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Bible Commentaries

Spurgeon's Verse Expositions of the Bible

Isaiah 66

Verse 8

Travailing for Souls

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A Sermon

(No. 1009)

Delivered on Lord's-day Morning, September 3rd, 1871, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

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"As soon as Zion travailed, she brought forth her children." Isaiah 66:8 .

ISRAEL had fallen into the lowest condition, but an inward yearning of heart was felt in the midst of God's people for the return of the divine blessing; and no sooner had this anxious desire become intense, than God heard the voice of its cry, and the blessing came. It was so at the time of the restoration of the captives from Babylon, and it was most evidently so in the days of our Lord. A faithful company had continued still to expect the coming of the Lord's anointed messenger; they waited till he should suddenly come in his temple; the twelve tribes, represented by an elect remnant, cried day and night unto the Most High, and when at last their prayers reached the fulness of vehemence, and their anxiety wrought in them the deepest agony of spirit, then the Messiah came; the light of the gentiles, and the glory of Israel. Then began the age of blessedness in which the barren woman did keep house and become the joyful mother of children. The Holy Ghost was given, and multitudes were born to the church of God, yea we may say, a nation was born in a day. The wilderness and the solitary place were glad for them, and the desert rejoiced and blossomed as the rose. We are not, however, about to enter into the particular application of our text as Isaiah uttered it: the great declarations of revelation are applicable to all cases, and, once true, they stand fast for ever and ever. Earnestly desiring that God may give a large spiritual blessing to his church this morning, through the subject to which my mind has been directed, I shall first ask you to note that in order to the obtaining of an increase to the church, there must be travail, and that, secondly, this travail is frequently followed by surprising results. I shall then have to show why both the travail and the result are desirable, and pronounce woe on those who stand back and hinder it, and a blessing on such as shall be moved by God's own Spirit to travail for souls.

I. It is clear from the text, "As soon as Zion travailed, she brought forth her children," that THERE MUST BE THE TRAVAIL before there will be the spiritual birth.

Let me first establish this fact from history. Before there has fallen a great benediction upon God's people, it has been preceded by great searchings of heart. Israel was so oppressed in Egypt, that it would have been very easy, and almost a natural thing, for the people to become so utterly crushed in spirit as to submit to be hereditary bond-slaves, making the best they could of their miserable lot; but God would not have it so; he meant to bring them out "with a high hand and an outstretched arm." Before, however, he began to work, he made them begin to cry. Their sighs and cries came up into the ears of God, and he stretched out his hand to deliver them. Doubtless, many a heart-rending appeal was made to heaven by mothers when their babes were torn from their breasts to be cast into the river. With what bitterness did they ask God to look upon his poor people Israel, and avenge them of their oppressors. The young men bowed under the cruel yoke and groaned, while hoary sires, smarting under ignominious lashes from the taskmaster, sighed and wept before the God of Israel. The whole nation cried, "O God visit us; God of Abraham, of Isaac, and of Jacob, remember thy covenant, and deliver us." This travail brought its result; for the Lord smote the field of Zoan with mighty plagues, and forth from under the bondage of the sons of Misraim, the children of Israel marched with joy.

As we shall not have time to narrate many instances, let us take a long leap in history to the days of David. The era of the son of Jesse was evidently a time of religious revival. God was honored and his service maintained in the midst of Judea's land in the days of the royal bard; but it is clear to readers of the Scriptures that David was the subject of spiritual throes and pangs of the most intense kind. His bosom throbbed and heaved like that of a man made fit to be the leader of a great revival. What yearnings he had! He thirsted after God, after the living God! What petitions he poured forth that God would visit Zion, and make the vine which he had planted to flourish once again. Even when his own sins pressed heavily upon him, he could not end his personal confession without entreating the Lord to build the walls of Jerusalem, and to do good in his good pleasure unto Zion. Now, David was only the mouth of hundreds of others, who with equal fervency cried unto God that the blessing might rest upon his people. There was much soul-travail in Israel and Judah, and the result was that the Lord was glorified, and true religion flourished.

Remember also the days of Josiah, the king. You know well now the book of the law was found neglected in the temple, and when it was brought before the king, he rent his clothes, for he saw that the nation had revolted, and that wrath must come upon it to the uttermost. The young king's heart, which was tender, for he feared God, was ready to break with anguish to think of the misery that would come upon his people on account of their sins. Then there came a glorious reformation which purged the land of idols, and caused the passover to be observed as never before. Travails of heart among the godly produced the delightful change.

It was the same with the work of Nehemiah. His book begins with a description of the travail of his heart. He was a patriot, a man of nervous, excitable temperament, and keen sensibility for God's honor, and when his soul had felt great bitterness and longing, then he arose to build, and a blessing rested on his efforts.

In the early dawn of Christian history, there was a preparation of the church before it received an increase. Look at the obedient disciples sitting in the upper room, waiting with anxious hope; every heart there had been ploughed with anguish by the death of the Lord, each one was intent to receive the promised boon of the Spirit. There, with one heart and one mind, they tarried, but not without wrestling prayer, and so the Comforter was given, and three thousand souls were given also.

The like living zeal and vehement desire have always been perceptible in the Church of God before any season of refreshing. Think not that Luther was the only man that wrought the Reformation. There were hundreds who sighed and cried in secret in the cottages of the Black Forest, in the homes of Germany, and on the hills of Switzerland. There were hearts breaking for the Lord's appearing in strange places, they might have been found in the palaces of Spain, in the dungeons of the Inquisition, among the canals of Holland, and the green lanes of England. Women, as they hid their Bibles, lest their lives should be forfeited, cried out in spirit, "O God, how long?" There were pains as of a woman in travail, in secret places there were tears and bitter lamentations, on the high places of the field there were mighty strivings of spirit, and so at length there came that grand revulsion which made the Vatican to rock and reel from its foundation to its pinnacle. There has been evermore in the history of the church, the travail before there has been the result.

And this, dear friends, while it is true on the large scale, is true also in every individual case. A man with no sensibility or compassion for other men's souls, may accidentally be the means of a conversion; the good word which he utters will not cease to be good because the speaker had no right to declare God's statutes. The bread and meat which were brought to Elijah were not less nourishing because the ravens brought them, but the ravens remained ravens still. A hard-hearted man may say a good thing which God will bless, but, as a rule, those who bring souls to Christ are those who first of all have felt an agony of desire that souls should be saved. This is imaged to us in our Master's character. He is the great Saviour of men; but before he could save others, he learned in their flesh to sympathize with them. He wept over Jerusalem, he sweat great drops of blood in Gethsemane; he was, and is, a high priest who is touched with the feeling of our infirmities. As the Captain of our salvation, in bringing many sons unto glory he was made perfect by sufferings. Even Christ went not forth to preach until he had spent nights in intercessory prayer, and uttered strong cryings and tears for the salvation of his hearers. His ministering servants who have been most useful, have always been eagerly desirous to be so. If any minister can be satisfied without conversions, he shall have no conversions. God will not force usefulness on any man. It is only when our heart breaks to see men saved, that we shall be likely to see sinners' hearts broken. The secret of success lies in all-consuming zeal, all-subduing travail for souls. Read the sermons of Wesley and of Whitfield, and what is there in them? It is no severe criticism to say that they are scarcely worthy to have survived, and yet those sermons wrought marvels, and well they might, for both preachers could truly say

"The love of Christ doth me constrain

To seek the wandering souls of men;

With cries, entreaties, tears, to save,

To snatch them from the fiery wave."

In order to understand such preaching, you need to see and hear the man, you want his tearful eye, his glowing countenance, his pleading tone, his bursting heart. I have heard of a great preacher who objected to having his sermons printed, "Because," said he, "you cannot print me." That observation is very much to the point. A soul-winner throws himself into what he says. As I have sometimes said, we must ram ourselves into our cannons, we must fire ourselves at our hearers, and when we do this, then, by God's grace, their hearts are often carried by storm. Do any of you desire your children's conversions? You shall have them saved when you agonize for them. Many a parent who has been privileged to see his son walking in the truth, will tell you that before the blessing came he had spent many hours in prayer and in earnest pleading with God, and then it was that the Lord visited his child and renewed his soul. I have heard of a young man who had grown up and left the parental roof, and through evil influences, had been enticed into holding skeptical views. His father and mother were both earnest Christians, and it almost broke their hearts to see their son so opposed to the Redeemer. On one occasion they induced him to go with them to hear a celebrated minister. He accompanied them simply to please them, and for no higher motive. The sermon happened to be upon the glories of heaven. It was a very extraordinary sermon, and was calculated to make every Christian in the audience to leap for joy. The young man was much gratified with the eloquence of the preacher, but nothing more; he gave him credit for superior oratorical ability, and was interested in the sermon, but felt none of its power. He chanced to look at his father and mother during the discourse, and was surprised to see them weeping. He could not imagine why they, being Christian people, should sit and weep under a sermon which was most jubilant in its strain. When he reached home, he said, "Father, we have had a capital sermon, but I could not understand what could make you sit there and cry, and my mother too?" His father said, "My dear son, I certainly had no reason to weep concerning myself, nor your mother, but I could not help thinking all through the sermon about you, for alas, I have no hope that you will be a partaker in the bright joys which await the righteous. It breaks my heart to think that you will be shut out of heaven." His mother said, "The very same thoughts crossed my mind, and the more the preacher spoke of the joys of the saved, the more I sorrowed for my dear boy that he should never know what they were." That touched the young man's heart, led him to seek his father's God, and before long he was at the same communion table, rejoicing in the God and Saviour whom his parents worshiped. The travail comes before the bringing forth; the earnest anxiety, the deep emotion within, precede our being made the instruments of the salvation of others.

I think I have established the fact; now for a minute or two let me show you the reason for it. Why is it that there must be this anxiety before desirable results are gained? For answer, it might suffice us to say that God has so appointed it. It is the order of nature. The child is not born into the world without the sorrows of the mother, nor is the bread which sustains life procured from the earth without toil: "In the sweat of thy face shalt thou eat bread," was a part of the primeval curse. Now, as it is in the natural, so is it in the spiritual; there shall not come the blessing we seek, without first of all the earnest yearning for it. Why, it is so even in ordinary business. We say, "No sweat no sweet," "no pains no gains," "No mill no meal." If there be no labor there shall be no profit. He that would be rich must toil for it; he that would acquire fame must spend and be spent to win it. It is ever so. There must ever be the travail and then the desire cometh. God has so appointed it: let us accept the decree.

But better still, he has ordained this for our good. If souls were given us without any effort, anxiety or prayer it would be our loss to have it so, because the anxieties which throb within a compassionate spirit exercise his graces; they produce grateful love to God; they try his faith in the power of God to save others; they drive him to the mercy-seat; they strengthen his patience and perseverance, and every grace within the man is educated and increased by his travail for souls. As labor is now a blessing, so also is soul-travail; men are fashioned more fully into the likeness of Christ thereby, and the whole church is by the same emotion quickened into energy. The fire of our own spiritual life is fanned by that same breath which our prayers invite to come from the four winds to breath upon the slain. Besides, dear friends, the zeal that God excites within us is often the means of effecting the purpose which we desire. After all, God does not give conversions to eloquence, but to heart. The power in the hand of God's Spirit for conversions is heart coming in contact with heart. This is God's battle-axe and weapons of war in his crusade. He is pleased to use the yearnings, longings, and sympathies of Christian men, as the means of compelling the careless to think, constraining the hardened to feel, and driving the unbelieving to consider. I have little confidence in elaborate speech and polished sentences, as the means of reaching men's hearts; but I have great faith in that simple-minded Christian woman, who must have souls converted or she will weep her eyes out over them; and in that humble Christian who prays day and night in secret, and then avails himself of every opportunity to address a loving word to sinners. The emotion we feel, and the affection we bear, are the most powerful implements of soul-winning. God the Holy Ghost usually breaks hard hearts by tender hearts.

Besides, the travail qualifies for the proper taking care of the offspring. God does not commit his new-born children to people who do not care to see conversions. If he ever allows them to fall into such hands, they suffer very serious loss thereby. Who is so fit to encourage a new-born believer as the man who first anguished before the Lord for his conversion? Those you have wept over and prayed for you will be sure to encourage and assist. The church that never travailed, should God send her a hundred converts, would be unfit to train them; she would not know what to do with little children, and would leave them to much suffering. Let us thank God, brethren, if he has given us any degree of the earnest anxiety and sympathy, which marked soul-wining men and women, and let us ask to have more for, in proportion as we have it, we shall be qualified to be the instruments in the hand of the Spirit, of nursing and cherishing God's sons and daughters.

Once more, there is a great benefit in the law which makes travail necessary to spiritual birth, because it secures all the glory to God. If you want to be lowered in your own esteem, try to convert a child. I would like those brethren who believe so much in free will, and the natural goodness of the human heart, to try some children that I could bring to them, and see whether they could break their hearts and make them love the Saviour. Why, sir, you never think yourself so great a fool as after trying in your own strength to bring a sinner to the Saviour. Oh! How often have I come back defeated from arguing with an awakened person whom I have sought to comfort: I did think I had some measure of skill in handling sorrowful cases, but I have been compelled to say to myself, "What a simpleton I am! God the Holy Ghost must take this case in hand, for I am foiled." When one has tried in a sermon to reach a certain person who is living in sin, you learn afterwards that he enjoyed the sermon which he ought to have smarted under; then, you say, "Ah, now I see what a weak worm I am, and if good be done, God shall have the glory." Your longing, then, that others should be saved, and your vehemence of spirit, shall secure to God all the glory of his own work; and this is what the Lord is aiming at, for his glory he will not give to another, nor his praise to an arm of flesh.

And now, having established the fact, and shown the reasons for it, let us notice how this travail shows itself.

Usually when God intends greatly to bless a church, it will begin in this way: Two or three persons in it are distressed at the low state of affairs, and become troubled even to anguish. Perhaps they do not speak to one another, or know of their common grief, but they begin to pray with flaming desire and untiring importunity. The passion to see the church revived rules them. They think of it when they go to rest, they dream of it on their bed, they muse on it in the streets. This one thing eats them up. They suffer great heaviness and continual sorrow in heart for perishing sinners; they travail in birth for souls. I have happened to become the centre of certain brethren in this church; one of them said to me the other day, "O sir, I pray day and night for God to prosper our church; I long to see greater things; God is blessing us, but we want much more." I saw the deep earnestness of the man's soul, and I thanked him and thanked God heartily, thinking it to be a sure sign of a coming blessing. Sometime after, another friend, who probably now hears me speak, but who did not know any thing about the other, felt the same yearning, and must needs let me know it; he too is anxious, longing, begging, crying, for a revival; and thus from three or four quarters I have had the same message, and I feel hopeful because of these tokens for good. When the sun rises the mountain tops first catch the light, and those who constantly live near to God will be the first to feel the influence of the coming refreshing. The Lord give me a dozen importunate pleaders and lovers of souls, and by his grace we will shake all London from end to end yet. The work would go on without the mass of you, Christians; many of you only hinder the march of the army; but give us a dozen lion-like, lamb-like men, burning with intense love to Christ and souls, and nothing will be impossible to their faith. The most of us are not worthy to unloose the shoe-latches of ardent saints. I often feel I am not so myself, but I aspire and long to be reckoned among them. Oh, may God give us this first sign of the travail in the earnest ones and twos.

By degrees the individuals are drawn together by sacred affinity, and the prayer-meetings become very different. The brother who talked twenty minutes of what he called prayer, and yet never asked for a single thing, gives up his oration and falls to pleading with many tears and broken sentences: while the friend who used to relate his experience and go through the doctrines of grace, and call that a prayer, forgets that rigmarole and begins agonizing before the throne. And not only this, but little knots here and there come together in their cottages, and in their little rooms cry mightily to God. The result will be that the minister, even if he does not know of the feeling in the hearts of his people, will grow fervent himself. He will preach more evangelically, more tenderly, more earnestly. He will be no longer formal, or cold, or stereotyped; he will be all alive. Meanwhile, not with the preacher only will be the blessing, but with his hearers who love the Lord. One will be trying a plan for getting in the young people; another will be looking after the strangers in the aisles, who come only now and then. One brother will make a vehement attempt to preach the gospel at the corner of the street; another will open a room down a dark court; another will visit lodging-houses and hospitals; all sorts of holy plans will be invented, and zeal will break out in many directions. All this will be spontaneous, nothing will be forced. If you want to get up a revival, as the term is, you can do it, just as you can grow tasteless strawberries in winter, by artificial heat. There are ways and means of doing that kind of thing but the genuine work of God needs no such planning and scheming; it is altogether spontaneous. If you see a snowdrop next February in your garden, you will feel persuaded that spring is on the way; the artificial-flower maker could put as many snow-drops there as you please, but that would be no index of coming spring. So you may get up an apparent zeal which will be no proof of God's blessing; but when fervor comes of itself, without human direction or control, then is it of the Lord. When men's hearts heave and break, like the mould of the garden under the influence of the reviving life which lay buried there, then in very deed a benediction is on the way. Travail is no mockery, but a real agony of the whole nature. May such be seen in this our church, and throughout the whole Israel of God.

II. Now, with great brevity, let us consider that THE RESULT IS OFTEN VERY SURPRISING. It is frequently surprising for rapidity. "As soon as Zion travailed, she brought forth her children." God's works are not tied by time. The more spiritual a force is the less it lies within the chains of time. The electric current, which has a greater nearness to the spiritual than the grosser forms of materialism, is inconceivably rapid from that very reason, and by it time is all but annihilated. The influences of the Spirit of God are a force most spiritual, and more quick than any thing beneath the sun. As soon as we agonize in soul the Holy Spirit can, if he pleases, convert the person for whom we have pleaded. While we are yet speaking he hears, and before we call he answers. Some calculate the expected progress of a church by arithmetic; and I think I have heard of arithmetical sermons in which there have been ingenious calculations as to how many missionaries it would take to convert the world, and how much cash would be demanded. Now, there is no room here for the application of mathematics; spiritual forces are not calculable by an arithmetic which is most at home in the material universe. A truth which is calculated to strike the mind of one man to-day may readily enough produce a like effect upon a million minds to-morrow. The preaching which moves one heart needs not be altered to tell upon ten thousand. With God's Spirit our present instrumentalities will suffice to win the world to Jesus; without him, ten thousand times as much apparent force would be only so much weakness. The spread of truth, moreover, is not reckonable by time. During the ten years which ended in 1870, such wondrous changes were wrought throughout the world that no prophet would have been believed had he foretold them. Reforms have been accomplished in England, in the United States, in Germany, in Spain, in Italy, which according to ordinary reckoning, would have occupied at least one hundred years. Things which concern the mind cannot be subjected to those regulations of time which govern steamboats and railways; in such matters God's messengers are flames of fire. The Spirit of God is able to operate upon the minds of men instantaneously: witness the case of Paul. Between now and to-morrow morning he could excite holy thought in all the minds of all the thousand millions of the sons of Adam; and if prayer were mighty enough, and strong enough, why should it not be done on some bright day? We are not straitened in him, we are straitened in our own bowels. All the fault lies there. Oh for the travail that would produce immediate results.

But the result is surprising, not only for its rapidity, but for the greatness of it. It is said, "Shall a nation be born at once?" As soon as ever Zion was in distress concerning her children, tens of thousands came and built up Jerusalem, and re-established her fallen state. So, in answer to prayer, God not only bestows speedy blessings, but great blessings. There were fervent prayers in that upper room "before the day of Pentecost had fully come," and what a great answer it was when, after Peter's sermon, some three thousand were ready to confess their faith in Christ, and to be baptized. Shall we never see such things again? Is the Spirit straitened? Has his arm waxed short? Nay, verily, but we clog and hinder him. He cannot do any mighty work here because of our unbelief; and, if our unbelief were cast out, and if prayer went up to God with eagerness, and vehemence, and importunity, then would a blessing descend so copious as to amaze us all.

But enough of this, for I must needs pass on to the next point.

III. THIS TRAVAIL AND ITS RESULT ARE ABUNDANTLY DESIRABLE; pre-eminently desirable at this hour. The world is perishing for a lack of knowledge. Did any one among us ever lay China on his heart? Your imagination cannot grapple with the population of that mighty empire, without God, without Christ, strangers to the commonwealth of Israel. But it is not China alone; there are other vast nations lying in darkness; the great serpent hath coiled himself around the globe, and who shall set the world free from him? Reflect upon this one city with its three millions. What sin the moon sees! What sin the Sabbath sees! Alas for the transgressions of this wicked city. Babylon of old could not have been worse than London is, nor so guilty, for she had not the light that London has received. Brethren, there is no hope for China, no hope for the world, no hope for our own city, while the church is sluggish and lethargic. Through the church the blessing is usually bestowed. Christ multiplies the bread, and gives it to the disciples; the multitudes can only get it through the disciples. Oh, it is time, it is high time that the churches were awakened to seek the good of dying myriads. Moreover, brethren, the powers of evil are ever active. We may sleep, but Satan sleepeth never. The church's plough lies yonder, rusting in the furrow; do you not see it to your shame? But the plough of Satan goes from end to end of his great field, he leaves no headland, but he ploughs deep while sluggish churches sleep. May we be stirred as we see the awful activity of evil spirits and persons who are under their sway. How industriously pernicious literature is spread abroad, and with what a zeal do men seek for fresh ways of sinning. He is eminent among men who can invent fresh songs to gratify the lascivious tongue, or find new spectacles to delight unclean eyes. O God, are thine enemies awake, and only thy friends asleep? O Sufferer, once bathed in bloody sweat in Gethsemane, is there not one of the twelve awake but Judas? Are they all asleep except the traitor? May God arouse us for his infinite mercy's sake.

Besides this, my brethren, when a church is not serving God, mischief is brewing withing herself. While she is not bringing others in, her own heart is becoming weak in its pulsations, and her entire constitution is a prey to decline. The church must either bring forth children unto God, or else die of consumption: she has no alternative but that. A church must either be fruitful or rot, and of all things, a rotting church is the most offensive. Would God we could bury our dead churches out of our sight, as Abraham buried Sarah, for above ground they breed a pestilence of scepticism; for men say, "Is this religion?" and taking it to be so, they forego true religion altogether.

And then, worst of all is, God is not glorified. If there be no yearning of heart in the church, and no conversions, where is the travail of the Redeemer's soul? Where, Immanuel, where are the trophies of thy terrible conflict? Where are the jewels for thy crown? Thou shalt have thine own, thy Father's will shall not be frustrated; thou shalt be adored; but as yet we see it not. Hard are men's hearts, and they will not love thee; unyielding are their wills, and they will not own thy sovereignty. Oh! weep because Jesus is not honored. The foul oath still curdles our blood as we hear it, and blasphemy usurps the place of grateful song. Oh! by the wounds and bloody sweat, by the cross and nails, and spear, I beseech you followers of Christ, be in earnest, that Jesus Christ's name may be known and loved through the earnest agonizing endeavors of the Christian church.

IV. And now I must come near to a close, by, in the fourth place, noticing THE WOE WHICH WILL SURELY COME TO THOSE WHO HINDER THE TRAVAIL OF THE CHURCH, and so prevent the bringing forth of her children. An earnest spirit cannot complete its exhortations to zeal without pronouncing a denunciation upon the indifferent. What said the heroine of old who had gone forth against the enemies of Israel, when she remembered coward spirits? "Curse ye Meroz, saith the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord against the mighty." Some such curse will assuredly come upon every professing Christian who is backward in helping the church in the day on her soul's travail. And who are they that hinder her? I answer, every worldly Christian hinders the progress of the gospel. Every member of a church who is living in secret sin, who is tolerating in his heart any thing that he knows to be wrong, who is not seeking eagerly his own personal sanctification, is to that extent hindering the work of the Spirit of God. "Be ye clean that bear the vessels of the Lord," for to the extent that we maintain known unholiness, we restrain the Spirit. He cannot work by us as long as any conscious sin is tolerated. It is not over breaking of commandments that I am now speaking of, brethren, but I include worldliness also a care for carnal things, and a carelessness about spiritual things, having enough grace just to make us hope that you are a Christian, but not enough to prove you are; bearing a shriveled apple here and there on the topmost bough, but not much fruit; this I mean, this partial barrenness, not complete enough to condemn, yet complete enough to restrain the blessing, this robs the treasure of the church, and hinders her progress. O brethren, if any of you are thus described, repent and do your first works; and God help you to be foremost in proportion as you have been behind.

They are also guilty who distract the mind of the church from the subject in hand. Anybody who calls off the thoughts of the church from soul-saving is a mischief maker. I have heard it said of a minister, "He greatly influences the politics of the town." Well, it is a very doubtful good in my mind, a very doubtful good indeed. If the man, keeping to his own calling of preaching the gospel, happens to influence these meaner things, it is well, but any Christian minister who thinks that he can do two things well, is mistaken. Let him mind soul-winning, and not turn a Christian church into a political club. Let us fight out our politics somewhere else, but not inside the church of God. There our one business is soul-winning, our one banner is the cross, our one leader is the crucified King. Inside the church there may be minor things that take off the thoughts of men from seeking souls, little things that can be made beneath the eye that is microscopical, to swell into great offences. Oh, my brethren, let us, while souls are perishing, waive personal differences. "It must need be that offences come, but woe unto him by whom the offence cometh;" but, after all, what can there be that is worth taking notice of, compared with glorifying Christ. If our Lord and Master would be honored by your being a doormat for his saints to wipe their feet on, you would be honored to be in the position; and if there shall come glory to God by your patient endurance, even of insult and contumely, be glad in your heart that you are permitted to be nothing that Christ may be all in all. We must by no means turn aside to this or that; not even golden apples must tempt us in this race! There lies the mark, and until it is reached, we must never pause, but onward press, for Christ's cause and crown.

Above all, my brethren, we shall be hindering the travail of the church if we do not share in it. Many church members think that if they do nothing wrong, and make no trouble, then they are all right. Not at all, sir; not at all. Here is a chariot, and we are all engaged to drag it. Some of you do not put out your hands to pull; well, then, the rest of us have to labor so much the more; and the worst of it is we have to draw you also. While you do not add to the strength which draws, you increase the weight that is to be drawn. It is all very well for you to say, "But I do not hinder;" you do hinder, you cannot help hindering. If a man's leg does not help him in walking, it certainly hinders him. Oh, I cannot bear to think of it. That I should be a hindrance to my own sou's growth is bad indeed; but that I should stand in the way of the people of God and cool their courage, and damp their ardor my Master, let it never be! Sooner let me sleep among the clods of the valley, than be a hindrance to the meanest work that is done for thy name.

V. And now I shall close, not with this note of woe, but with A WORD OF BLESSING. Depend upon it there shall come a great blessing to any of you who feel the soul travail that brings souls to God. Your own heart will be watered. You know the old illustration, so often used that it is now almost hackneyed, of the two travelers, who passed a man frozen in the snow, and thought to be dead; and the one said, "I have enough to do to keep myself alive, I will hasten on;" but the other said, "I cannot pass a fellow-creature while there is the least breath in him." He stooped down and began to warm the frozen man by rubbing him with great vigor; and at last the poor fellow opened his eyes, came back to life and animation, and walked along with the man who had restored him to life; and what think you was one of the fist sights they saw? It was the man who so selfishly took care of himself frozen to death. The good Samaritan had preserved his own life by rubbing the other man; the friction he had given had caused the action of his own blood, and kept him in vigor. You will bless yourselves if you bless others.

Moreover, will it not be a joy to feel that you have done what you could? It is always well on a Sunday evening for a preacher to feel when he gets home, "Well, I may not have preached as I could wish, but I have preached the Lord Jesus, and poured forth all my heart and I could do no more." He sleeps soundly on that. After a day spent in doing all the good you can, even if you have met with no success, you can lean your head on Christ's bosom and fall asleep, feeling that if souls be not gathered, yet you have your reward. If men are lost, it is some satisfaction to us that they were not lost because we failed to tell them the way of salvation. But what a comfort it will be to you supposing you should be successful in bringing some to Christ. Why it will set all the bells of your soul ringing. There is no greater joy except the joy of our own communion with Christ, than this of bringing others to trust the Saviour. Oh seek this joy and pant after it. And what if you should see your own children converted? You have long hoped for it, but your hopes have been disappointed; God means to give you that choice blessing when you live more nearly to him yourself. Yes, wife, the husband's heart will be won when your heart is perfectly consecrated. Yes, mother, the girl shall love the Saviour when you love him better. Yes, teacher, God means to bless your class, but not until first of all he has made you fit to receive the blessing. Why, now, if your children were to be converted through your teacher, you would be mightily proud of it: God knows you could not bear such success, and does not mean to give it until he has laid you low at his feet, and emptied you of yourself, and filled you with himself.

And now I ask the prayers of all this church, that God would send us a time of revival. I have not to complain that I have labored in vain, and spent my strength for nought; far from it. I have not even to think that the blessing is withdrawn from the preaching of the word, even in a measure, for I never had so many cases of conversion in my life as I have known since I have been restored from sickness; I have never before received so many letters in so short a time, telling me that the sermons printed have been blest, or the sermons preached here; yet I do not think we ever had so few conversions from the regular congregation. I partly account for it from the fact, that you cannot fish in one pond always and catch as many fish as at first. Perhaps the Lord has saved all of you he means to save; sometimes, I am afraid he has; and then it will be of little use for me to keep on preaching to you, and I had better shift quarters and try somewhere else. It would be a melancholy thought if I believed it: I do not believe it, I only fear it. Surely it is not always to be true that strangers, who drop in here only once, are converted, and you who are always hearing the gospel remain unaffected. Strange, but may it not be strangely, lamentably true of you? This very day may the anxiety of your Christian friends be excited for you, and then may you be led to be anxious for yourselves, and give your eyes no slumber till you find the Saviour. You know the way of salvation; it is simply to come with your sins and rest them on the Saviour; it is to rely upon or trust in the atoning blood. Oh that you may be made to trust this morning, to the praise of the glory of his grace. The elders mean to meet together tomorrow evening to have a special hour of prayer; I hope, also, the mothers will meet and have a time wrestling, and that every member of the church will try to set apart a time for supplication this week, that the Lord may visit again his church, and cause us to rejoice in his name. We cannot go back; we dare not go back. We have put our hand to the plough, and the curse will be upon us if we turn back. Remember Lot's wife. It must be onward with us; backward it cannot be. In the name of God the Eternal, let us gird up our loins by the power of his Spirit, and go onward conquering through the blood of the Lamb. We ask it for Jesus' sake. Amen.

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PORTIONS OF SCRIPTURE READ BEFORE SERMON Isaiah 66:0 .

Of this sermon, a copy was sent to every Baptist and Congregational minister in Great Britain, and several letters have been received, acknowledging the quickening thereby received. May the like result be far more abundant in the New World.

Verse 21

A New Order of Priests and Levites

by C. H. SPURGEON (1834-1892)

"And I will also take of them for priests and for Levites, saith the Lord." Isaiah 66:21 .

This chapter is surrounded with critical difficulties, and yet it is full of spiritual instruction. The verse before us is by some referred to Gentiles, and supposed to mean that the Lord promises that he will take out of the heathen nations a people whom he will make into priests and Levites. Others would say it points to the Jews, rejected for their unbelief and dispersed in judgment among all nations. When their own Messiah came, it was not with a devout faith, but with a profane imprecation, they said, "His blood be on us, and on our children." The curse they invoked did come upon them. The retribution they challenged has been meted out to them in full measure. To the letter it was verified. Have you never read how, when Titus was besieging Jerusalem, five hundred Jews were sometimes crucified in a day? Do you not remember that Josephus, speaking as an eye-witness, said, "There wanted room for crosses, and crosses for bodies"? To this day their children are scattered in all lands, and have found no rest for the soles of their feet. But they are to be restored; they are to be brought back to their own land, and to worship God in his holy mountain; and in the latter days, when they are restored, then will God take of them for priests and Levites. To me it appears of very small consequence to which this verse refers, for in Christ Jesus there is neither Gentile nor Jew, circumcision nor uncircumcision; and this promise seems to me to stand good to the whole human race considered in its fallen state. "I will take of them for priests and for Levites, saith the Lord." Under the gospel dispensation God will select both out of Jews and Gentiles a chosen people, who shall stand before him spiritually as the priests and the Levites stood before him typically. Think for a minute of the compass of this great promise. Evidently a high honor is here conferred. The connection leads us to see that not only a great promise but likewise a great privilege is herein implied. What is this privilege? It is that we shall be priests and Levites. Now, the priests or Levites were persons set apart to be God's peculiar property. When the firstborn were spared in Egypt, God claimed the firstborn to be his own, and he took the tribe of Levi to represent the firstborn; they were to be the Lord's. Though all Israel belonged to God, yet the tribe of Levi was especially selected and particularly appointed to do the service of the tabernacle of the congregation; and of this tribe of Levi, chief among them the house of Aaron, to minister in the sanctuary as priests. So now, glory be to God, he takes out of all nations a people that are to be peculiarly his own his own by election, as he chose them his own by redemption, as he bought them his own by endowment through the regenerating and sanctifying operations of the Holy Spirit. "They shall be mine, saith the Lord of hosts, in that day when I make up my jewels;" his own, therefore, before time, and after time shall close. "I will take of them for priests and for Levites, saith the Lord." Being thus set apart as the Lord's property, the priests and Levites lived only for divine service. While others were engaged with their trade or upon their farm, the Levites were attending to the tabernacle or temple, and the priests in their courts were slaughtering bullocks and lambs, and offering them to God; or they had other duties of a kindred order, by reason of the charge given them of all the hallowed things of the children of Israel. Anyhow, it was in sacred things that they were occupied; so now, it is the duty of every man to serve the Lord; but, alas! man will not; and therefore God takes unto himself a people out of all nations, and kindreds, and tongues, and he ordains them to stand before him continually, to wait on his commands, and to do his bidding. Thus he puts upon their shoulders his easy yoke and weights them with his light burden, and they become his willing servants that their life may be for his glory, and that their desire, as well as their duty, may be to serve him with heart and strength so long as they have any being. In this sense, then, happy is the man who is set apart to the divine service, a priest and a Levite unto God. Further than this, the priests and the Levites enjoyed the privilege of drawing near to God nearer than the rest of the people in that typical dispensation. While the people stood without, the Levites are busy inside. One of them, the chief of the tribe, and the High Priest before the Lord for all the tribes, was permitted and commanded to go into the most holy place within the veil; and you know that the holy places made with hands are figures of the true, even of heaven itself. In like manner there is a people to be found on earth at this day whom God has chosen to draw near unto him. In Christ Jesus they who sometimes were afar off, are made nigh by the blood of Christ. The same precious blood that is applied to their conscience is sprinkled on the mercy-seat; therefore they have access to the Father. Oh! happy they, who, like the priests and Levites, love dwelling in the Lord's house, and praising him, who can say

"Here, Lord, I find settled rest While others go and come; No more a stranger or a guest, But like a child at home."

Lord, thou hast been our dwelling-place in all generations: we are a people near unto thee made nigh by affinity with the Son of God, brought nigh by the blood, led nigh by the Spirit of God, kept nigh, and rejoicing to be nigh for herein is our honor and comfort, to be near unto God; made priests and Levites, because claimed as God's portion, prepared for God's service, and admitted to a near familiarity with him. There are some such to be found in this place to-day, whom God has taken from among the Gentiles to be priests and Levites unto him. But priests and Levites had two works to do: something to do towards God for men, and something to do towards men for God. They were engaged to do something towards God for men, and so they offered the sacrifices that were brought to the door of the tabernacle, whether according to the general ordinances, or to any special vows. Spiritually minded, they were much engaged in intercession for the rest of Israel. So there is a people to be found this day who offer unto God acceptable prayer and praise, and in answer to their prayer, unnumbered blessings come down upon the sons of men. I trust there are some here that have power with God in prayer. Ye are the king's remembrancers; ye make mention of his name, and keep not silence; ye cry to God for Sodom, and yet more hopefully ye cry to God for Jerusalem: your prayer ceaseth not, and God's grace and favor always follow it. In this sense God is constantly taking out, even from amongst the vilest of the vile, a people whom he makes to be priests and Levites for men towards himself. Another part of their office consisted in speaking for God to the people; "For the priest's lips should keep knowledge." As for the Levites, they were as ushers in the schools and tutors in the families of Israel. Amongst the Levites were found those scribes who became the instructors of the people, the copyists of the law, and the expounders of its statutes and ordinances; ministers who opened up to the people, as Ezra did, the knotty points of the old covenant, and expounded the word. So not all of us in the same degree, but all of us in a measure, are to be teachers of God's revealed truth, even as he has taught us; and he has in this place, and throughout the world, taken out a certain company whom he has made to speak as his mouth to the sons of men men of his own choosing, and his own sending, who are as priests and Levites for his name. They claim no priestly office as though they could absolve the sinner: they leave that with Christ, the firstborn of his Father's house, and the chief rabbi of all the Lord's chosen seed, but as teachers and instructors; they are in the midst of the world the priests and Levites of God. I have thus shown what the promise means. God will take out of the Jews and Gentiles a people whom he will bring very near to himself, and make use of for his own sacred purposes. The great point is this. It seems to be mentioned here as a matter of surprise that God should take any of them of the persons here mentioned of the sinful, backsliding, transgressing Jews, or of the blinded, dark, benighted, heathen Gentiles that he should take them, and make them to be priests and Levites before him. Now, that is parallel to the fact that God does take some of the most unlikely persons, who seem to be the most unsuitable of all, and make these to be his faithful and honored servants among the sons of men. Now, I shall first notice that fact; then, the reason for it; and then, the lessons from it. I. First, I notice that God does, to the astonishment of men, TAKE SOME WHOM HE MAKES BE PRIESTS AND LEVITES TO HIMSELF. This is a fact. How, there are priests and Levites that God never took. There have been such in all ages. There were those in the days of Aaron who said: "Ye take too much upon you, ye sons of Levi;" and when they stood before the Lord with their censers, "the earth opened her mouth and swallowed them up." There were those in the days of Elias. When he stood by the altar of the Lord, the priests of Baal, in great numbers, stood by their altar, offering prayer to Baal. Ye know how God had no regard to their sacrifice. They were the church established by law; but, for all that, Elias the Nonconformist, put them to the rout, and maintained the worship of the invisible God of Israel firm and faithful to the end. So in our Savior's days there were priests and Levites men taught and instructed in the law, and these were the very men who conspired together against him, who took counsel how they might put him to death, and who stirred up the people to say, "Not this man, but Barabbas." And on down to this present day there are those legitimate priests and Levites at least, those who call themselves so whom God hath never taken, upon whom he hath never laid his hand, upon whom his Holy Spirit hath never descended; who speak, but he speaks not by them; and who administer ordinances, but he gives not grace to the ordinances by their hands. And such there always will be, doubtless, till Christ cometh, but they are not spoken of in the text, for the text says, "I will take," and it is only those whom God himself takes and chooses among men that are the real priests and Levites that serve him. Observe, according to the text, men have nothing to do with the selection; for here it is said, "I will also take of them" not "their parents shall bring them up to it;" not "those who shall be looked out as the most fit and proper men on account of some natural bent and bias, or gift and talent, but I will take." God's priesthood in the world is a priesthood of his own choosing of his own setting apart, of his own anointing. "He hath made us kings and priests unto God." The church is a royal priesthood, not of man, neither by man, nor of the will of man, nor of blood, nor of birth: it is of God's choosing. This sacred and consecrated band of priests and Levites, and all that serve God effectually and acceptably, are men whom he has himself chosen to the work. He himself hath done it, and only his own will as been consulted in the matter. In their case, it appears from the text, that whatever was unfit in their character has been overcome by divine grace. "I will also take of them for priests and for Levites, saith the Lord." If God takes them for Levites, he makes them Levites; if he chooses them for priests, he makes them priests. So, glory be to his name, when he chose you, my dear brother, when he chose you, my dear sister, to be his servants, to be his priests and his Levites, he gave you the grace you wanted. He found in you no natural fitness, no suitability, but in fitness for sin, a suitability to go astray, and to become a brand for the burning; but if there be a fitness in you to serve him on earth and in heaven, it is his grace that has done it. It is his grace speaking in all its wondrous majesty "I will take of them for priests and for Levites" which has effected in you the great transformation, making in you all things new, and thus qualifying you to become the servants of the Most High. In some persons this natural inaptitude and unfitness for the Lord's work has been more apparent than in others. They have been men of rough exterior, unhallowed life; their education neglected, their passions wild and lawless, their tastes low and grovelling; yet, for all that, God has taken from amongst such men some who in an especial manner, even beyond the rest of God's servants have become as priests and Levites unto him. He has sometimes selected women, in whom there seemed to be no suitability for his grace, to make them matrons in the church; and men, who seemed to be ringleaders in the service of Satan, to make them very captains of the Lord's hosts. They had no inbred faculty, no natural genius that qualified them to become the instruments of righteousness: as I have said before, it was the reverse of this. Their career was not foreshadowed by any instinct with which they were born; nor was it aided by any training they received in childhood. The God who chose them gave the grace they required at their second birth, and subdued all the evil that was in them by the rich discipline of his spiritual operations, in order to qualify them for efficient service. I thank God, I do remember in my soul some dear brethren who have been made eminent ministers of the gospel, of whom, if any one had said they would ever have preached the gospel, none would have believed it. Not to mention the living, the men of to-day, go back to the early days of John Newton, an earnest preacher, a famous evangelist, not to add a sweet poet. Almost a model for the ministry was John Newton, but once a blasphemer and injurious. Turn farther back, to John Bunyan, on the village green, with his tip-cat on the Sabbath-day, with all a drunkard's vices and sins, and foul-mouthed in his profanity: yet John Bunyan becomes an eminent proclaimer of the gospel, and the author of a matchless allegory which has served to guide many a pilgrim to heaven. Turn farther back, to Luther, most earnest as a Romanist for all the letter of the law, diligent in every ceremony, superstitious to a high degree, yet afterwards the bold proclaimer of the gospel of the grace of God. Turn to Augustine, in youth of corrupt and vicious propensities, according to his own confession, to the grief of his mother Monica, yet called by sovereign grace to be one of the fathers of the church, and a notable exponent of sound doctrine. Look yet farther back to the apostle Paul, breathing out threatenings and slaughter against the disciples of the Lord, like a huge wild beast, making havoc of the church, but suddenly struck down, and almost as suddenly raised up a new man, and ordained (not of men, neither by man, but by Jesus Christ and God the Father) to be a chosen vessel unto Christ, to bear his name unto the Gentiles. "I will also take of them," the most unlikely and unfit, according to human judgment. "I will also take of them for priests and for Levites unto me." And where the service has not taken the form of preaching, we can remember some whom God hath made eminent in prayer. Never account prayer second to preaching. No doubt prayer in the Christian church is as precious as the utterance of the gospel. To speak to God for men is a part of the Christian priesthood that should never be despised. Surely I have heard some prayers of those whom none would ever have expected to pray, such as I have not heard from those who, from their youth up, have been accustomed to the language of devotion moved with energy and full of fervor, like Elijah. Or, shall I say it, they have become in spiritual force nerved as Samson was with physical strength. In their prayers they have seemed to take hold of the pillars of the temple of Satan, and pull it down upon their enemies; they have been so mighty as to wrestle with God and prevail. God has taken of them that is, even of the prayerless, and the careless, and the blaspheming and he has made these to be priests and Levites unto him. And in all other holy service I think I can recollect eminent men who out of weakness were made strong, from simpletons they were changed into sages, or, rescued from the dregs of infamy, they became paragons of virtue. In their unregeneracy as bitter fruit, apples of Sodom, that crumbled into dust and turned to ashes, yet so transformed by the renewing of their minds, that they bore the richest clusters of choicest fruit to the praise and glory of the Great Husbandman. "I will also take of them for priests and for Levites, saith the Lord." There is the fact. You need not that I enlarge upon it. While a false priesthood still lives (and always will), God has his elect people, who are his royal priesthood among the sons of men, who are discharging regal functions and sacred offices among the sons of men in his name, and before his face; and these he oftentimes takes out from the least likely of mankind. II. And now, secondly, as to THE REASON OF THE FACT. Does not he do this to display his mercy his great and infinite mercy? that those who have provoked him to wrath should become the men in whom he should show forth his lovingkindness men to be pardoned, men to be washed, to be sanctified and then men to be put in trust of the gospel of Jesus Christ does not this reveal and illustrate the high prerogative of sovereign grace? "Unto me," saith the apostle, "who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." It is a great grace to be permitted to preach the gospel. I have sometimes said to you that when the prodigal came back to his father, and was received into his father's house, no earthly parent, though he had quite forgiven him all the wildness of his son's adventure, could wholly forget the waywardness of his disposition. He might condone the past without confiding in him for the future. If it were needful to send one of the sons to market with a bag of money, the good old father would, in all probability, say to himself, "I will send the elder son with it: he is better to be trusted; I would hardly like to put such a responsibility upon the young lad who has so lately been reclaimed." I can fancy, without uttering a word to his younger son he would, discreetly (as you would say), trust the other with any weighty concerns. But our heavenly Father oh, how he forgives us! He leaves no back reckonings, for though we used to be such sinners, some of us, and so injurious, after he forgave us, he committed to our charge not merely silver and gold, the perishable resources of time, but the priceless treasure of the gospel of Jesus Christ: he allowed us to go and tell to others "the unsearchable riches of Christ." See ye not the impure giving, lessons on chastity, the intemperate teaching chastity? and mark ye not how he who persecuted the disciples in times past, now preacheth the faith he once destroyed? Oh, what deep mercy there is in Jesus! What wonderful grace there is in giving his commissions, that those that cursed him themselves should intercede with him for others; that those that despised him should be permitted to honor him; that those who broke his Sabbaths should nevertheless be helpful to his people in hallowing the Lord's-day; that those who despised his word, and put it behind their back, should be the men to open it, and display the sweetness of it to their fellow men! Is not this grace? Methinks every time Paul preached Jesus Christ he would say to himself: "I used to call him the Nazarene; I abhorred him and used opprobrious language, but herein is great mercy, boundless mercy, that he should take me to be his servant, permit me to labor for his people and suffer for his sake." Next to this, do you not think that the Lord loves to display his power? Men who are tamers of wild beasts, will frequently, when they have subdued a lion, take a delight in showing to the people how obedient that lion will be to them, and how every word that the lion-tamer chooses to say, it will regard and pay attention to. Thus, when the Lord takes a great sinner, after he has tamed him, removed his heart of stone, and given him a heart of flesh, he desires to show how, without the use of the whip, without a threatening look or an angry word, he causes his enemy to become his diligent servant, his earnest friend. O brethren, it shows the power of love on a man when he is so broken down that the things he sneered at he now preaches with all his might. Surely it showed the power of divine grace when Paul avowed Christ openly, and vehemently preached exposing himself to persecution and death that same gospel which his soul had previously nauseated; yea, which his zeal, full of bitterness, had kindled to exterminate. God takes great sinners, and then appoints and qualifies them to be priests and Levites, in order that he might show the exceeding greatness of his power to usward who believe. Again, does not God do this to show his sovereignty? Can we ever forget that attribute of the Almighty? Divine grace, while it comes freely to us, is dispensed freely by God, according to the good pleasure of his will. I should like to hear that text thundered throughout Christendom: "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." No man hath any right to the mercy of God. We have all sinned ourselves into outlaw: all the rights we have are the right to be condemned, and the right to be cast into hell; all the rights of man that he can appeal to God for in equity are merged in the wrongs for which he is responsible. If the Lord have mercy, it is his own will to do it: he can withhold it if it pleases him; so he selects the most degraded, those that have gone farthest from him, and takes them into his church; nay, more, advances them into eminent positions of service in that church, that all his people may know that the Most High ruleth in the armies of heaven and Amongst the inhabitants of this earth, and none can stay his hand, or say unto him, "What doest thou?" He lifteth up the poor from the dunghill, and setteth him among princes, even among the princes of his people. His mercy, power, and sovereignty are displayed when he takes of them to be priests and Levites. But does he not thereby secure to himself the most loving service? I have sometimes thought (I hope I am not censorious) as I have observed with pain the superficiality of a great deal of what is called ministry in these days that kind of superficiality, I mean, in which little is said about the corruption and depravity of the heart; little about the experience of the child of God when under the law; little, far too little, about the glory of that grace that takes such worms of the dust to make them one with Christ. I have often thought that this avoidance of, not to say this aversion to, deep ploughing, may be accounted for by the fact that the preachers themselves probably had not been suffered to go very far into outward sin; had never had any very deep law-work upon their souls; never had much awakening of conscience, nor felt much of the powers of the world to come. They got their religion very easily; and so knowing little of soul-humbling sensations themselves, they could not go very deeply into the experience of the children of God. When the Lord calls a grievous sinner, to make a gracious example of him, it is not so. The man who has done business in deep waters knows what sin means; tortured with a sense of his own crimes, he has been like those wretched culprits who surrender themselves to justice, because their conscience makes liberty chafe them. He knows what pardon means, for he has found peace after great bitterness, and got remission after the gnawings of despair; he knows what the conflicts of God's people are, for he has had many fierce encounters with the lusts that beset him within, and the temptations that assailed him from without. And now, when he opens his mouth, the testimony he bears is from an inwrought experience: he speaks of things which he has tasted and handled of the good Word of God. John Newton, to whom I referred just now, could not do otherwise than livingly and lovingly preach the Word of God. You could not have brooked from him a dainty essay or a flowery sermon, because nothing else would have consorted and accorded with his experience, but a faithful tale of the way the Lord had led him, and a forcible exposition of what the Lord had taught him. He had been such a sinner, that it must be grace which saved him; and he would have belied all his inward feelings if he had not proclaimed the grace of God. And so with Bunyan: if he had not tearfully wept over sinners and preached Jesus Christ in his fullness, as the Savior of Jerusalem sinners, he would have been opposing all that animated his own breast, and all that burned and glowed for utterance. God, therefore, takes some of these men who have gone far astray, that he might have warm-hearted, intensely earnest men, who must proclaim the gospel, because they have felt its power; who love much because they have had much forgiven; who preach of grace, because they need much grace, and lift up high the brazen serpent amongst the sin-bitten hosts of men, because they have been sin-bitten themselves and do remember it; they have looked and been cured, and they still remember the cure, and rejoice in it. Another reason why the Lord takes the vilest of men to make them the saintliest is, that he might openly triumph over Satan. How the devil must feel defeated when such a man as Saul is taken straight away from persecuting to preaching! Surely, it makes Satan bite his chains and gnash his teeth when he loses his servants so. Just when he has trained them up, and got them into fine condition for doing mischief, in comes the officer of divine grace, arrests them, and changes their hearts. You know none ever do the devil so much mischief as those who once did him service. They know the ins and outs of his castle where to attack it. They understand so much of his devices and tactics, that they become all the more powerful adversaries when they are converted. All heaven rings with rapture when a great sinner is saved; and all hell howls with dismay when one of the arch host bows down to kiss the feet of Christ, and receive the mercy of God. Glory be to God when he takes those that would have been deepest damned, and sets them highest among the saved on earth to be priests and Levites unto him. By these means also he secures another end: he encourages poor penitents; for when a sinner, under a sense of sin, meets with a brother in Christ, who was like himself once, but is now living near to God and serving him acceptably, he is much encouraged. "Why," he thinks to himself, "is this how God receives sinners when they turn to him? Perhaps he will receive me." And if he gets into conversation with one of those whom God has made priests and Levites, he says, "Tell me what the Lord has done for thy soul." And the minister being a man of like passions, and having had like experience, delights to describe the works and ways of God with hardened sinners and old offenders and then the man who is seeking finds in the other a guide who is touched with the feeling of his infirmity, is very helpful to him, and much blessed of God to enter into the secrets of his heart, and lead him to the cross. If there be here some great rebel against God, I think he ought to take encouragement thence to turn unto the Lord and live, for surely, when God so treats his most defiant enemies as to make them his most honored ministers, there should be some comfort for the great sinner to seek the Lord while yet he waits to be gracious. And do not you think this is done very much for the encouragement of the church of God? I know, as myself one of its humble members I often need to be solaced by seeing what God's hand can do. We ought to walk by faith, and so I trust we do; but when we see sinners converted, it gives zest to our fellowship and zeal to our enterprise. We all of us feel the happier for it. I hardly expect to see so many converts in the Tabernacle as there used to be. We have had so very many brought to God, that those of you who are left, I almost fear, have resisted overmuch the wooings and warnings of love divine. Indeed, there are so few comparatively left, that we have not the opportunities we once had when the mass of the congregation was not converted. Peradventure there are few of you whom God has not blessed. But I do long to see a fresh ingathering of converts: it would make my heart glad, and it would make all the church glad if we heard of some great sinners being saved. I pray God sometimes that he would save a great multitude of the priests of the church of Rome and the church of England. Be did in the olden times bring a great multitude of the priests to believe the gospel, and why should he not yet again? If he wills to call to himself some of the lowest of the low, and the vilest of the vile, and make them wonders of his grace, his omnipotent fiat shall be instantly obeyed. Why should he not? Why should he not? He has done so: why should he not again? He has done so, I say, and the text says, "I will take of them for priests and for Levites." Why should he not go on to take from strange quarters still a people that shall serve him? Does he not say "I will"? Suppose it should ever come to this, as some say it will, that the churches, many of them, should desert the old truths, and the ministers become dumb dogs that cannot bark, and one by one their testimony should be silent, and every candlestick should be taken out of its place, and the whole head should be sick, and the whole heart faint, and Zion be under a cloud, and there should be none to help her, and none to lift up the banner for the truth? What then? Why, then God would arise, and take again from the fishermen in their boats new apostles, and from the lowest dens of iniquity, and the worst haunts of vice, from the saloons of frivolity where the rich resort, and from the chambers of commerce and the palaces of merchandise where buyers and sellers make their contracts, he would take a fresh staff of men. Out of the roughest material he can make the finest fabric, out of the newest recruits he can raise the noblest regiment, to show forth his praise, to do his work, and to secure victory for his cause. If some were unworthy holders of his vineyard, and brought him no revenue, he would put aside these wicked men, and send forth fresh laborers, and give his vineyard unto others, for he will get glory unto his name; he "will take of them for priests and for Levites." Never say it is a dark day; never say God has forgotten his church; never give way to despairing fits, and dream of horrible times coming, that yet are not to come. Verily, "all flesh shall see the salvation of God," and the glory of God shall be revealed, and all flesh shall see it; for the mouth of the Lord hath spoken it. He shall arise, and have mercy upon Zion; he will build up her walls, heal all her breaches, and once again shall she be the joy of the whole earth. Take heart and comfort, God can find his servants anywhere. Omnipotence hath instruments where we see them not. He "will take of them for priests and for Levites." III. Lastly, WHAT IS THE LESSON FROM THIS? I address myself to those of you especially, my dear brethren and sisters, whom the grace of God has taken to make priests and Levites unto God. You are near to him: you serve him. What effect should this have upon you? First, remember what state you where in before God's grace took you in hand. Then consider what you are called to be; you are made priests and Levites. Then ask yourself what you would soon become if his grace were to depart from you? Why, as you were before, only with this difference, that the evil spirit in you would take unto himself seven other spirits more wicked than the first, and enter in and dwell there, and your last state would be worse than the first. Watch then, watch! watch! God, his grace enabling you to watch, will preserve you to the end. Am I a priest and Levite a holy vessel set apart before God, serving at his altar, bringing prayers and praises to him? Ah! yes, I may be a priest and a Levite, but I should be a devil if his grace did not prevent. O watch, watch, watch! "What I say unto you I say unto all, Watch." And oh, what humility this vocation of God should produce! However high we may be raised, we must remember whence the honor cometh. For this promotion cometh neither from the east nor from the west it is God's gift. Thou, a blasphemer and injurious; thou, a careless, godless, Christless man, now raised to be a servant of God, to wait in his courts, and honor his name, be thankful that thou art lifted so high, but wonder, and fear and tremble, for all the goodness that God has made to pass before thee. What am I, and what is my father's house, that thou hast brought me hitherto; to pray and my prayer to be heard, yet not worthy to lift mine eyes to the place where thine honor dwelleth; to have thy holy Spirit dwelling in me, and yet not worthy that thou shouldst come under my roof! Be humble brother: it will help you to watch. Watching is done best in a lowly manner. And since he hath taken us for priests and for Levites, let us do every office heartily as unto the Lord. If others in this world can serve God coldly, yet, my brethren and sisters, you and I cannot afford to do so. We were such sinners, that if we have been forgiven, we must love him. Those that had little sin to be cleansed may not have much love to lavish on their Redeemer. Not so with me or thee:

"Love I most; I've more forgiven; I'm a miracle of grace."

Those that had some good principles instilled into them by early training or some sort of preparation to receive the gospel, may not feel their deep indebtedness to the wonderful working of the Spirit; but those of us who were steeped in sin, and hardened in heart, when we are saved must magnify the power of God, and moved by that feeling we must serve him heartily with our whole spirit, soul, and body. A man that feels what grace has done for him cannot help throwing his whole soul into it. I used to know a man whom I often heard swear on the other side of the river, in the town where I was and when converted I recollect his prayers. They used to trouble us rather: they were so loud. It was not everybody that knew the reason why. He had been so accustomed to swear loud that he could not help praying loud; and when a man has been very loud for the devil, he cannot help being loud for Christ. Some of those dear Methodist brethren who cry out, "Amen!" so stentoriously, do it, I hope, because they feel the love of God in Christ on account of what great things have been done for them. Let those go the common track of service that have gone the common track of sin, but let those serve the Lord with all their heart, and mind, and strength, that have been unusual sinners. Bring your alabaster box, O great sinner, break it on his blessed head that pardoned you. Wash his feet with your tears, and wipe them with the hairs of your head, for where extraordinary love has been experienced, extraordinary love ought to be the outgrowth, and extraordinary service ought to be the consequence. Once again, if the Lord has taken of us to be his priests and Levites, let us serve him with great thankfulness and joy. If any people should be glad, I am sure it is those people that feel the aboundings of his mercy in forgiveness, having heard those glad tidings, as it were, from the lips of Jesus himself. "Thy sins which are many are all forgiven thee: go in peace." They have something always to stimulate their gratitude and regale them with sunshine. "I am very poor," saith one, "but, never mind, poor as I am, I am not a drunkard or a swearer now; I feel weak and sickly in body, it may be; never mind that; I have not the burden of sin upon my soul." Or, "I am unknown, quite unknown. I have nobody to come and see me. Never mind that; I am known to God. I am poor and needy, yet the Lord thinketh upon me. My great wounds have been healed in Jesus' precious blood." Why, you have always cause to be glad, my dear brother and sister, if you have had your sins forgiven: you have a fountain opened in your soul of love to Christ and joy in God, quite as surely as there is a fountain open for the cleansing of your sin in the side of Jesus. So let me close, by saying, surely we ought to serve God with great confidence in him. If he has made us priests and Levites to him, why then we may trust him to do anything. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" He that has done so much for us, as to take us out of the miry clay, and set our feet upon a rock, and put his gospel into our hearts, may be trusted for the rest. Suppose a man owed you ten thousand pounds and a trifling sum besides for a small promissory note he had given you; if he paid you the ten thousand pounds, you might trust him to meet the little bill when it fell due. And when the Lord has given us so much, so infinitely much, the little that remains for it is comparatively little ought to cause us no anxieties or doubts, no fears or misgivings. "Because thou hast been my help, therefore in the shadow of thy wings will I rejoice." He who found me a sinner, made me a pardoned sinner, put me among his children, and numbered me among his honored servants, has not done all this to desert me at last and put me to shame. He has not been at this expense with his poor servant to fling him away after all. No, glory be to his name: he will continue his work till he has perfected it. He is the God that performeth all things for me, and in him will I rest, and not be ashamed, world without end. Amen.

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Bibliographical Information
Spurgeon, Charle Haddon. "Commentary on Isaiah 66". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/eng/spe/isaiah-66.html. 2011.