.0^ \^^ IMAGE EVALUATION "EST TARGET (MT-3) y ^ f an liidimeiideiit minister, his nwji svinnathiea A lf?i J^^ngiai;a, m iaL>i. mtenaea r>y nis tamuy ror tne -^y^ office of an Independent minister, his own syuipathiea ^ drew him towards the Baptists, and he joined that con- nection in 1850. He becaivie at once an active Sunday Schoo teacher and Tract distributor, and removing to Cambridge in 1851, began to deliver Cottage Sermons in the neighborhood. The popularity of the " Boy Preacher," as he was at this time called, was eJniost immediately established, and at the age of eighteen he took charge of a small Baptist congregation in the village of Waterbeach. I In 1854 he entered upon the pastorate of the New Park Street Chapel, London, where his preaching proved so at- tractive, that in two years time the building had to be greatly en- larged. His hearers continued to increase ; the Surrey Music Hall was for some time engaged for his use ; and finally his followers :% V 12 REV. CHARLES HADDEN SPURGEON. built for him his well-known " Tabernacle " in Newington Butts, which was opened in I80I. The evangelistic and philanthropic agencies in connection with this immense chapel comprise the Stock well Orphanage, of which Mr. Spurgeon is president ; a Pastor's College, where hundreds of young men are trained for the ministry under Mr. Spurgeon's care ; the Golden Lane Mission, etc. Mr. Spurgeon preaches in the " Tabernacle " every Sunday to thousands of hearers, and few of our people visit London without going to hear him. His sermons have been published weekly in London since 1854, and the Toronto Globe has now made arrangements to give its readers one of them in each Saturday's edition. Yearly volume? have also been published since 1856, and both weekly sermons and yearly volumes have found thousands of readers. Many of his sermons have been translated into various foreign languages. Mr. Spurgeon has also written many popular works, among others " John Ploughman's Talk," " Morning by Morning," " Evening by Evening," " The Treasury of David," *• Lectures to My Students," ' The Saint and his Saviour ; " and since 18()o he has edited the monthly niag;izine, " The Sword and the Trowel.'* ! ! THE FOUR GREAT PREACHERS. SE8M01IS BY REV. 0. H. SPOBQEON, or' X.0XTX501T. SOVEREIGNTY AND SALVATION. ' '' Look uuto mCf and be ye savcd^ all the ends of the earth: for 1 am God, atid there is none else.'^ — Isaiah xlv: 22. [IX years ago to-day, as near as possible at this very hour of the day, I was " in the gall of bitterness and in the bonds of iniquity," but lY^ had yet, by divine grace, been led to feel the bitter- " V^ ness of that bondage, and to cry out by reason of the soreness of its slaver3\ Seekinjx rest, and find- ing none, I stepped within the house of God, and sat there, afraid to look upward, lest I should bo utterly cut off, nnd h-st His fierce wratli should con- sunie me. 'i'lie nunister rose in his piilj)it, and, as I have done this morning, read this text, " Look unto me, and be ye saved, all the ends of the earth : for 1 am Clod, and there is jione else." I lookinl tliali momeiiit ; the grace of faith was vouchsafed to me in the self-same instant; aJid now 1 think I can say with truth, , ii (•i III - 1 1 i'i 1 ■ 1 14 _ SERMONS BY SPURGEON. *'Ere since by ffiith I saw the stream His flowiug wourds supply, Redeeming lov€ has been my theme, - . And shall be till 1 die." I shall never forget that day, while memory hoMs its place ; nor can I help repeating this text whenev^er I re- member that nour when first I knew the Lord. How sti-angely gracious ! How wonderfully and marvellously kind, that he who heard these words so little time iwo for his own souls profit, should now address you this morning as his hearers from the same text, in the full and confident hope that some poor sinner within these walls may liear the glad tidings of salvation for himself also, antl may to-day, on this 6th of January, be " turned from darkness to light, and from the power of Satan unto God ! " If it were within the range of human capacity to con- ceive a time when God dweltalone, without his creatures, we should then have one of the grandest and most stu- pendous ideas of God. Thei'e was a season when as yet the sun had never run his race, nor commenced flinjxinij his golden rays across space, to gladden the earth. Tiiere was an era when no stars sparkled in the firmament, for there was no sea of azure in which they might iloat. There was a time when all that we now behold of God's great universe was yet unborn, slumbering within the mind of God, .as yet uncreato and non-existent ; yet there was God, and He was "over all blessed for ever;" though no seraphs hymned His pi'aises, though no strong-winged cherubs Hashed like lightning to do His high behests, though He was without a retinue, yet He sat as a king on His throne, the mighty God, for ever to be worshipped — the Dread Supreme, in solemn silence dwelling by Him- self in vast itnmensity, making of the placid clouds his canopy, and the light from His own countenance forming the l)rightness of His glory. God was, and God is. From the betrinning God was God ; ere worlds liad beginning, SOVEREIGNTY AND SALVAIION. 16 He was " from everlasting to everlasting." Now, when it pleased Him to create His creatures, does it not strike you how infinitely those cre.^tures must have been below Himself ? If you are potters, and you fashion upon the wheel a vessel, shall that piece of clay arrogate to itself equality with you ? Nay, at what a distance will it be fro*rii you, because you have been in part its creator. So when the Almighty formed His creatures, was it not con- summate impudence, that they should venture for a mo- ment to compare themselves with Him ? Yet that arch traitor, that leader of rebels, Satan, sought to climb to the high throne of God, soon to find his aim too high, and hell itself not low enough wherein to escape divine ven- geance. He knows that God is " God alone." Since the world was created, man has imitated Satan ; the creature of a day, the ephemera of an hour, has sought to match itself with the Eternal. Hence it has ever been one of the objects of the great Jehovah, to teach mankind that He is God, and beside Him there is none else. Tliis is the lesson He has been teaching the world since it went astray from Him. He has been busying Himself in breaking down the high places, in exalting the valleys, in casting down imaginations and lofty looks, that all the world might i " Know that the Lord is God alone, He can create, and He destroy." This morning we shall attempt to show you, in the first place, hoiv God has been teachinrj this great lesson to the world — that He is God, and beside Him there is none else ; and then, secondly, the special ivay in which He de- signs to teach it in the matter of salvation — " Look unto me, and be ye saved : for I am God, and there is none else." I. Fir^t, then, How has God been teaoiiino this les- son TO mankind ? 16 SERMONS BY SPURGEON. I' > ' i i i i HI ^11, •i;i We reply, He has taught it, first of all, to false gods, and to the idolaters who have bowed before them. Man. in his wickedness and sin, has set up a block of wood and stone to be his maker, and has bowed before it. He hath fashioned for himself out of a goodly tree an image made unto the likeness of mortal man, or of the fishes of the sea, or of creeping things of the earth, and he has pros- trated his body, and his soul too, before that creature of his own hands, calling it god, while it had neither eyes to see, nor hands to handle, nor ears to hear ? But how hath God poured contempt on the ancient gods ( f the heathen ? Where are they now ? Are they so much as known ? Where are those false deities before whom the multitudes of Nineveh prostrated themselves ? Ask the moles and the bats, whose companions they are ; or ask the mounds beneath which they are buried ; or go where the idle ga- zer walketh through the museum — see them there as curi- osities, and smile to think that men should ever bow be- fore such gods as these. And where are the gods of Per- sia ? Where are they ? The tires are quenched, and the fire-worshipper hath almost ceased out of the earth. Where are the gods of Greece — those gods adorned with poetry, and hymned in the most sublime odes ? Where are they ? They are gone. Who talks of them now, but as things that were of yore ? Jupiter — doth any one bow before him ? and who is he that adores Saturn ? They are passed away, and they are forgotten. And where are the gods of Rome ? Doth Janus now command the tem- ple ? or do the vestal virgins now feed their perpetual fires ? Are there any now that bow before these gods ? No, they have lost their thrones. And where are the gods of the South Sea Islands — those bloody demons be- fore whom wretched creatures prostrated their bodies ? They have well-nigh become extinct. Ask the inhabi- tants of China and Polynesia where are the gods before which they bowed ? Ask, and echo says ask, and ask «gaiD. They are cast down from their thrones ; they are SOVEREIGNTY AND SALVATION. 17 hurled from their pedestals ; their chariots are broken, their sceptres are burnt in the fire, their glories are de- parted ; God hath gotten unto Himself the victory over false gods, and taught their worshippers that He is God, and that beside Him there is none else. Are their gods still worshipped, or idols before which the nations bow themselves ? Wait but a little while, and ye shall see them fall. Cruel Juggernaut, whose car still crushes in its motion the foolish ones who throw themselves before it, shall yet be the object of derision ; and the most noted idols, such as Buddha, and Biahma, and Vishnu, shall yet stoop themselves to the earth, and men shall tread them down as mire in the streets ; for God will teach all men that He is God, and that there is none else. Mark ye, yet again, how God has taught this truth to empires. Empires have risen up, and have been the gods of the era ; their kings and princes have taken to them- selves high titles, and have been worshipped by the mul- utude. But ask the empires whether there is any beside God ? Do you not think you hear the boasting soliloquy of Babylon — " I sit as a queen, and am no widow ; I shall see no sorrow; I am god, and there is none beside me ? " And think ye not now, if ye walk over ruined Babylon, that ye will meet aught save the solemn spirit of the Bible, standing like a prophet gray with age, and telling you that there is one God, and that beside him there is none else ? Go ye to Babylon, covered with its sand, the sand of its own ruiiis ; stand ye on the mounds of Nineveh, and let the voice come up — " There is one God, and em- pires sink before him ; there is only one Potentate, and the princes and kings of the earth, with their dynasties and thrones, are shaken by the trampling of his foot." Go, seat yourselves in the temples of Greece ; mark ye there what proud words Alexander once did speak ; but now, where is he, and where his empire too ? Sit on the ruined arches of the bridge of Carthage, or walk ye through the desolated theatres o*' Home, and ye will hear a voice mm li I'll i ! i;!!' r' J: 18 SERMONS BY SPURGEON. in the wild wind amid those ruins — " I am God and there is none else." " city, thou didst call thyself eternal ; I have made thee melt away like dew. Thou saidst * I sit on seven hills, and I shall last forever;' I have made thee crumble, and thou art now a miserable and contemp- tible place, compared with what thou wast. Thou wast once stone, thou madest thyself ; I have made thee stone again, and brought thee low." ! how has God taught monarchies and em[)ires that have set themselves up like new kingdoms of heaven, that he is God, and that theie is none else ! Again : how has he taught his great truth to tnonarcha ! There are some who have been most proud that have had to learn it in a way more hard than others. Take, for instance, Nebuchadnezzar. His crown is on his head, his purple robe is over his shoulders; he walks through proud Babylon, and says, "Is not this great Babylon which I have builded ? Do you see that creature in the field there ? It is a man. "A man ?" say you; its hair has grown like eagles' feathers, and its nails like birds' claws ; It walketh OJ\ all-fours, and eateth grass, like an ox ; it is driven out from men. That is the monarch who said — " Is not this great Babylon that T have builded?" And now he is re- stored to Babylon's pakce, that he may "bless the Most High who is able to abase those that walk in pride." Re- member another monarch. Look at Herod. He sits in the midst of his people, and he speaks. Hear ye the im- pwus shout ? "It is the voice of God," they cry, " and not the voice of man." The i)roud monarch gives not God the ^•lory ; he affects the God, and seems to shake the spheres, Jwcagining himself divine. There is a worm that creepeth Into his body, and yet another, and another; and ere that g»n is set, he is eaten up of worms. Ah ! monarch! thou though test of being a God, and worms have eaten thee ! Thou haat thought of being more than man; and what wrt thou ? Less than man, for worms consume thee, and i^ttfa art the prey of corruption. Thus God humbleth the SOVEREIGNTY AND SALVATION 19 this is re- Most Re- its in he im- nd not 0(1 the 3heres, eepeth re that thou thee ! what B, and th the proud ; thus he abaseth the mighty. We might jDjive you instances from modern liistory ; but the death of a king is all-sufficient to teach this one lesson, if men would but learn it. When kings die, and in funeral pomp are carried to the grave, we are taught the lesson — " I am God, and beside me there is none else." When we hear of revo- lutions, and the shaking of empires — when we see old dynasties tremble, and gray-haired monarchs driven from their thrones, then it is that Jehovah seems to put his foot upon bind and sea, and with his hand uplifted cries — " Hoar ! ye inhabitants of the earth ! Ye are but as gra^s- lioppers ; ' I am God, and beside me there is none else.' " Again : our God has had much to do to teach this lesson to the wise men of this world; for as rank, pomp, and power, have set themselves up in place of God, ho has wisdom; and one of the greatest enemies of Deity has always been the wisdom of man. The wisdom of man will not see God. Pro- fessing themselves to be wise, w^ise men have become fools. But have ye not noticed, in reading history, how God has abased the pride of wisdom ? In ages long gone by, he sent mighty minds into the world, who devised systems of philosophy. "These systems," they said, "will last forever." Their pupils thought them infallible, and there- fore wrote their sayings on enduring parchment, saying, " This book wdll last forever ; succeeding generations of juen will read it, and to the last man that book shall be handed down, as the epitome of wisdom." " Ah ! but," said God, " that book of yours shall be seen to be folly, ere another hundred years have rolled away." And so the mighty thoughts of Socrates, and the wisdom of Solon, are utterly forgotten now ; and could we hear them speak, the veriest child in our schools would laugh to think that he understandeth more of pliilosojihy than they. But when man luis found the vanity of one system, his eyes sparkled at another ; if Aristotle will not suffice, here is Bacon; now I shall know everything; and he sets to work, and says that this new philosophy is to last for- 20 SERMONS BY SPURGI ON. li i?' :ii I 1^. i I ever. H^ lays his stones with fair colours, and he thinks that every truth he piles up is a precious imperishable truth. But, alas ! another century comes, and it is found to be " wood, hay, and stubble." A new sect of philoso- sophers rise up, who refute their predecessors. So, too, we have wise men in this day — wise secularists, and so on, who fancy they have obtained the truth ; but within another fifty years — and mark that word — this hair shall not be silvered over with gray, until the last of that race shall have perished, and that man shall be thought a fool that was ever connected with such a race. Systems of infidelity pass aw^ay like a dew-drop before the sun, for God says, " I am God, and beside me there is none else." This Bible is the stone that shall break in powder philos- ophy ; this is the mighty battering-ram that shall dash all systems of philosophy in pieces ; this is the stone that a woman may yet hurl upon the head of every Abimelech, and he shall utterly be destroyed. O Church of God ! fear n* t ; thou shall do wonders; wise men shall be con- founded, and thou shalt know, and they too, that he is God, and that beside him there is none else. " Surely," says one, " the Church of God does not need to be taught this." Yes, we answer, she does ; for of all beings, those whom God has made the object of His grace are perhaps the most apt to forget this cardinal truth, that He is God, and that beside Him there is none else. How did the church in Canaan forget it, when they bowed before other gods, and therefore He brought against them mighty kings and princes, and afflicted them sore. How did Israel forget it; and he carried them away captive into Babylon. And what Israel did in Canaan and in Babylon, that we do now. We too, too often, forgot that He is God, and beside Him there is none else. Doth not the Christian know what I mean when I tell him this great fact ? For#hath he not done it himself ? In certain times prosperity has come upon him J soft gales have blown his bark along, just where SOVEREIGNTY AND SALVATION. 21 his wild will wished to steer ; and he has said within himself : " Now I have peace, now I have happiness, now the object I wished for is within my grasp, now I will say, * Sit down my soul, and take thy rest ; eat, drink and be merry ; these things will well content me ; make thou these thy god, be thou blessed and happy.' " But have we not seen our God dash the goblet to the earth, spill the sweet wine, and instead thereof fill it with gall ? And as He has given it to us, he has said : — " Drink it, drink it; you have thought to find a god on earth, but drain the cup and know its bitterness." When we have drank it, nauseous the draught was, and we have cried, *' Ah ! God, I will no more drink from these things ; thou art God, and beside Thee there is none else." And ah ! how often, too, have we devised schemes for the future, without asking God's permission ! Men have said, like those foolish ones whom James mentioned, " We will do such-and-such things on the morrow; we will buy and sell and get gain," whereas they knew not what was to be on the morrow, for long ere the morrow came they were unable to buy and sell ; death had claimed them, and a small span of earth held all their frame. God teaches his people every day, by sickness, by .affliction, by depression of spirits, by the forsakings of God, by the loss of the Spirit for a season, by the lackings of the joys of His countenance, that He is God, and that beside Him there is none else. And we must not forget that there are some special servants of God raised up to do great works, who in a peculiar manner have to learn this leason. Let a man, for instance, be called to the great work of preaching the Gospel. He is successful ; God helped him ; thousands wait at his feet, and multi- tudes hang upon his lips ; as truly as that man is a man, he will have a tendency to be exalted above measure, and too much will he begin to look to himself, and too little to his God. Let men speak who know, and what they know, let them speak ; and they will say : " It if iiShdn ll'J 22 SERMONS BY SPURGEON. r l\ true, it is most true." If God gives us a special mission, we generally begin to take some honour and glory to ourselves. But in the review^ of the eminent saints of God, have you never observed how God has made them feel that He was God, and beside Him there was none else ? Poor Paul mioht have tlioua'ht himself a ffod, and been puffed up beyond measuie, by reason of the great- ness of his revelation, had there not been a thorn in the ilesh. But Paul could feel that he was not a God, for he had a thorn in the llcsh, and gods could not have thorns in the flesh. Sometimes God teaches the minister by denying him help on special occasions. We come up into our pulpits, and say " Oh ! I wish I could have a good day, to-day ! " We begin to labour ; we have been just as earnest in prayer, and just as indefatigable ; but it is like a blind horse turning round a mill, or like Samson with Delilah : we shake our vain limbs with vast surprise, " make feeble fight," and win no victories. We are made to see that the Lord is God, and that beside Him there is none else. Very frequently God teaches this to the minister, by leading him to see his own sinful nature. He will have such an insiorht into his own wicked and abominable heart, that he will feel as he comes up the pulpit stairs that he does not deserve so much as to sit in his pew, much less to preach to his fellows. Although we feel always joy in the declaration of God's Word, yet we have known what it is to totter on the pulpit steps, under a sense that the chief of sin- ners should scarcely be allowed to preach to others. Ah ! beloved, I do not think he will be very successful as a minister who is not taken into the depths and blackness of his own soul, and made to exclaim : " Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles, the unsearch- able riches of Christ." There is another antidote which God applies in the case of ministers. If he does not deal with them personally, he raises up a host of enemies, SOVEREIGNTY AND SALVATION. 23 3r by ' le u'^ lavc a J been ; but r like with ories. reside aches sinful own as he ve so his ation :,otter sin- Ah! 1 as a kness who ^iven, arch- v^hich deal imies that it may be seen that He is God, and God alone. An esteemed friend sent me, yesterday, a valuable old MS. of one of George VVhitefield's hymns which was sung on Kennington Common. It is a splendid hynm, thor- oughly Whitefieldian all through. It showed that his reliance was wholly on the Lord, and that God was within him. What ! will a man subject himself to the calumnies of the multitude, will he toil and work, day after day, unnecessarily, will he stand up Sabbath after Sabbath, and preach the Gospel, and have his name maligned and slandered, if he h;us not the grace of God in him ? For myself, I can say, that were it not that the love of Christ constrained me, this hour might be the last that I should preach, so far as the ease of the thing is concerned. " Necessity is laid upon us ; yea, woe is unto us, if we pieach not the Gospel." But that opposition through which God carries His servants, leads them to see at once that He is God, and that there is God, and that there is none else. If every one ap- plauded, if all were gratified, we should think ourselves God ; but when they hiss and hoot, we turn to our God, and ciy, " If on my face, for Thy dear name, Shame and reproach should be, I'll hail reproach, and welcome shame, If thou'lt remember me." II. This brings us to the second portion of our dis- course. Salvation is God's greatest work ; and, therefore, in His greatest work. He specially teaches us this lesson, that He is God, and that beside Him there is none else. Our text tells us how He teaches it. He says, " Look un- to me, and be ye saved, all the ends of the earth." He shows us that He is God, and that beside Him there is none else, in three ways. First, by the person to whom He directs us : ** Look unto me, and be ye saved." Se- condly, by the means He tells us to use to obtain mercy : 'r: ij 1/ *;■ . 24 SERMONS BY SPURGEON. " Look," simply, *' Look." And thirdly, by the persona whom He calls to "look:" "Look unto me, and be ve saved, all the ends oftfie earth." 1. First, To whom does God tell us to look for salvation? 0, does it not lower the pride of man. when we hear the Lord say, " Look unto me, and be ye saved, all the ends of the earth ?" It is not, " Look to your priest, and be ye saved:" if you did, there w(Aild be another god, and be- side him there would be some one else. It is not, " Look to yourself ; " if so, then there would be a being who might arrogate some of the praise of salvation. But it is " Look unto me." How fretjuently you who are coming to Christ look to yourselves. " O ! " you say, " I do not repent enough." That is looking to yourself. " I do not believe enougli." That is looking to yourself. " I am too unworthy." That is looking to yourself. " I cannot dis- cover," says another, " that I have any righteousness." It is quite right to say that you have not any righteous- ness ; but it is quite wrong to look for any. It is, " Look unto me." God will have you turn your eye off yourself and look unto Him. The hardest thing in the world is to turn a man's eye oft' himself ; as long as he lives, he always has a predilection to turn his eyes inside, and look at himself ; whereas God says, " Look unto me." From the cross of Calvary, wheie the bleeding hands of Jesus drop mercy; from the garden of Gethsemane, where the bleeding pores of the Saviour sweat pardons, the cry comes, " Look unto me, and be ye saved, all the ends of the earth." From Calvary's summit, where Jesus cries, " It is finished," I hear a shout, •' Look, and be saved." But there comes a vile cry from our soul, " Nay, look to yourself! look to yourself!" Ah, my hearer, look to your- self, and you will be damned. That certainly will come of it. As long as you look to yourself there is no hope for you. It is not a consideration of what you are, but a consideration of w^hat God is, and what Christ is, that enn save you. It is looking from yourself to Jesus. ! thr^'« SOVEREIGNTY AND SALVATION. 25 1)0 inon thcat quite misunderstand the gospel ; they think that rirjhteousness qualifies them to come to Christ ; whereas sin is the only qualification for a man to come to Jesus. Good old Crisp says, " Righteousness keeps me from Christ : the whole have no need of a physician, but they that are sick. Sin makes me come to Jesus, when sin is felt ; and, in coming to Christ, the more sin I have the more cause I have to hope for mercy." David said, and it was a strange thing, too, " Have mercy upon me, for mine iniquity is great." But, David, why did not you say that it was little? Because, David knew tliat the biMger his sins were, the better reason for asking mei cy. The more vile a man is, the more eagerly I invite him to believe in Jesus. A L;ense of sin is all we have to look for as ministeii- We preach to sinners ; and let us know that a man wib i-ake the title of sinner to himself, and we then say to him, " Look unto Christ, and ye shall be saved," " Look," this is all He demands of thee, and even this He gives thee. If thou lookest to thyself thou art damned ; thou art a vile miscreant, filled with loathsome- ness, corrupt and corrupting others. But look thou here — seest thou that man hanging on the cross ? Dost thou behold his agonized head dropping meekly down upon his breast ? Dost thou see that thorny crown, causing drops of blood to trickle down his cheeks ? Dost thou see his hands pierced and rent, and his blest feet, supporting the weight of his own frame, rent well-nigh in twain with the cruel nails ? Sinner ! dost thou hear him shriek, " Eloi, Eloi, lama sabbacthani ? " Dost thou hear him cry, ' It is finished ? " Dost thou mark his head hanfj down in death ? Seest thou that side pierced with the spear, and the body taken from the cross? O, come thou hither! Those hands were nailed for thee ; those feet gushed gore for thee ; that side was opened wide for thee ; and if thou wantest to know how thou canst find mercy, there it is. •' Look ! " " Look unto me ! " Look no longer to Mosehi Look no longer to Sinai. Come thou here and look to B r ESSSK 26 SERMONS BY SPURGEON. 1 ■ .' ? 1 - 1 4 1 1 Calvary, to Calvary's victim, and to Joseph's grave. And look thou yonder, to the man wlio near the throne sits with his Father, crowned with light and immortality. " Look, sinner," he says, this morning, to you, " Look un- to me, and be ye saved." It is in this way God teaches that there is none beside Him; because He makes us look entirely to Him, and utterly away from ourselves. 2. But the second thought is, the means of salvation. It is "Look unto me, and be ye saved." You have often observed, I am sure, that many people are fond of an intricate worship, an involved religion, one they can hardly understand. They cannot endure worship so sim- ple as ours. Then they must have a man dressed in white, and a man dressed in black ; then they must have what is called an altar and a chancel. After a little while that will not suffice, and they must have flower pots and can- dles, the clerygyman then becomes a priest, and he must have a variegated dress, with a cross on it. So it goes on ; what is simply a plate becomes a paten, and what was once a cup becomes a chalice ; and the more compli- cated the ceremonies are, the better they like them. They like their minister to stand like a superior being. The world likes a religion they cannot comprehend. But have you never noticed how gloriously simple the Bible is ? It will not have any of your nonsense ; it speaks plain, and nothing but plain things. "Look!" There is not an unconverted man who likes this, "Look unto Christ, and be ye saved." No, he comes to Christ like Naaman to Elijah ; and when it is said, " Go, wash in Jordan," he replies, " I verily thought he would come and put his hand on the place, and call on the name of his God. But the idea of telling me to go wash in Jordan, what a ridiculous thing ! Anybody could do that ! " If the prophet had bidden him do some great thing, would he not have done it ? Ah ! certainly he would. And if, this morning, I could preach that any one who walked from here to Bath without his shoes and stockings, or di'! SOVEREIGNTY AND SALVATION. 27 some impossible thing, should be saved, you would start off to-morrow morning before breakfast. If it would take me seven years to describe the way of salvation, I am sure you would all long to hear it. If only one learned doc- tor could tell the way to heaven, how would he be run after ! And if it were in hard words, with a few scraps of Latin and Greek, it would be all the better. But it is a simple gospel that we have to preach. It is only " Look ! " " Ah !" you say, " is that the gospel ? I shall not pay any attention to that." But why has God or- dered you to do such a simple thing ? Just to take down your pride, and to show you that he is God, and that be- side him there is none else. 0, mark liow simple th;> vray of vsalvation is. It is, " Look ! Look ! Look ! " Four let- ters, and two of them alike ! "Look unto me and be ye saved, all the ends of the earth." Some divines Avant a week to tell you what you are to do to be saved ; but God and the Holy Ghost only wants four letters to do it. "Look unto me, and be ye saved, all the ends of the earth." How simple is that 'vay of .salvation ! and O, how instantaneous ! It takes us some time to move our hand, but a look does not require a moment. So a sinner be- lieves in a moment ; and the moment that sinner believed and trusts in his crucitied God for pardon, at once he receives salvation in full through his blood. There may be one that came in here this moining unjustified in his conscience, that will go out justified rather than others. There may be some here, filthy sin- ners one momeitt, pardoned the next. Ic is done in an instant. " Look ! Look ! Look ! " And how universal is it 1 Because, whcreever 1 am, however far ofi", it just says, " Look ! " If wo look on a thing in the dark, we cannot see it ; but we have done what we were told. So, if a sinner looks to Jesus he will save him ; for Jesus in the dark is as good as Jesus in the light ; and Jesus, when you cannot see him, is as good as Jesus when you can. it is only, " Look ! " '* Ah, says one, " I have been try- 28 SERMONS 13 Y SPUilGEON. li i» II! ing to see Jesus this year, but I have not S'.^en hitii." Tt does not say, see hiui, but '"' \jy.j\<. unto him." And it says that they who looked were lightened. It" there is an ob- stacle before you, and you only look in the iT.^ht direction, it is sufficient. " Look unto me." It is not seeiu'jf Christ^ so uiuch as lookinrr after him. The will after Christ, the wisli after Christ, the desire after Christ, the trusting in Ciirist, the hanixiui]: on Christ, that is wliat is wanted. ''Look! Look! Look!" Ah I if che man bitten by the serpent had turned his sightless eyeballs towards the biazen serpent, though he had not seen it, he would still have had his life restored. It is looking, not seeing, that saves the sinner. We say again, how this humbles a man I There is a gentleman who says, " Well, if it had been a thousand pounds that would have saved nie, I would have thought nothing of it." But your gold and silver is cankered ; it is good for nothing. " Then, am I to be saved just the same as my servant Betty?" Yes, just the same; there is no other way of salvation for you. This is to show man that Jehovah is God, and that beside him there is none else. This wise man says, " If it had been to work the most wonderful problem, or to solve the greatest m3's- tery, I would have done it. May I not have some myster- ious gospel ? May I not believe in some mysterious re- ligion?" No; it'is "Look !" "What! am I to be savol like that Ragged School boy, who can't read his letters ? ' Yes, you must, or you will not be saved at all. Another says, ' I have been very moral and ujuight ; 1 have ob- served all tlie laws of the land ; and, if there is anything' else to do, I will do it. I will cat only tish on Fridays, and keep all the fasts of the church, if that will save me." No, sir, that will not save you ; your good works are goo 1 for nothing. " What ! must I be saved in the sauie way as a harlot or a drunkard ?" Yes, sir; there is only o;,' way of salvation for all. " He hatli conchided all in un belief, that he might have mercy upon all." lie lii'iii SOVEREIGNTY AND SALVATION. 29 l).va." Tt iVnd it say^4 •e is an ob- it direction, 3cing Cliviso Christ, the trusting 'n\ is wanted, tten by the towards the 5 would still b seeing, that There is a L a thousand have thought cankered ; it ved just the same; there ^ is to show him there is )een to work greatest mys- some myster- ..ysterious re- 1 to he save^l his letters I ' all. Another ; I have oh- •e is any thill i^ 1 on Fridays, will save me. " orks are goo 1 lie same way I passsed a sentence of condemnation on all, that the free I grace of God might come upon many to salvation. "Look ! * look! look!" This is the simple methol of salvation. ^ " Look unto me, and be ye saved, all the ends of the vi earth." ft But, lastly, mark how God has cut down the pride of ^rian, and has exalted himself hij the pa'son^ ivhom he has 'Mcdfled to look. " Look unto me, and be ye saved, all the -londs of the earth." When the Jew heard Isaiah say ; tliat, "Ah!" he exclaimed, "you ought to have said, I* Look unto me, O J'.'rusalem, and be save'l.' That would fhave been right. Bat those Gentile dogs, are they to look ,and be saved ? " " Yes," says God ; " I will show you Jews, that, though I have given you many privileges, I will exalt others above you ; I can do as I will with my te IS only t). lied all in un 111." Ue hall own. Now, who are the ends of the earth ? Why, there are poor heathen nations now that are very few degrees re- \|ni) ved from brutes, uncivilized and untaught; but if I iniuht ffo and tread the desert, and find the Bushman in liis kraal, or go to the South Seas, and find a cannibal, I would say to the cannibal or the Bushiuan " Look unto JF^sus, and be ye saved all the ends of the earth." They 'fire some of " the ends of the earth," and the Gospid is ieut as much to them as to the polite Grecians, the re- fined Romans, or the educated Britons. But I think ^ the ends of the earth," imply those who have gone the farthest away from Christ. 1 say, drunkard, that means you. You have been staggering back, until you have tot right to " the ends of the earth ; " you have almost ad delirium tremens ; you cannot be much worse. There «4 not a man br(!athing worse than you. Is there ? Ah ! %ut God in order to humble your pride says to you, I Look unto Me, and be ye saved." There is another ho has lived a life of infamy and sin, until she has ined herself, and even Satan seems to sweep lier out the back door ; but God says- " Look unto Me, and be iK 80 SERMONS BY SPURGEON. / ; i ' ' i 1 1 • 1 1 i t 1 ■ ye saved, all the ends of the earth." Methinks I see one trembling here and saying, " Ah, I have not been one of these, sir, but I have been something worse ; for I have attended the house of God, and I have stifled ccnvictions, and put off all thoughts of Jesus, and now I think He will never have mercy on me. You are one of them. " Ends of the earth." So long as I find any who feel like that, I can tell them that they are " the ends of the earth." " But," savs another, " I am so peculiar ; if I did not feel as I dc, it would be all very well ; but I feel that my case is a peculiar one," That is all right; they are a peculiar peoj)le. You will do. But another one says. " There is nobody in the world like me. I do not think you will find a being under the sun that has had so many calls, atine of them. ,vho feel like ends of the eculiar ; if I 1 ; but I feel right; they another one ae. I do not lat has had so anny sins on Id not like to le ends of the ,0 cry out in ye saved, all :here is none 3 look. I tell ou dost look. fear to look." b look. Fear, j.eep thee from him ! " But jing, but look- h, so earthly, power to look )y ye saved all text, both yo Doking for the through this 11 thy agony uilt, look untoj:! ember to putf thine eyes heavenward, and thine heart heavenward, too. Remember, this day, that thou bind round thyself a gold- en chain, and put one link of it in the staple in heaven. Look unto Christ ; fear not. There is no stumbling when a man walks with his eyes up to Jesus. He that looked at the stars fell into the ditch ; but he that looks at Christ walks safely. Keep your eyes up all the year long. " Look unto him, and be ye saved ;" and remember that " is God, and besides hiim there is none else." And thou, poor trembler, what sayest thou ? Wilt thou begin the year by looking unto him ? You know how sinful you are this morning ; you know how filthy you are ; and yet it is possible that, before you open your pew- door, and get into the aisle, you will be as justified as the apostles before the throne of God. It is possible that, ere your foot treads the threshold of your door, you will have lost the burden that has been on your back, and you will go on your way, singing, " I am forgiven, I am for- given ; I am a miracle of grace ; this day is my spiritual birthday." 0, that it might be such to many of you, that at last I might say, " Here am I, and the children thou hast given me.'' Hear this, convinced sinner! " This poor man cried, and the Lord delivered him out of his dis- tresses." 0, taste and see that the Lord is good ! Now believe on him; now cast thy guilty soul upon his right- eousness ; now plunge thy black soul into the bath of his blood ; now put thy naked soul at the door of the ward- robe of his righteousness ; now seat thy famished soul at the feast of plenty. Now " Look ," How simple does it seem I And yet it is the hardest thing in the world to bring men to. They never will do it, till constraining graco makes them. Yet there it is, " Look 1" Go thou away with that thought. " Look unto me and be ye saved, all the ends of the earth; for I am God, and there is none else." ■ ^^1 [ .1 !L I J i!,' III! I! I I 1 1 CHRIST CRUCIFIED. / *' Pnit ive preach Christ crucified, unto the Jews a stnmhUng- block, and, tmto the Greeks foolishness ; but unto them, ivhich are called, both Jews and Greeks, Christ the poioer of God — 1 Cor. i : 23, 24. ftF jHAT contempt hath God poured upon the "'V ^ wisdom of this world ! How that he brought it to naught, and made it appear as nothing. He has allowed it to work out its own con- clusions, and prove its own folly. Men boasted that they were wise ; they say that they could tind out God to perfection ; and in order that their folly might be refuted once and forever, God gave them the opportunity of so doing. He said, " Wordly wisdom I will try thee. Thou saycst that thou art mighty, that thine intellect is vast and compre- hensive, that thine eye is keen, and thou canst tinaS i CHRIST CRUCIFIED. 35 is. iMy friends, I do not believe it is [)reaching Christ and Him crucified, to give people a batch of philosophy every Sunday morning and evening, and neglect the truths of this Holy Book. I do not believe it is preach- ing Christ and Him crucified, to leave out the main car- dinal doctrines of" the Word of Gi)d, and preach a religion that is all a mist and a haze, without any definite truths whatever. I take it that man does not pre.-ich Christ and Him crucified, who can get through his sermon, without mentioning Christ's name once ; nor does that man preach Christ and Him crucified, who leaves out the Holy Spirit's work, who never says a word about the Holy Ghost, so that indeed the hearers might say, " We do not so much as know whether there be a Holy Ghost." And I have my own private opinion, tliat there is no preaching Christ and Him crucified, unless you preach what now-a-days is called Calvinism. I have my own ideas, and those I always state boldly. It is a nickname to call it Cal- vinism. Calvinism is the Gospel, and nothing else. I do not believe we can preach the Gospel, it* we do not preach justification by faith without works; nor unless we preach the sovereignity of God in His disj)ensation of grace, nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah ; nor, I think, can we preach the Gospel, unless we base it upon the peculiar rclemption which Christ made for His elect and chosen people ; nor can I comprehend a Gospel which lets saints fall away after they are called, and sutlers the children of God to be burned in the fires of damnation, after having believed. Such a Gospel, I abhor. The Gospel of the Bible is not such a Gospel as that. We preach Christ and Him crucified in a difierent feshion, and to all gainsayers we reply, " We have not so learneil Christ." There are three things in the text : first, a gospel re- jected, "Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness;" secondly, a gospel trium- 'f^^^^iSS i H i i i i . 1 1- . ii ! , ;i 36 SERMONS BY SPURGEON. phant, "unto tliose who are called, both Jews and Greeks;" and thirdly, a gospel admired; it is to them who are called, " the power of God and the wisdom of God." I. First, we have here a fjn.^pel rejoded. One would have imagined that, when God sent His gospel to men, all men would meekly listen, and humbly receive its truths. We should have thought tliat God's ministers had bnt to proclaim that life is brought to light by the gospel, and th;it Christ is come to save sinners, and every ear would be attentive, every eye would be fixed, and every hcait would he wide open to receive the truth. We should have said, Judging favourably of our fellow-crea- tures, that there would not exist in the world a monster so vile, so depraved, so polluted, as to put so mucli as a stone in the way of the progress of truth ; we could not have conceived such a thing ; yet that conception is the truth. When the gospel was preached, instead of being accepted and admired, one universal hiss went up to hea- ven ; men could not bear it ; its tirst preacher they drag- ged to the brow of the hill, and would have sent him down headlong; yea, they did more — they nailed him to the cross, and there they let him languish oufc his dying life in agony such as no man hath borne since. All his chosen ministers have been hated and abhorred by worldlings ; instead of being listened to, they have been scoffed at ; treated as if they were the offscouring of all things, and the very scum of mankind. Look at the holy men in the old times, how they were driven from city to city, perse- cuted, afflicted, tormented, stoned to death, wherever the enemy had power to do so. Those friends of men, those real philanthropists, who came with hearts big with love, and hands full of merc}^ and lips pregnant with celestial tire, and souls that burned with holy influence; those men were treated as if they were spies in the camp, as if they were deserters from the common cause of mankind ; as if they were enemies, and not, as they truly were, the best of friends. Do not suppose, my friends, that men like CHRIST CRUCIFIED. 87 the gospel any better now than they did then. There is an idea that you are growing better. I do not believe it. You are growing worse. In many respects men may be better, — outwardly better ; but the heart within is stili the sam*;. Tine hunmn heart of to-day dissL'cttd, would be just like the human heart a thousand years ago; the gall of bitterness within that bi'east of yours, is just as bitter as the gall of bittt;niess in that of Simon of old. We have in our hearts the same latent 0})i)0sition to the truth of God; and houce we find men, even as of old, who scorn the gospel. 1 shall, in speaking of the gospel rejected, endeavour to point out the two classes of persons who e(iually despise the truth. The Jews make it a stumbling-block, and the Greeks account it foolishness. Now these two very res- pectable gentlemen — the Jew and the Greek — I am not going to make these ancient individuals the object of my condemnation, but I look upon them as members of a great parliament, representatives of a great constituency, and I shall attempt to show that if all the race of Jews were cut off, there would be still a great number in the world who would answer to the name of Jews, to whom Christ is a stumbling-block, and that if Greece were swallowed up by some earthquake, and ceased to be a nation, there would still be the Greek unto whom the gospel would be foolishness. I shall simply introduce the Jew and the Greek, and let them speak a moment to you, in order that you may see the gentlemen who represent you ; the representative men ; the persons who stand for many of you, who as yet are not called by divine grace. The first is a Jew, to him the gospel is a stumbling- block. A respectable man the Jew was in his day ; all formal religion was concentrated in his person ; he went up to the temple very devoutly ; he tithed all he had, even to the mint and the cummin. You would see him fasting twice in the week, with a face all marked with sadness and sorrow. If you looked at him, he had the ■ ' iH If H . > 'I ^ 1 I 9 d hi 38 SERMONS BY SPURGEON. law between his eyes ; there was the phylactery, and the borders of his garments of amazing width, that he might never be supposed to be a Gentile dog; that no one might ever conceive that he was not a Hebrew of pure des- cent. He had a holy ancestry ; he came of a pious fam- ily ; a right good man was he. He could not like those Sadducees at all, who had no religion. He was thoroughly a religious man ; he stood up for his synagogue; he would not have that temple on Mount Gerizim ; he could not bear the Samaritans, he had no dealings with them ; he was a religionist of the first order, a man of the very finest kind ; a specimen of a man who is a moralist, and who loves the ceremonies of the law. Accordingly, when he heard about Christ, he asked who Christ was. " The son of a carpenter." " Ah ! " " The son of a carpenter, and his mother's name was Mary, and his father's name Joseph." "That of itself is presumption enough," said he; " positive proof, in fact, that he cannot be the Messiah." And what does he say ? Why, he says, " Woe unto you Scribes and Pharisees, hypocrites." " That won't do." Moreover, he says, " It is not by the works of the flesh that any man can enter into the kingdom of heaven." The Jew tied a double knot in his phylactery at nee ; he thought he would have the borders of his garment made twice as broad. He bow to the Nazarene ! No, no ; and if so much as a disciple crossed the street, he thought the place polluted, and would not trf;,^d in his steps. Do you think he would give up his old father's religion, the reli- gion which came from Mouni i* i . must y*j 1 do, and this other must you do, and then you will be saved," you would highly approve of it. But how many are there externally religious, with whose characters you could find no fault, but who have never had the re- generating infiuence of the Holy Ghost ; who never were made to lie prostrate on their face before Calvary's cross; who never turned a wistful eye to yonder Saviour cruci- fied ; who never put their trust in him that was slain tor the sons of men. They love a superficial religion, but when a man talks deeper than that, they set it down for cant. You may love all that is external about religion, just as you may love a man for his clothes — caring noth- ing for the man himself. If so, I know yon are one of those who reject the gospel. You will hear me pieach ; and while I speak about the externals, you will bear uie with attention ; whilst I plead for morality, and argue against drunkenness, or sliow the heinousness of Sabbath- breaking, all well and good, but if once I say, " Except ye be convejted, and become as little children, ye can in no wise enter into the kingdom of God ; " if once 1 tell you that you must be elected of God: that you must be pur- chased with the Saviour's blood — that you nmst be con- verted by the Holy Ghost — you say, " He is a fanatic ! Away with him, away with him ! We do not want to heai- that any more." Christ crucified, is to the Jew — the cero- monialist — a stumbling-block. But there is another sj)ecimen of the Jew to be found. He is thoroughly orthodox in his sentiments. As for forms and ceremonies, he thinks nothing about theni. He goes to a phice of worship where he learns sound doc- trine. He will hear nothing but what is true. He likes that we .should have good works and moi'ality. Ho is a good man, and no one can find fault with him. Here he is, regular in his Sunday pew. In the market he walks before men in all honesty — so you would imagine. Aslv him about any doctrine, and he can give you a di.s(iuis't"oii upon it In fact, he could write a treatise upon anything lot lO in CHUTST CRtJCIPlED. 41 blien yon Bub how havactr;rs i Lcl the re- iver were •y's cross ; our cruci- . sbiin tor igion, but down for it religion, ,ring notli- ire one oi ic preach : 11 hear uie an 1 tell you ust he pur- ust be con- a fanatic '. rant to hear -the cere- t,o be foiuid ts. As fof [bout tiieni. sound do^' He like- y. He is a lu. Here be ct be Nvalk> Lgine. Asl< disquis't'oii Ion anytbin:^ in the Bil)Ie, and a great many things besides. He knows almost everything ; and here, up in this dark attic of the head, his religion lias taken up its abode ; he has a best, parlor down in his heart, but his religion never goes there — tliat is shut against it. He has money in there — Mam- mon, world liness ; or he has something else — self-love, pride. Perhaps he loves to hear experimental preaching; ' he admires it all ; in fact, he loves anything that is sound. But then, he has not any sound in himself; or rather, it is all sound, and there is no substance. He likes to hear true doctrine; but it never penetrates his iimer man. You never sec him weep. Preach to him al)Out Christ crucified, a glorious subject, and you never sec a tear roll down his cheek; tell him of the mighty influence of the Holy Ghost — he admires you for it, but he never had the hand of the Holy Spirit on his soul ; tell him about /. connnunion with God, plunging in Godhead's deepest sea, 1:7 iiud being lost in its innnensity — the man loves to hear, " hut he never experiences, he has never communed with ;| (Jhrist; and accordingly, when you once begin to strike f" liome ; when you lay him on the table, take out your dis- I socting knife, begin to cut him up, and show him his own I heart, let him sec what it is by nature, and what it nmst i| become by grace — the man starts; he cannot stand that; he wants none of that — Christ received in the lieart, and accepted. Alheit that he loves it. rnough in the head, it is to him a stumbling-block, ai \ he casts it away. Do lyou see yourselves here, .••.,y fn .ends? See yourselves as . Mothers see you ? See y our-v^lvcs as God sees you ? For s(, it ;4s, here be many of wh ,>m ULrist is as much a stiunhling- |bl()ck now as ever he wa;: O ye formalists ! I spe • .j lyou ; () ye who have the iUitshell, but abhor the kernel ; ) ye who like the tiappi:igs and the dre.>,s, but care not or that fair virgin who is clothed thorewitli ; O yc who ike the paint and the tinsel, but abhor the solid gold, I peak to you; I ask you, does your religion, givi.' you olid comfort? Can yo.i stare deati' in «.''m? face with it, a SERMONS BY SPtJRGEON. and say, " I know that my Redeemer liveth ?" Can you close your eyes at night, and your vesper song shall be : " I to the end must endure, * As sure as the earnest is given ?" Can you bless God for affliction ? Can you plunge in, accoutred as ye are, and swim through all the floods of trial ? Can you march triumphant through the lion's den, laugh at aliliction, and bid defiance to hell? Can you? No ! Your gospel is an efleminate thing — a thing of words and sounds, and not of power. Cast it from you, I beseecli you : it is not worth your keeping ; and when you come before the throne of God, you will find it will fail you, so that you shall never find another; for lost, ruinea, destroyed, you will find that Christ, who is now a stumb- ling-block, will be your judge. 1 have found out the Jew, and I have now to discover the Greek. He is a person of (juitc a different extei'ior to the Jew. As to the phylactery, to him it is all rubbish ; and as to the bnjad-hemmed garment, lie despises it. He does not care for the foi'ms of religion; he has an intenst' aversion, in fact, to broad-brinnued hats, or to everything which looks like outward show. He likes eloquence ; he admires a smart saying; he loves a (piaint expression ; he likes to read the last new book ; he is a Greek, an' to him the gospel is foolishness. The Greek is a gentleman found (jvcrywlu're, now-a-days; manufactured sometimes in colleges, constantly made in schools, produced every- where. He is <»n the exchange, in the market; he keej)s a shop, rides in a cairiagi! ; h is noble, a gentleman ; lie is everywhere, even in court. He is thoroughly wise. Ask him an^'thing, and Ik^ knows it. Ask for a ((uotation from any of the old poets, or any ouv. else, and he can give it you. H'you are a Mohammedan, and plead the claims I of youi' religion, ho will hear you very patiently. But if you are a Chiistian, and talk to him of Jesus Christ, "Stopj CHRIST CRUCIFIED. 4d Can you shall be: plunge in, ^ ) tloods of '' lion'H den, ", ^you? Nol '; words and ., I beseecli you conio ill fail you, ^ ost, luinba, w a stunib- to discover nit exterior i\\\ vubbisb ; iscs it. H*' s an intense , everytbini,^ ix^uence ; be nression ; be [reek, an', to \\ rrcntleman 1 sometimes iuced every- pt ; be keeps [itlenian ; be ,uo;bly wise, a quotation 1 be can give 1,1 tbe claims., ktly. Bnt it' jhrist, "Btcpf your cant," be says, " I don't want to bear anything about tliat." This Grecian gentleman believes all philosophy except the true one; he studies all wisdom except the wisdom of God; he likes all learning ex('ei)t spiritual learning; he loves everything except that which C!od aj)proves; he likes everything winch man makes, and nothing which comes from God ; it is foolishness to him, confounded foolishness. You have only to discourse about one doctrin*^ in the Bible, and he shuts his ears; he wishes no longer for 3'our compmy — it is foolishness. I have met this gentleman a great many times. Once, when 1 saw him, he told me he did not l)elieve in any re- ligion at all ; and when I said I did, and had a hope that when I died I should go to heaven, he said he dai'ed say it was very comfortable, but lie did not believe in religion, and that he was sure it was best to live as nature dictated. Another time he s[)oke well of all religions, and believed they were very good in their place, and all true; a!)d he Iiad no doubt that, if a man were sincere in any kind of religion, he would be all right at last. I told liim I out, election, and \m said, "1 (lt»n't lil\(i that; many ])eoj)le have preached that, and turiuid it to had account." J then hinted something ahout free grace; but that he could not endure, it was to him foolishness. He was a f)olished Greek, and thought that if he were not chosen, 11! ought tt) he. lie never liked that ])assage, " Govl hath chov'n tbo foolish things of this world to confound the wise, iuid the things which are not, to biing to naught ■'I ill sEiiMONs m s^uRGEo^l. things that are." He thought it was very di.=;creditable to the Bible ; and when the book was revised, he liad tig doubt it would l)e cut out. To such a man — for he is lierc this morning, very likely come to hear this reed shaken of the wind — I have to say this : Ah ! thou wise man, full of worldly wisdom ; thy wisdom will stand theo here, but what wilt thou do in the swellings of Jordan ? Philosophy may do well for thee to lean upon whilst thou walkest through this world ; but the river is deep, and thou wilt want somethinnf more than that. If thou hast not the arm of t! Mdst High to hold thee up in the flood and cheer thee w^ '; promises, thou wilt sink, man ; with all thy philosopliy ^i. . wilt sink ; with all t\y learning, thou shalt sink, and . waslied into that awful ocean of eternal torment, where thou shalt be forever. Ah ! Greeks, it may be foolishness to you, but ye shall see the man your judge, and then shall ye rue the day that e'er ye said that God's gospel was foolishness. If. Having spoken thus far upon the gospel rejected, I shall now brietly speak upon the gospel triumphant. " Unto us who are called, both Jews nnd Greeks, it is the power of God, and the wisdom of God." Yonder man rejects the gospel, despises grace, and lauglis at it as a de- lusion. Here is another man who laughed at it too ; but God will fetch him down u])on his knees. Christ shall not die for nothing. The Holy Ghost shall not strive in vain. God hath said, " My word shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." " He shall see of the travnil of his soul, and shall be abundantly satisfied." If one sinner is not saved, another shall be. The Jew and the (jreek shall never depopulate heaven. The choirs of glory shall not lose a single songster by all the opposition of Jcm's and Greeks ; for God hath said it ; some shall be called; some shall be sanied; some shall be rescued. ■ *-\\ tm mmfm •editable i liad TiO 'or he is his reed lou wise and thfo Jordan ? ilst thou leep, and ,hou hast the flood an ; with learning,^ I ocean of ! Greeks, the man at e'er ye rejected, I uniphant. , it is the ider nmn t as a de- too ; but rist shall :, strive in Itiirn unto ilease, and lit." '• He jimdantly shall be. ,0 heaven. ' 'i '1 ■ ^:^! ' fii ■i ■ '1 - i .1 1 1 I ftK^ ' 46 SERMONS BY SPUI5GE0N. is like the slieet lii'litiiiiii,'' you sornetimi's soo on tlic sum- mer'y evening, beautiful, fjrand ; but who ever lieanl of anythinno, from the first to the last, Hath won my ati'ection, and held my soul fast," The Gospel, to the Christian, is a thing of power. What is it that makes the young man devote himself, as a mis- sionary, to the cause of God, to leave father and mother, and go into distant lands ? It is a tiling of power that dues it ; it is the gospel What is it that constrains yon- der minister, in the midst of the cholera, to climb up that creaking staircase, and stand by the bed of some dying creature who has that dire disease ? It must be a thing of power which leads him to venture his life ; it is love of the cross ^f Christ which bids him do it. What is that which enables one man to stand up before a multitude of his fellows, uil unprepared it may be, but determined that he will spcv.k nothing; but Christ, and him crucified ? »iVl if III IlK'Kiii li 1 I'f 'iiX. 50 SERMONS BY SIMTROEON. What is it that enables him to ciy, Hke the war liorse of Job, in battle, Aha ! and move glorious in might ? It is a thing of })o\ver that does it : it is Christ cnicitied. And what emboldens that timid female to walk down that dark lane some wet evening, that she niay go and sit be- side the victim of a contagious fever ? What strengthens her to go through that den of thieves, and pass by the profligate and profane ? What intiuences her to enter in- to that charnel house of death, and there sit down and whisper words of comfort ? Does gold make her do it ? They are too poor to give her gold. Does fame make her do it? She shall never be known or written among the mighty women of this earth. What makes her do it ? Is it love of merit? No; she knows she has no desert bo- fore high heaven. What impels her to it ? It is the power, the thing of power; it is the cross of Christ: she loves it, and she therefore says : '* Wore tlie whole realm of nuturo rniue, That were a present far too small ; Love so amazing, so divine, Demands my soul, luy life, my all." But 1 behold another scene. A mart}^- is going to the Btak(^ ; the lialberd men are around him ; the crowds are mocking, but he is marching steadily on. See, they bind hiui, with a chain around his middle, to the stake ; they heap fagots all about him ; the flame is lighted up ; listen to his words : " Bless the Lord, O my soul, and all that is within me, bless his holy name." The flames are kindling round his legs ; the fire is burning him even to the bone ; see him lift up his hands and say, " I know that my Be- deemer liveth, and though the fire devour this body, yet in my flesh shall I seethe Lord." Behold him clutch the rake and kiss it, as if he loved it, and hear him say, " For very chain of iron that man girdeth me with, God shall j;ive me a chain of gold, for all these fagots, and this ignominy and shame, he shall increase the weight of ■ M il ii "nn irii r-|~ en HIST CRUCIFIED. 51 lioise oi ? It is I. And \vn tliat 1 sit be- ngtlicns s by tho inter in- 3\vn and 31- do it ? iiake her nong the lo it ? Ih iesert be- lt is tbc uist: she innr to the I'owds are bhey bind [ke; they ^p ; listen lU that is kindling the bone ; Lt my Be- body, yet llutch the ^av, " For iGod shall and this weight oi iiiy eternal glory." See, all tlie under parts of his body are consumed ; still ho lives in the torture ; at last he bows himself, and the upper part of his body falls over ; and as he falls you hear him say: "Into Thy hands I commend my spirit." What wondrous magic was on him, sirs ? What made that man strong ? What helped him to bear that cruelty ? What made him stand un- moved in the flames ? It was the thing of ])Ower : it was the cross of Jesus ci"ucified. For " unto us who are saved it is the power of God." Ihit l)ehold another scene far difl't'rent. There is no crowd there ; it is a silent room. There is a poor pallet, a lonely boil: a physician standing by. There is a young gii'l : her face is blanched by consum})tion ; long hath the worm eaten her cheek, and though, sometimes, the lliish came, it was the death Hush of the deceitful con- sumption. There she lieth, weak, pale, wan, worn, dying, yet behold a smile upon her face, as if she had seen an angel. She speaketh, and there is music in her voice. Joan of Arc of old was not half so mijjfhtv as that girl. She \^ wrestling with dragons on her death- bed ; but see her composure, and hear her dying sonnet : "Jesus, lover of my soul, Lot me to thy bosom Hy, Wliile the nearer wateis roll, While the tempest still is hi,i,'h. Hide me, O my Saviour, hide. Till this storm of life be past. Safe into the haven guide, 0, receive my soul at last." And with a smile she shuts her eye on earth, and opens it in heaven. What enables her to die like that ? It is the tiling .jf power ; it is the cross ; it is Jesus crucified. I have little time to discourse uj)on the other point, and it b<.^ far from me to weary you by a lengthened and prosy sermon ; but wo must glance at the other state- '\\ •nl'iiiin»i 52 SERMONS BY SPURGEON. ^1 '1' ¥ X<- I i I 1 % ment : Christ is, to the called ones, the wisdom of God as well as the power of God, To a believer the Gospel is the perfection of wisdom, and if it appear not so to the ungodly, it is because of the perversion of judgment con- sequent on their depravity. An idea lias long possessed the public mind, that a religious man can scarcely be a wise man. It has been the custom to talk of infidels, atheists, deists, as men of deep thought and comprehensive intellect, and to tremble for the Christian controversialist, as if he must surely fall by the hand of his enemy. But this is purely a mistake ; for the Gospel is the sum of wisdom ; an epi- tome of knowledge ; a treasure-house of truth ; and a revelation of mysterious secrets. In it we see how jus- tice and mercy may be married ; here we behold inexor- able law entirely satisfied, and sovereign love bearing away the sinner in triumph. Our meditation upon it enlarges the mind, and as it opens to our soul in succes- sive flashes of glory, we stand astonished at the profound wisdom manifest in it. Ah, dear friends ! if ye seek wisdom, ye shall see it displayed in all its greatness ; not in the Ijalancinij of the clouds, nor the firmness of eartii's foundations ; not in the measured march of the armies of the sky, nor in the perj)etual motions of the waves of the sea ; not in vegetation, with all its fairy forms of beauty, nor in the animal with its marvellous tissue of nerve, and vein, and sinew ; nor even in man, that last and loftiest work of the Creator. But turn aside and see this great sight ! — an incarnate God upon the cross; a substitute atoning fo: mortal guilt; a sacri- fice satisfying the vengeance of Heaven, and delivering the rebellious sinner. Here is essential wisdom; enthroned, crowned, glorified. Admire, ye men of earth, if ye be not blind ; and ye who glory in your learning bend your heads in reverence, and own that all your skill could not have devised a gospel at once so just to God, so safe to man. - CtTTltST CRUCtPlEn. m God as ospel is to the ent con- l, that a has been s men oi 1 tremble it surely purely a ; an epi- 1 ; and a how jus- kl inexor- e bearinp; 1 upon it in succes- ; profound f ye seek ^■reatness ; rniness of ■ch of the |ons of the its fairy Inarvellous en in man, But turn God upon t ; a sacri- deliverinj^' enthroned, f ye be not [bend youi ]l could not so safe to Remember, my friends, that while the gospel is in itself wisdom, it also confers wisdom on its students ; she teaches young men wisdom and discretion, and gives un- derstanding to the simple. A man who is a believing ad- mirer and a hearty lover of the truth as it is in Jesus, is in a right place to follow with advantage any other branch of science. I confess I have a shelf in my head for every- thing now. Whatever I read I know whore to put it ; whatever I learn I know where to stow it away. Once when I read books, I put all my knowledge together in glorious confusion ; but ever since I have known Christ, 1 have put Christ in the centre as my sun, and each science revolves round it like a planet, while minor sciences are satellites to these planets. Christ is to me the wisdom of God. I can learn everything now. The science of Christ crucified is the most excel len of sciences, she is to me the wisdom of God. O, young man, build thy studio on Calvary ! there raise thine observatory, and scan by faith the lofty things of nature. Take thee a liermit's cell in the garden ot Gethsemane, and lave thy l)row with the waters of Siloa. Let the Jjible be thy standard classic — thy last appeal in matters of contention. Let its light be thine illumination, and thou shalt become more wise than Plato, more truly learned than the seven sages ot antiquity. And now, my dear friends, solemrdy and earnestly, as in the sight of God, I appeal to you. You are gathered here this morning, I know, from different motives ; some of you have come from curiosity ; others of you are my regular hearers ; some have come from one place, and some from another. What have you heard me say this morning ? I have told you of two classes of persons who reject Christ; the religionist, who has a religion of form and nothing else ; and the man of the world, who calls our gospel foolishness. Now, put your hand upon your heart, and ask yourself this morning, " Am I one of these ? " If you are, then walk the earth in all your tmrn .wimm MUrniiWiM iwBSBan E '^iil ffll 1 $ i ' iia Mi ■-! t (■ ( ; 1: f ■;■. 1. # ' '• 11: : ■ f ; ' i 1 :■ a ■ 54 SERMONS BY srUP.GEOJT. pride ; then go as you came in : but know that for all this the Lord shall bring thee unto judgment; know thou that thy joys and delights shall vanish like a dream, " and, like the bjuseless fabric of a vision," be swept away forever. Know thou this, moreover, O man, that one day in the halls of Satan, down in hell, I perhaps may see thee ^mong the myriad spirits who revolve forever in a perpetual cir- cle with their hands upon their hearts. If thine hand be transparent, and thy flesh transparent, I shall look through thy hand and flesh, and see thy lieart within. And how shall I see it ? Set in a case of fire — in a case of fire ! And there thou shalt revolve f(irever, with a worm gnaw- ing witliin thy heart, which ne'er shall die — a case of fire around thy never-dying, ever-tortured heart. Good God ! let not these men still reject and despise Christ; but let this Ije the time when they shall be called. To the rest of you who are called, I need say nothing. The longer you live, the more powerful will you find the gospel to be ; the more dee})ly Christ-taught you are, the more you live under the constant influence of the Holy Spirit, the more you will know the gospel to be a thing of power, and tlie more also will you understand it to be a thing of wisdom. May every blessing rest upon you; and may God come up with us in the evening! lone other name '^ave that of Jesus Christ, and jtreaching the resurrection of the dead, through the saciifice of his dying Lord. The Scribes and riiaiisees soon discover the reason of his boldness. Rightly did they guess tliat it I'ested not in his learning, or liis talents, for neitluir Peter nor John had been educated ; they had been trained as fihlior- men ; their edu('atit)u was a knowledge of the sea — of the fishernien's craft : none other hapy communion with Jesus ; if tlicy would be lifted up above the cares and troubles of this world, let them imi- tate Jesus Christ. Oh ! my biethren, there is nothing that can so advantage you, nothinn^ can so j)rosper you, so assist you, so make you walk towards heaven rapidly, so keep your head upward towards the sky, and your eyes radiant with i;l<»ry, like the imitation of Jesus Christ. It is when, by the power of the Holy Spirit, you are en- abled to walk with Jesus, in his very footsteps, and tiead in his ways, you are most hap])y and you are most known to be the sons of (Jod. For your own sake, my brethren, I say, be like Christ. Next, (or rdlff ion 8 std-e, strive to imitate Jesus. Ah ! poor religion, thou hast boon sorely shot at by cruel foes, l)ut thou hast not boon wounded one-half so much by them as by thy friends. None have hurt thee, O, Chris- tianity, so much as those who proft ss to bo thy follovv^ors. Who have made those wounds in this fair hand of godii- ness ? ] say. the professor has done this, who has not lived up to his ]>roiossion; the man who with pretences enters the fold, bi-ing naught but a wolf in shoo])'s clothing. vSuch men, sirs, injure the gospol more than others: more than the laughing iniidol, mor(^ than the sneering critic, *, 72 SERMONS BY SPURGEON. in the margin, that you may know where the fault is, and to-morrow may amend it. Do this, day after day, continually noting your faults, one by one, so that you may better avoid them. It was a maxim of the old philosophers, that, three times in the day, we should go over our actions. 8o let us do ; let us not be forgetful ; let us rather examine ourselves each night, and see wherein we have done amiss, that we may reform our lives. Lastly, as the best advice I can give, seek more of the Spirit of God ; for this is the way to become Christ-like. Vain are all your attempts to be like Him, till you have sought His spirit. Take the cold iron, and attempt to weld it if you can into a certain sha[)e. How fruitless the eilbrt ! liay it on the anvil, seize the blacksmith's hammer with all your might, let blow alter blow fall upon it, and you shall liave done nothing. Twist it, turn it, use all your implements, but you shall not be able to fashion it as you v/ould. But put it in the fire, let it be softened and niadc malleable, then lay it on the anvil, and each stroke shall have a mighty efiect, so that you may fashion it into any form you may desire. " So take your heart, not cold as it is; not stony as it is by nature, but j)ut it into the furnace ; there let it be molten, and after that it can be turned like wax to the seal, and fashioned into the image of Jesus Christ. Oil, my brethren, what can I say now to enforce my text, but that, if ye are like Christ on earth, ye shall be like Him in heaven? If, by the power of the Spirit, ye become followers of Jesus, ye shall enter glory. For at heaven's gate there sits an angol, who a» ,es, are (lies, ling, land learning are not the marks that shall admit yon here." Another advances, fair, beautiful and comely. " Yes," saith the angel, " that might please on earth, but beauty is not wanted here." There cometh up another, who is lieralded by fame, and prefaced by the blast of the clamour of mankind ; but the angel saith, " It is well with man, but thou hast no right to enter here." Then there appears another, poor he may have been ; illiterate he may have been ; but the angel, .is he looks at him, smiles and says, " It is Christ again ; a secoi:/' edition of Jesus Christ is there. Come in, come in. Eternal glory thou sh alt win. Thou art like Christ; in heaven thou shalt sit, because thou art like him." Oh ! to be like Christ is to enter heaven ; but to be unlike Christ is to descend to hell. Likes shall be gathered together at last, tares with tares, wheat with wheat. If ye have sinned with Adam and have lied, ye shall lie with the spiritually dead forever, unless ye rise in Christ to new- ness of life, then shall we live with him throughout eternity. Wheat with wheat, tares witli tares. " Bo not deceived ; God is not mocked : whatsoever a man soweth, that shall he also rea])." Go away with this one thought, then, my brethren, that you can test yourselves by Christ. If you are like Christ, you are of Christ, and shall be with Christ. If you are unlike hiu), you have no portion in the great inheritance. May my poor discourse help to fan the floor, and reveal the chati"; yea may it lead many of you to seek to be ])artakers of the inheritance of the saints in light, to the praise of his grace. To him be all honour given 1 Amen. liMlM 1^ 1 FAITH. " IVithout faith it is impossible to please God." — Hejjkews vi : C. HE old Assembly's Ctatechisin asks, " What is the chiot' end of man ? " snid its answer is, )/^"To ^loj'ify God, and to enjoy him forever." ^ The answer is exceedingly correct ; but it might ' have been e([nally truthful if it had been shorter. The chief end of man is " to please God ;" for, in so doing — we need not say it, becnuse it is an un- J^ doubted fact — in so doing he will please himself. The chief end of man, we believe, in this life and in the next, is to please God his Maker. If any man pleases (jlod, he does that which conduces most to his own ten»poral and etei'nal welfare. Man can- not please God without bringing to himself a great amount of happiness; for, if any man pleases God, it is because God accepts him as a son, gives him the blessings of adoption, pours upon him tb.e bounties ot his grace, makes him a blessed man in this life, and in- sures him a crown of everlasting life which he shall wear, and which shall shine with unfading lustre, when the wieaths of earth's glory have all been melted away ; while, on thu other hand, if a uuin docs not please God, Lat--%^.w "^w^. iUft*; iijMat>arte, they are all rii^lit." If we did l>ut use our common senso, we should know that it is not so. P>ut some reply, " Such-and-such a doctrine need not he ])reached, and n(!e 1 not he hclieved." Then, sir, if it need not be })re;iched, it need not he revealed. You impugn the wisdom of God, wlieii you say a doctiine is unnecessaiy ; for you do as much ;is say, that God has I'evcalcd something which was not necessaiy, and h . would be as unwise to do more than was necessary as if he had done less than was neces- sary. We believe that every doctrine of God's Word oui;ht to be studied by men, and that their faith should lay hold of the whole matter of the Sacred Scriptures; and more especi;illy upon all that part of the Scripture which concern the person of our all-blessed Redeemer. There must be some decree of l^nowledire before there can be faith. " Search the Scriptures" then, "for in them ye think ye have eternal life, and they are they which testify of Christ; " and, by searchin;; and )•eadinL,^ cometh kn*)\vledire. and bv knowledjxe conietii faith, and throuirlv faitli cometh salvation. '2. But a man may know a thing, and yet not have faitli. i may know a thing, and yet not believe it. Therefoi'e, assent nuist go with faith: that is to say, what we know we nuist also agree unto, as being most certainly th verity of God. Now, in order to have faith, it is neces- sary that I should not only read the Scriptures and under- stand them, but that 1 should receive them in my soul as be- ing the very truth of the living God, and should devoutly, with my whole heart, receive tluj whole of Scripture as being inspired of the Most -High, antl the whole of the doctrine which he re(iuires me to believe to my salvation. You are not allowed to halve the Scriptures, and to be^ lieve what you please; you are not allowed to believe the Scripture.} with a half-heartedness ; for, if yon do this wilfully, you h »ve not the faith which looks alone to Christ. True faith gives its full assent to the Scriptures ; it takes a page and sa}s, " No matter what is in the page, 'I FATTH. 79 lavc it. hat inly ccs- Icv- be- utly, e as the tion. be^ the this o to ires ; age, I believe it ; " it turns over the next chapter and says : " Herein are some things hard to be understood, which they that are unlearned and unstable do wrest, as they do also the other Scriptures, to their destruction ; but, hard though it be, I believe it." It sees the Trinity ; it cannot understand the Trinity in Unity, but it believes it. It sees an atoning sacrifice ; there is something diffi- cult in the thought, but it believes it ; and, whatever it be which it sees in revelation, it devoutly puts its lips to the book, and says : " I love it all ; I give my full, free, and hearty assent to every word of it, whether it be the threatening, or the promise, the proverb, the precept, or the blessing. I believe that, since it is all the Word of God, it is all most assuredly true." Whosoever would be saved, must know the Scriptures, and must give full as- sent unto them. 3. But a man may liave all of this, and yet not possess true faith; for the chief part of faith lies in the hwt head, namely, in an ajjiance to the truth ; not the believing it merely, but the taking hold of it as being ours, and in the resting on it for salvation. Recumbency on the truth was the word which the old preachers used. You will understand that word. Leaning on it : saying, " This is truth ; I trust my salvation on it." Now, true faith in its very essence rests in this — a leaning upon Christ. It will not save me to know that Christ is a Saviour; but it will save me to trust him to be my Saviour. I shall not be delivered from the wrath to come, by believing that his atonement is sufficient ; but I shall be saved, by making that atonement my trust, my refuge, and my all. The pith, the essence, of faith lies in this, — a casting one- self on the promise. It is not the life-buoy on board the ship that saves the man when he is drowning, nor is it his belief that it is an excellent and successful invention. No ! he must have it around his loins, or his hand upon it, or else he will sink. To use an old and hackneyed il- lustration : Sup[)ose a fire in the upper room of a house, I 1; |i;i^ 80 SERMONS BY SPURGKON. m I'- if'iit ; hi' roken the key ol my drawers, and there are some thinj^s that 1 must get e," he said, " I had some keys, they might not fit your lock, atid thrrefore you could not get the articles you want. But do not distress yoursr'f; wait till some one else co!iies up. But," said he, wishing to impiove tin; ocea- sion, " have you ever heard of the key of heaven i* " •' Ah ! yes," she said, " I have lived long enough, and I have gone to church long enough, to know that, if we w<»rk liard, and get our bread by the sweat of our brow, and act well towards ou'" neighbours, and behave as the Catechism savs, h/.. ly and reverentlv to ;;11 otir hettn-s, and if we do om* '^wly in that station of lift^ in which it has pleased (»o<. to place us, and say our prayers regu- larly, \ve shall bo saved."— -"Ah ! " said he, " my good woman, that is a broken kev, f<»r you have broken the commandments; you have not fultillcd all your tluties. It is a good key, but you have broken it." " Fray, sir," said slie, believing that he undcrstootl the matter, and looking fiightened, " What have I lelt out ? "— " Why," said he, "the all-important thing, the blood of Jesus 84 SERMONS BY SfURGEOl^. I'lin Christ. Don't yon know it is said, tlio key of licaVon is at his girdle; lie o|)en('th, and no man shnttotii ; lie slnit- tctli, and no man ojK'netli ? " And, oxplaining it nioro fully to licr, he said, " It is (^lu-isf. and (Jlirist alone, that can open heaven to yon, and not your goolease , but if you helieve, yon will never trust in then), foi", if you trust in them, you have spoilt tiiem, iind thoy are not good works any longer. Have ns many good works as you ])lea^(! ; still, ])ut youi- tiust wholly in th(^ Iii)i"d Jesus ('hrist; for, if you do not, your key will never uidoek heaven's gate." So then, my hear- ers, we nuist have true faith, because tin; old key of work is so broken by us all, that we never shall enter Paradise by it. If any of you pretend that you liave no sins, to bo very plain with you, you deceive your- selves, and the truth is not in you. If you conceive that, by your good works, you shall enter heaven, never was there a more fell delusion ; and you sluiU find, at the last great day, that your hopes were worthless, and that, like sere leaves from the autumn trees, your noblest doings shall be blown away, or kindled into a llame, wliorein you, yourselves, nuist suH'er forever. Take heed of your good works ; get them after faith, but re- mend n-r, the way to be saved is simply to believe in Jesus ( 'liiist. 4. Again : without faith it is impossible to be saved, and to please (lod; because, without faith, theie is no union to (Christ. Now, union to (""hrist is indisjien.sable (o our salvation. If I conu; befoie (iod's throne with my ))rayers, I -hall n(»ver get them answeivd, unless 1 bring Christ witli me. 'i'lie Molossians of old, when they could not get a favour from their king, adopted a sijigulnr expelead my son's name." It is so \Vith t away. Union to Christ is, after all, the <;reat point in salvation. Let me tel) you a story to illustrate this: the stupendous Falls of Niagara have heen spoken of in every part of the world ; hut, while they arc marvellous to hear of, and wonderful us a s})t'ctaclc, they have hcen vei y destructive to huniau life, when by accident any have bee!i carried down the cataract. Some years ago, two uieu, a bargeuian and a collier, were in c boat and found themselves unable to manage it, it being carried so swiftly down the current that they nuist both inevitably be borne down and dashed to pieces. Persons on tne shore saw them, but were unabU; to do nuich for their rescue. At last, however, one man was saved by floating a rcjpe out to liim, which lie grasped. 'J'he same instant that the rope came into his hand, a log floated by t'le other man. The thoughtle.ss and confused bargeman, instead of seizing the rope, laid hold on the log. It was a fatal mistake ; they were both in imminent peril, but the one was drawn to .shore, becau.se he had a connection witli the peoplf on the land ; whilst tlie other, clinging to tlie log, was borne irresistibly along, and never lieard of afterwaids. J)o you not see that here is a practical illus- tration? Faith is a connection with Christ. < 'hrist is on tlie shore, so to speak, liolding the rope of faith, and if wo lay hold of our confidence, he ]>ulls us to shore; but our good works, having no connection with Christ, are drifted along down the gulf of fell despair. Grai)ple them as tightly as we may, even with hooks of steel, they cannot avail US in tlie least degree. You will see, I am suie, what 1 wi.sh to show to you. Some object to anecdotes ; I .shall use them till they have done obj«>cting to them. The truth is nevermore powerfully .set forth to men than by tolling them, ari Christ did, a story of a certain man w h f ill . s ■ ! !1 'I p V' ' 1 ' ! ' 1 i. f 86 SERMONS BY SPURGEON. with two sons, or a certain householder, who went a journey, divided his substance, and gave to some ten talents, to another one. Faith, then, is an union with Christ. Take care you have it ; for, it" not, cling to your works, and tliere yon go floating down the stream ! Cling to your works, and you go dashing down thi^ gulf ! Lost, because your works have no hold on Christ, and no connection with the blessed Redeemer ! But thou, poor sinner, with all thy sin about thee, it* the rope is round thy loins, and Christ has a hold of it, fear not ! '* His honour is engage«l to savo The nieitnest uf it is slieep ; All that His Heavenly Father gave His hand securely keeps." 6. Just one more argument, and then I have done with it. *' Without laith it is impossible to pleasi; God," be- cause it is impossible to persevere in holiness without faith. What a multitude of fair-weather Chiistians wo have in this age ! Many Christians resemble the nautilus, which, in tine, smooth weather, swims on the surface of the sea, in a sj)lendid little sijuadron, like the mighty ships; but, the moment the first breath of the wind rutlles the waves, they take in their sails, and sink into the deptiis. Many Christians are the same. In good eompan^^ in cvangelieal drawing-rooms, in pious parlours, in chapeis and vesti ies, they are tremendously religious; but, if they are exposed to a little ridicule, if some should smile at them, and call them Methodist, or Presbyterian, or some name of reproach, it is all over with their religion till iho next tin(^ day. Then, when it is Hne weather, and reii- Ldon will answer the* purp ip go agan and they are as pious as l)efore. Believe me, that kind of i-eligion is worse than irreligion. I do like a man to be thoroughly what he is, — a downright man; and, if a FAITH. 87 lie- out we his, the man docs not lovo God, do not lot him say he does ; but if he he a true Christian, a follower of Jesus, let l»im say it and stand u\) for it ; there is nothin_t>- to be ashaiiied of in it ; the oidy thing to be ashanuMl of is to be hypocritical. Let us be honest to our profession, and it will be our ^dory. Ah! what would you do without faith in times of persecution ? You <^'ood and pious people that have no faith, what would you do if the staki; were a<^'ain erecti'd in Smithtield, and if once more the lires consumed the .saints to ashes? if the L-"ards' tower weie again opened, if the rack were again piled, or if even the stocks were used, as they have heen used by a I'rotestant Church — as witness the persecution of my piedecessor, lienjamin Reach, who was onee set in the stocks at Aylesbury, for writing a book against Infant baptism. If even the mild- est form of persecution were revived, )iow would the peo- ple be scatteied abroad ! And some of the shepheids would be leaving their Hocks. Another anecdote now, and 1 hope it will lead you to see the necessity of faith, whiK» it may lead mo on insensihly to the last part of my discours*;. A slaveholding American, on one occasion, buying a slave, said to the person of whom he was pur- chasing him, " Tell me honestly what are his faults T' Said the seller: " Ife has no faults, that I am aware of, but one: thatone fault is, he will pray." — "Ah!" said the puichascr, " 1 don't like that; hut I know something that will cure him of it j)retty soon." So, the next night, Cuf- fey was surprisevl by his master in the plantation while in earnest prayer, ])raying for his new master, and his masti^r's wife and fandly. The man stood and listened, but said nothing at the time; i»ut the next morning he called CuHey, and said, " I do not want to (puirrel with you, my man, but 1*11 have no ])iaying on my premises : bo you just drop it." — " Massa," saiil he, " me canna leavu ort' praying ; me must prny." — " I'll tench you to |»iay, if you are going to kee{» on at it." — " Massa, me must keep on." — " Well, then, I'll give you live and-twenty lashes a f • ri 1 ' ' 88 SEUMONS BY srUUGKUN. day till you leave off." — " Massa, if you give me fifty, I must l>ray." — " If that's the way you are sauey to your master, you shall have it directly." So, tying him up, he gave him five-and-twenty lashes, and asked him if he Would pray again. "Yes, massa, me must })ray always; me canna leavt; off." The master looked astonished ; he could not understand how a j)oor saint eouhl keep on praying, when it seemed to do no good, but only hi ought persecution up(jn him. Ht; told his wife of it. His wife said : "Why can't you let the poor man pray ? He does his work very well; you and 1 do not care al)out pray- ing, hut there's no harm in letting him pray, if he gets on with his work." — '* But 1 don't like it," said the mas- ter, "he almost Iriglitened me to death. You shouUl see how he looked at me." — "Was he angry?" — "No, I should not have min^J e ew ■^, % ^^ o /A Photographic Sciences Corporation ^^v 'W % \ \\ "^ .V o :v^ o \ 23 WEST MAIN S'^JIEET WEBSTER, N.y I4SC0 ( 716) 872-4503 'L^ I w- i/x ■^I^^HWW! 94 DWIGHT LYMAN MOODY. r i ! * )^ til ■I U i J 'I Boston, where ho entercil the service of his uncle, Samuel Ilolton, a dealer in boots and shoes. One of his uncle's conditions of en- gai^euient with him was that he should regularly attend tlu) Mount Vernon Church and Sabbath Schoid. \n that Sabbath School ho was placed in the iJibl'^ Class of Mr. Kd. Kimball, under whoso careful and loving insti uctions the young man's heart began to soften. One day Mr. Kimball cilled on him at the store, and putting his hand on his shoulder, asked if he would not give his heart to Christ. That question awakened him and led to his conversion. Mr. Moody has often been heard to say, " I Cc.'i feel the touch of that man'a hand on my shoulder even yet." The enthusiasm which had narked his life up to that time was now manifested in his religion. He became a member of Mount Vernon Church. In September, 18G5, young Moody moved to Chicago, and entered the employ of Mr. Urswill, in the same busi- ness as that of his uncle ITolton. Here ho entered heartily into church work. He started a mission schod, and it grow rapidly, and great interest was aroused in his work. After about four or live years' business career in Chicago, he decided to enter entirely into Christian work, and that in simple trust upon God to supply his needs. In 1870, at the International Convention of the Young Men's Christian Association, held in Indianapolis, U. S., he first met with and enlisted into service with Mr. Ira D. ti'ankey, the ''Sweet Singer" and from that time to this the names of INIessrs. Moody and Sankey became as funiliar as " household words " in every part of the world. Mr. Moody paid a couple of visits to England, previous to 1872, an "■ during his second visit in the spring of that year, Mr. Sankey had full charge of the work in Chicago. When Mr. Moody returned to America the two workers again entered the Held, but their preach- ing and iiinging bccime marked b}' a more Ijibliijal and 8cripf,ural love, and tlio work was much blessed to the conversion of souls. Jn Juno, 1.8713, the two evangelists sailed froiu New York for Kng* DWIGHT LYMAN MOODY. 95 land, and before starting they decided to take no salaries in any form, to ask no collections, to engage in no business, but to devote themselves solely to the work of God, and to rely upon Him for all things requisite and necessary, as well for the body as for the soul. A short time before Mr. Moody's departure, he was asked, " Why do you goto England again so soon?" "To win ten thousand souls to Christ," was the reply. With this great hope in his heart he started. The lirat meeting held in York was not very assuring. In a small room of the Y. M. 1. A., were gathered eight persons. But he was not daunted. A vhole week passed without much interest being manifested. The .econd week was more encouraging, and from that time the barriero seemed to break down, and as a result of the month's labour 250 persons professed to 6nd Christ. The chief difficulty in the way at the outset was the coldness with which the workers were received by the clergymen and ministers, a coldness which wmild have disheartened men of ordinary determi- nation, but Moody was never the man to retire from a field because others did not receive him with open arms. Sunderlantl Avas his next point, and here ho again met with cold- ness and opposition, in fact so marked was it that one person wrote, " Mr. Moody had one whole minister, three-fourths of another, and nothing, or next to nothing of all the rest to injip him in his meetings." But the tire was kindled, and when he left Sunderland for Newcastle be found the field more inviting, and from this point increased blessing, rich and abundant, marked the labours of the two faithful workers. In 1873 they visited Scotland, where, having preached in difteront cities, they finally on the 21st November reached Edinburgh. From the first, no place in the city could contain the crowds which gathered to hear them. From Edinburgh they went to Glasgow, where they were received with the same enthusiasm by the people, and great good resulted from the visit. After a tour through the north of Scotland, they next visited Ireland. At Belfast, Londonderry and If • I' 96 DWIGHT LYMAN MOODY. Dublin, the Gospel was preached wiUi power and blessing. They next returned to England, where, after work at Manchester, Shef- field, Birmingham and Liverpool, they, on the 9th March, 1875, entered for the first time upon the long contemplated visit in Lon- don. Of the work in that great city, the world knows full well. His visit to Toronto, in December, 1884, though only for a few days, proved a time of refreshing from Gf)d, and many homes were gladdened by the preaching of Mr. Moody, and by the entry of that peace which the world cannot give nor take away. Ml If ii' THE FOUR GREAT PREACHERS SERMONS BY D. L. MOODY, "WHERE ART THOU?" ^' And the Lord God called n)do Adam, and said unto him, * H here art thni .?'" — Genesis : iii, 9. HE very first thing that happened after the news readied heaven of the fall of man, was that God came straight down to seek out the lost one. As he walks through the garden in cool of the day, you can hoar him calling, "Adam! Adam! Where art thoaV It was the voice of grace, of mercy, and of love. Adam ought to have taken the n seeker's place, for he was the transgressor. He had fallen, and he ought to have gone up and down P]den crying " My God ! my (Jod ! where art thou ? " But God left heaven to seek through tlie dark woi'ld for the rebel who had fallen — not to hurl liim from the face of the earth, hut to plan him an escaj»e from tlio misery of his siti. And he linds him — vvliere ? Hid- ing from his Creator ainongthe bushes of the garden. The moment a man is out of eonununion with God, even tlie professed child of God, he wants to hide away from ■i . " t; III ',!'!! 111 m\ J. V. tl 98 SERMONS BY MOODY. Him. When God left Adam in the garden, he was in communion with his Creator, and God talked with him ; but now that he has fallen, he has no desire to see his Creator, he has lost communion with his God. He cannot l)ear to see Him, even to think of Him, and he runs to hide from God. But to his hiding-place his Maker fol- lows him. " Where art thou, Adam '^ Where art thou ? " Six thousand years have passed away, and this text has come rollino: down the aorcs. T doubt whether there has been any one of Adam's sons who has not heard it at some period or otlier of his life — sometimes in the midnight hour stealing over him — " Where am I ? Who am 1 ? Where am I going ? and what is going to be the end of this ? " I think it is well for a man to pause and ask himself that (piestion. I would have you ask it, little boy ; and you, little girl ; and you, old man with locks turn- ing gray, and eyes growing dim, and natural force abating, you who will soon be in another world. I do not ask you where you are in the sight of your neighbours ; I do not ask you whei'e you are in the sight of your friends ; I do not ask you where you are in the sight of the community in which you live. It is of very little account where wo are in the sight of one another, it is of very little account what men thi/ik of us ; but it is of vast importance what God thinks of us — it is of vast imjwrtance to know where men are in the sight of God ; and that is the question novv^ Am I in conuuunion with my Creator, or out of connnunion ? If 1 am out of comnuniion, there is no peace, no joy, no happiness. No man on the face of the earth, who was out of communion with his Creator, ever knew what peace, and joy, and happiness, and true com- fort are. He is a foreigner to it. But when we are in communion with God, there is light all around our path. So ask yourselves this question. Do not think I am preaching to your neighbours, but remember I am trying to speak to you, to everyone of you as if you were alone. It was the iirst question ^)ut to man after his fall, and it " t "WHERE ART THOU? 99 was a very small audience that God had — Adam and his wife. But God was the i)reacher; and although they tried to hide, the words came home to them. Let them come home to you now. You may think that your life is liid, that God does not know anything about you. But He knows our lives a great deal better than we do; and His eye has been bent upon us from our earliest child- hood until now. " Where art thou ?" I should like to divide my audi- ence into three classes — the professed Christians, the Backsliders, and the Ungoilly. First, I would like to ask the professors this question, or rather let God ask it — Whwe art thou ? What is my position in the chui'ch, and among my circle of acquain- tance ? Do my friends know me to be, out and out, on the Lord's side ? You may have been a ])r')fossing Chris- tian for twenty years, perhaps thirty, perhaps forty years. Well, wdiere are you to-night ? Ai-e you making pro- gress towards heaven ? And can you give a reason for the hope that is witliin you ? Su})pose I were to asiv those who are really Christians here to rise, would you be ashamed to !s»,recipice at some distance, he looked down, and there upon tlie I'ooks and briars, he saw the inan'ded form of his loved child. He rushed to the spot, took up the lifeless cor))se and hugged it to his bosom, and accused himself of beiniLT the mur- derer of his child. While ho was slee])ing his child had wandered over the precipice. 1 thought as I heard that, what a picture of the church of God ! How many fatliers aufl mothers, how many Christian men, are slec'}>ing now while their children wander ov^er the terrible precipice right into the bottomless pit of hell. Father, where is your boy to-night? It may be just out there in some publicdiouse; it may be reeling through the streets ; it may be pressing .onwards to a drunkard's grave. Mother, where is your son ? Is he in the house of the publican, drinking away his soul — everything that is dear and sacred to him ? Do you know where your boy is ? Father, you have been a professed Christian for forty years ; where are your chiMren to-night ? Have you "Ived so godly, and so Christ-like, that you can say, Follow me as I followed Christ ? Are those children walking in wisdom; are they on their way to glory ; have they been gathered into the fold of Christ; are their names written in the Lamb's Book of Life ? How many fathers and mothers to-day would be able to answer? Did you ever stop to think that you were to blame ; that you had not been faithful to your children ? Depend upon it, as long as the church is living so much like the world, we cannot expect our children to be brought into the fold. Come, O Lord, ond wake up every mother, and may every one of us who are parents feel the worth of the souls of the children that God has given us. May they never n "where art tiiou?" 103 your Lan for Have |n say, lildren liave their never ()i-iiig our grey hairs with sorrow to the grave, l)ut niny tliey become a blessing to the churcli and to the world. Not long ago the only daughter of a wealthy friend of mine sickened and died. The father and mother stood by her dyin^ bed. He had spent all his time in accumu- lating wealth for her ; she had been inti'oduced into gay and fashionable society ; but she had been taught noth- ing of Christ. As she came to the Inink of the river of death, she said, " Won't you help me; it is very dark, and the stream is bitter cold." They wrung tlieir hands in grief, but could do nothing for her ; and the poor girl died in darkness and despair. What was their wealth to them ? And yet, you mothers and fathers are doing tlie same thing in London to-day, by ignoring the work God has given you to do. I beseech you, then, each one of you, begin to labour now for the souls of your chil- dren ! A young man, some time ago, lay dying, and his mother thought he was a Christian. One day, passing his room door she heard him say, "Lost! lost! lost!" The mother ran into the room and cried, " My boy, is it possible you have lost your hope in Christ, now you are dying ? " " No, mother, it is not that ; T have a hope beyond the grave, but I have lost my life. I have lived twenty-four years, and done nothing for the Son of God, and now I am dy- ing. My life has been spent for myself; I have lived for this world, and now, while I am dying, I have given my- self to Christ ; but my life is lost." Would it not be said of many of us, if we should be cut down, that our lives have been almost a failure — perhaps entirely a failure as far as leading any one else to Christ is concerned ? Young lady 1 are you working for the Son of God ? Are you try- ing to win some soul to Christ ? Have you tried to get some friend or companion to have her name written in the book of life ? Or would you say, " Lost lost ! long years have rolled away since I became a child of God, and I have never had the privilege of leading one soul to I|! ii !^ i! ft r IK 104 SERMONS BY MOODY. Christ ?" Tf tlioro is one professed child of God who never had the joy of leading even one soul into the kingdom of God, oh ! let him begin at once. I'liere is no greater privi- lege on earth. And I believe, my fiionds, there lias never been a time, in our day, at least, when woik for Christ was more needed than at present. I do not believe there ever was in your day or mine a time when the Spirit of God was more poured out npon the world. There is not a part of Christendom where the work is not being carried on; and it looks very much as if the glad tidings were just going to take, as it were, a fresh start, and go round the globe. Is it not time that the Church of God should wake up and come to the help of the Lord as one man, and strive to l)eat back those dark waves of death that roll through our streets, bearing upon their bosom the noblest and the best we have ? Oh, may God wake up the Chureli ! And let us trim our lights, and go forth and work for the kingdom of His Son. Now, Secondly, let me talk a little while to those who have gone back into the world — to the Backslider. It may be you came to some great city a few years ago a professed Christian. You were a member of a church once, and a teacher in the sabbath-school, perhaps ; but when you came among strangers you thought you would just wait a little — perhaps take a class by and by. So you gave up teaching in the Sunday-School ; you gave up all work for Christ. Then in your new church you did not receive the attention or the warm welcome that you ex- pected, and you got into the habit of staying away. You have gone so far now, that you are found in the theatre, perhaps, and the companion of blasphemers and drunk- ards. Perhaps I am speaking now to some one who has been away from his father's house for many years. Come, now, backslider, tell me are you happy ? Have you had one happy hour since you left Christ ? Does the world satisfy you, or those husks that you have got in the isj "WHERE ART THOU?" lOi never rduin of ;r j)nvi- is never ■ Christ 7e there spirit of •e is not t being tidings , and go 1 of God d as one of death r bosom wake up Dvth and ose who der. It ,rs ago a ch once, it when juld just So you e up all did not ■■J 1. country ? I have travelled a good deal, but I never found a happy backslider in my life. I never knew a man who was really born of God that ever could find the world satisfy him afterwards. Do you think the Prodigal Son was satisfied in that foreign country ? Ask the })rodigals in this city if they are truly liappy. You know they are not. " There is no peace, saitli my God to the wicked." There is no joy for the man in rebellion against his Creator. Su})pose he has tasted the heavenly gift, and been in communion with God, and had sweet fellowship with the King of Heaven, and had pleasant *"ours of service for the Master, but has backslidden, is it |i nssible that he can be ha})py ? If he is, it is good evidence he Was never really converted. If a man has been ■ orn vgain and has received the heavenly nature; this wor^ I can never satisfv tb( cravinij^s of his nature. Oh, b;iek lider. I pity you ! But I want to tell you that the Loi-d Jesus pities yju a good deal more than any one els: can. He knows how bitter your life is ; . He knows how dark your life is ; He wants you to come iiorae. Oh, backslider, come home to-night ! I have a loving mes- sage from your Father. The Lord wants you, and calls you back to-night " Come home, oh wanderer, this night; return from the dark mountains of sin." Return, and your Father will give you a warm welcome. I know that the devil has told you that God won't have anything to do with you, because you have wandered away. If that is true, there would be very few men in heaven. David backslid ; Abraham and Jacob turned away from God; I do not believe there is a saint in heaven but at some time of his life with his heart has backslidden from God. Perhaps not in his life, but in his heart. The prodigal's heart got into the far country be- fore his body got there. Backslider ! to-niglit come home. Your Father docs not want you to stay away. Tliink you the prodigal's father was not anxious for him to come home all those long years he was there ? Every year the a rl 106 SERMONS BY MOODY. * father was looking and longing for him to return home. So God wants you to coine home. I do not care how far you have wandered away; the great Shepherd will receive you back into the fold to-night. Did you ever hear of a backslider coming home, and God not willing to receive him ? I have heard of earthly fathers and mothers not being willing to receive back their sons ; but I defy any man to say he ever knew a really honest backslider want to eet home, but God was williuix to take him in. A number of years ago, before Chicago, they used to bring in any railway came into the grain from the Wes- tern prairies in waggons for hundreds of miles, so as to have it shipped ott' by the Lakes. There was a father who had a large farm out there, and who used to preach the gospel as well as attend to his farm. One day, when church business engaged him, he sent his son to Chicago with grain. He waited and waited for his boy to return, but he did not come home. At last he could wait no lon- ger, so he saddled his horse and rode to the place where his son had sold the grain. He found that he had been there and got the money ibr the grain ; then he began to fear that his boy had been murdered and robbed. At last, with the aid of a detective, they tracked him to a gand>ling den, where they found that he had gambled away the whole of his money. In hopes of winning it back again, he then had sold the team, and lost that mo- ney too. He had fallen among thieves, and like the man who was going to Jeiicho, tliey stripped him, and then they cared no more nbout liim. What could he do ? He was ashamed to go home to meet his fathei', and he lied. The father knew what it all meant. He knew the boy thought ho would be very angry with him. He was grieved to think that his boy sliould have such feelings towards him. That is just exactly like the sinner. He thinks because he has sinuiid God will have nothing to do with him. But what did that father do ? Did he say, *' Let the boy go ? " No ; he went after him. Ho ar- "Wiieue Art thou?" 107 home. :ar you vc you r of a receive 3VS not ;fy any ir want no into le Wes- o as to a, father preach Y, when Chicago ► return, no lon- where lad been >egiin to a. At ni to a ambled y it iiat mo- ihe man (1 then ? He 10 lied. |,he boy e was reelings Ir. He liing to ne say, He ar- ranired his business and started after the bov. That man went from town to town, from city to city. He would get the ministers to let him preach, and at the close he would tell his story. " I have got a boy who is a wan- derer on the face of the earth somewhere." He would describe his boy and say, " If you ever hear of him or see him, will you not write to me?" At last he found tliat he had gone to California, thousands of miles away. Did that father say, " Let him go ? " No ; off he went to the Pacific coast, seeking the bo}'. He went to San Fran- cesco, and advertised in the newspapers that he would preach at such a church on such a day. When he had preached he told liis story, in h^pcs that the boy might have seen the advertisement and come to the church. When he had done, away under the gallery there was a young man who waited until the audience had gone out; then he came towards the pulpit. The fathiu* looked, and saw it was that boy, and he ran to him, and pressed him to his bosom. The boy wanted to confess ^vhat he had done, but not a word would the father hear. He forgave him freely, and took him to his home once more. Oh,pi()(ligal, you may be wandering on the dark moun- tains of sin, i)ut God wants you to come home. The devil has been telling you lies about God ; you think He will not receive you back. I tell you, He will welcome you {.his minute if you will come. Say, " I will arise and go to my Father." May God incline you to take this .step. There is not one whom Jesus has not sought far longer than that father. There has not been a day since you left Him but he has followed you. I do not care what the past has been, or how black your life, he will receive you back. Arise then, O backslider, and come home once more to your Father's house. Not long ago, in Edinburgh, a lady who was an earnest Christian worker, found a young woman whose feet had taken hold of hell, and wl o was pressing onwards to a harlot's grave. The lady begged her to go back to her 108 sr.HMONS r.Y MOODY. i 'I ', home, but she said no, licr parents would never receive her. This Christian woman knew what a mother's heart was ; so she sat (h)wn and wrote a letter to the mother, telling her how she had met her daugliter, who was sorry, and wanted to return. The next post brought an answer Itack, and on the envelope was written, " Immediately — ■ inuuediately ! " That was a mother's heart. They opened the letter. Yes, she was forgiven. They wanted her back, and they sent money for her to come immediately. Sinner, that is the pioclamation, " Come immediately.'* Tliat is what the gi'cat and loving Cod is saying to every wandering sinner — imitw.diaU'ly. Yes, backslider, come home to-night. He will give you a warm welcome, and there will be joy in luiaven over your return. Come now, for everything is ready. A iViend of mine said to me some time ago, Did you ever notice what the prodigal lost by going into that country ? He lost his food. That is what every poor backslider loses. Tlu^y get no manna from heaven. The Bible is a closed Ixjok to them ; they see no beauty in the Word of Cod. Then the prodigal lost his iro7'l\ He was a Jew, and they made him take care of swine ; that was all loss for a Jew. So everv backslider loses his work. He cannot do anything for Cod ; he (^aiuiot work for eternity. He is a stundiling-block to the world. My friend, do not -et the woild stumble oviu" you into hell. The prodigal also Idst his icdimiony. Who believed him ? 1 can inuiglnc! some of these men came along, na- tives of that country, and they saw this ]>oor prodigal in his rags, bar(;-fo(jted and bare-headed. Thei'o he stands among the swine, and some one says to another, " Look at that poor wretch." " What," he says, "do you call me a j)oor wietch i My father is a wealthy man; he has got more clothes in his wardrobe than you ever saw in your lif". My father i:s a man of great wealth aiid positiov 1)() you suppi.se these men would believe him ? " Thib. " WHERE ART THOU ? " 109 receive s heart iiother, 5 sorry, answer itely — • opened ed her liatdy. lately." ) every r, come ne, and le now, )id you to that y poor I. U'he in the fw, and joss for Icannot He Inot 'Ct plieved lie:, T^^~ ligal in stands )ok at nie a Its got your li. ■ *• ItlOk Tht., :i poor wretch the son of a wealthy man ! " Not one of tlieiii would believe hiiii. " If he had *;()t sticJi a wealtliy lather he would go to him." So with the hackslider.s ; the world does not helieve tliat they are tlie sons of a King. They say, " Wliy don't they go to Him, if there is bread enougli and to spare ? Why don't they go home ? " Then, another thing the prodigal lost was his home. He had no home in that foreign country. As long as his mone}' lasted, he was (piite popular in the |)ublic-liouse and among his ac([uaiiitances; he had protfessed friends, but as soon as his moiit\v was gone, where were his fiit'nds ? Tliat is tlio condition of every poor backslider in London. But now I can imagine someone saying, "There would be httle use of me attemj)ting to come back. In a few (hiys I shouhl just be where I was again. 1 should like vi'iy much to go to my Father's home again, but I'm afraid J wouldn't sttty there." Well, just j)icture this scene. The p(X)r prodigal has got home, and the father had killed the fatted call'; and there they are, sitting at the table eating. 1 can imagine that was about the sweet- est morsel he ever got — perhaps the nicest dinner he ever had in liis life. His father sits opposite ; he is full of joy, and his heart is leaping within him. All at once he sees Ids boy weeping. •" My son, what are you weeping for ? Are you not glad to have got home ? " " Oh, yes, father ; I never was so glad as I am to-day : but I am so afraid I will go I tack into that foreign countty !" Why, you can- not imagine such a thing! When you liave got one meal in your Father's house, you will never be inclined to wan- der away again. Now let me speak to the Third class. " If the righteous scarcely be saved, where shall the ungodly and tluj simuir appear?" Sinner, what is to become of you ? How shall you escape? " Where aii ihouf" Is it true that you are living without Cod and without hope in the world 1 ■It. IH PNI* ' II' a i 1^^.11 i. I i1 I I I ' 110 S\^r04f ;\'S BY MOODY. Did you ever stop to tiu \'. what would become of your soul if you should be oak ji away by a sudden stroke of illness — where you wouid stand in eternity ? I read that the sinner is without God, without hope, and without ex- cuse. If 3''ou are not saved, what excuse will you have to give ? You cannot say that it is God's fault. He is only too anxious to save you. I want to tell you to-niglit that you can be saved if you will. If you reall^' want to pass from death to life, if you want to become an heir of eternal life, it' vou want to become a child of God, make up your mind this riii^ht that you will seek the kingdom of God 1 tsjll you, upon theauthoi-ity of this Word, that if you p •'. the kiiigilom of God you will fhid it. No man e /cr .>oit. I-*: 'hiist with a heart to find Him who did nO'. Hn i Ilim, never knt!\v a man make up his mind to iui v- Ctw '. :. tion settled, but it was scttle esterday. Look along up the hill, and yonder is a tombstone ; it marks the resting-place of a loved mother. When that mother died, did you not promise God that you would serve Him ? Did you not say that your mother's God should become your God ? And did you not take her hands in the stillness of the dy- hig h»mr, and say, " Yes mother, I will meet you in heaven ! " And have you kept that promise ? Are you trying to keep it ? Ten years iiave rolled away : fifteen "WHERE ART THOU?" Ill f your oke of ,d that )ut cx- u have He is 3-mght vant to heir of I, make ingdom id, that it. No ill! who 3 up his ed soon. st<>alin^ t hre, la wiio lu\s )\vii the should n — and ,iiy now I, "if you land ask the hill oudev is is! It lill, and ace of a ou not you not ir God ? the dy- you in re you I: fifteen f years — hut are you any nearer God ? Did the promise work any improvement in you ? No, your heai't is »(et- tinL^ hai'der ; the niglit is getting darker ; by and by death will be throwing its shadows around you. My friend, Where art thou ? Look again. A. little {urther up the hill there is another toudtstone. It m.-M'ks the resting- place of a child. It may have been a little lovely girl — perhaps her name was Mary ; or it may have been a little boy — Charley ; and when the little boy was taken from you, did you not promise God, and did you not prouuse the child, that you would meet it in heaven ? Is the promise kept? Thiidv ! Are you still lighting against God ? Are 3'ou still hardening your heart ? Ser- mons that would have moved you live years ago — do they touch you now ? Once more look down the hill. Yonder there is a grave ; you cannot tell how many days, or weeks, or 3'ears it is away; you are hastening tovvanls that grave. Even should you live the life allotted to man, many of you are near the end, you are getting very feeble, and your locks are turning grey. It may be the colHn is already made that this body shall be laid in ; it may be that the shroud is already w^aiting. My friends, is it not the height of madness to put oil' salvation so long ? Undoubtedly I am speaking to some wdio will be in eternity a week from now. hi a large audience like this, during the next week death will suiely come and snaich some away ; it may be the speaker, or it may be some one who is listen- ing. Why j)ut off the question another day ? Why say to the Lord Jesus again to-night, " Go thy way for this time ; when I have a convenient season, I will call for thee ? " Why not let him come to-night ? Why not open your heart, and say, " King of Glory, come in ? " Will there ever be a better opixu'tunity ? Did not you promise ten, ilfteen, twenty, thirty years ago that you would serve God 1 Some of you said you would do it wlien you got married and settleil down; some of you 112 SERMONS BY MOODY. ■ f ) ill said you would serve Him when you were your own master. Have you attended to it ? You know there are three steps to the lost world ? let me give you their names. The first is Ncgleet. All a man has to do is to neglect salvation, and tiiat will take him to the lost world. Some people sa}'', " What have I done ! " Why, if you merely neglect salvation, you will be lost. I am on a swift river, and lying in the bottom of my little boat. Down yonder, ten miles below, is the great cataract. Every one that goes over it perishes, I need not row the l)oat down ; I have only to pull in the oars, and fold my arms and neglect. So all that a man has to tlo is to fold his arms in the current of life, and he will drift onwards and be lost. The second step is Refusal. If I met you at the door and pressed this question on you, you would say, " Not to-night, Mr. Moody, not to-night ; " and if I repeated, " I want you to press into the Kingdom of God," you would politely refuse : " I will not become a Christian to- night, thank you ; I know I ought, but I luoiiH to-night." Then the last step is to Despise it. Some of you have already got on the lower round of the ladder. You des- pise Christ, you hate Christianity ; you hate the best people on the earth, and the best friends you have got ; and if I were to offer you the Bible, you would tear it up and put your foot upon it. Oh, despiscrs ! you will soon be in another world. Make haste and repent and turn to God. Now, on which step are you, my friend ; neglecting, or refusing, or despising ? Bear in mind that a great many are taken off from the first step ; they die in neglect. And a great many are taken away refusing. And a great many are on the last stej), despising salva- tion. A few years ago they neglected, then they got to re- fuse ; and now they despise Christianity and Christ. They hate the sound of the church bell ; they hate the Bible and the Christian ; they curse the very ground Xi "WHERE ART THOU?" 113 r own d? let Alia 11 take have I 311 will jottoin , is the Irishes. ill the a man and he le door , "Not peated, :,i;vn to- night." u have )u des- le best ^e got ; tear it )u will nt and riend ; d that [ey die fusing, salva- 1 :..jl tliat we walk on. But one more step, and they are gone. Oh, ye dcspisers, I set before you life and death ; which will ye choose ? ^Vhen Pilate had Christ on his hands, he said " What shall I do with Him ? " and the multi- tude cried out "Away with Him! Crucify Him?" Young men, is that your language to-night ? Do you say, " Away with this Gospel ! Away with Christian- ity ! Away with your prayers, your sermons, your Gos- pel sounds ! I do not want Christ!" Or will you bo wise and say, " Lord Jesus, I want Thee, I need Thee, I will have Thee ? " Oh, may God bring you to that de- cision I to re- Jhrist. Ite tho rround ^\ !'i; i\ ;i. , ' *' THERE IS NO DIFFEEENOE." f".Eivn the rigJUeovsnii^s of God, which is hy faith of JesvA Christ UHH) nil and iijxm all tliem that belicce : for there is no i, A difference.''' — Ruaianh iii : 22. jn^yl^^HAT is one of the har >» rrerence. lie drunk- is a irood ; a ijood Rtter for a ji to cheat lues to the :^ great question of salvation, that docs not touch tlie ques- tion at all, because "all have sinned, and come sJii>rt of the glory oi (iod." Men are all bad by nature ; tlie old Adaui-stock is ba ■ ■■• 1 ' I., : i ! .^ - I 'iii i! !*'■ 'I i!i «! '.J li I 110 SERMONS BY MOODY. If a man should advertise that he could take a correct photograpli of people's hearts, do you believe he would find a customer ? There is not a man amonir us whom you could hire to have his ])hotogrMph taken, if you couhi photof,naph the I'eal man. We go to have our faces taken, and carefully arrange our toilet, and if the artist flatters us, we say, " Oh, yes, that's a first-i'ate likeness," as we pass it around among our friends. But let the real man be brought out, the photograph of the heart, and see if a man will pass that round among his neighbours. Why, you would not want your own wife to see it ! You would be frightened even to look at it yourself. Nobody knows what is in that heart but Christ. We are told that " the heart is deceitful above all things, and desperately wicked; who can know it? " We do not know our own hearts ; none of us have any idea how bad they are. Some bit- ter things are written against me, but f know a good many more things about myself that are bad than any other man. There is nothinu' ffood in the old Adam na- ture. We have got a heart in rebellion against God by nature, and we do not even love God unless we are born of the Spirit. I can understand why men do not like this third chapter of Romans — it is too strong for them It speaks the truth too 2)lainly. But just because we do not like it, we shall bo all the better for having a look at it ; very likely we shall tind that it is exactly what wo want, after all. It's a truth that men do not at all like, but I have noticed that the medicine we do not like is the medicine that will do us most good. If we do not think we are as bad as the description, we must just take a closer look at ourselves. Here is a man who thinks he is not just so bad as it makes him out to be. He is sure he is a little better than his neighbour next door ; why, he goes to church regularly, and his neighbour never goes to church at all ! " Of course." he congratulates himself " I'll certainly get saved easier." But there is no use trying to evade it. God has given us the law to measure "THERE IS NO DIFFERENCE." 117 ourselves by, and by this most perfect rule " we have all sinned and come short," and " there is no difference." Paul bi'inufs in the law to show man that he is lost and ruined. God, being a perfect God, had to give a perfect law, and the law was given not to save men, but to mea- sure them by. I want you to understand this clearly, because 1 believe hundreds and thousands stumljle there. They try to save themselves by trying to keep the law : but it was never meant for men to save themselves by. The law has never saved a single man since the world began. Men have been trying to keej) it, but they have never succeeded, and never will. Ask Paul what it was given for. Here is his answer, " That every mouth might be stopped, and the whole world become guilty before God." In this third chapter of Romans the world has been put on its trial, and found guilty. The verdict has been bi'ought in against us all — these ministers and elders and cliurch members, just as much as the pro in the room would have any attraction for them hut just the thing tlu^y were told not to touch. And so let us not think Adam was any worse than oui-selves. Adam was put on trial, and Satan walks inio l^lden. I do not know how long lie was t.her(\ but 1 should think ho, had not luMm there tAventy minutes Itefore he stiipped Adam of oviM-ything ho had. There he is, fresh from the hands of his Crea- tor ; Satan counts uj)on i\\v scene, and ])res(MitH a tempta- tion, and down he goes. Jlr ?/vrs (t fii/iDr. Then (Jod took man into covenant with llim. Ho said to Abraham, " Look yonder at the stars in tlio lieavens and the sands on the seashonv, I will make your seed like that. 1 will bless thee and multiply theo upon the earth." I»ut v.hat a stupendous failui'o man was under tlu^ covenant. (!o ])ack and voin\ about it. Thev are brought out of l^igypt, see many signs and wonders, and stand at last at the foot of Mount Sinai. 'IMicn CSiod's l\()ly law is given them. Did they not pro- mise to keep it? "O yes," they cry, " we'll keep the law, certainly !" To hour tliem talk you might think it was ixoinix to be all riuht now. ihit just w^ait till Joshua and Moses have turned their backs ! No sooner have their leaders gone up the inountain to have an interview with (lod than they boijin saying, " Wonder what's become of this man Abuses ? We don't know where lie's got to. Come, let us make unto us another God. Aaron 1 make us a golden calf ; here are the golden ornaments we got from the Kgyptians, come and make us another God." So when it is made, the people raise a groat shout, and lall down and worship it. " Hark ! listen; what shout is that I hear ? " says Moses, as he comes down the moun- tain side. " Alas," says Joshua, " there's war in the camp, I, "TITEUK IS NO PIFFKRKNCK." 121 it in tlio shout of fclio victor." " Ali, no," siiys Mosps, " it isn't tlu'. shout of vi(;tory or of war, .loshuu, it is tht; ciy of tho idolaters. They have fori;ott(3ii the (j}opiness, and p(;aee. "(hvo me tlni'ty ])ieces of silver, ;ind 1 will S('ll you Christ," is the world's ciy to-(lay. "(live m(; fashion, and 1 will sell you Christ ! " "1 will sacriliei; my wile, my cliilth'cn, my life, my all, for a little driidv. I will sell my soul for driidc ! " It is easy to hiame thesii men for worshipping the golden calf. Ihit what are we doing ourselves 'i Ah, n>an was afadarc then, and he has been a failure ever since. Then (iod put him under the judg(.'s, and wondcilul judges they were; ])utonce mon^, what a failure lie was! After that came the j)rophets, and what a failure he was luidor them ! Then came the Son from heaven liimself, riglit out of the bosom of tlio Father, lie left the throne and came down here, to teach us how to live. We took Him and mur work. He has gone off on a preacliing tour to warn his country men. Perliaps lie was telling them that there was a great deluge coming to sweep away all the workers of iiii(juity; perhaps he was warning them that every man who was not in the ark nnist perish ; that there would bo no di(f('rence. I can imagine one man saying, " You had better go back and iiuish your work, Noah, rather than come here preaching. You don't think we are {.ijoing to believe in such nonsense as that. You tell us that all are going to perish alike ? Do you really expect us to lielieve that the kings and governors, the sherifls and the princes, the rulers^ the beggai's and thieves and hai'lots, arc all going to be alike lost ? " " Yes," says Noah ; " the deluge that is coming by and l)y will take you all away — every man that is not in the ark nuist die. There will be no ditterence." Douljtless they thought Noah had i'one ravinu' mad. But did not the Hood come and take them all away ? Princes and pau})ers and knaves, and kings — was there any diH'crence ? No diii'erence. When the destroyiu'c anwl was about to i)ass throuijfh Kgypt, no doubt the liauglity Egyptian laughed at tiie •jioor Israc^lite putting the blood on his door-post and lintel. " What a foolish notion," lie would say flerisively, " the very idea of sprinkling blood on a door-post! If there were anything coming, that would never keej) it away. 1 don't believe there is any death coming at all ; and if it did, it might touch these |)oor people, but it would certaiidy never come near us." But when the niiiht came, there was no dilference. The kin«r in his palace, the captive in his prison, the beggar by the way- side — they were all alike. Into every house the king oi terrors had come, and there was universal mournin<'' in the land. In the home of the poor and the lowly, in tiio home of the prince and the noble, in the home of the (^^ovcrnor and ruler, the eldest son lay dead. Oidy the poor Israelite escaped who liad the blood on the door-post and liutel. And when God conies to us in judgment, if I ■ fll I i'f! 124 SERMONS BY MOODY, U 'H k I 1 J 1 i 1 i ' 3 ; V. i f i 1 lit 'III ■ ^2 Jlif i I we are not in Christ, all will Le alike. Learned or un- learned, high or low, priest or scribe — there will be no difference. Once more, I can imagine Abraham going down from the hills to Sodom. He stands up, let us say, at the cor- ners of the streets, before Sodom was destroyed — " Ye men of Sodom, I have a message from my God to you." The people stand and look at the old man — you can see his white locks as the wind sweeps through them — " I have a warning for you," he cries. " God is going to de- stroy the live cities of the plain, and every man who does not escape to yonder mountain must perish. When he comes to deal in judgment with you there will be no dif- ference; every man must die. Tiie Lord Mayor, the princes, thu chief men, the mighty men, the judges, the treasurers — all must perish. The thief and the vagabond and the drunkard — -yes, all must perish alike. There can be * no difference.' " But these Sodomites answei-, " You had better go back to your tent on the hills, Abraham. We don't believe a word of it. Sodom was never so prosperous ; business was never so flourishing as now. The sun never shone any brighter than it does to-day. The lambs are skipping on the hills, and everything mov- ing on as it has done for centuries. Don't preach that stuff to us; we don't believe it." A few hours pass, and Sodom is in ashes ! Did God make any difference among those who would not believe ? No, God never utters any opinion; what he says is there is no ditterenee. I read of a deluge of fire that is going to roll over this earth, and when God conies to deal in judgment, there will be no difference, and every man who is out of Christ must perish. It was my sad lot to be in the Chicago fire. As the flames rolled down our streets, destroying everything in their onward march, I saw the great and the honourable, the learned a>id the wise, fleeing befoi'e the fire with the beggar, and the thief, and the harlot. All were alik'^ "THERE IS NO DIFFERENCE. 125 As the flames swept through the city it was like the judgment day. The mayor, nor the mighty men, nor wise men could stop these flames. They were all on a level then, and many who were worth hundreds of thousands were left paupers that night. When the day of judg- ment comes, there will be no difference. When the de- luge catne there was no diflVrcnce ; Noali's ai'k was worth more than all the world. The day before, it wjis the world's lau(^' ig stock, and if it had been put up to auc- tion, you couid not have got anybody to buy it except for firewood. But the deluge came, and tlien it was worth more than all the world together. And when the day of judgment comes, Christ will be worth more than all this world, more than ten thousand worlds. And if it was a terrihie thing in the days of Noah to die out- side the ark, it will be far more terrible for us to go down in our sins to a Christless grave. Now I hope that you have seen what I have been tr}'- ing to prove — that we are all sinners alike. If I have failed to prove that, then the meeting to-night has been a failure. I shoidd like to use another illustration or two. I should like to make this tiulh so plain that a child might know it. In the olden times in England, we are told, they used to have a game of firing arrows through a ring on the top of a pole. The man that fail- ed to get iiil his arrows through the ring was called a "sinner." Now I should like for a moment to take up that illustration. Su|>pose our pol(> to be u|) in the gal- lery, and on the top of it th(» ring. I have got ten arrows, let us say, and Mr. Sankey has got another ten. I take up the first arrow, antl take a good aim. Alas ! I miss the mark. Tlierefore I am a " siiuier." " But," I say, "1 will do the best I can with the other nine; I have only missed with one." Like some men M'ho try to keep all the commandments but one ! I fire again and miss the mark a second time. "Ah, but," I say, "I have got eight aii'ows still," and away goes anotlier arrow — uTlss, i [■■ mmm. I ( t 1* ' 1'! u '! ■ f !; p- '1. , J 1 ^^ m !r' ^ ■ i- '{ t i ,- . \ 1. 126 SERMONS 13Y MOODY. I fii-c all the ten an'ows and do not sret one thronofh the rin<]r. Well, I was a "siniKT" after the fij-st miss, and 1 can otdy be a " simier " alter the tenth. Now Mr, Sankuy conies with his ten arrows. He fires and cfets his iirst arrow thl•()^l^■h, " Do you see that i* '' he says. " Well," I reply, " g-o on; don't boast until you get them all tlii'onnh." Hc^ takes the second arrow and gets that thn)ugh. "Ha! do yon see that?" " Don't boast," I repeat, " until all ten are through;" if a man lias not broken the law at all then he has u'ot something to boast of! YVway i/oes the thii'd, and it iroes throu«di. Then another an liands of Commissicmei's appointed ))y Gov- ennnent. There was one clause in the new law that no man should be a policeman who was not a certain height — 5 feet i) inches, let us say. When the Commissioners got into power, they advertised for men as candidates, and in the advertisement they stated that no man need apply who could not bring good credentials to recommend him. I remember going ]ust the othce one day, and there was a crowd of them waiting to get in. 'J'hey quite "thkre is no difference.*' 127 nine are and I am his hand ul ha ?■« a you never I should nark. ./i« blocked up the side of the street ; and they were com- paring notes as to their chances of success. One says to another, " I have got a good letter of recommendation from the Mayor, and one from the supreme judge." Ano- ther says. " And I have got a good letter from Senator So-and-so; I'm sure to get in," The two men come on together, and lay their letters down on the Commis- sioners' desk. " Well," say the otticials, " you liave cer- tainly a good many letters, but we won't read them till we measure you." Ah ! they forgot all about that. So the first man is measured, and he is only five feet. " No chance for you, sii" ; the law says the men nuist be 5 feet G inches, and you don't come up to the standard." The other says, " Well, my cliance is a good deal better than his. I'm a good bit taller than he is," — he begins to mea- sure himself 1^3' the other man. That is what people are always doing, measuring themselves l:)y others. Measure yourselves by the law of God, or by the Son of God Him- self ; and if you do that, you will find you have come short, lie goes up to the oificers, and they measure him ; he is 5 feet 5 inches and nine-tenths of an inch. " No good," they tell him; "you're not up to the standard." " But I'm only one-tenth of an inch short," he remon- strates. " It's no matter," they say ; " there's no differ- ence." He goes with the man who was five feet. One comes short six inches, and the other only one-tenth of an inch, but the law cannot be changed. And the law of God is that no man shall go into the kingdom of heaven with one sin on him. He that has broken the least law is guilty of all. " Then, is there any hope for mc ? " you say. " What star is there to relieve the nndnight darkness and gloom ? What is to become of me ? If all this is true, I am a poor lost soul. I have committed sin from my earliest child- hood." Thank God, my friends, this is just where the gospel comes in. " He was made sin for us who knew no Ho was I SUl. *' He was wounded for pur transgressions. !f 128 SERMONS BY MOODY. .Ill t If J I/; r iliii ii'i ^^i bruised for our iniquities ; the chastisement of our peace was upon Him, and with His stripes we are healed." " We all like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid upon Him the iniquity of us all." You ask mo what my hope is ; it is, that Christ died for my sins, in my stead, in my place, and tlicrefore I can enter into life eternal. You ask Paul what his hope was. " Christ died for our sins accordino^ to the Scrip- ture." This is the hope in which died all the glorious martyrs cf old, in which all who have entered heaven's gate have found their only comfort. Take that doctrine of substitution out of the Bible, and my hope is lost. With the law, without Christ, we are all undone. Tlie law we have broken, and it can only hang over our head the sharp sword of justice. Even if wo, could keep it from this moment, there remains the unforgiven past. " Without shedding of blood there is no remission." He only is safe for eternity who is shelt(^red l)ehind the finished work of Christ. What the law cannot do for us, He can do. He obeyed it to the very lettei', and undei" His obedience we can take our stand. For us he has sutlered all His penalties, and paid all that the law demands. " His own self bare our sins in His own body on tlio tree." He saw the awful end from the beginning; He knew what death, what ruin, what misery lay before us if we were left to ourselves. And He came fi-om heaven to teach us the new and living way by which "all that believe are justified from all things from which they could not be justilied l)y the law of Moses." There is a well-known story told of Napoleon the First's time. In one of the conscriptions, during one of his many wars, a man was bal lotted as a conscript who did not want to go, but he had a friend who ofleied to go in liis place. His friend joined the regiment in his name, and was sent olf to the war. By and by a battle came on, iu which ho was killed, and they buried him on the « THERE IS NO DIFFERENCE. 129 peace 3aled." turned i upon st died -efore 1 is hope ) Sciip- ^lovious icavcn's .loctrinc is lost, le. Tbe )\u' head I keep it ran past. (1. fhind the lo for us, lid under s su tiered Icniands. the tree." e knew us if we eaven to " all that hey could battle-field. Some time after the Emperor wanted more men, and by some mistake the first man was ballotted the second time. They went to take him but he remon- strated. " You cannot take me." " Why not ! " "I am dead," was the reply. " You are not dead ; you arb alive and well." " But I am dead," he said. " Why, man, you must be mad. Where did you die ? " " At such a battle, and you left me buried on such a battle-field." " You talk like a mad-man," they cried; but the man stuck to his point that he had been dead aiul buried some months. " You look up your books," he said, and see if it is not so." They looked and found that he was right. They found the man's name entei'cd as drafted, sent to the war and marked off as killed. "Look here," they said, " you didn't die ; you must have i^ot some one to go for you; it must have been your HiilMltide" " I know that," he said ; " he died in my stead. You cannot touch me ; I died in that man, and I go free. The law has no claim aixainst me." 'J'hov would not rccf>ixnize the doctrine of substitution, and the case was carried to the Emperor. But he said that the man was right, that he was dead and buried in the eyes of the law, and that France had no claim against lum. The story may be true, or it may not, but one thing I know to be true, that the Emperor of heaven recognizes the doctrine of substitution. Christ died for me ; that is my hope of etei-nal life. "There is no condemnation to them which are in Christ Jesus." If you ask me what you must do to share this bhissing, I answer, go and deal personally with Christ about it. Take the sinner's place at the foot of the cross. Strip yourself of all your own lighteousness, and j)ut on Christ's. Wiap yourself up in His perfect roV)e, and receive Him b}^ simple trust as your own Saviour. Thus you inherit the ])riceless treasures that (Jhrist hath purchased with his blood. " Asnifiny as re- ceived Him, to them (j tve He pmrfv to hcrome the sons of God." Yes, sons of God ; power to overcome the world, n i rcssss^ 'W ■Ml .,,, ., 1/ t-%: \ 11 1 ' !•' I i' il ' if w 'I' I i' iil ,11 •'IP ii :i « :i i 'l!i ^liil- :'i ■''If i|l ' 'f 'Hi ! ■ ■! ;i 1 ' ; f ; ' - 'i ' '"• ; ( i M 180 SERMONS BY MOODT. the flesh, and the devil ; power to crucify every besetting sin, passion, lust ; power to shout in triumph over every trouble and temptation of your life, " 1 can do all things through Christ whicli strengtheneth me." I have been trying to tell you tlie old, old tale that men are sinners. I may be speaking to some one, perhaps, who thinks it a waste of time. " God knows I'm a sin- ner," he cries ; " you don't need to prove it. Since I could speak, I've done nothing but break every law of earth and hen ven." Well, my friend, I have good news for you. It is just as easy for God to save you, who have broken the whole decalogue, as the man who has only broken one of the commandments. Both are dead — dead in sins. It is no matter how dead you are, or how long you have been dead ; Christ can bring you to life just the same. There is no difference. When Christ met that poor widow coming out of Nain, following the body of her darling boy to tlie grave — he was just newly dead — His loving heart could not pass her ; he stopped the funeral, and bade the dead arise. He was obeyed at once, and the mother was clasped once more in the living embrace of her son. And when Jesus stood by the grave of Lazarus, who had been dead /oM,r days, was it not just as easy for Him to say, ** Lazarus, come forth ? " Was it not as easy for Him to bring Lazarus from his tomb, who had been dead four days, as the son of the widow, who had been dead but one ? Yes, it was just as easy; there was no difference. They were both alike dead, and Christ saved the one just as easily, and as willingly, and as lovingly as the other. And therefore, my friend, you need not complain that Christ cannot save you. Why, Christ died for the ungodly. And if you turn to Him at this moment with an honest heart, and receive Him simply as your Saviour and your God, I have the authority of His Word for telling you that He will in no wise cast you out. And you who have never felt the burden of your sin — you who think there is a great deal of difference — you "THERE IS NO DIFFERENCE." 131 ,ctting every things at men erhaps, [1 a sin- I could Df earth Eor you. broken broken [ in sins, 'ou have he same. )r wiJow :ling hoy ing heart bade the »ther was n. And [had been |m to say, ,r Him to idead four but one ? ^e. They ne just as Iher. And lat Christ ungodly. an honest and your lelUng you who thank God that you are not as other men — lieware. God has nothing to say to the self-righteous. And unless you humble yourself before Him in the dust, and confess before Hiin your iniquities and sins, tlie gate of heaven, which is open only for sinners, saved by yrac% nmst be chut against you for ever. / rour sin — mce— you frr f ' ' :::lii I' '^ II '• , I 1 ,;; II : t'«'/ f im M\ -K i; ! I ft ii'lji 'i1 !'•;:; I 18 •- 1 i I I I GOOD NEWS *Mfr))7'(iivT htcilirm, I diclarc unto yon ihc yospdvhich 1 pyidclnd n»./o i/ni/, uhirh also nc liavc received, and trfierciii ye fitahd. — 1 I OKINI IllANS, XV : 1. )})0 not tliink there is a word in the EnMish Jan<>un<>o so little understood as the word "^^ospeJ." We hear it every day, and we have licard it fVoiu our earliest cliildliood, yet ,^ tliere ai'e many people, and even many Christians, ^ who do no! leally know what it means. I believe I was a chihl of God along time before I really knew. The woid "gospel" means " God's spell," or good spell, or iji other words, "good news." The g()s})el is good tidings of great joy. No better news ever eame out of heaven than the gospel. No bet- w ter news ever fell upon the ears of the family of t nian than the gos^x'l. When thf» angels came down '^'- to i^roelaim the tidings, what did the}' say to those ' shepherds on the plains of Bi'iliiehem ? " Behold I bring you .s((t/ tidings ?" No ! " iiehoM, I bringyou had news ? " No! " lithcVl, 1 bring you good tidings of r/reat joy, which shall be to all people; for unto you is born this day, 'm the city of David, a Saviour." If those shepherds had been like a good many people at the ])re- ecnt time, they would have said, " We do not believe it is GOOD NEWS. 133 pood news. It is all excitemont. These anf^els want to i^et up a revival. These an_t,n>ls arc tryini( to excite us. Don't you believe them." That is what Satan is saying now. "Don't you believe the j,^)s|)el is good news; it will only make you miserable." He knows the moment a man believes good news, he just receives it. And no one who is under the power of the devil really believes that the gos})el is good news. But these sht.'pherds be- lieved the messai^e that the an«;els brou;;ht, and their hearts were filled with joy. It' a boy came with a de- spatch to some one here, could you not tell by tlie re- ceiver's looks what kind of a message it was ? If it brought good news you would see it in his face in a mo- ment. If it told him that his boy, away in some foreign land, a prodigal son, had come to himself, like the one in the loth of Luke, do vou not think that father's face would light up with joy ? And if his wife were here, lie would not wait till they got home, or till she .asked for it, he would pass it over to her, and her face would brighten too, as she shared his joy. But the tidings that the gos- pel brings are more glorious than that. We are dead in trespasses and sins, and the gospel otters life. We are enemies to God, and the gospel otters reconciliation. The world is in darkness, and the gospel otters light. Because man will not believe the gospel that Christ is the light of the world, the world is dark to-day. But the moment a man believes, the light from Calvary crosses his path and he walks in an unclouded sun. I want to tell you why I like the gospel. It is because it has been the very best news I have ever heard. That is just why I like to preach it, because it has done me so much good. No man can ever tell what it has done for him, but I think I can tell what it has undone. It has taken out of my path four of the bitterest enemies I ever had". There is that terrible enemy mentioned in i Cor. xv., the last enemy, Death, The gospel has taken it out of m ■M mmm '■' 1 134 SERMONS BY MOODY. uh IL lili; Hit 1 1 the '\-n.y. I\Iy liiind very often rolls back twenty yeara ago, Lefore 1 was converted, and I tliink how dark it used to seem, as I tlioui-ht of the future, I well reiueiii- ber how I used to look on death as a terrible monster, how he used to throw his dark shadow across my ])ath ; how I trembled as I thought of the terrible hour when he should come for me ; how I thougal I should like to ^h lie removed owr tnuisi/n'sy'ions fnnn us." Not sonn., ot them ; He takes them all away. You may pile up youi sins till they rise like a daik mountain, and then malti- lut on a witness sermon. General e it was a jubilee ing into ere j^'^t loui^bt it African iound it northern nany elo- not tbink ay. He for ever cnibrace, me. Your way. yo" ,1 shouted God." It It filled cr men and Swe heard last time ; your posterity shall be free ; young men rejoice to-day, you are for ever free ! " And they clapped their hands, and sliouted, " Glory to God ! " They believed tlie good tidings, '* Young maidens ! " he said, " you rejoice to- day. You have been put on the auction-block and sold for the last time ; you are free — for ever free ! " They beUeved it, and lifting up their voices, shouted, " Glory be to God ! " I never was in such a meeting. They be- lieved that it was good news to them. My friends, I bring you better tidings than that. No coloured man or woman ever had such a mean, wicked, cruel master as those that are serving Satan. Do I speak to a man who is a slave to strong drink ? Christ can give you strength to hurl the cup fro2n you, and make you a sober man, a loving husband, a kind father. Yes, poor wife of the drunkard. He gives you good news ; your husband may become a sober man again. And you, poor sinner, you who have been so rebellious and way- ward, the g()S[)el brings a message of forgiveness to you. God wants you to be reconciled to llim. " Be ye recon- ciled unto God." It is His message to you — a message of friendship. Here is a little story of reconciliation which I was told lately ; perhaps it may help you a little : There was an Englishman who had an only son ; and oidy sons are often petted, and humoured, and ruined. This boy became very headstrong, and very often he and his father had trouble. One day they had a quarrel, and the father was very angry, and so was the son ; and the father said he wished the boy would leave home and never come back. The boy said he would go, and would not come into hts father's house again till he sent for him. The father said he would never send for him. Well, away went the bo3^ But when a father gives up a boy, a mother does not. You mothers will understand that, but the fathers may not. You know there is no love on earth so strong as a mothor's love. A great many things may separate a man and his wife ; a great many things gii itVi'iiuAi'iitinri'i I It'll ■HHiBBaaawiMii uo SEUMONS BY MOODY. m (Si; ■ i 1 I!' 'Mli.||»J may separate c father from a son; but there is nothing m the wide world that can ever separate a true motlier IVom her child. To b(; sure, there are some mothers that have drunk so much l^cjuor, that they have drunk up all their affection. But I am talking about a true mother ; and she would never cast off her boy. Well, the mother began to write, and plead with the boy to write to his father first, and he v^ould forgive him ; but the boy said, " I will never go home till father asks me." Then she pled with the father, but the father said, "No, I will never ask him." At last the mother came down to her sick-bed, bioken-hearted, and when she was given up by the physicians to die, the liusl^and, anxious to gratify her last ish, wanted to know if tiiere was notliing he could do tor her before she died. The mother gave him a look ; he well knew what it meant. Then she said, ** Yes, there is ne itung you can do. You can send for my boy. That is the only wish on earth you can gratify. If yoM do not pity him and love him when I am dead and gone, who will ? " " Well," said the father, " I will send word to him that you want to see him." " No," she says, "you know he will not come for me. If ever I see him you nnist send for him. At last the father went to his ofHce and wrote a despatch in his own name, ask- ing the boy to come home. As soon as he got the invita- tion from his father he started off to see his dying mother. \\ hen he opened the door to go in he found his mother dying, and his father by the bedside. The father heard the door open, and saw the boy, but instead of going to meet him he went to another part of the room, and re- fused to speak to him. His mother seized his hand — how she had longed to piess it ! She kissed him, and then said, " Now, my son, just speak to your father. You speak first, and it will all be over." But the boy said, " No, mother, I will not speak to him until he speaks to me." She took her husband's hand in one hand and the boy's in the other, and s|)ent her dying moments in trying to bring M h tlie 3 him ; ;r asks jr said, r came he was mxious ere was mother :hen she ian send ,you can ben 1 am vther, " I " 1^0," J ever I her went ime, ^f^- le invita- g mother. Ts mother ler heard going to ., and re- ,nd— how and then on gpeak Isaid/'No; Iks to me. [ne boy's in ft to brini* GOOD NEVrS. 141 aViout a reconciliation. Then just as she was expiring — • she could not speak — so she put the hand of the wayvvanl boy into the hand of the father, and pas.see ye reconciled." Oh, this gospel of re- conciliation ! My f I'iends, is it not a glad gospel ? And then it is a free gospel; any one may have it. You need not ask, " For whom is this good news." It is for yourself. If you would like Christ's own word for it, conie with nie to that scene in Jerusalem where the dis- ciples are bidding lliiu faiewell. Calvary with all its horrors is behind Hiui ; Ccthsemane is over, and Pilate's judgment hall. He has ))a.ssed the grave, and is about to take His place at the right hand of the Father. Around Him stands His little hand of disciples, the little Church He was to leave behind Him to be His wit- nesses. The hour of parting has come, and He has some " last words " for them. Is He thinking about Himself in these closing moments? Is He thinking about the throne that is waiting Him, and the Father's smile that will welcome Him to heaven ? Is He going over in uu'inory the scenes of the |)ash ; or is He thinking of the friends who have followed llim so far, who will miss Him so much when He is gone ? No, He is thinking aVtout you. You imagined He would think of thoso Ui- ^tmmm i M { '. an 142 SERMONS BY MOODY. k 1/ t I. fi IM' I lii: .j .; i^liljltj ) . i i^i , ■■kill til wlio loved Him ? No, sinner, He thought of you then. He thought of His enemies, those who shunned Him, those who despised Him, those who killed Him — He thought what more he could do for them. He thought of those who would hate Him, of those who would have none of His Gospel, of those who would say, it was too good to be true, of tho«e who would make excuse that He never died for them. And then, turning to His disci- ples, his heart just bursting with compassion. He gives them His f^irewell charge, " Go ye into ALL the world and preach the Gospel TO EVERY CJIEATUUE." They are almost His last words " to every creature." I can imagine Peter saying, " Lord, do you really mean that we shall preach the Gospel to every creature ? " ".Yes, Peter." " Shall we go back to Jerusalem, and preach the Gospel to those Jerusalem sinners who mur- dered you ? " " Yes, Peter, go back and tarry there until you are endued wiih power from on high. Olfer the Gospel to them first. Go search out that man who spat in my face ; tell him I forgive him ; there is nothing in My heart, but love for him. Go, search out the man who put that cruel crown of tlijrns on my brow ; tell him I will have a crown ready for liim in My kingdom, if he will accept salvation ; there shall not be a thorn in it, and he shall wear it for ever and ever in the kingdom of his Redeemer. Find out that man who took the reed from My hand, and smote My head, driving the thorns deeper into My brow. If he will accept salvation as a gift, I will give him a sceptre, and he shall sway it over the nations of the earth. Yes, I will give him to sit with Mo upon My throne. Go, seek that man who struck Me with the palm of his hand ; find him and preach the Gospel to him ; tell him that the blood of Jesus Christ clean- eth from all sin, and My blood was shed for him freely." Yes, I can imagine Him saying, " Go, seek out that poor soldier who drove the spear into My side ; tell him that tiiere is a nearer way to My GOOD NEWS. 143 then. aim, -He have [IS too 3 that disci- s gives world ley are y mean ,ture 'i " m, and w inur- y there . Otfer lan who nothing the man w ; tell ingdom, thorn in kingdom the reed c thorns ,tlon as a ,y It over m to sit nan who him and hlood of ,lot)d was u saying, the spear ay to My hcai-t than that. Tell him that I forgive him freely ; and tell him I will make him a soldier of the cross, and My banner over him shall be love." I thank God that the Gospel is to be pre.-iched to every creature. I thank God the commission is so free. There is no man so lar gone, but the grace of God can reach him ; no man so desperate or so black, but He can forgive him. Yes, I thank God I can preach the Gospel to the man or the woman who is as black as hell Itst'lf. I thank God for the " whosoevers " of the invi- tations of Christ. "God so loved the world that He gave His only begotten Son, that 'whosoever belie veth on Him should not perish, but have everlasting life," and " Whosoever will, let him take the water of life freely." I heard of a woman once who thouijjht there was no promise in the Bible for her, they were all for other people. One day she got a letter, and when she opened it, found it was not for her at all, but for some other woman of the same name. It led her to ask herself, " If I should find some promise in the Bible directed to me, how should I know that It meant rue, and not some other woman?" And she found out that she must just take God at His word, and Include herself among the " who- soevers " and the " every creatuies " to whom the Gos- pel Is freely preached. I know that word " whosoever " means every man, every woman, every child In this wide world. It means that l)oy down tliere, that grey-haired man, that maiden In the blush of youth, that young man breaking a mother's heart, that drunkard steeped In misery and sin. Oh, my friends, will you not believe tills good news ? Will you not receive this wonderful Gospel of Christ ? Will you not believe, poor sinner, that it means you ? Will you say it is too good to be true ? I was in Ohio a few years ago, and was invited to preach in the State prison. Eleven hundred convicts were brought into the chapel, and all sat in front of mo r'Mrj'irm giin'ii 144 SERMONS BY MOODY. V ; '' V i. m w 1 ''' in-i r^ ( : f 1 : 1 i 1 1 r ': ■ ^. After I had got through the preaching, the chaplain said to me : "Mr. Moody, I want to tell you of a scene which occurred in this room. A few years ago, our commission- ers went to the governor of the State, and got him to promise that lie would pardon five men for good beha- viour. The governor consented, with this understanding — that the record was to be kept secret, and that at the end of six months the five men highest on the roll should receive a pardon regardless of who or what they were. At the end of six months the prisoners were all brought into the chapel ; the commissioners caine up, and the Presi- dent stood up on the platform, and putting his hand in his pocket, brought out some papers, and said, ' I hold in my hand pardons for five men.' " The cha])lain told me he never witnessed anything on earth like it. Every man was as still as death ; many were deadly pale, and the sus- pense was awful ; it seemed as if every heart had ceased to beat. The commissioner went on to tell them how they had got the pardon ; but the chaplain interrupted him. " Before you make your speech, read out the names. This suspense is «.wful." So lie read out the first name, *' Reuben Johnson will come and get his pardon ; " and he held it out, but none came forward. He said to the governor, " Are all the prisoners here ? " The governor told him they were all there. Then he said again, "Eeu- ben Johnson will come and get his pardon. It is signed and sealed by the governor. He is a free man." Not one moved. The chaplain told me ho looked right down where Reuben was ; ho was well known ; he had been nineteen years there, and many were looking round to see him spring to his feet. But he himself was looking round to see the fortunate man who had got his pardon. Finally, the chaplain caught his eye, and said, " Reuben, you arc the man." Reuben turned round and looked behind him to sec wdiere Reuben was. The chaplain said the second time, " Reuben, you are the man ; " and the second time he looked round, thinking it must be some jther Reuben. GOOD NEWS. 145 said hich =uon- m to jeba- \ding lb the hould ;e. At it into Presi- in his in my me ho y man he sus- . ceased m how rrupted names, t name, and d to the fovernor Beu- signed Not one n where nineteen see him round to Finally, , ymi ave iiind him „ second :ond time Keuben. h .s So men do not believe the gospel is for them. They think it is too good, and pass it over their shoulders to the next man. But you are the man to-night. Well, the cha})lain could see where Reuben was, and he had to say three times, " Reuben, come and get your pardon-" At last the truth began to steal over the old man ; he got up and came along down the hall, trembling from head to foot, and wh"n he got the pardon he looked at it, and went back to his seat, and buried his face in his hands and wept. When the prisoners got into the ranks to go back to the cells, Reuben got into the ranks too, and the chaplain had to call to him, " Reuben, get out of the ranks ; you are a free man, you are no longer a prisoner." And Reuben stepped out of the ranks. He was free ! That is the way men make out pardons. Tliey make them out for good character or good behaviour, fjut God makes out pardons for men who have not got any character, who have been very, very bad. He offers a pardon to every sinner on earth if he will take it. I do not care who he is, or what he is like. He may be the greatest libertine that ever walked the streets, or the gnnitest blaci\guard who ever lived, or the greatest drunkard, or thief, or vagabond; but I come to-night with glad tidings, and preach the gospel to ever^ creature. f I 1 i ' r 1 f ■:' « 1 ' !! „Li, ii n pi ■ 7 fll 'Ii ', i \ j 1 . ■ f . 1 WHAT THINK YE OF CHKIST? iJ/ ^* Saying, JVJicd tJiiiik ye of Christ 1 M'/iase ^ :^, \ unto him, The son of JJacid. — Ma'J son is he ? Tliey sa^ TT. xxii : 42. vSUPPOSE there is no one here who has not 'thou<;ht, more or less, about Christ. You have lieard a1ii)ut Him, and I'oail about Him, and lieard men preach about Him. For eighteen lnni(h'ed years, men liave been tallying about Him, and thinking about Him; and some have their minds made up about who He is, and doubtless some have not. And although all these years have A rolled away, this question comes up, addressed to each of us, to-day, " What think ye of Chi'ist ? " I do not know why it should not be thought a V P^'opei* (question for one man to put to another. If Y I were to ask you what you tlii^ik of any of your A prominent men, you would already have your mind t made up about him. If 1 were to r',sk you what you think of our President, you would speak right out, and tell me your opinion in a minute. If 1 were to ask about your governor, you would tell me freely what you had for or against him. And why should not people make up their minds about the Lord Jesus Christ, and take their stand tor or against Him ? H' you think well of Him, why not speak well of Him, and range yourselves on His WHAT THINK YE OF CHRIST? U7 Jlicy say lias not M bave i oh teen t Hiui, tlieir )uhtless s liave ssed to ?" ouo-lit a ic?. H of your ur mind hat you out, and ;k about you ' side ? And if you thing ill of Ilim. and believe Him to be an impostor, and that He did not die to save tho world, why not lift up yoin* voice, and say you arc against Him ? It would be a bappy day for Christianity it men would just take sides — if we could know positively who was really for Him, and who was ag;»inst Him. It is of very little importance what the world thiid-cs of any one else. All the great on(^s, all the noble people of ihis world must soon bo gone. Yes; it matters little com- paratively what we think of tliem. Their lives can only interest a few ; but every living soid on the face of the earth is concerned with this Man. The (juestion for the world is, " What think ye of Christ ? " I do not ask you what you think of the Episcopal Church, or of the Pres- byterians, or the Baptists, or the Roman Catholics; I do not ask you what you think of this minister >r that, of this doctrine or that; but I wai:t to ask you what you think of the livinir i)erson of Christ? I should like to ask. Was He really the Son of God — the great God-man ? Did He leave heaven and come down to this world lor a purpose ? Was it really to seek and to save ? I should like to beyin with the manger, and follow Him up through the thirty-three years He was here upon earth. I should ask you what you think of His comini; into this world, and leinij born in a man- ger when it might have been a palace; why He left the grandeur and the glory of heaven, and the royal retinue of angels ; why He passed by palaces and crowns and do- minion, and came down here alone ? I should like to ask what you think of Him as a teacher? He spake as never man spake. I should like to take Him up as a preacher. I should like to bring you to that mountain side, that we might listen to the words as they fall from His gentle lips. Talk about the preach- ers of the present day ! I would rather a thousand times be five minutes at the feet of Christ, than listen a life- time to all the wise men in the world. He used just to 1 m mm 148 SKRMONS BY MOODY. H i hanj;,' trutli upon anything. Yonder is a sower, a fox, a \nid, iiud He just gathers the tiutli round them, so that you cannot see a fox, a sower, or a biid, without thinking what Jesus said. Yonder is a lily of the valley, you can- not see it without thinking of His words, " They toil not, neither do they spin." JL makes the little sparrow chirp- ing in the air preach to us How fresh those wonderful sermons are, how they live to-day ! How we love to tell theui to our children, how the children love to liear ! i' Tell nie a story ahout Jesus," how often we liear it ; how the little ones love his seiinons ! No story-hook in the world will ever interest them like the stories that He told. And yet how jjrofound He was ; how He puz/led the wise men ; liow the Scribes and the l^harisees could never fathom Him! Oh, do you not think He was a wonderful preacher ? I shoukl like to ask you what you think of Him as a physician. A man would soon have a reputation as a doctor if he could cure as (lirist did. No case was ever brought to Him but what He was a matcli for. He had but to speak the word, and disease fled before Him. Here comes a man covered with le])rosy. "Lord, if Thou wilt Thou canst make me clean," he cries. "I will." says the Great Physician, and in an instant the leprosy is gone. The world has hosjiitals for incurable disea;jes; but there were no incui-able diseases with Him. Now see Him in the little home at Bethany, binding up the wounded hearts of Martha and Mary, and tell nie what yo»i think of II im as a coinforlcv. He is a husband to the widow, and a father to the fatherless. The weary may lind a resting place upon that breast, and the friend- less may reckon llim their frientl. He never varies, Ho never fails. He never dies-'. His sympathy is ever fresh. His love is ever free. O widow and orphans, O Sorrow- ing and Mourning, will you not thank God for Chiist the com fo iter { WHAT THINK YE OP CHRIST? 149 OX, a that can- 1 not, \crful ,0 tell hear ! sar it ; iiok in lat tie )uz/le(l , could was a im as a on as a ■as ever He had Here ou wilt iays the bs gone. tt there I binding tell nie husband e weary L friend- Li'ies, Ho Icy fresh. ISorrow- \rist the Biifc those are not the points I wish to take up. Let us go to those wh.! knew Christ, and asl^ what tliey tliouijflit of Iliin. If you want to find out what a man is now-a-<]ays, jou in({uire about him from those who know hiui best. J do not wisli to be |)artiai ; we will go to his enemies and to his friends. We will ask them, What think ye of Christ? We will ask his friends and Ins enemies. If we only went to those who iik<'d Him, you would say, "Oh he is so blind; he tliinks so much of the man that he can't see his faults. You can't got any thing out of him, unless it be in Ids favour; it is a o!ie-sided affair altogetlier." S(j we shall go in the first place to his enemies, to those who hated Him, perscjcuted Him, cursed and slew Him. I shall put you in the jury-box, and call upon them to tell us what they think of Him. First among the witnesses, let us call upon the Phari- sees. We know how they liated Him. Let us put a few questions to theni. Come, Pharisee's, tell us what you have against the Son of God. What do yoit think of Christ? Hear what they say! Tkis man rrcelvelk sin- iipvs. What an argument to bring against Him ! Why, it is the very thing that makes us love Him. It is the glory of the gospel. He leceives sinners. If He had not, wluit would have become of as ^ Have you nothing more to bring against Him than tkU ? Why, it is ono of the greatest compliments that was ever paid Him. Once more, when He was hauijing on the tro(i, yon had this to say of Him, "He saved others, Himsi^lf Ho cannot save," And so He did save othei-s, but He could not save Himself and save us too. So He laid down His own life for yours and mine. Yes, Pharisees, you liave told the truth for once in your lives ! Jfe saved others. He died for others. He was a ransom for many ; so it is quite true what yoii think of Hiiu — He saved others, IlirnselJ He cannot save 150 SERMONS BY MOODY. Ill :|r ' J. * i m ' Now lot us call upon Ciiiaphas. Let hiin stand up here in his flowing robes; let us ask him for his evidence. " Caiaphas, you were chief priest when Christ was tried ; you were president of the Sanhedrim ; you were in the council-chamber when they found Him guilty; you your- self condemned Him. Tell us, what did the witnesses say ? On what grounds did you judge Him ? What testimony was brought against Him ? "He hath spoken blasphemy," says Caiaphas. "He said, 'Hereafter shall ye see the Son of Man sitting . the right hand of power, and coming in the cloud;, of heaven/ When I heard that, I found Him guilty of blasphemy ; I rent my mantle, and condemned Him to death." Yes all that they had against Him was that He was the Son of God ; and they slew Him for the promise of His cominn; for His bride. Now, let us summon Pilate. Let him enter the wit- ness-box. Pilate, this man was brought before you ; you examined Him ; you talked with Him face to face, what think you of ChriHt ? " I find no fault in Him," says Pilate. " He said He was the King of the Jews" (just as he wrote it over the cross) ; " but 1 find no fault in Him." Such is the testimony of the man who examined Him ! And, as he stands there, the centre of a Jewish mol), there comes along a man, elbowing his way, in haste. He rushes up to Pilate;, and, thrusting out his hand, gives him a mes- sage. He tears it open ; his face tuiiis pale as he reads — " Have thou nothing to do with this just muu, for I have suffered many things this day in a dreau) because of Him." It is from Pilate's wife — her testimony to Christ. You want to know what His enemies thought of Him ( You want to know what a heathen thought ? Well, here it is, " no fault in Him ; " and the wife of a hoathen, " this just man !" And now, look — in conies Judas. He ought to make a pood witness. Let us address him. " Come, tell us, Judas, what think you of Christ. You knew the Master WHAT THINK YE OF CHRIST? 151 Si :1 i\ well; yon sold Him for thirty pieces of silver; you be^ trayed Him with a kiss ; you saw Him perfo: m thoso miracles ; you were with Him in Jerusalem. In Bethany, when He summoned up Lazarus, you were there. What think you of Him ? " I can see him as he comes into the presence of the chief priests ; I can hear the money ring as he dashes it upon the table — " / have bet rayed in- nocent blood!" Here is the man who betrayed Him, and this is what he thinks of Him ! Yes, my frit^nds, God has made every man who had anything to do with tlie death of His Son put their testimony on record that He was an innocent man. Let us take the Centurion, who was present at the exe- cution. He had charge of the Roman soldiers. He had told them to make Him carry His cross ; he had given orders for the nails to be driven into His feet and hands, for the spear to be thrust in His side. Lot the Centurion come forward. " Centurion, you had charge of the exe- cutioners ; you saw that the order for His tleath was cnr- lied out; you saw Him die; you heai'd Him speak upon the cross. TqW us, ivhat think you of Chr'hst?" Hnrk ! Look at him; he is smiting his breast as he cries, " Truly, this was the Son of God ! " I might go to the tliief upon the cross, and ask what he thought of Him. At first he railed upon Him and re- viled Him. But then he thought better of it. " This laan hath done nothing ami.ss," he says. I might go fur- ther. I might sununon the very devils themselves and ask them for their testimony. Have they anything to say of Him ? Why, the very devils cmU Him tlie Son of (Ii)d ! In Mark we have the unclean spirit crying, " Jesus, Thou Son of the most High (uxl." Men say, (), I believe ('hi'ist to be the Son of God, and because 1 believe it in- tellectually, I shall be saved. I tell you the devils did that. And they did more than that, fhey trembled. Let us bi-ing in His friends. We want to hear their tiieMaster I evidence. Let us call that prince of preachers. Let us p here idence. i tried ; in the Li your- Ltnesses What ,. "He ttinp - loud;, of uilty of Him to that He ; promise the wit- you ; you ace, what i,ys Pilate, he wrote ' Such m 1 And, lere'conies rushes up im a mes ■ \G reads — for I have lecause of to Christ. t of Hiui i Iht? Well, a h oath en, to make a he, tell us, fti. *'K Ifil fl I'f I' n m 'i' SERMONS BY MOODY. hear the forerunner, the wiklerness preacher, John. Save the Master Hhnself, none ever preached like this man — tliis man who (h'ew all Jerusalem and all Judea into the wilderness to hear him ; this man who burst upon the nations like the flash of a meteor. Let John the Baptist come with his leathern girdle and his hairy coat, and let him tell us what he thinks of Christ. His words, though they were echoed in the wilderness of Palestine, are written in the Book forever, " Behold the Lamb of God which taketh away the sin of the world." This is what John the Baptist thought of Him, " I bear reconl that He is the Son of God." No wonder he drew all Jerusalem and Judea to him, because he preached Christ. And whenever men preach Christ, they are sure to have plenty of followers. Let us bring in Peter, who was with Him on the mount of transfiguration, who was with Him the night He wa,s betra3'ed. " Come, Peter, tell us what you think of Christ. Stand in this witness-box and testify of Him. You denied Him once. You said, with a curse, you did not know Him. Was it true, Peter? Don't you know Him?" "Know Him!" I can imagine Peter saying: " It was a lie I told them. I did know Him." After- wards I can hear him charging home their guilt upon these Jerusalem sinners. He calls Him " both Lord and Christ." Such was the testimony on the dayofPenti- cost. "God hath made that same Jesus both Lord and Christ." And tradition teljs us that when they came to execute Petei-, he felt he wjis not worthy to die in th<' way his Master died, and he requestr ' to be crucified v»rith his heatl downwards. So much did Peter think of Him ! Now let us hear from the beloved disciple John. H*' knew more about Christ than any other man. He ha ^i 1 ' , ■ ,t II St! I' 1 154 BERMONS BY MOODY. creation ; before the morning stars sang together, He was there. They saw Him leave the throne and come down to the manner. "What a scene for them to witness ! Ask these heavenly beings what they thought of Him then. For once they are permitted to speak ; for once the silence of heaven is broken. Listen to their song on the plains of Bethlehem, " Behold, I bring you good tidings of great joy which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." He leaves the throne to save the world. Is it a wonder the angels thought well of Him ? Then there ai'e the redeemed saints — they that sec Him face to f^ce. Here on earth He was never known, no one seemed really to be acquainted with Him ; but He was known in that world where He had been from the foundation. What do they think of Him there ? If we could hear from heaven, we should hear a shout which would glorify and magnify His name. We are told that when John was in the Spirit on the Lord's day, and being caught up, he heard a shout around him, ten thousand times ten thousand, and thousands and thousands of voices. " Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing ! " Yes, He is worthy of all this, Heaven cannot speak too well of Him. Oh, that earth wo\ild take uj) the echo, and join with heaven in singing, " Worthy to receive power and riches, and wisdom, and strengtli, and honour, and glory, and blessing ! " But there is yet another witness, a higher still. Some think that the God of the Old Testament is the Christ of the Now. But when Jesus, came out of Jordan, baptized by John, there came a voice from heaven. God, the Fathei', Bpoke. It was His testimony to Christ : " This is ]\ly beloved Son, in whom I am well pleased." Ah, yes! God the Father thinks well of the Son. And if God is ■well phrased with Him, so ought we. If the sinner and God arc well pleasied with Christ, then the hinner and WHAT THINK YE OF CHRIST? 155 3 was down Ask then. iilencG plains I (fvcat is born Christ •Id. I« hat sec known, im; hut en fvou\ eve ? It ut which told that nd being .liousanvl isands oi receive 1 honour, i all this, iiat earth . singiuL^ dow, and II. Sonic I Christ oE , baptized he Father, bus is My Ah, yes. if God is pinner ivn'^ dnner and God can meet. The moment you say, as the Father said, "I am well pleased with Him," and accept Him, you are wedded to God. Will you not believe the testimony ? Will you not believe this witness, this last of all, the Lord of hosts, the King of kings, Himself ? Once more He repeats it, so that all may know it. With Peter and James and John, on the mount of transtiguration, He cries again, " This is my beloved Son ; hear Him." And that voice went echoing and re-echoing through Pales- tine, through all the earth from sea to sea, yes, that voice is echoing still, Hear Hivi ! Hear Him ! My friend, will you hear Him to-day ? Hark ! what is He saying to you ? " Come unto Me, all ye that labour and are heavy laden, and I will give you rest. 'J'ake my yoke upon you, and learn of Me ; for I am meek and lowly in heart ; and ye shall find rest unto your souls. For my yoke is easy, and my l)urden is light." Will you not think well of such a Saviour ? Will you not believe Him ? Will yon not trust in Him with all your heart and mind ? Will you not live fur Him ? If He laid down His life for us, is it not the least we can do to lay down ours for Him ? If He bore the Cross and died on it for me, ought I not to be willing to take it uj) for Him ? Oh, have we not reason to think well of Him. Do you think it is right and noble to lift up your voice ai^'ainst such a Saviour ? Do you think it is just to cry, " Crucify Him ! crucify Him ! " Oh, may God help all of us to glorify the Father, by thinking well of His only-begotten Son. ^CKt Iff I i'l w H ' 'i i I '< i|'i (i- 1' m 1 1 CHRIST SEEKING SINNERS. •* Th'' So7i of Man is come to seek and to save that which wa$ lost." — Luke xix : 10. me this is one of the sweetest verses in tlie whole Bible. In this one little short sentence we are told what Christ c;uiie into this world for. He came for a purpose ; He came to do work, and in this little verse the whole story is told. He came not to condemn the world, but that the world, through llim, might be saved. A few yeais ago, the Prince of Wales came to America, and there was great excitement about this Crown Prince coming to our country. The papers took it up, and began to discusss it, and a great many were wondei'itig what he came for. Was it to look into the republican government ? Was it for his health ? Was it to see our institutions ? or for this, or for that ? He came, and went, but he never told us what he came for. But when the Prince of Heaven came down into this world, He told us what He came for. God sent Him, and He came to do the will of His Father. What was that ? " To seek and to save that which was lost" And you cannot find any place in Scripture where a man was sent by God to do a work in which he failed. A ti tl inc CHRIST SEEKING SINNERS. 157 i, voa* n the itence to do |ory is t that God sent Moses to Ef^'^ypt to bring three millions of bonds- men up out of the house of bondage into the promised land. Did he fail ? It looked, at first, as if he were going to. If we had been in the Court when Pharaoh said to Moses, " Who is C?od, tliat I should obey Him ?" and ordered him out of his presence, we might have thought it meant failure. But did it ? God sent Elijah to stand before Ahal), and it was a Itold thing when he tohl him there should be neither dew nor rain ; but didn't he lock up the heavens ibr three years and six months ? Now here is God sending His own beloved Son from His bosom, I'rom the throne, down into this world. Do you think He is going to fail ? Thanks be to God, He can save to the uttermost, and there is not a man in this city who may not find it so, if he is willing to be saved. I find a great blessing to myself in taking up a pas- sage like this, and looking all around it, to see what brought it out. If you look back to the close of the eighteenth chapter, you will find Christ coming near the city of Jericho. And, sitting by tho wayside, was a poor, blind beggar. Perhai)s he has been there for years, led out, it ma,y be, by one of his children, or perhaps as we sometimes see, he had got a dog to lead him out. There he had sat for y^ars, and his cry hail been, " Please give a poor blind man a farthing." One day, as he was sitting there, a man came down from Jerusalem, and seeing the poor, blind man, took his seat by his side, and said, " Bar- timeus, I have good news for you." " What is it ? " said the blind beggar. "There is a man in Isi-ael who is able to give you sight." " Oh, no ! " said the blind beggar, " there is no chance of my ever receiving sight. I was liorn blind, and nobody born blind ever got sight. I shall never see in this world ; I may in the world to come; but I must go through this world i)lind." " But," said tho man, " let me tell you, I was at Jerusalem the other day, and the great Galilean prophet was there, and I saw a man who ■h il'' t-i f ;>: I * r i -J !li|!!i, 158 SERMONS BY MOODY. was born Llind that IkuI roceived his siirht ; and T never saw a iiuin with better si'dit. ITe does not need to use glasses ; he can see cjuite clear." Then for the first time, hope rises in the poor man's heart, and he asks, " How was it done ? " Wh}', Jesus spat on the ground and made some clay, and anointed his eyes," (why, that is enough to put a man's sight out, even if he can see !) " and sent him to wash in the pool of Siloam, and while he was do- ing so, he got two good eyes. Yes, it is so. I talked with him, and I didn't see a man in all Jerusalem who h.id better sii>ht." " What did he charixe ?" says Bartimvus. " Nothing. There was no fee or doctor's bill ; he got his sight for nothing. You just tell Him what you want ; you don't need to have an influential committee to call on Him, or any important de}>utation. The poor have as much influence with Him as the rich ; all are alike." " What is his name ? " asks Ijartimeus. " Jesus of Naza- reth. And if He ever comes this way, don't you let Him -by, without getting your case laid before Hun." And the blind man says, " That you may be sure of ; He shall never pass this way without my seeking Him." A day or two after, he is led out, and takes his seat at the usual place, still crying out for money. All at once he hears the footsteps of a coming multitude, and begins to cry, " Who is it ? " " Tell me, who is it ? " Some one said that it was Jesus of Nazareth thpo was passing by. The moment he hears that, he says to himself, " Why, that is the man who gives sight to the blind," and he lifted up his cry, " Jesus, thou Son of David, have mercy upon me ! " I don't know who it was — perhaps it was Peter — who said to the man, " Hush ! keep still." He thought the Lord was going up to Jerusalem to be crowned King, and He would not like to be distui-bed by a po(U' blind bciiuar. Oh, thev did not know the Son of God when He was here ! He would hush every harp in heaven to hear a sinner pray ; no nmsic delights Him so much. But Bartimeus lifted up his voice louder, " Thou Son of David CHRIST SEEKING SINNERS. 159 ever ) use Liiue, How iiade ough . sent IS (lo- with h:ier that to-night. They led the blind man to Jesus. The Lord says, " What shall I do for you ? " " Lord, that I may receive my sight." " You shall have it," the Loi'd said ; and straightway his eyes were opened. I should have liked to have been there, to see that won- derful scene. The first object that met his gaze was the Son of God Himself, and now among the shouting multi- tude, no one shouts louder than the poor blind man that has got his sight. He glorifies God, and I fancy I can hear him shouting, " Hosanna to tlie Son of David," morfi sweetly than Mr. Sankey can sing. Pardon me, if I now draw a little on my imagination. Bartimeus gets into Jei'icho, and he says, "I will go and see my wife, and tell her about it." A young convert al- ways wants to talk to liis friends about salvation. Away he goes down the street, and he meets a man who passes him, goes on a few yards, and then turns round and says, " Bartimeus, is that you ? " " Yes." " Well, I thought it was, but I could not believe my eyes. How have you got your sight?" "Oh, I just met Jesus of Nazareth outside the city, and asked Him to have mercy on me." " Jesus of Nazareth ! What, is He in this part of the coun- try ? " " Yes. He is right here in Jericho. He is now going down to the western gate." " I should like to see Him," says the man, and aw.iy he runs tlown the street ; but he cannot catch a glimpse of Him,' even though he stands on tiptoe, being little of stature, and on account of the great throng around Him. " Well, he says, " I am not going to be disappointed ; " so he runs on, and climbs up into a sycamore tree. " If I can get on to that branch, hanging right over the highway, He cannot pass without I h; II' .• Si li ; l» i M in K t i I ? '. i ; !•« i IGO SERMONS BY MOODY. my getting a good look at Ilim." That must liavc "boon a very strange sight to see tlie rich man climbing u\) a tree like a boy, and hiding among the leaves, where he thought nobody would see him, to get a glimpse of the passing stranger ! There is the crowd bursting out, and he looks for Jesus. He looks at Peter ; " Tluit's i^ot Him/' He looks at John ; "That's not Him." At last his eye rested on One fairer than the sons of men ; " Tliat's Him ! " And Zaccheus, just peeping out from among the branches, looks down upon the wonderful God-man in amazement. At last the crowd comes to the tree ; it looks as if (Jhrist were going by ; but He stops right under- the tree, looks up, and says, "Zaccheus, make haste and come down." I can imagine, the first thought in his mind was, " Who told Him my name ? I was never iiitroduced to Him." Ali ! He knew him. Sinner, Christ knows all about you. He knows your name and your house. You need not try to hide from Him. He knows where you are, and all about you. Some people do not believe in sudden conversion. I should like them to answer me when was Zaccheus con- verted ? He was certainly in his sins when he went up into that tree ; he ccrtaiidy was converted when he came down. He must have been converted somewhere between the branch and the jjround. It didn't take a long while to convert that publican ! " Make haste and come down. I shall never pass this way again ; this is my last visit." Zaccheus made haste, and came down and received Him joyfully. Did you ever liear of any one receiving Christ in any other way ? He received Him joyfully. Christ brings joy with Him. Sin, gloom and darkness ilva away ; '* .;lit, peace and joy burst ii the soul. May there be many that shall come doN from their high places, and receive Christ to-night ! Some one may ask, " How do you know he was con- verted ? " I thnik he gave very good evidence. I would like to see as fruitful evidence of conversion here to* con- flit up '11 lie where ,ake a ,e and ill is is down |f any ;cived Igloom 5tii do\ LS COM- ''O-ald Lb tO' CHRIST SEEKING SINNERS. IGl nii^lit. Lot some of you rich men he converted, and give half your ijoods to feed the poor, and peojjle will believe pretty quickly that it is genuine work I But there is better evidence even than that. "If I have taken anything from any man falsely, I restore him four- fold." Very good evidence that. You say if people aro converted suddenly, they won't hold out. Zaeeheus held out long enougli to restore four-fold. \Vc should like to have a work \vhieh reaelies men's poekets. I can imagine one of his servants .^'"'"o to a iieighl»our next morning, with a check for ^^100, and handing it over. ** What is this for ? " Oh, my mast<;r defivauded you of S25 a few years ago, and tliis is restitution money." That would give confidence in Zaeeheus' conversion ! I wish a few cases like that wouhl hn])p(!n now, and then j)eople would stop talking against .'•.udden conversions. The iiord goes to he the publican's guest, and while He is there the Pharisees began to murmur and complain. It would have been a good thing if Pharisees had died off with that generation; but, unfortunately, they have left a good many grand-children, living down here in the afternoon of this nineteenth centuiy, who are ever com- plaining, " This man rcceiveth sinners." But while the Pharisees wee complaining, the Lord uttered the text 1 have to night, " I did not come to Zaeeheus to make him wretched, to condemn him, to torment him; I came to bless and save him. The Son of tnan is come to seek and to save that u'hlch '(cas lost." If there is a man or w^oman in this audience to-night ^ ) b'dievcs that he or she is lost, I have good news to tell you — Christ is come after you. I was at the Fulton 8t et prayer meeting, a good many years ago, one Satur- day night, and when the meeting was over a man came to me and said, " I woidd like to have you go down to the city prison to-morrow, and preach to the prisonei*s. I said I woi 1 be very glad to f!;(). There was no chapel in connection with that prison, and I was to preach to im flrffW 1 W ■'1 Hi I if 162 SERMONS BY MOODY. tliein in their cells. I had to stand at a little i)'on railing and talk down a great, long, narrow passage-way, to some three or four hundred of tliem, I suppose, all out of sight. It was pretty difficult work ; I never preached to the bare walls before. When it was over I thought I would like to see to whom I had been preaching, and how they had received the Gospel. I went to the first door where the inmates could have hoard me best, and looked in at a little window, and there were some men playing cards. I suppose they had been playing all the while. " How is it with you here ? " I said. " Well, stranger, we don't wan't you to get a bad idea of us. False witnesses swore a lie, and that is how we are here." " Oh," I said, " Christ cannot save anybody here, there is nobody lost." I went to the next cell. " Well, friend, how is it with you ?" "Oh," said the prisoner, "the man that did the deed looked very much like me, so they caught mo, and I am here." He was innocent too ! I passed along to the next cell. " How is it with you ? " " Well, we got into bad company, and the man that did it got clear, and we got taken up, but we never did anything." I went along to the next cell. " How is it with you ?" " Our trial comes on next week, but they have nothing against us, and we'll get free." I went round nearly every cell, but the answer was always the same — they had never done anything. Why, I never saw so many innocent men to- gether in my life ! There was nobody to blame but the magistrates, according to their way of it. These men were wrapping their filthy rags of self-righteou.sness about them. And that has been the story for six thous- and years. I got discouraged as I went through the piison, on, and on, and on, cell after cell, and every man liad an excuse. H* he hadn't one the devil helped him to make one. 1 had got almost through the prison, when 1 came to a cell and found a man with his elbows on his knees, and liis head in his hands. Two little streams of teal's were running down his cheeks; they did not come by drops that time. CHRIST SEEKLXG SINNERS. 163 30ine ;iglit. ) the ^ould they Arhere . in at cards, low is don't swc)re [ said, y lost." t with [lid the , and I ; to the rot into and we t along trial inst us, ;cll, but er done men to- but the ise men iousness thous- igh the ,ry man \ him to when 1 ; on his ■cams of tot come " What's the trouble ?" I said. He looked up, the picture of remorse and des}iair. " Oh, my sins are more than I can bear." "Thank God For that" I replied. " Wha,t," said he, " you are the man that has been preach- ing to us, ain't you?" "Yes." "I tliink you said you WQVQ a friend ?" "lam." "And yet you are glad that my sins are more than I can boar !" "1 will explain," I said; "if your sins are more than you can bear, won't you cast them on One who will bo.ir them for you ?" " Who's that?" "The Lord Jesus." "He won't bear my sins." "Why not?" " I have sinned against Him all my life." " I don't care if you have ; the blood of Jesus Christ, God's Son, cleanses from all sin." Then I told him how Christ had come to seek and save that which was lost; to open the piison doors and set the captivts free. It was like a cup of refreshment to find a man who l)elieved he was lost, so I stood there, and held uj) a crucified Saviour to him. " Christ was delivered for our oH'ciices, diet I for our sins, rose again for our justificaticjn." For a long time the man could not believe that such a miserable wretch could be saved. He went on to enumerate liis sins, and I told liim that the blood of Christ could cover them all. After I had talked with him I said, "Now let us })ray." He got down on his knees inside the cell, and I got down outside, and I said, " Wm pray." " Why," he said, " ifc would be blasphemy for me to call on God." " You call on God," I said. He kr.elt down, and like the poor publican, he lifted up his voice and said, "God be merci- ful to me, a vile wretch !" I put my hand through the window, and as I shook hands witli him a tear fell on my hand that burned down into my soul. It was a tear of lepentance. He believed he was lost. Then I tried to get him to believe that Christ had come to si\ve him. I K'ft him still in darkness, " I will be at the hotel," 1 said, "between nine and ten o'clock, and f will pray for you." Next morning, I felt so much interested in him, that I thought I must see him before I go bat k to Chicago. No Hi !„ h I' H r hi i\- •>. ir ill '^ri i '{«|ii tliir 164 SERMONS BY MOODY. sooner liad my eye lighted on his face, than I saw remorse and despair had tied away, and his countenance was beaming with celestial light; the tears of joy had come into his eyes, and the fears of despair were gone. The Sun of Righteousness had broken out across his path ; his soul was leaping within him for joy ; he had received Christ, «s Zaccheus did, joyfully, "Tell me about it," I said. " Well, I do not know what time it was ; I think it was about midnielf. The harder youi' heart, the more need you have of Christ ; the blacker vou ai-e, the more need you have of a Saviour. If your sins r'se up before you like a dark mountain, bear in mind that ':he blood of Jesus Christ cleanses from all sin. There is no sin so big, or so black, or so corrupt and vile, br.fc the blood of Christ can cover it. So I preach the old Gospel again, " The Son of Man is come to seek and t) save that which was lost." It was Adam's fall, his loss, that brouiiht out God's love. God never told Adam when he ])uthim into Eden, that he loved him. It was his fall, his sin that brouirht it out. A friend of mine, from Manchester, was in Chicago, a few years ago, and le was very much in- terested in the city — a great city with its oOO,000, or 400,000 inhabitants, with its gre;\t railvvay centres, its lumber market, its pork market, and its gi-ain market, lie said he went back to iNlanchester and told his friends about Chicago. Ihit he could not get anyV)ody very nnich interested in it. It was a great many hundreds of Jiiiles away; and the people did not seem to care for hear- iiii,' about it. But one day there came ilashing along th(i wire the sad tidings, that it was on lin^ ; and my frieiid said the Manchester people became suddenly interested in Chicago ! Every despatch that came they read ; they Itonght up the papers, and devoured every ])article of Hews. And at last, wh»m the despatch came that Chicago was burning up. that 100,000 people were turned out of K ■n [1 M. [iJ iti ill I. ■' i '■ i! i>9 iilPl* "MM 170 SERMONS BY MOODY. house and homo, tlien every one became so interestea that they began to weep for us. They came forward and laid down their nionev — some tr'ive hundreds of dollars for the relief of the poor sufferers. It was the calamify of Chicago that brought out the love of Manchester, and of London, and of Liverpool. I was in that terrible fire, and I saw men that were wealthy stripped of all they had. That Sunday night, when tiiey retired, they were tlie richest men in Chicago. Next morning they were paupers. But I did not see a man weep. But when the news came Hashing along the wire, " Liverpool gives ten thousand dollars ; Manchester sends five thousand dollars ; London is ^giving money to aid the city;" and as the news kept llashing that help was coming, our city was broken-hearted. I saw men weep then. The love that was shown us broke our hearts. So the love of God ought to break every heart in this city. It was love that broujxht Christ down here to die for us. It was love made Him. It was love that made Him leave His place by the Father's throne and come down here to seek and to sdve that ivkich luas lost. But now for the sake of those men who believe Christ never sought them, perhaps it would be well to say how He seeks. There are a great many ways in which He does so. Last night I found a man in the Inquiry-room, and the Lord had been speaking to him by the prayers of a godly sister, who died a while ago. Her prayers were answered. He came into the Inquiry-room trem- bling from heat you take their hand and [)romise that you would meet them there ? That was CHRIST si:f,k:.\(; sin'Nkrs. 171 tea ind lavs anrayers of the Church, through the prayeis of ministers, through tho prayers of the saints, not on.y about you, hut throughout the world. I am receiving letters almost daily from both .sides the ocean, saying continual prayer is going up to God for this worlc. What does it mean ? God has laid it upon the heart of the Church throughout tlie world to pray for this work. It must be that (Jod lias something, good in store for us here ; the Son of Man is come to seek and to save that which was lost ; and I pray that the Good Shepherd may enter this hall tu-night, and may come to many a heart, and that you may hear the still small voice : " Behold I stand at the door and knock ; If any man hear My voice, and open the door, I will come in to him and will ^sup with him, and he with Me." friends, open the door to-night, and let the heavenly Visitor in. Do not turn Ilim away any longer. Do not say with Felix, " Go thy way this time, and when I have a conve- nient season I will call for thee." Make this a convenient season ; make this the night of your salvation. Receive the gift of God to-night, and open the door ot your heart, and say, " Weleouio, thrice welcome into this heart of mine." iM r I! I 1 ri t • ; !' ) 111 'S |(i •:. 1 ! ■ ^' f ■■>. jl i 11 1 ;|: 1 IL^ REV. THOMAS DE WITT TALMAGE, t EEV. THOMAS DE WITT TALMAGE. if. A H '^i^^lL"^ REV. MR. TALMAllE was born in New Jersey, 'J, 1832. He waa M ^S^!/^ United States, on the 7th J *yy^ the youngest of twelve children, tive girls and seven ^ boys. Three of his brothers preceded him in the Min- istry. TTis parents are said to have been persons of excellent Christian cliaracter. He was cducatt'd at the New York University, and graduattd from ihe Theological Seminary of New BrHn*i>vick, in his native State. He Icv.iine a Christian wlun eighteen years of age, and entered the Ministry at Helleville, New Jersey, where he remained about three years. He then took a charge at Syracuse, New York State, and after labouring there for other three years, removed to Philadelphia, Penn. , where he preached forseven years, his congregation being the largest in that city. During this time his preaching was very fruitful in spiritual results. Afterwards ho removed to Brooklyn, New York, and undertoook charge of a church with only nineteen voting members. A '\ ! Ill 170' REV. THOMAS DE WITT TALMAGE. f: ill I I 1 1 J t t 1 » 1 t r Mr. Talmago had already sot his liuart upon trying to build np a froo church. Whon it bocauio necossary to procure more accom- modation for the people «ho attended his services, he laid before his trustees liia plan for free seats, aiul oU'erod to make his lialary dependent upon its s.iccess. His propositit n was accepted, and tlie plans for the " Taberuiiclo " were prepared and the seats soar- ranged that all should have an eipnil opi)ortunity to see and hear the speaker, and bo brought into tiio closest possible relation with him. Tiiis "Tabernacle" was built in 1870, and although it would acccmmodate about three thousand people, it had soon to be en* larged. It was de8troye us to build a more roomy structure." During the lire nis church trujteoB met and resolved to erect a larger building. Mr. Talmage is an extraordinary preacher. He j)reache8 the (.jospel, literally as he tinds it, with a simplicity and thoroughness that withhold nothing, and he defers to no prejudiced interest or ism. He feels the closest sympathy with humanity, and possesses descriptive itowors of the highest order anil has great fertility in illustration. Personally, Mr. Tahnuge is one of the most uiuiasuming of men. He is of vivacio\is temperment, of pleasant nddivs.'*, ra'*y to ap- proach, is jovial with his associates, and a utruu^uv would uut tuku him to bo a world-ruuowcd proaciier. np im- oro ary and i)!ir- llCiVV with oulJ a on- Tal- [1 tho t dia- novci" I UoU» plivircU s Uio est or 3808SO3 lility in If men. I to ii\)- A tuku THE FOUR GREAT rJlEACIIERS. •,^.^.\r.*\.X'V'\.".\^-.-\,-.v\'\\v\.*v'vx SERMONS BY T. DE WITT TALMAGE. CHRIST EVERYTHING. lans. f " ! I : I III r • ; I f 11 tf I i. . 178 SERMONS BY TALMAQE. ;: ri Platonism, Orientaiism, Stoicism, Brahminism, and Bud" dhisiu. considering the ages in which they were established, were not lacking in ingenuity and force. Now, in this line of heneHcent institutions and of nolJe men, there ap- peared a personage more wonderful tlum any predecessor. He came from a family without any royal or aristocratic pretension, lie became a Galilean mechanic. He had no advantage from the schools. There were jieople beside him, day after day, who had no idea that He was going to be anything remarkable, or do anything remarkable. Yet, notwithstanding all this, and without any title, or scholary pretension, .or lluming rhetoric. He .startled the world v/ith the strangest anouncements, ran in collision with solemn ])riests and ]>roud luler.s, and with a voice that rang through temple and [)alace, and over ship's deck and mountain top, exclaimed: "I am the light of the world !" Men were taken all aback at the idea that that hand, yet hard fiom the use of the axe, and saw, and adze, and hatchet, should wave the s<-epti'e of authority ; and that u])on that brow, from which tliey had so often seen Him wipe the sweat v)f toil, there would yet couu^ the crown of unparalleled splendour and of universal dominion. We all know ho\.' dillicuU it is to be anything g]"eat or famous ; and no wonder that those who had hei-n boys with Clirist in the streets of Na/ai'eth, and seen Hiui in after years in the days of His complete obscurity, sliould have been very slow to aeknowledge ('hrist's wonderful mission. From this humble point the stream of life Howed out. At lirst it was just a faint lill, hardly able to lind its way down the rock ; but the tvuvs of a weeping Christ ad«le«l to its volume, ami it Howed on until by the beauty an«l greenne-,.s >i its baidvs you might know the path tin; crystal stream was taking; on mikI on, until the lepers were brongiit down and washed off their leprosy, and the dead w«'re lifted into the water that they might have life, and pearls of joy and prondse wei" g}ith«ieil from the brinlv,a!i I innumerable churches gathered on i itlit-r bank; out. way / au'l in the CRRIST EVERVTiriN'G. 170 ami the tide ffows on deeper, and stronger, and wider, until it rolls into the river from under thr throne of God, minLdinir Inllow with billow, and briuditness with l.trifjht- ness, and joy with joy, and hosanna witii hosanna I I was lookinij a few davs airo at some of the paintini;s of the late artist, Mr. Kensett. I saw some pieturrs that faint outlines; in some .1' V only the branches of a tree and no trunk, and in another ease, the trunk and no branches. He had not lini'-hed the work. It would have taken him days, anil months, per- haps, to have completed it. Well, my fiiends, in this world we net only thr faintest outlines of what Christ is. It will take all cteinity to fill up the picture; so lovinjj^, so kind, so meiTifid, so !:;Teat ! Paul ; I do not care when* 1 open the Bible, 1 find Jesus. In wliatevei- path I start, I conu^ after awhile, to the Hethk'hem manger. I go back to the old tlispensation and see a land> on tlie altar and say: " IJehold the Land) of Cod that t.aki>th away tlie sin of the world." Then I go and see the manna provided for the Israelites in the ild wiioerness, an( 1 I '^>' Jesus, the bread of life Th en I look at the I'oek which was smitten by prophet's rod, and, as the water gushes out, I say: "It is Jesus, the fountain opened for ^in and uneK^anness." 1 go back and look at the writings of Job. and I liear him e»\elaim: " I know at tl that my Ileresented there as "a plant of renown;" and then I turn over to Isaiah, and (Christ is spoken of "as a sh«'ep l>efon' lier shearers is ddudt, so Ht; o|iens not Mis mouth." It is Je.susall the way between (Jeiiesis and Mahiehi. Then I turn over to th«3 New Testament, and it is Chiist in tlie parable, it is Christ in the miracle, it u ii 180 SERMONS BY TALMAGE. .!' H; ir » Mii 1 I t \ ' ' ' i I I i ; f I ■ 1 I s i; - i 1 -t ■ ■J .1 !^ 1 1 ! 1 : i 1 ■ k iW''-.. Chnst in the Evan<:,^elists' stoiy, it is Christ in the apostles* epistles, and it is Christ in the trumpet peal of the Apoc- alypse. I know there are a j:^reat many people who do not fnul Christ in the Bible. Here is a man who studies the Bible (IS (1)1 h't.tabli.shed, how nation fou(i;ht with nation, javelin rini^dni,' against harbegeon, until the earth was ghastly with the death You will see the coronation of princes, the triumph of concjuerois, and the world turned ujfside down, and back again, and d«)wn again, cleft and scarred with great agonies of eartlnjuake, and tempest, and battle. It is ;i wonderful history, ])utting to the blush all others in th«- accuracy of its recital, and in the stupendous events it records. Homer, and Thucydides, and Gibbon, could make great stories of little events ; but it took a Mo.ses to t(ll how the heavens and tlie earth were made, in on<' chapter, and to give the history of thousands of years u])- on two leaves. There are others who come to the Bible merely as (mi!- quarlauH. If you come as an antiijuarian, you will tin! a great many odd things in tiic Bible; jx-cularities of dress — tunics, sandals, crisping jiins, amulets and girdle-, and tinkling ornaments. If you come to look at militai v arrangements, you will lind coats of mail, anou )W the lislieh of d back I great It is a i in tlu- rents it , couM loses U> in on<' lars up- as vi 11 Hn. lltU'S < • finlU' Inilitan iivelins, ;ncann»- Ints, you Then there arc others wlio find notliini^ in the Biblo but the foetry. Well, if you come as a poot, you will find in this book faultless rliylhni, and bold ima^^^ery, and startling antithesis, and rapturous lyrio, and sweet pas- toral, and instructive narrative, and devotional psalm- thoughts, expressed in. a style more solcnni than that of Montg(Uiiery, more bold than that of Milton, more terrible than that of Dante, more natural than that of Wordsworth, more impassioned than that of oUock, more tender than that of (Jowper. more weird than that of Spenser. This great poem brings all the gems of the earth into its coro- n<>t, and it weaves the flames of judgment in its garlands, and pours eternal harmonies in its rhythm. lOveiything this book touches it makes beautiful from the plain stones of the summer thresh ing-Hoor to tlie daughteis of Nahor tilling the trough for the camels ; and the fish pools of Heshbon; up to the psahnist praising God with (liai>!ison of storm and whirlwind, and Job leading forth Orion, Arcturus and the Pleiades. It is a wonderfid poem, aiul a great many people read it as they do 'j'homas Mooj-e's " Lalla Rookh," and Walter Scott's "Lady of the Lake," and Southey's "Curse ot Gehenna." 'i'hey sit down and are so absorbed in looking at the sliells on the shore, that they forget to look otf on the great ocean of God's mercy and salvation. Then there are otheis who come to this book a.s weptica. They marshal ])assage after passage, and try to get Matthew and Luke in a rove the thing ]»ossilile by their own utter- ances! lam annised Ixyond bound when 1 hear one of these men talking about a future life. Just ask a man who rejects that Bible what heaven is, and hear him be- fog your soul, lb- will tell you that heaven is merely the development of the internal resources of a man ; it is ctHorescence of the dynamic To)-ees into a state of ethereal and transcendental h'.cubiation ii». close juxtapositiorch and then go away. There are others who come in and look at the i)ictures, but they know nothing what are the chief attractions of the Bible. Jt is only the man who comes and knocks at the ixate, savinir: "1 wo\dd .see Jesus" — for him the glories of that Ijook open, and he goes in and finds Christ; and with Him, peace, ])ardon, life, C'>nifort, and heaven, " All in all is Jesus " in the Bible, 1 remark again, that Christ is everything in the great :hn of redemption. Wo are slaves; Christ gives deliver- it ^^1 184. SERMOXS r.Y TALMA OK. ■ t I ' ■ V\ \r t J * Hif m '■W!?'' anco to ilio cajiiivr.'-?. Wo aro tlilrsty; ('lirist is tlw rivor of salvjitioti to slake otii" tJiiisb. Wo aro lmni;Ty ; .Josiis says: "1 jim tlio Iticad of Jife." Wo arc oondemnod to (lie; Cluist says : "Save tliat man from fruiiiir down to the pit. I am tlio ransom," We are tossod on a sea of troubles; Jesus conies over it saying: Jt is I, be not afraid." We are in darkness; Jesus says: "I am the bright anndonuiation to them who are in Christ Jesus." The cross — He cnrriod it. The flames of hell — He sull'orod thoin. The shame — He endured it. The crown — Ho wore it. The heights of heaven sing it, and worlds of light to worlds of light, all around the heavens cry : "Clory! glory!" Lot us go forth and gather the trophies for Jesus. From Goloonrla mines wo gather the diamonds; from Ceylon banks we gather the pearls; from all lands and kingdoms we gather precious stones ; and wo bring the glittering burdens and put them down at the foot of Jesus, and say : " All those are thine. Thou art worthy." We go forth again f(;r more trophies, and into one; sheaf wo gather jill the sceptres of the Ca'sars, and the Alexanders, and the Czars, and the Sultans of all royalties and domin- ions, and then wo bring the sheaf of sceptres and put it at tlie feet of Josus, and say: "Thou itrt King of kings, and these thou hast con(|uered." And then we go forth again to gather more trophitvs, and wo bid the redeemed of all ages, the sons and daughters of the Lord Almighty, to come. We ask tliera to como and otier their tru*» CHRIST EVERYTHING. 185 vivor p(l to ^n to ica of »e not n the is the 1(1 ami resiir- f;h he Nition : hrouflh faith ; alt be "There are in ^mes of red it. sing it, IK I the thanksprivin^s, and tlie liosts of heaven bring crown, and pahn, and sceptre, and here by these bleeding feet, and by this riven side, and by this wounded heart, cry: " Bless- ing, and honour, and glory and power be unto Him that sitteth upon the throne, and to the Lamb for ever and for ever." Tell me of a tear he did not wee[), of a burden that He did not carry, of a battle He did not tight, of a victory that He did not achieve. " All in all is Jesus" in the great plan of redemption. 1 remark again: Christ is everything to the Christian in time of troiihJe. Who has escaped trouble ? We must all stoop down ane i)uckets that come up out of the heart's well, dripping with tears. Great trials are upon our track as certain as grey-hound pack on the scent of deer. From our hearts, in every direction, there are a thousand cords reaching out, binding us to loved ones, and ever and anon some of those tendrils snap. The winds that cross this sea of life aro not all abaft. The clouds that cross our sky are not feathery and afar, stray- ing like Hocks of sheep in heavenly pastures, but wrath- ful, and sombre, and gleaming with terror; they wrap the mountains in tire, and come down braying with their thunders through every gorge. The richest fruits of blessing have a prickly shell. Life here is not lying at anchor, it is weathering a gale. It is not sleeping in a soldier's tent, without arms stacked ; it is a bayonet charge. We stumble over grave-stones, and we drive on with our wheel deep in the old rut of graves. Troulde lias wrinkled your hrow and it has frosted your head. Falling in the battle of life, is there no angel of mercy to hind our wounds ? Hath God made this world with so many things to hurt and none to heal ? For this s.iakc- hite of sorrow is there no herb growing by all the brook.*? tuheal the poi.son ? Blessed be God that in the gospel we iind this antidote. Christ has bottled an ocean of teai-s. 11 uw many thorns He has plucked out of human agony. r w m 1 ] ' 1 1 - i V i !» ih \' < t ' i ! i « 1 [ill I t . i \ :! 186 SEIl.MOKS 15V TALMAGK. Oh, He knows too well what it is to cany a cross, not to liclp us carry ours. Hi; knows too well what it is to climh the mountain, not to lu'lp us up the .steep. He knows too well what it is to be persecuted, not to help thos(! who are imposed upon. He knows too well what it is to he sick, not to help those who sutler. Aye! lie knows too well what it is to die, not to helj) us in our last extremity. Blessed Jesus, Thou kiiowest it all. Seeiui,^ 'I'hy woundci siilo, and Tliy wounded hands, andThy wounded feet, aiil 'i'hy wound(;d brow, we are sure Thou know st all. Oli. wlnn thos(! on whose bosom wt; used to breathe oiii sorrows are snatchtd from us, ble sed be (Jod, the heart ol Jesusstill beats; and when all other li;4hts j^oout.and the worM <^ets dark, then we see cominLT "Ht from behind a cloud .somethini,^ so laint we hardly !h you into the dust, and the hand of temptation may pll^ll you back into the darkness; but theie is a hand amid>t it so «^o'ntle,and it is so kind that it wipeth away all tears from all facea. s, not to to clim^' lows ton losc who :, is to 1)13 K)WS t<'" ctivmity. WOUll'lf 1 feet, ail 1 all. nil. athc oui li heart "t t.and tlir bchiiul ;i it is; I'Ht inoniiii'.: 1(1 of ciiiv iiuiy cr>i>li may pn-li il ami'l^' all teai> LIFE AT HOME. ) ■ IMAGE EVALUATION TEST TARGET (MT j) V / O // &x ,V ifc?- W- Wr y. C/i :/> 1.0 I.I j||28 iiiu ^M IIIM IIIM IIIM IIM 1.6 6' f* P / ' / / °w ^' Photographic Sciences Corporation iV d iV 4u-^ "% V ^^ *> ' our deficits and suipluses of cliaracter beini^f the wheels ill the great social mechanism. One person has the patience, another lias the courage, another has the plac- idity, another has the enthusiasm ; that wliich is lacking in one is made up by another, oi' made up by all. Bul- ialoes in herds ; grouse in broods; (piails in liocks ; the human race in cii'cles. God has nuist beautifully an'ang('««is,,' :;; rAFE AT HOME. 189 ■■< '' question clui,.- .,1 w ? ^5 "'■^'I'^'iec or wa,-,lr,io ' ^«aven or hell. Ala.s for !>'""'";• ''^>' '^'- •-"'■■■ow-u-it! tt' na,^i'"' *■'"• "'- nM-S-,,?::/ 'fP-'-^'ion of Ueo,: , e 'tunal Jcath tiiat kill th,.7, '" 'I'" ".,ite fronts nf "Of tho raco,an,l luako t ' "'" ''"l'l"""-<« ''"•1 elov, - ^ ti'T '■■•''•'='""'^^« <"• "".SOS a '.TT ^■'/"""-■^•ial onto. •''^'^'■^ancl divorces V P^-"''. ^'"^ ^v^iM ca s A f ' "^ >oar prucodud the ^f '^1 it?-! !Wmi\ • * ' ' ! I n P '.i ,: ■ ' * • •» \ 1 , i ■ i ,■! > '._ : '- -, I < : \ . ■M \ '' J 1 t 1 ■ 1 '■- 1 i i . ; 1 , 1.' i \\ : i ', ll i i' I !i !ii M THE FATHER'S KISS. When he was yet a great u-ay off his father saio him and had comjtassion, and ran and fell on his neck and kissed him.'' — St. Luke xv : 20. i HAVE often described to you the going away I ^} of this prodigal son from his father's house and J^^p""^^ I have showed you what a hard time he had down in the wilderness, and what a very great mistake it was for him to leave so beautiful a home for such a miserable desert. But he did not always stay in the wilderness ; he came back after a while. We don't read that his mother came ta greet him. I suppose she was dead. She would have been the first to come out. 'J'he father would have given tlie second kiss to the returning prodigal; the mother the first. It may have been for the lack of her ex- ample and prayers that he became a prodigal. Some- times the father does not know how to manage the children of the household ; the chief work comes up- on the mother. Indeed, no one ever gets over the calam- ity of losing a mother in early life. Still, this young man was not ungreeted when he came back. However well appareled we may be in the morning, when we start out on a journey, before night, what with the dust and the jostling, we have lost all cleverness of appearance, ! :. THE father's kiss. 100 Eufc this prodigal, when he started from liis swine-trough, was raggL-d and wretched, and his appearance after ho had gone througli days of journeying and exposure, you can more easily imagine than describe. As the people see the prodigal coming on honiewai'd, they wonder who he is. Tliey say : " 1 wonder wliat piison he lias broken out of. I wonder what iazfii-etto he lias escaped from. I wonder with what phiL-'ue he will smite the air." Al- J. *^ th.ougli these people may have been well acquainted with the family, yet they don't imagine that this is the very young man who went o(f only a littio while ago with quick step and ruddy cheek and beautiful - , paiel The young man, I think, walks very fast, lie lo()ks as though he were intent upon something very im: ortant. Th' peo- ple stop; they look at him; they woUv..;r wher^" lie came fiom ; thf V wonder \vhere he is going. Yo have heard of a soii ^>ho went off to sea and never retained. All the p'^nple in the neighbourhood thought that the son would never return, but the parents came to no such conclu. 'on. They would go by the hour and day and sit upon the beach, looking off upon the water, expecting to see the sail that would bring home the long absent boy. And so, I think, this father of my text sat under tlic vine looking out towards the ro«d on v/hich his son had de^ parted ; but the father has changed very much since we saw him last. His hair has become white, his cheeks are furrowed, his heart is broken. What is all his bountiful table to him when his son mav be lackinof bread ? What is all the splendour of the w^ardrobe of that homestead when the son may not have a decent coat ? What are ail the sheep on the hillside to that father when his pet lamb is gone ? Still he sits and watches, looking out on the road, and one day he beholds a foot traveller. He sees him rise above the hills, first the head, and after a while the entire body, and as soon as he gets a fair glance at him he knows it is his recreant son. He forgets the crutch and the cane and the stiffness of the joints, and , I I hh: ».; ft I I ' I 1 ml 5 •a ! \ ill ^■' ♦ ■ ¥-1 \ ':.' \-:^- h il ] S ■; -ii g !i '. 200 SERMONS BY TALMAGE. bounds away. I think She peo[)le all around were amazed. They said : *' It is only a foot-pad ; it is only an old tramp of the road ; don't go out to meet him." The father knew better. The change in the son's appearance could not hide the marks by which the father knew the boy. You know that persons of a great deal of independence of character are apt to indicate it in their walk. For that reason the sailor almost always has a peculiar step, not only because he stands much on shipboard, amid the rocking of the sea, and he has to balance himself, but he has for the most part an independent character, which would show itself even if he never went on the sea, and we know what transpired afterward and from what transpired hcfore that this prod- igal son was of an independent and frank nature, and J suppose that the characteristics of his mind and heart were the characteristics of his walk. And so the father knew him. He puts out his withered arms toward him. He brings his wrinkled face against the pale cheek of his son. He kisses the wan lips, He thanks God that the long agony is over. " When he was yet a great way off his tather saw him, and had compassion, and ran and fell on his neck and kissed him. ' Oh, don't you recognize that father ? Who was it ? It is God ! I have no sympathy with that cast iron the- ology which represents God as hard, severe, and vindictive. God is a father, kind, loving, lenient, gentle, long-suffer- ing, patient, and he flies to our immortal rescue. Oh, that we might realize it to-day. A wealthy lady in one of the eastern countries was going off for some time and she asked her daughters for some memento to carry with lier. One of the daughters brought a marble tablet, beautifully inscribed, and another daughter a beautiful wreath of flowers. The third daughter came and said : " Mother, I brought no flowers or tablet, but here is my heart. I have inscribed it all over with your name, and wherever you go it will go with you." The mother re- cognized it as the best of all the mementos. Oh, that tHE father's kiss. 201 to-day our souls might go out towards the Lord Jesus Christ, towards our Father — that our hearts might be written all over with the evidences of his loving kind- ness, and that we might never again forsake him. Lord God, this day by thy Holy Spirit move upon our affec- tions ! In the first place, I notice in this text, the father's eye- sight; in the second place, I notice the father's haste; and in the third place, I notice the father's kiss. To begin : The fatlier's eye-sight " When he was yet a great way off his father saw him." You have noticed how old people sometimes put a book off on the other side of the light ; they can see at a distance a great deal easier than they can close by. I don't know whether he could see well that which is near by, but I do know that he could see a great way off. " His father saw him." Perhaps he had been looking for the return of that boy, especially that day. I don't know but that he had been in prayer and that God had told him that that day the recreant boy would come home. " The father saw him a great way off." I wonder if God's eye-sight can descry us when we are coming back to him ? Tlic text pictures our condition — we are a great way off. That young man was not far- ther off from his father's house, sin is not farther off from holiness, hell is no farther from heaven — than we have been by our sins, away from God ; aye, so far off that we could not hear his voice, though vehemently he has called us year after year. I don't know what bad habits you may have formed, or in what evil places you have been, or what false notions you may have enter- tained ; but you are ready to acknowledge, if your heart has not been changed by the grace of God, that you are a great way off, aye, so far that you cannot get back of yourselves. You would like to come back. Aye, this moment you would start if it were not for this sin, and that habit, and this disadvantage. But I am to tell you M 4 iimi 11 .ii i. \' h f ' ■ * i: { 'i ;! i i I > '! ! 202 SERMONS BY TALMAGE. r of the Father's eyesiglit. " He saw hhn a gr-cat way of!." He has seen all your IVaiUies, all your struggles, all your disadvantaij^es. He has been louijiui; for your coiiiinij:. He has not been looking at you with a critic's eye, or a bailiff's eye, but with a Father's eye, and if a pai'ent ever * pitied a cliild, God ])ities you. You say : " Oh, 1 had so many evil surroundings when I started life." Your Father sees it. You say : "I have so many bad surround- ings now and it is very diflicult for me to break away from evil associations." Your Father sees it, and if this moment you should start heavenward, as I pray j'ou may, your Father would not sit idly down and allow you to struggle on up toward Him. Oh, no! Seeing ^'ou a great way off, he would Hy to the rescue. How long does it take a father to leap into tlie middle of the highway if his child be there and a swift vehicle is coming and may destroy him. Five hundred times longer than it takes our heavenly Father to spring to the deliverance of a lost child. " when he was a great way off his father saw him." And this brings me to notice the father's haste. The Bible says he ran. No wonder. He didn't know but » that the young man would change his mind and go back. He diiln't know but that he would drop down from ex- haustion. He didn't know but something fatal miijfht overtake him before he got up to the door-sill, and so the father ran. The Bible, for the most part, speak'' of God as walking. " In the fourth watch of the night," it says, "Jesus came unto them walkhifj on the sea." 'H-nwall'- eth upon the winds." Our first parents heard the voic(( of the Lord, walk'ing in the garden in the cool of the day ; but when a sinner starts for God, the father runs to meet him. Oh, if a man ever wants help it is when he tries to become a Christian. The world says to him, " back with you, have more s})irit, don't be hampered with religion, time enough yet ; wait until you get sick, wait until you get old." Satan says, " back with you ; you are so bad THE PATIIER^S KISS. SOS I I oft." your aing. or a ever a«l so Your ound- away if this 1 may, ,^ou to I, great loes it way i^ 1(1 nmy t takes if a lost icr saw that God will have nothijii,^ to do with you," or, "you are good enough and need no Redeemer. Take thine ease ; eat, drink, and be merry." Ten tliousand voices say: " baek with you. God is a hard master. The cliurch is a collection of hypocrites. Back into your sins, back into your evil indulgences, baek to your prayerless pillow. The silliest thing that a young man ever does is to come home after he has been wandering." Oh, how much hel)) a man does want when he tries to become a Christian. Indeed the prodigal can't find his way home to his father's house alone. Unless some one comes to meet him he had better have staid by the swine-trough chewing the carobs of the desert. When the sea comes in at full tide you might more easily with your l)room sweep back the surges than you could drive back the ocean of your unibrgiven trans<;ressions. What aie we to do? Are we to fiofht the battle alone and trudge on with no one to aid us, and no rock to shelter us, and no word of encouragement to cheer us. Glory be to God we have in the text the announcement : " When he was yet a great way otl' his father rany When the siinier starts for God, God starts fbr the sinner. God does not come out with a slow and hesitating pace ; the inhrute spaces slip beneath His feet and He takes worlds at a bound. " The father ran ! " Oh, wonderful meeting, when God and the soul come to- gether. "The father ran!" You start for God and God starts for you, and this morning and this house is the time and the place when you meet, and while tlie angels rejoice over the meeting, your long injured father falls upon your neck with attestation of comi)assion and par- don. Your poor wandering, sinful, polluted soul and the loving, the eternal Father's have met. I remark upon the father's kiss. " He fell on his neck," my text says, " and he kissed him." It is not every father that would have done that way. He would have scolded him and said : " here, you went off with beautiful clothes, ^ , 204 SfcUMONS BY TALMAOE. it'i I'i A »ur*a praiaes speaic. Now will jiou accept that Father's kiss ? The Holy Spirit asks you to. The Holy Spirit comes to yo\x this morning with his arousing, melting, alarming, inviting, vivifying inHuence. Hearer, wh;it creates in thee that unrest ? It is the Holy Ghost. What sounds in your ears to-day, the joys of the saved and the sorrows of the con- ^i '■Is w Ml I ■' 0.; : 1' ii( ,1 \ : if. ■ 'il 206 SERMONS BY TALMAGE. demned ? Tt is the Holy Ghost. What influence now tells thee that it is time to fly, that to- morrow may bo too late, that there is one door, one load, one cross, one sacrifice — one Jesus ? It is the Holy Ghost. Don't you think he is here ? I see it in these solemn looks; I see it in these tearful eyes; I see it in these blanched cheeks ; I see it in the upturned face of childhood and the earnest gaze of old a^j^e. I know it from tliis silence like the grave. The Holy Ghost is here, and while I s)>eak the chains of captives are falliui^, and the duuf^eoiis of sin are opening, and the prodigals coming', atid the fathers run- ning, and angels are shouting and devils are trerjibling. Oh, it is a momentous hour. It is charged with eternal destinies. The shadows of the eternal world flit over this assemblaijje. Hark ! I hear the son;jrs of the saved — I hear the bowlings of the damned. Heaven and hell seem to mingle and eternity poises on the pivot of this hour. Thy destiny is being decided, thy doom is being fixed. The door of mercy so wide open begins to clo.se. It trembles on its hinges and soon will be shut. These go into life and those go into death. These have begun to march to heavaMi and those have commenced to die. These have begun to rise and those have begun to sink — Hallelujah ! Hallelujah ! Woe ! Woe ! It seems to me as if the judgment weie past. I imagine it is past. I ima- gine that all the sentences have been awarded, the right- eous enthroned, the wicked driven away in his wicked- neSvS. Shut all the gates of heaven ; there are no more to come in. Bolt all the gates of darkness — no more to be allowed to come out. Hark! the eternal ages have begun their unending tramp ! tramp I now ly be i, one t yon I sec leeks ; arne^t le the ik the •An arc s run- nblin^. Lutein al /er this ved — I id hell of this s being ,0 close, hese go jgun to I to die. sink — me as I ima- right- ;ickcd- 10 more h[iore to U have WOMAN'S LAMENTATION OVER A WASTED LIFE. " How have I hated instrndion and my heart despised reproof.^' — Piiov. v: 12. N this world, women are in a largo mnjority. They outnumber us in the family, in the Church, in the State, In Massachusetts they have 70,000 majority. In the State of New ^ York they have 140,000 majority. They ought to .»^ be preached to. They decide eternal destinies. They ''' adorn or blast the domestic circle. They help or they hinder the State. Where there is one sermon preached to men, there ought to be two sermons preached t« women. The trouhle is that, for the most part religious counsel comes too late. We stand on Staten Island, and we see a ship go out thi'ough the " Narrows," and we say : " I could have suggested something better in regard to that ship if I had only known it in time ; but it is too late." The only time to have suggested anything in regard to the construction of that vessel was before it came away from the hammers of the shipwright. So we come out, and we accost men and women in regard to the things of eternity. We speak to them after they have started on the voyage of life, and are sailing far out toward the :^ 1ii Ml m •^ i ^ ; I 'r f *' I' I I i' i ! -i ! ! H i J 208 SERMONS BY TALMAGE. ocean of eternity. We are five years too late, ten years too late, forty y -ars too late. Let the young women of this generation be evangelized, and the world's redemp- tion is done. Literature will be right ; the laws will be right ; the Church will be right ; the State will be right. Failing here we fail everywhere. The character and posi- tion of women decide the character and position of the State. In Turkey, woman is imbruted, and the empire is imbruted. In France, woman is an embellishment, and it is a nation of embellishments. A God-loving, God-fear- ing womanhood will make a God-loving, God-fearing na- tionality : so that if you will tell me the position, the moral and Christian position, occupied by women in any land, or in any part of any land, I will tell you the char- acter of the. law, the character of the literature, the char- acter of the Church, the character of the State. Having in several discourses told woman what I believe to be her opportunity for being and doing something grand and Christ-like, I shall in this morning's sermon make manif^.^t what will be a woman's lamentation over a wasted lifetime, if it indeed be found, at the last, to have been wasted. And, in the first place, I will suppose that a young woman omits her opportunity of making home happy. So surely as the years roll around, that home in which you now dwell will become extinct. The parents will be gone, the property will go into other possession, you yourself will be in other relationships, and that home which, last Thanksgiving Day, was full of congratulation, will be extinguished. When that period comes, you will look back to see what you did or what you neglected to do in the way of making home happy. It will be too late to correct mistakes. If you did not smooth the path of your parents toward the tomb ; if you did not make their last days bright and happy ; if you allowed your brother to go out into the world, unhallowed by Christian and sisterly influences ; if you allowed the younger sisters of your family to come up without feeling that there had woman's lamentation over a wasted life. 209 been a Christian example set them on your part, there will be nothing but bitterness and lamentation. That bitterness will be increased by all the surroundings of that home ; by every chair, by every picture, by the old- time mantel- ornaments, by everything you can think of as connected with that home. All these things will rouse up agonizing memories. Young woman, have you any- thing to do in the way of making your father's home happy ? Now is the time to attend to it, or leave it for- ever undone. Time is Hying very (^[uickly away. I sup- pose you notice the wrinkles are gathering and accumu- lating on those kindly faces that have so long looked upon you ; there is frost in the locks ; the foot is not as firm in its step as it used to be ; and they will soon be gone. The heaviest clod that ever falls on a parent's coffin-lid is the memory of an ungrateful daui0tive in Dakota the Coher day : " We men seem to be coix^ing to better appreciation than we used to do. Did you sec that account the other day of an engineer wlio, to save his })assengers, stuck to his place, and when he was found dead in tlie locomotive, which was upside down, he was found still smiling, his hand on the air-l)rake ? " And as the engineer said it to me, he i)ut his hand on the air-l)rake to ilhistrate his meaning, and I looked at him and thought, " You would be just as much of a hero in the same crisis." Oh, in that coming sermon of the Christian Church there will be living ilhistrations taken out from everyday life of vicarious sulfering — ilhistrations that will bring to mind and enforce the ghastlier sacrifice of Ilim who in uhe high places of the held, on the cross fought our bat- tles, and wept our griefs, and endured our struggle, and died our death. A German sculptor made an image of Chi-ist, and ho asked his little child, two years old, who it was, and she said, " That must be some very great man." The sculptor was displeased witli the criticism, so he got another block of marble and chiselled away on it two or three years, and tlien brought in his little child, four or five years of age, and he said to her, " Who do you think that is ? " She sa,id, " That must bo the One who took little children »n THE COMING SERMON. gSS rnagisterial CJuist but n l L^^^''"^' ^ot a severek No more need o/ onS'1,''f-'''<^ "='' '"^hich we ]ive to lje hydra-headed. In othp wl? "' " "ay be said formation from the puU t ^^ '"'" ^'" ^" "'«'• in- here were „„ new^^'X an f ?1 '^"'' ^'^'^ l-^o^s, and timcs there was enJu- roo ' t.'' '''''''"'"'*■ ^" ^e ■ to warm himself up to theTbie.'' T" 1° ''''^« «" W But wl>at was a necessity t "en is ."'^ ""'i"""- '« «°»1 oft Congregations are full r,f l ^ «"PerHuity now ".ewspape?s, from rap and ^T'^^S" from boolcl from ^on and long dis^Si^^ ' ^XtTf '"'f— '-i a wll not be abided. If a reli,,io„rt .'"^ ''""«' already what he wislies to sav to th° *,'''"''"='' <=annot comnrel^ he act that the brakes weni out nf' T "'S^"" =«■"« f.'om ■anted to stop the trai.rthov .* ? r''""' ''"<' ^hen thev the ca-sualty was t.rrific 1,7.^?"'' •""' '''"P. and hence = ir s CE sH"*-"" ™^ £ I ; ', ! I ! 234. SERMONS BY TALMAGE. whole subject to hear a man s^y, "now, to recapitul^t"," and " a few words by way of application," and " once more," and '* finally," and " now to conclude." Paul preached until midnight, and Eutychus pfot sound asleep and fell out of a window and broke his neck. Some would say, " Good for him." I would rather l)e sympa- thetic like Paul, and resuscitate him. That accident is often quoted now in religious circljs as a warning against somnolence, but Paul made a mistake when he ke-pt on until midnight. He ought to have stopped at eleven o'clock, and there would have been no accident. If Paul might have gone to too great length, let all those of us who are now jjreaching the Gospel i-emember that tkere is a limit to )• j'loiis discourse, or ought to be, and that in our time we have no npostolic power of miracles. Hapoleoii I .in an address of seven minutes, thrilled his army and thrilled Purope. Christ's sermon on the mount, the model sermon, was less than eighteen minutes long at ordinary mode of delivery. It is not electricity scat- tered all over the sky that strikes, but electricity gathered into a thunderbolt and hurled ; and it is not religious truth scattered over, spread out over a vast reach of time, but religious truth projected in compact form that flashes light upon the soul and rives its indifference. When the coming sermon arrives in this land and in the Christian Church, the sermon which is to arouse the world and startle the nations, and usher in the kingdom, it will be a brief sermon. Hear it, all theological students, all ye just entering upon religious work, all ye men and women who in Sabbath Schools and other departments are toiling for Christ and the salvation of immortals. Brevity ! Brevity ! III. But I remark also that the coming sermon of which I speak will be a pf)pular sermon. There are those in these times who speak of a popular sermon as though there must be something wrong about it. As these critics are dull themselves the world gets the impression that a THE COMING SERMON. 236 , " once it son ml . Some sympa- cident is r against ' kept on t eleven If Paul )se of us ,hat tliere and tliat slcs. u-illed liis he mount, ,utes long ^city scat- gathered religious h of time, lat flashes nd and in irouse the kin':]i;dom, I students, men and partments ra mortals. of which |e those in las though liese critics lion th£».t a sermon is good in proportion C3 it is stupid. Christ was l>he most popular pieacher the world ever saw, and con- sidering the small number of tlie world's ])()puU\tion, had the largest audiences ever gathered. He never preached anywhere without mr.king a great pcusation. People rushed out in the wilderiie-is to hoar Him, reckless of their physical necessities. So great was their anxiety to hear Clu-ist, that taking no food with them, they would have fainted and starved had Christ lot performed a mira- cle and fed them. Why was Christ so popular ? Why did so many peo- ple take the truth at Christ's hnnds ? Because they all understood it. Ho illustrated His subject by a hen and her chickens, by a busliel measure, by a handful of salt, by a bird's flight, and by a lily's arouia. All the people knew what He meant, and thev llncked to Him. And when the coming sermon of the (Jhristian (Jhurch appears, it will not be academic, or theologic, or philosophic, but Olivetic — plain, ])ractical, uniqe, earnest, comprehensive, of all the woes, sins, sorrows, and necessities of an audi- tory. But when that sermon does come, there will a thou- sand gleaming scimitars to charge on it. There are in so many theological seminaries professors telling young men how to preach, themselves not knowing how. and I am told that if a young man in some of our theological semi- naries says anything quaint, or thrilling, or unique, faculty and students tiy at him, and set him right, and straighten him out, and smooth him down, and chop him oft' until he says everything just as everybody else says it. Oh, when the coming sermon of the Christian Church arrives, all the churches of Christ in our great cities will be thronged. Every church and chapel will be filled. The world wants spiritual help. All who have buried their dead want comfort. All know themselves to be mor- tal and to be immortal, and they want to hear about the ijreat future. I tpll you, my friends, if the people of these ill ^ m 1 1' i 1 ! 236 SERMONS B'f TALMAGE. great cities who have had trouble only thou f,'ht they could get practical and syinpathetic help in the Cliristian Church, there would not be a street in New York, or Brooklyn, or Chicago, or Chark'stown, or Philadelplna, or Boston, which would be pass-.ble on the Sabhath-day, if there were a church on it ; for all the people would pi'ess to that asylum of mercy, that great house of comfort and ^ consolation. A mother with a dead babe in her arms came to the god Veda, and asked to have her child restored to life. The god Veda said to her : " You go and get a handful of mustard-seed from a house in which there ha'=' been no sorr(jw and in which there has been no death, ann>ns present, and if they cannot have the world saved in their way it seems as if they do not want it saved at all. I do not know hut the old tvay of making ministers of the Gospel is bettei'. A collegiate education and an ap- prenticeship under tlie caic and home attention of some (earnest, aged Christian minister, the young man gettirig the patriarch's spirit and assisting him in his religious service. Young hiwyers study with old lawyers, young ])hysicians study with old physicians, and I believe it would be a great help if every young man studying for the Gospel ministry could put himself in the home and heart and sympathy and under the benediction and pcr- jjetual presence of a Christian minister. IV. But I remark again : the sermon of the future will be an awakening sermon. From ]>ulpit-rail to the front doorstep, under that sermon an audience will get up and start for heaven. It will not be a lullaby ; it will be a batLle-cha!-ge. INIen v.'ill drop their sins, for they will feel the hot breath of pursuing retribution on the back of their necks. It will be a sermon sympathetic with all the physical distresses, as well a.^ the spiritual distresses of the \vorld, Christ not only preached, but He healed paralysis, and tie healed epilepsy, and lie healed the dumb, and the blind, and ten lepers. • V. That sermon of the future will be an every a.iy ser- mon, going right down into every man's life, and it will teach him how to vote, how to bargain, how to plough, bow to do any work he is called to, how to wield trowel, i'. ;■ : a IS 238 SERMONS BY TALMAGE. and pen, and pencil, and yardstick, and plane. And it will teach women how to preside over their households, and how to educate their children, and how to imitate Miriam and Esthcr,and Va.shti,and I^unice, the mother oi Timothy ; jiiid Maiy, the mother of Christ ; and those women who on Nortliein and Southern hattle-tields were mistaken by the wounded for angels of mercy, fresh from the throne of Go.1. VI. Yes, I have to tell you the sermon of the future will be a reported sermon. If you have any idea that printing was invented simply to print secular books, and stenography and phonography were c )ntrived merely to set forth secular ideas, you are mistaken. The printing-press is to be the great agency of Gospel proclamation. It is high time that good men, instead of denouncing the press, em[)loy it to scatter forth tlie Gospel of Jesus Christ. The vast majority of peoj)le in our cities do not come to church, and nothing but the printed sermon can reach them and call them to pardon, and life, and peace, and heaven. So I carniot understand the nervousness of some of my brethren of the ministry. When they see a newpaper man coining in, they fc;ay : " Alas ! there is a reporter ! " Every added reporter is ten, twenty, fifty, a hundred, a thousand inmiortal souls added to the auditory. Time will come when all the village, town, and city newspapers will reproduce the Gospel of Jesus Christ, and sermons preached on the Sabbath will reverberate all around the world, and, some by type, and some by voice, all nations will be evangidized. The practical bearing of tliis is upon those who are en^ gaged in Ciiristian work, not (mly upctn theological stu- dents and 3'oung ministers, but upon all who preach the Gospel, and that is all of you if you are doing your duty. Do you exhort in prayer-meeting ? Be short and be spirited. Do you teach in Bible-class ? Though you have to study every night, be interesting. Do you accost peo- The coming sermon. 239 id it will Dlds, and i Miriam .'imothy ; lion who taken \)y le throne he future ;d simply nogiaphy 3, you are it agency rood men, itter forth of peoi)le g but the ,0 pardon, tme of my newpaper porter ! lundred, a y. Time wspapers I sermons round the 1 nations ho are en^ crical stu- Dreach the our duty, rt and be you have ecost peo- j)le on the subject of religion in their homes, or in public places, study adroitness and use common sense. The most graceful, the most beautiful thing on earth is the religion of Jesus Christ, and if you awkwardly present it, it is defamation. We must do our work rapidlv, and we nmst do it ttfectively. Soon our time for work will be gone. A dying Christian took out his watch and gave it to a friend, and said : " take that watch, I have no more use for it : " time is ended for me and eternity begins." O my friends, when our watch has ticked away for us the last moment, and our clock has struck for us the last hour, may it be found we did our work well, that we did it in tlie very best way, and whether we preached the Gospel in pulpits, or taught Sabbath-classes, or adminis- tered to the sick as physicians, or bargained as merchants or were busy as artisans, or as husbandmen, or as me- chanics, or were like Martha, called to give a meal to a hungry Christ, or like Hannah, to make a coat for a pro- phet, or like Deborah, to rouse the courage of some timid Barak in the Lord's contlict, we did our work in such a way that it will stand the test of the Judgment ! And in the long procession of the redeemed that march around the throne, may it be found there are many there brought to God through our instrumentality, and in whose rescue we are exultant ! But oh, you unsaved, you people without Christ, wait not for that coming sermon. It may come after your obsequies. It may come alter the stonecutter has chiselled your name on the grave-slab. Do not wait for a great steamer of the Cunard or White Star Line to tal.. ou otf the wreck, but hail the first craft with however low a mast, and however small a hulk, and however poor a rud- der, and however weak a captain. Better a disabled schooner that comes up in time than a full-rigged ship that comes up after you have sunken. ''. rl .■ if, : I. 240 SKRMONS BY TALMAQE. Instead of waiting for that coming sermon — it may be years off — t.'ikc this plain invitation of a man who, to have given you spiritual eyesight, would be glad to be called the spittle, by the hand of Christ, put on the eyes of a blind man, and who wouM consider the highest com- pliment of this service, if at the close five liundred men should start from these doors, saying : " Whether he be a sinner or no, I know not. This one thing I know, whereas I was blind, now I see." Swifter than shadows over the plain, quicker than birds in their autumnal flight, hastier than eagles to their prey, hie you to a sympathetic Christ. The orchestra of heaven have already strung their instruments to celebrate your rescue. •' And many were the voices around the throne : liejoice, for the Lord brings back His own." I ■ i ' i I * 1 1 « THE liED OOPtD IN Tx^E WINDOW. 'And sJic hi) \T \ ^^ you have any i f \ A ^^^^ because it is uu'i Ihp. scarlet line /u the window/* — Joshua ii. : 21. dea that IS odd. you I have chosen this do not know me nor the errand on which I come. Eternity is too near, and life is too short for men to take fL texts merely because they are ])eculiar, I take this ^because it is full of the old Gospel. '*''^ There is a very sick and sad house in the city of Jericho. What is the matter ? Is it poverty ? No. Worse than that. Is it leprosy ? No. Worse tluvn that. Is it death ? No. Worse than that. A f daughter has forsaken her home. By what infernal plot she was induced to leave, I know not ; but they . looked in vain for her return. Sometimes they hear X a footstep very much like hers, and they start up i* and say: "She comes!" but only to sink back again into disappointment. Alas ! Alas ! The father sits by the hour with his face in his hands, saying not one word. The mother's hair is becoming grey too fast, and she begins to stoop so that those who saw her only a little while asfo in the street know her not now as she passes. The brothers clench their fists, swearing ven- 1 ■ ■: 242 SERMONS BY TALMAGE. ;i ;i i Ml gearice against the despoilcr of the home. Alas ! will thd poor soul never come back ? There is a long, deep shadow all over the household. Added to this there is an invading army six miles away, just over the river, coming on to destroy the city ; and wliat with the loss of their child, and the coming on of that destructive army, I think the old ])eople wished tlioy cwulddie. That is the first scene in this drama of the Lible. In a house on the wall of that city is the daufjhter. That is her home now. Two spies have coine from the invading army to look around through Jericho, and see how best it may be taken. Yonder is the lost child, in that dwelling on the wall of the city. The police hear of it, and soon there is the shutlling of feet all around about the door, and the city government demands the surrender of those two spies. First, Rahab — tor that was the name of the lost child — tirst, Rahab s'ecrets the two spies, and gets their pursuers off the track ; but after awhile she says to them : " I will make a bargain with you. I will save your life if you will save my life, and the life of my father and my mother, and my brothers, and my sisters, when the victorious army comes upon the city." O, she had not forgotten her home yet, you see. The wanderer never forgets home. Her heart breaks now to think of how she has maltreated her parents, and she wishes she were back with them again, and she wishes she could get away from her sinful en- thralment ; and sometimes she looks up in the face of the midnight, burdiiKj into aijonizhuj tears. No sooner have these two spies promised to save her life, and the life of her father and mother, and brothers and sisters, than Rahab takes a scarlet cord and ties it around the body of one of the spies, brings him to the v/indow, and as he clambers out — nervous lest she have not strength to hold him — with muscular arms such as woman seldom has, she let him down, hand over hand, in safety to the ground. Not being exhausted, she ties the cord around |:i ' THE RED CORD IN THE WINDOW. 243 the other spy, brings liim to the window, and just as successfully lots him down to the ground. No sooner have these men untied the scarlet cord from their bodies than they look up and say : " You had better get all your friends in this house — your father, your mother, your brothers, and your sisters; you had better get them in this house. And then, after you have them here, take this red cord which you have put around our bodies, and tie it across the win low ; and when our victorious army conies up, and see that scarlet thread in the window they will spare this house, and all who are in it. Shall it be so ? " cried the spies, " Aye, aye," snid Rahab, from the window, " it shall be so." That is the second scene in this Bible drama. There is a knock at the door of the old man. He looks up, and says : " Come in," and lo ! there i.s Kahab, the lost child, but she has no time to talk. They gather in excitement around her, and she says to them " Get ready quickly, and go with me to my house. The army is coming ! The trumpet ! Make haste ! Fly ! The enemy !" That is the third scene in this Bible drama. The hosts of Israel are all around about tlie doomed city of Jericho. Crash, goes the great metropolis, heaps on heaps. The air sullbcating with the dust, and horrible with the screams of a dying city. All the houses Hat down. All the people dead. Ah, no, no. On a crag of the wall — tlie only piece of the wall left standing — there is a house which we must enter. There is a family there that have been spared. Who are they ? Let us go in and see. Kaliab, her fatliei", her mother, her brothers her sisters all safe, and the only house left standing in all the city. What saved them ? Was the house more firmly built? no, it was built in the most perilous place — on the wall ; and tlie wall was the tirst thing that fell. Was it because her character was any better than any of the other popuhition of the city ? O, no. Why then was she spared, and all her household ? Can you t§; I 'ij' I'll »'!!■ I I il'^' i ' ;i;l i i 244 SERMONS BY TALMAOE. tell me vvliy ? O, it was the scarlet line in the window. That is the fourth scene in tliis Bible drama. When the destroying angel went through K.ir.vpt it was the blood of tlie lamb on the door-posts that saved the Israelites ; and now tliat tlie ven-jfeance has come upon Jericho, it is the same colour tliat assures the safety of Rahab, and all her household. ^ly friends, there are foes coin'nu/ upon ux, more deadly and more ti'emendous, to overthrow our iuimoital interests. They will trample us dow!i and ciush us otit for ever, unless there be some skiliul niode of rescue open. The | .leo of death already begin to clamour for our surrcn' drink shattered it. I had beautiful children ; but this fiend of rum took their dimpled hands in his, and led them to the grave. I had a wife — to know her was to love her ; but she sits in wretchedness to-night while I wandei' over the earth. I had a mother, and the pride of her life was me ; but the thunderbolt struck her. I now have scarcely a friend in the world. Taste of the bitter cup I have tasted, and then answer me as to whether I have any hatred for the agency of my ruin. Hate it ! I hate the whole damning trafhc. I would to God to-night that every distillery was in flames, for tlien in the glowing sky I would write in the smoke of the ruin : ' Woe to him that putteth the bottle to his neighbour's lips!'" That minister of the Gospel went in through the broad door of temptation; he came out of the window. And when I see the temp- tations that are about us, and when I know the proclivity to sin in every man's heart, I see that if any of us escape it will be a very narrow escape. O, if we have, my friends, got off from our sin, let us tie the scarlet thread, by which we have been saved, across the window. Let us do it in praise of Him, whose blood dyed it that colour. Let it be in announcement of the fact, that we shall no more be fatally assaulted. " There is no condeuination for them tliat are in Christ Jesus." Then let all the forces of this world come up in cavalry charge, and let spirits of dark- ness come on an infernal storming party, attempting to take our soul, this rope twisted from these words : " The blood of Jesus Christ cleanseth from all sin," will hurl them back defeated for ever. THE RED CORD IN THE WINDOW. - 247 ae had scarlet and for nd was smissed meeting Je said : liattcred urn took le grave. : she sits he earth, me ; but ' a friend sted, and id for the damning illery was 1 write in itteth the m of the iH)tation; the tcrnp- iroclivity us escape [y friends, by which iS do it in Ir. Let it more be for them [es of this of dark- inpting to Is : '• The will hurl Still further : we must take this red cord of the text, aiid stretch it across the window of our houspJtoIds. When the Israelitish army came up against Jericho, they said : " What is that in the window ? " Some one said : " That is a scarlet line." " 0," said some one else, " tliat must be the house that was to be s|>ared. Don't toucli it." That line was thick enouGfh, and lono- cnouirh, and conspicuous enough to save Rahab, her father, hcrmothei", her brothers and her sisters — the entire fnniily. Have our households as good protecti(m ? You have bolts on the front door, and on the back, and fastenings to the window, and perhaps burglar-alarms, and perhaps an especial watchman blowing his whistle at midnight be- fore your dwelling; but all that cannot protect your houseliokl. Is there on our houses the sign of a Savi- our's sacrifice and mercy ? Is there a scarlet line in the window ? Have your children been consecrated to Christ ? Have vou been washed in the blood of the atonement ? In what room do you have family prayers ? Show me M'here it is you are accustomed to kneel The sky is bhick with the coming deluge. Is your family inside or outside of the ark ? It is a sad thing for a man to reject Christ ; but to lie down in the night of sin, across the path to heaven, so that his family come up, and trip over him into an infinity of horrors — that is the longest, the deepest, the mightiest. It is a sad thing for a mother to reject Christ ; but to gather her family around her, and then take them by the hand, and lead them out into paths of worldiiness, away from God and heaven — O, it will take all the dirges of earth and hell to weep out that again. I suppose there are in this church to-night fam- ilies represented whore there has not been an audihle prayer offered for ten years. There may he geranium cactus in the window, and upholstery hovering over it, and childish faces looking out of it; but there is no scarlet thread stretched across it. Although that liouso may seem to bo on the finest street in all the city, it iy 248 SERMON? BY TALMAGE. ^^ ^1 I '! ft ' 1 !■.!! really on the edge of a marsh across which sweep most poisonous malarias, and it has a sandy foundatiun, and its splendour will come down, and gre;it will be the fall of it. A home without God ! A pray erl ess father ! An undevout mother ! Awful ! Awful ! Is that you ? Will you keep on, my brother, on the wrong road, and take your loved ones with you ? May God arrest you before you complete the ruin of those whom you ought to save. You see 1 talk plainly to you, just as I would have you talk plainl}' to me. Time is so short that we cannot waste any of it on apologies, or indirections, or circum- locutions. You owe to your children, O father, O mother, more than food, more than clothing, more than shelter — you owe them an example of a prayerful, consecrated, pronounced, out-and-out Christian life. You cannot afford to keep it away from them. Now, as I stand here, you do not see any hands out- stretched towards me, and yet there are hands on my brow, and hands on both my shoulders. They are hands of parental benediction. It is quite a good many years ago now since we folded those hands as they began the last sleep on the banks of the Raritan, in the village cemetery; but those hands are stretched out towards me to-night, and they are just as warm, and they are just as gentle as when 1 sat at their knee at five years of age. And I shall never shake off those hands. 1 do not want to. They have helped me so much a thousand times already, and I do not expect to have a trouble or a trial between this and my grave where those hands will not help me. It was not a very splendid home, as the worM calls it ; but we had a family Bible there, well worn by tender perusal ; and there was a family altar there, where we knelt morning and night : and there was a holy Sab- bath there ; and stretched in a straight line or hung in loops or festoons, there was a scarlet line in the window. O, the tender, precious, blessed memory of a Christian home I la th^t the impression you are making upon "• »k i THE RED CORD IN THE WINDOW, 249 most le fall 1 Aa Will d take before save, ve you cannot -ircuni- motlier, lelter — ecrated, 3t atfonl nds out- s on my ■e liand-i ^y years g-aii the °v ill age irards nie e just as Is of age. ^ot want lid times ir a trial will not tic world worn by ■e, where ,oly Sab- hung in window. Christian jng ui'on your children ? When you are dead — and it will not be long before you are — when yon are dead, will your child say : " If there ever was a good, Christian father, mine was one. If there ever was a good Christian mother, mine was one ! " Will they say that after you are dead ? Standing some Sabbath night in church preaching the glorious Gospel, as I am trying to do, will they tell the people in that day how there are hands of benediction on their brow, and hands of parental benediction on both their shoulders ? Still further : we want tliis scarlet line of the text drawn across the luindoiv of our prospect!^. I see Rahab, and her father, and her mother, and her brothers, and sisters, looking out over Jericho, the city of palm trees, and across the river, and over at the army invading, and then up to the mountains and the sky. Mind you, this house was on the wall, and I suppose the prosj)ect from the wdndow must have been very wide. Besides that, I do not think that the scarlet line at all interfered with the view of the landscape. The assurance it gave of safety must have added to the beauty of tlie country. To-night, my friends, we stand, or sit, in the window of earthly prospects, and we look off' towards the hills of heaven and the landscape of eternal beauty. God has opened the window for us, and w^e look out; but how if we do not get there ? If we never get there, better never to have had even this faint glimpse of it. We now only get a dim outline of the inhabitants. We now only here and there catch a note of the exquisite harmotiy. But blessed be God for this scarlet line in the winderw. That tells me that the blood of Christ bought that home ior my soul, and I shiill go thei'e wlien my work is done here. And as I put my hand on that scarlet line, every- thing in the future brightens. My eyesight gets better, and the robes of the victors are more lustrous, and our loved ones, who went away some time ago — they do not 2.'0 SERMONS V.Y TALMAGE.* Ml ih A '■ stand any more with their backs to us, but their faces are this way, and their voices drop through this Sabbath air, saying with all tenderness and sweetness : " Come ! Come! Come !" And the child that you think of as only buried — why, there she is, and it is May-day in heaven ; and they gather the amaranth, and they pluck the lilies, and they twist them into a garland for her brow, and she is one of the May queens of heaven. ! do you think they could see our w^avering to-night ? It is quite a pleasant night out-doors, pretty clear, not many clouds in the sky, quite starlight. / iconder if they can see us from that good land ? 1 think they can. If from this window of earthly prospects we can almost see them, then from their towers of light, I think they can fully see us. And so I wave them the glory, and I wave them the joy, and I say : " Have you got through with all your troubles?" and their voices ansver : "God hath wiped away all tears from our eyes." I say, " Is it as grand up there, as you thought it would be ? " and the voices answer : " Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for those that love Him." I say, " Do you have any more struggle for bread ? " and they answer : " We hunger no more, we thirst no more." And I say : " Have you been out to the cemetery of the golden city ? " and they answer " There is no death here." And I look out through the night heavens, and I say : " Where do you get your light from, and what do you burn in the temj)le ? " and they answer ; " There is no night here, and we have no need of candle or of star." And I say : " What book do you sing out of?" and they answer; "The Hallelujah Chorus." And I say: "In the splen- dour and magnificence of the city, don't you ever get lost?" and they answer: "The Lamb which is in the midst of the throne Icadeth us to living fountains of water." O 1 how near it seems to night. Their wings — Uu you not feel them ? Their harps— do you not hea !,i|! fchem ? And ll fi ^ . J see where you are V ''^"'^'^^"fir it ! "^"-^ °" moment on earth better, "'"' ''"^' ""'J i" ou rew"'' ncacle,ho,veve,.|;i,,h" 1 ""; *">- other defence „T"^ « w i'. SI h i;i * -{'Aim I :i f'li ^11 1i! I ■ !! •• ^e n«si rtfra{^, oniti bcilet>«»" .->.■*. ■\."\.^t-\.'>."\.-V.-v.-\.-\.'\. My faith looks up to Thee, Thou Lamb of Calvary, Saviour divine : Now hear me while 1 pray ; Take all my guilt away ; O let me from this day Be wholly Thine ! May Thy rich grace impart Strength to my fainting heart, My zeal inspire ; As Thou hast died for me, O may my love to Thee Pure, warm, and changeless be, A living fire. While life's dark maze I tread, And griefs around me spread. Be Thou my guide ; Bid darkness turn to day, Wipe sorrow's tears away, Kor let me ever stray From Thee aside. When ends life's transient dream. When death's cold sullen stream Shall o'er me roll. Blest Saviour, then, in love, Fear and distrust remove ; O boar me safe above, A ransomed souL r:'' ' III . i i ; ■ 1, i. (M ■ 'it 1 ' <"' t . ^H ' ! ■-If: II ■ '! t J 1 : :i ii = ^=^^ »- !K----^ niA-'^ HEV. HENRY WARD BEECHEB. 6- : KEV. HENEY WARD BEEOHER. HE Rev. Mr. Bcecher was born in Litchfield, Con- necticut, United States, in 1813. Mr. Beecher'a father, Rev. Lymiin Beecher, was born in New Haven, Connecticut, in October, 1775. He devoted himself to Theology, and after holding the pastorate of Congregational churches at Litchfield and at Boston, he was, in 1832, ap- pointed president of the newly founded Lane Theological Seminary, near Springfield. He became celebrated a& a power- ful preacher and platform orator, aiid died at Brooklyn, in January, 1863. Rev. Henry Ward Beecher, his second son, received his early education at Amherst College, Connecticut, and after graduating, studied Theology with his father at Lane Seminary. After ten years pastorship of two churches in the State of Indiana, he removed to Plymouth Church, Brooklyn, New York, an "organization of Orthodox Congregational believers." A '\ 256 REV. HENRY WARD BEECHER. t ! He lias one of the largest congregations in the Uniced States, and his popularity as a pulpit speaker and a lecturer speedily became prodigious, owing partly to his rich fund of illustration, his dra- matic manner, and his keen sense of humor. For nearly twenty years Mr. Beecher was editor of the New York Independent, a religious newspaper, and for nearly twelve of the Christian Union, anotlier i)aper of the same class. Although dur- ing his long piiblic career he has experienced a good deal of trouble, yet his influence is said hardly to have suffered, and the fidelity of his congregation still remains unshaken in him. Mr. Beecher's Sermons, known aa the " Plymouth Pulpit," his "Lectures to Young Men," "Life Thoughts," "Life of Christ," and " Yale Lectures on Preaching " have been largely read all over the world. Mr. Beecher, though now well advanced in years, is still vigorous and strong, and continues to attract as large crowds of people at Plymouth Church as he did when he first took charge of it as a young man. ;tl!iiii!i <£^ ;eB, and became his dra- 'ew York e of the iigh dur- trouble, idelity oi Ipit," hifl : Christ," d all over 1 vigorous people at of it as a THE FOUR GREAT PREACHERS SERMONS BY REV. H, W. BEECHEK. :♦ THE OLD AND THE NEW. *' And for this came, he m the mediator of the. New Testament^ that by means of death, for the redemption of the transfjresdova that icere under the first testament, they which are called m'>g\t receive the promise of eternal inheritance." Hebukws ix : 15. ^ERE there is a contrast between the Okl and the New Testament of Cod. This contrast I yj-x^ is not incidental. It was a i)art of the !^{/^ mission of the Apostles not to transfer the allegiance of the Jews from one god to another, but to teach tliem how to serve the sami' God in a higher dispensation, under a no])le disclosure of His \l character and attributes by new and better methods, f It was to be the same heart and the same God ; but there was a new and livin^j- way opened. The Old was good, the Now was better. Tlie New was not an antagonism of tie Old, \n\t only its outgrowth, related to it as the blossom and the fruit are to the root and the stalk. We coidd scarcely conceiw; of Christianity as a system developed in this world, if it had not been preceded Ity the Mosaic economy — by the whole teaching of the Old Testament. )l f-^-B- 258 SERMONS BY BEECHER. There are striking differences between the Old and the New ; but no opposition. The Old was local and national in its prime intents, and in its results. The New was for all ages. It is true that the seeds of the truth in the Old Testament had their adaptations, and that there were possibilities of a universal application, under the genius of the system. And the general effects of the system were to produce national character. It was religion de- veloped for the Jew. 1'he New Testament dispensation, the New Testament of Christ Jesus, was for mankind. There was to be neither Jew now Gentile ; neither bond nor free, neither male nor female. All were to be one in Christ. The Old was a system of practices. It aimed at con- duct — of course implying a good cause of conduct. The New is a system of {)rinciples, and yet, not principles in a rigid philosophical sense, but principles that are great moral imp dses or ti-ndeiicies of the heart. I do not mean that the Old Testament had no principles, but that these were not its clmract<;iistics. They were incidental. It was, " Do tills, and live;" or, "Disobey, and die." It was a system of rules anil regulations adapted admirably for certain specific results wliieli were attained, but not broadly adapted to tlu; ultimate wants of the whole de- veloped race. For a system of practices is never flexible and therefore not adaptable. Ordinances which fit one age and one race, on that very account cannot tit another age and another race. Principles arc infinitely flexible. Retaining the same heart, they are susceptible of a hun- dred different devel()])ments, plastic and movable. Prin- ciples are adapted to tins universal need. Ordinances, forms, methods, rules, practices, must of necessity be manacles for a time, to those that wear them ; and thev must be dispossessed and broken to pieces, if the world is to go on and grow. The Old Testament was not alto- gether bound up in ordinances, nor in types, nor in sacri- fices ; but still, these were the central elements. THE OLD AND THi: NLW. 259 id the itional vas for he Old e were genius system rion de- Qsation, ankind. er bond e one in 1 at con- ct. The iciples in are ealed to — e new man and made 'AVhile the |ths, how to types and les all tliese |nor yet in n any par- every man may be his own priest, and stand worshipping God, and call Him Father." The Old Testament was not wholly without its natural religion. Indeed, the most\eminent natural religion that can be found in literature is that which is contained in the recordtfl piety of the Old Testament. We have not yet in our times advanced, anywhere near so far as the prophets and the sweet singer of Israel had advanced, or {IS the Hebrew mind had advanced, to whom nature itself was one vast symbolism; to whom storms, and seasons, and mountains, and plains, and rivers, and seas, and day and night, the processions of nature, were all mighty symbols significant of certaii.\ great truths behind them. There was a vast store of natural religion held up in the Old Testament, so that over and above the specialities of the temple and of the Mosaic economy, there was a larger spirit of worship. Nevertheless, the system was charac- terized by ordinances. And every system that multiplies ordinances, every system that runs after rites and cere- monies, runs back to Judaism — that is, runs back to cluldhood. It is not a question as to whether men may or not. Certainly they may. May not men write their prayers, and recite them ? May not men make their services to consist in elaborate ceremonials ? Certainly they may. There is no law that prevents adults wearing babies' clothes. There is no law that prevents a man's going back to his spelling book. There is no law that prevents a man's gamboling again in the street, just as he did when he was six years old Men may become child- ren. Men may be children in social and in fiscal matters ; and they may bo children in matters of religion. When eagles are once hatched, they remain eagles. It is men that, having been hatched, try to go back again into the egg — and a sorry business they make of it ! With a far lower aim in character, the Old kept men in bondage. With immeasurably higher aim and largei* requisition, the New yields liberty. It would seem hs m 'W h T V i V i , ■ l! , ¥■ rs ^' ^ ! I ;ii1i 2C2 SERMONS BY BEECHEll. though if there was less to do, and it were easier of attainment, there would be greater freedom, and as though if you multiplied tasks, and set higher stantiards, and increased the force of motives, men would Ing be- hind. But it comes to j)ass the other way. For no men were ever so much iu bondage as those who attempted to perfect manhood un^ier the old ritualistic system; and no iiicn are so free as those who attempt manhood under the spiritual system of the New 'I'estument are so free as those whose idi'ji of inardiood is the amplest. No man is sj free as he tluit aims the highest. It is a simple and absolute natural law, as I believe, that bondage goes with the baser faculties, and that liberty goes with the moral sentiment. It is a part of the genius, I will not say of Christianity, except as Christianity is a part of God's universal nature, but of creation; it is a part of the peculiar tlevelopinent of God's thought in the liuman constitution, that if you live by the use of the reason and the higher moral sentiments, through faith and hope and love, you live in the realm and by faculties whose essential nature it is to work out liberty. Your idea comes by faith, and your attainment still lags, as under any system it will ; yet, after all, the s})irit has the very remuneration and the very atmosphere of liberty. No man is free but he who lives in the very highest realms of religious life. As a man goes down toward the lower and economic faculties, and as he goes down through these to the passions and appetites, and says to them, " Ye are our God," more and more he goes down in circumscription ; more and more he is limited ; and more and more he works toward bondage. Bondage is of the tiesh, and liberty is of the spiiit. The Old was a dispensation of secular morals. It lived in the past. The New is a system of aspirations. It lives in the future. The Old said, " Remember all the way in which the Lord hath led thee." It recited law and ordinance and government It chanted, in the sub- jasicr of and as andanls, . lag be- • no men [npteiJ to ; aTitl no mder the ) free as \o man is uplc and Toes with i\iQ moral ot say of of God's L-t of the e human he reason 'aith and faculties ,y. Your I higs, as it has the f liberty. •y highest ward the es down d says to Is down in and more is of the It lived i,tions. It jr all the kited law the sub- THE OLD AND TJIF, NEW. 2fi3 lime strains either of the singer or of the prophet, the national history of deliverances. The New snys, " For- getting the things that are behind, press forward to those tilings which are before." The Old said, " Rising up or sitting down, teach your children God's mighty acts." The New says, " Set your aii'ections on things above. Go out, and up, and beyond." The Old was a system, therefore, in which men remem- bered, and the New is a system in which men aspire. Not that there was not aspiration in the ()M — drawings of it, elements of it, collateral and incidental ; bub the workiniT force was not that. Not that there are not in the New Testament the elements also of consideration, of reflection ; not that there is not to be memory of past experiences and past deeds ; but that the characteristic drift and inspiration of the New Testament is toward the future. It is a system vitalizing aud life-giving. It does not take so much account of the graiuxry as it does of the sowing of the seed. It is not the reaping that it empha- sizes : it is the harvesting. The Old, I might say, had a muffled God. Sinai, all in robes of darkness, the earth shaking, thunders and trumpets, a voice of terror, a God invisible, commencing with his piiest or servant Moses — that is the God of the Old Testament. Jesus lifted up before all the people, a sufferer for others, pure himself, and without spot, pour- ijig his life out freely, that Uie whole world might have life, with clear features lifted up against the sky, that all men mio;ht see him-'-ho is the visil)le God of the New Testament. The Old Testament was God hidden ; and the New Testament is God made known through Jesus Christ — a living force: not an idea, not an imagination,, certainly not an abstraction, but a living force. You will recollect how much emphasis is put upon the thought of ^living God. He is the living Head, ho is the living Way, as we are told. It is not a God that is concealed, it 264 SERMONS BY BEECHER. ,1 tml is not a God that we draw near to through types and ordinances and shadows : it is the actual revelation of a God with whom we may hold personal communion ; to whom the heart finds its way ; on whose bosom it rests ; with whom it speaks. It is a living Saviour, companion- able, communicable, ever-present. We are the children of the New Testament, and not of the Old. Woe be to us if, living in these later days, we find ourselves groping in the imperfections of the Old Testament, instead of springing up with all the vitality and supereminent manhood which belongs to the JSew Testament. We are the children of a living Saviour. We are a brood over which he Stretches his wings. He is our Brother, he is our elder Brother, he is our Saviour, and our Deliverer, and our everlasting Friend. We ought to have more than a creed which is only a modern ro})resentation of an old ordinance or institution. We ought to have something more than an ordinance. We are not Christians because we keep the Sabbath day, nor because we pray, nor because we read the Bible, noi because we perform duties. They are Christians through whose soul is struck that vitalizing influence by which the soul says, " Father," and beholds God. To be a dis- ciple of the New Testament is to have a living Head. It is to have a vital connection with that Head. It is to be conscious, while all nature speaks of God, and while all the exercises of religion assist iridirectly, that the main power of a true religion in the soul is the sotll's connec- tion with a living God. Is there such a connection in you ? You would scorn the imputation of being Jews, and Mosaic Jews. I would that some of you were as good. You would scorn going back to the cast-off rubbish of those far-otf days ; and yet they are all of them shadows of your beliefs. In what respect do you differ from those of the old dispensation, if there is to you no personal Saviour, no absolute com- munication between your soul and God ? If all that you ME 0,.D AND THE NW. ^g. >oM possesions; to se lis „ousT;''""^' ">o.efoi „ Jt pro,„,ses the l.e.eafto,, "' "" ^"^'^^^^ beyon.l that -"■it! till Voiir fli'iv 1 . "eaven clear ? Tv. n.^ i , » •- ^ '' '*e revealrxl ? /^^ ;;; -hieh yo,„. tLught .;::'/ W'^ ^"'"« "-'>..«.;; " '"the present, If yo^. ] r;-^"' « «'e ,,ast, nor « •* " '" '" the present, ami i I I 'U 1 ■ i ':; 1 266 SERMONS BY BEECH ER. in these lower things, then ye are yet the disci j'lcs of the Old, and not the New, Do you still aim at conduct, or is it character after which you strive ? It was conduct that belonged to the Old dispensation ; and through that, character was to be wrought out. Ii the New dispensation, it is character that is to be wrought out ; and conduct is to flow from that. Conduct is to be spontaneous. When a man's heart is riglit, he will let go everything else. Then conduct w^ill always go right. Are you living imder certain schemes of moral excellence ? or have you the conception of a Christian manhood ? Is this the irlowiujr ambition ? Is tliis the earnest desire ? Is this the daily strife ? Standing, as we do, on th'? first Sunday of the year, I have bet'ii led into this tiain of thought, I suppose, by a sort of fugitive analogy between the Old and the New as represented by the departed year and the coming year. I know not by what other suggestion I fell upon it. I am moved to speak to you to-niglit, if I cam with some motive, some propelling power toward the future. I cannot bear, my.self, to go into the coming year just as I came out of the old one. I would fain believe each year to be a mother, and that I am born into the next year, that I may, as it were, with renewed childhood have a fresh start, and go forward with the experience and the strength of the past yeai*. I would fain believe that 1 might take a new life, as it were, each year. In my fraternal relations to you, I fain would have your com panionsliip in entering upon this new year, upon whos< threshold we stand — only three days of which hav^ elapsed. I fain would have you, in the spirit of the New Testament, look forward, cast your life forward, and tako steps of })urpose and inspired will, which shall lead you to greater eminence in the year that is to come, than you have attained in the year that is passed. Let me help you, therefore, somewhat. WE OLD A.VO Tin, KM.. Since clianict..,- i, „„. ^^' ^.-fiim who/n J know 11 ^''''" ^^-^<^ ^v],i,.], j ,L ,;.'"'* "''•■iilowon tl,i.l \ ""ucliof ,„y e,. 'l'^^'' f'at have .->'ite cCd'th, r;::;i?!t:« ■' "«- h.!'' r;; it;- " '" me t)mt is clivi„o "',, ' "f "'"'J •' """' iittio . ■'' I'ositions, I kno'v h.Tr '''"'"'"'' ' AI,„vo all ,fl ''?•"* »''ich subdue I V"' ''««ei'--ut i„ W tA" '"*• i look to spp wi '"'"'^^ "'« power f r ■"■ '" """t ol , have eraclfoatoJ o, eve„ ,rrr'''''1' '""' ^'^I'iXe^'t- ■I am not content T n.> ! -^ '^^^' ^^t'en. Anr? f J. r fe'enerosities ;m „. """' ^'^^ ^'^ntent when r V T"''"^^^^"^ 2G8 SERMONS BY REKCHER. < '! i! I am not content with my official life amon^^ you. It is most iiicagrc, it is more barren than 1 wv)uld have it. By this I do not mean niorely that I do not preacli as well as I would — thouf^^h I do not ; or that I do not ex- ort as much or as noble influence as 1 would — thoui'h that is true. 1 try to ]>re}tch, and 1 do preach, as well as I caA, unless I am a better jiu»,<» There is the trouble. It is the want of essential ;^M;*ce an»l goodness. It is the want of a higher type ot spiritual life. It is the want of depth. It is the want of powor. It is, in shoit, tiie v ,iut of grace in me, the hope ot glory. I should preach brtter, and work more eH'ectually, if 1 had more of that. I am not content. How is it with yoti, my Christian brother ? How is it with yuu, my ChriNiian sister? Are you content with the character which you brought out of the old year, and with which you are setting forward upon the new year ? How is it in this matchless elemejit, in this very divinity of love, that subdues all the mind, and brings it into a sweet submission to God ? Have you enough of it ? Is not this, then, a time for you to revive your char- acter, and see what are the elements of it, how you are shaping it, v hat yor mean by it, and what you have ob- tained thus tar ? Is it not a time for vou to look into the future ? No matter how old you are, it is not too late for you to learn in the school of Christ, surely. And it is a noble ambition with which you should begin the year — not to swell your colters, not to have more of this world's good, (though that you may have also,) but to begin the year chiefly with the ambition to be more like Christ, and to have the power of God testing upon you, and to know the will of God, and so to live that whosoever meets you shall know that you have been with (Jhrist. Out of this spirit what Islessings will flow I Oh ! if you were holier, how much hap[)ier would you be ! Oh ! if you were holier,how would fall dowu from you straightway ^'"= OtD A.VI, XUK K.,.. ^'■Wmontin «,? ^°"; "^"'l «o n,»el, have , 'vro "' 3;"" are not good tlT, "''''' '"■« P"«e,,I ? J -l-'r ' >"'"■ in<' of /I y 'oneivin yo,n-s,.|fT ■• ,• '' "ot a time -^,';f those feeuitie, w,ir:.^to''ti't„'"'^^-<'- How seldom doe, a mn ' ' '" '"^ !'"Sf'ly p.-oud man •' "d h'''^ >-> himself, "U„, ^ .^ 'I '>"'««;■. «ay it to him" A„T '"'^''"" ''»«" ""S no'; -vill .iy it s- ''' " '""« Powerlo. = Your /""' ," "^^''^ tlmt d/re tell'lr T '""'her a,ed u e ^"••'"' ^'=''^'=''1 V -gh i„t:.rt^L^^ir;t"^, ^« hav-e^n'on'^lharar""-' We have none H,„f '^''iance them and t^ i ^''" ""' thron,,/, the r '•"''" ^'P'-'ak to „, f ' '° ';"°«' '''en,. '''•"•-u but «,;d"I 1" ?^ '°^«. «o that it";'. "'^''I: ''"-" Men explode the f T*?'' "' "" "^ bomb, at i f ■'''"''^••^"• ourselvis. A ,d " "^""^-^ "»' "-^ '"atef" ;!"" '°' ^\ '"'ts. themselves to be other ^L T 'f ''• "n^' w" .""t n"""-' Jiardnes« • ).o«o • "'^'^ ^lan a „,j .1 \ "^■'^ permit '^^^'^' grown rich ?'' ^Vhn" '"''" -'"^^^ «elfish n« come excassivelv x,.- o / '^'^^'^ ^ you " v'^ ^ ^'^'^ t-.V excess beJot-n?:;. ,, .'J''-..->- "o 3.I:" .'7- '«- generosity of vo.„- ,„ T, ^ ' Who say. *„ ' ^"" "'« ^ 'you, y„„t,. ,, evaj,„,,m„!>^\ " yon. "The o like t! e moniini! 11' 1 U * • . K r f ■ * \ . < H-: j (;: * ■ !:, » 1 i if ■\r\ 270 SERMUNS RY BEKCHER. row, and you are ^Towijii^ up into life wlrli a coarse f-ticngtli, and not witli a fine .streiif^th ?" \Vho nieasuies, wlio explores, and who makes known to us our faults ? Wo may go to our ])liy.sician, and lio can examine the hnigs and s'>und the clu-st, and rejxjrt their condition; he can tell us the state of the licart ; he can tell us the con- dition of our wliole nervous system. But uheroisthc pliysician tliat can make an examination of the spiritual man, and give us a diagnosis of our spiritual life? If it is done, must it not l>e done by ourselves ? An you want to know the truth ahout youiself { ])o y(Mi want to feel the whole weight and iniportancc of the truth i If a man couhl enter into the secret chamher where character is, anut tliat which is critical, and exact, and painl'ul ; that which cuts into imj)erfec- tion or fault.s, like a surgeon's knife into Jnn(/L or gan- grenous llcsli, they do not want to know or feel. Is there anvthiiiir in this world that outrht to bo so pi ecior.s to a man as his manhood '. I love to see a ii um own Ids estate. I lovotoseeldm decorate it. He cannot niakt^ it moie beautiful than I ap}>rove. Plant it royally. Ueautd'y it with landscape pictures. He cannot build Ids mansion too regally, nor I'unnsh it too ex(pnsitely, if it bo conformal)le to his means and position. And 1 will wttlk with lum tlirou;;!) the te.s.selated Jialls; and I wilt THE OLD AND THE NEW. 271 \ coarse oasiires, lulU \ nine the ;iou; he the con- re is the spiritual e? If it I is there ■If to this esliold ol ■to know the whoU' nan conhl is, ami set iil.l knock I tlie li^^ht liicli were ondition? •se tliinj^s. Aheat ami that^vay. iuUilL,'t'nce is eiitieal, in»|)ertec- Ml't or gan- ,1. lit to bo 80 see a man llle cannot it royally. Imot l>uiM uisitely, il nd 1 will and I will look with him upon the art wliich adorns the aj)artment ; I will look through the alcoves of his library, and I will applaud, and be liappy as he is happy. It is not this that 1 (lisapi)rove. But that a man should till his gi-ound, and let his soul go fallow ; that heshouhl build his costly mansion, and let his spiritual dwelling be ruthlessly beaten in upon by every di'iftirig storm; that he sliould take care ol his substance, a»id let his soul go to eternal dauuiation — this is that whieh 1 marvel at. Now, is this not a time for forethought ? Is it not a time for earnest thonractice. It is a beautiful fiiactice for a man to lay aside all animosities at the begimiing of the year, and to n ach forth an open palm to evi-ryone that he meets, as if ho •Slid, " Let the past bury the past. Let us b'gin anew." That is riiiht nobh; between man and num. liut then* an? thousands ol guardian angels about you. ho you greet 272 SERMONS BY IJEECHER. ,1' tht'in ? " The Spirit and the hiide say Come." You aro beheld by iiinnniemble spectators be3'ond. All heaven is near to you. J)o you give greetings to them ? To your little child that you si^nt 'lome to glory, and for whom your heart lias yearned, oh 1 how nuieh ! do you say, dara you say, "All hail ! 1 reach out haiuls of gratidation to you. I am changing; I am drawing near?" Can you nay to your mother (iiietliinks mine walks jiigh up among the saintly throng — she who, hy Ciod'w giace, has been sent to be my guaidian, I doubt not ; who has brooded over my life, and whom 1 beliold, oh ! how mucli higher than I am !) — cjin you say to your mother, with heart tiMie and sincere to-night, " 1 bid you joy of the new year ; and my heart is comiiiLT to meet thine {" And " .lesus the medi- ator of the new Covenant ; " he who bought us with His own precious blood ; He wliose love to us is greater tlian all the heat and light that the sun sheds tlirough ages on th«' «dol)e ; He of" llu! j'-reat aud roval heart ; He in whom is our ho\)ii — can you stand at the ijeginning of the year, and reach heart and hand to Him, and, with new cove- nant and new pact, say, " Thine — living or dying, thine !" 1 linger; and yet I know it is in vain, by added woi'ds, or by intenser exj)r(ssions, to reach the heart. My dear bretnren and friends, I am joined to you, to-night in sym- pathy. I am joined to you in love. We are pilgrims to- gether. We are moving on. Of this wo aro conscious. My sight grows dimmer. Whiteness is connng on these locks. And you aro keeping company. 1 observe it. Those that were little duldren when I came here, are now earryiixjf their littli^ children in th«'ir arn»s. The young men with whom 1 took cotinsel are now sjieaking with their grandchildicn. We are all moving (;n togetlier. Thank God, wo have moved together in the dear anS^'s on } in Nvliom the year, new cove- Uh\ words, My d^'U^i' lilt in sym- I'llgriuis to- conscious. ,T on these l)\)Sorve it. here, are rn^s. The L speaking h wo havo L'y of U)Ve. lie step up, away, he- ions then' And a.s we have lived to^othpr, and are livin^^, and shall yet live, hy God's irood [providence, let us have a com- mon faith, and a coiimion hope, and a common con.secra- tion, nntil the day of departure comes (happy is he to whom it comes tirstj, and the heart hears (Jod saying, " Lons^ enough from home, () my child, come up, come up," and the ani^ads fly to meet the emancipated spirit. If you go first, I shidi Ihuidc (lod for you ; if ynu fol- low, I shall give LMiitulntion to your victory, and if I go first, do ye thank (Jod for my release, and for my vic- tory. Anil may may God grant that then, in the heavenly land, when these clogs and these hindrances are all laid aside, in a })etter siuiimer, with a better teacher, with a holier coinpanionship, we may hold on together in eternal hlessedness. — ^4 imiu l,iT»^ ■■■■■■I iiV THE DUTY OF USING ONE'S LIFE FOR OTHERS. ** Who wr- hiwselffor VH, i],nt he wie- [ath as a l3tlaii bc- I a family, I'st siti^'l'' Ictivc aiiU inclusive of all the great reasons which make life desir- able. Wlien one consents to die, he does not consent simply to take the puia of death — lor that usually is very little. In half the deaths there is no more pain than in falling asleep. It is seldom tbat men do not sutlrr in single days or weeks, while ])ursuiiig tlu'ir avocations, as much or moi-e uneasiness and pain, fourfold, than death inflicts. In some cases death is preceded by great suffer- ing; but these cases are exce[)tionaI. (/oiiimonly it is balm, not anguish. In ''gestion, and its train of horrors ; neuralgia, and its wai'^ u,nd woof of rteiy threads ; rheu- matism, and many other ills that are coiumon to man, are a hundredfold harder to lM>ar than dviii'^ It may be said generally, that life suffers, and that death soothes. The moral worth, then, of dying, if by no means to be measured by its sufiering, as if to take on so much sutfer- insf was an act of transcendent heroism. It is that wliich one gives up, also, that in part is to enter into the moral estimate of a voluntary dying. For to die willingly, for a reason, is to offer the sum total of life, and all its hopes, joys, and aspirations, to that reason. All })leasures of lite, all innocent enjoyments, all affec- tions, all honours and inspirations, all things which one would count riches in life, awt voluntarily given up when we give, not yield, life. In this view, dying is really the offering a s;icriliee of one's livinij — that is, of all the ele- ments which make life desirable; and the moral si^nifi- Ciince of the act is to be measured by th(> value of life, in ;dl its pursuits, honours, enjoyments and dignities, to the victim. 13ut you have noticed, in the passage wlu-nco we liavo taken our text, that it is said that Christ gave, not His life, \i\\t Iliiiiself. He gave Himself in dying; but He also gave Himself in /ns ti.r daily patience, th*^ daily love, thf ten thousand tvl' uti'S which belong to so grrat » life, <'arr;"d wholly fur its I THE DUTY OF USING ONk's LIFE FOR OTIIEKS. 277 lo lived (lid not His ac- ll'uiiself. ot" men. is death, rift thati iMo Lord, i'K^'- . (,f Chnst even the avowed, [d, and to Ihrist bad n^ which wo know, as a fact, not need, .hers they :]uist had. his: that (,ihl. U^i (h)wn for l)\vn koep- llini. And 11 the vari- ounts the conspicu- I'ducation, li.ni^^tono clearer in ;ind learu exiUDple, > to th*' !; 11^ t <• • 1 Ai' - , \'-i it-1 V)en('fit upon others, and not at all for His own mere per- sonal convenience or gain. We leain to give to this an euipliasis which it lacks too often. So the lesson to be derived, it seems to me, from many of the descriptions of Christ's gift of Himself, i.s a Ies.son to be pondered in regard to the use of our lives, rather than in regard to their termination. We irive our life l)est, not when we die, but while yet we are living. It is true that men often give tlieir lives in some sense as Clni--t did ; but the more obvious a'ld the more com- mon and attainable imitation of the Lord Jesus (Mirist is that whii'h seeks to imitate His life, rather than His death. No man can give his life for the world as (,'hrist did. Though a man may give his life for the world, no man can stand sinliiss ; but He did. No man is relatetl to God as was the Saviour. From no man reaches out those tineaiis which connect him with the spiritual and invisible realm as Christ was connected with it. What the other-side intluenee was Ihave .said we do n(jt knovv; but that there was one we are told. And tliis we cannot have. Here is agrand olllcial ditfereiice. There is a uni- viT.sal character i>elonging to the influence of the death of Christ whicii does not and cannot belong to that of any man. Yet, ni so far as moral inlluence is exerted l)y one's death on his fellow-men, it is po.ssihlt', though in a far lower spliere, and in a far less degree, that we should follow and imitate our Lord by giving our life for one another. I'^very {)atriot who is .sacrificed, on account of the heroic fidelity of his life, to the public weal ; every martyr who.se blood is shed as a seal and witness of that holy faith by which he would illumine ainl bless the world; every prisoner lingering in dungeons, and with long dying, auH'ering unseen and forgotten by the multitudes for who.se welfare his life is .spent; every man that goes forth to lands of fever and nulla ria, and to early death, kuowing that he carries religion, ci vlization, and lilmrty \ 278 SERMONS BY BKEfllKR. n to tliG jornoraiit, at the price of his own life, anil cheoifully dies in the liarness there, where men, being most degraded and tliankless, are on that very account more needful of this very sacrifice of some one — all these, and all others whose death is brought about by persistent adhesion to the welfare of man, follow their Lord not less reallv be- cause the sphere is lower and narrower. They lollow their Lord ui death, and iliroiKjh death. For, does not the little five year-old child follow his father because it ie(juires three of his litthi footsteps to measure a single stride of his father ^ He follows him in speech, though he prattles. He follows him though it be in weakness, and more slowly and wearisomely. And all who willingly yield life for the sake of a moral cause, or a beneficent influence, follow their Loid and Master just so far as these thinfTs are concerned. And so, too, in their Innnbler sphere, do all those follow Christ who cheerfully put their life in jeoj)aidy, oi' offer it up in the fulfilment of their public duties. Every humble watchman, guarding the pence of the city, and its property, who falls down bleeding under the brutal strokes of thieves or bur;rl«'^is ; everv faithful policeman, who, to preserve the public peace, is slain in neighbourhood tussles or public riots, is a martyr to duty, and to pahl'tc duty. Nor sh(;uld the ob>curity of their name lead us lightly to esteem this great gift, which they otier to society, of life. There are men of wealth in New-York, honored, because })rosperous, who heap up riches, and hoard them. and live in a magnificent selfishness. They use the whole of society as a cluster to be squeezed into their cup. They are neither active in any enterpiise of gooil, except for their own prosperity, nor generous to their fellows. They build palaces, and fill them sumptuously ; but the poor starve and freeze around about them. N(j Btrugghng creature of the army of the weak ever blesses them. And yet their names are heralded. They walk THE DUTY OF USING ONE's LIE'E FOR OTHERS. 270 L'eifully e (graded edf 111 of I others lesion to jally be- y lollow (Iocs not icc'iuisc it ? a single hough he ness, and willingly jeneticent ^r as the-oe ose follow V. 01" otter ce of the under the faithful is slain in ,',• to duty, V of their fc'hich they honored, oard theni: use the into their ic of good, L to their Inptuously ; Itheiu. ^'<' Iver blesses iThey walk in specious and spectacular lionor. Men flatter them, and fawn upon them. J-)ying, the newspapers, like so many trumpets in procession, go blaring after them to that grave over which should be incribed the text of Scrij)- ture, " The name of the wicked shall rot." But in his very ward, and right under the eves of his dwelling, walks an honest and faithful policeman, who guards him and all his neighbours. And when villainy grows bold and defiant, and this faithful man is attacked, and falls wounded, and dies, a moment's shock, a morning paragraph, is all the honor that is given to this obscure liero, who did all that man can do. He gave his life for the peace of the city; and dead he is a monument of honor to that city more than scores and thousands that live. How much greater is he than the cocooned rich man ! How much nobler is his death than the whole gorgeous uselessness of the selfish millionaire! In this class of noble martyrs who give their lives for others, I rank, also, all tho.se gentle nurses who wear out in sick-rooms, watching the. suffering, and undermining their own health, for the sake of children, of brothers, of sisters, of comjjanions, of parents. Tlioy exemplify tlie truth which is symbolized by the bird mythical which plucks feathers from its own breast to make the nest soft for its young. And what shall I say of all those who have followed armies ; who have buffeted storms ; who have ventured into the infernal edge of battle ; who have toiled night and day in military hospitals — those faithful surgeons, who, while others smote to destroy, cut only to make alive who bore the heat and burden of campaigning, the perils of climate, and of battle, anut I say tliat they are not so busy when they sing and pray and rejoice; in the sanc- tuary, as when l)y the power c»f some moral emotion, and resisting pride, and overcoming seltishnes.s, and building again the kingdoms of this world with the holy stones of the New Jerusalem. Then when ])iety costs; then, when it means bearing, heroism, and achievement; not then when it seeks joy, l)ut when it seeks battle — then men are nearest to (Jod, and most like Christ. When a num stands upon the deck, an. I at tho bench, and by tho forge, and in the furrow, and in the colliery —then, if ever, if ho has to live of true piety, is the time; and there, at the post of duty, is tho place. For, all the humblest ftvopations ^nd employments are »o <>^.Oi O^ \%^^ irAGE E VALUATION l-.ST TAk-ET (MT-3) y / O // ^^#/ .^' #'x fA :/. 1.0 I.I IIM ilM IIIIM |||||Z2 1^ 2.0 1.8 1.25 1.4 1.6 -* 6" — ► V} m -^> # op 4^ r f- Photographic Sciences Corporation S 4A V % V 6^ ^.S>> X* 23 WEST MAIN STREET WEBSTER, NY )4S80 (716) 872-4503 S" /^r y. 'Cp. o i/i (* .^.ff^'mwimi m F^ ^^^ 282 SERMONS BY BEECHER. iJl arranged that, while they serve to support the actor, tliey do a hundred times as niucli for the community as they do for him iliat follows them. It is unfortunate that our habits of thought have not been more christianized, and that our phrase lias not been convoited, as well as the people who use it. For, we aie accoustuud to speak of trades, various manual emplo^'mcnts, and professions, in their lowest relations. If we speak of the car|)entei"'s business, it is either as a toil or as a support. It is a toil, and it is a support: and these in their relative positions are not unwortliy of consideration ; but that is not the whole, nor the half — that is the least part. What a man himself derives i'vom the cunning craft that he ])ursues, is not half so important, as it is not half so much, as what he gives by it. The carpenter that builds a mansion, rearing it through the whole season, receives a few thousand dollars, and is supposed to be well paid, and is himself satisfied. And men seem to think that it is the whole that he has done. He has worked diligently during the sunnner, he has earned his thousands to support his family ; and perhaps a thousand or two is laid up lor the time to come. And what has he • -one ? Earned his money ? Yes, he has earned his money, but he has built a mansion in which a family shall be sheltered through a hundred years. He has built a temple where the old patriarch shall ofier sacri- fice and incense of devotion in the presence of comini;' generations many. He has built the halls where social joy shall be. Here is the room that giief shall fill with funeral ; and here is the room that joy shall fill with wed- ding. Hero is the room where children shall sport through the livelong year. Here are the threads of life, dark ov light, gold and silver or black, to be wrought out and woven together. And here, when he is dead, and his children die, his work stands, and is the home of peace, and comfort, and piety — the very temple of God. He built one, and ten, and twenty, and it may be a hundred of THE DUTY OF USING ONE'S LIFE FOR OTHERS. 283 I actor, they ;y as they do ate that our ianized, and well as the \ to speak of rofessions, in e carpenter's It is a toil, tive positions xt is not the What a man ho pursues, is uuch, as Avhat iiig it througli dollars, and is atisfied. And Lt he has done, miner, he has ; and perhaps ,0 come. And Yes, he has ion in which a ;d years. Ih- lall ofier sacri- .ce of comiii.L^ [s where social shall fdl with fill with wed- sport through >i life, dark ov jught out aiul [dead, and hi^ onie of peace, ;od. He built a hundred of such dwellings ; and he got what ? A few pitiful thou- sands of dollars. And lie gave what ? he gave to the community benefits, opportunities, in.st'-uments, influences. In his skill, in his iiiind, or incarnated in timber or in metal, he gave to thecomnumity pticuless gifts. And are we to take these ])rocious inwanlnrsscs of men which are imbedded in theij- labour, and to think of them only in the poor, pitiful light of pelf, ot" what they brought back to the ])ocket, and not of wliat through them, the man brought back to the community. Why, tliat old snnth, rug.fed liiinsolf, almost as the storms he prepares to combat, hammcis morning and night upon the links tluit Ibrm the chain which clasps the cable. It may be, as in the oldon time, yet more ponderously, that he is in the stithy works on the huge s'lank of the anchor; and when his summer's work or winter's toil is done, and it is sold for the ship, men ask him, " What got you for your labour?" Nobody ever thinks of say- ing to him, " You have worked a whole winter to make a, gift; what have you given to the connnunity ; What has he given ? It niay not be known for a long time. On voyage after voyage the ship goes, and there lies his gift, useless and unsuspected. Some day, the ship bears back a thousand precious souls, among them mothers whose llowers lie at home waiting for them to return ; fathers, wdio cannot be spared from the neighl>ourhood ; public men of signal service — the very salt of the times in which they live ; heroes and patriots many. Then it is that the storm beats down and seeks to whelm them all in the sea, and to whelm the connnunity in mourning. Then it is that, when every other ellbrt has been made in vain, the anchor is thrown out. And now the storm rages with in- creased violence, as if it were yet more angry because it is thwarted. But the good blacksmith's work holds. Sinking far out of sight, and grappling the foundations of the earth, it will not let go. And we, for the first time, Bee the value of his gift. Kvery link lias been properly 284 SERMONS BY DMKCIIKR. iHII n- ■^llllliiifll i 1 '■^(■.i- il welded ; and, thougli the wind howls, and tliG sea wages a fierce and despcrjite battle, and the .strain is tremendous, the storm passes b}'-, and there rides the sijalhint ship safe ! There is what he gav^o. He i^ave a chain, an anchor, to the community, and s dvation to all on board the ship, and joy and peace wheie the tidings come of souls saved from the remorseless deep. And yet how many men think simply that he made an anchor, and got so many hundred dollars for it ! He made an anchor and saved a hundred lives. So men that fill our houses with conveniences, with comforts, with various instruments by which our time is redeemed to higher and nobler uses ; men that make im- plements — they give my brain a gift. He that makes a machine emancipates me. For if matter cannot be made to toil upon matter, then men must toil upon it. And just in proportion as jou make slaves — the only slaves that are fit for this w^orld — machine slaves — just in that proi)ortion you redeem the mind to greater leisure, and to a larger sphere for the moral functions of manhood. And all men that labour thus productively and skilfully are real benefactors of the community. And why do not they know it ? Why do not they feel the honour ? Why do not men preach it to them ? Why are they not told that they should not look upon the mere self-side of their avocations ? The merchant, the mechanic, the day-labourer, bearing endless benefactions to the community — why do they not regard their labours in a higher light ? Why do they not feel that they are contributing to the wellare of their fellow-men, as well as to their own welfare, and so that they are following Christ ? If they only did their life-work on purpose to follow Christ, if they only did it because ii was following Christ, if they only joyed in following Him, and if the consciousness of following Him was their reward, then they would rise to the dignity of some remote imitation of the Master ; whereas they are without the reward, even though they do the same tiling, if they do it onlv for selfish pitjfn) nnlf, THE DUTY OF USING ONE'S LIFE FOR OTHERS. 285 SGca wages remendous, t ship safe I I aiicbor, to d the ship, souls saved ^r men think ,ny huni 1 n j. h^ ill Mi il! II Iff ) » V ■'■'', r 1 III 286 SERMONS BY BEECHER. really glow under the liymn, tliey delight in taking official part in the services and duties of religion ; nevertheless, HO soon as they have performed their own duty to God, what l)ecomes of their life ? How many tliere are that begnn life as the worm begins it, and fed voraciously un- til they were full, and then silently sloughed their wcrni- skin,and spun around them a silken house ! They retired from life. And ^ou shall find a gieat many such Chris- tian worms, that have had the benefit of the whole sum- mer, and have retired to some out oi" the way place, where, suspended, as it were, from the limbs of trees in theso silk-wound cocoons the chrysalis waits for the next. The chrysalis is not a fool. There is a next siunmcr for him. JBut if a man attemjits to do the same thing; i.\ he feeds upon all God's bounties, and only succeeds in spinning out of his own bowels for himself a silkirn dwel- ling, and then wraps himself up in that, there is no next summer to him. Jle will never come to be a buttertiv, though the chrysalis will, and will rise up in judgment ajxainst him. He will be danuied ! For that which is very well for a bug, is very poor for a Christian. And yet, how many men there are wdio hold themselves bouiMl by arguments, and bound by doctrines, and bound by churches, and bound by all the various prescriptive rights which are innocent enough in themselves — which, if they do not do any good, do not do nuich harm — how many there are that spend their lives in the midst of all the pleasing triHes of that vast museum of curiosities which are labelletl " reliiiious," and think themselves Christians 1 Jlere are all the forces of the understanding ; here are all the populous thoughts that have been trained to go ibrth ; here are all the mighty agencies and inspira- tions of the moi'al nature ; here is the whole wealth of the affections ; here is a soul that stands as a light-house on the dark promontory, and casts its beams far out over the troubled sea, to men that need guidance thereby ; and yet how many there are who never think of living for their Vn^ DUTY" OF USING ONE's LIFE FOR OTHERS. '28? fc1 low-men ! I do not know but that they will die mar- tyrs ; for to be a martyr requires a great deal of obsti- nacy as well as f,n-acc. There have been a great many stiilfjj martyrs. There have been martyrs outside of the Christian religion, as well as inside of it. It is not very hard for a man to die, if he is built right. A great many men would rather die than give up. I tell you, it is not hard for a man to die for Christ, nor for his iaith, nor for Ids party, nor for his side. It is ten thousand times harder to live right than to die riofht. It is not difficult for a man to give his life up through the chamber of death. J>ut to give your life while you hold it, yes, and to use it , so that it is a perpetual benefaction all through — that is hard, and that is the special Christian duty. To live in such a way tliat, as from the stars by night and from the sun by daylight and guidance are issuing, so from you shall proceed an intluence that comforts, cheers, instructs, and alleviates the troubles and sufferinnrs of life — this is a true following of the Lord Jesus Christ. Contrast with tliis idea, also, the life of moral men who think they are good, and good enough, because they simply avoid evil. A moral man, as distinguished from a Chris- tian man, is one who is negative. A Christian is one who is positive. A Christian is a fruit-bearer. A moral man is a vine that does not bear fruit. But then, it bears everything else — good leaves, a good, strong stem, a heal- thy root, everything that is good and nice in it, except the fruit. A Christian man is one that develops graces into positivity. He acts out of himself and u])on others. A moral man is one that simply defends himself from the action of evil. A moral man is like an empty bottle, well corked, so that no defilement can get into it, .so that it may be kept pure within. Pure ? And what is the use of a bottle that is ])ure, if it is empty and corked up ? A moral man, I repeat, is negative. He docs not swear, and he does not steal, and he does not murder, and he does not iret drunk, and his whole life is not. His law is, r wmm i: 288 SERMONS BY BEECLEll. if.Cf ■t • ;■ ' liiilr'il " Thou shalt TioC and " Thou shalt not," and " Thou shalfc not." He is not all over, and nothing more ! He i.-j not positive. There is no avcrsness to him. Stakes are very gooii ; Irai they are better made of dead wood than of living. Moral men are stakes, put up for uses. There are n^) b/anche.-; and there is no shade to them. We can dniw lines of (icmarcation by them; we can do a great many things v.ith them; but these are lower uses, they aie servile usf'S. Moral men are good, they are admirable, and are to be encouraged ; not, how- ever, for these low or uses wliich they serve, but in the hope that by and by, by pruning, by teaching, and by in- spiration, they may be so trained that they shall bear fruit. He that lives through his whole life, concentrating upon himself all the bounties of God, and gives nothing to his fellow-men, in not a Christian, though he may be a very moral man. Lastly, consider the wickedness of what seldom passes for a wicked life. I am not speaking of a life of vice and of crime, which is the diseased form of all wickedness — ♦vickedness carried to its most morbid condition. But see how, all through life, men of repute, men of standing, men of influence, men tliat are praised v/hile they live and are eulogized when they die, are men that are given to the lust of pride and vanity. They live inordinately for themselves. They do not actually do harm, it may be ; but they are men who are full of ambition all for them- selves. They are like the oak which stands in the night to gather dew for itself, and then, if the wind in the morning shakes it, it is willing to part with the few drops that it really cannot hold on to; and they call themselves benevolent ! There are men that spread abroad gigantic arms, and gather the wealth of heaven — whatever God's bounty can give them — meaning it all for thenn selves ; and a few accidental drops of kindness here and there give them some claim to generosity and benevolence. But where are the channels into which their life flows ? THE DUTY OF ITSIXG ONe's LIFE FOR OTHERS. 2S0 rhou ^lialt He i-j nob ide of dead put up for :) shade to them; we i these are Q are good, ; not, how- but in the , and by in- shall bear incentrating ves nothing le may be a hlom passes i of vice and iokedness — .ition. But of standing, k^. they live [at are given nordinately |i, it may be ; ,11 for them- n the night ,vind in the e few drops themselves 3ad gigantic itever God's Ithem selves ; le and there Dcnevolence. life flows ? Where are the uses that these great forces, concontrating in them, subserve ? They live for pride, for vanity — the meanest of allfeolinof when it is in excess — and for self. They live for everything but others. Now and then a stray benefaction alleviates their conscience ; now and then a douceur, as it were, they give to the Lr»rd, that He may not bring accusation against them : but the vast mine which they work from day to day ; the wide spread- ing net by which they drag the depths of the wonch-oiis ocean; the vast harvest-field which they reap — tliese nre all for self. Revengeful, jealous, full of rivalries and competitions, and full of injuries to other men in thought or in deed, or in both, tliey live through life, and are at death mourned over as beini; men that had some flaws, but that, after all, were very excellent men. Ah, when a man is dead, and you are suie that he is out of the ^vay, you can aflbrd to praise him. It is when men are living that we are not so charitable about it. I have not the least particle of prejudice against the thistles that were on my place last year. It is those that are there now that I do not like. The nettles that I remem- ber when I was a boy 1 am very charitable toward ; but the nettles that were in my hands last week I do not feel so about. When I look at the stramonium thcat is swell- ing on the bloated ground, when I look at the thistles and the various noisome pestilent w^icked by tlie religious community, but they ivere wicked. On one of these occasions a Pharisee who had listened to Him apparently with patronizing kindness, invited Him to dinner. He accepted the invitation. In the train of His disciples entered with Him a woman, who had been, and up to that time probably was, a great sinner. She had been profoundly stirred b}'- His teaching. It had reached the very secret of her moral sense. She was so absorbed, apparently, in her own thought and feeling, that she was quite unconscious of idl that went on around her. '\ Tin: VALUK OF DEEP FEELINGS. 293 10. ''ovi'ivcn, resented to his mind by an objector. He had been urging that God's grace was in proportion to a man's sin ; and the objector said, " Must we, then, go on and sin that grace ma}^ abound ? " " No, God forbid !" said the apostle. " That would be contrary to the very nature of love. It is impossil;le for a man who loves to go on sinning for the sake of loving more, or for the sake of winning more irrace. The two ideas are practically incompatible with each other." Nor are we to say, " As I have not been a great sinner, I am not bound to love nmch. Externally a man may have been preserved ; but there is no man that lives who can say, if he takes a heart-account, " I have not been a great sinner." And aside from that, every nature, every moral nature, not tarnished by sin — even admitting that one is not sinful — should have a tendency to love even more than if it had been tarnished. 3. But not to speak longer upon these possible perver- sions of this truth here, I proceed further to say that it is a truth which opens for consideration the question of the value of greet feelings, deep feelings — especially a \^ro~ found experience of pergonal sinfulness incident to a Christian life. There is a powerful effect wrought upon a man's moral nature by the mental experience through which he goes. If a man has had such a struggle with himself that lie is profoundly impresscl with the might of evil in him ; if there has been in his experience a revelation of the de- structive tendencies of sin ; if he has been made to feel thoroughly that he was utterly undone not only, but that -n^t: / THE VALUE OF DEEP FEELINGS. 297 it not tVie d purities cations of be in pro- should siu ) liis mind i grace was lid, " Must ? " " No, )e contrary for a n\an >ving more, two ideas reat sinner, a man may ,t lives who not been a iture, every nitting that love even lible perver- uy that it is Istion of the jally a ;ident to j^VQ- a mn's moral tch he goes. If that he is in him ; it' of the de- cade to feel [ly, but that his ruin would go on to be eternal ; and if he has been made to feel that he was hel})less, without divine aid, to rescue himself, all this experience would tend to produce, most vividly and most powerfully, a sense of God's grace. His sense of the gift is to be measured by this OKperience. No man that has a low conception of sin will ever have a very high conception of grace. God's rescue will seem great in proportion to your conscious peril. How much has been forgiven you will be determined by how much you con- sciously have been in debt. If you seem to yourself to have lived a very good life, what is there that you can thank God much for ? If your heart seems to you to have been bad, and your life, from the issues of this bad heart, seems to you to be disfigured by sin, and God consciously has spared your life, forgiven your sin, and re- called you to grace and to holiness, then the debt seems immense that you owe. And gratitude may be supposed to be in some proportion to the sense of obligation. While, then, it does make a great difJ'erence whether a man has a profound experience in the matter of sinfulness; while a shallow feeling of one's own sinfulness tends to produce a shallow Christian character and a shallow Christian experience, and a profound sense of personal sinfulness tends to produce a profound sense of obligation to God ; yet on the other hand, the popular impression on this subject is all wrong. As a practical matter, almost all men know that eminent experiences have grown out of profound convictions of sin, and come up to this point of conviction of sin, and stopped there. Men begin, usu- ally, under sympathetic influences, under the indirect in- fluences of the preaching of the Gospel, to be serious. Then they grow somewhat thoughtful. Then there is a nacent purpose in them to enter upon a bettei* life. And they begin to correct some of their sins, to conform to some duties, and to seek places where religious truth will be made known to them. And at last, perhaps, they put themselves in communication with Christian teachers, or -to •a- 'M :( ' .'f l\\ 298 SERMONS BY BEECHER. m with Cliristian brethren. But they go no further, they say to you, " I have no sense of sin as others have. I cannot be Christ's unless I am convicted. But I ain pray- ing tliat God will show my sins to me. I am praying that God will convict me deeply and profoundly." So, round about this point of conviction men are h'ing, just as in the instance recorded in the gospels, men were lying sick around the pool of Bethesda, waiting for an angel to come down and stir the waters that they might go in. I have known men to wait for weeks and months for a more profound sense of their sinfulness. The mis- take consists in uuiting. It may be that you ^lave not lenough conviction of sin ; you have enough to begin a fife oi reformation with. It may be that the amount ( ; feeling and conviction is not vet grown to anything like the degree that it should, or that it will ; but the (jues- tion is not this : " Should a man have all liis conviction instantly after conversion ? " The question is simply this ; "What in the beginning is conviction of sin good for but to break a man away from his sins ? " You have enou;;]i for that. Begin with that. What is it good for but t> press a man from sin toward a Christian life ? Begin u Christian life. Then what will happen ? In proportion as a man goes toward that which is right, his conscienci' becomes firm, his moral sense becomes stronger, and cou- viction of sin, like every other Christian experience, will develope and grow. And there arc thousands of ni<;i who begin a Christian life with a faint and feeltle sense of sinfulness, but who, after years of Christian life, gradu- ally come to that ; so that the sum total of their expei i- ence amounted to a profound conviction of personal uii- worth and sinfulness. The question is, whether a man shall stop for conviction of sin as a capital, and the wholo of it at once, befoi-e he takes the first step in a Christirui life ; or whether having feeling enough to show him wliit is wrong, he sliall begin to break away from it, a;, I whetlier, having enough feeling to show him the right THE VALUE OF DKEP FEELINGS. 290 he slitiil begin to seek i(, and tlien, by prayer, by tidelity, with tlie blessing of Got I upon iiistriiction, pivss forward, receiving more and more, day by day, of tenderness of consciene'\ and (.f sensibility in the interpreting moral sense, by wliicli he sliail see what he is and what his life lias beeii. Let the sense of bi'in grow as you grow. A profound experience ot' unwortli will open more and iu(»re upon you, as you go on in the divine life. The magnitude of the debt that has been forgiven you, will constitute a growing practical Christian experience. It is a bail sign to see men living professedly in the Christian church who have less and less sensibility to sin. It is the ex- pectation — or should be — of every one that enters upon a Christian life, that his sense of sin will be as the sense of sound is in a musical education, tiner and liner the more you cultivate the ear and the more you cultivate the voice. If there aT-e tliose, then, who have been thinking of a Christian life, and meaning, as soon as they should i'eel that they had cleansed themselves by profv)und conviction of sin, to enter upon it, let me say, You have mistaken the whole function of conviction. You have not mis- taken the fact that a man should have a profound con- viction of sin, but you have mistaken the time and place for it. Many persons think they are not Christians because they cannot say that they have had any overmastering experience of this kijid. Have you ever had such a con- viction of sin as led you to be discontented with your daily life ? Have you ever experienced so much dissatis- faction with yourself that you felt that your life nmst be reformed ? Have you ever had such a sense of sin that you felt that Cod nmst help you, and that it was a case which was beyond mere human power ? Have you ever had such a sense of sin that you felt, "If I might, I would begin to-day to live a different life ?" Have you eve*' u 800 SERMONS BY BEKCHER. jr>i WM 41 ■\ ^ I S \ !| had such a sense of sin tliafc you made it a part of your daily business to correct the faults and to resist the temp- tations to which you were subject? Have you ever had such a sense of sin that it seemed hateful to you to do wrong, even when you were doing it — more hateful then than at any otlier time ? Have you ever had such a sense of the repellency of sin that you earnestly longed to live a pure, noble. Christian, devout, devoted life ? Have you ever had those impuLes ? \Miy have you not obeyed them then? You are like a child that wants to read a book, but will not learn his letters because he does not want to touch a book till he can go otf all at once You must learn your letters before you can read. Many men who want to be Christians would be glad if there was a process by which they could be taken and cleansed, as a filthy garment is cleansed. All white it was ; all soiled and stained it is. It is sent to the dyer, and he puts it in a vat; and there it is swung round, and washed, and cleansed ; and when it comes out it shall be white as ful- ler's soap can make it. And many people would like to have God's work performed in the same way. They would be glad to have all their evil habits, all their ptissions and appetites, all their flagrant faults corrected by God's lightning hand. They would like to be seized and plunged into the bath of cce hearing of my voice, if there are any of you who have made up your mind that you will be Cliristians wlien God shall enlight- en your consciences, and shall enable you to judge b(;- tween right and wrong, and who are waiting for such en- lightenment, you are waiting needlessly. For there is not a man in this congrc^gation who does n(»t, in regard to the great essentials of life, knowing what is right and wliat is wrong. In the large dej)artments of life you are just as sure of what is right and what is wrong as you ever ^ will be. Heaped up your coriclusions have been. You have stores of conclusii^ns on this subject. The trouble is, that you want motive power. And there are hundreds of men wlio, if they would for.sake the evil that they know, and perform the right tliat the y know', would find the first result to be the feeling that their cojivictions, their moral sense, had become more powerful and sen- sitive. THE VALUE OF DEEP FEELINGS. 303 111 yoii, you 4. Very wicked men ought to become very eminent aii'l active Christian^. I tlo not mean by this tliat men who have been brought up religiously, in the " nurture and admonition of the Lord," ought not to become emi- nent Christians. They ought; though for other reasons. But there are especial reasons, why men who have lived a very wicked course of life should become eminently Christian men. Some of these reasons I will develope. Usually, men who have been very wicked, are men wdio have very strong natures. Men who have been dis- sipated, are men who have very strong passions and appetites. Men who have been cruel, are usually men who have very strong governing faculties, who could not bear to be thwiirted and wdio crushed all opposition. Men wdio have been very stingy, and very grasping, are usu- ally men wdio have very strong commercial instincts. Strenrrth is characteristic, usual Iv, of wickedness. There is, however, a form of wickedness called " iiicanness," wdiich does not require strength. That is the peculiar wickedness of weakness. It is the slave's way, it is the cow^ard's way, it is the sneak's way, of being wicked. It indicates, not a prolific nature, but a moiisbuj nature. It works down toward the inferior animals. I have great hope of a ivic'ced man ; slender hope of a mean one. A wdcked man may be converted, and become a pre- eminent saint. A mean man ought to be converted six or seven times, one right after the other, to give liini a fair start, and put him on an equality with a bold wicked man ! Usually, a wicked man is a man of power and audacity, if he is very wicked; but where there is great power to do wrong, there is a great power to react from wrong ; and if a man has been going away from God with vigour, that same vigour should supply him with the elements by wliich to return. If a man has been holding his own way with amplitude of being, with stress of faculty, and with fruitfulness of endeavour, even the ordinary concep- 304 SERMONS BY BEECHER. I ■• - ! fi !. 1 : tion of society would say to him, " If you are going over to the other side, you ought to labour as energetically as you did on this." It is a pitiful sight to see a man vali- ant for Satan, and very softly spoken for God. It is pitiful to see a man fruitful, energetic, from day to day, and constantly diversifying his experience in wickedness, but sterile, and close, and formal, and proper when he becomes a Christian. That man has not entered into the fundamental conceptions of religion, who, while he is a bad man, is at the same time generous and free, but who, when he is converted, is spoiled, so that people say of him, "I would not give a farthing for his society now. I used to enjoy being with him, and liked to hear him talk, but since he became a Christian, I do not care half so much about it." I have seen a great many men who were spoiled by going into the church ; but I never saw a man who was spoiled by coming into the spirit of the Lord Jesus Christ. For Christ is simply an inocula- tion of the Divine Spirit in tlie soul, and all men should make it bear fruit. It should spring up in men, and under its influence they should work vigorously, and work in right directions. When, therefore, I see a man that has been a bold, wicked man become a Christian, I watch him with solici- tude, " Is he going now to be as large in the right as he was in the wrong ? There is all that power, w^hat is he going to do with it ? Suppress it, hold it in check ? " Ah ; your passions are never doing their work unless they are like locomotives behind a train. Your moral sentiments want energizing, and the function is to go behind conscience and love, and make them powerful and fruitful. And when a man has been a wicked man, and you convert him, you ex|)ect him to be as good as he was Dad ; and the expectation is a reasonable one. Bad men also are usually acquainted with human life. They know the dispositions of their fellow-men ; and whatever knowledge there is of bad men they have. And THE VALUE OF DEEP FEELINGS. 305 such men are bound to consecrato their knowledge, and to bring it into the knowledge of the Lord Jesus 'Jhrist, who has forgiven them, and renewed their life, if they are born again. No man ought to be so glad to pluck men out of the burning as tliose men who have been themselves brands in the burning and have been rescued. If a man has been rescued from drunkenness, he ought to take a special interest in those who are in that burning realm. If a man has been a fjambler, and is converted from his wicked way, that ought to be a sphere in which he feels peculiarly called to labour. If a man has been a dissipated man, he more than all others, ought to feel that he is an apostle to the Gentiles in that regard. If a man has from his youth gone step by step down towai'd wickedness, when he is converted he ought not to be ashamed of his past life in such a way that he will not use it for the good of others. I have known persons, who having gone through much wickedness, did not like to have it thrown up to them. There is one side on which it is an amiable experience, and there is another side on which it is not. If you look back upon your own past course, you see that there are tens of thousands who are going in the same way ; and God calls you, by that experience, sanctified, and brought to the Lord Jesus Christ, to go after them. You are an apostle ordained of God to those who are in the same peril that once you were in and that came near wreckin'^ vour soul. There are fleets that are running toward wreck ; and who shall save them but you ? I have known men who thought the object of conver- sion was to clean them, as a garment is cleaned, and that when they were converted they were to be hung up in the Lord's wardrobe, the door of which was to be shut, so that no dust could get at them. A coat that is not used the moths eat ; and a Christian that is hung up so that he shall not be tempted — the moths eat him; and they have poor food at that ! i tf J fi 1 • i 30G SKRMONS BY BEKCllEU. •i m 'IV. m :i « When a man is called out of a worldly and wickfMl VSq into tiie service of the Lord Jesus Christ, he is not to tor- swear his old company, he is not to I'oi-sake his acquain- tance; he is not to say, "That time of my life I cannot bear to look upon." (Jod calls you to he a workman in the respects in which you are best educated, and in which you have the most vigour. There is also a sense of divine sjoodnesa that ought to go with cases of conversions of had men, and that ought to he specially Jillecting and iulluential. W^hen a m:in looks with an erdightened consjiiiice and a glorified under- standing along his ]>ast life, if he has been a very wicked man, how wonderful to him must seem the divine good- ness ! Because when men ai'e wick<(l, heady, obstinate and under the full impetus of sin, they do not consider. That is one of the peculiar traits of wickedness. " My people doth not consider." They do not weigh their moral conduct. If a man has been snatched as a brand from the burning, how approj^riate, how philosophically wise it is that man should o-o back and see through what perils he has passed, and who shielded his head ; what imminent dano-ers there were, and who rescued him from them, who lifted Ins feet from the snare ; what precipices there were ; down which if he had fallen he v/ould have been dashed to pieces, and who plucked him away from those precipices. Are there not men v/ho in many memo- rably notable instances, have been saved from shipwreck, disgrace, and ruin ? If you had been found out, if you had been exposed, you would have been destroyed years ago, and the grave would have closed over you. How many men are there who owe their life to God's kind pro- vidence, their res])ec{ ability to God's sparing mercy ; and at last, when they are converted, oh ! what sparing mercy, oh ! what saving grace, would they see themselves to bo indebted for, if they would be true to their own actual life-experience ! Shall not a man, all of whose life in the past risea up before him, so that on one side he sees '^ TlIK VALUE OF DEKP FKEMNQS. no- rnonumonts of wickediu'ss, and on the oilier side iponu- nients that testify of tlie aniazin^^ f^race, goodness, and l^'indness of (Jroil — shall not such a man say, " In [)ro{)or- tion as I have hcen a sinner ;ind have heen forL,'iven, must 1 now love : niiieli I have hetMi fori;-iven ; much 1 love." The reason why many whohavi! been mii^hty in wicked- ness fall back after their reformation, is that, havin;^ been impetuous in life, and thus havinj^^ succeeded in wicked- ness, they attempt a mihl gradualism in the life upon which they enter. Thei'c is uotliini^^ that a man needs to bleak oil' so absohitely from as that in which he has been thoroui;hly worldly and thoi'omjjly wicked. There is no place in a man's whole life where he neenious and skili'ul than we are, and yet what a pagan Atiglo-Saxon spirit has irone out from us in resiicct to them ! We are Pau-an in our notions. Our law is a law of i)ower. He that has power is princely, and he that is weak is a fool, in our estimate of our fellows. We ne;;d therefore to go back to this testimony of our Master's example, who came not to luake the prince more authoritative ; who came not to make the philosopher more widely iuHuential ; who came nob to make the rich man more an object of admiration; who came not to make the laborious and productive man more emiu'ont ; but who came by his sufiering and death to bear a tesii- timony of that element in human nature which every man has like every other. The king and the pauper; the great and the small ; the strong and the weak ; the ijood and the bad — God causes His ':^:n to rise on tiie one and the other; and the death F ' '>rist is a testimony to the one as well as to the otii..r, ti/a'j the original, funda- mental, inherent elements -r*. human nature are of trans- cendent value in the sigh;. o'<' Uod. He d.-spises no-iuan. iMan it is that despises id,- fellow-man if he is not ^ creature of power and proiluctivetiess. Thus it is that wo ciassifv society in our thouixht. When you tlunk of society, you think of its inlluenL.al parts. When you thiidv of country, and ar li SERMONS BY BEECH ER. .;' i:' subtly affect your imagmation and your judgment. There are very few men who carry in their thoughts and in their sympathy, the weak, the poor, the outcast, the neglected. It was our Saviour that did that ; and ohj! how few there are that have learned yet even to under- stand — still less to imitate ! There is, then, this substratum of value in human nature. It is independent of character, independent of education, independent of what it can do, arising from what inherently it is — from its absolute universal value. And the testimony of that great fact is, Christ died for the ungodhj. And there can be no estimate of value like that which is evinced by willingness to die for another. This view dimly interprets also the future. For if men may iiot be estimated by what they can do here, we more than suspect that it must ai'ise from the fact that the potential relations of men are not all developed here, and that they are creatures of another latitude, of another summer, with another chance in other spheres. It is more than dimly intimated that man lives again. That is " brounfht to li^-ht." And from the treatment which we perceive that our Saviour administered to the bad, to the evil, in this world — to men, whose lives haaganl Next, let us point out with some aegice of particularity, thi elTects which this doctrine, so far opened, will have upon our feelings, our conduct, and our relations to our fellow-m m. Let us assume that we have come into the full sym- pathy of Christ's doctrine, and that we have learned to measure man's value as he did. Or, not being able to sec it, as he did, let us suppose that we are in full possession of the Christian feeling — Christ died for that man. When we meet a man, now, how seldom does any other thought arise in our mind than of his physiological struc- ture, of his age, of his comeliness, and of his relation to society. Unconsciously, as we pass men, we look at their garb, at their port and movement, at their face; wo study them altogether iu the light of their lower education, in SUFFEiaNG, THE MEASURE OF WORTH. sf:, tl)o light of this world. How seldom, looking at a man. does tiie thought come into our mind, " Christ dieil lor him!" We think men to be worthy of our pause and our attention it" they have some intrinsic value. IJut wo that believe in Christ Jesus, and have his word in our hand, or volubly upon our lips, every day behold men ; and the highest relationship, the one salient feature that belongs to human life is the very one that v/e almost never think of — namely, Christ died for them. No man but a Chiistian can enter into tiiis spirit; and all Christians do not. That large sympathy with human nature which comes with fellowship with Christ's feeling; that rising of your spirit until you come to the stand- point from which Christ, looking upon the human race, says of every one of them, "They are so vahiable, poor and weak as they are, that they are worth my thought, my care my suffering, and my very death. And yet, how few Christian men there are tliat iiave any such valuation* of human nature ! If, however, one has it, it will be powerful restraint upon lawless liberty, and will bring him into such universal sympathy with all his fellow- men, that, at the sacritice of his own convenience and his own rights, it will be a privilege and a pleasure for him to serve them. Some men, if they are called deliberately to give up their rights, never can forget it. It is a solitary thing, it may be that they are called to give up, which causes tliem a severe struggle; and the circumstances is emphasized in the joui-nal of experience. If they are caught, for in- stance, and compelled to give, or to yield for another's sake, they will say, "I know what it is to give up my rights for anotliL'r; for I had a struggle once and did it," Have you ever seen a miser, in some unexpected moment, betrayed into a charity ? He is amazed at himself after it is over; and he recounts the fact again and again. " Give ?" he says, "yes, I did give once. I know what it is to give." He tells it scores and scores of times. It is, 1:^28 SERMONS BY BEECHEU. Mi ■' like an old man's woin-oufc stories, repeated, repeated, re- peated. So that that which ought to be the easy carriage of a noble man's nature, becomes, after all, the special, exceptional, and much-praised single instance. If I look upon my fellow-men as being all that they ought to be ; if I consider myself at liberty to measure them simply by their moral development, by their intel- lectual development, or by their social development; if I feel myself at liberty to look upon tliem and classify them in this sphere, I go on the theory that we are all scrambling for development, that everybody is trying to devolope himself, and that the law of development is that in the struggle of life the weak must go under the strong. And so men go through life, saying, " I will take care of myself, and you mr... take care of yourself;" and they feel that they have a right to go through life thus. Now can any map tha' ^rt,s the first element of Christ's spirit in him so look apoj* his fellow-men ? Can anyone who has drunk deeply of the spirit of the Master, refuse io accept the injunction of the apostle, "We that are strong ouijht to bear the infirmities of the weak ? " It is as if a strong swimmer should turn back and lend a help- ing hand to buoy up and lift across the flood one that was weaker or less able to swim than himself. We have no right to disregard, much less to hinder, the welfare of any human being. Have I a right to go tramp, tramp, tramp, according to the law of my physical strength, among little children ? If I am where they are, I am Ijound so to walk as not to tread upon or injure them, if I have had better privileges than others, and have come to conclusions which they cannot understand, have I a right to scatter those sceptical notions through society ? I say sceptical notions, because advanced notions are to those whose notions are behind them always sceptical. Has a man a right to take any theory of kfe which is in advance of the theories of his time, and which may be a safe theory five hundred years hence, and promul- II 0. y SUFFERING, THE MEASURE OF WORTH. 329 iated, re- carriage e special, hat they measure leir intel- neut ; if I d classify ve are all trying to 2nt is that ,he strong, bke care of ' and they hus. of Christ's ^an anyone [ster, refuse e that are Ik % " It is nd a help- ,d one that We have welfare of Imp, tramp, |l strength, are, I am ijure them, i, and have ,tand, have ;h society ? Aons are to :s sceptical, vhich is in hich may .d promul- gate it among men who are not sufficiently developed to comprehend it ? A man is bound to hold his knowledge, his conscience, his affections, his pleasures, his privileges, his influence, subject to this great law, "Christ died for men, and I must Jive for men, and restrain my power, and forego my rights, even for their sake. There is nothing on earth that ought to be so sacred to me. Myself should not be more sacred to myself than is that human being for whom Christ died." But how paganism yet linorers in us ! How we love to lash with our tonn^ue men that do not believe as we do ! We love to specify differ- ent gradations and classifications of men, and indulge in contemptuous remarks conceruing them ! And yet, there is not a man born in Ireland, or in France, or in Italy, or among the Cossacks, or in Ethiopa, or in Caffraria, on whom God does not look every day, «and say, " I died for him." There is not a human being who has not stamped on him the image and superscription of the dying God. And what right have I to impugn him, or treat him with contempt ? What right have I to walk over him in my liberty, real or fancied ? What right have I to tyrannize by my superiority over any man for whom Christ died? Any estimate of man which is founded upon this fact that Christ died for him, will destroy at the very root the practice and the principle of using him, in the offen- sive sense of the term xiae. We have a right to employ men, of course. All the relations of life are based on industrial inter-employments — and I do not object to that ; but there is a habit which prevails in society of thinking that a man has a right to just so much of his fellow-men as he is able to extract from them. A man says, " Look out ! I have the power of combinations. Here is this great comumnity. They are mere witlings. I will lay my plans, and they will suck out that man's substance, and that man's. I will do it in legitimate ways ; and so long as the ways are legi- ijmate, it does not nrntt^r ^Q "?^ wliat becomes of the mv'n 330 SERMONS BY BIilECIIER. is; i themselves. They 1 ms, knowing that they will run down this poor widow's estate; knowing that they will ruin a dozen young men who ai-e strnggliu;^ on the thres- hold of life for the liberty to get food. He goes as an elephant would go through a f(3undling Jiospital, never looking where he stej)S, and without any consciousness that he is bound to give any heed to the infantile crea- tures among which he stalks. He crushes one here and another there, saying, " 1 must t dvc care of Number One; and if you would do as 1 do, you would get along all right." He has no sense of the obligations of humanity. He would not put a pin into a man — not at all; but he would put a i>lan into him, and pierce him to the heart. He wovdd not p «t his hand into a man's pocket; but he would take stocks in the street, and influence them in such a way as to destroy five hundre 1 men, without even crying, " Stand from under !" He goes through life mak- ing his conunercial power the means of tri[)[)'ng men up to their ruin. Such men are not producers, tliey are oonf users. They are not men who are working in society to increase eni- bodied thought or skill. They are not men who are build- ing up the community in any way. They are men that use men. " In allowable ways," it is said. Allowable? Yes, so far a,s cold law is concerned ; but the man that hugs the law liugs danmation ! The law ? Do you supp ; the law can ever be enough to measure honour ? Can it ever be moro than enough to mark its coarse features ? A man tbftt doQs not live bigber than tl»o h^v, s^ nmr> ^ i '■ iff ill I i ! II i- 111 V t ff; t'SI 332 SEILMONS BY BEtCHER. that has not more truth, more honest}'', more purit}', thai) the hiw requires, is scarcely tit to he ranked among our fellow-men. And shall a man, all his life long, in tho spirit and tem})er of his mind, he as a vintner who plucks grapes that he may crush them r.ud cxtiact the wine and put it in his cellar ? Slia!l a man plwcls: his Icllow-men, and squeeze their blood out of their veins that he may make his own prosperity ? There are s ich men who believe in the Trinity, in the Holy Ghost, in the church, in baptism, in the Lord's Supper, in everything that they can think of, and in everything that they ever heard about, pretty nnich, except that Christi died for sinners, and that siti- ners are unspeakably precious because Christ died fur them. Woe be to that inhumanity which nestles in the heart of orthodoxy. If a man does not love his brother, do you believe that he loves God ? I do not. This is one of the most precious of doctrines to those that look and long for a better period of the world. It was almost the only thing that we could urge when slav- ery rent our land ; when it was habitually told us that the slave was not a man — at any rate that he was so low that the only condition in which he could profitably exist was this condition of circumscription. Because he was so low, he must not learn to read. Because he was so low, he must not learn the sacredness of marriajje. Because he was so low, he wa,s stripped of every higher function. And in order to make their paganism more hideous, men enshrined it in the statute-books of the nation, that the slave was a creature that had no rio-hts ; that he was a chattel ! And against this nefarious doctrine what had we to oppose ? Here were these men of dilierent haii', and different features, and a different coloured skin, and of a low degree of civilization ; and we had but this t > oppose to the efforts of men to keep them in a state of degradation — " Christ died for every one of them." Ti every old mother imrse that prayed and wept for h.r HcatterefJ family ; to every o](l ^reydja-ircd paint th..' SUFP^TRING, THE MEASURE OF WORTtt. nsn tru«.torl in Chrisl ; to evcr}^ y^i^J^o ^'•''^•^ ^'' rnairlen in anguish tiiat looked up and cried, '* Lord, remember me," tile only argument we could give was, " Christ died for you." The single strand that held against the storms of avarice, and against the tire of lurid lusts, was the single argument, "For these Christ died." And that held ; an on the globe tL^tt^ ^ ' " on y faithful to the°?ight hit K " '»'"''» ^ouUfTe i'et us not use m,,. iw L " "" "as. ' "® IS 1 THE CRIME OF DEGRADING MEN. 84; m aware of. jf cross my- have a ser- ut Catholic; hese things, touch that s." I havo id on, put taken from ich she has id which to stage of de- h is a kind '. And she ot read her ff from her er. I take ant mine, liave given root and for, do not ihe roots, place. I [rotes tant, it would )m their as they lere they It is lortality |hey are. ^ has not d, if he '^ho are ^re. If Jhurch, I i I then tijey do not understand me. I have never said a word against any other church, that I know of, since I have been a minister. I criticise beliefs freel}', and al- ways will ; but I never lifted my hand to proselyte a person. I never strove to take a person out of one reli- gion and put him into another. The kingdom of Christ is not proiited by such a process, any moie than I am by taking a ten-dollar bill out of one pocket and putting it into another. It may serve my vanity, it may gratify the carnal feeling of God's so-called disciples ; l3ut it is not wise nor right. I never have done it, and never will do it. T 4. Men del ijriorate their fellow-men, and weaken nociety, by such conduct as puts men in their commercial inter- course into very tempting relations to each other. I am afraid there is not muc-h pleaching on the subject of the relative duties of buyer and seller ; of manufacturer and consumer ; but there is a great kingdom of duty here, which of course I can only glance at, though it is worthy of analysis with innumerable particulars. I look upon the ways of men in this regard as being peculiarly unchristian. It ought to be so that a little child could take in its hand a sum of money, and go to any stor(i for a commodity, and hand that money over the counter, and, telling what it wants, receive an article as much better than its own uninstructed judgment could choose as the knowledge of the merchant is superior to its knowledge ; but 1 am afraid it would not be safe to go shopping in that way. I am afraid that if you were no judge of material, and bought accordingly, you would have poor garments. I am afraid that if you had no judgment of prices, you would pay inordinately for many things. But do not slander the merchant. I think it is the front part of the counter that corrupts the back part. N(vw and then, in the mercantile business, just as in any other relation, there are men who incline to fraud, to 34(5 SERMONS BY BEECHER. V guile; l>nt ojdinarily men that sell are perverted "by tliebitl men that bu\'. You go forth hunting tor a merduiiit ontdejl of whom you can get a " hargain." What is a bargain ?haH A true bargain is that tranaction in which you n-ncer an(yh| equivalent for what you get — in wliich you give thatstal which is worth as much as that which you receive, l^utovc what you call a l)argain is going out and iinding some one thel with whom you can trade, so that you can come homeleab conscious that 3'ou have got five times as much as you not] have given. And strange as it may seem, men take pridehui in this thing! It is part purpose, and part excitement, inei For instance, you go into the store of a man who keepsdea musical instruments fur sale. He has an okl violin. It do 1 is cracked, and has been mende 1. You take it and go tostor the light, and looking down through the opening, youthei see, " Amati, IGDo."" You say to the man, "How nmch is can I this ?" He says, "Twenty dollars," You take it. Only Ana twenty dollars ! You tremble for fear he will look again, meni You go home with your "Amati," and .^^a}', "That violin of nc is worth five hundred dollars, and I would not take two they hundred in gold for it 1" " How much did it cost you ?"thei] " Guess." And you sit expectant like one waiting for liis^ello crown ! At last you say, " I only gave twenty dollars for|nos< it !" " No, you don't mean that 'f " It is a fact ; that is' 5. all it cost me." And how happy you are! And youis co show that violin the rest of your life, congratulating of tl yourself that it was worth four or tive hundred dollars, |New and that you got it for twenty. That is to say, you stok scarri all the ditference between what you got it for and what it land was worth ; and God will judge you so I pf ac Ah ! but as men say, frequently, " There is a trick an a worth two of that," That violin was doctored and fixed >vou' up on purpose to deceive, and it was not worth t.n dollars, tend The man that sold you that instrument was happy too ;coul» and as you left his store, ho chuckled and said, *' I got thin that violin for a dollar and a half, and that mau thinks eoci^ it is an " Amati." ^ ; It Are men worms ? Is life but a scene of crawling anc^in st f THE CRLME OF DEGRADING MEN. 34: t'vertedin' tliebitinof? Is barfraininoj but this isfnoble coining^ of fie . meicluiht out depraved feelings ? And is that what the blood of Christ is a bargain? has produced in you? Have eiglitecn hundred years of you rcnccr an Christian teaching come to this, that professors of religion you give thatstart out in the morning to see who cm be the shai"{>est receive, initover the counter, who can pay the least money and got iding some one the most goods, or who can take most juoney and give tlie m come homeleast goods? Is not this a part of the play of li;e ? Do much as you not men go oit shopping just as men go out fishing or neri take pride hunting, to see how much game they can get ? Do not excitement, men pride themselves on their being shrewd in their )an who keeps dealings ? Are not clerks bothered and provoked ? and dd violin. It do not they know that if such persons come into their :e it and go to store they must fall from their price, or not sell? and opening, you therefore do they not put their price so high that they "How nmch is can afford to fall ? And thus are they not taught guire ? take it. Only And are not persons that practice this kind of traffic often :ili look ijgain. members of the church, and persons that have a great deal "That violin of moral excellence ? Notwithstanding all their virtues, not take two they are so inconsiderate in these things that they damage it cost you ?" their own consciences, and damage the consciences of their aiting for his fellow-men, and fill the relations of commerce with the ty dollars for^nost pernicious and unchristian feelings. fact ; that is ■ 5. Avarice — and that, too, in its most ignoble forms — ! And you is continually tempting so-called good men to the injury ngratulating of their fellow-men. Perhaps you have noticed in some dred dollars, |New York papers an investigation that has been quietly ay, you stold isarried on as to the weights and measures and qualities and what itknd adulterations of things sold. I suppose the practice bf adulterating food, and medicine even is carried on to re is a tricken alarming extent, I suppose many a patient dies that d and fixed Would be saved were it not that the medicines given are |h tin dollars, rendered of no value whatever by adulteration. If you happy too ;could see how much corruption there is in this regard, I aid, " I got think you would be almost afraid to deal with men in man thinks eociety. ^ ! It is not, however, your injury in pocket, or your injury rawling anuin stomach, that I am now considering; what T am con- f S48 SERMONS BY BEECH ER. sidering is the fact that men sTiould allow In theii business this element of fraud; that tliey should train not only themselves, but their clerks, their correspoiideiits, those from whom you buy, those to whom they soil, every- body with whom they have to do, to a species of deception. Now, when a man sells eleven ounces for twelve, ho makes a compact with the devil, and sells himself for the value of an ounce. -And that is not all, lie sells himself to as many devils as the number of times that he sells eleven ounces for twelve. I do not say that they under- value themselves in such a sale as this. I think that they do not, ordinarily. But consider what a man will do for the sake of a few pence. How such a man can look at himself in a glass, or bear to be alone with himself, I cannot imagine. A man that practices this system of petty frauds, in which he has trained young men, his correspondents, all that are connected with him in busi- ness, making them lawful, covering them over, so that they shall not excite alarm, and weaving nets and excuses to hide them ; a man that goes on in this course from v/eek to week, damaging and damaging people while ho enriches himself all the way through — do you suppose that such a man can enter the kingdom of God ? Would it not be kind if some angel were to sound the trumpet in his ear every single day, saying, " It were better that a millstone should be hanged about thy neck, than that thou shouldest have made this profit by such means ?" Do you believe in a hereafter? Do you believe in a judgment seat ? Do you believe that your victims and pupils will meet you there face to face, and that Gud will tear away all disguises, and that you will see thini^s ae they are ? 0. There is another relation (for since we have la- secting-table to night, and are using the knife in ibid anatoma, we may as well go to the very root of thing j — there is another relation in which I perceive that grept damage is done by men professing godliness as well as men professing honesty, though not avowedly Christian, ,1 THE CRIME OF DEGrAT-ING MEN. C49 tTieii train ideiits, every- 3ption. ve, lie for tho limseif e sells under- it they do for ook at iself, I tern of en, Ills n busi- so that excuses from ile ho uppose Would umpet that a that eans ? ^^e in a ns and xl will nG::s sl> -bid grept ^ell aa |-istian, ,n by the injustice which luiks and is alnio'^t inlioren^ in their vanity. There are very few men who have sucli essential justice in their very nature tiiat they can say that they do not want anything that is not their own, nor any more than their own. There are very few men whtj have that native good sense — I uiiuht almost call h grace — by which they say, " I (lo not want to appear any letter than I am." 'J'hore is not, one jeisim in a thous- and that docs not want to. Indee!, we almost never consider, or are taught to consider, that in the matter of dress, many of us are all our lives long seeking to a]ipear better than we can afford to appear, Uf cour.se, v/iien persons are wealtliy, they can atibrd to dress to any de- cree either of ostentation or richness, as the case mav be ; but all the way down .-re tl-' o ihat are not al»le, and are not content not to do it. And so people want better goods than they can afford to wear. This is not equitable. You cannot afford to wear any better clothes than you can afford to {)ay for. It is a mark of true nobility for a young man to come into the cily, and be introduced, it may be, into his em[)loyer"s family, and stand up without Idushing, in his plain home- made coat, and say, " I cannot afford anything bettei*. I must be an honest man, whatever I am. I cannot afford it, and I shall not ha^'c it." But oh ! how few there are that can do that ? ^ Young men feel that they must have ihat which shall make them look like their companions. And what is the result, too often ? In a large establishmeait in New York, a boolo-keeper, in whom was reposed unbounded trust, was found, at iHst, to be a defaulter, and to have appropriated money ^'•om the establishment to his own use. Why ? V/as it inking ? W'as it any lustful dissipation ! No. He had been made the leading member of a literary society, among rich people, and he had to live as they did with whom hi' " happy lot" was cast. He had to dress better than his circumstances would warrant. Ho liad to pav mnny little incidental expenses, He had not tie 350 SERMONS BY BEI'X'HER. f money ; nnd yet he could not resist the temptation. So he stole it ; he was found out ; and he lost his place. I I do not know what has become of him. How dress, as in this instance, often tempts men ! This is one reason why the young should be instructed. You wish to dress your wife better than your circum- stances will allow. She wants to have you. She is a luoman of sjnvit, as it is said, and she does not mean to bo a drudge. " Why should our neighbours," she says to her husband, "diess any better than we ? They are made of the same flesh tind blood that we are. See how they come out. I don't think a man of any spirit would let his wife and children go to church dressed as you let us go. Look at these children. You would tldnk that they had just come out of some slop-house ! If I had married as I might have married, we should have liad ditferent times — I and niy children ! " liow many men are stung to the quick by such remarks from their wives ! Often-times, their moral sense revolts, at first, and they feel indigna- tion ; but "continual dropping wears a stone ;" and by and by the man is dressed a little better than h(? can afford ; and his wife and children are dressed better th m he can afford, and homebody must pay lor the extravagance. I do not say that they are tem[)ted to steal ; but I do .say that tliey grind. They mean somehow to get it out of the milliner, out of the dressmaker, or out of the mer- chant. They intend to make one hand wash the other sonu'how, and they go into petty meanness to bring it about. And this desire to dress better than they can afford is taking off the very enamel of their virtue, and taking out the very stamina of their religious life. Un- important as it seems, ostentatious vanity in dress has ruined many a family, and damned many a soul ! The same princii)](i it is that largely corrupts trade. A man wants to build, lie has money enough t ) build tliree houses; but he wants to build five. He gets bids. And when it is understood what he wants to do, men say to him, " You cannot build five houses with that aTuonut THE CRIME OF DEGRADING MEN. 351 ion. So )lace. I dress, as e reason circum- She is a jan to bo ; says to are made low they Id let bis let us go. they hiid lavried as ent times ng to tbe pen-times, indigna- and by \n afi'ord ; n lie can r^ance. I I do say it out ot tbc mer- tbo other bring it bhey can |rtue, and ife. Un- llress has trade. A t) build rets bids, men say amount of money. Bricks are so much, ]uud)er is so much, and work is so much a day, and it will cost moi'o tiiuti you ]iropose to lay out." .But the mau is determined to l.uild tive houses with hi.s money, and lui gets other bj]s ; and by and by he linds a man that is willing to undertake the job on the terms oti'ered. The five bonuses are built; and they are built lor that money. Hiulds tbcm is smarter than the man that employs hiui to build them. The latter does not know how the foundaions are laid; he does not know how the ]'artitions are tilled up; he does not know how the plumbing is done, or how the glazing is done. The man meant to cheat tlie builder, and the builder cheated him. And every tenant that goes into the house will pay for it. And that which takes place in the htulding of tlie house takes place in the furni.shing of the house. All the way through, men want more than is ju.st. They are avari- cious, an 3. v.ej'e .*V,>{.l'.J-.4i.. «fo