THOUGHTS ON THE LAST BATTLE – 1 Cor 15:56-57


“The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
”—1 Cor. 15:56, 57.

First, the sting of death. The apostle pictures death as a terrible dragon or monster, which, coming upon all men, must be fought with by each one for himself…each man must die; we all must cross the black stream; each one of us must go through the iron gate…”but one thing can be done—it has a sting which thou mayest extract; thou canst not crush death under foot, but thou mayest pull out the sting which is deadly; and then thou needst not fear the monster, for monster it shall be no longer, but rather it shall be a swift winged angel to waft thee aloft to heaven.”

First, sin puts a sting into death from the fact that sin brought death into the world. “In Adam all die.” By his sin every one of us become subject to the penalty of death, and thus, being a punishment, death has its sting.

But I must take it in another sense. “The sting of death is sin:”—that is to say, that which shall make death most terrible to man will be sin, if it is not forgiven. Let us consider a man dying, and looking back on his past life: he will find in death a sting, and that sting will be his past sin. It would not sting him that he had to die, but that he had sinned, that he had been a bloody man, that his hands were red with wholesale murder—this would plague him indeed, for “the sting of death is sin.”

How many in this place can spell that word “remorse? You know its derivation: it signifies to bite. Ah! now we dance with our sins—it is a merry life with us—we take their, hands, and sporting in the noontide sun, we dance, we dance, and live in joy. But then those sins shall bite us. To have remorse is to feel the sparks that blaze upwards from the fire of the bottomless Gehenna. The sting of death shall be, unforgiven, unrepented sin.

But if sin in the retrospect be the sting of death, what must sin in the prospect be? My friends, we do not often enough look at what sin is to be. We have seen whereunto it has grown, but whereunto will it grow? for it is not ripe when we die; it has to go on still; it is set going, but it has to unfold itself for ever. And after that the man goes on growing filthier and filthier still; his lust developes itself, his vice increases; all those evil passions blaze with ten-fold more fury, and, amidst the companionship of others like himself, without the restraints of grace, without the preached word, the man becomes worse and worse; and who can tell whereunto his sin may grow? Where death leaves me, judgment finds me. It is for ever for ever, for ever! If a soul could die in a thousand years it would die in time; if a million of years could elapse, and then the soul could be extinguished, there would be such a thing as time…for there is no time to stop it; the fact of its stopping would imply time, but everything shall be eternal for time shall cease to be.

The strength of sin is the law.” It is true I have sinned, and therefore I have put a sting into death, but I will endeavour to take it away. “Before thou canst destroy sin thou must in some way satisfy the law…until thou hast satisfied the vengeance of the law, until thou hast paid the uttermost farthing of its demands, my sting cannot be taken away, for the very strength of sin is the law.”

The strength of sin is in the law, first, in this respect, that the law being spiritual it is quite impossible for us to live without sin. If the law were merely carnal and referred to the flesh, if it simply related to open and overt actions, I question even then, whether we could live without sin; but when I turn over the ten commandments and read, “Thou shalt not covet,” I know it refers even to the wish of my heart. It is said, “Thou shalt not commit adultery;” but it is said, also, that whosoever looketh on a woman to lust after her hath already committed that sin. So that it is not merely the act, it is the thought; it is not the deed simply, it is the very imagination, that is a sin.

Then, again, the law puts strength into sin in this respect—that it will not abate one tittle of its stern demands. It says to every man who breaks it, “I will not forgive you.” Where in the law do we read of mercy? If you will read the commandments through, there is a curse after them, but there is no provision made for pardon. If ye would be saved by works, men and brethren, ye must be as holy as the angels, ye must be as pure and as immaculate as Jesus; for the law requires perfection, and nothing short of it; and God with unflinching vengeance, will smite every man low who cannot bring him a perfect obedience

Yet again, the law gives strength to sin from the fact that for every transgression it will exact a punishment. The law speaks not of sin and mercy; mercy comes in the gospel. I will not have mercy,” says Justice; “Mercy has its own palace, but I have nought to do with forgiveness here; mercy belongs to Christ.

Now, my friends, I ask you, if ye consider the spirituality of the law, the perfection it requires, and its unflinching severity, are you prepared to take away the sting of death in your own persons? Can you hope to overcome sin yourselves? Can you trust that by some righteous works you may yet cancel your guilt? If you think so, go, foolish one, go!

But now, in the last place, we have before us the victory of faith. First, Christ has taken away the strength of sin in this respect that he has removed the law. We are not under bondage, but under grace. Law is not our directing principle, grace is.

Then Christ has removed the law in this sense, that he has completely satisfied it. “Christ says, “Law, thou hast it; find fault with me; I am the sinner’s substitute; have I not kept thy commandments? Wherein have I violated thy statutes?” “Come here, my beloved.” he says, and then he cries to Justice, “Find a fault in this man. I have put my robe upon him; I have washed him in my blood; I have cleansed him from his sin. I have endured the agonies he ought to have endured. Justice, have I not satisfied thee? Yes,” saith Justice, “I am well satisfied, and even more content, if possible, than it the sinner had brought a spotless righteousness of his own.” “Who shall lay anything to the charge of God’s elect!” Not Christ, for he hath died; not God, for he hath justified.” “O grave, where is thy victory? O death, where is thy sting?”

As the Lord liveth, sinner, thou standest on a single plank over the mouth of hell, and that plank is rotten! Thou hangest over the pit by a solitary rope, and the strands of that rope are breaking.

Jesus backs up my entreaty, and he cries, “Spare him yet another year, till I dig about him, and dung him, and though he now cumbers the ground, he may yet bring forth fruit, that he may not be hewn down and cast into the fire.” I thank thee, O God, thou wilt not cut him down tonight; but to-morrow may be his last day, Ye may never see the sun rise, though you have seen it set. Take heed. Hear the word of God’s gospel, and depart with God’s blessing. “Whosoever believeth on the name of the Lord Jesus Christ shall be saved.” “He that believeth and is baptized shall be saved.” “He is able to save to the uttermost all that come unto him.” Whosoever cometh unto him he will in no wise cast out.” Let every one that heareth, say come; whosoever is athirst, let him come, and take of the water of life, freely.”

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THE PECULIAR SLEEP OF THE BELOVED -Psalm 127:2 (Spurgeon Sermon Snippets)


“For so he giveth his beloved sleep.”
—Psalm 127:2

Sleep is the gift of God. Have you not known what it is at times to lie upon your bed and strive to slumber? and as it is said of Darius, so might it be said of you: “The king sent for his musicians, but his sleep went from him.” O my friends, how thankful should we be for sleep. Sleep is the best physician that I know of. Sleep hath healed more pains of wearied bones than the most eminent physicians upon earth.

Sleep is sometimes used in a bad sense in the Word of God, to express the condition of carnal and worldly men. Some men have the sleep of carnal ease and sloth: of whom Solomon tells us, they are unwise sons that slumber in the harvest, causing shame; so that when the harvest is spent, and the summer is ended, they are not saved.

In other places you find sleep used as the figure of carnal security, in which so many are found. Look at Saul, lying asleep in fleshly security—not like David, when he said, “I will lay me down and sleep, for thou Lord makest me to dwell in safety.”

Then there is also mentioned in Scripture, a sleep of lust, like that which Samson had when he lost his locks, and such sleep as many have when they indulge in sin, and wake to find themselves stripped, lost, and ruined. There is also the sleep of negligence, such as the virgins had, when it is said, “they all slumbered and slept;” and the sleep of sorrow, which overcame Peter, James, and John. But none of these are the gifts of God. They are incident to the frailty of our nature; they come upon us because we are fallen men; they creep over us because we are the sons of a lost and ruined parent. We now come to tell you what those sleeps are, which he does bestow.

First, there is a miraculous sleep which God has sometimes given to his beloved. Into that kind of miraculous sleep, or rather trance, fell Adam, when he slept sorrowfully and alone. The same sleep Abram had, when it is said that a deep sleep came on him, and he laid him down, and saw a smoking furnace and a burning lamp, while a voice said to him, “Fear not, Abram; I am thy shield, and thy exceeding great reward.” Such a hallowed sleep also was that of Jacob. Dreaming, he saw a ladder set upon the earth, the top of which reached to heaven, the angels of God ascending and descending upon it. Joseph, when he dreamed. Daniel, when he said, “I was asleep upon my face, and behold the Lord said unto me, Arise, and stand upon thy feet.”

He gives his beloved, in the second place, the sleep of a quiet conscience. Did you ever notice that remarkable passage, where it is said that Herod intended to bring out Peter on the morrow; but, behold, as Peter was sleeping between two guards, the angel smote him? Sleeping between two guards, when on the morrow he was to be crucified or slain! He cared not, for his heart was clear; he had committed no ill. Sin puts a dagger in a man’s bed, so that whichever way he turns it pricks him. But a quiet conscience is the sweetest music that can lull the soul to sleep. But let me tell you who have no knowledge of your election in Christ Jesus, no trust in the ransom of a Saviour’s blood—you, who have never been called by the Holy Ghost—you, who never were regenerated and born again—let me tell you that you do not know this slumber. Ye do not know this sleep, but the Christian does, for all his sins were numbered on the “scape-goat’s head of old.” Christ has died for all his sins, however great or enormous; and there is not now a sin written against him in the Book of God.

Again: there is the sleep of contentment which the Christian enjoys.

     ‘Mortals cease from toil and sorrow;
     God provideth for the morrow.’ ”

How few there are who have that blessed contentment—who can say, “I want nothing else; I want but little here below—yea, I long for nothing more—I am satisfied—I am content.” Could you say there was nothing you wanted on earth, save Jesus? Did you mean that you are perfectly content—that you had the sleep of contentment? Man always looks for a yet-beyond; he is a mariner who never gets to port; an arrow which never reaches the target. Go ye, overreaching misers! Go ye, grasping ambitious men! I envy not your life of inquietude. The sleep of statesmen is often broken; the dream of the miser is always evil; the sleep of the man who loves gain is never hearty; but God “giveth,” by contentment. “his beloved sleep.”

Once more: God giveth his beloved the sleep of quietness of soul as to the future. All persons have need to dread the future, except the Christian. God giveth to his beloved a happy sleep with regard to the events of coming time.

     “What may be my future lot,
     High or low concerns me not;
     This doth set my heart at rest,
     What my God appoints is best.”

It is a blessed thing to be able to say with Madame Guyon—

     “To me ‘tis equal, whether love ordained,
     My life or death, appoint me pain or ease;
     My soul perceives no real ill in pain,
     In ease or health, no real good she sees.
     One good she covets, and that good alone,
     To choose thy will, from selfish bias free,
     And to prefer a cottage to a throne,
     And grief to comfort, if it pleases thee.
     That we should bear the cross is thy command—
     Die to the world, and live to sin no more;
     Suffer unmoved beneath the rudest hand,
     As pleased when shipwrecked, as when safe on shore.”

In the fifth place: there is the sleep of security. Solomon slept with armed men round his bed, and thus slumbered securely; but Solomon’s father slept one night on the bare ground—not in a palace—with no moat round his castle wall,—but he slept quite as safely as his son, for he said, “I laid me down and slept, and I awaked, for the Lord sustained me.”

     “I to the end shall endure,
     As sure as the earnest is given;
     More happy, but not more secure,
     Are the glorified spirits in heaven.”

I love to know, that if I am predestinated according to the foreknowledge of God the Father, I must be saved; if I was purchased by the Son’s blood, I cannot be lost, for it would be impossible for Jesus Christ to lose one whom he has redeemed, otherwise he would be dissatisfied with his labours.

The last sleep God giveth his beloved, is the sleep of a happy dismission. Oh! happy sleep! This world is a state of tossing to and fro; but in that grave they rest. No sorrows there; no sighs, no groans, to mingle with the songs that warble from immortal tongues. Sleep on, brother! Thy soul sleepeth not, for thou art in heaven; but thy body sleepeth. Do you know that heaven is just across that narrow stream? Are you afraid to plunge in and swim across? Do you fear to be drowned? I feel the bottom—it is good. Dost thou think thou shalt sink? Hear the voice of the Spirit: “Fear not, I am with thee; be not dismayed, I am thy God: when thou passest through the river, I will be with thee, and the floods shall not overflow thee.” Death is the gate of endless joys, and dost thou dread to enter there? What! fear to be emancipated from corruption? Oh! say not so! but rather, gladly lay down and sleep in Jesus, and be blesssed.

I have done. Now let me beseech, you, by the frailty of your own lives—by the shortness of time—by the dreadful realities of eternity—by the sins you have committed—by the pardon that you need—by the blood and wounds of Jesus—by his second coming to judge the world in righteousness—by the glories of heaven—by the awful horrors of hell—by time—by eternity—by all that is good—by all that is sacred—let me beg of you, as you love your own souls, to search and see whether ye are amongst the beloved, to whom he giveth sleep. God bless you.

Christ Crucified -Cor 1:23-24 (Spurgeon Sermon Snippets)


But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.”
—1 Cor. 1:23, 24.

“Worldly wisdom, I will try thee. Thou sayest that thou art mighty, that thine intellect is vast and comprehensive, that thine eye is keen, that thou canst unravel all secrets; now, behold, I try thee. I will give thee four thousand years, and I will not interfere; but thou shalt do as thou wilt with thine own world. I will give thee men in abundance, for I will make great minds and vast, whom thou shalt call lords of earth; thou shalt have orators, thou shalt have philosophers. Find me out, O reason, find me out, O wisdom; discover my nature, if thou canst. She (wisdom) would not worship God. She would not bow down to him who is “clearly seen,” but she worshipped any creature; the reptile that crawled, the crocodile, the viper, everything might be a god, but not, forsooth, the God of Heaven.

Before I enter upon our text, let me very briefly tell you what I believe preaching Christ and him crucified is. My friends, I do not believe it is preaching Christ and him crucified, to give our people a batch of philosophy every Sunday morning and evening, and neglect the truth of this Holy Book…to leave out the main cardinal doctrines of the Word of God…without mentioning Christ’s name…who leaves out the Holy Spirit’s work.

[T]here is no such a thing as preaching Christ and him crucified…if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in his dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering, love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the peculiar redemption 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 suffers the children of God to be burned in the fires of damnation after having believed. Such a gospel I abhor.

First, we have [in our text] A Gospel Rejected. When the gospel was preached, instead of being accepted and admired, one universal hiss went up to heaven; men could not bear it; its first Preacher they dragged 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 out his dying life in agony such as no man hath borne since. Do not suppose, my friends, that men like 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.

The first is the Jew; to him the gospel is a stumblingblock. “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. Alas! poor wretch, that Christ who was thy stumbling block, shall be thy Judge, and on thy head shall be that loud curse: “His blood be on us and on our children.”

[P]ersons who answer to his description—to whom Jesus Christ is a stumblingblock. Let me introduce you to yourselves, some of you. You were of a pious family too, were you not? Yes. And you have a religion which you love—you love it so far as the chrysalis of it goes, the outside, the covering, the husk. If you had stepped in anywhere where you had heard formalism exalted; if you had been told “this must you 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 regenerating influence of the Holy Ghost; who never were made to lie prostrate on their face before Calvary’s cross; who never turned a wishful eye to yonder Saviour crucified; who never put their trust in him that was slain for the sons of men. Christ crucified, is to the Jew—the ceremonialist—a stumblingblock.

But there is another specimen of this Jew to be found. He likes that we should have good works and morality. He is a good man, and no man can find fault with him. He knows almost everything; and here, up in this dark attic of the head, his religion has taken up its abode; he has a best parlour down in his heart, but his religion never goes there—that is shut against it. He likes to hear true doctrine; but it never penetrates his inner man. You never see him weep. [W]hen once you begin to strike home, when you lay him on the table, take out your dissecting knife, begin to cut him up, and show him his own heart, let him see what it is by nature, and what it must become by grace—the man starts, he cannot stand that; he wants none of that—Christ received in the heart and accepted. Albeit, that he loves it enough in the head, ’tis to him a stumblingblock, and he casts it away.

I ask you, does your religion give you solid comfort? Can you stare death in the face with it, and say, “I know that my Redeemer liveth?” Can you close your eyes at night, singing as your vesper song—

     “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 affliction, and bid defiance to hell? Can you? No!

I have found out the Jew, and I have now to discover the Greek. He does not care for the forms of religion; he has an intense aversion…to anything that looks like outward show.  [T]o him the gospel is foolishness. This Grecian gentleman believes all philosophy except the true one; he studies all wisdom except the wisdom of God. Ah! thou wise man, full of worldly wisdom; thy wisdom will stand thee here, but what wilt thou do in the swellings of Jordan?

I shall now briefly speak upon the Gospel Triumphant. 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.” If the righteous and good are not saved, if they reject the gospel, there are others who are to be called, others who shall be rescued, for Christ will not lose the merits of his agonies, or the purchase of his blood.

“Unto us who are called”: “Many are called but few are chosen.” So there is a general call, a call made to every man; every man hears it. Many are called by it; you are all called this morning in that sense; but very few are chosen. The other is a special call, the children’s call. You know how the bell sounds over the workshop to call the men to work—that is a general call. A father goes to the door and calls out. “John, it is dinner-time?”—that is the special call. Do you know anything about that special call my beloved? Did Jesus ever call you by name? Canst thou recollect the hour when he whispered thy name in thine ear, when he said, “Come to me?” If so, you will grant the truth of what I am going to say next about it,—that it is an effectual call. There is no resisting it.

Now we come to our third point, A Gospel Admired. Now, beloved, this must be a matter of pure experience between your souls and God. I do not wish to distress anyone who is under doubt. Often gloomy doubts will prevail; there are seasons when you fear you have not been called; when you doubt your interest in Christ. Ah! what a mercy it is that it is not your hold of Christ that saves you, but his hold of you.

The gospel is to the true believer a thing of power. It is Christ the power of God. What is it that makes the young man devote himself as a missionary to the cause of God, to leave father and mother, and go into distant lands? And what emboldens that timid female to walk down that dark lane in the wet evening, that she may go and sit beside the victim of a contagious fever? But I behold another scene. A martyr is hurried to the stake; the halberd men are around him; the crowds are mocking, but he is marching steadily on.

Christ is, to the called ones, the wisdom of God, as well as the power of God. [T]he gospel is the sum of wisdom; an epitome of knowledge; a treasure-house of truth; and a revelation of mysterious secrets. In it we see how justice and mercy may be married; here we behold inexorable law entirely satisfied, and sovereign love bearing away the sinner in triumph. [O]wn that all your skill could not have devised a gospel at once so just to God, so safe to man. 

Good God! let not these men still reject and despise Christ; but let this be the time when they shall be called.

The Comforter – John 14:26 (Spurgeon Sermon Snippets)

“But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.”—John 14:26.

We can imagine how readily the disciples would run to Christ to tell him of their griefs, and how sweetly with that matchless intonation of his voice, he would speak to them and bid their fears be gone.

But now he was about to die. It is right I should go away from you,” said Jesus, “for if I go not away, the Comforter will not come.” I will not leave you comfortless, I will pray the Father, and he shall send you another Comforter, who shall be with you, and shall dwell in you forever.”

Shall I set you up a Pope at Rome, to whom you shall go, and who shall be your infallible oracle? Shall I give you the councils of the church to be held to decide all knotty points?” Christ said no such thing. “I am the infallible paraclete or teacher, and when I am gone, I will send you another teacher and he shall be the person who is to explain Scripture; he shall be the authoritative oracle of God, who shall make all dark things light, who shall unravel mysteries, who shall untwist all knots of revelation, and shall make you understand what you could not discover, had it not been for his influence.” There is no doctrine of the Bible which can be safely, thoroughly, and truly learned, except by the agency of the one authoritative teacher.

[H]e is an advocate on earth to plead against the enemies of the cross. How was it that Paul could so ably plead before Felix and Agrippa? How was it that the Apostles stood unawed before the magistrates and confessed their Lord? How has it come to pass that in all times God’s ministers have been made fearless as lions, and their brows have been firmer than brass, their hearts sterner than steel, and their words like the language of God?

Brethen, I speak to your souls has not God in old times convinced you of sin? Did not the Holy Ghost come and prove that you were guilty, although no minister could ever get you out of your self-righteousness? Did he not advocate Christ’s righteousness? Did he not stand and tell you that your works were filthy rags? and when you had well-nigh still refused to listen to his voice, did he not fetch hell’s drum and make it sound about your ears, bidding you look through the vista of future years and see the throne set, and the books open, and the sword brandished, and hell burning, and fiends howling, and the damned shrieking forever? And did he not convince you of the judgment to come? He is a mighty advocate when he pleads in the soul—of sin, of righteousness, and of the judgment to come.

The Comforter
God the Holy Ghost is a very loving Comforter. I am in distress and want consolation. Oh! there is a voice in love, it speaks a language which is its own, it is a idiom and an accent which none can mimic; wisdom cannot imitate it; oratory cannot attain unto it; it is love alone which can reach the mourning heart; love is the only handkerchief which can wipe the mourner’s tears away. And is not the Holy Ghost a loving Comforter?

[H]e is a faithful Comforter. He ever loves, and loves even to the end—a faithful Comforter. [H]e shall visit thee on thy sick bed, and sit by thy side to give thee consolation. [H]e will be faithful to his promise. He loved thee when he foreknew thy sin; he loved thee with the knowledge of what the aggregate of thy wickedness would be; and he does not love the less now. Come to him in all boldness of faith; tell him thou hast grieved him, and he will forget thy wandering, and will receive thee again; the kisses of his love shall be bestowed upon thee, and the arms of his grace shall embrace thee. He is faithful: trust him; he will never deceive you; trust him, he will never leave you.

[H]e is an unwearied Comforter. [T]he Holy Ghost is never out of heart with those whom he wishes to comfort.

And oh, how wise a Comforter is the Holy Ghost. Sometimes, when we go and visit people we mistake their disease, we want to comfort them on this point, whereas they do not require any such comfort at all, and they would be better left alone than spoiled by such unwise comforters as we are. But oh! how wise the Holy Spirit is! he takes the soul, lays it on the table, and dissects it in a moment; he finds out the root of the matter, he sees where the complaint is, and then he applies the knife where something is required to be taken away, or puts a plaster where the sore is; and he never mistakes. Oh! how wise, the blessed Holy Ghost!

Then mark how safe a Comforter the Holy Ghost is. Ah, there have been many, like infants, destroyed by elixirs given to lull them to sleep; many have been ruined by the cry of “peace, peace,” when there is no peace, hearing gentle things when they ought to be stirred to the quick. Cleopatra’s asp was brought in a basket of flowers; and men’s ruin often lurks in fair and sweet speeches. But the Holy Ghost’s comfort is safe, and you may rest on it.

[T]he Holy Ghost is an active Comforter: he does not comfort by words, but by deeds. [H]e intercedes with Jesus; he gives us promises, he gives us grace, and so he comforts us.

[H]e is always a successful Comforter. [H]e is an ever-present Comforter.

The Comfort
I have heard many fanatical persons say the Holy Spirit revealed this and that to them. Now that is very generally revealed nonsense. The Holy Ghost does not reveal anything fresh now. He brings old things to our remembrance. “He shall teach you all things, and bring all things to your remembrance whatsoever I have told you.” The canon of revelation is closed; there is no more to be added. God does not give a fresh revelation, but he rivets the old one.

Believer! there is enough in the Bible for thee to live upon for ever. If thou shouldst outnumber the years of Methusaleh, there would be no need for a fresh revelation; if thou shouldst live till Christ should come upon the earth, there would be no necessity for the addition of a single word; if thou shouldst go down as deep as Jonah, or even descend as David said he did, into the belly of hell, still there would be enough in the Bible to comfort thee without a supplementary sentence.

The Comforted
You may say, “How am I to know whether I am a recipient of the comfort of the Holy Ghost?” You may know it by one rule. If you have received one blessing from God, you will receive all other blessings too.  God will never divide the gospel. He will not give justification to that man, and sanctification to another; pardon to one and holiness to another. No, it all goes together. Whom he calls them he justifies; whom he justifies, them he sanctifies; and whom he sanctifies, them he also glorifies. Oh; if I could lay down nothing but the comforts of the gospel, ye would fly to them as flies do to honey.

I want to make a man feel his sins before I dare tell him anything about Christ. I want to probe into his soul and make him feel that he is lost before I tell him anything about the purchased blessing. It is the ruin of many to tell them. “Now just believe on Christ, and that is all you have to do.” If, instead of dying they get better, they rise up whitewashed hypocrites—that is all.

O God! may these people ever be kept from having comfort when they have no right to it! Oh! poor souls, if ye know not the Comforter, I will tell you what you shall know—You shall know the Judge! If ye know not the Comforter on earth, ye shall know the Condemner in the next world.

[BUT, w]hosoever—though he were as black as Satan, though he were filthy as a fiend—whosoever this night believes, shall have every sin forgiven, shall have every crime effaced, shall have every iniquity blotted out; shall be saved in the Lord Jesus Christ, and shall stand in heaven safe and secure. That is the glorious gospel.