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Bible Commentaries

Spurgeon's Verse Expositions of the Bible

Galatians 3

Verse 3

The Work of the Holy Spirit A Sermon

Delivered on Thursday Evening, November 5, 1858, by the REV. C. H. Spurgeon At New Park Street Chapel, Southwark.

"Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?" Galatians 3:3 .

YES, we are just so foolish. Folly is bound up not only in the heart of a child, but in the heart of even a child of God; and though the rod may be said to bring folly out of a child, it will take many a repetition of the rod of affliction upon the shoulders of a Christian before that folly is taken out of him. I suppose we are all of us very sound as a matter of theory upon this point. If any should ask us how we hope to have our salvation worked in us, we should without the slightest hesitation aver our belief that salvation is of the Lord alone, and we should declare that, as the Holy Spirit first of all commenced our piety in us, we look alone to his might to continue and to preserve, and at last to perfect the sacred work. I say we are sound enough on that point as a matter of theory, but we are all of us very heretical and unsound as a matter of practice; for alas! you will not find a Christian who does not have to mourn over his self-righteous tendencies; you will not discover a believer who has not at certain periods in his life, to groan because the spirit of self-confidence has risen in his heart, and prevented him from feeling the absolute necessity of the Holy Spirit has led him to put his confidence in the mere strength of nature, the strength of good intentions, the strength of strong resolutions, instead of relying upon the might of God the Holy Spirit alone. This one thing I know, brethren, that whilst as a preacher I can tell you all, that the Holy Spirit must work all our works in us, and that without him we can do nothing, yet as a man I find myself tempted to deny my own preachings, not in my words, but to deny them in fact by endeavoring to do deeds without looking first to the Holy Spirit. Whilst I should never be unsound in the didactic part of it, yet in that part which concerns the working of it out, in common with all that love the Lord Jesus, but who are still subject to the infirmities of flesh and blood, I have to groan that I repeatedly find myself, having begun in the Spirit, seeking to be made perfect in the flesh. Yes, we are just as foolish as that; and my brethren, it is well for us if we have a consciousness that we are foolish, for when a man is foolish and knows it, there is the hope that he will one day be wise: to know one's-self to be foolish is to stand upon the doorstep of the temple of wisdom; to understand the wrongness of any position is half way towards amending it; to be quite sure that our self-confidence is a heinous sin and folly, and an offense towards God, and to have that thought burned into us by God's Holy Spirit, is going a great length towards the absolute casting our self-confidence away, and the bringing of our souls in practice, as well as in theory, to rely wholly upon the power of God's Holy Spirit. And first, let me start by asserting that THE COMMENCEMENT OF SALVATION IS THE HOLY SPIRIT'S WORK. Salvation is not begun in the soul by the means of grace apart from the Holy Spirit. No man in the world is at liberty to neglect the means that God has appointed. If a house be builded for prayer, that man must expect no blessing who neglects to tread its floor. If a pulpit be erected for the ministration of the Word, no man must expect (although we do sometimes get more than we expect) to be saved except by the hearing of the Word. If the Bible be printed in our own native language, and we can read it, he who neglecteth Holy Scripture. and ceaseth from its study, has lost one great and grand opportunity of being blessed. There are many means of grace, and let us speak as highly of them as ever we can; we would be far from depreciating them; they are of the highest value; blessed are the people who have them; happy is the nation which is blessed with the means of grace. But my brethren, no man was ever saved by the means of grace apart from the Holy Spirit. You may hear the sermons of the man whom God delighteth to honor; ye may select from all your puritanical divines the writings of the man whom God did bless with a double portion of his Holy Spirit; ye may attend every meeting for prayer; ye may turn over the leaves of this blessed book; but in all this, there is no life for the soul apart from the breath of the Divine Spirit. Use these means, we exhort you to use them, and use them diligently: but recollect that in none of these means is there.anything that can benefit you unless God the Holy Spirit shall own and crown them. These are like the conduit pipes of the market place; when the fountain-head floweth with water then they are full, and we do derive a blessing from them; but if the stream be stayed, if the fountain head doth cease to give forth its current, then these are wells without water, clouds without rain; and ye may go to ordinances as an Arab turns to his skin bottle when it is dry, and with your parched lips ye may suck the wind and drink the whirlwind, but receive neither comfort, nor blessing, nor instruction, from the means of grace. And, my brethren, it is quite certain that no man ever begins the new birth himself. The work of salvation never was commenced by any man. God the Holy Spirit must commence it. Now, the reasons why no man ever commenced the work of grace in his own heart, is very plain and palpable. First, because he cannot; secondly, because he won't. The best reason of all is, because he cannot he is dead. Well the dead may be made alive, but the dead cannot make themselves alive, for the dead can do nothing. Besides, the new thing to be created as yet hath no being. The uncreated cannot create. "Nay," but you say, "that man can create." Yes, can hell create heaven? Then sin may create grace. What! will you tell me that fallen human nature, that has come almost to a level with the brutes, is competent to rival God; that it can emulate the divinity in working as great marvels, and in imparting as divine a life as even God himself can give? It cannot. Besides, it is a creation; we are created anew in Christ Jesus. Let any man create a fly, and afterwards let him create a new heart in himself; until he hath done the less he cannot do the greater. Besides, no man will. If any man could convert himself, there is no man that would. If any man saith he would, if that be true, he is already converted; for the will to be converted is in great part conversion. The will to love God, the desire to be in unison with Christ, is not to be found in any man who hath not already been brought to be reconciled with God through the death of his Son. There may be a false desire, a desire grounded upon a misrepresentation of the truth; but a true desire after true salvation by the true Spirit, is a certain index that the salvation already is there in the germ and in the bud, and only needs time and grace to develope itself. But certain it is, that man neither can nor will, being on the one hand utterly impotent and dead, and on the other hand utterly depraved and unwilling; hating the change when he sees it in others, and most of all despising it in himself. Be certain, therefore, that God the Holy Spirit must begin, since none else can do so. The first thing, then, that God the Holy Spirit doth in the soul is, to regenerate it. We must always learn to distinguish between regeneration and conversion. A man may be converted a great many times in his life, but regenerated only once. Conversion is a thing which is caused by regeneration, but regeneration is the very first act of God the Spirit in the soul. "What," say you, "does regeneration come before conviction of sin?" most certainly; there could be no conviction in the dead sinner. Now, regeneration quickens the sinner, and makes him live. He is not competent to have true spiritual conviction worked in him until, first of all he has received life. It is true that one of the earliest developments of life is conviction of sin; but before any man can see his need of a Saviour he must be a living man; before he can really, I mean, in a spiritual position, in a saving, effectual manner, understand his own deep depravity, he must have eyes with which to see the depravity, he must have ears with which to hear the sentence of the law, he must have been quickened and made alive; otherwise he could not be capable of feeling, or seeing, or discerning at all. I believe, then, the first thing the Spirit does is this he finds the sinner dead in sin, just where Adam left him; he breathes into him a divine influence. The sinner knows nothing about how it is done, nor do any of us understand it. "Thou understandest not the wind it bloweth where it listeth;" but we see its effects. Now, none of us can tell how the Holy Spirit works in men. I doubt not there have been some who have sat in these pews, and in the middle of a sermon or in prayer, or singing they knew not how it was the Spirit of God was in their hearts; he had entered into their souls; they were no longer dead in sin, no longer without thought, without hope, without spiritual capacity, but they had begun to live. And I believe this work of regeneration, when it is done effectually and God the Spirit would not do it without doing it effectually is done mysteriously, often suddenly, and it is done in divers manners; but still it hath always this mark about it that the man although he may not understand how it is done, feels that something is done. The what, the how, he doth not know; but he knows that something is done; and he now begins to think thoughts he never thought before; he begins to feel as he never felt before; he is brought into a new state, there is a change wrought in him as if a dead post standing in the street were on a sudden to find itself possessed of a soul, and did hear the sound of the passing carriages, and listen to the words of the foot-passengers; there is something quite new about it. The fact is, the man has got a spirit; he never had one before; he was nothing but a body and a soul; but now, God has breathed into him the third great principle, the new life, the Spirit, and he has become a spiritual man. Now, he is not only capable of mental exercise, but of spiritual exercise; as, having a soul before, he could repent, he could believe, as a mere mental exercise; he could think thoughts of God, and have some desires after him; but he could not have one spiritual thought, nor one spiritual wish or desire, for he had no powers that could educe these things; but now, in regeneration, he has got something given to him, and being given, you soon see its effects. The man begins to feel that he is a sinner; why did he not feel that before? Ah, my brethren, he could not, he was not in a state to feel; he was a dead sinner; and though he used to tell you, and tell God, by way of compliment, that he was a sinner, he did not know anything about it. He said he was a sinner; yes, but he talked about being a sinner just as the blind man talks about the stars that be has never seen, as he talks about the light, the existence of which he would not know unless he were told of it; but now it is a deep reality. You may laugh at him, ye who have not been regenerated; but now he has got something that really puts him beyond your laughter. He begins to feel the exceeding weight and evil of transgression; his heart trembles, his very flesh quivers in some cases the whole frame is affected. The man is sick by day and night; his flesh creepeth on his bones for fear; he cannot eat, his appetite fails him. He cannot bear the sound of melody and mirth; all his animal spirits are dried up. He cannot rejoice; he is unhappy, he is miserable. downcast, distressed; in some cases, almost ready to go mad; though in the majority of cases it takes a lighter phase, and there are the gentle whispers of the Spirit; but even then, the pangs and pains caused by regeneration, while the new life discovers the sin and evil of the past condition of the man are things that are not to be well described or mentioned without tears. This is all the work of the Spirit. This being done, the soul being now weaned from all confidence, and despairing and brought to its last standing place, yea, laid prostrate on the ground, the rope being about its neck, and the ashes and sackcloth on its head; God the Holy Ghost next applies the blood of Jesus to the soul, gives the soul the grace of faith whereby it lays hold of Jesus, and gives it an anointing of holy consolation and unction of assurance, whereby, casting itself wholly on the blood and righteousness of Jesus, it receiveth joy, knoweth itself to be saved, and rejoiceth in pardon. But mark, that is the work of the Spirit. Some preachers will tell their people, "Believe, only believe." Yes, it is right they should tell them so; but they should remember it is also right to tell them that even this must be the work of the Spirit; for though we say, "Only believe," that is the greatest only in the world; and what some men say is so easy is just what those who want to believe find to be the hardest thing in all the world. It is simple enough for a man that hath the Spirit in him to believe, when he hath the written Word before him and the witness of the Spirit in him; that is easy enough. But for the poor, tried sinner, who cannot see anything in the Word of God but thunder and threatening for him to believe ah my brethren, it is not such a little matter as some make it to be. It needs the fullness of the power of God's Spirit to bring any man to such faith as that. Now, I wonder how many of you know anything about this. That is the practical part of it. Now my hearer, dost thou understand this? Perhaps, sir, thou art one exceeding wise, and thou turnest on thy heel with a sneer, and thou sayest "Supernaturalism in one of its phases; these Methodists are always talking about supernatural things." You are very wise, exceeding so, doubtless; but it seemeth to me that Nicodemus of old had gotten as far as you, and you have gotten no farther than he; for he asked "How could a man be born again when he is old?" And though every Sunday-school child has had a smile at the expense of Nicodemus's ignorance, you are not wiser. And yet you are a Rabbi, sir, and you would teach us, would you? And you would teach us about these things, and yet you sneer about supernaturalism. Well, the day may come I pray it may come to you before the day of your death and your doom when the Christ of the supernaturalists will be the only Christ for you; when you shall come into the floods of death, where you shall need something more than nature, then you will be crying for a work that is supernatural within your hearts; and it may be that then, when you first of all awake to know that your wisdom was but one of the methods of madness, you may perhaps have to cry in vain, having for your only answer, "I called, and ye refused; I stretched out my hands, and no man regarded; I also will mock at your calamity, and laugh when your fear cometh." Yes, my comely maiden, thou that art everything excellent; thou that art not to be blamed in aught; thou that art affectionate, tender, kind, and dutiful; whose very life seems to be so pure, that all who see thee think thou seemest an angel; even thou, except thou be born again, canst not see the kingdom of God; the golden gate of heaven must grind upon its hinges with a doleful sound and shut thee out for ever, unless thou art the subject of a divine change, for this knows no exception. And, O ye vilest of the vile, ye who have wandered farthest from the paths of rectitude, "ye must be born again," ye must be quickened by a divine life; and it is comforting for you to recollect, that the very same power which can awaken the moral man, which can save the man of rectitude and honesty, is able to work in you, is able to change you; to turn the lion to a lamb, the raven to a dove. May the Lord now be pleased to add his blessing for Jesus' sake.

Verse 10

A Call to the Unconverted A Sermon

Delivered on Sabbath Evening, November 8, 1857, by the REV. C. H. Spurgeon At New Park Street Chapel, Southwark.

"For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them." Galatians 3:10 .

MY HEARER, ART THOU a believer, or no? for, according to thine answer to that question, must be the style in which I shall address thee to-night. I would ask thee as a great favor to thine own soul, this evening to divest thyself of the thought that thou art sitting in a chapel, and hearing a minister who is preaching to a large congregation. Think thou art sitting in thine own house, in thine own chair, and think that I am standing by thee, with thy hand in mine, and am speaking personally to thee, and to thee alone; for that is how I desire to preach this night to each of my hearers one by one. I want thee, then, in the sight of God, to answer me this all important and solemn question before I begin Art thou in Christ, or art thou not? Hast thou fled for refuge to him who is the only hope for sinners? or art thou yet a stranger to the commonwealth of Israel, ignorant of God, and of his holy Gospel? Come be honest with thine own heart, and let thy conscience say yes, or no, for one of these two things thou art to-night thou art either under the wrath of God, or thou art delivered from it. Thou art to-night either an heir of wrath, or an inheritor of the kingdom of grace. Which of these two? Make no "ifs" or "ahs" in your answer. Answer straight forward to thine own soul; and if there be any doubt whatever about it, I beseech thee rest not till that doubt be resolved. Do not take advantage of that doubt to thyself, but rather take a disadvantage from it. Depend upon it, thou art more likely to be wrong than thou art to be right; and now put thyself in the scale, and if thou dost not kick the beam entirely, but if thou hangest between the two, and thou sayest, "I know not which," better that thou shouldst decide for the worst, though it should grieve thyself, than that thou shouldst decide for the better, and be deceived, and so go on presumptuously until the pit of hell shall wake thee from thy self-deception. Canst thou, then, with one hand upon God's holy word, and the other upon thine own heart, lifts thine eye to heaven, and say, "One thing I know, that whereas I was blind, now I see; I know that I have passed from death unto life, I am not now what I once was; 'I the chief of sinners am, but Jesus died for me.' And if I be not awfully deceived, I am this night "A sinner saved by blood, a monument of grace?'" My brother, God speed you; the blessing of the Most High be with you. My text has no thunders in it for you. Instead of this verse, turn to the 13th, and there read your inheritance "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." So Christ was cursed in the stead of you, and you are secure, if you are truly converted, and really a regenerated child of God. First, to-night we shall try the prisoner; secondly, we shall declare his sentence; and thirdly, if we find him confessing and penitent, we shall proclaim his deliverance; but not unless we find him so. The text says "Cursed is every one that continueth not in all things which are written in the book of the law to do them." Unconverted man, are you guilty, or not guilty? Have you continued "in all things that are written in the book of the law to do them?" Methinks you will not dare to plead, "Not guilty." But I will suppose for one moment that you are bold enough to do so. So, then, sir, you mean to assert that you have continued "in all things which are written in the book of the law." Surely the very reading of the law would be enough to convince thee that thou art in error. Dost thou know what the law is? Why, I will give thee what I may call the outside of it, but remember that within it there is a broader spirit than the mere words. Hear thou these words of the law " Thou shalt have no other gods before me." What! hast thou never loved anything better than God? Hast thou never made a god of thy belly, or of thy business, or of thy family, or of thine own person? Oh! surely thou durst not say thou art guiltless here. "Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." What! hast thou never in thy life set up anything in the place of God? If thou hast not, I have, full many a time. And I wot, if conscience would speak truly, it would say, "Man, thou hast been a mammon worshiper, thou hast been a belly worshiper, thou hast bowed down before gold and silver; thou hast cast thyself down before honor, thou hast bowed before pleasure, thou hast made a god of thy drunkenness, a god of thy lust, a god of thy uncleanness, a god of thy pleasures!" Wilt thou dare to say that thou hast never taken the name of the Lord thy of God in vain? If thou hast never sworn profanely, yet surely in common conversation thou hast sometimes made use of God's name when thou oughtest not to have done so. Say, hast thou always hallowed that most holy name? Hast thou never called upon God without necessity? Hast thou never read his book with a trifling spirit? Hast thou never heard his gospel without paying reverence to it? Surely thou art guilty here. And as for that fourth commandment, which relates to the keeping of the Sabbath "Remember the Sabbath day to keep it holy," hast thou never broken it? Oh, shut thy mouth and plead guilty, for these four commandments were enough to condemn thee! "Honor thy father and thy mother." What! wilt thou say thou has kept that? Hast thou never been disobedient in thy youth? Hast thou never kicked against a mother's love, and striven against a father's rebuke? Turn over a page of your history till you come to your childhood; see if you cannot find it written there; ay, and your manhood too may confess that you have not always spoken to your parents as you should, or always treated them with that honor they deserved, and which God commanded you to give unto them. "Thou shalt not kill;" you may never have killed any, but have you never been angry? He that is angry with his brother is a murderer; thou art guilty here. "Thou shalt not commit adultery." Mayhap thou hast committed unclean things, and art here this very day stained with lust; but if thou hast been never so chaste, I am sure thou hast not been quite guiltless, when the Master says, "He that looketh on a woman to lust after her, hath committed adultery already with her in his heart." Has no lascivious thought crossed thy mind? Has no impurity ever stirred thy imagination? Surely if thou shouldest dare to say so, thou wouldest be brazen-faced with impudence. And hast thou never stolen? "Thou shalt not steal;" you are here in the crowd to-night with the product of your theft mayhap, you have done the deed, you have committed robbery; but if you have been never so honest, yet surely there have been times in which you have felt an inclination to defraud your neighbor, and there may have been some petty, or mayhap some gross frauds which you have secretly and silently committed, on which the law of the land could not lay its hand, but which nevertheless, was a breach of this law. And who dare say he has not borne false witness against his neighbor? Have we never repeated a story to our neighbor's disadvantage, which was untrue? Have we never misconstrued his motives? Have we never misinterpreted his designs? And who among us can dare to say that he is guiltless of the last "Thou shalt not covet?" for we have all desired to have more than God has given us; and at times our wandering heart has lusted after things which God has not bestowed upon us. Why, to plead not guilty, is to plead your own folly; for verily, my brethren, the very reading of the law is enough, when blessed by the Spirit, to make us cry, "Guilty, O Lord, guilty." "Ah, but," saith another, "I declare, sir, that while I have broken that law, without a doubt, I have been no worse than my fellow-creatures." And a sorry argument is that, for what availeth it thee? To be damned in a crowd is no more comfortable than to be damned alone. It is true, thou hast been no worse than thy fellow-creatures, but this will be of very poor service to thee. When the wicked are cast into hell, it will be very little comfort to thee that God shall say, "Depart ye cursed" to a thousand with thee. Remember, God's curse, when it shall sweep a nation into hell, shall be as much felt by every individual of the crowd, as if there were but that one man to be punished. God is not like our earthly judges. If their courts were glutted with prisoners, they might be inclined to pass over many a case lightly; but not so with Jehovah. He is so infinite in his mind, that the abundance of criminals will not seem to be any difficulty with him. He will deal with thee as severely and as justly as it there were never another sinner in all the world. And pray, what hast thou to do with other men's sins? Thou art not responsible for them. God made thee to stand or fall by thyself. According to thine own deeds thou shalt be judged. The harlot's sin may be grosser than thine, but thou wilt not be condemned for her iniquities. The murderers guilt may far exceed thy transgressions, but thou wilt not be damned for the murderer. Religion is a thing between God and thine own soul, O man; and therefore, I do beseech thee, do not look upon thy neighbor's, but upon thine own heart. "But," says another, "there are many things I have not done, but still I have been very virtuous." Poor excuse that, also. Suppose thou hast been virtuous; suppose thou hast avoided many vices: turn to my text. It is not my word, but God's turn to it "all things. It does not say "some things." "Cursed is every one that continueth not in all things which are written in the book of the law to do them." Now, hast thou performed all virtues? Hast thou shunned all vices? Dost thou stand up and plead, "I never was a drunkard?" Yet shalt thou be damned, if thou hast been a fornicator. Dost thou reply, "I never was unclean?" Yet thou hast broken the Sabbath. Dost thou plead guiltless of that charge? Dost thou declare thou hast never broken the Sabbath? Thou hast taken God's name in vain, hast thou not? Somewhere or other God's law can smite thee. It is certain (let thy conscience now speak and affirm what I assert) it is certain thou hast not continued "in all things which are written in the book of the law." Nay, more, I do not believe thou hast even continued in any one commandment of God to the full, for the commandment is exceeding broad. It is not the overt act, merely, that will damn a man; it is the thought, the imagination, the conception of sin, that is sufficient to ruin a soul. Remember, my dear hearers, I am speaking now God's own word, not a harsh doctrine of my own. If you had never committed one single act of sin, yet the thought of sin, the imagination of it would be enough to sweep your soul to hell for ever. If you had been born in a cell, and had never been able to come out into the world, either to commit acts of lasciviousness, murder, or robbery, yet the thought of evil in that lone cell might be enough to cast your soul for ever from the face of God. Oh! there is no man here that can hope to escape. We must every one of us bow our heads before God, and cry, "Guilty, Lord, guilty every one of us guilty 'Cursed is every one that continueth not in all things which are written in the book of the law to do them.'" When I look into thy face, O law, my spirit shudders. When I hear thy thunders, my heart is melted like wax in the midst of my bowels. How can I endure thee? If I am to be tried at last for my life, surely I shall need no judge, for I shall be mine own swift accuser, and my conscience shall be a witness to condemn. II. Thus have I singled out the character, and he is found guilty; now I have TO DECLARE THE SENTENCE. But now, my hearer, thou that art in this state, impenitent and unbelieving, I have more work to do before I close. Remember, the curse that men have in this life is as nothing compared with the curse that is to come upon them hereafter. In a few short years, you and I must die. Come, friend, I will talk to you personally again young man, we shall soon grow old, or, perhaps, we shall die before that time, and we shall lie upon our bed the last bed upon which we shall ever sleep we shall wake from our last slumber to hear the doleful tidings that there is no hope; the physician will feel our pulse, and solemnly assure our relatives that it is all over! And we shall lie in that still room, where all is hushed except the ticking of the clock, and the weeping of our wife and children; and we must die. O! how solemn will it be that hour when we must struggle with that enemy, Death! The death-rattle is in our throat we can scarce articulate we try to speak; the death-glaze is on the eye: Death hath put his fingers on those windows of the body, and shut out the light for ever; the hands well-nigh refuse to lift themselves, and there we are, close on the borders of the grave! Ah! that moment, when the Spirit sees its destiny; that moment, of all moments the most solemn, when the soul looks through the bars of its cage, upon the world to come! No, I can not tell you how the spirit feels, if it be an ungodly spirit, when it sees a fiery throne of judgment, and hears the thunders of Almighty wrath, while there is but a moment between it and hell. I can not picture to you what must be the fright which men will feel, when they realize what they often heard of! Ah! it is a fine thing for you to laugh at me to-night. When you go away, it will be a very fine thing to crack a joke concerning what the preacher said; to talk to one another, and make merry with all this. But when you are lying on your death-bed, you will not laugh. Now, the curtain is drawn, you can not see the things of the future, it is a very fine thing to be merry. When God has removed that curtain, and you learn the solemn reality, you will not find it in your hearts to trifle. Ahab, on his throne laughed at Micaiah. You never read that Ahab laughed at Micaiah when the arrow was sticking between the joints of his harness. In Noah's time, they laughed at the old man; they called him a gray-headed fool, I doubt not, because he told them that God was about to destroy the earth with a flood. But ah! ye scorners, ye did not laugh in that day when the cataracts were falling from heaven, and when God had unloosed the doors of the great deep, and bidden all the hidden waters leap upon the surface; then ye knew that Noah was right. And when ye come to die, mayhap ye will not laugh at me. You will say, when you lie there, "I remember such-and-such a night I strolled into Park street; I heard a man talk very solemnly; I thought at the time I did not like it, but I knew he was in earnest, I am quite certain that he meant good for me; oh, that I had hearkened to his advice; oh, that I had regarded his words! What would I give to hear him again!" Ah! it was not long ago that a man who had laughed and mocked at me full many a time, went down one Sabbath day to Brighton, to spend his day in the excursion he came back that night to die! On Monday morning, when he was dying, who do you suppose he wanted? He wanted Mr. Spurgeon! the man he had laughed at always; he wanted him to come and tell him the way to heaven, and point him to the Saviour. And although I was glad enough to go, it was doleful work to talk to a man who had just been Sabbath breaking, spending his time in the service of Satan, and had come home to die. And die he did, without a Bible in his house, without having one prayer offered for him except that prayer which I alone did offer at his bedside. Ah! it is strange how the sight of a death-bed may be blessed to the stimulating of our zeal. I stood some year or so ago, by the bedside of a poor boy, about sixteen years of age, who had been drinking himself to death, in a drinking bout, about a week before, and when I talked to him about sin and righteousness, and judgment to come, I knew he trembled, and I thought that he had laid hold on Jesus. When I came down from those stairs, after praying for him many a time, and trying to point him to Jesus, and having but a faint hope of his ultimate salvation, I thought to myself, O God! I would that I might preach every hour, and every moment of the day, the unsearchable riches of Christ; for what an awful thing it is to die without a Saviour. And then, I thought how many a time I had stood in the pulpit, and had not preached in earnest as I ought to have done; how I have coldly told out the tale of the Saviour, when I ought to have wept very showers of tears, in overwhelming emotion. I have gone to my bed full many a season, and have wept myself to sleep, because I have not preached as I have desired, and it will be even so to-night. But, oh, the wrath to come! the wrath to come! the wrath to come! III. DELIVERANCE PROCLAIMED. Men and brethren, Jesus Christ, of the seed of David, was crucified, dead, and buried; he is now risen, and he sitteth on the right hand of God, where he also maketh intercession for us. He came into this world to save sinners, by his death. He saw that poor sinners were cursed: he took the curse on his own shoulders, and he delivered us from it. Now, if God has cursed Christ for any man, he will not curse that man again. You ask me, then, "Was Christ cursed for me?" Answer me this question, and I will tell you Has God the Spirit taught you that you are accursed? Has he made you feel the bitterness of sin? Has he made you cry, "Lord, have mercy upon me, a sinner?" Then, my dear friend, Christ was cursed for you; and you are not cursed. You are not cursed now. Christ was cursed for you. Be of good cheer; if Christ was cursed for you, you can not be cursed again. "Oh!" says one, "if I could but think he was cursed for me." Do you see him bleeding on the tree? Do you see his hands and feet all dripping gore? Look unto him, poor sinner. Look no longer at thyself, nor at thy sin; look unto him, and be saved. All he asks thee to do is to look, and even that he will help thee to do. Come to him, trust him, believe on him. God the Holy Spirit has taught you that you are a condemned sinner. Now, I beseech you, hear this word and believe it: "This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners." Oh, can you say, "I believe this Word it is true blessed be his dear name; it is true to me, for whatever I may not be, I know that I am a sinner; the sermon of this night convinces me of that, if there were nothing else; and, good Lord, thou knowest when I say I am a sinner, I do not mean what I used to mean by that word. I mean that I am a real sinner. I mean that if thou shouldest damn me, I deserve it; if thou shouldest cast me from thy presence forever, it is only what I have merited richly. O my Lord I am a sinner; I am a hopeless sinner, unless thou savest me; I am a helpless sinner, unless thou dost deliver me. I have no hope in my self-righteousness; and Lord, I bless thy name, there is one thing else, I am a sorrowful sinner, for sin grieves me; I can not rest, I am troubled. Oh, if I could get rid of sin, I would be holy, even as God is holy. Lord, I believe. But I hear an objector cry out, "What, sir, believe that Christ died for me simply because I am a sinner!" Yes; even so. "No, sir; but if I had a little righteousness; if I could pray well, I should then think Christ died for me." No, that would not be faith at all, that would be self-confidence. Faith believes in Christ when it sees sin to be black, and trusts in him to remove it all. Now, poor sinner, with all thy sin about thee, take this promise in thy hands, go home to-night, or if thou canst, do it before thou gettest home go home, I say, up stairs, alone, down by the bed-side, and pour out thine heart, "O Lord, it is all true that that man said; I am condemned, and Lord, I deserve it. O Lord, I have tried to be better, and have done nothing with it all, but have only grown worse. O Lord, I have slighted thy grace, I have despised thy gospel: I wonder thou hast not damned me years ago; Lord, I marvel at myself; that thou sufferest such a base wretch as I am to live at all. I have despised a mother's teaching, I have forgotten a father's prayers. Lord, I have forgotten thee; I have broken thy Sabbath, taken thy name in vain. I have done everything that is wrong; and if thou dost condemn me, what can I say? Lord, I am dumb before thy presence. I have nothing to plead. But Lord; I come to tell thee to-night, thou hast said in the Word of God, "Him that cometh unto me, I will in no wise cast out." Lord, I come: my only plea is that thou hast said, 'This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners.' Lord, I am a sinner; he came to save me; I trust in it sink or swim Lord, this is my only hope: I cast away every other, and hate myself to think I ever should have had any other. Lord, I rely on Jesus only. Do but save me, and though I can not hope by my future life to blot out my past sin, O Lord, I will ask of thee to give me a new heart and a right spirit, that from this time forth even for ever I may run in the way of thy commandments: for, Lord, I desire nothing so much as to be thy child. Thou knowest, O Lord, I would give all, if thou wouldest but love me; and I am encouraged to think that thou dost love me; for my heart feels so. I am guilty, but I should never have known that I was guilty if thou hadst not taught it to me. I am vile, but I never should have known my vileness, unless thou hadst revealed it. Surely, thou wilt not destroy me, O God, after having taught me this. If thou dost, thou art just, but,

"Save a trembling sinner, Lord, Whose hopes still hovering round thy Word, Would light on some sweet promise there; Some sure support against despair."

If you can not pray such a long prayer as that, I tell you what to go home and say. Say this, "Lord Jesus, I know I am nothing at all; be thou my precious all in all." "Oh, I trust in God there will be some to-night that will be able to pray like that, and if it be so, ring, the bells of heaven; sing, ye seraphim; shout, ye redeemed; for the Lord hath done it, and glory be unto his name, for ever and ever.

Verse 13

The Curse Removed

A Sermon Published on Thursday, June 15th, 1911. Delivered by C. H. SPURGEON, More than a half century ago.

NOTE: This is taken from an early published edition of the original sermon. The version that appears in The Metropolitan Tabernacle Pulpit , vol. 57, was edited and slightly abbreviated. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree." Galatians 3:13

THE law of God is a divine law, holy, heavenly, perfect. Those who find fault with the law, or in the least degree depreciate it, do not understand its design, and have no right idea of the law itself. Paul says, "the law is holy, but I am carnal; sold under sin." In all we ever say concerning justification by faith, we never intend to lower the opinion which our hearers have of the law, for the law is one of the most sublime of God's works. There is not a commandment too many; there is not one too few; but it is so incomparable, that its perfection is a proof of its divinity. No human lawgiver could have given forth such a law as that which we find in the decalogue. It is a perfect law; for all human laws that are right are to be found in that brief compendium and epitome of all that is good and excellent toward God, or between man and man. This afternoon we shall briefly consider, first, the curse of the law ; secondly, the curse removed ; thirdly, the great Substitute who removed it "He was made a curse for us." And then we shall come, in the last place, solemnly to ask each other, whether we are included in the mighty number for whom Christ did bear iniquities, and for whom "He was made a curse." 1. We shall regard that curse, first as being a universal curse, resting upon every one of the seed of Adam. Perhaps some here will be inclined to say, "Of course the law of God will curse all those who are loose in their lives, or profane in their conversation. We can all of us imagine that the swearer is a cursed man, cursed by God. We can suppose that the wrath of God rests upon the head of the man who is filthy in his life, and whose conversation is not upright, or who is a degraded man, under the ban of society." But ah! my friend, it is not quite so easy to get at the real truth, which is this, that the curse of God rests upon every one of us, as by nature we stand before him. Thou mayest be the most moral in the world, but yet the curse of God is upon thee; thou mayest be lovely in thy life, modest in thy carriage, upright in thy behavior, almost Christlike in thy conduct, yet, if thou hast not been born again, and regenerated by sovereign grace, the curse of God still rests upon thine head. If thou hast but committed one sin in thy life, God's justice is so inexorable, that it condemns a man for one solitary offense; and though thy life should henceforth be one continued career of holiness, if thou hast sinned but once, unless thou hast an interest in the blood of Christ, the thunders of Sinai are launched at thee, and the lightnings of terrible vengeance flash all around thee. 2. The curse, too, we must remark, while universal, is also just . This is the great difficulty. There are many persons who think that the curse of God upon those who are undeniably wicked is, of course, right; but that the curse of God upon those who for the most part appear to be excellent, and who may have sinned but once, as an act of injustice. We answer, "Nay, when God pronounces the curse, he doth it justly; he is a God of justice; 'just and right is he.'" And mark thee, man, if thou art condemned, it shall be by the strictest justice; and if thou hast sinned but once, the curse is righteous when it lights upon thy head. Dost thou ask me how this is? I answer, Thou sayest thy sin is little; then, if the sin be little, how little trouble it might have taken thee to have avoided it! If thy transgression be but small, at how small an expense thou mightest have refrained from it! Some have said, "Surely the sin of Adam was but little; he did but take an apple." Ay, but in its littleness was its greatness. If it was a little thing to take the fruit, with how little trouble might it have been avoided! And because it was so small an act, there was couched within it the greater malignity of guilt. So, too, thou mayest never have blasphemed thy God, thou mayest never have desecrated his Sabbath; yet, insomuch as thou hast committed a little sin, thou art justly condemned, for a little sin hath in it the essence of all sin; and I know not but that what we call little sins may be greater in God's sight than those which the world universally condemns, and against which the hiss of the execration of humanity continually rises. I say, God is just, although from his lips should rush thunders to blast the entire universe; God is just, although he curses all. Tremble, man, and "kiss the Son, lest he be angry, and ye perish by the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him." 3. But let us notice, next, the curse is also fearful . Some there be who think it little to be cursed of God; but O! it they knew the fearful consequences of that curse; they would think it terrible indeed. It were enough to make our knees knock together, to chill our blood, and start each individual hair of our head upon its end, if we did but know what it is to be under the curse of God. What does that curse include? It involves death, the death of this body; that is by no means an insignificant portion of its sentence. It includes spiritual death, a death of that inner life which Adam had the life of the spirit, which hath now fled, and can only be restored by that holy Spirit who "quickeneth whom he will." And it includes, last of all, and worst of all, that death eternal, a dwelling forever in the place

"Where solemn groans, and hollow moans, And shrieks of tortured ghosts,"

make up the only music. Death eternal includes all that can be gathered in that terrible, that awful we had almost said unutterable word "hell." This is a curse which rests on every man by nature. We make no exception of rank or degree; for God has made none. We offer no hope of exception of character or reputation; for God has made none. The whole of us are shut up to this, that (so far as the law is concerned) we must die die here and die in the next world, and die a death which never dies; feel a worm which shall gnaw forever, and a fire which never can be extinguished, even by a fold of tears of future penitence. There we must be forever, O! forever lost. Could we estimate that curse, I say again, the torments that tyrants could inflict we might well afford to ridicule, the injuries that this body can sustain we might well afford to despise, compared with that awful avalanch of threatening which rushes down with fearful force form the mountain of God's truth. Condemnation that curse of God abideth on us all. II. But now I must speak, in the second place, of THE REMOVAL OF THAT CURSE. This is a sweet and pleasant duty. Some of you, my dear friends, will be able to follow me in your experience, while I just remind you how it was, that in your salvation Christ removed the curse. 2. Mark, beloved, in the next place, that this removal of the curse from us, when it does take place, is an entire removal. It is not a part of the curse which is taken away. Christ doth not stand at the foot of Sinai, and say, "Thunders! diminish your force;" he doth not catch here and there a lightning, and bind its wings; nay, but when he cometh he bloweth away all the smoke, he putteth aside all the thunder, he quencheth all the lightning; he removeth it all. When Christ pardoneth, he pardoneth all sin; the sins of twice ten thousand years he pardons in an hour. Thou mayest be old and gray-headed, and hitherto unpardoned; but though thy sins exceed in number the stars spread in the sky, one moment takes them all away. Mark that "all!" That sin of midnight; that black sin which, like a ghost, has haunted thee all thy life; that hideous crime; that unknown act of blackness which hath darkened thy character; that awful stain upon thy conscience they shall be all taken away. And though thou hast a stain upon that hand a stain which thou hast often sought to wash out by all the mixtures that Moses can give thee thou shalt find, when thou art bathed in Jesus' blood, that thou shalt be able to say, "All clean, my Lord, all clean; not a spot now; all is gone; I am completely washed from head to foot; the stains are all removed." It is the glory of this removal of the curse that it is all taken away; there is not a single atom left. Hushed now is the law's loud thunder; the sentence is entirely reversed, and there is no fear left. III. And now we are brought, in the third place, to observe THE GREAT SUBSTITUTE by whom the curse is removed. We have heard some preach a gospel, something after this order that though God is angry with men, yet out of his great mercy, for the sake of something that Christ has done, he does not punish them, but remits the penalty. Now, we hold, that this is not of God's gospel; for it is neither just to God, nor safe to man. We believe that God never remitted the penalty, that he did not forgive the sin without punishing it, but that there was blood for blood, and stroke for stroke, and death for death, and punishment for punishment, without the abatement of a solitary jot or tittle; that Jesus Christ, the Saviour, did drink the veritable cup of our redemption to its very dregs; that he did suffer beneath the awful crushing wheels of divine vengeance, the self-same pains and sufferings which we ought to have endured. O! the glorious doctrine of substitution! When it is preached fully and rightly, what a charm and what power it hath. O! how sweet to tell sinners, that though God hath said, "Thou must die," their Maker stoops his head to die for them and Christ incarnate breathes his last upon a tree, that God might execute his vengeance, and yet might pardon all believers in Jesus because he has met all the claims of divine justice on their account. IV. Now we come to answer that last question: HOW MANY AMONG US CAN SAY, THAT "CHRIST HATH REDEEMED US FROM THE CURSE OF THE LAW, HAVING BEEN MADE A CURSE FOR US?" Come, then, I will put a question to thee. First, let me ask thee this, my friend Wast thou ever condemned by the law in thine own conscience? "Nay, sayest thou, "I know not what thou meanest." Of course thou dost not; and thou hast no hope, then, that thou art safe. But I will ask thee yet again: Hast thou been condemned by the law in thy conscience? Hast thou ever heard the word of God saying in thy own soul, "Cursed is every one that continueth not in all things which are written in the book of the law to do them?" And hast thou felt that thou wast cursed? Didst thou ever stand before God's bar, like a poor condemned criminal before the judge, ready for execution? Hast thou, as John Bunyan would have had it, ever had the rope upon thy neck? Hast thou ever seen the black cap put upon the face of thy Judge? Hast thou ever thought thyself about to be turned off from the gallows? Hast thou ever walked the earth, as if at every step the earth would open beneath thee, and swallow thee up? Hast thou ever felt thyself to be a worthless, ruined, sin-condemned, law-condemned, conscience-condemned sinner? Hast thou ever fallen down before God, and said: "Lord, thou art just; though thou slay me, I will say, Thou art just; for I am sinful, and I deserve thy wrath?" As the Lord liveth, if thou hast never felt that, thou art a stranger to his grace; for the man who acquits himself God condemneth; and if the law condemn thee, God will acquit thee. So long as thou hast felt thyself condemned, thou mayest know that Christ died for condemned ones, and shed his blood for sinners; but and if thou foldest thine arms in self-security, if thou sayest: "I am good, I am righteous, I am honorable," be thou warned of this thine armor is the weaving of a spider; it shall be broken in pieces; the garments of the righteousness are light as the web of the gossamer, and shall be blown away by the breath of the Eternal, in that day when he will unspin all that nature hath ever woven. Ay, I bid thee now take heed; if thou hast never been condemned by the law, thou hast never been acquitted by grace. And, lastly, my friends, I may have, and doubtless have, many present here who have simply come to spend an hour, but who have no care, no interest, no concern about their own souls who are, perhaps, utterly and entirely careless as to whether they are condemned or not. O! if I could speak to you as I would wish, I would speak

"As though I ne'er might speak again, A dying man to dying men."

When I remember that I shall likely enough never see the faces of many of you again, I feel that there is a deep and an awful responsibility lying on me to speak to such of you as are careless. There are some of you who are putting off the evil day; and you are saying, "If I be condemned, I care not for it." Ah! my friend, if I saw thee carelessly asleep on thy bed, when the flames were raging in thy chamber, I would shout in thine ear, or I would drag thee from thy couch of slumber. If I knew that while thou hadst a bad disease within thee, thou wouldst not take the medicine, and that if thou didst not take it thou wouldst die, I would implore thee on my knees to take that medicine that would save thee. But, alas! here you are; you are in danger of destruction, many of you, and you have a disease within you that must soon destroy your lives; and yet what careless, hardened, thoughtless creatures you are, just caring for the body, and not seeking for Christ! As the angel put his hand upon Lot, and said, "Look not behind thee, neither stay thou in all the plain, but flee to the mountain," so would I do to you. I would come to each of you, and say, "My brother, carelessness may avail thee now; but carelessness will not stop the voice of death when he speaks. Indifference may silence my voice in your conscience; but when that gloomy skeleton tyrant comes to address thee, indifference will not do then. Now thou mayest laugh; now thou mayest dance; now thou mayest be merry; now thy cup may be full to the brim; but what wilt thou do in that day, when the heavens are clothed with glory, when the books are opened, when the great white throne is set, and when thou comest to be condemned or acquitted before thy Maker? Do, I beseech thee, do forestall the day. I beg of thee, for Christ's sake, bethink thyself even now before thy Judge; conceive him there in yonder heavens upon his throne; imagine that now thou art looking upon him. Oh! my hearer, what wilt thou do? Thou art before the judgment-throne, without Christ; thou art there naked. 'Rocks! hide me! hide me! hide me! I am naked!' But thou art dragged out, sinner! What wilt thou do now? Thou art dragged naked before thy Judge. I see thee bend thy knee; I hear thee cry, 'O Jesus, clothe me now!' 'Nay,' saith Jesus, 'the robe now is hung up forever, not to be worn by thee.' 'Saviour! spread thy wings over me!' 'Nay,' saith he, 'I called, and ye refused; I stretched out my hand, and no man regarded. I also will laugh at your calamity, and mock when your fear cometh.'" Do I talk realities, or mere fictions? Why, realities; and yet if I were reading a novel to you, you would be lost in tears; but when I tell you God's truth, that soon his chariot shall descend to earth, and he shall judge us all, you sit unmoved and careless of that event. But oh! be it known to every careless sinner, death and judgment are not the things they fancy; everlasting wrath and eternal severance from God are not such light things to endure as they have conceived. "It is a fearful thing to fall into the hands of the living God." "Who among us shall dwell with devouring fire? Who among us shall abide with everlasting torments?" I never can find a better figure than the negro's one: to believe is to fall fla down upon the promise, and there to lie. To believe is as a man would do in a stream. It is said, that if we were to fold our arms, and lie motionless, we could not sink. To believe is to float upon the stream of grace. I grant you, you shall do afterward; but you must live before you can do. The gospel is the reverse of the law. The law says, "Do and live;" the gospel says, "Live first, then do." The way to do, poor sinner, is to say, "Here, Jesus, here I am; I give myself to thee." I never had a better idea of believing than I once had from a poor countryman. I may have mentioned this before; but it struck me very forcibly at the time, and I can not help repeating it. Speaking about faith he said, "The old enemy has been troubling me very much lately; but I told him that he must not say any thing to me about my sins, he must go to my Master, for I had transferred the whole concern to him, bad debts and all." That is believing. Believing is giving up all we have to Christ, and taking all Christ has to ourselves. It is changing houses with Christ, changing clothes with Christ, changing our unrighteousness for his righteousness, changing our sins for his merits. Execute the transfer, sinner; rather, may God's grace execute it, and give thee faith in it; and then the law will be no longer thy condemnation, but it shall acquit thee. May Christ add his blessing! May the Holy Spirit rest upon us! And may we meet at last in heaven! Then will we "sing to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved.

Verse 19

The Uses of the Law A Sermon

Delivered on Sabbath Morning, April 19, 1857, by the REV. C. H. Spurgeon at the Music Hall, Royal Surrey Gardens.

"Wherefore then serveth the law? " Galatians 3:19 .

THE APOSTLE, by a highly ingenious and powerful argument, had proved that the law was never intended by God for the justification and salvation of man. He declares that God made a covenant of grace with Abraham long before the law was given on Mount Sinai; that Abraham was not present at Mount Sinai, and that, therefore, there could have been no alteration of the covenant made there by his consent; that, moreover, Abraham's consent was never asked as to any alteration of the covenant, without which consent the covenant could not have been lawfully changed, and, besides that, that the covenant stands fast and firm, seeing it was made to Abraham's seed, as well as to Abraham himself. "This I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise." Therefore, no inheritance and no salvation ever can be obtained by the law. Now, extremes are the error of ignorance. Generally, when men believe one truth, they carry it so far as to deny another; and, very frequently, the assertion of a cardinal truth leads men to generalise on other particulars, and so to make falsehoods out of truth. The objection supposed may be worded thus: "You say, O Paul, that the law cannot justify; surely then the law is good for nothing at all; 'Wherefore then serveth the law?' If it will not save a man, what is the good of it? If of itself it will never take a man to heaven, why was it written? Is it not a useless thing?" The apostle might have replied to his opponent with a sneer he must have said to him, "Oh, fool, and slow of heart to understand. Is it proved that a thing is utterly useless because it is not intended for every purpose in the world? Will you say that, because iron cannot be eaten, therefore, iron is not useful? And because gold cannot be the food of man, will you, therefore, cast gold away, and call it worthless dross? Yet on your foolish supposition you must do so. For, because I have said the law cannot save, you have foolishly asked me what is the use of it? and you foolishly suppose God's law is good for nothing, and can be of no value whatever." This objection is, generally, brought forward by two sorts of people. First, by mere cavillers who do not like the gospel, and wish to pick all sorts of holes in it. They can tell us what they do not believe; but they do not tell us what they do believe. They would fight with everybody's doctrines and sentiments, but they would be at a loss if they were asked to sit down and write their own opinions. They do not seem to have got much further than the genius of the monkey, which can pull everything to pieces, but can put nothing together. Then, on the other hand, there is the Antinomian, who says, "Yes, I know I am saved by grace alone;" and then breaks the law says, it is not binding on him, even as a rule of life; and asks, "Wherefore then serveth the law?" throwing it out of his door as an old piece of furniture only fit for the fire, because, forsooth, it is not adapted to save his soul. Why, a thing may have many uses, if not a particular one. It is true that the law cannot save; and yet it is equally true that the law is one of the highest works of God, and is deserving of all reverence, and extremely useful when applied by God to the purposes for which it was intended. I. The first use of the law is to manifest to man his guilt. When God intends to save a man, the first thing he does with him is to send the law to him, to show him how guilty, how vile, how ruined he is, and in how dangerous a position. You see that man lying there on the edge of the precipice; he is sound asleep, and just on the perilous verge of the cliff. One single movement, and he will roll over and be broken in pieces on the jagged rocks beneath, and nothing more shall be heard of him. How is he to be saved? What shall be done for him what shall be done! It is our position; we, too, are lying on the brink of ruin, but we are insensible of it. God, when he begins to save us from such an imminent danger, sendeth his law, which, with a stout kick, rouses us up, makes us open our eyes, we look down on our terrible danger, discover our miseries, and then it is we are in a right position to cry out for salvation, and our salvation comes to us. The law acts with man as the physician does when he takes the film from the eye of the blind. Self-righteous men are blind men, though they think themselves good and excellent. The law takes that film away, and lets them discover how vile they are, and how utterly ruined and condemned if they are to abide under the sentence of the law. Mark this, moreover, my dear hearers, one breach of this law is enough to condemn us for ever. He that breaketh the law in one point is guilty of the whole. The law demands that we should obey every command, and one of them broken, the whole of them are injured. It is like a vase of surpassing workmanship, in order to destroy it you need not shiver it to atoms, make but the smallest fracture in it and you have destroyed its perfection. As it is a perfect law which we are commanded to obey, and to obey perfectly, make but one breach thereof and though we be ever so innocent we can hope for nothing from the lay; except the voice, "Ye are condemned, ye are condemned, ye are condemned." Under this aspect of the matter ought not the law to strip many of us of all our boasting? Who is there that shall rise in his place and say, "Lord, I thank thee I am not as other men are?" Surely there cannot be one among you who can go home and say, "I have tithed mint and cummin; I have kept all the commandments from my youth?" Nay, if this law be brought home to the conscience and the heart we shall stand with the publican, saying, "Lord, be merciful to me a sinner." The only reason why a man thinks he is righteous is because he does not know the law. You think you have never broken it because you do not understand it. There are some of you most respectable people; you think you have been so good that you can go to heaven by your own works. You would not exactly say so, but you secretly think so; you have devoutly taken the sacrament, you have been mightily pious in attending your church or chapel regularly, you are good to the poor, generous and upright, and you say, "I shall be saved by my works." Nay, sir, look to the flame that Moses saw, and shrink, and tremble, and despair. The law can do nothing for us except condemn us. The utmost it can do is to whip us out of our boasted self-righteousness and drive us to Christ. It puts a burden on our backs and makes us ask Christ to take it off. It is like a lancet, it probes the wound. It is, to use a parable as when some dark cellar has not been opened for years and is full of all kinds of loathsome creatures, we may walk through it not knowing they are there. But the law comes, takes the shutters down, lets light in, and then we discover what a vile heart we have, and how unholy our lives have been; and, then, instead of boasting, we are made to fall on our faces and cry, "Lord, save or I perish. Oh, save me for thy mercy's sake, or else I shall be cast away." Oh, ye self-righteous ones now present, who think yourselves so good that ye can mount to heaven by your works blind horses, perpetually going round the mill and making not one inch of progress do you think to take the law upon your shoulders as Sampson did the gates of Gaza? Do you imagine that you can perfectly keep this law of God? Will you dare to say, you have not broken it. Nay, surely, you will confess, though it be in but an under tone, "I have revolted." Then, this know: the law can do nothing for you in the matter of forgiveness. All it can do is just this: It can make you feel you are nothing at all; it can strip you; it can bruise you; it can kill you, but it can neither quicken, nor clothe, nor cleanse it was never meant to do that. Oh, art thou this morning, my hearer, sad, because of sin? Dost thou feel that thou hast been guilty? Dost thou acknowledge thy transgression? Dost thou confess thy wandering? Hear me, then, as God's ambassador, God hath mercy upon sinners. Jesus Christ came into the world to save sinners. And though you have broken the law, he has kept it. Take his righteousness to be yours. Cast yourself upon him. Come to him now, stripped and naked and take his robe as your covering, Come to him, black and filthy, and wash yourself in the fountain opened for sin and uncleanness; and then you shall know "wherefore then serveth the law?" That is the first point. III. And now, a step further. You that know the grace of God can follow me in this next step. The law is intended to show man the misery which will, fall upon him through his sin. I speak from experience, though young I be, and many of you who hear me will hear this with ears of attention, because you have felt the same. There was a time with me, when but young in years, I felt with much sorrow the evil of sin. My bones waxed old with my roaring all day long. Day and night God's hand was heavy upon me. There was a time when he seared me with visions, and affrighted me by dreams; when by day I hungered for deliverance, for my soul fasted within me: I feared lest the very skies should fall upon me, and crush my guilty soul. God's law had got hold upon me, and was strewing me my misery. If I slept at night I dreamed of the bottomless pit, and when I awoke I seemed to feel the misery I had dreamed. Up to God's house I went; my song was but a groan. To my chamber I retired, and there with tears and groans I offered up my prayer, without a hope and without a refuge. I could then say with David, "The owl is my partner and the bittern is my companion," for God's law was flogging me with its ten-thonged whip, and then rubbing me with brine afterwards, so that I did shake and quiver with pain and anguish, and my soul chose strangling rather than life, for I was exceeding sorrowful. Some of you have had the same. The law was sent on purpose to do that. But, you will ask, "Why that misery?" I answer, that misery was sent for this reason: that I might then be made to cry to Jesus. Our heavenly Father does not usually make us seek Jesus till he has whipped us clean out of all our confidence; he cannot make us in earnest after heaven till he has made us feel something of the intolerable tortures of an aching conscience, which has foretaste of hell. Do you not remember, my hearer, when you used to awake in the morning, and the first thing you took up was Alleine's Alarm, or Baxter's Call to the Unconverted? Oh, those books, those books, in my childhood I read and devoured them when under a sense of guilt, but they were like sitting at the foot of Sinai. When I turned to Baxter, I found him saying some such things as these: "Sinner, bethink thee, within an hour thou mayest be in hell. Bethink thee; thou mayest soon be dying death is even now gnawing at thy cheek. What wilt thou do when thou standest before the bar of God without a Saviour? Wilt thou tell him thou hadst no time to spend on religion? Will not that empty excuse melt into thin air? Oh, sinner, wilt thou, then, dare to insult thy Maker? Wilt thou, then, dare to scoff at him? Bethink thee; the flames of hell are hot and the wrath of God is heavy. Were thy bones of steel, and thy ribs of brass, thou mightest quiver with fear. Oh, hadst thou the strength of a giant, thou couldst not wrestle with the Most High. What wilt thou do when he shall tear thee in pieces, and there shall be none to deliver thee? What wilt thou do when he shall fire off his ten great guns at thee? The first commandment shall say, 'Crush him; he hath broken me!' The second shall say, 'Damn him; he hath broken me!' The third shall say, 'A curse upon him; he hath broken me!' And so shall they all let fly upon thee; and thou without a shelter, without a place to flee to, and without a hope." Ah! you have not forgotten the days when no hymn seemed suitable to you but the one that began,

"Stoop down my soul that used to rise Converse awhile with death Think how a gasping mortal lies, And pants away his breath."

Or else,

"That awful day shall surely come, The 'pointed hour makes haste, When I must stand before my Judge, And pass the solemn test."

Ay, that was why the law was sent to convince us of sin, to make us shake and shiver before God. Oh! you that are self-righteous, let me speak to you this morning with just a word or two of terrible and burning earnestness. Remember, sirs, the day is coming when a crowd more vast than this shall be assembled on the plains of earth; when on a great white throne the Saviour, Judge of men, shall sit. Now, he is come; the book is opened; the glory of heaven is displayed, rich with triumphant love, and burning with unquenchable vengeance; ten thousand angels are on either hand; and you are standing to be tried. Now, self-righteous man, tell me now that you went to church three times a day! Come, man, tell me now that you kept all the commandments! Tell me now that you are not guilty! Come before him with a receipt of your mint, and your anise, and your cummin! Come along with you! Where are you? Oh, you are fleeing. You are crying, "Rocks hide us; mountains on us fall." What are you after, man? Why, you were so fair on earth that none dare to speak to you; you were so good and so comely; why do you run away? Come, man, pluck up courage; come before thy Maker; tell him that thou wert honest, sober, excellent, and that thou deservest to be saved! Why dost thou delay to repeat thy boastings? Out with it come, say it! No, you will not. I see you still flying, with shrieks, away from your Maker's presence. There will be none found to stand before him, then, in their own righteousness. But look! look! look! I see a man coming forward out of that motley throng; he marches forward with a steady step, and with a smiling eye. What! is there any man found who shall dare to approach the dread tribunal of God? What! is there one who dares to stand before his Maker? Yes, there is one; he comes forward, and he cries, "Who shall lay anything to the charge of God's elect?" Do you not shudder? Will not the mountains of wrath swallow him? Will not God launch that dreadful thunderbolt against him? No; listen while he confidently proceeds: "Who is he that condemneth? It is Christ that died; yea, rather, that hath risen again." And I see the right hand of God outstretched "Come, ye blessed, enter the kingdom prepared for you." Now is fulfilled the verse which you once sweetly sang:

"Bold shall I stand in that great day, For who aught to my charge shall lay? While, through thy blood, absolv'd I am From sin's tremendous curse and shame."

V. And, lastly, "Wherefore serveth the law." It was sent into the world to keep Christian men from self-righteousness. Christian men do they ever get self-righteous? Yes, that they do. The best Christian man in the world will find it hard work to keep himself from boasting, and from being self-righteous. John Knox on his death-bed was attacked with self-righteousness. The last night of his life on earth, he slept some hours together, during which he uttered many deep and heavy moans. Being asked why he moaned so deeply, he replied, "I have during my life sustained many assaults of Satan; but at present he has assaulted me most fearfully, and put forth all his strength to make an end of me at once. The cunning Serpent has labored to persuade me, that I have merited heaven and eternal blessedness by the faithful discharge of my ministry. But blessed be God, who has enabled me to quench this fiery dart, by suggesting to me such passages as these: 'What hast thou that thou hast not received?' and, 'By the grace of God I am what I am.'" Yes, and each of us have felt the same. I have often felt myself rather amused at some of my brethren, who have come to me, and said, "I trust the Lord will keep you humble," when they themselves were not only as proud as they were high, but a few inches over. They have been most sincere in prayer that I should be humble, unwittingly nursing their own pride by their own imaginary reputation for humility. I have long since given up entreating people to be humble, because it naturally tends to make them proud. A man is apt to say, "Dear me, these people are afraid I shall be proud; I must have something to be proud of." Then we say to ourselves, "I will not let them see it;" and we try to keep our pride down, but after all, are as proud as Lucifer within. I find that the proudest and most self-righteous people are those who do nothing at all, and have no shadow of presence for any opinion of their own goodness. The old truth in the book of Job is true now. You know in the beginning of the book of Job it is said, "The oxen were ploughing, and the asses were feeding beside them." That is generally the way in this world. The oxen are ploughing in the church we have some who are laboring hard for Christ and the asses are feeding beside them, on the finest livings and the fattest of the land. These are the people who have so much to say about self-righteousness. What do they do? They do not do enough to earn a living, and yet they think they are going to earn heaven. They sit down and fold their hands, and yet they are so reverently righteous, because forsooth they sometimes dole out a little in charity. They do nothing, and yet boast of self-righteousness. And with Christian people it is the came. If God makes you laborious, and keeps you constantly engaged in his service, you are less likely to be proud of our self-righteousness than you are if you do nothing. But at all times there is a natural tendency to it. Therefore, God has written the law, that when we read it we may see our faults; that when we look into it, as into a looking-glass, we may see the impurities in our flesh, and have reason to abhor ourselves in sackcloth and ashes, and still cry to Jesus for mercy. Use the law in this fashion, and in no other. If ye would know how we must be saved, hear this ye must come with nothing of your own to Christ. Christ has kept the law. You are to have his righteousness to be your righteousness. Christ has suffered in the stead of all who repent. His punishment is to stand instead of your being punished. And through faith in the sanctification and atonement of Christ, you are to be saved. Come, then, ye weary and heavy laden, bruised and mangled by the Fall, come then, ye sinners, come, then, ye moralists, come, then, all ye that have broken God's law and feel it, leave your own trusts and come to Jesus, he will take you in, give you a spotless robe of righteousness, and make you his for ever. "But how can I come?" says one; "Must I go home and pray?" Nay, sir, nay. Where thou art standing now, thou mayest come to the cross. Oh, if thou knowest thyself to be a sinner, now I beseech you, ere thy foot shall leave the floor on which thou standest now, say this

"Myself into thy arms I cast: Lord, save my guilty soul at last."

Now, down with you, away with your self-righteousness. Look to me look, now; say not, "Must I mount to heaven and bring Christ down?" "The word is nigh thee, on thy mouth and in thy heart; if thou shalt confess with thy mouth the Lord Jesus, and believe with thy heart, thou shalt be saved." Yes, thou thou thou. Oh! I bless God, we have heard of hundreds who have in this place believed on Christ. Some of the blackest of the human race have come to me but even lately, and told me what God has done for them. Oh, that you, too, would now come to Jesus. Remember, he that believeth shall be saved, be his sins never so many; and he that believeth not, must perish, be his sins never so few. Oh, that the Holy Spirit would lead you to believe; so should ye escape the wrath to come? and have a place in paradise among the redeemed!

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Bibliographical Information
Spurgeon, Charle Haddon. "Commentary on Galatians 3". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/eng/spe/galatians-3.html. 2011.