Sunday, December 30, 2007
I suppose someone will inevitably ask me if Spurgeon would have used Facebook.
I can't answer that, but if you use Facebook (and tens of millions now do) you can now add The Daily Spurgeon to yours. Just visit this application link and you'll be off and running. You will have to log in, of course. If you'd like to help us go "viral," be sure to share the Spurgeon app with your Facebook friends and pass the inspiration along. Thanks!
Monday, December 24, 2007
Once more the angels said, “Peace to men:” let us labor if we can to make peace next Christmas day. Now, old gentleman, you won’t take your son in: he has offended you. Fetch him at Christmas. “Peace on earth;” you know: that is a Christmas Carol. Make peace in your family. Now, brother, you have made a vow that you will never speak to your brother again. Go after him and say, “Oh, my dear fellow, let not this day’s sun go down upon our wrath.” Fetch him in, and give him your hand. Now, Mr. Tradesman, you have an opponent in trade, and you have said some very hard words about him lately. If you do not make the matter up today, or tomorrow, or as soon as you can, yet do it on that day. That is the way to keep Christmas peace on earth and glory to God. And oh, if thou hast anything on thy conscience, anything that prevents thy having peace of mind, keep thy Christmas in thy chamber, praying to God to give thee peace; for it is peace on earth, mind, peace in thyself, peace with thyself, peace with thy fellow men, peace with thy God. And do not think thou hast well celebrated that day till thou canst say, “O God, ‘With the world, myself, and thee I ere I sleep at peace will be.’"
And when the Lord Jesus has become your peace, remember, there is another thing, good will towards men. Do not try to keep Christmas without keeping good will towards men.
From a sermon entitled "The First Christmas Carol." Flickr photo by shirl; some rights reserved.
Saturday, December 22, 2007
Satan came against Christ; he had in his hand a sharp sword called the Law, dipped in the poison of sin, so that every wound which the law inflicted was deadly. Christ dashed this sword out of Satan's hand, and there stood the prince of darkness unarmed. His helmet was cleft in twain, and his head was crushed as with a rod of iron. Death rose against Christ. The Savior snatched his quiver from him, emptied out all his darts, cut them in two, gave Death back the feather end, but kept the poisoned barbs from him, that he might never destroy the ransomed. Sin came against Christ, but sin was utterly cut in pieces. It had been Satan's armor bearer, but its shield was cast away, and it lay dead upon the plain.
Is it not a noble picture to behold all the enemies of Christ? — nay, my brethren, all your enemies, and mine, totally disarmed? Satan has nothing left him, now wherewith he may attack us. He may attempt to injure us, but wound us he never can, among the Romans, after the enemy has been overcome, it was the custom to take away all their weapons and ammunition; afterwards they were stripped of their armor and their garments, their hands were tied behind their backs, and they were made to pass under the yoke. Now, even so hath Christ done with sin, death, and hell; he hath taken their armor, spoiled them of all their weapons, and made them all to pass under the yoke; so that now they are our slaves, and we in Christ are conquerors of them who were mightier than we.
From a sermon entitled "Christ Triumphant," delivered September 4, 1859. Flickr photo by Angelo Juan Ramos; some rights reserved.
Friday, December 21, 2007
If you would be saved you must not be your own. Salvation is through being bought with a price; and if you be bought with a price, and thus saved, remember, from that day forward you will not be your own. Today, as an ungodly sinner, you are your own master, free to follow the lusts of the flesh; or, rather Satan is your great tyrant, and you are under bondage to him. If you would be saved you must by the aid of the Holy Spirit now renounce the bondage of Satan and come to Christ, saying, “Lord I am willing to give up all sin, it is not in my power to be perfect but I wish it were, make me perfect. There is not a sin I wish to keep; take all away; I present myself before thee. Wash me, make me clean. Do what thou wilt in me. I make no reserve, I make a full surrender of all to thee.”
And then you must give up to Christ all you are, and all you have by solemn indenture, signed and sealed by your own heart. You must say in the words of the sweet Moravian hymn —
“Take thou my soul and all my powers;
O take my memory, mind, and will,
Take all my goods, and all my hours,
Take all I know and all I feel;
Take all I think and speak, and do;
O take my heart, but make it new.”
Accept the sacrifice, — I am worthless, but receive me through thy own merits. Take and keep me, I am, I hope I ever shall be thine.
From a sermon entitled "Faith Illustrated," delivered August 21, 1859. Flickr photo by Kip Guenther; some rights reserved.
Thursday, December 20, 2007
We can learn nothing, even of Christ himself, while we hold our heads up with pride, or exalt ourselves with self-confidence. We must be meek and lowly in heart, otherwise we are totally unfit to be taught by Christ. Empty vessels may be filled; but vessels that are full already can receive no more. The man who knows his own emptiness can receive abundance of knowledge, and wisdom, and grace, from Christ; but he who glories in himself is not in a fit condition to receive anything from God.
From a sermon entitled "The Meek And Lowly One," delivered July 31, 1859. Flickr photo by Peter Morgan; some rights reserved.
Wednesday, December 19, 2007
You must be either doing good or evil. There is no borderland between truth and sin; a men must be either on land or in the water; and you are either serving God or serving Satan; each day you are increasing your Master’s kingdom, or else diminishing it. I cannot bear the thought that any of you should be employed in Satan’s camp. Suppose there ever should be an invasion of this country by France. The tocsin rings from every church steeple, the drum is sounding in every street, and men are gathering at every market-cross. Peaceful men spring up to soldiers in an instant; and multitudes are marching away to the coast. When we come near it we behold a troop of soldiers who have climbed our white cliffs, and with bayonets fixed they are marching against us. We, with a tremendous cheer, rush on against them, to drive them back into the sea which girds our beloved country. Suddenly, as we rush forward, we detect scores of Englishmen marching in the same ranks with our foes, and seeking to ravage their own country. What should we say? Seize these traitors; let not one of them escape; put them all to death. Can Englishmen take the side of England’s enemies? Can they march against our hearths and homes, betray their fatherland, and take the side of the tyrant Emperor? Can this be? Then let them die the death!”
And yet this day I behold a more mournful spectacle yet. There is King Jesus marching at the head of his troops; and can it be that some of you, who profess to be his followers, are on the other side; that professing to be Christ’s you are lighting in the ranks of the enemy — carrying the baggage of Satan and wearing the uniform of hell, when you profess to be soldiers of Christ? I know there are such here: God forgive them! God spare them; and may the deserters yet come back, even though they come back in the chains of conviction! May they come back and be saved! O brethren and sisters, there are enough to destroy souls without us — enough to extend the kingdom of Satan without our helping him. “Come out from among them; touch not the unclean thing; be ye separate.” Church of God! awake, awake, awake to the salvation of men! Sleep no longer, begin to pray, to wrestle, to travail in birth; be more holy, more consistent, more strict, more solemn in thy deportment! Begin, O soldiers of Christ, to be more true to your colors, and as surely as the time shall come when the church shall thus be reformed and revived, so surely shall the King come into our midst, and we shall march on to certain victory, trampling down our enemies, and getting to our King many crowns, through many victories achieved.
From a sermon entitled "How Saints May Help The Devil;" delivered July 24, 1859 . Flickr photo by Edward Corpuz; some rights reserved.
Tuesday, December 18, 2007
Whenever God has done a mighty work it has been by some very insignificant instrument. When he slew Goliath it was by little David, who was but a ruddy youth. Lay not up the sword of Goliath — I always thought that a mistake of David — lay up, not Goliath’s sword, but lay up the stone, and treasure up the sling in God’s armory for ever. When God would slay Sisera, it was a woman that must do it with a hammer and a nail. God has done his mightiest works by the meanest instruments: that is a fact most true of all God’s works — Peter the fisherman at Pentecost, Luther the humble monk at the Reformation, Whitefield the potboy of the Old Bell Inn at Gloucester in the time of the last century’s revival; and so it must be to the end. God works not by Pharaoh’s horses or chariot, but he works by Moses’ rod; he doth not his wonders with the whirlwind and the storm; he doth them by the still small voice, that the glory may be his and the honor all his own. Doth not this open a field of encouragement to you and to me? Why may not we be employed in doing some mighty work for God here? Moreover, we have noticed in all these stories of God’s mighty works in the olden time, that wherever he has done any great thing it has been by someone who has had very great faith. I do verily believe at this moment that, if God willed it, every soul in this hall would be converted now. If God chose to put forth the operations of his own mighty Spirit, not the most obdurate heart would be able to stand against it. “He will have mercy upon whom he will have mercy.” He will do as he pleases; none can stay his hand. “Well,” says one, “but I do not expect to see any great things.” Then, my dear friend, you will not be disappointed, for you will not see them; but those that expect them shall see them.
From a sermon entitled "The Story of God's Mighty Acts," delivered July 17, 1859. Flickr photo by Matt McGee; some rights reserved.
Monday, December 17, 2007
Our God is a spirit, and his hands made the heavens and the earth: well may we worship him, and we need not be disturbed at the sneering question of those who are so insane as to refuse to adore the living God, and yet bow their knees before images of their own carving. We may make an application of all this to the times in which we are now living. The god of modern thought is the creation of the thinker himself, evolved out of his own consciousness, or fashioned according to his own notion of what a god should be. Now, it is evident that such a being is no God. It is impossible that there should be a God at all except the God of revelation. A god who can be fashioned by our own thoughts is no more a God than the image manufactured or produced by our own hands. The true God must of necessity be his own revealer. It is clearly impossible that a being who can be excogitated and comprehended by the reason of man should be the infinite and incomprehensible God. Their idols are blinded reason and diseased thought, the product of men's muddled brains, and they will come to nought.
From "The Treasury of David," exposition of Psalm 115:4; Flickr photo by KellyB.; some rights reserved.
Saturday, December 15, 2007
The tendency of the present age is to temporize; we are asked continually to qualify our testimony; to cut off some portion of the truth we preach; to smooth down and polish our words. God forbid; we will not do so. Whatever we believe to be true, to the last jot and tittle we will speak it out. I hope so long as I live there will always be a straight road from my heart to my mouth, and that I shall be able to preach whatever I believe in my soul, and to keep nothing reserved. Do you the same. Though you should forsake all, and should be by all forsaken, for the truth’s sake, with Abraham’s trial and Abraham’s faith, you shall have Abraham’s honor and Abraham’s reward.
From a sermon entitled "The Call of Abraham," delivered July 10, 1859; Flickr photo by b k ; some rights reserved.
Friday, December 14, 2007
Every soul in the world that feels its need of a Savior, and that longs to be saved, may come to Christ. If God hath convinced thee of sin, and brought thee to know thy need come, come away; come, come away! Come now; trust now in Christ, and thou shalt now find that blessed are all they that trust in him. The door of mercy does not stand on the jar, it is wide open. The gates of
heaven are not merely hanging on the latch, but they are wide open both night and day. Come, let us go together to that blessed house of mercy, and drive our wants away.
The grace of Christ is like our street drinking fountains, open to every thirsty wanderer There is the cup, the cup of faith. Come and hold it here while the water freely flows and drink. There is no one can come up and say it is not made for you; for you can say, “Oh, yes it is, I am a thirsty soul; it is meant for me.” “Nay,” says the devil, “you are too wicked.” No, but this is a free-drinking fountain. It does not say over the top of the fountain, “No thieves to drink here.” All that is wanted at the drinking fountain, is simply that you should be willing to drink, that you should be thirsty and desire.
From a sermon entitled "An Earnest Invitation," delivered July 3, 1859; Flickr photo by Christian Abend; some rights reserved.
Thursday, December 13, 2007
Standing at the foot of the cross, and beholding the Redeemer in his expiring agony, the Christian may indeed gather courage. When I think of my sin, it seems impossible that any atonement should ever be adequate; but when I think of Christ’s death it seems impossible, that any sin should ever be great enough to need such an atonement as that. There is in the death of Christ enough and more than enough. There is not only a sea in which to drown our sins, but the very tops of the mountains of our guilt are covered. Forty cubits upwards hath this red sea prevailed. There is not only enough to put our sins to death, but enough to bury them and hide them out of sight. I say it boldly and without a figure, — the eternal arm of God now nerved with strength, now released from the bondage in which justice held it, is able to save unto the uttermost them that come unto God by Christ.
From a sermon entitled "The Believer's Challenge," delivered June 5, 1859; Flickr photo by Garry Knight; some rights reserved.
Tuesday, December 11, 2007
...when Jesus Christ the Son of God suffered on the tree, he did not suffer for himself: He had no sin, either natural or actual. He had done nothing whatever that could bring him under the ban of heaven, or subject his holy soul and his perfect body to grief and pain. When he suffered it has as a substitute. He died — "the just for the unjust, that he might bring us to God." Had his sorrows been personally deserved they would have had no efficacy in them. But inasmuch as for sins not his own he died to atone; inasmuch as he was punished, not for any guilt that he had done or could do, but for the guilt incurred by others, there was a merit and an efficacy in all that he suffered, by which the law was satisfied, and God is able to forgive.
From a sermon entitled "Justice Satisfied," delivered May 29, 1859 ; Flickr photo by Helger Magnusson; some rights reserved.
Monday, December 10, 2007
Every Christian is to be a testifier. Everything that God has made speaks of him. One speaks of his power, another of his majesty. The rolling sea, and the bespangled sky, both tell of his power and of his strength. Others tell of his wisdom; some of his goodness. But the saint has a peculiar testimony. He is to be a witness with heart and lips. All the other creatures speak not with words. They may sing as they shine, but they cannot sing vocally. It is the believer’s part in the great eternal chorus to lift up voice and heart at once, and as an intelligent, living, loving, learning witness, to testify to God. Now I think I can say, or rather, I will speak for the thousands of Israel gathered here this morning, — we can say our testimony to a believing world, and to poor despairing sinners, is just this, — “we know and have believed the love that God hath towards us.” This is our testimony, and we desire to tell it everywhere as long as we live; and, dying, we hope we shall be enabled to repeat it with our last laboring breath. We will say, when life is finished, and eternity begins, “We have known and have believed the love that God hath towards us.”
From a sermon entitled "A Psalm of Remembrance," delivered May 22, 1859; Flickr photo by Tobias Leeger; some rights reserved.
Saturday, December 8, 2007
Oh, my brethren and sisters in Christ, it is not your business to fight your own battles, not even in defense of your own character. If you be maligned and slandered, let the slanderer alone. His malignity will but be increased by any attempt that you shall make to defend yourself. As a soldier of Christ you are to fight for your Master, not for yourself. You are not to carry on a private warfare for your own honor, but all your time and all your power is to be given to his defense and his war. You are not to have a word to speak for yourselves.
Full often, when we get into little tempers, and our blood is roused, we are apt to think that we are fighting the cause of truth, when we are really maintaining our own pride. We imagine that we are defending our Master, but we are defending our own little selves. Too often the anger rises against an adversary not because his words reflect dishonor upon the glorious Christ, but because they dishonor us. Oh! let us not be so little as to fight our own battles! Depend upon it, the noblest means of conquest for a Christian in the matter of calumny and falsehood, is to stand still and see the salvation of God. Sheathe thine own sword, put away all thine own weapons, when thou comest to fight thine own battle, and let God fight for thee, and thou shalt be more than conqueror.
From a sermon entitled "War! War! War!," delivered May 1, 1859. Flickr photo by mike138; some rights reserved.
Friday, December 7, 2007
When Adam was perfect in the garden of Eden, God walked with him in the cool of the day. God and man held the most intimate and affectionate intercourse with one another. Man was a happy creature, God was a condescending Creator, and the two met together and held sweet converse and communion. But from the moment when Adam touched the forbidden fruit, the way from God to man became blocked up, the bridge was broken down, a great gulf was fixed, so that if it had not been for the divine plan of grace, we could not have ascended to God, neither could God in justice come down to us. Happily, however, the everlasting covenant ordered in all things and sure, had provided for this great catastrophe. Christ Jesus the Mediator had in old eternity been ordained to become the medium of access between man and God.
If you want a figure of him, remember the memorable dream of Jacob. He laid him down in a solitary place, and he dreamed a dream, which had in it something more substantial than anything he had seen with his eyes wide open. He saw a ladder, the foot whereof rested upon earth, and the top thereof reached to heaven itself. Upon this ladder he saw angels ascending and descending. Now this ladder was Christ. Christ in his humanity rested upon the earth, he is bone of our bone, and flesh of our flesh. In his divinity he reaches to the highest heaven, for he is very God of very God. When our prayers ascend on high they must tread the staves of this ladder, and when God’s blessings descend to us, the rounds of this marvellous ladder must be the means of their descent. Never has a prayer ascended to God save through Jesus Christ. Never has a blessing come down to man save through the same Divine Mediator. There is now a highway, a way of holiness wherein the redeemed can walk to God, and God can come to us. The king’s highway, —
“The way the holy prophets went —
The road that leads from banishment.”
Jesus Christ, the way, the truth, and the life.
From a sermon entitled "The Way to God," delivered May 27, 1859. Flickr photo by Muha...; some rights reserved.
Thursday, December 6, 2007
The way to heaven is, through faith in Christ; but after we have believed in Christ the legitimate tendency of faith is active service. Although the Christian shall go to heaven through the blood of Christ, yet as a pilgrim he must walk there, and although he overcomes through the blood of the Lamb, yet as a warrior he must fight if he would reign. Active service is expected of every Christian. Christ does not put his children on a bed, and then carry them to heaven along a lazy road; but he gives them life and bids that life develop itself; he gives them strength, and commands them to use the strength in working out their own salvation. While he works in them, they are passive, but he then bids them be active and work out what he has beforehand wrought in.
He is no Christian who does not seek to serve his God. The very motto of the Christian should be “I serve.” Christ’s people are Christ’s servants and as the angels in heaven delight to fly at God’s behests, so do the children of God delight to run in the way of his commands. Hence, then, if the knees be weak and the hands be weak, it is little that we can do. We cannot run with the weak knee; we cannot labor with the weak hand. How can we, the servants of Christ, how can ye lift the heavy burdens which ye have to carry, if your hands be weak and your knees totter? How can ye pull down the walls of your enemies if your hands tremble? How can ye smite your
foemen with the sword of faith if your arm be weak? Look well, then, to this, for herein ye suffer exceeding loss; if in active service ye lose power and strength.
From a sermon entitled, "Weak Knees and Feeble Hands," delivered March 20, 1859; Flickr photo by Lida Rose; some rights reserved.
Wednesday, December 5, 2007
If tomorrow the stake could be set in Smithfield, Christian people are prepared to be fuel for the flame. If once more the block were fixed on Tower hill, and the axe were brought forth from its hiding place, the heads of Christ’s people would be cheerfully given, if they might but crown the head of Jesus and vindicate his cause.
Those who declare that the ancient valor of the church is departed, know not what they say. The professing church may have lost its masculine vigor; the professors of this day may be but effeminate dwarfs, the offspring of glorious fathers, but the true church, the elect out of the professing church, the remnant whom God hath chosen, are as much in love with Jesus as his saints of yore, and are as ready to suffer and to die. We challenge hell and its incarnate representative, old Rome herself; let her build her dungeons, let her revive her inquisitions, let her once more get power in the state to cut, and mangle, and burn; we are still able to possess our souls in patience.
We sometimes feel it were a good thing if persecuting days should come again, to try the church once more, and drive away her chaff, and make her like a goodly heap of wheat, all pure and clean. The rotten branches of the forest may tremble at the hurricane, for they shall be swept away, but those that have sap within them tremble not. Our roots are intertwisted with the Rock of Ages, and the sap of Christ flows within us and we are branches of the living vine, and nothing shall sever us from him. We know that not persecution, nor famine, nor nakedness, nor peril, nor sword, shall divide us from the love of Christ for in all these things we shall be as the church has been, more than conquerors through him that loved us.
From a sermon entitled "Christ Precious To Believers," delivered March 13, 1859 ; Flickr photo by "dro!d;" some rights reserved.
Tuesday, December 4, 2007
The cross! the cross! When you hear that word it wakens in your hearts no thoughts of shame. There are other forms of capital punishment in the present day far more disgraceful than the cross. Connected with the guillotine there is much with the block as much, with the gallows, most of all. But, remember, that although to speak of the gallows is to utter a word of ignominy, yet there is nothing of shame in the term “gallows,” compared with the shame of the cross, as it was understood in the days of Christ. We are told that crucifixion was a punishment to which none could be put but a slave, and, even then, the crime must have been of the most frightful character — such as the betrayal of a master, the plotting his death, or murdering him — only such offenses would have brought crucifixion, even, upon a slave. It was looked upon as the most terrible and frightful of all punishments. All the deaths in the world are preferable to this; they have all some slight alleviating circumstance, either their rapidity or their glory. But this is the death of a villain, of a murderer, of an assassin, — a death painfully protracted, one which cannot be equalled in all inventions of human cruelty, for suffering and ignominy. Christ himself endured this.
The cross, I say, is in this day no theme of shame. It has been the crest of many a monarch, the banner of many a conqueror. To some it is an object of adoration. The finest engravings, the most wonderful paintings, have been dedicated to this subject. And now, the cross engraven on many a gem has become a right, royal, and noble thing. And we are unable at this day, I believe, fully to understand the shame of the cross; but the Jew knew it, the Roman knew it, and Christ knew what a frightful thing, what a shameful thing its was to be put to the death of crucifixion.
From a sermon entitled "The Shameful Sufferer," delivered January 30, 1859. Flickr photo by "*Susie*;" some rights reserved.
Monday, December 3, 2007
I am conscious that all I can say concerning the sufferings of Jesus, this morning, will be but as a drop of the bucket. None of us know the half of the agony which he endured; none of us have ever fully comprehended the love of Christ which passes knowledge. Philosophers have probed the earth to its very center, threaded the spheres, measured the skies, weighed the hills — nay, weighed the world itself; but this is one of those vast, boundless things, which to measure does surpass all but the Infinite itself. As the swallow but skims the water, and dives not into its depths, so all the descriptions of the preacher but skim the surface, while depths immeasurable must lie far beneath our observation. Well might a poet say,
“O love, thou fathomless abyss!”
for this love of Christ is indeed measureless and fathomless.
From a sermon entitled "The Shameful Sufferer," delivered January 30, 1859. Flickr photo by Zarko Drincic; some rights reserved.
Saturday, December 1, 2007
Many men have a religion which is their own work, there is nothing supernatural about it; human nature began it, human nature has carried it on, and as far they have any hope they trust that human nature will complete it. Remember there is no spring on earth that has force enough in it to spout a fountain into paradise, and there is no strength in human nature that shall ever suffice to raise a soul to heaven. You may practice morality, and I beseech you do so; you may attend to ceremonies and you have a right to do so, and must do so; you may endeavor to do all righteousness, but since you are a sinner condemned in the sight of God, you can never be pardoned apart from the blood of Christ; and you can never be purified apart from the purifying operations of the Holy Ghost. That man’s religion which is born on earth, and born of the will of the flesh or of blood, is a vain religion.
Oh! Beloved, except a man be born again, or from above, as the original has it, he cannot see the kingdom of God. That which is born of the flesh is flesh and cannot enter heaven; only that which is born of the Spirit is spirit, and is, therefore, capable of inheriting a spiritual inheritance, which God reserves for spiritual men.
From a sermon entitled "Faith In Perfection," delivered January 2, 1859. Flickr photo by "Just-Us-3," some rights reserved.
Friday, November 30, 2007
As to our future troubles for next year and the remnant of our days, Jesus Christ has borne them all before. As for temptation, he “has been tempted in all points like as we are, yet without sin.” As for trials and sorrows, he has felt all we can possibly feel, and infinitely more. As for our difficulties, Christ has trodden the road before. We may rest quite sure that we shall not go anywhere where Christ has not gone.
From a sermon entitled "The Vanguard And Rereward Of The Church," delivered December 26, 1858. Flickr photo by Michael Kirwan; some rights reserved.
Thursday, November 29, 2007
“Great is the Lord, and greatly to be praised.”
Worship should be somewhat like its object - great praise for a great God. There is no part of Jehovah's greatness which is not worthy of great praise. In some beings greatness is but vastness of evil: in him it is magnificence of goodness. Praise may be said to be great when the song contains great matter, when the hearts producing it are intensely fervent, and when large numbers unite in the grand acclaim. No chorus is too loud, no orchestra too large, no Psalm too lofty for the lauding of the Lord of Hosts.
“And his greatness is unsearchable.”
...Song should be founded upon search; hymns composed without thought are of no worth, and tunes upon which no pains have been spent are beneath the dignity of divine adoration. Yet when we meditate most, and search most studiously, we shall still find ourselves surrounded with unknowable wonders, which will baffle all attempts to sing them worthily. The best adoration of the Unsearchable is to own him to be so, and close the eyes in reverence before the excessive light of his glory. Not all the minds of all the centuries shall suffice to search out the unsearchable riches of God: he is past finding out; and, therefore, his deserved praise is still above and beyond all that we can render to him.
From The Treasury of David, exposition of Psalm 145:3.
Flickr photo by Steve Jurvetson; some rights reserved.
Wednesday, November 28, 2007
Flickr photo by Evgeni Dinev; some rights reserved.
Christ Jesus, too, like the lamb, was not only a divinely appointed victim, but he was spotless. Had there been one sin in Christ, he had not been capable of being our Savior; but he was without spot or blemish — without original sin, without any practical transgression. In him was no sin,though he was “tempted in all points like as we are.”
Here, again, is the reason why the blood is able to save, because it is the blood of an innocent victim, a victim the only reason for whose death lay in us, and not in himself. When the poor innocent lamb was put to death, by the head of the household of Egypt, I can imagine that thoughts like these ran through his mind. “Ah!” he would say, as he struck the knife into the lamb, “This poor creature dies, not for any guilt that it has ever had, but to show me that I am guilty, and that I deserved to die like this.” Turn, then, your eye to the cross, and see Jesus bleeding there and dying for you. Remember, “For sins not his own, he died to atone;”
Sin had no foothold in him, never troubled him. The prince of this world came and looked, but he said, “I have nothing in Christ; there is no room for me to plant my foot — no piece of corrupt ground, which I may call my own.” O sinner, the blood of Jesus is able to save thee, because he was perfectly innocent himself, and “he died the just for the unjust, to bring us to God.”
From a sermon entitled "The Blood," delivered December 12, 1858.
Tuesday, November 27, 2007
“Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundations of the world.” John 17:24.
In our Saviour’s prayer heaven’s greatest privilege is also included. Mark, we are not only to be with Christ and to behold his glory, but we are to be like Christ and to be glorified with him. Is he bright? So shall you be. Is he enthroned? So shall you be. Does he wear a crown? So shall you. Is he a priest? So shall you be a priest and a king to offer acceptable sacrifices for ever. Mark, that in all Christ has, a believer has a share. This seems to me to be the sum total, and the crowning of it all — to reign with Christ, to ride in his triumphal chariot, and have a portion of his joy; to be honored with him, to be accepted in him, to be glorified with him. This is heaven, this is heaven indeed.
And now, how many of you are there here who have any hope that this shall be your lot? Well said Chrysostom, “The pains of hell are not the greatest part of hell; the loss of heaven is the weightiest woe of hell;” to lose the sight of Christ, the company of Christ, to lose the beholding of his glories, this must be the greatest part of the damnation of the lost. Oh, you that have not this bright hope, how is it that you can live? You are going through a dark world, to a darker eternity. I beseech you stop and pause. Consider for a moment whether it is worth while to lose heaven for this poor earth. What! Pawn eternal glories for the pitiful pence of a few moments of the world’s enjoyments! No, stop I beseech you; weigh the bargain before you accept it. What shall it profit you to gain the whole world and lose your soul, and lose such a heaven as this?
From a sermon entitled "The Redeemer's Prayer," delivered April 18, 1858.
Flickr photo by Eric Hill; some rights reserved.
Monday, November 26, 2007
I believe my text means literally what it says.
“The very hairs of your head are all numbered.”
God’s wisdom and knowledge are so great, that he even knows the number of the hairs upon our head. His providence descends to the minute particles of dust in the summer gale, he numbers the gnats in the sunshine, and the fishes in the sea. While it certainly doth control the massive orbs that shine in heaven, it doth not blush to deal with the drop that trickles from the eye.
From a sermon entitled "Providence," delivered April 11, 1858.
Flickr photo by Christian Abend ; some rights reserved.
Saturday, November 24, 2007
Every revival has been commenced and attended by a large amount of prayer. In the city of New York at the present moment, there is not I believe, one single hour of the day, wherein Christians are not gathered together for prayer. One church opens its doors from five o’clock till six, for prayer; another church opens from six to seven, and summons its praying men to offer the sacrifice of supplication. Six o’clock is past, and men are gone to their labor; Another class find it then convenient such as those, perhaps, who go to business at eight or nine — and from seven to eight there is another prayer meeting. From eight to nine there is another, in another part of the city, and what is most marvellous, at high noon, from twelve to one, in the midst of the city of New York, there is held a prayer meeting in a large room, which is crammed to the doors every day, with hundreds standing outside. This prayer meeting is made up of merchants of the city, who can spare a quarter of an hour to go in and say a word of prayer, and then leave again; and then a fresh company come in to fill up the ranks so that it is supposed that many hundreds assemble in that one place for prayer during the appointed hour. This is the explanation of the revival.
If this were done in London — if we for once would outvie old Rome, who kept her monks in her sanctuaries, always at prayer, both by night and by day, — if we together could keep up one golden chain of prayer, link after link of holy brotherhood being joined together in supplication, then might we expect an abundant outpouring of the Divine Spirit from the Lord our God. The Holy Spirit as the actual agent — the Word preached, and the prayers of the people as the instruments — and we have thus explained the cause of a true revival of religion.
From a sermon entitled "The Great Revival," delivered March 28, 1858.
Flickr photo by Roberto Ferrari; some rights reserved.
Friday, November 23, 2007
The first thing you have to do is to “rejoice evermore.” The man who never rejoices, but who is always sorrowing, and groaning, and crying, who forgets his God, who forgets the fullness of Jehovah, and is always murmuring concerning the trials of the road and the infirmities of the flesh, that man will lose the prospect of enjoying a peace that passeth all understanding. Cultivate, my friends, a cheerful disposition; endeavor, as much as lieth in you, always to bear a smile about with you; recollect that this is as much a command of God as that one which says, “Thou shalt love the Lord with all thy heart.”
Rejoice evermore, is one of God’s commands; and it is your duty, as well as your privilege, to try and practice it. Not to rejoice, remember, is a sin. To rejoice, is a duty, and such a duty that the
richest fruits and the best rewards are appended to it. Rejoice always, and then the peace of God shall keep your hearts and minds. Many of us, by giving way to disastrous doubts, spoil our peace. It is as I once remember to have heard a woman say, when I was passing down a lane; a child stood crying at the door, and I heard her calling out, “Ah, you are crying for nothing; I will give you something to cry for.” Brethren, it is often so with God’s children. They get crying for nothing. They have a miserable disposition, or a turn of mind always making miseries for themselves, and thus they have something to cry for. Their peace is disturbed, some sad trouble comes, God hides his face, and then they lose their peace. But keep on singing, even when the sun does not keep on shining; keep a song for all weathers; get a joy that will stand clouds and storms; and then, when you know how always to rejoice, you shall have this peace.
From a sermon entitled "How To Keep The Heart," delivered February 21, 1858.
Flickr photo by southernpixel; some rights reserved.
Thursday, November 22, 2007
“Let us come before his presence with thanksgiving.” Psalm 95:2a
Everywhere God is present, but there is a peculiar presence of grace and glory into which men should never come without the profoundest reverence. We may make bold to come before the immediate presence of the Lord - for the voice of the Holy Ghost in this Psalm invites us, and when we do draw near to him we should remember his great goodness to us and cheerfully confess it. Our worship should have reference to the past as well as to the future; if we do not bless the Lord for what we have already received, how can we reasonably look for more? We are permitted to bring our petitions, and therefore we are in honour bound to bring our thanksgivings.
Happy Thanksgiving to our readers in the US!
From the Treasury of David, exposition of Psalm 95.
Flickr photo by zehhhra; some rights reserved.
Wednesday, November 21, 2007
“Well I believe,” says one, “I never speak an unkind word of any of my neighbors. I do not know that I ever hurt a person’s reputation in my life. I am very careful to do my neighbor no damage. When I start in business I do not let my spirit of competition overthrow my spirit of charity. I try not to hurt anybody.”
My dear friend, that is right as far as it goes, but it does not go the whole way. It is not enough for you to say you do not hate your neighbor, you are to love him. When you see him in the street it is not sufficient that you keep out of his way, and do not knock him down. It is not sufficient that you do not molest him by night, nor disturb his quiet. It is not a negative, it is a positive command. It is not the not doing, it is the doing. You must not injure him it is true, but you have not done all when you have not done that. You ought to love him.
“Well,” says one, “When my neighbors are sick round about; if they be poor, I take a piece from the joint for dinner, and send it to them, that they may have a little food and be refreshed, and if they be exceedingly poor, I lay out my money, and see that they are taken care of.”
Yes, but you may do this, and not love them. I have seen charity thrown to a poor man as a bone is thrown to a dog, and there was no love in it. I have seen money given to those who needed it with not one half the politeness with which hay is given to a horse. “There it is, you want it. I suppose I must give it to you, or people will not think me liberal. Take it, I am sorry you came here. Why don’t you go to somebody else’s house? I am always having paupers hanging on me.”
Oh, this is not loving our neighbor, and this is not making him love us. If we had spoken a kind word to him, and refused him, he would have loved us better than when we gave to him in an unkind manner. No, though you feed the poor, and visit the sick, you have not obeyed the command, unless your heart goes with thy hand, and the kindness of your life bespeaks the kindness of thy soul. “Thou shalt love thy neighbor.”
From a sermon entitled "Love Thy Neighbor," delivered March 18, 1857.
Flickr photo by Wouter; some rights reserved.
Tuesday, November 20, 2007
When we get into trouble the first thing we do is to knock at our neighbour’s door. “Have you heard about my trouble? Come and give me your advice.” If your neighbor were prudent he would say, “My brother, have you gone to God first? I will give you no advice till God has given you his counsel?” It is laughed at as an enthusiastic idea that men should ever take counsel of God. “Oh,” say some, “it is superstitious to imagine that God will ever give to his people guidance in their temporal affairs.” It would be superstitious to you perhaps; but it is not to a David, and it is not to any other child of God. He says, “My soul, wait only upon God.”
Christian, if you would know the path of duty take God for your compass; if you would know the way to steer your ship through the dark billows, put the tiller into the hand of the Almighty. Many a rock might be escaped, if we would let God take the helm; many a shoal or quicksand we might well avoid, if we would leave to his sovereign will to choose and to command. The old Puritans said, “As sure as ever a Christian carves for himself he’ll cut his own fingers;” and that is a great truth. Said another old divine, “He that goes before the cloud of God’s providence goes on a fool’s errand;” and so he does. We must mark God’s providence leading us; and then let us go. But he that goes before providence will be very glad to run back again.
Take your trouble, whatever it is, to the throne of the Most High and on your knees put up the prayer, “Lord, direct me.” You will not go wrong.
From a sermon entitled "Waiting Only Upon God," delivered August 2, 1857.
Flickr photo by Mel; some rights reserved.
Monday, November 19, 2007
Man seeks to win his glory by the slaughter of others — Christ by the slaughter of himself: men seek to get crowns of gold — he sought a crown of thorns: men think that glory lies in being exalted over others — Christ thought that his glory did lie in becoming “a worm and no man,” a scoff and reproach amongst all that beheld him. He stooped when he conquered; and he counted that the glory lay as much in the stooping as in the conquest. Christ was glorified on the cross, we say, first, because love is always glorious. If I might prefer any glory, I should ask to be beloved by men.
Surely, the greatest glory that a man can have among his fellows is not that of mere admiration, when they stare at him as he passes through the street, and throng the avenues to behold him as he rides in his triumph; the greatest fame, the greatest glory of a patriot is the love of his country — to feel that young men and maidens, old men and sires, are prepared to fall at his feet in love, to give up all they have to serve him who has served them. Now, Christ won more love by the cross than he did ever win elsewhere.
O Lord Jesus, thou wouldst never have been so much loved, if thou hadst sat in heaven for ever, as thou art now loved since thou hast stooped to death. Not cherubim and seraphim, and angels clad in light, ever could have loved with hearts so warm as thy redeemed above, or even thy redeemed below. Thou didst win love more abundantly by the nail than by thy scepter. Thine open side brought thee no emptiness of love, for thy people love thee with all their hearts. Christ won glory by his cross. He was never so lifted up as when he was cast down; and the Christian will bear witness, that though he loves his Master anywhere, yet nothing moves his heart to rapture and vehemence of love, like the story of the crucifixion and the agonies of Calvary.
From a sermon entitled "Christ Lifted Up," delivered July 5, 1857.
Flickr photo by rachel_thecat; some rights reserved.
Saturday, November 17, 2007
I have a young man here who has been lately converted. His parents cannot bear him; they entertain the strongest opposition to him, and they threaten him that if he does not leave off praying they will turn him out of doors. Young man! I have a little story to tell you. There was once a young man in your position: he had begun to pray, and his father knew it. He said to him, “John, you know I am an enemy to religion, and prayer is a thing that never shall be offered in my house.” Still the young man continued earnest in supplication. “Well,” said the father one day, in a hot passion, “you must give up either God or me. I solemnly swear that you shall never darken the threshold of my door again, unless you decide that you will give up praying. I give you till tomorrow morning to choose.
The night was spent in prayer by the young disciple. He rose in the morning, sad to be cast away by his friends, but resolute in spirit, that come what might he would serve his God. The father abruptly accosted him — “Well, what is the answer?” “Father,” he said, “I cannot violate my conscience, I cannot forsake my God.” “Leave immediately,” said he. And the mother stood there; the father’s hard spirit had made hers hard too and though she might have wept she concealed her tears. “Leave immediately,” said he. Stepping outside the threshold the young man said, “I wish you would grant me one request before I go; and if you grant me that, I will never trouble you again.” “Well,” said the father, “you shall have anything you like, but mark me, you go after you have had that; you shall never have anything again.” “It is,” said the son, “that you and my mother would kneel down, and let me pray for you before I go.” Well, they could hardly object to it; the young man was on his knees in a moment, and began to pray with such unction and power, with such evident love to their souls, with such true and divine earnestness, that they both fell flat on the ground, and when the son rose there they were; and the father said, “You need not go, John; come and stop, come and stop;” and it was not long before not only he, but the whole of them began to pray and they were united to a Christian Church.
So do not give way. Persevere kindly but firmly. It may be that God shall enable you not only to have your own souls saved, but to be the means of bringing your persecuting parents to the foot of the cross. That such may be the case is our earnest prayer.
From a sermon entitled "Prayer The Forerunner Of Mercy," dated June 28, 1857.
Flickr photo by Art G. ; some rights reserved.
Friday, November 16, 2007
Wherever in Holy Writ you shall find the blessing you shall find the prayer that went before it. Our Lord Jesus Christ was the greatest blessing that men ever had. He was God’s best boon to a sorrowing world. And did prayer precede Christ’s advent? Was there any prayer which went before the coming of the Lord, when he appeared in the temple? Oh yes, the prayers of saints for many ages had followed each other. Abraham saw his day, and when he died Isaac took up the note, and when Isaac slept with his fathers, Jacob and the patriarchs still continued to prey; yea, and in the very days of Christ, prayer was still made for him continually: Anna the prophetess, and the venerable Simeon, still looked for the coming of Christ; and day by day they prayed and interceded with God, that he would suddenly come to his temple.
Aye, and mark you, as it has been in Sacred Writ, so it shall be with regard to greater things that are yet to happen in the fulfillment of promise. I believe that the Lord Jesus Christ will one day come in the clouds of heaven. It is my firm belief, in common with all who read the Sacred Scriptures aright, that the day is approaching when the Lord Jesus shall stand a second time upon the earth, when he shall reign with illimitable sway over all the habitable parts of the globe, when kings shall bow before him, and queens shall be nursing mothers of his Church. But when shall that time come? We shall know its coming by its prelude when prayer shall become more loud and strong, when supplication shall become more universal and more incessant, then even as when the tree putteth forth her first green leaves we expect that the spring approacheth, even so when prayer shall become more hearty and earnest, we may open our eyes, for the day of our redemption draweth nigh. Great prayer is the preface of great mercy, and in proportion to our prayer is the blessing that we may expect.
From a sermon entitled "Mercy, Omnipotence, and Justice," delivered June 21, 1857.
Flickr photo by Per Ola Wiberg; some rights reserved.
Thursday, November 15, 2007
“I waited patiently for the Lord.” (Psalm 40:1)
Patient waiting upon God was a special characteristic of our Lord Jesus. Impatience never lingered in his heart, much less escaped his lips. All through his agony in the garden, his trial of cruel mockings before Herod and Pilate, and his passion on the tree, he waited in omnipotence of patience. No glance of wrath, no word of murmuring, no deed of vengeance came from God's patient Lamb; he waited and waited on; was patient, and patient to perfection, far excelling all others who have according to their measure glorified God in the fires. Job on the dunghill does not equal Jesus on the cross. The Christ of God wears the imperial crown among the patient.
Did the Only Begotten wait, and shall we be petulant and rebellious? “And he inclined unto me, and heard my cry.” Neither Jesus the head, nor any one of the members of his body, shall ever wait upon the Lord in vain. Mark the figure of inclining, as though the suppliant cried out of the lowest depression, and condescending love stooped to hear his feeble moans. What a marvel is it that our Lord should have to cry as we do, and wait as we do, and should receive the Father's help after the same process of faith and pleading as must be gone through by ourselves! The Saviour's prayers among the midnight mountains and in Gethsemane expound this verse. The Son of David was brought very low, but he rose to victory; and here he teaches us how to conduct our conflicts so as to succeed after the same glorious pattern of triumph. Let us arm ourselves with the same mind; and panoplied in patience, armed with prayer, and girt with faith, let us maintain the Holy War.
From the Treasury of David, exposition of Psalm 40.
Flickr photo by Nicole ; some rights reserved.
Wednesday, November 14, 2007
All these things are known of God. We have often had very clear proof of God’s knowing what is in man’s heart, even in the ministry. Some months ago, whilst standing here preaching, I deliberately pointed to a man in the midst of the crowd, and said these words — “There is a man sitting there that is a shoemaker keeps his shop open on Sunday, had his shop open last Sabbath morning, took ninepence, and there was fourpence profit out of it. His soul is sold to Satan for fourpence.” A City Missionary when going round the West end of the town, met with a poor man of whom he asked this question- “Do you know Mr. Spurgeon?” He found him reading a sermon. “Yes,” he said, “I have every reason to know him; I have been to hear him, and under God’s grace I have become a new man. But,” said he, “shall I tell you how it was? I went to the Music Hall, and took my seat in the middle of the place, and the man looked at me as if he knew me, and deliberately told the congregation that I was a shoemaker, and that I sold shoes on a Sunday; and I did, sir. But, sir, I should not have minded that; but he said I took ninepence the Sunday before, and that there was fourpence profit; and so I did take ninepence, and fourpence was just the profit, and how he should know that I’m sure I cannot tell. It struck me it was God had spoken to my soul through him; and I shut up my shop last Sunday, and was afraid to open it and go there lest he should split about me again.”
I could tell as many as a dozen authentic stories of cases that have happened in this Hall, where I have deliberately pointed at somebody, without the slightest knowledge of the person, or ever having in the least degree any inkling or idea that what I said was right, except that I believed I was moved thereto by the Spirit, and so striking has been the description, that the persons have gone away and said, “Come, see a man that told me all things that ever I did: he was sent of God to my soul, beyond a doubt, or else he could not have painted my case so clearly.” And not only so, but we have known cases in which the thoughts of men have been revealed from the pulpit. I have sometimes seen persons nudge with their elbow, because they have got a smart hit, and I have heard them say, when they went out, “That is just what I said to you when I went in at the door.” “Ah !” says the other, “I was thinking of the very thing he said, and he told me of it.” Now, if God thus proves his own Omniscience by helping his poor, ignorant servant, to state the very thing, thought and done, when he did not know it, then it must remain decisively proved that God does know everything that is secret, because we see he tells it to men, and enables them to tell it to others. Oh ye may endeavor as much as ye can to hide your faults from God; but beyond a doubt he shall discover you.
From a sermon entitled "God The All-Seeing One," delivered February 14, 1858.
Flickr photo by Thomas Mues; some rights reserved.
Tuesday, November 13, 2007
The coming of Messiah was the desire of the godly in all ages, and though he has already come with a sin-offering to purge away iniquity, we look for him to come a second time, to come without a sin-offering unto salvation. O that these weary years would have an end! Why tarries he so long? He knows that sin abounds and that his people are down-trodden; why comes he not to the rescue? His glorious advent will restore his ancient people from literal captivity, and his spiritual seed from spiritual sorrow. Wrestling Jacob and prevailing Israel shall alike rejoice before him when he is revealed as their salvation. O that he were come! What happy, holy, halcyon, heavenly days should we then see! But let us not count him slack, for behold, he comes, he comes quickly! Blessed are all they that wait for him.
From the Treasury Of David, exposition of Psalm 14.
Flickr photo by Andrew Larsen; some rights reserved.
Monday, November 12, 2007
As soon as a repenting sinner is justified, remember, he is justified for all his sins. Here stands a man all guilty. The moment he believes in Christ, his pardon at once he receives and his sins are no longer his; they are cast into the depths of the sea. They were laid upon the shoulders of Christ, and they are gone. The man stands a guiltless man in the sight of God, accepted in the beloved. “What!” say you, “do you mean that literally?” Yes I do. That is the doctrine of justification by faith. Man ceases to be regarded by divine justice as a guilty being; the moment he believes on Christ his guilt is all taken away. But I am going a step further. The moment the man believes in Christ, he ceases to be guilty in God’s esteem, but what is more, he becomes righteous, he becomes meritorious, for, in the moment when Christ takes his sins he takes Christ’s righteousness, so that, when God looks upon the sinner who but an hour ago was dead in sins, he looks upon him with as much love and affection as he ever looked upon his Son. He himself has said it — “As the Father loved me, so have I loved you.” He loves us as much as his Father loved him.
From a sermon entitled "Justification By Grace," delivered April 5, 1857.
Photo by James Jordan ; some rights reserved.
Saturday, November 10, 2007
I have heard of a church clergyman who was once waited upon by his church warden, after a long time of drought, and was requested to put up the prayer for rain. “Well,” said he, “my good man, I will offer it, but it’s not a bit of use while the wind’s in the east, I’m sure.”
There are many who have that kind of faith: they believe just so far as probabilities go with them, but when the promise and the probability part, then they follow the probability and part with the promise. They say, “The thing is likely, therefore I believe it.” But that is no faith, it is sight. True faith exclaims, “The thing is unlikely, yet I believe it.” This is real faith. Faith is to say, that “Mountains, when in darkness hidden, are as real as in day.” Faith is to look through that cloud, not with the eye of sight, which sees nothing, but with the eye of faith, which sees everything, and to say, “I trust him when I cannot trace him; I tread the sea as firmly as I would the rock; I walk as securely in the tempest as in the sunshine, and lay myself to rest upon the surging billows of the ocean as contentedly as upon my bed.”
From a sermon entitled "Rahab's Faith," delivered March 1, 1857.
Photo by Angela Sevin; some rights reserved.
Friday, November 9, 2007
It is one of the mysteries of the Christian religion, that we are taught to believe that Christ is God, and yet a man. According to Scripture, we hold that he is “very God,” equal and co-eternal with the Father, possessing, as his Father does, all divine attributes in an infinite degree. He participated with his Father in all the acts of his divine might; he was concerned in the decree of election, in the fashioning of the covenant; in the creation of the angels, in the making of the world, when it was wheeled from nothing into space, and in the ordering of this fair frame of nature. Before any of these acts the divine Redeemer was the eternal Son of God. “From everlasting to everlasting he is God.”
Nor did he cease to be God when he became man. He was equally “God over all, blessed for evermore,” when he was “the man of sorrows, acquainted with grief,” as before his incarnation. We have abundant proof of that in the constant affirmations of Scripture, and, indeed, also in the miracles which he wrought. The raising of the dead, the treading of the billows of the ocean, the hushing of the winds and the rending of the rocks, with all those marvellous acts of his, which we have not time here to mention, were strong and potent proofs that he was God, most truly God, even when he con descended to be man. And Scripture, most certainly teaches us, that he is God now, that he shares the throne of his Father — that he sits “high above all principalities and powers, and every name that is named,” and is the true and proper object of the veneration, the worship, and the homage of all worlds.
From a sermon entitled "A Mighty Savior," delivered January 4, 1857.
Photo by pingnews.com; some rights reserved.
Thursday, November 8, 2007
Look at him! Can your imagination picture him? Behold his transcendent glory! The majesty of kings is swallowed up; the pomp of empires dissolves like the white mist of the morning before the sun, the brightness of assembled armies is eclipsed. He in himself is brighter than the sun, more terrible than armies with banners. See him! See him! Oh! hide your heads, ye monarchs; put away your gaudy pageantry, ye lords of this poor narrow earth! His kingdom knows no bounds; without a limit his vast empire stretches out itself. Above him all is his, beneath him many a step are angels, and they are his; and they cast their crowns before his feet. With them stand his elect and ransomed, and their crowns too are his. And here upon this lower earth stand his saints, and they are his, and they adore him; and under the earth, among the infernals, where devils growl their malice, even there is trembling and adoration; and where lost spirits, with wailing and gnashing of teeth for ever lament their being, even there, there is the acknowledgement of his Godhead, even though the confession helps to make the fire of their torments.
In heaven, in earth, in hell, all knees bend before him, and every tongue confesses that he is God. If not now, yet in the time that is to come this shall be carried out, that every creature of God’s making shall acknowledge his Son to be “God over all, blessed for ever. Amen.” Oh! my soul anticipates that blessed day, when this whole earth shall bend its knee before its God willingly; I do believe there is a happy era coming, when there shall not be one knee unbent before my Lord and Master. I look for that time, that latter-day glory, when kings shall bring presents, when queens shall be the nursing mothers of the church, when the gold of Sheba and the ships of Tarshish, and the dromedaries of Arabia shall alike be his, when nations and tribes of every tongue shall
“Dwell on his name with sweetest song,
And infant voices shall proclaim
Their early blessings on his name.”
From a sermon entitled "The Exaltation of Christ," delivered November 2, 1856.
Photo by Paul Thomas; some rights reserved.
Wednesday, November 7, 2007
A good man may have honor in this life. Daniel had honor before the people; Joseph rode in the second chariot, and the people bowed the knee before him. God often clothes his children with honor in the face of their adversaries, and makes the wicked confess that the Lord is with them in deed and in truth. But God forbids our making that honor a cloak for pride, and bids us seek humility which always accompanies as well as precedes true honor....
Now let us briefly enquire, in the first place, what is humility? The best definition I have ever met with is, “to think rightly of ourselves.” Humility is to make a right estimate of one’s self. It is no humility for a man to think less of himself than he ought, though it might rather puzzle him to do that. Some persons, when they know they can do a thing, tell you they cannot; but you do not call that humility? A man is asked to take part in some meeting. “No,” he says, “I have no ability;” yet, if you were to say so yourself, he would be offended at you. It is not humility for a man to stand up and depreciate himself and say he cannot do this, that, or the other, when he knows that he is lying. If God gives a man a talent, do you think the man does not know it? If a man has ten talents he has no right to be dishonest to his Maker, and to say, “Lord, thou hast only given me five.”
It is not humility to underrate yourself. Humility is to think of yourself, if you can, as God thinks of you. It is to feel that if we have talents, God has given them to us, and let it be seen that, like freight in a vessel, they tend to sink us low. The more we have, the lower we ought to lie. Humility is not to say, “I have not this gift,” but it is to say, “I have the gift, and I must use it for my Master’s glory. I must never seek any honor for myself, for what have I that I have not received?”
From a sermon entitled "Pride and Humility," delivered August 17, 1856.
Photo by Poagao; some rights reserved.
Tuesday, November 6, 2007
“This man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool.” — Hebrews 10:12, 13.
He has done all that was necessary to be done, to make an atonement and an end of sin. He has done so much, that it will never be necessary for him again to be crucified. His side, once opened, has sent forth a stream deep, deep enough, and precious enough, to wash away all sin; and he needs not again that his side should be opened, or, that any more his hands should be nailed to the cross. I infer that his work is finished, from the fact that he is described here as sitting down. Christ would not sit down in heaven if he had more work to do. Sitting down is the posture of rest. Seldom he sat down on earth; he said, “I must be about my Father’s business.” Journey after journey, labor after labor, preaching after preaching, followed each other in quick succession. His was a life of incessant toil. Rest was a word which Jesus never spelled. He may sit for a moment on the well; but even there he preaches to the woman of Samaria. He goes into the wilderness, but not to sleep; he goes there to pray. His midnights are spent in labors as hard as those of the day — labors of agonizing prayer, wrestling with his Father for the souls of men. His was a life of continual bodily, mental, and spiritual labor; his whole man was exercised. But now he rests; there is no more toil for him now; there is no more sweat of blood, no more the weary foot, no more the aching head.
No more has he to do. He sits still. But do you think my Savior would sit still if he had not done all his work? Oh! no beloved; he said once, “For Zion’s sake I will not rest until her glory goeth forth like a lamp that burneth.” And sure I am he would not rest, or be sitting still, unless the great work of our atonement were fully accomplished.... No; the very fact that he sits still, and rests, and is at ease, proves that his work is finished and is complete.
From a sermon entitled "Christ Exalted," delivered July 6, 1856.
Photo by Janne; some rights reserved.
Monday, November 5, 2007
Take the wings of the morning and fly beyond the most distant star, but God is there. God is not a being confined to one place, but he is everywhere; he is there, and there, and there; in the deepest mine man ever bored, in the unfathomable caverns of the ocean; in the heights, towering and lofty; in the gulfs that are deep, which fathom can never reach. God is everywhere. I know from his own words that he is a God who filleth immensity; the heavens are not wide enough for him; he graspeth the sun with one hand and the moon with the other; he stretcheth himself through the unnavigated ether, where the wing of seraph hath never been flapped, there is God, and where the solemnity of silence has never been broken by the song of Cherub, there is God. God is everywhere.
From a sermon entitled "Omniscience," delivered June 15, 1856.
Photo by Evgeni Dinev; some rights reserved.
Saturday, November 3, 2007
Love Christ and love Christ’s truth because it is Christ’s truth, for Christ’s sake and if you love the truth you will not let it go. It is very hard to turn a man away from the truth he loves.
“Oh!” says one, “I cannot argue with you about it, but I cannot give it up: I love it, and cannot live without it; it is a part of myself, woven into my very nature; and though my opponent says that bread is not bread, and I cannot prove that it is, yet I know I go and eat it; it is wonderfully like it to me, and it takes away my hunger. He says that stream is not a pure stream. I cannot prove that it is, but I go and drink of it, and find it the river of the water of life to my soul. And he tells me that my gospel is not a true one: well, it comforts me, it sustains me in my trials, it helps me to conquer sin and to keep down my evil passions, and brings me near to God, and if my gospel be not a true one, I wonder what sort of thing a true one is: mine is wonderfully like it, and I cannot suppose that a true gospel would produce better effects."
That is the best thing to do, to believe the Word, to have so full a belief in it, that the enemy cannot pull you away.
From a sermon entitled "The Form Of Sound Words," delivered May 11, 1856.
Photo by spiralz; some rights reserved.
Friday, November 2, 2007
A Christian is as essentially different from a worldling as a dove is from a raven, or a lamb from a lion. He is not of the world even in his nature. You could not make him a worldling. You might do what you liked; you might cause him to fall into some temporary sin; but you could not make him a worldling. You might cause him to backslide; but you could not make him a sinner, as he used to be He is not of the world by his nature. He is a twice-born man; in his veins run the blood of the royal family of the universe. He is a nobleman; he is a heaven-born child. His freedom is not merely a bought one, but he hath his liberty by his new-born nature. He is begotten again unto a lively hope. He is not of the world by his nature; he is essentially and entirely different from the world.
There are persons in this chapel now who are more totally distinct from one another than you can even conceive. I have some here who are intelligent, and some who are ignorant; some who are rich, and some who are poor; but I do not allude to those distinctions: they all melt away into nothing in that great distinction — dead or alive, spiritual or carnal, Christian or worldling. And oh! If ye are God’s people, then ye are not of the world in your nature; for ye are “not of the world, even as Christ was not of the world.”
From a sermon entitled "The Character of Christ's People," delivered November 22, 1855.
Photo by spiralz; some rights reserved.
There are persons in this chapel now who are more totally distinct from one another than you can even conceive. I have some here who are intelligent, and some who are ignorant; some who are rich, and some who are poor; but I do not allude to those distinctions: they all melt away into nothing in that great distinction — dead or alive, spiritual or carnal, Christian or worldling. And oh! If ye are God’s people, then ye are not of the world in your nature; for ye are “not of the world, even as Christ was not of the world.”
From a sermon entitled "The Character of Christ's People," delivered November 22, 1855.
Photo by spiralz; some rights reserved.