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Bible Commentaries

Spurgeon's Verse Expositions of the Bible

James 1

Verses 2-4

All Joy in All Trials

A Sermon

(No. 1704)

Delivered on Lord's Day Morning, February 4th, 1883, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

"My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing."-- James 1:2-4

James calls the converted among the twelve tribes his brethren. Christianity has a great uniting power: it both discovers and creates relationships among the sons of men. It reminds us of the ties of nature, and binds us with the bonds of grace. Every one that is born of the Spirit of God is brother to every other that is born of the same Spirit. Well may we be called brethren, for we are redeemed by one blood; we are partakers of the same life; we feed upon the same heavenly food; we are united to the same living head; we seek the same ends; we love the same Father: we are heirs of the same promises; and we shall dwell for ever together in the same heaven. Wherefore, let brotherly love continue; let us love one another with a pure heart fervently, and manifest that love, not in word only, but in deed and in truth. Whatever brotherhood may be a sham, let the brotherhood of believers be the most real thing beneath the stars.

Beginning with this word "brethren," James shows a true brotherly sympathy with believers in their trials, and this is a main part of Christian fellowship. "Bear ye one another's burdens, and so fulfil the law of Christ." If we are not tempted ourselves at this moment, others are: let us remember them in our prayers; for in due time our turn will come, and we shall be put into the crucible. As we would desire to receive sympathy and help in our hour of need, let us render it freely to those who are now enduring trial. Let us remember those that are in bonds, as bound with them, and those that suffer affliction as being ourselves in the body. Remembering the trials of his brethren, James tries to cheer them, and therefore he says, "My brethren, count it all joy when ye fall into divers trials." It is a part of our high calling to rise ourselves into confidence; and it is also our duty to see that none of our brethren despond, much less despair. The whole tendency of our holy faith is to elevate and to encourage. Grace breeds no sorrow, except the healthy sorrow which comes with saving repentance and leads to the joy of pardon: it comes not to make men miserable, but to wipe all tears from their eyes. Our dream is not of devils descending a dreary staircase to hell, but of angels ascending and descending upon a ladder, the top of which leads to the shining throne of God. The message of the gospel is one of joy and gladness, and were it universally understood and received this world would be no longer a wilderness, but it would rejoice and blossom as the rose. Let grace reign in all hearts, and this earth will become a temple filled with perpetual song; and even the trials of life will become causes of the highest joy, so beautifully described by James as "all joy," as if every possible delight were crowded into it. Blessed be God, it is our work, not to upbraid, but to cheer all the brotherhood: we walk in a light which glorifies everything upon which it falls, and turns losses into gains. We are able in sober earnest to speak with the afflicted, and bid them be patient under the chastening hand of God; yea, to count it all joy when they fall into divers trials because those trials will work out for them such signal, such lasting good. They may be well content to sow in tears since they are sure to reap in joy.

Without further preface we will come at once to the text; and observe that in speaking about affliction, for that is the subject of the text, the apostle notes, first, the essential point which is assailed by temptation, namely, your faith. Your faith is the target that all the arrows are shot at; the furnace is kindled for the trial of your faith. Notice, secondly, the invaluable blessing which is thus gained, namely, the proving of your faith, discovering whether it be the right faith or no. This proof of our faith is a blessing of which I cannot speak too highly. Then, thirdly, we may not overlook the priceless virtue which is produced by this process of testing, namely, patience; for the proving of your faith produces patience, and this is the soul's surest enrichment. Lastly, in connection with that patience we shall note the spiritual completeness which is thus promoted:--"That ye may be perfect and entire, lacking nothing." Perhaps you have noticed that little variations I have made in the text; but I am now following the Revised Version, which gives an admirable rendering. I will read it. "Count it all joy, my brethren, when ye fall into manifold temptations; knowing that the proof of your faith worketh patience. And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing."

I. First, let us think a little upon THE ESSENTIAL POINT WHICH IS ASSAILED by temptation or trial. It is your faith which is tried. It is supposed that you have that faith. You are not the people of God, you are not truly brethren unless you are believers. It is this faith of yours which is peculiarly obnoxious to Satan and to the world which lieth in the wicked one. If you had not faith they would not be enemies of yours; but faith is the mark of the chosen of God, and therefore his foes become the foes of all the faithful, spitting their venom specially upon their faith. God Himself hath put enmity between the serpent and the woman, between the serpent's seed and the woman's seed; and that enmity must show itself. The serpent bites at the heel of the true seed: hence mockings, persecutions, temptations, and trials are sure to beset the pathway to faith. The hand of faith is against all evil, and all evil is against faith. Faith is that blessed grace which is most pleasing to God, and hence it is the most displeasing to the devil. By faith God is greatly glorified, and hence by faith Satan is greatly annoyed. He rages at faith because he sees therein his own defeat and the victory of grace.

Because the trial of your faith brings honour to the Lord, therefore the Lord Himself is sure to try it that out of its trial praise may come to his grace by which faith is sustained. Our chief end is to glorify God, and if our trials enable us more fully to answer the end of our being it is well that they should happen unto us. So early in our discourse we see reason to count it all joy when we fall into manifold trials.

It is by our faith that we are saved, justified, and brought near to God, and therefore it is no marvel that it is attacked. It is by believing in Christ that we are delivered from the reigning power of sin, and receive power to become the sons of God. Faith is as vital to salvation as the heart is vital to the body: hence the javelins of the enemy are mainly aimed at this essential grace. Faith is the standard bearer, and the object of the enemy is to strike him down that the battle may be gained. If the foundations be removed what can the righteous do? If the cable can be snapped whither will the vessel drift? All the powers of darkness which are opposed to right and truth are sure to fight against our faith, and manifold temptations will march in their legions against our confidence in God.

It is by our faith that we live; we began to live by it, and continue to live by it, for "the just shall live by faith." Once let faith go and our life is gone; and hence it is that the powers which war against us make their main assault upon this royal castle, this key of the whole position. Faith is your jewel, your joy, your glory; and the thieves who haunt the pilgrim way are all in league to tear it from you. Hold fast, therefore, this your choice treasure.

It is by faith, too, that Christians perform exploits. If men of old wrought daring and heroic deeds it was by faith. Faith is the fighting principle and the conquering principle: therefore it is Satan's policy to slay it even as Pharaoh sought to kill the male children when Israel dwelt in Egypt. Rob a Christian of his faith and he will be like Samson when his locks were cut away: the Philistines will be upon him and the Lord will have departed from him. Marvel not if the full force of the current shall beat upon your faith, for it is the foundation of your spiritual house. Oh that your faith may abide steadfast and unmovable in all present trials, that so it may be found true in the hour of death and in the day of judgment. Woe unto that man whose faith fails him in this land of peace, for what will he do in the swelling of Jordan

Now, think of how faith is tried. According to the text we are said to fall into "manifold temptations" or into "divers temptations"--that is to say, we may expect very many and very different troubles. In any case these trials will be most real. The twelve tribes to whom this epistle was written were a specially tried people, for in the first place they were, as Jews, greatly persecuted by all other nations, and when they became Christians they were cruelly persecuted by their own people. A Gentile convert was somewhat less in peril than a Jewish Christian, for the latter was crushed between the upper and nether millstones of Paganism and Judaism. The Israelitish Christian was usually so persecuted by his own kith and kin that he had to flee from them, and whither could he go, for all other people abhorred the Jews? We are not in such a plight, but God's people even to this day will find that trial is no sham word. The rod in God's house is no toy to play with. The furnace, believe me, is no mere place of extra warmth to which you may soon accustom yourself: it is often heated seven times hotter, like the furnace of Nebuchadnezzar and God's children are made to know that the fire burns and devours. Our temptations are no inventions of nervousness nor hobgoblins of dreamy fear. Ye have heard of the patience of Job--his was real patience, for his afflictions were real. Could each tried believer among us tell his own story I do not doubt we would convince all who heard us that the troubles and temptations which we have endured are no fictions of romance, but must be ranked among the stern realities of actual life.

Ay, and note too, that the trials of Christians are such as would in themselves lead us into sin, for I take it that our translators would not have placed the word "temptation" in the text, and the Revisionists would not have retained it, if they had not felt that there was a colouring of temptation in its meaning, and that "trial" was hardly the word. The natural tendency of trouble is not to sanctify, but to induce sin. A man is very apt to become unbelieving under affliction: that is a sin. He is apt to murmur against God under it: that is a sin. He is apt to put forth his hand to some ill way of escaping from his difficulty: and that would be sin. Hence we are taught to pray, "Lead us not into temptation; because trial has in itself a measure of temptation"; and if it were not neutralized by abundant grace it would bear us towards sin. I suppose that every test must have in it a measure of temptation. The Lord cannot be tempted of evil, neither tempteth he any man; but this is to be understood of his end and design. He entices no man to do evil; but yet He tries the sincerity and faithfulness of men by placing them where sin comes in their way, and does its best or its worst to ensnare them: His design being that the uprightness of His servants may thus be proved, both to themselves and others. We are not taken out of this world of temptation, but we are kept in it for our good. Because our nature is depraved it makes occasions for sin, both out of our joys and our trials, but by grace we overcome the tendency of nature, and so derive benefit from tribulation. Do I not speak to many here who at times feel strong impulses towards evil, especially in the darksome hour when the spirit of evil walks abroad? Have you not been made to tremble for yourselves in season of fierce trial, for your feet were almost gone, your steps had well-nigh slipped. Is there any virtue that has not been weather-beaten? Is there any love that has not at times been so tried that it threatened to curdle into hate? Is there any good thing this side heaven which has marched all the way in silver slippers? Did ever a flower of grace blossom in this wretched clime without being tried with frost or blight? Our way is up the river; we have to stem the current, and struggle against a flood which would readily bear us to destruction. Thus, not only trials, but black temptations assail the Christian's faith.

As to what shape they take, we may say this much: the trial or temptation of each man is distinct from that of every other. When God did tempt Abraham he was bidden to take his son, his only son, and offer him upon a mountain for a sacrifice. Nobody here was ever tried in that way: nobody ever will be. We may have the trial of losing our child, but certainly not the trial of having a command to offer him in sacrifice. That was a trial peculiar to Abraham: necessary and useful to him, though never proposed to us. In the case of the young man in the gospels, our Lord Jesus tried him with, "If thou wouldest be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven." Some have dreamed that it must therefore be the duty of everybody to part with their possessions: but this is idle. It would not be the duty of any man to offer up his only son; and it is not the duty of every man to part with all his goods. These were tests to particular persons; and others equally special and searching have been applied in other cases. We are not to try ourselves, nor to desire other men's trials; it will be well if we endure those which the Lord appoints for us, for they will be wisely chosen. That which would most severely test me would perhaps be no trial to you; and that which tries you might be no temptation to me. This is one reason why we often judge one another so severely, because feeling ourselves to be strong in that particular point we argue that the fallen one must have been strong in that point too, and therefore must have willfully and earnestly have determined to do wrong. This may be a cruel supposition. We hastily conclude that the temptation must have been as feeble in his case as it would have been in our own; which is a great mistake, for a temptation which to you or to me would be no temptation at all, may be to another individual, of a peculiar constitution and under singular circumstances, a most fierce and terrible blast from the adversary, before which he falls mournfully, but not with malice aforethought. Divers trials, says the apostle, and he knew what he said.

And, dear friends, sometimes these divers trials derive great force from their seemingly surrounding us, and cutting off escape: James says,--"Ye fall into divers temptations": like men who fall into a pit, and do not know how to get out; or like soldiers who fall into an ambuscade; or travellers in the good old times when two or three footpaths surrounded them and made them feel that they had fallen into bad hands. The tempted see not which way to turn; they appear to be hemmed in; they are as a bird that is taken in the fowler's snare. This it is that makes calamity of our manifold temptations, that they hedge up our way, and unless faith finds the clue we wander in a thorny maze.

At times temptation comes suddenly upon us, and so we fall into it. When we were at rest, and were quiet, suddenly the evil came, like a lion leaping from the thicket. When Job's children were eating and drinking in their elder brother's house, then suddenly a wind came from the wilderness, and the patriarch was bereaved: the cattle were ploughing, the sheep were grazing, the camels were at their service, and in a moment, by fire from heaven, and by robber bands, the whole of these possessions vanished. One messenger had not told his story before another followed at his heels; Job had no breathing time, the blows fell thick and fast. The trial of our faith is most severe when divers trials happen to us when we look not for them. It is not strange in the light of these things that James should say, "Count it all joy when ye fall into divers trials"

Those were the days of tumults, imprisonment, crucifixion, sword, and fire. Then the amphitheatre devoured Christians by thousands. The general cry was "The Christians to the lions!" Do you wonder if sometimes the bravest were made to say, Is our faith really true? This faith which is abhorred of all mankind, can it be divine? Has it come from God? Why, then, does He not interpose and deliver His people? Shall we apostatise? Shall we deny Christ and live, or shall we go on with our confession through innumerable torments even to a bloody death? Will fidelity answer after all? Is there a crown of glory? is there an eternity of bliss? Is there in very deed a resurrection of the dead? These questions came into men's minds then, and were fairly faced: the faith of martyrs was not taken up at second hand, or borrowed from their parents; they believed for themselves in downright earnest. Men and women in those days believed in such a way that they never flinched nor started aside from fear of death; indeed, they pressed forward to confess their faith in Jesus in such crowds that at last the heathen cried, "There must be something in it: it must be a religion of God, or how could these men so gladly bear their troubles?" This was the faith of God's elect, the work of the Holy Ghost.

You see, then, the main point of attack is our faith, and happy is the man whose shield can catch and quench all the fiery darts of the enemy.

II. That we may make the text more clear we shall next notice THE INVALUABLE BLESSING WHICH IS GAINED BY THE TRIAL OF OUR FAITH. The blessing gained is this, that our faith is tried and proved. Two Sabbaths ago I addressed you upon the man whose bad foundations led to the overthrow of his house; and I know that many said after the sermon:--"God grant that we may not be like him: may we have a firm foundation for our soul to rest on." Then you went home, and you sat down and said, "Have I this sure foundation?" You began to question, argue, reason, and so on, and your design was a good one. But I do not reckon that much came of it; our own looking within seldom yields solid comfort. Actual trial is far more satisfactory; but you must not try yourself. The effectual proof is by trials of God's sending. The way of trying whether you are a good soldier is to go down to the battle: the way to try whether a ship is well built is, not merely to order the surveyor to examine her, but to

send her to sea: a storm will be the best test of her staunchness. They have built a new lighthouse upon the Eddystone: how do we know that it will stand? We judge by certain laws and principles, and feel tolerably safe about the structure; but, after all, we shall know best if after-years when a thousand tempests have beaten upon the lighthouse in vain. We need trials as a test as much as we need divine truth as our food. Admire the ancient types placed in the ark of the covenant of old: two things were laid close together,--the pot of manna and the rod. See how heavenly food and heavenly rule go together: how our sustenance and our chastening are equally provided for! A Christian cannot live without the manna nor without the rod. The two must go together. I mean this, that it is as great a mercy to have your salvation proved to you under trial as it is to have it sustained in you by the consolations of the Spirit of God. Sanctified tribulations work the proof of our faith, and this is more precious than that of gold which perisheth, though it be tried by fire.

Now, when we are able to bear it without starting aside, the trial proves our sincerity. Coming out of a trouble the Christian says to himself, "Yes, I held fast mine integrity, and did not let it go. Blessed be God, I was not afraid of threatening; I was not crushed by losses; I was kept true to God under pressure. Now, I am sure that my religion is not a mere profession, but a real consecration to God. It has endured the fire, being kept by the power of God."

Next, it proves the truthfulness of our doctrinal belief. Oh, yes, you may say, "I have heard Mr. Spurgeon expound the doctrines, and I have believed them." This is poor work; but if you have been sick, and found a comfort in those doctrines, then you are assured of their truth. If you have been on the borders of the grave, and the gospel has given you joy and gladness, then you know how true it is. Experimental knowledge is the best and surest. If you have seen others pass through death itself triumphantly you have said, "This is proof to me: my faith is no guess-work: I have seen for myself." Is not this assurance cheaply purchased at any price? May we not count it all joy when the Lord puts us in the way of getting it? It seems to me that doubt is worse than trial. I had sooner suffer any affliction than be left to question the gospel or my own interest in it. Certainly it is a jewel worth purchasing even with our heart's blood.

Next, your own faith in God is proved when you can cling to Him under temptation. Not only your sincerity, but the divinity of your faith is proved; for a faith that is never tried, how can you depend upon it? But if in the darkest hour you have still said, "I cast my burden upon the Lord, and He will sustain me," and you find He does sustain you, then is your faith that of God's elect. If in temptation you cry to God in prayer that you may keep your garment unspotted, and He helps you to do so, then also are you sure that yours is the faith which the Spirit begets in the soul. After a great fight of affliction, when I come forth a conqueror, I know that I do believe in God, and I know that this faith makes me a partaker of covenant blessings; from this I may fairly argue that my faith is of the right kind.

I find it especially sweet to learn the great strength of the Lord in my own weakness. We find out under trial where we are most weak, and just then in answer to prayer strength is given answerable to the need. The Lord suits the help to the hindrance, and puts the plaster on the wound. In the very hour when it is needed the needed grace is given. Does this not tend to breed assurance of faith

It is a splendid thing to be able to prove even to Satan the purity of your motives. That was the great gain of Job. There was no question about his outward conduct, but the question was about his motive. "Ah," says the devil, "he serves God for what he gets out of Him. Hast Thou not set a hedge about him and all that he has? His is cupboard love: he cares nothing for God Himself, he only cares for the reward of his virtue." Well, he is tried, and everything is taken away, and when he cries, "Though He slay me, yet will I trust in Him," when he blesses the taking as well as the giving God, then the devil himself could not have the prudence to accuse him again. As to Job's own conscience, it would be quite settled and confirmed as to his pure love to God. My brethren, I reckon that the endurance of every imaginable suffering and trial would be a small price to pay for a settled assurance, which would for ever prevent the possibility of doubt. Never mind the waves if they wash you upon this rock. Therefore, when you are tempted, "Count it all joy" that you are tried, because you will thus receive a proof of your love, a proof of your faith, a proof of your being the true-born children of God.

James says, "Count it." A man requires to be trained to be a good accountant; it is an art which needs to be learned. What muddles some of us would make if we had to settle accounts and manage disbursements and incomings without the aid of a clerk! How we should get entangled with balances and deficits! We could much easier spend money than count it. But when a man once knows the science of book-keeping, and gets into the way of it, he readily arrives at the true position of affairs. He has learned to count, and no error escapes his eye. James gives us a ready reckoner, and teaches us in our troubles how to count. He sets before us a different kind of measure from that which carnal reason would use: the shekel of the sanctuary was very different from the shekel in common commerce, and so is the counting of faith far other than that of human judgment. He bids us take our pen and sit down quickly and write at his correct dictation. You are going to write down, "Manifold temptations;" that would be so much on the wrong side: but instead thereof he bids you set down the proving of your faith, and this one asset transforms the transaction into a substantial gain. Trials are like a fire; they burn up nothing in us but the dross, and they make the gold all the purer. Put down the testing process as a clear gain, and, instead of being sorry about it, count it all joy when ye fall into divers trials, for this bestows upon you a proof of your faith. So far there is sufficient ground for counting all trials joy. Now, let us go a little further.

III. Let us think of THE PRICELESS VIRTUE WHICH IS PRODUCED BY TRIAL, namely, patience; for the proof of your "faith worketh patience." Patience! We all have a large stock of it--until we need it, and then we have none. The man who truly possesses patience is the man that has been tried. What kind of patience does he get by the grace of God? First, he obtains a patience that accepts the trials as from God without a murmur. Calm resignation does not come all at once; often long years of physical pain, or mental depression, or disappointment in business, or multiplied bereavements, are needed to bring the soul into full submission to the will of the Lord. After much crying the child is weaned; after much chastening the son is made obedient to his Father's will. By degrees we learn to end our quarrel with God,m and to desire that there may not be two wills between God and ourselves, but that God's will may be our will. Oh, brother, if your troubles work you to that, you are a gainer, I am sure, and you may count them all joy.

The next kind of patience is when experience enables a man to bear ill-treatment, slander, and injury without resentment. He feels it keenly, but he bears it meekly. Like his Master, he opens not his mouth to reply, and refuses to return railing for railing. Contrariwise he gives blessing in return for cursing; like the sandal-wood tree which perfumes the axe which cuts it. Blessed is that holy charity which hopeth all things, endureth all things, and is not easily provoked. Ah, friend, if the grace of God by trial shall work in you the quiet patience which never grows angry, and never ceases to love, you may have lost a trifle of comfort, but you have gained a solid weight of character.

The patience which God works in us by tribulation also takes another form, namely, that of acting without undue haste. Before wisdom has balanced our zeal we are eager to serve God all in a hurry, with a rush and a spurt, as if everything must be done within the hour or nothing would ever be accomplished. We set about holy service with somewhat more of preparedness of heart after we have been drilled in the school of trial. We go steadily and resolutely about work for Jesus, knowing what poor creatures we are, and what a glorious Master we serve. The Lord our God is in no hurry because He is strong and wise. In proportion as we grow like the Lord Jesus we shall cast aside disturbance of mind and fury of spirit. His was a grand life-work, but He never seemed to be confused, excited, worried, or hurried, as certain of His people are. He did not strive nor cry, nor cause His voice to be heard in the streets. He knew His hour was not yet come, and there were so many days in which He could work, and therefore He went steadily on till He had finished the work which His Father had given Him to do. That kind of patience is a jewel more to be desired than the gem which glitters on the imperial brow. Sometimes we blunder into a deal of mischief, making more haste than speed; and we are sure to do so when we forget to pray, and fail to commit our matters into the Divine hands. We may run with such vehemence that we may stumble, or lose our breath: there may be in our random efforts as much undoing as doing, for want of possessing our souls in patience.

That is a grand kind of patience, too, when we can wait without unbelief. Two little words are good for every Christian to learn and to practise--pray and stay. Waiting on the Lord implies both praying and staying. What if the world is not converted this year! What if the Lord Jesus does not come to-morrow! What if still our tribulations are lengthened out! What if the conflict is continued! He that has been tried and by grace has obtained the true profit of his trials, both quietly waits and joyfully hopes for the salvation of God. Patience, brother! Is this high virtue scarce with thee? The Holy Spirit shall bestow it upon thee through suffering.

This patience also takes the shape of believing without wavering, in the very teeth of strange providences and singular statements, and perhaps inward misgivings. The established Christian says, "I believe my God, and therefore if the vision tarry I will wait for it. My time is not yet come. I am to have my worst things first and my best things afterwards, and so I sit me down at Jesus' feet and tarry his leisure."

Brothers and sisters, if, in a word, we learn endurance we have taken a high degree. You look at the weather-beaten sailor, the man who is at home on the sea: he has a bronzed face and mahogany-coloured flesh, he looks as tough as heart of oak, and as hardy as if he were made of iron. How different from us poor landsmen. How did the man become so inured to hardship, so able to breast the storm, so that he does not care whether the wind blows south-west or north-west? He can go out to sea in any kind of weather; he has his sea legs on: how did he come to this strength? By doing business in great waters. He could not have become a hardy seaman by tarrying on shore. Now, trial works in the saints that spiritual hardihood which cannot be learned in ease. You may go to school for ever, but you cannot learn endurance there: you may colour your cheek with paint, but you cannot give it that ingrained brown which comes of stormy seas and howling winds. Strong faith and brave patience come of trouble, and a few men in the church who have thus been prepared are worth anything in times of tempest. To reach that condition of firm endurance and sacred hardihood is worth all the expense of all the heaped-up troubles that ever come upon us from above or from beneath. When trial worketh patience we are incalculably enriched. The Lord give us more of this choice grace. As Peter's fish had the money in its mouth, so have sanctified trials spiritual riches for those who endure them graciously.

IV. Lastly, all this works something better still, and this is our fourth head: THE SPIRITUAL COMPLETENESS PROMOTED. "That ye may be perfect and entire, wanting nothing." Brethren, the most valuable thing a man can get in this world is that which has most to do with his truest self. A man gets a good house; well, that is something: but suppose he is in bad health, what is the good of his fine mansion? A man is well clothed and well fed: that is something: but suppose he shivers with ague, and has no appetite through indigestion. That spoils it all. If a man is in robust health this is a far more valuable boon. Health is far more to be prized than wealth, or honour, or learning: we all allow that, but then suppose that a man's innermost self is diseased while his body is healthy, so that he is disgraced by vice or fevered with passion, he is in a poor plight, notwithstanding that he has such a robust frame? The very best thing is that which will make the man himself a better man; make him right, and true, and pure, and holy. When the man himself is better, he has made an unquestionable gain. So, if our afflictions tend, by trying our faith, to breed patience, and that patience tends to make us into perfect men in Christ Jesus, then we may be glad of trials. Afflictions by God's grace make us all-around men, developing every spiritual faculty, and therefore they are our friends, our helpers, and should be welcomed with "all joy."

Afflictions find out our weak points, and this makes us attend to them. Being tried, we discover our failures, and then going to God about those failures we are helped to be perfect and entire, wanting nothing.

Moreover, our trials, when blessed of God to make us patient, ripen us. I do not know how to explain what I mean by ripening, but there is a sort of mellowness about believers who have endured a great deal of affliction that you never meet in other people. It cannot be mistaken or imitated. A certain measure of sunlight is wanted to bring out the real flavour of fruits, and when a fruit has felt its measure of burning sun it develops a lusciousness which we all delight in. So is it in men and women: a certain amount of trouble appears to be needful to create a certain sugar of graciousness in them, so that they may contain the rich, ripe juice of a gracious character. You must have known such men and such women, and have said to yourselves, "I wish I could be like them, so calm, so quiet, so self-contained, so happy, and when not happy, yet so content not to be happy; so mature in judgment, so spiritual in conversation, so truly ripe." This only comes to those in whom the proof of their faith works experience, and then experience brings forth the fruits of the Spirit. Dear brothers and sisters, there is a certain all-roundness of spiritual manhood which never comes to us except by manifold temptations. Let me attempt to show you what I mean. Sanctified trials produce a chastened spirit. Some of us by nature are rough and untender; but after awhile friends notice that the roughness is departing, and they are quite glad to be more gently handled. Ah, that sick chamber did the polishing; under God's grace, that depression of spirit, that loss, that cross, that bereavement,--these softened the natural ruggedness, and made the man meek and lowly, like his Lord. Sanctified trouble has a great tendency to breed sympathy, and sympathy is to the church as oil to machinery. A man that has never suffered feels very awkward when he tries to sympathize with a tried child of God. He kindly does his best, but he does not know how to go to work at it; but those repeated blows from the rod make us feel for others who are smarting, and by degrees we are recognized as being the Lord's anointed comforters, made meet by temptation to succour those who are tempted.

Have you never noticed how tried men, too, when their trouble is thoroughly sanctified, become cautious and humble They cannot speak quite so fast as they used to do: they do not talk of being absolutely perfect, though thy are the very men who are Scripturally perfect; they say little about their doings, and much about the tender mercy of the Lord. They recollect the whipping they had behind the door from their Father's hands, and they speak gently to other erring ones. Affliction is the stone which our Lord Jesus throws at the brow of our giant pride, and patience is the sword which cuts off its head.

Those, too, are the kind of people who are most grateful. I have known what it is to praise God for the power to move one leg in bed. It may not seem much to you, but it was a great blessing to me. They that are heavily afflicted come to bless God for everything. I am sure that woman who took a piece of bread and a cup of water for her breakfast, and said, "What, all this, and Christ too!" must have been a tried woman, or she would not have exhibited so much gratitude. And that old Puritan minister was surely a tried man, for when his family had only a herring and a few potatoes for dinner, he said, "Lord, we bless Thee that Thou hast ransacked sea and land to find food for us this day." If he had not been a tried man, he might have turned up his nose at the meal, as many do at much more sumptuous fare. Troubled men get to be grateful men, and that is no small thing.

As a rule, where God's grace works, these come to be hopeful men. Where others think the storm will destroy the vessel, they can remember storms equally fierce which did not destroy it, and so they are so calm that their courage keeps others from despair.

These men, too, become unworldly men. They have had too much trouble to think that they can ever build their nest in this black forest. There are too many thorns in their nest for them to reckon that this can be their home. These birds of paradise take to their wings, and are ready to fly away to the land of unfading flowers.

And these much-tempted ones are frequently the most spiritual men, and out of this spirituality comes usefulness. Mr. Greatheart, who led the band of pilgrims up to the celestial city, was a man of many trials, or he would not have been fit to lead so many to their heavenly rest; and you, dear brother, if ever you are to be a leader and a helper, as you would wish to be, in the church of God, it must be by such means as this that you must be prepared for it. Do you not wish to have every virtue developed? Do you not wish to become a perfect man in Christ Jesus? If so, welcome with all joy divers trials and temptations; fly to God with them; bless Him for having sent them: ask Him to help you to bear them with patience, and then let that patience have its perfect work, and so by the Spirit of God you shall become "perfect and entire, lacking in nothing." May the Comforter bless this word to your hearts, for Jesus Christ's sake. Amen.

Verse 5

Loving Advice for Anxious Seekers

A Sermon

(No. 735)

Delivered on Lord's-day Morning, February 17th, 1866, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him."-- James 1:5

IF YOU ARE acquainted with the context, you will at once perceive that this verse has a special reference to persons in trouble. Much-tempted and severely-tried saints are frequently at their wits' end, and though they may be persuaded that in the end good will come out of all their afflictions, yet for the present they may be so distracted as not to know what to do. How fitly spoken and how seasonable is this word of the apostle, "If any of you lack wisdom, let him ask of God;" and such wisdom shall the Lord afford his afflicted sons, that the trying of their faith shall produce patience, and they themselves shall count it all joy that they have fallen in divers trials.

However, the promise is not to be limited to any one particular application, for the word, "If any of you," is so wide, so extensive, that whatever may be our necessity, whatever the dilemma which perplexes us, this text consoles us with the counsel, "If any man lack wisdom, let him ask of God."

This text might be peculiarly comforting to some of you who are working for God. You cannot work long for your heavenly Lord without perceiving that you need a greater wisdom than you own. Why, even in directing an enquirer to the cross of Christ, simple work as that may seem to be, we shall often discover our own inability and folly. In rebuking the backslider, in comforting the desponding, in restoring the fallen, in guiding the ignorant, we shall need to be taught of God, or else we shall meet with more failures than successes. To every honest Christian worker this text speaks with all the soft melody of an angel's whisper. "If any of you lack wisdom, let him ask of God." Thy lips shall overflow with knowledge, and thy tongue shall drop with words of wisdom, if thou wilt but wait on God and hear him before thou speakest to thy fellow men. Thou shalt be made wise to win souls if thou wilt learn to sit at the Master's feet, that he may teach thee the art which he followed when on earth, and follows still.

But the class of persons who just now win my heart's warmest sympathies are those who are seeking the Saviour; and, as the text says, "If any of you," I thought I should be quite right in giving seekers a share in it. They are seeking Christ, but they are in the dark: their soul desires Him, but it has little light, little guidance, and their cry is. "O that I knew where I might find him! that I might come even to his seat!" I thought that this text might be as the balm of Gilead to some of these unwise ones, who have found out all of a sudden their own sin and folly. I thought it would say to them, "If you, poor si" Let us put ourselves, then, at once in order for this work of comforting seekers, and may God, the Holy Ghost, make it effectual.

I. First, I shall call your attention to THE GREAT LACK OF MANY SEEKERS, NAMELY, WISDOM. This lack occurs from divers reasons. Sometimes it is their pride which makes them fools. Like Naaman, they would do some great thing if the prophet had bidden them, but they will not wash and be clean.

The natural heart rebels against the simplicity of the way of salvation. "What! am I to do nothing but simply accept the righteousness already finished? Am I to leave off doing, and merely to look unto Him who was nailed to the tree, and find all my salvation in Him? "Well, then," saith the proud heart, "I cannot understand it." It cannot understand it because it doth not love it. Now, soul, if this be thy difficulty, and I believe, in nine cases out of ten, a proud heart is at the root of all difficulty about the sinner's coming to Christ--if this it is which turns you aside and makes you foolish, then go to God about it, and seek wisdom from Him. He will show you the folly of this pride of yours, and teach you that simply to trust in Jesus is at once the safest and most suitable way of salvation. He will make you see that if the way of salvation had been by doing, the method would not have suited you, for what could you do? If it had been by feeling, it would not have suited you either, for what can your hard heart feel? How can you make yourself tender of heart? But, seeing that it is by faith, it is therefore by grace. O that you may be made wise enough to stoop and kiss the silver sceptre which is outstretched to you, to come and buy this wine and milk, without money and without price, and accept with you whole heart, with intense joy, this perfect righteousness, this finished salvation which Christ hath wrought out and brought in for every seeking soul.

Many persons also, are made foolish, so that they lack wisdom through their despair. Probably, nothing makes a man seem so much like a maniac as the loss of hope. When the mariner feels that the vessel is sinking, that the proud waves must soon overwhelm her, then he reels to and fro, and staggers like a drunken man, because he is at his wits' end. Ah! poor heart, when thou seest the blackness of sin, I do not wonder that thou art driven to despair; and when thy sins come howling behind thee, like so many ravenous wolves, all seeking to devour thee, I do not marvel that thou shouldst be ready even to lay violent hands upon thyself. It is no strange thing for men to be sorely tempted when they are under a sense of sin. And now thou knowest not what to do. If thou couldst be calm and quiet, we could tell you plainly the way of peace, and you might understand that there is no reason for despair, since Jesus died and rose again, and is "able to save to the uttermost them that come unto God by him;" but you cannot give us a calm hearing, for you are distracted, and you think that this comfort applies to everybody but you. You lack wisdom because you are in such a worry and turmoil. As John Bunyan used to say, you are much troubled up and down in your thoughts. I pray you, then, ask wisdom of God, and even out of the depths if you cry unto him, he will be pleased to instruct you and bring you out into a safe way.

No doubt many other persons lack wisdom because they are not instructed in gospel doctrine. It is wonderful how Satan will plague many timid hearts with the doctrine of election. That doctrine, rightly understood, is full of comfort; but, distorted and misrepresented, it often appears to be a bolt to shut sinners out from mercy--the fact being that it shuts none out, but shuts tens of thousands in. Why, the very doctrine of the atonement is not understood by many, while they are under a sense of sin. If they could see that Christ took their sins and carried their sorrows; if they could perceive the meaning of the word, "substitution," light might break in. The window of the understanding is blocked up with ignorance, if we could but clean away the cobwebs and filth, then might the light of the knowledge of Christ come streaming in, and they might rejoice in his salvation. Well, dear friends, if you are be-mired and be-puzzled with difficult doctrine, the text comes to you and says, "If any man lacks wisdom, let him ask of God."

Ignorance also of Christian experience is another cause for the lack of wisdom. I have seen many enquirers who have told me what they have felt, and to them it was so amazing, that they half expected to see every individual hair of my head stand upright while they told me their feelings; and when I said, "Oh! yes, yes, I have felt just like that; that is the common way of most souls that come to Christ;" they have looked surprised beyond measure. The very road which is most safe, you think to be most dangerous; and that which leads to Christ, you fancy leads to hell. Little do you know the value of that stripping work which you so much dread. "Surely," say you, "I am being stripped that I may be cast away;" whereas the Lord only strips those whom he intends afterwards to clothe with the robe of his salvation. Those cuttings of the lancet are sharp, and you think that the surgeon means to kill, but he intends to cure. When God is making you feel the burden of your guilt , you suppose that now he has forgotten to be gracious, whereas it is now that he is gracious to you in very deed, and is using the best means of making you understand and value his grace. The way of life is a new road to you, poor seeking soul, and therefore you lack wisdom in it and make many mistakes about it. The text lovingly advises, "Ask of God;" "Ask of God." Very likely, in addition to all this, which may well enough make you lack wisdom, there are certain singularities in the action of providence towards you, which will fill you with dismay. Ever since you have begun to think about the Lord Jesus, things have gone cross with you in the outward world. You have not only trouble within, but, strange as you think it is, you have now trouble without: it partly arises from friends who say you are mad--would God they were bitten with the same madness!--partly from circumstances over which you can have no control. It is not at all unusual for God to make a complete shipwreck of that vessel in which his people sail, although he fulfills his promise, that not a hair of their heads shall perish. I should not wonder if he would cause two seas to meet around your barque, so that there should not be more than a few boards and broken pieces of the ship left to you, but oh! if you have faith in Christ, he will certainly bring you safe to shore. It is not at all an uncommon thing for the Lord to add to the inward scourgings of conscience the outward lashings of affliction. These double scourgings are meant for proud, stubborn hearts, that they may be humbly brought to Jesus' feet, for of us it may be said, in truth, as Solomon saith of the child, "Foolishness is bound in his heart; but the rod of correction shall drive it far from him." God is thus, dear hearer, bringing folly out of you by the smarts of his rod. It is written, "The blueness of a wound cleanseth away evil," and therefore the Lord is making your wounds to be black and blue, and I should not wonder if he will even let them putrefy, till you have to say with Isaiah, "From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores." Then it is that eternal mercy will take advantage of your dire extremity, and your deep distress shall bring you to Christ who never would have been brought by any other means. To close this somewhat painful picture. Many lack wisdom beause in addition to all their fears and their ignorance, they are fiercely attacked by Satan. John Bunyan tells us of Apollyon, that he said, "No king will willingly lose his subjects." Of course, he will not; and Apollyon, as he sees his subjects one after another desert him to enlist under the banner of King Jesus, howls at his loses, and he leaves no stone unturned to keep souls back from mercy. Just at that critical momen himself, "It is now or never. If I do not nip these buds, they will become flowers and fruits; but if I can bring in a withering frost, I shall kill the young plant." The great enemy makes a dead set at anxious souls. He it is who digs that Slough of Despond right in front of the wicket gate, and keeps the big dog to howl before the door, so that poor trembling Mercy may go into a fainting fit, and find herself too weak to knock at the door. "Now," saith he to all is servants, "shoot your arrows at that awakened soul; it is about to escape from me: empty your quivers, ye soldiers of the pit; launch your hot temptations, ye fiends of hell! Sting that soul with infidel insinuations and hideous blasphemies, for if I once lose it I have lost it forever; therefore, hold it, ye princes of the pit, hold it fast, if ye can." Now, in such a plight as that, with your foolish heart, and the wicked world, and the evil one, and your sins in dreadful alliance to destroy you, what could such a poor timid one as you do, if it were not for this precious word, "If any of you"--that must mean you--"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not"

II. We shall now mention the second point in the text. THE PROPER PLACE OF A SEEKERS RESORT--"Let him ask of God."

My dear friends, bear me witness that it is my constant effort to teach you the spirituality of true religion, and the necessity of our own hearts having personal dealings with the living God. Now, though this you have heard thousands of times, I was about to say from me, yet, once again, I must remind you of it: the text says, "Let him ask of God." Now, you perceive, that the man is directed at once to God, without any intermediate object, or ceremony, or person. You are not told here to seek direction from good books; they may become very useful as auxiliary helps, but the best of human books, if followed slavishly, will mislead. For instance, I am sure that hundreds of persons have been kept in unnecessary bondage through that wonderful and admirable book, "Doddridge's Rise and Progress of Religion in the Soul." It has been the means of the conversion of hundreds; it has been profitable to thousands more; but there is a point in which it fails, so that, if you slavishly follow it, you may read the book through, and I undertake to say, you will not find comfort by following its exhortations. It fails, as all human guides must, if we trust in them and forget the Great Shepard of Israel. When a man is really under concern of soul, he is in a condition of considerable danger. Then it is that an artful false teacher may get hold of him, and cozen him into heresy and unscriptural doctrine. Hence the text does not say, "If any man lacks wisdom, let him ask his priest;" that is about the worst thing he can do; for he who sets himself up for a priest, is either a deceiver or deceived. "Let him ask of God," that is the advice of the Scripture. We are all so ready to go to books, to go to men, to go to ceremonies, to anything except God. Man will worship God with his eyes, and his arms, and his knees, and his mouth--with anything but his heart--and we are all of us anxious, more or less, until we are renewed by grace, to get off the heart-worship of God. Juan de Valdey says, that, "Just as an ignorant man takes a crucifix and says, 'This crucifix will help me to think of Christ,' so he bows before it and never does think of Christ at all, but stops short at the crucifix; so," says he, "the learned man takes his book and says, 'This book will teach me the mysteries of the kingdom,' but instead of giving his thoughts to the mysteries of godliness, he reads his book mechanically and stops at the book, instead of meditating and diving into the truth." It is the action of the mind that God accepts, not the motion of the body; it is the thought communing with him; it is the soul coming into contact with the soul of God; it is the spirit-worship which the Lord accepts. Consequently, the text does not say, "Let him ask books," nor "ask priests," but , "let him ask of God."

Above all, do not let the seeker ask of himself and follow his own imaginings and feelings. All human guides are bad, but you yourself will be your own worst guide. "Let him ask of God." When a man can fairly and honestly say, "I have bowed the knee unto the Lord God of Israel, and asked him, for Jesus' sake, to guide me and to direct me by his Spirit, and then I turned to the Book of God, asking God to be my guide into the book," I cannot believe but what such a man will soon obtain saving wisdom.

I beg to caution all of you against stopping short of really asking of God. I conjure you by the living God, do not be satisfied with asking of me. I am no priest, except as all believers are priests, thank God. I wear no title of ecclesiastical dominion. Be not content with asking my brethren, the deacons and elders: God has made many of them wise in helping souls out of difficulties; do not be satisfied with the advice of any man, however godly and holy, but go direct to the Lord God of heaven and earth, and say unto him, "Lord, teach thou me! Show me thy way, O God! Teach me in thy truth!" You are not bidden to go to any second-hand source of wisdom, but to God the only wise, who alone can direct you. "Let him ask of God."

Such advice as this must be good. You cannot suspect us of any interested motive in exhorting you to this. It is your good which we seek, and not out own glory. It must be the best to go to head-quarters: you will surely be lead aright if so you seek direction. Some say, Lo, here! others say, Lo, there! But if you go to God, and then with his guidance study his word, you shall not fail of wisdom. How can you

Moreover, remember that there is one blessed person of the divine Unity who makes it his especial office to teach us! Hense, if you go to God for wisdom, you only go for that which it is his nature and his office to give. The Holy Ghost is given to this end: "He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." When you go to God, you may say to him these words, "O Father, you have been pleased to reveal to us the Holy Spirit, who is to lighten our darkness, and to remove our ignorance. Oh, let that Spirit of thine dwell in me; I am willing to be taught by thy Spirit, through thy word, or through thy ministers, but I come first to thee because I know that thy word and thy ministers, apart from thyself, cannot teach me anything. O Lord, teach thou me." I do not mean by any word of mine to make you think little of Scripture--God forbid!--nor little of those who may speak to you with the Holy Ghost sent down from heaven, but I did mean to make you look even at that Book, and at God's ministers, as being subservient to the Holy Ghost himself. Go to him; ask him: for there in the Book is the letter that killeth; he, he alone can make you to know the living essence and the quickening power of that word. Without the Holy Ghost, my dear hearer, you must still be as blind with the light as you would have been without it. You will be as foolish after having been taught the gospel in the theory of it, as you were before you knew it. Let the Holy Spirit, however, teach you, and you shall know all things that are necessary for this life and godliness.

Thus, then, we have brought two points before you: the great lack of the seeker is "wisdom;" and the right place to get that lack removed.

III. Thirdly, THE RIGHT MODE IN WHICH TO GO TO GOD. "Let him ask." Oh! That simple word, "Let him ask"--"let him ask!" No form of asking is precribed, no words laid down, no method dictated, no hour set apart, no rubric printed; but there it stands in gracious simplicity, "let him ask." He

who will not have mercy when it is to be had for the asking for, deserves to die without it. While I am thinking of this word, before I plunge into its fullest meaning, I may well say, if God will give wisdom to the seeker only because he asks for it, what shall I say of the folly which will not even ask to be made wise? May God forgive you such folly for the past, and deliver you from it for the future.

The text says, "Let him ask," which is a method implying that ignorance is confessed. No man will ask wisdom till he knows that he is ignorant. Come, dear hearer, confess your ignorance into the ear of God, who is as present here as you are; say unto him, "Lord, I have discovered now that I am not so wise as I thought I was; I am foolish and vain. Lord, teach thou me." Make a full confession, and this shall be a good beginning for prayer.

Asking has also in it the fact the God is believed in. We cannot ask of a person of whose existence we have any doubt, and we will not ask of a person of whose hearing us we have serious suspicions. Who would stand in the desert of Sahara and cry aloud, where there is no living ear to hear? Now, my dear hearer, thou believest that there is a God. Ask, then! Dost thou not believe that he is here, that he will hear thy cry, that he will be pleased in answer to thy cry to give thee what thou askest for? Now, if thou canst believe that there is a God, that he is here and that he will hear thee, then confess thy ignorance, and ask him now to give thee the promised wisdom for Jesus' sake.

There is in this method of approaching God by asking, also, a clear sight that salvation is by grace. It does not say, "Let him buy of God, let him demand of God, let him earn from God." Oh! no--"let him ask of God." It is the beggar's word. The beggar asks an alms. You are to ask as the beggar asks of you in the street, and God will give to you far more liberally than ye to the poor. You must confess that you have no merit of your own. If you will not acknowledge that, neither will God hear your prayers; but come now with the acknowledgment of ignorance, with the confession of sin, and believing that God is the rewarder of them that diligently seek him, and he will even now give you the wisdom which saves the soul.

Observe here, what an acknowledgment of dependence there is. The man sees that he cannot find wisdom anywhere else, but that it must come from God. He turns his eye to the only fountain, and leaves the broken cisterns. Do this, dear hearer. I feel as if the text did not want any explanation from me, but only wanted carrying out by you. Let him ask of God. I think I can hear fifty-thousand objections from different parts of the building. One is saying, "But I don't understand, ask of God." If thou has made some difficulties for thyself, if thou art such a fool as to be tying knots and wanting to get them untied before thou wilt believe in Jesus, then I have nothing to say to thee, except it were, beware lest thou dost tie a knot that shall destroy thy soul; but if thou be troubled with an honest objection, I say to thee now, in God's name, "Ask of God." You need not wait till you get home, you need not stay till you have left that seat, but now, silently, in your soul, as Hannah did when she went up to the tabernacle, breathe the prayer, "O God, teach thou me: lead me to the foot of the cross; help me to see Jesus; save my soul this day; end the doubtful strife; answer these questions; bring me, as an humble seeker, to lie before the footstool of thy sovereign mercy, and to receive pardon through the mediatorial sacrifice. "Let him ask--that is all--let him ask."

IV. Fourthly, the text has in it ABUNDANT ENCOURAGEMENT for such a seeker.

There are four encouagements here. "Let him ask of God, who giveth to all men." What a wide statement--Who "giveth to all men!" I will take it in its broadest extent. In natural things, God does give to all men life, health, food, raiment. Who "maketh his sun to rise on the evil and on the good;" who causeth the rain to descend upon the fields of the just and of the unjust. Every creature is favoured with divine benevolence; and there is not a creature, from the tiniest ephemera which creepeth upon the green leaf of the forest, up to the swift-winged angel who adoringly flies upon his Master's will, which is not made to partake of the gifts of the Great Father of Lights. Now, if God hath gifts for all men, how much more will he have gifts for that man who earnestly turns his tearful eye to heaven and cries, "My Father, give me wisdom, that I may be reconciled to thee through the death of thy Son"? Why, the grass, as Herbert says, never asked for the dew, and yet every blade has its own drop; and shall you daily cry for the dew of grace, and there be no drop of heaven's grace for you? Impossible. Fancy your own child saying, "My father, my father, I want to be obedient, I want to be holy;" and suppose that you have power to make your child so, could you find it in your heart to refuse? No; it would be a greater joy to you to give than it could be to the child to accept.

But it has been said, the text ought not be understood in that broad sense. Very probably it ought not so to be. I conceive that there is implied the limitation that God giveth to all who seek. Though the limitation is not stated, yet I think it is intended, because of spiritual mercies God does not give to all men liberally. There are some men who live and die without the liberal favours of grace, because they wantonly and wickedly refuse them; but he gives to all true seekers liberally. We may take that view of it, and we may find you hundreds of witnesses to prove the truth of it, and can find them in this very place this morning. Here is one witness; I myself personally sought the Lord, and he heard me, and delivered me from all my fears. My dear brethern, and my sisters too, I know that you could spring up like a great army, if it were a fitting thing to asy you to do, and you could say, "'This poor man cried, and the Lord heard him.' 'The God of Jacob hath not despised nor abhorred the cries of his people.'" Now, soul, if God has heard so many who sought his face, why should he not hear you? Is it not a comfort to think that hundreds, thousands, and tens of thousands have gone to God, and there has never been a case in which he has refused one? Will he begin with you? Shall you be the first rejected seeker? Oh! then, what a strange destiny yours will be, to have to say to another world, "I am the first who sought grace, and found it not; I wept at the foot if the cross, and I found no mercy; I said, 'Lord, remember me,' but he would not remember me." You will never be able to say that. Hell will never make its boast over such a case; heaven will never have its honour tarnished by one such solitary instance. Seek the Lord and his strength; seek his face evermore. Your hearts shall live that seek him.

The next comfort is, he gives to all men liberally. God does not give as we do, a mere trifle to the beggar, but he bestows his wealth by handsful. Solomon asked for wisdom: God gave him wealth and power. In nearly every instance of prayer in the Old Testament, God gives ten times as much as is asked for. Jacob asked that he might have bread to eat, and raiment to put on: God made him to be two bands. The Lord will "do exceedingly abundantly above all that we ask or think." This is the divine habit. He not only redeems his promises, but when he might meet them in silver he prefers to pay them in gold. He is exceedingly bountiful. Dear hearers, we have found him so when we have tried him, and do you think that he will begin to be niggardly with you? If he should liberally forgive your sins, he will be none the poorer; if he withhold forgiveness, he will be none the richer. Why should he stint his favour? You want to wash away your sins: there is a river of grace to wash in. You want grace to refresh your souls: he has floods to pour upon the dry ground. We read of the unsearchable riches of Christ. Ho! ye leviathan sinners, here is an ocean of mercy for you to swim in. Ho! you elephantine sinners, here is an ark large enough to hold you and float you above the waters of the deluge! Ho! ye gigantic sinners, whose sins of pride reach up to heaven, and whose feet of lust are plunged in the mire of hell, the sacred hiding-place is large enough to hide even you. The Lord is great in mercy. Oh! who would not ask of so liberal a God, whose thoughts as the heavens are above the earth.

It is added as a third comfort, "and upbraideth not." That is a sweet word. If you help a friend who is in debt, and wants to borrow money, you say, "Remember, I do not like it, you ought not to be in such a state." Your brother wants some aid; you have helped him many times, and will again, but still you upbraid him and tell him he is very imprudent; he ought not to get into these messes; he ought to manage his business better." If you do not tell him so with the mouth, you look at him, and he thinks to himself, "It's very kind of him to give me the help, but really it is very humiliating to me to have to ask him because I get so severe a lesson." I suppose we do right to upbraid. I have no doubt we do so with good motives. But God never does upbraid seeking souls. He giveth liberally, and does not dim the lustre of his grace by harsh rebukes. He does not say. "Ah! you sinner, how came you to commit such sin; I will forgive you, but ----------." The Father does not talk thus to the returning prodigal. One would have supposed that when the prodigal came back, the father would have said, "Well, dear boy, you are forgiven, but never let me see you do that again. How wrong of you to take that portion of my goods, and spend it in that way! I shall never be so well off as before; you have wasted half my living; and now think where you have been: what a dishonour you have cast upon your father's name and character through wasting your living with harlots. I forgive: I cannot forget." My brethren, it was not so. The prodigal remembered his sins, but his father forgot them all, and exclaimed with joy, "This my son was dead, and is alive again; he was lost, and is found." O soul, if thou didst but know the heart of the Saviour, thou wouldst not tarry in sin. If thou couldst but know the overflowing love of the divine Father, thou wouldst not linger in unbelief."

"His heart is made of tenderness,

His bowels melt with love."

Fool as thou art, be not such a fool as to be unwilling to ask for wisdom, but now breathe the prayer, "Teach me, O God, to trust thy dear Son this day."

Then comes the last encouragement. "It shall be given him." Looking through my text last night, I asked the question--Is that last sentence wanted? "Let him ask of God, which giveth to all men liberally, and upbraideth not." Now, if the Lord gives to all men, he will certainly give to the seeker. Is that last promise wanted? And I came to this conclusion, that it would have not been there if it was not required. There are some sinners that cannot be contented to draw obvious inferences; they must have it in black and white. Such is the fearfulness of their nature, they must have the promise in so many express words. Here they have it, "it shall be given him." You are not left to suppose that it shall be, or infer that it may be, but it is written, "it shall be given him."

But to whom shall it be given? If any of you lack wisdom. "Well," says one, "I am quite out of all catalogues; I am one by myself." Well, but you are surely contained in this "any of you." "Ah!" says one, "but I have a private fault, a sin, an offense which I would not dare to mention, which I believe has damned me for ever." Yet the text says, "If any of you." If I saw a door open, and it said "If any of you be hungry, let him come in here," I should not stop outside because I feared that I was not quite the person intended, I should say "It is their business who mean to keep me out, to be more specific in their invitation. They have put it 'any of you.' I am certainly one of the sons of men, and I will step in to the feast." Ah soul! if God had meant to shut thee out, he would have been more plain about it, but here is not a shutting-out word at all. It says, "If any of you lack wisdom"--well, that is you, surely--that lack of wisdom helps to include you within the boundary. It does not limit the character; it widens it to you, because you feel how foolish you are. The promise is, "it shall be given him." "Suppose I do not get it," you say. You must not suppose God to be a liar. How can you suppose such a blasphemy? "Let him ask of God, and it shall be given him." "But," says one, "suppose my sins should prove to be too great!" I cannot, will not suppose anything which can come in conflict with the positive word of God. "Let him ask of God, and it shall be given him." Do you think God does not mean what he says? O sinner, will you add to all your other sins this sin of thinking that God would lie? O man, he invites you to ask of him wisdom, and he says he will give it to you; doubt not the Lord, distrust not the veracity of Jehovah, but come at once humbly, trembling, to the foot of the Saviour's cross. View him lifted on high, as the great atoning sacrifice; look to his streaming wounds; behold his brow still covered with the crimson drops which flow from the wounds caused by his thorny crown. Look to him and live. There's life in a look at the Crucified One: look to him, and the promise is that you should be saved. I commend the text to the careful, thoughtful, believing acceptation of every sinner here. Ask that the sun may not go down until you each and all have received the promise which the test presents to you. May the Holy Spirit now give his own blessing, for Jesus' sake. Amen.

PORTION OF SCRIPTURE READ BEFORE SERMON-- Matthew 5:1-12 .

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Bibliographical Information
Spurgeon, Charle Haddon. "Commentary on James 1". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/eng/spe/james-1.html. 2011.