no more. Oh! thou risen Saviour—thou who couldst not see corruption—thou art wonderful in thy resurrection. And thou art wonderful too in thine ascension—as I see thee leading captivity captive and receiving gifts for men. "His name shall be called Wonderful."

     Pause here one moment, and let us think—Christ is surpassingly wonderful. The little story I have told you just now—not little in itself, but little as I have told it—has in it something surpassingly wonderful. All the wonders that you ever saw are nothing compared with this. As we have passed through various countries we have seen a wonder, and some older traveler than ourselves has said, "Yes this is wonderful to you. but I could show you something that utterly eclipses that." Though we have seen some splendid landscapes, with glorious hills, and we have climbed up where the eagle seemed to knit the mountain and the sky together in his flight, and we have stood and looked down, and said, "How wonderful!" Saith he, "I have seen fairer lands than these, and wider and richer prospects far." But when we speak of Christ, none can say they ever saw a greater wonder than he is. You have come now to the very summit of everything that may be wondered at. There are no mysteries equal to this mystery, there is no surprise equal to this surprise; there is no astonishment, no admiration that should equal the astonishment and admiration that we feel when we behold Christ in the glories of the past. He surpasses everything.
And yet again. Wonder is a short-lived emotion; you know, it is proverbial that a wonder grows gray-headed in nine days. The longest period that a wonder is found to last is about that time. It is such a short-lived thing. But Christ is and ever shall be wonderful. You may think of him through three-score years and ten, but you shall wonder at him more at the end than at the beginning. Abraham might wonder at him, when he saw his day in the distant future; but I do mat think that even Abraham himself could wonder at Christ so much as the very least in the kingdom of heaven of to-day wonders at him, seeing that we know more than Abraham, and therefore wonder more. Think again for one moment, and you will say of Christ that he deserves to be called Wonderful, not only because he is always wonderful, and because he is surpassingly wonderful, but also because he is altogether wonderful. There have been some great feats of skill in the arts and sciences; for instance, if we take a common wonder of the day, the telegraph—how much there is about that which is wonderful! But there are a great many things in the telegraph that we can understand. Though there are many mysteries in it, still there are parts of it that are like keys to the mysteries, so that if we cannot solve the riddle wholly, yet it is disrobed of some of the low garments of its mystery. But now if you look at Christ anyhow, anywhere, anyway, he is all mystery, he is altogether wonderful, always to be looked at and always to be admired.

     And again, he is universally wondered at. They tell us that the religion of Christ is very good for old women. I was once complimented by a person, who told me he believed my preaching would be extremely suitable for blacks—for negroes. He did not intend it as a compliment, but I replied, "Well sir, if it is suitable for blacks I should think it would be very suitable for whites; for there is only a little difference of skin, and I do not preach to people's skins, but to their hearts." Now, of Christ we can say that he is universally a wonder, the strongest intellects have wonderful at him. Our Lockes and our Newtons have felt themselves to be as little children when they have come to the foot of the cross. The wonder has not been confined to ladies, to children, to old women and dying men, the highest intellects, and the lustiest minds have all wondered at Christ. I am sure it is a difficult task to make some people wonder. Hard thinkers and close mathematicians are not easily brought to wonder: but such men have covered their faces with their hands and cast themselves in the dust, and confessed that they have been lost in wonder and amazement. Well then may Christ be called Wonderful.

     II. "His name shall be called Wonderful." He is wonderful for WHAT HE IS IN THE PRESENT. And here I will not diverge, but will just appeal to you personally. Is he wonderful to you? Let me tell the story of my own wonderment at Christ, and in telling it, I shall be telling the experience of all God's children. There was a time when I wondered not at Christ. I heard of his beauties, but I had never seen them; I heard of his power, but it was nought to me; it was but news of something done in a far country—I had no connection with it, and therefore I observed it not. But once upon a time, there came one to my house of a black and terrible aspect. He smote the door; I tried to bolt it—to hold it fast. He smote again and again, till at last he entered, and with a rough voice he summoned me before him; and he said, "I have a message from God for thee; thou art condemned on account of thy sins." I looked at him with astonishment; I asked him his name. He said, "My name is the Law." and I fell at his feet as one that was dead. "I was alive without the law once: but when the commandment came, sin revived, and I died." As I lay there, he smote me. He smote me till every rib seemed as if it must break, and the bowels be poured forth. My heart was melted like wax within me; I seemed to be stretched upon a rack—to be pinched with hot irons—to be beaten with whips of burning wire. A misery extreme dwelt and reigned in my heart. I dared not lift up mine eyes, but I thought within myself, "There may be hope, there may be mercy for me. Perhaps the God whom I have offended may accept my tears and my promises of amendment, and I may live." But when that thought crossed me, heavier were the blows and more poignant my sufferings than before, till hope entirely failed me, and I had nought wherein to trust. Darkness black and dense gathered round me; I heard a voice as it were, of rushing to and fro, and of wailing and gnashing of teeth. I said within my soul, "I am cast out from his sight, I am utterly abhorred of God, he hath trampled me in the mire of the streets in his anger." And there came one by, of sorrowful but of loving aspect, and he stooped over me, and he said, "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." I arose in astonishment, and he took me, and he led me to a place where stood a cross, and he seemed to vanish from my sight. But he appeared again hanging there. I looked upon him as he bled upon that tree. His eyes darted a glance of love unutterable into my spirit, and in a moment, looking at him, the bruises that my soul had suffered were healed; the gaping wounds were cured; the broken bones rejoiced; the rags that had covered me were all removed; my spirit was white as the spotless snows of the far-off north; I had melody within my spirit, for I was saved, washed, cleansed, forgiven, through him that did hang upon the tree. Oh, how I wondered that I should be pardoned! It was not the pardon that I wondered at so much; the wonder was that it should come to me. I wondered that he should be able to pardon such sins as mine; such crimes, so numerous and so black, and that after such an accusing conscience he should have power to still every wave within my spirit, and make my soul like the surface of a river, undisturbed, quiet, and at ease. His name then to my spirit was Wonderful. But, brethren and sisters, if you have felt this, you can say you thought him wonderful then—if you are feeling it, a sense of adoring wonder enraptures your heart even now.

     And has he not been wonderful to you since that auspicious hour, when first you heard Mercy's voice spoken to you? How often have you been in sadness, sickness, and sorrow! But your pain has been light, for Jesus Christ has been with you on your sick-beds; your care has been no care at all, for you have been able to cast your burden upon him. The trial which threatened to crush you, rather lifted you up to heaven, and you have said "How wonderful that Jesus Christ's name should give me such comfort, such joy, such peace, such confidence." Various things bring to my recollection a period now removed by the space of nearly two years. Never shall we forget, beloved, the judgments of the Lord, when by terrible things in righteousness he answered our prayer that he would give us success in this house. We cannot forget how the people were scattered—how some of the sheep were slain, and the shepherd himself was smitten. I may not have told in your hearing the story of my own woe. Perhaps never soul went so near the burning furnace of insanity, and yet came away unharmed. I have walked by that fire until these locks seemed to be crisp with the heat thereof. My brain was racked. I dared not look up to God, and prayer that was once my solace, was cause of my affright and terror, if I attempted it. I shall never forget the time when I first became restored to myself. It was in the garden of a friend. I was walking solitary and alone, musing upon my misery, much cheered as that was by the kindness of my loving friend, yet far too heavy for my soul to bear, when on a sudden the name of Jesus flashed through my mind. The person of Christ seemed visible to me. I stood still. The burning lava of my soul was cooled. My agonies were hushed. I bowed myself there, and the garden that had seemed a Gethsemane became to me a Paradise. And then it seemed so strange to me, that nought should have brought me back but that name of Jesus. I thought indeed at that time that I should love him better all the days of my life. But there were two things I wondered at. I wondered that he should be so good to me, and I wondered more that I should have been so ungrateful to him. But his name has been from that time "Wonderful" to me, and I must record what he has done for my soul.

     And now, brothers and sisters, you shall all find, every day of your life, whatever your trials and troubles, that he shall always be made the more wonderful by them. He sends your troubles to be like a black foil, to make the diamond of his name shine the brighter. You would never know the wonders of God if it were not that you find them out in the furnace. "They that go down to the sea in ships, that do business in great waters, these see the works of the Lord, and his wonders in the deep," and we shall never see the wonders of God except in that deep; we must go into the deeps before we know how wonderful his power and his might to save.

     I must not leave this point without one more remark. There have been times when you and I have said of Christ, "His name is wonderful indeed, for we have been by it transported entirely above the world, and carried upward to the very gates of heaven itself." I pity you, beloved, if you do not understand the rhapsody I am about to use. There are moments when the Christian feels the charms of earth all broken, and his wings are loosed, and he begins to fly; and up he soars, till he forgets earth's sorrows and leaves them far behind, and up he goes till he forgets earth's joys, and leaves them like the mountain tops far below, as when the eagle flies to meet the sun; and up, up, up he goes, with his Saviour full before him almost in vision beatific. His heart is full of Christ; his soul beholds his Saviour, and the cloud that darkened his view of the Saviour's face seems to be dispersed. At such a time the Christian can sympathise with Paul. He says, "Whether in the body or out of the body I cannot tell—God knoweth!" but I am, as it were, "caught up to the third heaven." And how is this rapture produced? By the music of flute, harp, sackbut, psaltery, and all kinds of instruments? No. How then? By riches? By fame? By wealth? Ah, no. By a strong mind? By a lively disposition? No. By the name of Jesus. That one name is all sufficient to lead the Christian into heights of transport that verge upon the region where the angels fly in cloudless day.

     III. I have no more time to stay upon this point, although the text is infinite, and one might preach upon it for ever. I have only to notice that his name shall be called Wonderful IN THE FUTURE.

     The day is come, the day of wrath, the day of fire. The ages are ended; the last century, like the last pillar of a dilapidated temple, has crumbled to its fall. The clock of time is verging to its last hour. It is on the stroke. The time is come when the things that are made must disappear. Lo, I see earth's bowels moving. A thousand hillocks give up the slumbering dead. The battle fields are clothed no more with the rich harvests that have been manured with blood; but a new harvest has sprung up. The fields are thick with men. The sea itself becomes a prolific mother, and though she hath swallowed men alive, she gives them up again, and they stand before God, an exceeding great army. Sinners! ye have risen from your tombs; the pillars of heaven are reeling; the sky is moving to and fro; the sun, the eye of this great world, is rolling like a maniac's, and glaring with dismay. The moon that long has cheered the night now makes the darkness terrible, for she is turned into a clot of blood. Portents, and signs, and wonders past imagination, make the heavens shake, and make men's hearts quail within them. Suddenly upon a cloud there comes one like unto the Son of Man. Sinners! picture your astonishment and your wonder when you see him. Where art thou, Voltaire? Thou saidst, "I will crush the wretch." Come and crush him now! "Nay" saith Voltaire, "he is not the man I thought he was." Oh how will he wonder when he finds out what Christ is! Now, Judas, come and give him a traitor's kiss! "Ah! nay," says he, "I knew not what I kissed: I thought I kissed only the son of Mary, but lo! he is the everlasting God." Now, ye kings and princes, that stood up and took counsel together against the Lord and against his anointed, saying, "Let us break his bands asunder, and cast his cords from us!" Come now, take counsel once more; rebel against him now! Oh! can ye picture the astonishment, the wonder the dismay, when careless, godless infidels and Socinians find out what Christ is? "Oh!" they will say, "this is wonderful, I thought not he was such as this;" while Christ shall say to them, "thou thoughtest that I was altogether such as yourselves; but I am no such thing; I am come in all my Father's glory to judge the quick and dead."

     Pharaoh led his hosts into the midst of the Red Sea. The path was dry and shingly, and on either shore stood like a wall of alabaster the clear white water stiff as with the breath of frost, consolidated into marble. There it stood. Can ye guess the astonishment and dismay of the hosts of Pharaoh, when they saw those walls of water about to close upon them? "Behold, ye despisers, and wonder, and perish!" Such will be your astonishment, when Christ, whom ye have despised to-day—Christ, whom ye would not have to be your Saviour—Christ whose Bible ye left unread, whose Sabbath ye despised—Christ, whose gospel ye rejected, shall come in the glory of his Father, and all his holy angels with him. Ay, then indeed will ye "behold, and wonder, and perish," and you shall say, "His name is Wonderful."

     But perhaps, the most wonderful part of the day of judgment is this, do you see all the horrors yonder—the black darkness the horrid night, the clashing comets the pale stars, sickly and wan, falling like figs from the fig tree? Do you hear the cry, "Rocks, hide us, mountains, on us fall?" "Every battle of the warrior is with confused noise;" but there never was a battle like this. This is with fire and smoke indeed. But do ye see yonder? All is peaceful all serene and quiet. The myriads of the redeemed, are they shrieking, crying, wailing? No; see them! They are gathering—gathering round the throne. That very throne that seems to scatter, as with a hundred hands, death and destruction on the wicked, becomes the sun of light and happiness to all believers. Do you see them coming robed in white, with their bright wings? while gathering round him they veil their faces. Do ye hear them cry, "Holy, holy, holy, Lord God of hosts, for thou wast slain, and thou hast risen from the dead; worthy art thou to live and reign, when death itself is dead?" Do ye hear them? It is all song, and no shriek. Do ye see them? It is all joy, and no terror. His name to them is Wonderful; but it is the wonder of admiration the wonder of ecstacy, the wonder of affection, and not the wonder of horror and dismay. Saints of the Lord! ye shall know the wonders of his name, when ye shall see him as he is, and shall be like him in the day of his appearing. Oh! my enraptured spirit, thou shalt bear thy part in thy Redeemer's triumph, unworthy though thou art, the chief of sinners, and less than the least of saints. Thine eye shall see him and not another; "I know that my Redeemer liveth, and when he shall stand in the latter day upon the earth, though worms devour this body, yet in my flesh shall I see God." Oh! make your selves ready, ye virgins! Behold the bridegroom cometh. Arise and trim your lamps, and go ye out to meet him. He comes—he comes—he comes; and when he comes, you shall well say of him as you meet him with joy, "Thy name is called Wonderful. All hail! all hail! all hail!"

An Appeal to Sinners

By / Sep 14

An Appeal To Sinners


"This man receiveth sinners."—Luke 15:2


     It was a singular group which had gathered round our Saviour, when these words were uttered; for we are told by the evangelist—"Then drew near unto him all the publicans and sinners for to hear him." The publicans—the very lowest grade, the public oppressors, scorned and hated by the meanest Jew—these, together with the worst of characters, the scum of the streets and the very riff-raff of the society of Jerusalem, came around this mighty preacher, Jesus Christ, in order to listen to his words. On the outside of the throng there stood a few respectable people, who in those days were called Pharisees and Scribes—men who were highly esteemed in the synagogues as rulers, and governors, and teachers. These looked with scorn upon the Preacher; and watched him with invidious eyes, to find some fault. If they could find none in him personally, yet they could easily find it in his congregation; his deportment towards them shocked their false notion of propriety, and when they observed that he was affable with the very worst of characters, that he spoke loving words to the most fallen of mankind, they said of him what they intended for a disgrace, albeit it was highly to his honour: "This man receiveth sinners." I believe that our Saviour could not have wished to have had a sentence uttered concerning him, more evidently true or more thoroughly consistent with his sacred commission. It is the exact portrait of his character; the hand of a master seems to have limned him to the very life. He is the man who "receiveth sinners." Many a true word has been spoken in jest, and many a true word has been spoken in slander. Men have said sometimes in jest, "There goes a saint;" but it has been true. They have said, "There goes one of your chosen ones, one of your elect," they meant it as a slander, but the doctrine they scandalized was to the person who received it a comfort; it was his glory and his honour. Now the Scribes and Pharisees wished to slander Christ; but in so doing they outstripped their intentions, and bestowed upon him a title of renown. "This man receiveth sinners, and eateth with them."

     This evening I shall divide my observations to you into three parts. First, the doctrine, that Christ receiveth sinners, which is a doctrine of holy writ. Secondly, the encouragement it affords the sinner; and thirdly, the exhortation naturally springing from it, to the same character.

     I. First, then, THE DOCTRINE. The doctrine is, not that Christ receiveth everybody, but that he "receiveth sinners." By that term we, in common parlance, understand everybody. It is in the present day quite fashionable for everybody to lie against what he believes, and to say he is a sinner, even when he believes himself to be a very respectable, well-to-do man, and does not conceive that he ever did anything very amiss in his life. It is a sort of orthodox confession for men to make, when they say that they are sinners; though they might just as well use one formula as another, or repeat words in a foreign tongue; for they mean no deep and heartfelt contrition. They have no true apprehension that they are sinners at all. These Scribes and Pharisees did virtually assert, that they were not sinners; they marked out the Publicans and the harlots, and the worthless, and they said, "These are sinners, we are not." "Very well," said Christ, "I endorse the distinction you have made. In your own opinion, you are not sinners; well, you shall stand exempt for the time from being called sinners—I endorse your distinction. But I beg to inform you, that I came to save those very persons who, in their own estimation and in yours, are reckoned to be sinners." It is my belief that the doctrine of the text is this—that Christ receives not the self-righteous, not the good, not the whole-hearted, not those who dream that they do not need a Saviour; but the broken in spirit, the contrite in heart—those who are ready to confess that they have broken God's laws, and have merited his displeasure. These and these alone, Christ came to save; and I reassert the subject of last Sabbath evening—that Jesus has died for such, and for none other; that he has shed his blood for those who are ready to confess their sins, and who do seek mercy through the open veins of his wounded body, but for none other did he designedly offer up himself upon the cross.

     Now, let us remark, beloved, that there is a very wise distinction on the part of God, that he hath been pleased thus to choose and call sinnersto repentance, and not others. For this reason, none but these ever do come to him. There has never been such a miracle as a self-righteous man coming to Christ for mercy; none but those who want a Saviour ever did come. It stands to reason, that when men do not consider themselves in need of a Saviour, they never will approach his throne; and surely it is satisfactory enough for all purposes, that Christ should say he receiveth sinners, seeing that sinners are the only persons who will ever come to him for mercy, and therefore it would be useless for him to say that he would receive any but those who most assuredly will come.

     And mark, again, none but those can come; no man can come to Christ until he truly knows himself to be a sinner. The self-righteous man cannot come to Christ; for what is implied in coming to Christ? Repentance, trust in his mercy, and the denial of all confidence in one's self. Now, a self-righteous man cannot repent, and yet be self-righteous. He conceives that he has no sin; why, then, should he repent? Tell him to come to Christ with humble penitence, and he exclaims—"Ay! you insult my dignity. Why should I approach to God? Wherein have I sinned? My knee shall not bend to seek for pardon, wherein I have not offended; this lip shall not seek forgiveness when I do not believe myself to have transgressed against God; I shall not ask for mercy." The self-righteous man cannot come to God; for his coming to God implies that he ceases to be self-righteous. Nor can a self-righteous man put his trust in Christ; why should he? Shall I trust in a Christ whom I do not require? It I be self-righteous, I need no Christ to save me in my own opinion. How, then, can I come with such a confession as this,

"Nothing in my hands I bring,"

when I have got my hands full. How can I say, "Wash me," when I believe myself white? How can I say "Heal me," when I think that I never was sick? How can I cry, "Give me freedom, give me liberty," when I believe I never was a slave, and "never in bondage to any man?" It is only the man who knows his slavery by reason of the bondage of sin, and the man who knows himself to be sick even unto death by reason of the sense of guilt: it is only the man who feels he cannot save himself, who can with faith rely upon the Saviour. Nor can the self-righteous man renounce himself, and lay hold of Christ; because in the renunciation of himself he would at once become the very character whom Christ says he will receive. He would then put himself in the place of the sinner, when he cast away his own righteousness. Why, sirs, coming to Christ implies the taking off the polluted robe of our own righteousness, and putting on Christ's. How can I do that, if I wittingly wrap my own garment about me? and if in order to come to Christ I must forsake my own refuge and all my own hope, how can I do it, if I believe my hope to be good, and my refuge to be secure; and if I suppose that already I am clothed sufficiently to enter into the marriage supper of the Lamb? Nay, beloved, it is the sinner, and the sinner only, who can come to Christ; the self-righteous man cannot do it; it is quite out of his way—he would not do it if he could. His very self-righteousness fetters his foot, so that he cannot come; palsies his arm, so that he cannot take hold of Christ; and blinds his eye, so that be cannot see the Saviour.

     Yet another reason: if these people, who are not sinners, would come to Christ, Christ would get no glory from them. When the physician openeth his door for those who are sick, let me go there full of health; he can win no honour from me, because he cannot exert his skill upon me. The benevolent man may distribute all his wealth to the poor; but let some one go to him who has abundance, and he shall win no esteem from him for feeding the hungry, or for clothing the naked; since the applicant is neither hungry nor naked. If Jesus Christ proclaims that he giveth his grace unto all who come for it, surely it is sufficient, seeing that none will or can come for it, but those whose pressing necessities prompt them. Ay! sufficient; it is quite sufficient for his honour. A great sinner brings great glory to Christ when he is saved. A man who is no sinner, if he could attain to heaven would glorify himself, but he would not glorify Christ. The man who has no stains may plunge into the fountain; but he cannot magnify its cleansing power for he hath no stains to wash away. He that hath no guilt can never magnify the word "forgiveness." It is the sinner then, and the sinner only, who can glorify Christ; and hence "this man receiveth sinners," but it is not said that he receiveth any else. "He came not to call the righteous, but sinners to repentance." This is the doctrine of the text.

     But allow us just to amplify that word: "this man receiveth sinners." Now, by that we understand that he receives sinners to all the benefits which he has purchased for them. If there be a fountain, he receives sinners to wash them in it; if there be medicine for the soul, he receives sinners to heal their diseases; if there be a house for the sick, an hospital, a lazar-house for the dying, he receives such into that retreat of mercy. All that he hath of love, all that he hath of mercy, all that he hath of atonement, all that he hath of sanctification, all that he bath of righteousness—to all these he receives the sinner. Yea, more; not content with taking him to his house, he receives him to his heart. He takes the black and filthy sinner, and having washed him—"There," he says, "thou art my beloved; my desire is towards thee." And to consummate the whole, at last he receives the saints to heaven. Saints, I said, but I meant those who were sinners, for none can be saints truly, but those who once were sinners, and have been washed in the blood of Christ, and made white through the sacrifice of the lamb.

     Observe it then, beloved, that in receiving sinners we mean the whole of salvation; and this word in my text, "Christ receiveth sinners," graspeth in the whole of the covenant. He receives them to the joys of paradise, to the bliss of the beatified, to the songs of the glorified, to an eternity of happiness for ever. "This man receiveth sinners;" and I dwell with special emphasis on this point,—he receives none else. He will have none else to be saved but those who know themselves to be sinners. Full, free salvation is preached to every sinner in the universe; but I have no salvation to preach to those who will not acknowledge themselves to be sinners. To them I must preach the law, telling them that their righteousness is but as filthy rags, that their goodness shall pass away as the spider's web, and shall be broken in pieces, even as the egg of the ostrich is broken by the foot of the horse. "This man receiveth sinners," and receiveth none else.

     II. Now, then, THE ENCOURAGEMENT. If this man receiveth sinners, poor sin-sick sinner, what a sweet word this is for thee! Sure, then, he will not reject thee. Come, let me encourage thee this night to come to my Master, to receive his great atonement, and to be clothed with all his righteousness. Mark: those whom I address, are the bona fide, real, actual sinners; not the complimentary sinners; not those who say they are sinners by way of pacifying, as they suppose, the religionists of the day; but I speak to those who feel their lost, ruined, hopeless condition. All these are now frankly and freely invited to come to Jesus Christ, and to be saved by him. Come, poor sinner, come.

     Come, because he has said he will receive you; I know your fears; we all felt them once, when we were coming to Christ. I know thou sayest in thy heart, "He will reject me. If I present my prayer, he will not hear me; if I cry unto him, yet peradventure the heavens will he as brass; I have been so great a sinner, that he will never take me into his house to dwell with him." Poor sinner! say not so; he hath published the decree. It is enough between man and man usually, if we count our fellow creatures honest, to obtain a promise. Sinner! is this not enough between thyself and the Son of God? He has said, "Him that cometh I will in nowise cast out." Durst thou not venture on that promise? Wilt thou not go to sea in a ship as staunch as this; he hath said it? It has been often and again the only comfort of the saints; on this they have lived, on this they have died: he hath said it. What! dost thou think Christ will lie unto thee? Would he tell thee he will receive thee, and yet not do so? Would he say, "My fatlings are killed, come ye to the supper," and yet shut the door in your face? No, if be has said he will cast out none that come to him; rest assured he cannot, he will not cast you out. Come, then, try his love on this ground, that he has said it.

     Come, and fear not, because remember, if thou feelest thyself to be a sinner, that feeling is God's gift; and therefore thou mayest very safely come to one who has already done so much to draw thee. A stranger calls at my house, he asks for alms, and he tells me at first very plainly, that he never saw me before, that he has no claim upon my generosity, but he throws himself entirely upon any benevolent feeling that I may chance to have in my breast. But if I had done anything for him before, he might say, supposing I were a rich man, "Sir, you have done so much for me, I think you will not give me up at last; I believe you will not let me starve, after so much love." Poor sinner! if thou feelest thy need of a Saviour, Christ made thee feel it; if thou hast a wish to come after Christ, Christ gave thee that wish; if thou hast any desire after God, God gave thee that desire; if thou canst sigh after Christ, Christ made thee sigh; if thou canst weep after Christ, Christ made thee weep. Ay, if thou canst only wish for him with the strong wish of one that fears he never can find, yet hopes he may—if thou canst but hope for him, he has given thee that hope. And oh! wilt not thou come to him? Thou hast some of the king's bounties about thee now; come and plead what he hath done, there is no suit that can ever fail with God, when ye plead this. Tell him his past mercies urge you to try him in the future. Down on your knees, sinner, down on your knees; tell him this—"Lord, I thank thee that I know myself to be a sinner; thou hast taught me that; I bless thee that I do not wrap up my sin, that I know it, that I feel it; that it is ever before me. Lord, wouldst thou make me see my sin, and not let me see my Saviour? What! wilt thou open the wound, and put in the lancet, and yet not heal me? What, Lord! hast thou said, 'I kill?' And hast thou not said in the same breath, 'I make alive.' Hast thou killed me, and wilt thou not make me alive?" Plead that, poor sinner, and thou wilt find it true, that "this man receiveth sinners."

     Doth not this suffice thee? Then here is another reason. I am sure "this man receiveth sinners," because he has received many, many, before you. See, there is Mercy's door; mark how many have been to it; you can almost hear the knocks upon the door now, like echoes of the past. You may remember how many way-worn travellers have called there for rest, how many famished souls have applied there for bread. Go, knock at Mercy's door, and ask the porter this question, "Was there ever one applied to the door that was refused?" I can assure you of the answer: "No, not one."

"No sinner was ever empty sent back,
Who came seeking mercy for Jesus's sake."

     And shalt thou be the first? Dost thou think God will forfeit his good name, by turning thee away? Mercy's gate has been open night and day, ever since man sinned; dost thou think it will be shut in thy face for the first time? Nay, man, go and try it; and if thou findest it is, come back and say, "Thou hast not read the Bible as thou oughtest to have done;" or else say thou hast found one promise there which has not been fulfilled—for he said, "Him that cometh I will in nowise cast out." I do not believe there ever was in this world one who was suffered by God to say that he sought mercy of him sincerely, and did not find it. Nay more, I believe that such a being never shall exist, but whosoever cometh unto Christ shall most assuredly find mercy. What greater encouragement do you want? Do you want a salvation for those that will not come to be saved? Do you want blood sprinkled on those that will not come to Christ? You must want it, then; I will not preach it to you. I find it not in God's Word, and therefore I dare not.

     And now, sinner, I have yet another plea to urge with thee why thou shouldst believe that Christ will receive all sinners who come to him. It is this, that he calls all such. Now if Christ calls us and bids us come, we may be sure he will not turn us away when we do come. Once on a time a blind man sat by the wayside begging. He heard—for he could not see—he heard the trampling of the many feet that were passing by him. He asked what all this meant: they said that Jesus of Nazareth passed by. Loudly did he cry, "Jesus, thou son of David, have mercy on me!" The ear of mercy was apparently deaf, and the Saviour walked on and heeded not the prayer. The poor man sat still then, but cried aloud, though he did not move. Yet when the Saviour said, "Come hither," ah! then he did not delay an instant. They said, "Arise, he calleth thee;" and, pushing them all aside, he made his way through the crowd, and offered the prayer, "Lord, let me receive my sight." Well, then, thou who feelest thyself to be lost and ruined, arise and speak; he calleth for thee. Convinced sinner, Christ says, "Come;" and that thou mayest be sure he says it, let us quote that Scripture again, "I came not to call the righteous, but sinners to repentance." Thou art called, man; then come. If Her Majesty were riding by, thou mightest scarcely presume to speak to her; but if thy name were called, and by her own lips, wouldst thou not go to her carriage, and what she had to say to thee wouldst not thou listen to? Now, the King of heaven says, "Come." Yes, the same lips that will one day say, "Come, ye blessed," say this night, "Come, ye poor distressed sinners, come to me, and I will save you." There is not a distressed soul in this hall, if his distress be the work of God's Holy Spirit, that shall not find salvation in the wounds of Christ. Believe then, sinner, believe in Jesus, that he is able to save even thee unto the very uttermost.

     And now just one point more, to commend this encouragement to you. Indeed, poor souls, I know when ye are under a sense of sin it is very hard to believe. We sometimes say, "Only believe;" but believing is just the hardest thing in the world when sin lies heavy on your shoulders. We say, "Sinner, only trust in Christ." Ah, ye do not know what a great "only" that is. It is a work so great, that no man can do it unaided by God; for faith is the gift of God, and he gives it only to his children. But if anything can call faith into exercise, it is this last thing I shall mention. Sinner, remember that Christ is willing to receive thee, for he came all the way from heaven to seek thee and find thee out in thy wanderings, and to save thee and rescue thee from thy miseries; he hath given proof of his hearty interest in thy welfare, in that he hath shed his very heart's blood to redeem thy soul from death and hell. If he had wanted the companionship of saints, he might have stopped in heaven, for there were many there. Abraham, and Isaac, and Jacob were with him there in glory; but he wanted sinners. He had a thirst after perishing sinners. He wanted to make them trophies of his grace. He wanted black souls, to wash them white. He wanted dead souls, to make them alive. His benevolence wanted objects on which to exert itself; and therefore

"Down from the shining seats above,
With joyful haste he fled,
Entered the grave in mortal flesh,
And dwelt among the dead."

Oh, sinner, look there, and see that cross. Mark yonder man upon it!"See from his head, his hands, his feet,

Sorrow and love flow mingled down!
Did e'er such love and sorrow meet,
Or thorns compose so rich a crown?"

     Dost thou note that eye? Canst thou see languid pity for thy soul floating in it? Dost thou mark that side? It is opened that thou mayest hide thy sins therein. See those drops of crimson blood; every drop is trickling down for thee. Hearest thou that death-shriek, "Eloi, Eloi, lama sabachthani?" That shriek in all its deep-toned solemnity is for thee. Yes, for thee, if thou art a sinner; if thou dost this night say unto God, "Lord, I know I have offended thee; have mercy upon me for Jesus' sake." If now, taught by the Spirit, thou art led to abhor thyself in dust and ashes, because thou hast sinned, verily, before God—I tell thee in his sight, as his servant, thou shalt be saved; for Jesus would not die for thee and yet let thee perish.

     III. Now the last point is AN EXHORTATION. If it be true that Christ came only to save sinners, my beloved hearers, labour, strive, agonize, to get a sense in your souls of your own sinnership. One of the most distressing things in the world is to feel yourself a sinner; but that is no reason why I should not exhort you to seek it, for while distressing, it is only the distress of the bitter medicine which will effectually work the cure. Do not seek to get high ideas of yourself. Seek to get a low opinion of yourself; do not try to deck yourself with ornaments; let it not be your endeavour to array yourself in gold and silver; do not seek to be made good in yourself, but seek to strip yourself; seek to humble yourself. Do not soar high, but sink low. Do not go up, but go down. Ask God to let thee see that thou art nothing at all. Ask him to bring thee to this, that thou mayest have nothing to say but

"I the chief of sinners am;"

and if God hear your prayer, very likely Satan will tell you that you cannot be saved because you are a sinner. But as Martin Luther said, "Once, when I was racked with pain and sin, Satan said, 'Luther, thou canst not be saved, for thou art a sinner. 'Nay,' said Martin Luther, 'I will cut thine head off with thine own sword. Thou sayest I am a sinner; I thank thee for it. Thou art a holy Satan,' (he says it in mockery no doubt,) 'when thou sayest I am a sinner. Well, then, Satan, Christ died for sinners, therefore he died for me. Ah,' said he, 'if thou canst but prove that to me, Satan, I will thank thee for it; and so far from groaning, I will begin to sing, for all we want is to know and feel that we are sinners." Let us feel that; let us know that, and we may receive this as an undoubted fact of revelation, that we have a right to come unto Christ, and to believe on him, and receive him as all our salvation, and all our desire. No doubt Conscience will come and stop you; but do not try to stop the mouth of Conscience, but tell Conscience you are much obliged to him for all that he says 'Oh, you have been a desperate fellow; you sinned when you were young; you have sinned even until now. How many sermons have been wasted on you! How many Sabbaths you have broken! How many warnings you have despised! Oh, you are a desperate sinner.' Tell Conscience that you thank him, for the more you can prove yourself to be a sinner, not by outward acts, but in your inmost heart, the more you know yourself to be really guilty, the more reason have you to come to Christ and say, "Lord, I believe thou hast died for the guilty; I believe thou intendest to save the worthless. I Cast myself on thee; Lord, save me!" That does not suit some of you, does it? It is not the kind of doctrine that flatters man much. No; ye would like to be good people, and help Christ a little, ye like that theory which some ministers are always proclaiming. "God has done a great deal for you; you do the rest, and then you will be saved." That is a very popular kind of doctrine; you do one part, and God will do the other part; but that is not God's truth, it is only a delirious dream; God says, "I will do the whole; come and prostrate thyself at my feet; give up thy doings; let me undertake for thee; afterwards, I will make thee live to my glory. Only in order that thou mayest be holy, I desire thee to confess that thou art unholy; in order that thou mayest be sanctified, thou must confess that thou art as yet unsanctified. Oh, do that my hearers. Fall down before the Lord; cast yourselves down. Do not stand up with pride; but fall down before God in humility; tell him you are undone without his sovereign grace; tell him you have nothing, you are nothing, you never will be anything more than nothing, but that you know Christ does not want anything of you, for he will take you just as you are. Do not seek to come to Christ with anything, besides your sin; do not seek to come to Christ with your prayers for a recommendation; do not come to him even with professions of your faith; come to him with your sin, he will give you faith. If you stop away from Christ, and think that you will have faith apart from him, you have made an error. It is Christ that saves us; we must come to Christ for all we want.

"Thou, O Christ, art all I want;
All in All in thee I find:
Raise the fallen, cheer the faint,
Heal the sick, and lead the blind."

Jesus will do so and more also; but you must come as blind, you most come as sick, you must come as lost, or else you cannot and must not come at all.

     Come then, to Jesus, I beseech you, whatever may up to this time have kept you away. Your doubts would keep you away, but say, "Stand back, Unbelief; Christ says he died for sinners: and I know I am a sinner."

"My faith will on that promise live,
Will on that promise die."

     And there is one thing I want to say, before I have done. Do not stop away from Christ, when you know yourself to be a sinner, because you think you do not understand every point of theology. Very often I get young converts with me, and they say, "I do not understand this or that doctrine." Well, I am very glad, so far as I am able, to explain it to them. But sometimes I get, not young converts, but young convicts, those who are under Conviction of sin; and when I am trying to bring them to this, that if they are but sinners they may believe in Christ, they begin with this knotty point, and that knotty point—and they seem to imagine that they cannot be saved till they are thorough theologians. Now, if you expect to understand all theology before you put your faith in Christ, I can only tell you you never will; for live as long as ever you may, there will be some depths you cannot explore. There are certain unquestionable facts which you must hold; but there will always be some difficulties through which you will not be able to see. The most favoured saint on earth does not understand everything; but you want to understand all things before you come to Christ. One man asks me how sin came into the world, and he will not come unto Christ till he knows that. Why, he will be lost beyond hope of recovery, if he waits till he knows it; for nobody will ever know it. I have no reason to believe that it is even revealed to those who are in heaven. Another wants to know how it is that men are bidden to come,—and yet we are taught in Scripture that no man can come,—and he must have that cleared up; just as if the poor man who had a withered arm, when Christ said, "Stretch out thine arm," had replied, "Lord, I have got a difficulty in my mind; I want to know how you can tell me to stretch out my arm when it is withered." Suppose when Christ had said to Lazarus, "Come forth," Lazarus could have said, "I have a difficulty in my mind; how can a dead man come forth?" Why, know this, vain man! when Christ says "Stretch out thine arm," he gives you power to stretch out your arm with the command, and the difficulty is solved in practice; though I believe it never will be solved in theory. If men want to have theology mapped out to them, as they would have a map of England; if they want to have every little village and every hedgerow in the gospel kingdom mapped out to them, they will not find it anywhere but in the Bible; and they will find it so mapped out there that the years of a Methuselah would not suffice to find out every little thing in it. We must come to Christ and learn, not learn and then come to Christ. "Ah! but," saith another, "that is not the ground of my misgivings; I do not perplex myself much about theological points; I have got a worse anxiety than that: I feel I am too bad to be saved." Well, I believe you are wrong then; that is all I can say in reply to you; for I will believe Christ before I will believe you. You say you are too bad to be saved; Christ says, "Him that cometh he will in no wise cast out." Now, which shall be right? Christ saith he will receive the very worst; you say he will not. What then? "Let God be true, and every man a liar." But there is one matter of counsel I wish you would accept; I desire of God that he may bring you to come and try the Lord Jesus Christ, and see whether he will turn you away. What concern is it to me, that I am so often reproached for making my appeals to the worst of Sinners? It is said that I direct my ministry to drunkards, harlots, blasphemers, and sinners of the grosser sort. And what if the finger of scorn he pointed at me, or if I shall be accounted as a fool before the public; do you think I shall be deterred by their irony? Do you think I shall stand abashed at their ungenerous ridicule? Oh, no: like David, when he danced before the ark of the Lord, and Michal, Saul's daughter, jeered at him and taunted him as a shameless fellow, I shall only reply, if this be vile, I purpose to be more vile yet. While I see the foot-tracks of my Master before me, and while I see still more his gracious sanctions following my labours; while I behold his name magnified, his glory increased, and perishing souls saved, (as thanks be to God we have witness everyday;) while this gospel warrants me, while the Spirit of God moves me, and while signs following do multiply the seals of my commission,—who am I that I should stay myself for man, or resist the Holy Ghost for any flesh that breatheth? Oh, then, ye chief of sinners, ye vilest of the vile, ye who are the scum of the city, the refuse of the earth, the dregs of creation, whom no man seeketh after, ye whose characters are destroyed, and whose inmost souls are polluted, so black that no fuller on earth can whiten you, so debased that ye have sunk beyond the hope of any moralist to reclaim you! come ye—come ye to Christ. Come ye at his own invitation. Come, and you shall be surely received with a hearty welcome. My Master said that he received sinners. His enemies said it of him, "This man receiveth sinners." In deed and in truth we know of a surety that he does receive sinners, the enemies themselves being witnesses. Come now, and yield the fullest credit to his word, his invitation, his promise. Do you object that it was only during a few days' grace in the time of his sojourn on earth that he received sinners? No, not so; it is confirmed by all subsequent experience. The apostles of Jesus echoed it after he had ascended into heaven, in terms as unqualified as he himself expressed it when on earth. Will ye not believe this: "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?" Ye despisers, go away and laugh at this; go away, and scorn the preached gospel if you will, but one day we shall meet each other, face to face, before our Maker, and it may, perhaps, go hard then with all those who have despised Christ, and laughed at his gracious words. Is there an infidel here who says he shall be well enough off if he shall die the death of annihilation, and shall not live in a future world? Well, my friend, suppose all men die like dogs, I shall be as well off as you are, and I think a little better off, even as to happiness and peace in this world. But if; (and mark you I do not put it so, because I doubt it)—if it be true that there is a world to come. I would not like to stand in your place in the next world. Be it so that there is a judgment-seat; let there be a hell—(l put it hypothetically, not because I have a doubt about it, but because you tell me you doubt it; though I do not think you really do)—if there be such a place, what will ye do then? Why, even now ye shake if a leaf falls in the night; ye are terrified if the cholera is in the street; ye are alarmed if ye are a little sick, and ye rush to the physician, and anyone can impose upon you with his physic, because you are afraid of death. What will you do in the swellings of Jordan, when death gets hold on you? If a little pain affrights you now, what will you do when your body shall shake, and your knees shall knock together before your Maker? What wilt thou do, my hearer, when his burning eyes shall eat into thy very soul? What wilt thou do, when, amid ten thousand thunders, he shall say, "Depart, depart?" I cannot tell thee what thou wilt do; but I will tell thee one thing that thou durst not do; that is, thou durst not say, that I have not as simply as ever I could tried to preach the gospel to the very chief of sinners. Hear it again—"He that believeth on the Lord Jesus Christ shall be saved." To believe is to trust in Christ; to drop into those blessed arms that can catch the heaviest laden sinner that ever breathed; to fall flat on the promise; to let him do all for you, until he has quickened you, and enabled you to work out what he has before worked in you, "your own salvation;" and even this must be "with fear and trembling." God almighty grant, that some poor soul may he blessed to-night! You that are on shore, I do not expect to do you any good. If I have a rocket to send abroad into the sea, it is only the stranded vessel, the shipwrecked mariner that will rejoice at the rope. You that think yourselves safe, I have no necessity to preach to you; you are all so perilously good in your own sight, it is no use trying to make you better; you are all so awfully righteous, you can go on your way well enough, without warning from me. You must excuse me, therefore, if I have nothing to say to you except this, "Woe unto you Scribes and Pharisees, hypocrites!" and allow me to turn myself to another class of people, the vilest of the vile. I should not care if I gained the cognomen of the preacher to the basest and the vilest; I should not blush to be reviled like Rowland Hill, as the preacher to the lowest orders; for they want the gospel as much as any creatures under heaven; and if nobody will preach it to them, God helping me, I will endeavour to preach it to them in words that they can understand. And if genteel people do not like preaching in that style, they have the option of leaving it. If they want to hear men preach in intellectual strains, above the capacity of common sinners, let them go and hear them; I must content myself with following my Lord, who "made himself of no reputation,"—to go after out-of-the-way sinners, in an out-of-the-way fashion. I would sooner do violence to pulpit decorum, and break through pulpit decency, than not break through hard hearts. I count that sort of preaching to be the right sort, that does reach the heart somehow or other, and I am not particular how I do it. I confess, if I could not preach in one way, I would in another; if nobody would come to hear me in a black coat, they should be attracted by my wearing a red one. Somehow or other, I would make them hear the gospel if I could; and I would labour so to preach, that the meanest understanding should be able to get hold of this one fact: "This man receiveth sinners," God bless you all, for Christ's sake!