http://www.spurgeon.org/sermons/2670.htmSERMON HIGHLIGHT:
"Moreover, he requires the giving up of all known sin, the hating of all sin, and the objector says, "But may I not retain my one darling sin? May I not keep my pet evil? I will give up all else, but that one I must have." And when men are told that, wherever Christ comes, he makes a radical change, he casts out Satan and all his imps, drives them out by main force, and takes complete possession of the soul,—they bar the door of their heart against the Saviour, for they do not want such strong measures as his in their case.Well, sirs, as you say that Christ's requirements are not according to your mind, what would you like them to be? Do you wish to be allowed to continue taking what you call your little drop, which is powerful enough to make you reel across the street? Then there is somebody over yonder who would like to keep his adulteries, and another who would like to keep his petty thefts, and another who would like to keep on with his swearing, and another who would like to retain his covetousness, so that he could still grind the poor to powder, and make money by crushing them, What sin is there, in the whole world, that would be put to death if men were left to pick and choose the Agag which each one wished to save? No; Christ came to save his people from their sins,—not in them; and it is essential to salvation that sin should be repented of, and, being repented of, should be renounced, and that, by the help of God, we should lead a new life, under a new Master, serving from a new motive, because the grace of God has renewed our spirit."
Pride Catechized
Intended for Reading on Lord's-Day, April 15th, 1900,
Delivered by C. H. SPURGEON,
"Should it be according to thy mind; he will recompense it whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest."—Job 34:33.
Dear Friends, it is never wise to dispute with God. Let a man strive with his fellow, but not with his Maker. If we must discuss any point, let it be with imperfect beings like ourselves, but not with the infallible and infinitely wise God; for, in most of our discussions, these questions wilt come back to us, "Should it be according to thy mind? Art thou master? Is everyone to be subordinate to thee?"
I am going to speak, this evening, to those who have a quarrel with God concerning the way of salvation. They are very unwise not to take salvation just as God brings it to them; but they do not. They have some difficulty or other, so they raise a dispute, and they have been, perhaps for years, cavilling at the Saviour whose infinite goodness has provided a way of salvation exactly adapted to their needs. I am going to use Elihu's words, and apply them to their case.
I. To begin at the beginning, here is, first, A QUESTION: "Should it be according to thy mind?" You say that you are willing to find mercy, and that you are very teachable; but you object to the plan of salvation as it is revealed in the Scriptures.
First, then, what is it to which you object? Do you object to the very basis of the plan, namely, that God will forgive sin through the atoning sacrifice of Jesus Christ, his Son? I know that some do object to this; they cannot bear to hear about atonement by blood, or justification by imputed righteousness. Others, who will not say that they object to atonement, spirit away the very meaning of it. They cannot endure that glorious doctrine of substitution which is such a joy to us. Christ standing in the sinner's stead, and the sinner then standing in the place of Christ,—Christ taking the sinner's sin, and the sinner wearing Christ's righteousness,—all this they absolutely reject. "No doubt Christ did something for sinners," they say; but they cannot define what he did; and, as for the sin of any man being actually put away by Christ being punished in the room and place and stead of the ungodly sinner, they will not believe it.
Yet, that is God's plan of salvation, and some of us know, in our inmost hearts, that we never had peace until we accepted that plan of salvation; and that now, if it should be taken away from us, we should lose all the joy of existence, and should go back to the despair which, at one time, was so heavy upon us that we could sympathize with Job when be said, "My soul chooseth strangling, and death rather than my life." We could better afford that the sun should be quenched, that the moon should be darkened, that all springs should be dried, that the very air itself should disappear,—we could better afford to die, and rot in our graves, than that we should lose our Saviour, and his atoning blood, and justifying righteousness. Whatever you, Mr. Objector, may say about it, we say to you, "Should it be according to thy mind?" Would you have Christ to die, and yet not really secure salvation by his death? Could you invent a better plan, or even one half as good,— "So just to God, so safe for man,"—so consolatory to a wounded conscience, so constraining to gratitude when that conscience has been pacified? Would you, could you, propose anything one thousandth part as good as God's plan of salvation? Even if you could, "should it be according to thy mind?" Who are you, a guilty sinner, to despise the Saviour's blood? If you had your deserts, you would years ago have been in the lowest pit of hell; will you set aside the cross of Christ, and seek to put something else in the place of the crucified Redeemer?
But, possibly, you do not object to the doctrine of substitution, but your objection is to the way of salvation by faith. "I don't like that doctrine of justification by faith," says one, "for I am sure that, when it is preached, people will begin to think that there is no virtue in good works, and that they may live as they like." I have often heard such a remark as yours, my friend, but experience is dead against you. Whenever justification by faith has been uppermost in the preaching, the morals of the people have been purest, and their spirituality has been brightest. But whenever the preachers have extolled the works and ceremonies of the law, or the Arminianism which brings in something of trust in works, or human power, it is most certain that there has been a declension in point of morals, while religion itself has seemed almost ready to expire. You may go to those who preach up salvation by works to hear them talk, but you had better not go to see how they live, whereas those who preach justification by faith can boldly point to the multitudes who have accepted this truth, and whose godly lives prove the sanctifying power of the doctrine.
But if you object to this doctrine, how would you like to have it altered? "Oh, well! I would like to have some good feelings put in with faith." And how, then, would any man be saved? Can he command his own feelings? Those feelings come naturally enough after faith; but, if they be demanded without faith, how will they ever be presented to God? Besides, feelings would claim some credit if they were thus joined with faith. A man would be able to boast that he had felt his way to heaven, and he would have the same self-congratulatory spirit which we see in those who trust in works and ceremonies; and thus Christ would be robbed of his glory as the sinner's Saviour. Man would put his dirty hand upon the crown, and place it upon his own head; but that must never be the case. You shall be saved if you trust the Saviour; but if you do not like that way of salvation, you never can be saved. Why should the plan of salvation be changed for you? Is God to be tied down to act only as you please? Is he to alter his gospel to suit the fancies of rebellious men? That must not be. There is no mistake about this matter: "He that believeth not the Son shall not see life; but the wrath of God abideth on him;" and our Lord himself said, "He that believeth not shall be damned." That is the only message for him if he continues in his unbelief; and it shall not be altered to suit the mind of any man that lives.
"Oh, but!" say some, "we object to the requirements of the gospel, especially to that verse where Christ says, 'Ye must be born again.' Where is the need of that? We were christened when we were children; We were confirmed as we grew older; we have taken the sacrament; but we do not agree with that hard saying, 'Ye must be born again.'" They will not walk with Christ if he insists upon that condition.
Moreover, he requires the giving up of all known sin, the hating of all sin, and the objector says, "But may I not retain my one darling sin? May I not keep my pet evil? I will give up all else, but that one I must have." And when men are told that, wherever Christ comes, he makes a radical change, he casts out Satan and all his imps, drives them out by main force, and takes complete possession of the soul,—they bar the door of their heart against the Saviour, for they do not want such strong measures as his in their case.
Well, sirs, as you say that Christ's requirements are not according to your mind, what would you like them to be? Do you wish to be allowed to continue taking what you call your little drop, which is powerful enough to make you reel across the street? Then there is somebody over yonder who would like to keep his adulteries, and another who would like to keep his petty thefts, and another who would like to keep on with his swearing, and another who would like to retain his covetousness, so that he could still grind the poor to powder, and make money by crushing them, What sin is there, in the whole world, that would be put to death if men were left to pick and choose the Agag which each one wished to save? No; Christ came to save his people from their sins,—not in them; and it is essential to salvation that sin should be repented of, and, being repented of, should be renounced, and that, by the help of God, we should lead a new life, under a new Master, serving from a new motive, because the grace of God has renewed our spirit.
"Should it be according to thy mind?" No, certainly not; for, putting all reasons into one, it is not the slightest use for you to make any objection to the gospel, for you wilt be lost if you do not accept it just as it is revealed in the Scriptures. Christ will never alter the gospel one jot or tittle not the cross of a "t" or the dot of an "i"—to please the biggest man that lives. "Oh! but, really, I am a man of education; am I to be saved in the same way as the man who does not know A from B?" Precisely; there is no other way of salvation for you. There is not one gate for Doctors of Divinity and another for the poor and ignorant. "But I am a person of good character, a matronly woman; am I to be saved just in the same way as a Magdalene?" Precisely the same; there Is no other Saviour for you than the one in whom Mary Magdalene delighted and trusted. "But, sir, you do not surely mean to say that all these street Arabs are to go to heaven in the same way as a man who has kept shop, and been respectable, all his life!" Yes, I do; all must go in exactly the same road. Queens and chimney-sweeps must enter heaven by the same gate, or not enter at all. There is but one name given among men whereby we must be saved; there is no other Saviour but Christ Jesus the Lord; he suits every class of persons, big sinners and little ones, if there are any little sinners anywhere. All must come to Christ, and at his feet confess their sin, for God's plan cannot be altered for anyone. My dear sir, we are not going to have any enlargement, or rather, any mystification, of the plan of salvation to suit your profound mind. There will be no golden handles put to the doors of heaven to suit you, my lord, with all your wealth and pride. Nay, nay, nay; come to Christ, all ye that labour and are heavy laden, and he will give you rest; but there is no other way of obtaining rest of heart and conscience.
I have thus tried to mention a few of the objections which men make to God's plan of salvation. Now let me ask two or three questions. First, should not God have his way? Is it not intolerable that you and I should raise objections at all when the mercy of God, if it ever comes to us, is a pure gift of charity? God may well say to us, "Shall I not do as I will with mine own?" There is no man living who has any absolute right to receive anything from God except destruction. That terrible doom we have all merited, but nothing beyond that. If we were shut up in prison, and kept upon dry bread, so long as we were out of hell, we should still be under obligation to God. If the Lord should choose to show mercy to only one man in the world, he has a perfect right to do so; if he chooses to give it to a few, or if he chooses to give it to all, he has the right to do so. He is absolutely sovereign, and these are the words that he would have every one of us to hear and to heed: "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." The crown rights of the King of kings must never be assailed; for us beggars to turn choosers, and to dictate to God what he shall give to us;—for us condemned criminals to begin to make bargains with God as to how he shall preserve our lives, if he chooses to do so,—oh, this will never do! You know, dear friends, that when we give even a triffing charity, we like to do it in our own way. I remember that, one Christmas-time, a certain gentleman had given away a quantity of meat to many poor people; he had been so generous that he had given away all he had. The next morning, a woman came to him, bringing back the piece of meat which she had received, which was meant for boiling, and she said she wanted to have a piece for roasting. There was none left for changing, so she had to take what had been given to her, or go without any at all. You are quite sure that, the next year, that woman's name was put down among the first to have a Christmas gift, are you not! On the contrary, the gentleman said, "She will not be troubled, next year, either with a boiling piece or a roasting piece from me; I will take good care of that." I think it was quite natural that he should say so, for our common proverb regards it as ingratitude When we "look a gift horse in the mouth." When anything comes to us entirely as a gift, it is not for us to cavil at it, but to accept it; and this is specially true of God's great gift of salvation. O Lord, if thou wilt but save me, save me anyhow! If I may be delivered from this accursed sin of mine, and made pure and holy, do it, Lord, after thine own gracious fashion! It is not for me to suggest any plan to thee, but to leave myself entirely in thy hands, and to let it be according to thy mind.
Further, is not God's way the best? The mind of God is so infinitely great, and good, and wise, that it cannot be supposed that, even if he left the plan of salvation to our option, we could choose anything half as good as what he decrees and appoints. Should he, for a single moment, hold his sovereignty in abeyance, and allow us to be kings and princes on our own account, what follies we should perpetrate! We should choose a way of salvation that would not honour God, nor destroy evil, nor even be good for our own selves. Some people would like a heaven into which they could enter without being born again; but what kind of heaven would that be! Some would like to have joy and peace without believing in Christ. Some would like to have eternal felicity, and yet indulge their lusts. This would be an evil of the most awful kind. It is better that sin should bring to man infinite sorrow than that it should be linked with eternal enjoyment. The mischief of it is that it does get linked with enjoyment for a while by foolish men, who forget what must come afterwards; but God has never joined these two things together, it is only wicked men who have pretended to celebrate this unholy marriage. God proclaims a perpetual separation between sin and happiness, and it is well that it should be so.
Now, to conclude this first part of our subject, suppose the plan of salvation should be according to any human mind, whose mind is to decide what it shall be? Yours? Nay, mine. And another says, "No, mine." Our proverb rightly says, "Many men, many minds;" and if we were to have salvation arranged according to the mind of each one of us, there would be a pretty quarrel before we left this place. You say, friend, that it is to be according to your mind; but why not according to your neighbour's mind? If man's mind were to decide it, what should we have? Why, you would all contradict each other, and there would be no plan of salvation at all it God did not settle it once for all.
Then, besides, should it be according to your mind to-day? "Yes," you say, "I have made up my mind." But you will take your mind to pieces to-morrow,—what little there is of it,—and then you will put it together again the next day, and say, "I have made up my mind; I am a man of mind, you know." Ah, yes! we know you, sir. There is a certain tribe of people about, nowadays, who call themselves "men of culture," and they sneer at everybody who does not go in for that kind of boasting. If they were really men of mind, they would never talk like that, for the man who has the most culture generally has enough to be a little modest, and not to brag about what he is. Well, then, if salvation is to be according to man's mind, whose mind is to decide it, and on what day, and at what hour of the day is the verdict of that man's mind to be taken? It is vacillating, changing like the moon, never twice in the same mood on the same day; so salvation cannot be according to our mind, for it would be chaos, it would be destruction, if that were the case.
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