PART I, SKETCH XV: PREACHING FOR THE POOR

“The poor have the gospel preached to them” (Matthew 11.5.)

Introduction. The disciples of John the Baptist came to some doubts about whether Jesus was the Messiah. Then Jesus answered, “Go and show John again those things which ye do hear and see…the poor have the gospel preached to them.” The Jews had forgotten Old Testament prophecies too much; they only looked for a Messiah clothed in worldly majesty and dignity. “The poor have the gospel preached to them” will endure three translations.

(1) The Authorized Version. Almost every impostor has aimed his doctrine principally at the rich and the respectable and the princes and nobles. Christ aims first at the poor. He begins at the lowest rank, that the fire may burn upward. The gospel should be preached where the poor will come, or we should take it to them. The only reason I do not take it to the street in London is because this would disturb the peace. My heart is for preaching in the open air. The last time I did it twelve thousand souls surrounded me—and I trembled. Now we should preach attractively. The Puritans were popular because they were not dry. Instead of fancy language, we need the gospel of Christ, complete with parables and true stories. Look at the preaching style of Jesus. People just had to hear such a Preacher! Some gnashed their teeth—but multitudes crowded around him. He was too zealous and earnest to be dull and boring; too humane to be incomprehensible. And the gospel must be preached simply. Latin will do no good. There is a type of preacher, he goes down so deep into the subject that he stirs the mud at the bottom, and cannot find his way up again. John Bunyan, a surpassing genius, became the apostle of Bedfordshire and Huntingdonshire because he spoke plainly. And we must preach the gospel: sinfulness and restoration, the blood of Christ and the pardon from guilt. Controversy and logic, science and philosophy, these will not do. And the gospel must be preached. The battle must be fought in the pulpit mainly, not the news-press. God will bless preaching.

(2) The Genevan Version. Calvin and Cranmer used this version much. The meaning at our verse is that the poor are ‘gospelized.’ The cheat is made honest, the harlot modest, etc. To gospelize a man is to save him from hell, to blot out his sins, to make him heavenly, etc. It is the greatest miracle in the world, greater than raising the dead. O! we love godliness anywhere! But what is more moving than a poor girl, for instance, in an upper room, with a lean-to roof, with nothing but a bed, a table, and a chair in there, and a candle and a Bible? There she is on her aching knees, wrestling with God! It is an honor to the gospel that those who want it most receive it!

(3) Wyckliffe’s Version. ‘Poor men are taking to the preaching of the gospel.’ But—“Ah!” say some, “they had better be minding their plows or blacksmith’s hammers.” Bunyan was a pot-mender; Whitefield, a pot-washer. And the Reformation in England was more promoted by the poor than by the rich. What an honor to the gospel! Their names are forgotten—but not in eternity. I do not undervalue high learning. The more the better. But it is not absolutely necessary.

Selection from Conclusion. “And now, beloved, I have opened my mouth for the dumb, and pleaded the cause of the poor, let me end by entreating the poor of the flock to consider the poor man’s Christ; let me urge them to give him their thoughts, and may the Lord enable them to yield him their hearts. ‘He that believeth and is baptized shall be saved; but he that believeth not shall be damned.’ May God bless the high and low, the rich and poor…for his name’s sake.”

PART I, SKETCH XIV: SPIRITUAL REVIVAL THE WANT OF THE CHURCH

“O Lord, revive thy work” (Habakkuk 3.2.)

Introduction. All true religion is the work of God. It is his greatest work. He views the work of grace as being more glorious than the works of nature. I believe the Eternal might sooner forgive the sin of attributing the creation of the heavens and of the earth to an idol, than that of attributing the works of grace to any thing else but God. There are means and agencies employed, but the work of converting the soul is both start and finish wholly the Lord’s. He converts, maintains, completes, and perfects the life of the soul and Church. Therefore, ‘O Lord, revive thy work!’

(1) Revival in Ourselves. We are too quick to flog the church, too fast to magnify her little errors. Let’s lay the whip on our personal shoulders first. I will not flatter you. London is a huge criminal full of sin; if all of its professors of religion were true, this city would be less wicked. Let us admit it, or our enemies will! How many church members are liars or money-chasers, grinding the faces of the poor? Now if these be true Christians, is not their spark smothered, needing to be fanned into a flame? Ah, it is so fashionable to be religious when persecution is taken away! If you are fake, quit pretending! If you are real, quit your errors! Do you think that God would now stoop from heaven to listen to the conversation of his church? Where is the talk of our Lord and Master? Are we too scared to speak of Christ for fear of being called strange? O, we must not talk about this doctrine or the other because so and so disbelieves it! Then we end up with nothing but worldly talk! Now let me ask—when did you last have a love-visit from Jesus? Do you weep and groan over this lack? Maybe you are content without Christ? Ah, you need prayer most of all! There are many that need revival, but only few that feel they need it. Stir up your feelings by recollecting what the Lord has done for you. If you feel your need you will groan to have the ordinances of song, preaching, and communion to seem as sweet as once they were! Is your emptiness an aching void? Forget about resolutions to revive yourself. Instead, pray, ‘O Lord, revive thy work!’ When you really feel the lack of revival, you will never speak of reviving yourself! He that first made you must revive you! 

(2) Revival in the Church. This age is too much the age of form, not enough of life. Men are the rarest things in all the world. Compared with the puritanic times, where are our preachers? our Howes,  our Charnocks? Where is the galaxy of grace that followed Whitefield? We have no real preaching today. Where are the preaching tears? There is a lack of revival because there is a lack in the pulpit. And look at the lack of good teaching. Orthodox men of old would be called heretics today! The decline was gradual, and was begun by ministers who were ashamed to preach the hard doctrines! We need revival of sound teaching. And we need a revival of zeal too. Our prayer meetings are too empty. We are too honorable in the world’s eyes. If we were zealous we would be hated more. Maybe you think we are fine, that there is no need? But some of us will cry out for reviving. We need life, not new plans, forms, and fresh ministers—but life!

Selection from Conclusion. “O! for the days when in this place hundreds were converted sometimes under Whitefield’s sermons. It has been known that two thousand credible cases of conversion have happened under one solitary discourse…O! for the age of deep feeling…Let us ask God for it; let us plead with him for it. Perhaps he has the man, or the men, somewhere, who will shake the world yet; perhaps even now he is about to pour forth a mighty influence upon men!”

PART I, SKETCH XIII: PARTICULAR ELECTION

“Wherefore the rather, brethren, give diligence to make your calling and election sure….” (1 Peter 1.10, 11.)

Introduction. It is a hard thing, especially during election times, to leave our worldly thoughts outside the sanctuary. I will not have you put away thoughts of election altogether. As a matter of fact, let’s travel on this election train, but in a new direction. As for politics, use your vote wisely, may God help us, and may the result be for his glory. But now, to our points on Election, Particular Election. 

(1) Calling and Election. There are two important matters in Religion—secrets, both of them, to the world—but understood by those who have been made alive by divine grace. In the Scripture there is a general call, in the preaching of the gospel. And there is a special call, an effectual call, a call from death to life, from sins to righteousness, from loving the world to loving Christ. By the irresistible power of the Spirit this call goes to our hearts. The second matter is election. As without calling there is no salvation, so without election there is no calling. As many as are appointed to believe, have been so appointed from before all worlds. To dispute this is to deny the holy Scriptures. Are you an Episcopalian? This teaching is taught in your Articles. And it goes back from our day to Calvin to Augustine to Paul and to the Lord Jesus himself. Calling is put before election in the text because it is first to our experience. We see our election after we feel that we are called. It is worth while to know ourselves elect, for nothing in this world, election being from eternity to everlasting, can make man more happy and brave.

(2) Make your Calling and Election Sure. Make it sure to yourself. God is already sure. Full assurance is an excellent acquirement. Do not seek it in dreams, visions, and voices, etc. That is no sure ground. Full assurance of faith comes by diligence. Take care that your faith results from necessity, depending on Jesus Christ and him crucified. Plead with God for courage to trust in the face of trouble. Get knowledge of doctrine. It will confirm you. Get a system of theology out of the Bible. Then be moderate in life, heart, and thought, and patient in affliction. Pray much, and God will nerve you to endure. Be religious inwardly. Love all of Christ’s members. Be charitable to all. In proportion to such heavenly practice, so will your assurance be. And the only means to this assurance of your calling and election, is the witness of the Spirit with your own. There is a man who says he is elect. He gets drunk. Ah, you are elect, by the devil, sir; that is about your only election. Out with an election that lets you live in sin! Away with it! Away!

(3) The Apostle’s Reasons why you should make your Election Sure. Let me put a reason of my own in first. It will make you so happy! Happiness and faith are like Siamese twins. They flourish or decay together. Now Peter. First, it is the best thing in the world to prevent you from falling. Second, it will provide you an abundant entrance into heaven. It is the difference between being tugged into harbor, and coming in with the sail up and full of wind. If you have lived a consistent life of holiness, by adding virtues to virtues, then this abundant entrance will be yours. And if you have been the means of saving souls, this entrance will be ministered to you by these saints.

Selection from Conclusion. “There are some of you with whom this text has nothing to do. You can not make ‘your calling and election sure,’ for you have not been called; and you have no right to believe that you are elected, if you have never been called. To such of you, let me say, do not ask whether you are elected first, but ask whether you are called. And go to God’s house, and bend your knee in prayer; and may God, in his infinite mercy, call you!”

PART I, SKETCH XII: MERCY, OMNIPOTENCE, AND JUSTICE

“The Lord is slow to anger, and great in power, and will not at all acquit the wicked” (Nahum 1.3.)

Introduction. Men will misunderstand God, because men are fallen and flawed. Men especially misunderstand with regard to certain lights and shadows in God’s character, which are so marvelously blended in the perfection of his nature. Paul is noted for zeal, Peter for courage, John for love, because they were unbalanced men. But in Christ, characteristics are so perfectly blended that we do not note him for any one attribute, but are conscious of the harmonious diversity in his Personality. It is the same with God. The two clauses in my text seem to describe contrary attributes: mercy and justice. But because we are imperfect, we fail to see how they agree. 

(1) God is Slow to Anger. The sword of God’s justice is in its scabbard: not rusted in it—it can be easily withdrawn—but mercy holds it there. Why is God slow to anger? Because he never strikes without threatening first. Men give a word and a hit, sometimes the hit first and the word afterward. Not God. He preaches by Noah and by Jonah first. And he is even slow to threaten. He promises swiftly, threatens reluctantly. He did not send Jonah to Nineveh until Nineveh was foul with sin. He does not even threaten the sinner by his conscience until the sinner has often sinned. But best of all, when God threatens, he is slow to sentence the criminal! When Adam sinned, did God hurry up to sentence him? No. “The Lord God walked in the garden in the cool of the day.” And then, even when the sentence is signed, God is tardy to carry out justice. He will go down to Sodom to see for himself. And, ah! it just crossed my mind! There are some men, even now, who have sinned unto death. But God allows them their pleasures for awhile longer. If God were not slow to anger, this giant city would have already been annihilated! Our nightly vices cannot be equaled for evil. Wrath says, “Unsheath thyself, O sword!” Mercy puts her hand upon the hilt, and the sword rattles back again. “Slow to anger, and plenteous in mercy.” God is slow to anger because he is good, but also because he is great. Only little things are easily stirred up.

(2) God is Slow to Anger because he is Great in Power. He that is great in power has power over himself.      The power that binds omnipotence is omnipotence surpassed. We bless God that the greatness of his power is a great reason of our protection. Ah, but the greatness of his power is also an assurance that he “will not at all acquit the wicked.” We feel much assured of this when the storms brew, do we not? Who stood to see the lofty tree sliced in half by the lighting flash? A swearer? Did he swear then? Did not his face go white?

(3) God will not at all Acquit the Wicked. This is his most terrible attribute, justice. Never once has God pardoned an unpunished sin. ‘What!’ you say. To prove it. First, the cloud of justice has fallen into that great reservoir of misery, the Saviour’s heart, to pardon us. Second, take a walk through history and see the judgments there. Third, every shriek and groan in hell is proof enough. Why will God not acquit the wicked? First, because he is good. Even an earthly judge will condemn a murderer out of love for a nation. Mercy, with her weeping eyes, looks more terribly grim even than justice, when she drops the white flag! Second, because justice demands punishment for sin. Must I pass through all the attributes of God to prove this? I think not. 

Selection from Conclusion. “My friend, man or woman, what is thy state? Canst thou look up to heaven and say, ‘Though I have sinned greatly I believe Christ was punished in my stead?’”

PART I, SKETCH XI: ELIJAH'S APPEAL TO THE UNDECIDED

“How long halt ye between two opinions?” (1 Kings 18.21.)

Introduction. It was a day to be remembered. The lone prophet of the Lord against the 450 priests of Baal. On this hill of Carmel we have three kinds of persons: the devoted servant of Jehovah; the decided servants of the evil one; and the undecided. Elijah addresses his sermon to this last and largest group. And so will I, because most of you are double-minded and undecided too.

(1) The Difference between the Worship of Baal and the Worship of Jehovah. This class of people thought they could worship two Gods. But Elijah informed them that these were two opinions that could not be combined. This class is with us today. Members of this class go to church and then go gambling. But my, serve one or the other, God or the world, already! A woman who fellowships but tattles also, this is the same thing again. A dishonest hypocrite is worse than an open sinner. Take your mask off. One opinion is better than two. Go one way or the other.

(2) The Amount of Time you have to choose between two Opinions. The argument from this crowd is, ‘I need more time to choose.’ But the drought had continued for over three years to convince them to turn to God! You who are trying to be Christian worldlings, how long will you halt between two opinions? You older persons, you young, you boys, you girls—how much time is enough for you? How many sermons and Sundays will you waste? How many plagues and deaths must happen all around to warn you to decide? You might just find yourself in eternity before you make up your mind. The will is bent for evil—that’s the problem.

(3) To Delay is Dumb. These people think that a claim of religion is better than nothing. When they are among the worldlings, they are secretly laughed at for being bad Christians; when among Christians, they are wondered at for being hypocrites. They do not fully enjoy the world; nor do they fully enjoy religion. They have the fears of religion without joy; and too much fear of sinning to truly enjoy the world. They are too good for the world; and too bad for church. Purgatory would be perfect for them, if it existed. Even the damned in hell will laugh at these people, for they will be punished without having gotten all their pleasure. 

(4) How it is known that People are Undecided. It is known by an undecided behavior. Know first, that all opinions cannot be right. Then choose an opinion and let your conduct back up it up. Keep your religious claim, or give it up. Choose Baal or God; faith or fun; holiness or filthiness.

(5) Why Decide? Not for happiness. No, like the prophet says, “If God be God follow him.” If you believe the devil is God, then go that way. Carry out your convictions. Never mind tradition and what others do. If the gospel is right, believe it; if not, give it up. 

(6) How Long will you Delay? Some have decided; others will hesitate between opinions until the fire of God’s Spirit decides them, or until the fire of eternal judgment.  

Selection from Conclusion. “I tell you that you must either be decided by the descent of the fire of his Spirit into your hearts now, or else in the day of judgment. O! which shall it be? O! that the prayer might be put up by the thousand lips that are here: ‘Lord, decide me now by the fire of thy Spirit; O! let thy Spirit descend into my heart.’”

PART I, SKETCH X: SWEET COMFORT FOR FEEBLE SAINTS

“A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory” (Matthew 12.20.) 

Introduction. Babbling fame favors persons cast in a rough mold. Some she extols, exalts, and almost deifies. Others, whose virtues are greater, she is silent about. Fame loves Luther because he manfully defied the Pope of Rome. But you do not hear of the gentle-minded Melancthon, who maybe did as much for the Reformation as mighty Luther. No one says much about Jesus except his followers. He did not come to conquer, but to melt the rocky heart with ‘a still small voice.’ 

(1) Mortal Frailty. Excuse my fancy. But I say that the bruised reed is the convicted sinner, plowed up by the Holy Spirit. And the smoking flax is the backsliding Christian. By neglect of gracious means, and falling into sin, and the Spirit’s withdrawal, a burning light becomes a dim lamp. However, I shall treat these two metaphors together. First, our text applies to weak ones. The howling wind makes the bruised reed shake to and fro. God has his mighty Gideons. But the majority of his people are weak. They fall into temptation; they cannot sing nor pray. You are weak, are you? Blessed be God, this text is for you then. We have some persons here who boast of goodness, purity, and might. Take heed, moral man, when temptation comes, down you will go. Second, the text applies to worthless things. Can a man lean upon a bruised reed? Ah! no; it is of no service. Can the midnight traveler be lighted by the smoking flax? It is of no use. Ah! that is how you talk of yourselves. You cannot tell how Christ values you. You mothers who keep house and train children up in the Lord, you are doing as much for his name as the eloquent Apollos by his preaching. Jesus has something for the worthless ones. This is not to excuse lazy ones, those that can do but don’t. There is a whip for the ass, and they must have it sometimes. The text applies to offensive things. If the Spirit has humbled you, you are as offensive to your own souls and to God as the bruised reed would be among the pipes of Pan. I can imagine a man here, trembling that his crime will be divulged to heaven. Despair not! Jesus will not break the bruised reed. The bruised reed may yet be of some service. By divine workmanship it becomes of wondrous value. Christ will take the bruised reed and fit it in the pipes of heaven. We shall ask, ‘What was that sweet note heard there?’ One will answer, ‘It was a bruised reed.’ 

(2) Divine Compassion. Here is a poor bruised reed, a poor child of God under a sense of sin. You will not be driven to despair, but made to go to Jesus’ feet. If I were an Arminian, I would say that God will quench the backslider. Just go back to God, he will not put you out; Jesus Christ will be cautious to fan your tiny spark into a flame that will blaze up toward heaven. Saints who are bruised reeds and smoking flax are just as safe as those who are mighty for their Master. They are just as chosen, equally redeemed, purchased with as much precious blood, as much the children of God, and completely justified. Christ will not have any of his members taken away. He would be incomplete without his church. Looking at second causes, the salvation of great saints depends on saints unknown to our newspapers, bruised reeds and smoking flax. 

(3) Certain Victory. An earthly victory will cheer a dying warrior. Each feeble saint shall win the day. “They shall come with singing into Sion; as well the blind, and lame, and halt.”  

Selection from Conclusion. “Weak as thou art, God will temper the trial of thy weakness; he will make thy pain less, if thy strength be less; but thou shalt sing in heaven, “Victory, victory, victory!”

PART I, SKETCH IX: HARVEST TIME

“Is it not Wheat Harvest Today?” (1 Samuel 12.17.)

Introduction. I shall take these words as a motto. The world is a temple of truth to the enlightened mind. Flowers, what are they? They are the thoughts of God solidified. Spring, summer, autumn, and winter are four evangelists. What says spring? You are a seed; you will be buried to rise again. Summer speaks of the sun shining on the evil and the good. Winter points to the fruits we must store up in autumn against the day of wrath. We shall hear autumn’s message this morning. 

(1) The Harvest of the Field. Fields covered with corn ought to keep us mindful of God’s mercy. Ingratitude is a viper that nests in the heart of man. Only divine grace, by the sprinkling of Christ’s blood, can slay it. Like the Christian full of years and heavy with fruit, heavy ears of corn bend toward the ground. God has given us barns full at home. Not one person can be uninterested in this matter. What happens to one member of society affects us all. You must attribute your daily mercies to God as if you lived from hand to mouth. Sometimes hand to mouth is a blessed way of living. “Thy bread shall be given thee, and thy waters shall be sure.”

(2) The Harvest of Every Christian. In one sense the Christian is the seed sown by God, which is to germinate, grow, ripen, and be harvested. In another sense, he is a sower. Sometimes Christians sow sins; but they never reap them; Christ does. But God will take your sin and make it bitter to your taste. Ah! the minister gets a joyful harvest, even in this world, when he sees souls converted. Some Christians persist in standing out in the field. They do not like to make a profession and join the church. Unless you are fit to be gathered into Christ’s little granary on earth, you have no right to anticipate being gathered into that greater granary in heaven. Every Christian has his harvest. You are accountable for your labor, not your success. So toil on still! However bad your children are, press toward the throne of grace, and you shall have a harvest. God turn their hearts! for bitter is the doom of that man who goes to hell over the road that is washed by his mother’s tears. You shall have a harvest, whatever you are doing. I trust you are all doing something. If you see no harvest in this world, you shall have one in heaven. Ah! if there could be grief in heaven, it would be the grief of Christians who have sown so very little.

(3) The Harvest of Christ. Christ sowed the world with tears, sighs, agony, and blood. At last he sowed himself in the ground as the seed of a glorious crop. He shall have his harvest. The everlasting predestination of the Almighty has settled it. Every converted soul is his reward. In the latter day, he shall reap armsful at a time. And there shall be a greater harvest when time shall be no more (Revelation 14.13.) An angel gathers the wicked. Christ reaps the Christian. 

(4) Three Sad Harvests. The first is the harvest of death. The wicked are ripe for hell when they die, while the saints are ready for glory. The second sad harvest is the one the wicked reaps on earth. Young man, go to the hospital and see what can be reaped by sins against the body. And it is a law of nature that a man can’t hurt his fellows without hurting himself. But he who touches God’s church will suffer the direst vengeance of all. The third sad harvest is Almighty wrath. Suppose a mighty giant comes and treads us under foot, that is the idea (Revelation 14.) 

Selection from Conclusion. “Let me speak to the children of God once more…Steep your seed in tears, and then put it into the ground, and you shall reap in joy. No bird can devour that seed.”