PART I, SKETCH XXXII: RAHAB'S FAITH

“By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace” (Hebrews 11.31.)  

Introduction. The apostle Paul undertook to raise a grand pillar in the name of faith in the chapter before us. Faith triumphs over death when Enoch reaches heaven by another road; it triumphs over infirmity when Abraham begets a son in his old age; it divides the seas and casts down strong walls; and as though the greatest victory should be recorded last, here we have faith conquering sin. What! faith, did you fight with hideous lust? Yes, says faith, and I delivered this woman from the chambers of vice, and now her name shall be recorded in the roll of faith’s triumphs.  

(1) Rahab’s Faith was Saving. Her salvation was not merely a deliverance of her body from the sword, but redemption of her soul from hell. Nothing can snatch the soul from perdition but an atonement which is as divine as God himself. Yet faith is the instrument of accomplishing the whole work. A heroic man can tell you what a great thing it is to save a fellow-creature. But only our Lord Jesus Christ can know what it is to save a soul. Are you literally one of Rahab’s sisters in guilt? The same faith that saved Rahab can save you, if God shall grant you repentance. The greatest sinners are as welcome to Christ as the best of saints. The fountain filled with blood was opened for black ones; the robe of Christ was woven for naked ones. 

(2) Rahab’s Faith was Singular. The people of Jericho knew right well that death would come to each one if they should be attacked. Yet only this harlot repented and asked for mercy. It is hard to have singular faith, to believe a thing alone. O! it is a noble thing to be the lonely follower of despised truth. Worldly religious men will go along with the current. Rahab was ‘faithful among the faithless found.’ If you have grace in your heart you will dare to do right. 

(3) Rahab’s Faith was Stable. True faith exclaims, ‘The thing is unlikely, yet I believe it.’ Unbelief communed with Rahab this way: ‘Why put your life in jeopardy for these spies, when it is so improbable that their people, who are nothing but a parcel of slaves, will defeat the mighty Canaanites?’ All glory to God’s grace! the great sinner may become great in faith. 

(4) Rahab’s Faith was Self-Denying. She dared to risk her life for the sake of the spies. O men and brethren, trust not your faith unless it has self-denial with it. Faith and self-denial are like twins.

(5) Rahab’s Faith was Sympathizing. She desired mercy, not for herself only, but for her relations too. You are worse than a heathen and a publican if you care not for your own household. The spirit of proselyting is the spirit of Christianity. It is impossible to know the value of salvation without desiring to see others brought in. This is a first-fruit of the Spirit. It is a kind of instinct in a young Christian. Unless we desire others to taste the benefits we have enjoyed, we are either inhuman monsters or outrageous hypocrites; I think the last is more likely. 

(6) Rahab’s Faith was Sanctifying. Did Rahab continue a harlot after she had faith? No, she did not, but the name still stuck to her, as such names will. You cannot have faith, and yet live in sin. 

Selection from Conclusion. “The world has been trying all manner of processes to reform men: there is but one thing that ever will reform them, and that is, faith in the preached gospel.” 

PART I, SKETCH XXXI: FAITH

“Without faith it is impossible to please God” (Hebrews 11.6.) 

Introduction. The Old Assembly’s Catechism is correct in saying that the chief end of man is to glorify God and to enjoy him for ever. It is equally truthful to say that man’s end is to please God, for in doing so he will also please himself. He that pleases God is, by divine grace, journeying to the ultimate reward. He who is ill-pleasing to God must be banished from God’s presence. Do what you may, be as lovely and of good repute as can be, yet you will not be pleasing to God without faith. This is an old law. Cain and Abel brought their best offerings to God. Only Abel’s was accepted, being seasoned with faith. This rule will hold until the last man ascends to heaven. 

(1) An Exposition. What is faith? The old Puritan writers, by far the most sensible, tell us that faith consists of three things: knowledge, assent, and affiance. The first thing in faith is knowledge. A man cannot believe what he does not know. Some have heard the minister cry, ‘Believe! believe! believe!’ And they have got it into their heads that they are believers. There must be some degree of knowledge before there can be faith. By searching and reading comes knowledge, and by knowledge comes faith, and through faith comes salvation. But a man may know a thing and not have faith. Therefore assent is necessary. We must agree with what we know. Whosoever would be saved must know the Scriptures, and give his full assent to them. But a man may have all this, and yet not possess true faith. The chief part of faith is affiance to the truth: taking hold of it and resting on it for salvation. I shall not be saved and delivered from wrath by knowing Christ is a Saviour and that his atonement is sufficient. I shall be saved by making his atonement my refuge. With faith men are saved; without it men are damned. 

(2) An Argument. Why is it impossible to please God without faith? There is not one case in Scripture of a man pleasing God without faith. Judas repented, and then hanged himself. Saul confessed his sins, and yet went on as before. Like those who cast their crowns at God’s feet, we must bow in order to be saved. And faith is necessary because works can’t save. The key of works is broken, for you have broken the commandments. Christ alone can open heaven for you. If you think to enter heaven by your good works, they will be kindled into a flame wherein you must suffer for ever. Take heed of your good works; get them after faith. To be saved and to please God, there must be union with Christ. Christ is on the shore, so to speak, holding the rope of faith, and when we lay hold on that, he pulls us to shore. Grappling on your works with hooks of steel will avail you nothing. Without faith it is impossible to please God because it is impossible to preserve holiness without faith. Many Christians are tremendously religious in pious parlors and chapels. But if they are exposed to ridicule, it is all over with religion until the next fine day. That kind of religion is worse than irreligion. There is no shame in being a follower of Jesus. The only thing to be ashamed of is hypocrisy. Be true to your profession. 

(3) A Question. Do you believe in the Lord Jesus Christ with all your heart? If so, you may hope to be saved. He that has faith has renounced his own righteousness. True faith begets love to Christ. True faith begets good works. No one can have faith unless he also has holiness. 

Selection from Conclusion. “Cast yourselves upon his love and blood, his doing and his dying, his miseries and his merits; and if you do this you shall never fall, but you shall be saved now, and saved in that great day, when not to be saved will be horrible indeed.”

PART I, SKETCH XXX: CONFESSION OF SIN, A SERMON WITH SEVEN TEXTS

Introduction. Without a hearty confession of sins to God, we have no promise of mercy through the blood of the Redeemer. “Whosoever confesseth his sins and forsaketh them shall find mercy.” 

(1) The Hardened Sinner. Pharaoh—‘I have sinned.’ Why this confession from the proud tyrant? Because the Lord sent hail and fire upon Egypt. Pharaoh is a type of multitudes of the same class. When cholera strikes, churches are crammed with confessors. But once the cholera has done its work, conviction stops. Sirs, God has not forgotten the vows you then made. Do you think to lie against God and go unpunished? This first style of penitence is utterly worthless.

(2) The Double-Minded Man. Balaam—‘I have sinned.’ This man feels his sin deeply, but is worldly-minded. To quote Ralph Erskine, ‘To good and evil equal bent/And both a devil and a saint.’ He refuses to curse Israel, but advises the king of Moab to entice Israel from her God. Some men seem born with two characters. Balaam offered sacrifices to God on the altar of Baal. Many offer sacrifices to God on the shrine of Mammon. They give to the church, then enrich themselves by grinding the poor for bread. The double-minded man’s confession is of no avail. 

(3) The Insincere Man. Saul—‘I have sinned.’ To some extent Balaam was sincere in two things. Saul was the opposite, insincere in every thing. There are many such in every Christian assembly: men easily molded! Say what you please to them, they always agree. They confess their sins only to please someone. To say ‘I have sinned’ in an unmeaning manner is a mockery of God.

(4) The Doubtful Penitent. Achan—‘I have sinned.’ Achan stole some prey from Jericho and was put to death for it. He seems to have made a full confession of his sin. The most we can say is that we hope he was saved at last. His case, like the deathbed conversion, is doubtful. A physician once kept a record of a thousand persons who thought they were dying, but didn’t, and whom he thought were penitents. He says they all returned to their sins afterward except for two. 

(5) The Repentance of Despair. Judas—‘I have sinned.’ This is the worst case, the remorse of conscience. You tell such a man that Christ died for sinners. He answers, ‘There is no hope for me. I have cursed God to his face.’ Ah! there may be a man here who may have such a death as that. I warn him before he comes to it. May the Holy Spirit grant his turning unto God.  

(6) The Repentance of the Saint. Job—‘I have sinned.’ Job was a saint, but he sinned. This is the repentance of one who is a child of God already, an acceptable repentance before God. David was of this specimen. Study his penitential Psalms, which are full of weeping humility. 

(7) The Blessed Confession. The Prodigal—‘I have sinned.’ He has run away from a good home and a kind father. He has spent all his money on harlots. Look, there he is, with the fellow-commoners of the pigsty, hungry and miserable. Off he goes back to his father. He confesses, ‘I am not worthy to be called thy son.’ The father answers, ‘No more of that. I forgive you all.’ 

Selection from Conclusion. “’Ah, sir, I am so black, so filthy, so vile.’ Well, come along with you—you cannot be blacker than the prodigal…‘Him that cometh unto me I will no wise cast out.’”

PART I, SKETCH XXIX: SPIRITUAL RESURRECTION

“And you hath he quickened, who were dead in trespasses and sins” (Ephesians 2.1.)

Introduction. What a solemn sight is a dead body! Death is a Vandal with this mortal fabric. Left by God’s grace, our soul must be loathsome through sin, even as the corpse through natural decay. In his lifetime our Saviour raised three dead persons; I shall use these three facts as illustrations. 

(1) The Condition of Man by Nature. Men by nature are dead. The first case is Jairus’ daughter, the flush not yet faded from her face. Next is the young man, with signs of decay apparent. The third is Lazarus, who had begun to stink. All three are dead; death knows of no degrees. And so it is in this congregation. There are fair beings, both in appearance and character; others a little older, but beginning to indulge evil habits; and then characters who are so rotten that they are put out of decent society. These last are not more dead than the first, though their death is more fully revealed. Jesus Christ must quicken the one as the other. Now each case more particularly. Look at the fair maiden; isn’t she lovely? Alas! her excellence, virtue, and goodness avail nothing. She must be made alive. Note also, the maiden is still caressed. So with some of you. You are loved by God’s people. Alas! that you should still be dead! This maiden has no grave-clothes on yet. So with you. You have no evil habits yet. Alas! you are dead, even in your fairest raiment. The maiden’s death was confined to her chamber; the young man was carried to the city gate; Lazarus was in the tomb. Alas! my sister, that you have sins in the chamber of your heart. Take heed, you fairest and most upright; unless you are regenerated, you must be cast away. Now the second case. He is not more dead than the first, but he is further gone. The cheek is sunken, corruption begun. So with the young man here. Maybe he has been enticed by the strange woman. The maiden was still caressed; but good men shrink from this young man. He is still received among the people of God, but somewhat coldly, for they understand that he is not a living one. The maiden was yet in her garments of life; you are wrapped in grave-clothes. You are not yet the blasphemous infidel. But you will go further. You cannot stop the worm from eating. You have gone so far that your habits are openly wicked. O, Lord! touch the bier! Stop some young man in his evil habits, and say to him, ‘Arise!’ Now the last case. There is not even the gloss of life left. O, hideous spectacle! But the last stage of sin, hideous far more! I cannot describe the lusts and vices of full-grown sinners. Their deeds must be done in tombs, perpetrated at midnight. Yet, the most desperately abominable may be quickened. 

(2) The Quickening. These three were all quickened by Jesus—each in a different manner. The maiden was raised with a gentle touch, and the soft voice was heard, ‘Maiden, arise.’ Usually when God converts young people in the first stage of sin, he does it gently. The young man’s life was given more publicly, in the street by his companions. There comes the outspoken voice, ‘Young, man, I say unto thee, arise!’ About the maiden, Jesus said, ‘She is not dead, but sleepeth.’ To the mother of the young man, he said, ‘Weep not.’ But in Lazarus’ case he wept, then cried, ‘Lazarus, come forth!’ The thunders of Sinai may be needed to arrest you.   

(3) The After-Experience of Each. To the maiden the command is, ‘Give her meat.’ Young people lack knowledge. Give them plenty of meat. The young man is delivered to his mother. Grace knits the ties that sin has loosed. Lazarus is loosed and let go. Christ breaks the older sinner’s habits. 

Selection from Conclusion. “O that he would quicken you and lead you to believe!”

PART I, SKETCH XXVIII: REGENERATION

“Except a man be born again, he cannot see the kingdom of God” (John 3.3.)

Introduction. This subject is of absolute importance. It is the hinge of the gospel; it lies at the basis of salvation. There are many who fancy they are born again who are not. We must examine ourselves.

(1) The Matter of Regeneration. Suppose you had to be born in England to enjoy England’s privileges. Would a change of name admit you to citizenship? What if you dressed like an Englishman? Not being born here, you would still be refused. Many of you wear the Christian name, have adopted Christian manners, go to church, teach religion at home (I would not discourage you!), and are honest and upright. But because you are not born again, heaven’s gates are shut against you. What if you learn the language? Will this admit you? No, says the keeper of the door. You must be born in this country. So with some of you. You talk like Christians, tell long yarns about divine experience, and so no one marks you as counterfeit. You are a church member, maybe an elder. You are all that a Christian can be, except for a Christian heart. You are full of rottenness within, though garnished fairly on the outside. Take heed! Through not being born again, you are shut out. If you think me uncharitable, you do not accuse me, but Christ, who said, “Except a man be born again.” Note the manner in which regeneration is obtained. The Puseyite believes that by a few drops of water sprinkled on the brow the infant becomes regenerate. Wait twenty years. Then see the drunkard reeling, and beating his wife. If that’s regeneration, the gospel is licentious, and of the devil. Simon Magus was baptized. Yet Paul said he was ‘in the bond of iniquity.’ Neither is a man regenerated by his own exertions. A man may reform himself and cast away many vices, well and good. But no man can make himself born of God. Regeneration consists in God the Holy Spirit operating on the will and conscience. Without that, you perish. The change makes us love what we hated and hate what we loved.

(2) Seeing the Kingdom of God. To see this kingdom is to be a member of the mystical church, to enjoy the privileges of a child of God, to have power in prayer, communion with Christ, fellowship with the Holy Spirit, to bring forth blessed fruits, and be admitted into heaven.

(3) Why a Man Must be Born Again to See the Kingdom of God. (I confine my remarks to the kingdom of God in the world to come.) Without being born again, man would be out of place in heaven. An unmended sinner would be miserable there. If singing God’s praises is dull work for you, what will you do where they praise God day without nite? Give you your bottle of wine; that is heaven for you! Well, no such heaven is yet made. Neither the angelic powers nor the saints in heaven would let the wicked into Paradise. Can you wrestle with the Almighty? “Ye shall not see the kingdom of heaven.” Go, crawling grasshopper; come not against the Almighty. 

(4) A Little Expostulation with You. Man cannot be born again after death. Death cools you in your mold, and you are cast in that shape throughout eternity. The damned are lost for ever. They go on cursing, ever being cursed. “He that is unjust let him be unjust still.” Are you regenerated yet? Tomorrow you may be in hell. You may smile at being shut out of Paradise now. Be not so foolhardy! In hell they do not laugh at everlasting burnings.

Selection from Conclusion. “O, I beseech you, think on these matters…If you are at all impressed this morning, put not away the impression; it may be your last warning.”

PART I, SKETCH XXVII: SALVATION OF THE LORD

“Salvation is of the LORD” (Jonah 2.9.)

Introduction. Jonah learned this sentence of good theology in a strange college: the whale’s belly. Most of the grand truths of God have to be learned by trouble. He shall best preach salvation who has felt his need of it. This ‘salvation’ relates to the great work of saving the everlasting soul. 

(1) The Doctrine Expounded. The whole work of saving men from sin and ruin is of God alone. The plan of salvation is entirely of God. Before the daystar flung its ray across the darkness, God devised a way to save man, whom he foresaw would fall. If celestial squadrons of angels had been asked how justice might be fulfilled while having mercy reign, they had sat in silence until now. The plan was of the Lord in its execution. The royal bath of mercy, wherein black souls are washed, was filled from the veins of Jesus. No blood of martyrs mingled with that stream. Not a drop was contributed by any other being. As to salvation’s provisions—Jehovah—Father, Son, and Spirit—has provided all. Salvation is of the Lord in its application. No, says the Arminian. There is something that man must do. But is not the sinner by nature dead in sin? If we could make ourselves alive, then we could do all the rest! Man is just as powerless to come to Christ as he is without power to go to heaven without Christ. The Spirit must quicken him. Salvation is of the Lord in sustaining the work in man’s heart. As a man does not make himself spiritually alive, so neither can he keep himself so. We must have fresh grace day by day. You will have grace for the day, not months. Give us this day our daily grace. The ultimate perfection of salvation is of the Lord. Soon the saints of earth shall be saints in light. But it must be by grace: ‘of the Lord.’

(2) How God has Hedged this Doctrine About. Some say that salvation may be the result of natural temperament. But strange to say, naturally religious people are so often those who perish, while a great number of those who are saved are unlikely candidates! Well, say some, it is the minister who converts men. That is a grand idea! No man but a fool would entertain it. If I could convert you all, anyone else might unconvert you. A year ago I was despised; but God gave me souls by the hundreds. My name is somewhat esteemed now. I fear that God might forsake me to prove that he is the author of salvation, not the preacher, not the crowd, not the attention. 

(3) The Influence of this Doctrine upon Men. This doctrine is a battering ram against pride. If salvation is of the Lord, it cannot be of works or ceremonies. It cannot be of your will to repent and believe when you like, for faith and repentance must be given. And if a man despair of salvation, yet salvation is of the Lord. This dashes despair to the earth. That is the effect of this doctrine on a sinner; may it have that effect on you! But what influence has it upon the saint? If you believe that salvation is of the Lord, you will not be proud, for the glory must be where salvation is. You will not be distrustful, for salvation depends not on faith, but on God who keeps you. You may always be joyful, for with this belief you will not be afraid. It will nerve you to work for God. A stone cut Whitefield’s forehead once; he seemed to preach better with a little bloodletting. 

(4) The Obverse of this Truth. Salvation is of God; damnation is of man. If any of you are damned, you will have no one to blame but yourselves. You will bear all the tortures of conscience yourself.

Selection from Conclusion. “But now remember! Ye have souls; those souls will be damned, or saved. Which will it be?…Down on your knees! Cry to God for mercy. Now lift up your heart in prayer.”

PART I, SKETCH XXVI: FORTASTES OF THE HEAVENLY LIFE

“And they took of the fruit of the land in their hands, and brought it down unto us….” (Deuteronomy 1.25.)

Introduction. As the goodness of Canaan was known by the fruit brought from there by the spies, we who are the Lord’s beloved may know something of heaven by certain blessings brought to us. I shall present some views of heaven, then show you how a Christian enjoys a foretaste of them. 

(1) Heaven as a place of security. Heaven is a place where we shall never sin—where faults shall be unknown—where we shall not need to be always on guard. There is no fear of slipping or turning away there. Those who have committed their souls to Christ’s keeping shall find him a faithful keeper. Have you never reflected on the doctrine of perseverance? Has God brought you to a sense of your security in Christ? If so, you have had some enjoyments that perfect saints have above. I resign the pulpit if I cannot preach the doctrine of the perseverance of the saints. A gospel that pardons me and then casts me to hell is abhorrent to reason and to God. 

(2) Heaven as a place of perfect rest. There I shall rest from my constant and perpetual labors, though they are much loved. Heaven is the target of the arrow of existence. That rest you have at times enjoyed with Christ is one grape of the cluster you will have hereafter. This idea of rest will suit some idle professors. I can almost forgive a drunkard, but a lazy man there is little pardon for. 

(3) Heaven as a place of uninterrupted service. Do you know what is the deliciousness of work? Laboring for God is the highest delight a mortal can know. O, how blessed it will be to flap the wing for ever and never feel it flag! Labor for Christ is a blissful foretaste of heaven. 

(4) Heaven as a place of complete victory. This is the battlefield; there is the triumphal procession. This is the land of the sword and spear; that is the land of the wreath and crown. What a thrill when death shall be slain—when Satan shall be dragged captive at the chariot wheels of Christ! Did you ever wrestle with temptation and overcome? That was a foretaste of heaven.

(5) Heaven as a state of acceptance with God. Blessed saints enjoy perfect peace with God. There have been bright days with some of us, when we felt that our sins were all pardoned and could never be mentioned again. The cream of all joys is to know we are accepted in God’s sight. That I, who once heard the voice of his anger, now listen to his notes of love: this is joy worth worlds! 

(6) Heaven as a state of great and glorious manifestations. You look in the Bible and see the face of Christ as in a mirror darkly; soon you shall see him face to face. You expect heaven as a place of peculiar manifestations. But have you not had some even in this vale of tears? Have you not by faith beheld him as the Judge and Prince? Therein you have had foretastes of heaven. 

(7) Heaven as the idea of most hallowed and blissful communion. Communion! This is the flower of language, the honeycomb of words. Give me for my constant text and joy, communion: with Christ’s sufferings and shame, with Christ in death, resurrection, and ascension. To be in heaven is to sit at Jesus’ feet. You have done it on earth? Then you know what heaven is. 

Selection from Conclusion. “Cherish, then, these foretastes, of whatever kind they may have been in your individual case…Keep your foretaste just as God has given it to you.”