But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. ─Galatians 6:14
Metropolitan Tabernacle Pulpit, Vol. 19
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. ─Galatians 6:14
Why does any man believe, and from where does his faith come?
“Faith cometh by hearing.” Granted, but do not all men hear, and do not many still remain unbelieving? How, then, does any man come by his faith? To his own experience his faith comes as the result of a sense of need. He feels himself needing a Savior; he finds Christ to be just such a Savior as he wants, and therefore because he cannot help himself, he believes in Jesus. Having nothing of his own, he feels he must take Christ or else perish, and therefore he does it because he cannot help doing it. He is fairly driven up into a corner, and there is but this one way of escape, namely, by the righteousness of another; for he feels he cannot escape by any good deeds, or sufferings of his own, and he comes to Christ and humbles himself, because he cannot do without Christ, and must perish unless he lay hold of him.
But to carry the question further back, where does that man get his sense of need? How is it that he, rather than others, feels his need of Christ? It is certain he has no more necessity for Christ than other men. How does he come to know, then, that he is lost and ruined? How is it that he is driven by the sense of ruin to take hold on Christ the Restorer? The reply is, this is the gift of God; this is the work of the Spirit. No man comes to Christ except the Spirit draw him, and the Spirit draws men to Christ by shutting them up under the law to a conviction that if they do not come to Christ they must perish. Then by sheer stress of weather, they tack about and run into this heavenly port. Salvation by Christ is so disagreeable to our carnal mind, so inconsistent with our love of human merit, that we never would take Christ to be our all in all, if the Spirit did not convince us that we were nothing at all, and did not so compel us to lay hold on Christ.
But, then, the question goes further back still; how is it that the Spirit of God teaches some men their need, and not other men? Why is it that some of you were driven by your sense of need to Christ, while others go on in their self-righteousness and perish? There is no answer to be given but this, “Even so, Father, for so it seemed good in thy sight.” It comes to divine sovereignty at the last. The Lord hath “hidden those things from the wise and prudent, and hath revealed them unto babes.” According to the way in which Christ put it— “My sheep, hear my voice,” “ye believe not because ye are not of my sheep, as I said unto you.” Some divines would like to read that— “Ye are not my sheep, because ye do not believe.” As if believing made us the sheep of Christ, but the text puts it— “Ye believe not, because ye are not of my sheep.” “All that the Father giveth me shall come to me. “If they come not, it is a clear proof that they were never given; for those who were given of old eternity to Christ, chosen God the Father, and then redeemed by God the Son— these are led by the Spirit, through a sense of need to come and lay hold on Christ. No man yet ever did, or ever will believe in Christ, unless he feels his need of him. No man ever did, or will feel his need of Christ, unless the Spirit makes him feel, and the Spirit will make no man feel his need of Jesus savingly, unless it be so written in that eternal book, in which God hath surely engraved the names of his chosen. So, then, I think I am not to be misunderstood on this point, that the reason of faith, or why men believe, is God’s electing love working through the Spirit by a sense of need, and so bringing them to Christ Jesus.
This tract is part 2 of Mr. Spurgeon’s message on John 3:18, entitled, “None But Jesus,” delivered on February 17, 1861, and taken from his own series of messages published from Metropolitan Tabernacle Pulpit, Vol. vii, Sermon No. 361. This Gospel tract was edited by Jon Cardwell.
This Gospel tract was printed and provided by: Sovereign Grace Baptist Church, 5440 Alabama Hwy 202, Anniston, AL 36201 www.sovereigngraceanniston.com
DOWNLOAD A FREE PRINTABLE PDF HERE. Instructions: Uses 8.5 x 11 letter size paper. Print page one; print page two on reverse side; cut in half; fold.
 Sailing term: to adjust the sail to catch the wind in such a way as to keep the boat on its course.
I am told in the Word of God to believe— What am I to believe? I am bidden to look— to what am I to look? What is to be the object of my hope, belief, and confidence? The reply is simple. The object of Faith to a sinner is Christ Jesus. How many make a mistake about this and think that they are to believe on God the father! Now belief in God is an after-result of faith in Jesus. We come to believe in the eternal love of the Father as the result of trusting the precious blood of the Son. Many men say, “I would believe in Christ if I knew that I were elect.” This is coming to the Father, and no man can come to the Father except by Christ. It is the Father’s work to elect, you cannot come directly to him, therefore you cannot know your election until first you have believed on Christ the Redeemer, and then through redemption you can approach to the Father and know your election. Some, too, make the mistake of looking to the work of God the Holy Spirit. They look within to see if they have certain feelings, and if they find them their faith is strong, but if their feelings have departed from them, then their faith is weak, so that they look to the work of the Spirit which is not the object of a sinner’s faith. Both the Father and the Spirit must be trusted in order to complete redemption, but for the particular mercy of justification and pardon the blood of the Mediator is the only plea. Christians have to trust the Spirit after conversion, but the sinner’s business, if he would be saved, is not with trusting the Spirit nor with looking to the Spirit, but looking to Christ Jesus, and to him alone. I know your salvation depends on the whole Trinity but yet the first and immediate object of a sinner’s justifying faith is neither God the Father nor God the Belly Ghost, but God the Son, incarnate in human flesh, and offering atonement for minuets. Hast thou the eye of faith? Then, soul, look thou to Christ as God. If thou wouldst be saved, believe him to be God over all, blessed forever. Bow before him, and accept him as being “Very God of very God,” full if thou do not, thou hast no part in him. When thou hast this believed, believe in him as man. Believe the wondrous story of his incarnation; rely upon the testimony of the evangelists, who declare that the Infinite was robed in the infant, that the Eternal was concealed within the mortal, that he who was King of heaven became a servant of servants and the Son of man. Believe and admire the mystery of his incarnation for unless thou believe this, thou canst not be saved thereby. Then, specially, If thou wouldst be saved, let thy faith behold Christ in his perfect righteous, See him keeping the law without blemish, obeying his Father without error, preserving his integrity without flaw. All this thou art to consider as being done on thy behalf. Thou couldst not keep the law, he kept it for thee. Thou couldst not obey God perfectly— lo! his obedience standeth in the stead of thy obedience— by it, thou art saved. But take care that thy faith mainly fixes itself upon Christ as dying and as dead. View the Lamb of God as dumb before his shearers; view him as the man of sorrows and acquainted with grief, go thou with him to Gethsemane, and behold him sweating drops of blood. Mark, thy faith has nothing to do with anything within thyself, the object of thy faith is nothing within thee, but a something without thee. Believe on him then, who on yonder tree with nailed hands and feet pours out his life for sinners. There is the object of thy faith for justification; not in thyself, nor in anything which the Holy Spirit has done in thee, or anything he has promised to do for thee but thou art to look to Christ and to Christ Jesus alone. Then let thy faith behold Christ rising from the Dead. See him— he has borne the curse, and now he receives the justification. He dies to pay the debt; he rises that he may nail the handwriting of that discharged debt to the cross. See him ascending up on high, and behold him this day pleading before the Father’s throne. He is there pleading for his people, offering up to-day his authoritative petition for all that come to God by him. And he, as God, as man, as living, as dying, as rising, and as reigning above, —he, and he alone, is to be the object of thy faith for the pardon of sin.
On nothing else must thou trust, he is to be the only prop and pillar of thy confidence, and all thou addest thereunto will be a wicked antichrist, a rebellion against the sovereignty of the Lord Jesus. But take care if your faith save you, that while you look to Christ in all these matters you view him as being a substitute. This doctrine of substitution is so essential to the whole plan of salvation that I must explain it here for the thousandth time. God is just, he must punish sin; God is merciful, he wills to pardon those who believe in Jesus. How is this to be done? How can he be just and exact the penalty— merciful, and accept the sinner? He doeth it thus: he taketh the suns of his people and actually lifteth them up from off his people to Christ, so that they stand as innocent as though they had never sinned, and Christ is looked upon, by God all though he had been all the sinners in the world robed into one. The sin of his people was taken from their persons, and really and actually, not typically and metaphorically, but ready and actually laid on Christ. Then God came forth with his fiery sword to meet the sinner and to punish him. He met Christ. Christ was not a sinner himself, but the sins of his people were all imputed to him. Justice, therefore, met Christ as though he had been the sinner— punished Christ for his people’s sins— punished him as far as its rights could go, —exacted from him the last atom of the penalty, and left not a dreg: in the cup. And now, he who can see Christ as being his substitute, and puts his trust in him, is thereby delivered from the curse of the law. Soul, when thou seest Christ obeying the law — thy faith is to say, “He obeys that for his people.” When thou seest him dying, thou art to count the purple drops, and say, “Thus he took my sins away.” When thou seest him rising from the dead, thou art to say — “He rises as the head and representative of all his elect,” and when thou seest him sitting at the right hand of God, thou art to view him there as the pledge that all for whom he died shall most emery sit at the Father’s right hand. Learn to look on Christ as being in God’s sight as though he were the sinner. “In him was no sin.” He was “the just,” but he suffered for the unjust. He was the righteous, but he stood in the place of the unrighteous, and all that the unrighteous ought to have endured, Christ has endured once for all, and put away their sins forever by the sacrifice of himself. Now this is the great object of faith. I pray you, do not make any mistake about this, for a mistake here will be dangerous, if not fatal. View Christ, by your faith, as being in his life, and death, and sufferings and resurrection, the substitute for all whom his Father gave him, —the vicarious sacrifice for the sins of all those who will trust him with their souls. Christ, then, thus set forth, is the object of justifying faith.
Now let me further remark that there are some of you, no doubt, saying— “Oh, I should believe and I should be saved if” —If what? If Christ had died? “Oh no, sir, my doubt is nothing about Christ.” I thought so. Then what is the doubt? “Why, I should believe if I felt this, or if I had done that.” Just so; but I tell you, you could not believe in Jesus if you felt that, or if you had done that, for then you would believe in yourself, and not in Christ. That is the English of it. If you were so-and-so, or so-and-so, then you could have confidence. Confidence in what? Why, confidence in your feelings, and confidence in your doings, and that is just the clear contrary of confidence in Christ? Faith is not to infer from something good within me that I shall be saved, but to say in the teeth, and despite of the fact that I am guilty in the sight of God and deserve his wrath, yet I do nevertheless believe that the blood of Jesus Christ his Son cleanseth me from all sin, and though my present consciousness condemns me, yet my faith overpowers my consciousness, and I do believe that “he is able to save to the uttermost them that come unto God by him.” To come to Christ as a saint is very easy work; to trust to a doctor to cure you when you believe you are getting better, is very easy, but to trust your physician when you feel as if the sentence of death were in your body, to bear up when the disease is rising into the very skin, and when the ulcer is gathering its venom— to believe even then in the efficacy of the medicine— that is faith. And so, when sin gets the mastery of thee, when thou feelest that the law condemns thee, then, even then, as a sinner, to trust Christ, this is the most daring feat in all the world, and the faith which shook down the walls of Jericho, the faith which raised the dead, the faith which stopped the mouths of libels, was not greater than that of a poor sinner, when in the teeth of all his sins he dares to trust the blood and righteousness of Jesus Christ. Do this, soul, then thou art saved, whosoever thou mayest be. The object of faith, then, is Christ as the substitute for sinners. God in Christ, but not God apart from Christ, nor any work of the spirit, but the work of Jesus only must be viewed by you as the foundation of your hope.
This tract is part 1 of Mr. Spurgeon’s message on John 3:18, entitled, “None But Jesus,” delivered on February 17, 1861, and taken from his own series of messages published from Metropolitan Tabernacle Pulpit, Vol. VII, Sermon No. 361.
This Gospel tract was printed and provided by: Sovereign Grace Baptist Church, 5440 Alabama Hwy 202, Anniston, AL 36201
Download Printable PDF Here. Instructions: Uses 8.5 x 11 letter size paper. Print page one; print page two on reverse side; cut in half; fold.
“For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.” —2 Corinthians 1:20
JESUS, our Lord, stands for ever connected with the way of the promise. Indeed, he is “the way, the truth, and the life.” No man comes to the Faithful Promiser but by Jesus Christ. We could not close this little book without a short chapter upon HIM. Our hope is that the reader will not attempt to obtain any comfort from a word that we have written, or even from the Word of God itself, except as he receives it through Jesus Christ. Apart from him the Scripture itself contains nothing which the soul of man may live upon. This, indeed, is the great fault of many— they search the Scriptures, for in them they think they have eternal life, but they will not come unto Christ, that they might have life. Let us not be of this foolish company; but let us come to Jesus day by day, knowing that it pleased the Father that in him should all fullness dwell. Only as we know him do we know the light, life, and liberty of the heirs of promise; and, as surely as we wander from him we roam into bondage. Oh, for grace to abide in him, that we may possess all the good things of the covenant made with us in him!
—C. H. Spurgeon
According to Promise
“Faithful is he that calleth you, who also will do it.” —1 Thessalonians 5:24
Heaven is a place where we shall never sin; where we shall cease our constant watch against an indefatigable enemy, because there will be no tempter to ensnare our feet. There the wicked cease from troubling, and the weary are at rest. Heaven is the “undefiled inheritance”; it is the land of perfect holiness, and therefore of complete security. But do not the saints even on earth sometimes taste the joys of blissful security? The doctrine of God’s Word is that all who are in union with the Lamb are safe; that all the righteous shall hold on their way; that those who have committed their souls to the keeping of Christ shall find him a faithful and immutable preserver. Sustained by such a doctrine we can enjoy security even on earth; not that high and glorious security which renders us free from every slip, but that holy security which arises from the sure promise of Jesus that none who believe in him shall ever perish, but shall be with him where he is. Believer, let us often reflect with joy on the doctrine of the perseverance of the saints, and honour the faithfulness of our God by a holy confidence in him.
May our God bring home to you a sense of your safety in Christ Jesus! May he assure you that your name is graven on his hand; and whisper in your ear the promise, “Fear not, I am with thee.” Look upon him, the great Surety of the covenant, as faithful and true, and, therefore, bound and engaged to present you, the weakest of the family, with all the chosen race, before the throne of God; and in such a sweet contemplation you will drink the juice of the spiced wine of the Lord’s pomegranate, and taste the dainty fruits of Paradise. You will have an antepast of the enjoyments which ravish the souls of the perfect saints above, if you can believe with unstaggering faith that “faithful is he that calleth you, who also will do it.”
Morning & Evening
C. H. Spurgeon
“Whose heart the Lord opened.” —Acts 16:14
In Lydia’s conversion there are many points of interest. It was brought about by providential circumstances. She was a seller of purple, of the city of Thyatira, but just at the right time for hearing Paul we find her at Philippi; providence, which is the handmaid of grace, led her to the right spot. Again, grace was preparing her soul for the blessing— grace preparing for grace. She did not know the Saviour, but as a Jewess, she knew many truths which were excellent stepping-stones to a knowledge of Jesus. Her conversion took place in the use of the means. On the Sabbath she went when prayer was wont to be made, and there prayer was heard. Never neglect the means of grace; God may bless us when we are not in his house, but we have the greater reason to hope that he will when we are in communion with his saints. Observe the words, “Whose heart the Lord opened.” She did not open her own heart. Her prayers did not do it; Paul did not do it. The Lord himself must open the heart, to receive the things which make for our peace. He alone can put the key into the hole of the door and open it, and get admittance for himself. He is the heart’s master as he is the heart’s maker. The first outward evidence of the opened heart was obedience. As soon as Lydia had believed in Jesus, she was baptized. It is a sweet sign of a humble and broken heart, when the child of God is willing to obey a command which is not essential to his salvation, which is not forced upon him by a selfish fear of condemnation, but is a simple act of obedience and of communion with his Master. The next evidence was love, manifesting itself in acts of grateful kindness to the apostles. Love to the saints has ever been a mark of the true convert. Those who do nothing for Christ or his church, give but sorry evidence of an “opened” heart. Lord, evermore give me an opened heart.
Morning & Evening
C. H. Spurgeon
“So shall we ever be with the Lord.” —1 Thessalonians 4:7
Even the sweetest visits from Christ, how short they are— and how transitory! One moment our eyes see him, and we rejoice with joy unspeakable and full of glory, but again a little time and we do not see him, for our beloved withdraws himself from us; like a roe or a young hart he leaps over the mountains of division; he is gone to the land of spices, and feeds no more among the lilies.
“If today he deigns to bless us
With a sense of pardoned sin,
He tomorrow may distress us,
Make us feel the plague within.”
Oh, how sweet the prospect of the time when we shall not behold him at a distance, but see him face to face: when he shall not be as a wayfaring man tarrying but for a night, but shall eternally enfold us in the bosom of his glory. We shall not see him for a little season, but
“Millions of years our wondering eyes,
Shall o’er our Saviour’s beauties rove;
And myriad ages we’ll adore,
The wonders of his love.”
In heaven there shall be no interruptions from care or sin; no weeping shall dim our eyes; no earthly business shall distract our happy thoughts; we shall have nothing to hinder us from gazing for ever on the Sun of Righteousness with unwearied eyes. Oh, if it be so sweet to see him now and then, how sweet to gaze on that blessed face for aye, and never have a cloud rolling between, and never have to turn one’s eyes away to look on a world of weariness and woe! Blest day, when wilt thou dawn? Rise, O unsetting sun! The joys of sense may leave us as soon as they will, for this shall make glorious amends. If to die is but to enter into uninterrupted communion with Jesus, then death is indeed gain, and the black drop is swallowed up in a sea of victory.
Morning & Evening
C. H. Spurgeon
ALL OF GRACE
written by Charles H. Spurgeon
edited in modern English by Jon J. Cardwell
3b. GOD JUSTIFIES THE UNGODLY
It is truly so, that Jesus seeks and saves that which is lost. He died and made a real atonement for real sinners. When men are not playing with words, or calling themselves “miserable sinners,” just out of common courtesy I feel overjoyed to meet with them. I would be glad to talk all night to bona fide sinners. The hotel of mercy never closes its doors upon such people, not on weekdays nor Sunday. Our Lord Jesus did not die for imaginary sins, but His heart’s blood was shed to wash out deep crimson stains, which nothing else can remove.
He that is the filthiest sinner— he is the kind of man that Jesus Christ came to make clean. A gospel preacher on one occasion preached a sermon from, “Even now the axe is laid to the root of the trees” (Matthew 3:10), and he delivered such a sermon that one of his hearers said to him, “One would have thought that you had been preaching to criminals. Your sermon should have been delivered in the county jail.”
“Oh, no,” said the good man, “if I were preaching in the county jail, I would not preach from that text. There, I would preach ‘The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost’ (1 Timothy 1:15).” Rightly so. The law is for the self-righteous, to humble their pride: the gospel is for the lost, to remove their despair.
If you are not lost, what do you want with a Savior? Should the shepherd go after those who never went astray? Why should the woman sweep her house for the bits of money that were never out of her purse? No, the medicine is for the diseased; the quickening is for the dead; the pardon is for the guilty; liberation is for those who are bound: the opening of eyes is for those who are blind. How can the Savior, and His death upon the Cross, and the gospel of pardon, be accounted for, unless it be upon the supposition that men are guilty and worthy of condemnation? The sinner is the gospel’s reason for existence. You, my friend, to whom this word now comes, if you are undeserving, ill-deserving, hell-deserving, you are the sort of person for whom the gospel is ordained, and arranged, and proclaimed. God justifies the ungodly.
I would like to make this very plain. I hope that I have done so already; but still, as plain as it is; only the Lord that can make a man see it. At first it seems most amazing to an awakened man that salvation should really be for him as a lost and guilty one. He thinks that it must be for him as a penitent man, forgetting that his repentance is a part of his salvation. “Oh,” he says, “but I must be this and that,” —all of which is true, for he shall be this and that as the result of salvation; but salvation comes to him before he has any of the results of salvation. It comes to him, in fact, while he deserves only this bare, base, beggarly, abominable description, “ungodly.” That is all he is when God’s gospel comes to justify him.
May I, therefore, urge upon any who have no good thing about them— who fear that they have not even a good feeling, or anything whatsoever that can recommend them to God— that they will firmly believe that our gracious God is able and willing to take them without anything to recommend them, and to forgive them spontaneously, not because they are good, but because He is good. Doesn’t He make His sun to shine on the evil as well as on the good? Doesn’t He give fruitful seasons, and send the rain and the sunshine in their time upon the most ungodly nations? Yes, indeed, even Sodom had its sun, and Gomorrah had its dew. Oh friend, the great grace of God surpasses my understanding and your understanding, and I would have you think worthily of it! As high as the heavens are above the earth; so are God’s thoughts high above our thoughts. He can abundantly pardon. Jesus Christ came into the world to save sinners: forgiveness is for the guilty.
Do not attempt to touch yourself up and make yourself something other than what you really are; but come as you are to Him who justifies the ungodly. Some short time ago a great artist had painted a part of the corporation of the city in which he lived, and he wanted, for historic purposes, to include in his picture certain characters well known in the town. A street-sweeper, unkempt, ragged, filthy, was known to everybody, and there was a suitable place for him in the picture. The artist said to this ragged and rugged individual, “I will pay you well if you will come down to my studio and let me paint your portrait.” He came round in the morning, but he was soon sent immediately out the door and on his way because he had washed his face, and combed his hair, and put on a respectable suit of clothes. He was needed as a beggar, and was not invited in any other capacity. Even so, the gospel will receive you into its halls if you come as a sinner, not otherwise. Don’t wait for reformation, but come at once for salvation. God justifies the ungodly, and that takes you up where you are now: it meets you in your worst condition.
Come in your disorder. I mean, come to your heavenly Father in all your sin and sinfulness. Come to Jesus just as you are, leprous, filthy, and naked, neither fit to live nor fit to die. Come, you that are the very rubbish of creation; come, though you hardly dare to hope for anything but death. Come, though despair is sitting on you, pressing upon your chest like a horrible nightmare. Come and ask the Lord to justify another ungodly one. Why shouldn’t He? Come for this great mercy of God is meant for someone just like you. I put it in the language of the text, and I cannot put it more strongly: the Lord God Himself takes to Himself this gracious title, “Him who justifies the ungodly.” He makes those just who are by nature ungodly, and causes them to be treated as just. Isn’t that a wonderful word for you? Reader, do not delay until you have considered this matter well.
[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright ©2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”
Scripture quotations marked (KJV) are from the King James Version of the Holy Bible. The King James Version is in the Public Domain.]
“Be thankful unto Him, and bless His name.” —Psalm 100:4
Our Lord would have all His people rich in high and happy thoughts concerning His blessed person. Jesus is not content that His brethren should think meanly of Him; it is His pleasure that His espoused ones should be delighted with His beauty. We are not to regard Him as a bare necessary, like to bread and water, but as a luxurious delicacy, as a rare and ravishing delight. To this end He has revealed Himself as the “pearl of great price” in its peerless beauty, as the “bundle of myrrh” in its refreshing fragrance, as the “rose of Sharon” in its lasting perfume, as the “lily” in its spotless purity.
As a help to high thoughts of Christ, remember the estimation that Christ is had in beyond the skies, where things are measured by the right standard. Think how God esteems the Only Begotten, His unspeakable gift to us. Consider what the angels think of Him, as they count it their highest honour to veil their faces at His feet. Consider what the blood-washed think of Him, as day without night they sing His well deserved praises. High thoughts of Christ will enable us to act consistently with our relations towards Him. The more loftily we see Christ enthroned, and the more lowly we are when bowing before the foot of the throne, the more truly shall we be prepared to act our part towards Him. Our Lord Jesus desires us to think well of Him, that we may submit cheerfully to His authority. High thoughts of Him increase our love. Love and esteem go together. Therefore, believer, think much of your Master’s excellencies. Study Him in His primeval glory, before He took upon Himself your nature! Think of the mighty love which drew Him from His throne to die upon the cross! Admire Him as He conquers all the powers of hell! See Him risen, crowned, glorified! Bow before Him as the Wonderful, the Counsellor, the mighty God, for only thus will your love to Him be what it should.
Morning & Evening
C. H. Spurgeon
“And knew not until the flood came, and took them all away: so shall also the coming of the Son of man be.” —Matthew 24:39
Universal was the doom, neither rich nor poor escaped: the learned and the illiterate, the admired and the abhorred, the religious and the profane, the old and the young, all sank in one common ruin. Some had doubtless ridiculed the patriarch— where now their merry jests? Others had threatened him for his zeal which they counted madness— where now their boastings and hard speeches? The critic who judged the old man’s work is drowned in the same sea which covers his sneering companions. Those who spoke patronizingly of the good man’s fidelity to his convictions, but shared not in them, have sunk to rise no more, and the workers who for pay helped to build the wondrous ark, are all lost also. The flood swept them all away, and made no single exception. Even so, out of Christ, final destruction is sure to every man of woman born; no rank, possession, or character, shall suffice to save a single soul who has not believed in the Lord Jesus. My soul, behold this wide-spread judgment and tremble at it.
How marvelous the general apathy! they were all eating and drinking, marrying and giving in marriage, till the awful morning dawned. There was not one wise man upon earth out of the ark. Folly duped the whole race, folly as to self-preservation— the most foolish of all follies. Folly in doubting the most true God— the most malignant of fooleries. Strange, my soul, is it not? All men are negligent of their souls till grace gives them reason, then they leave their madness and act like rational beings, but not till then.
All, blessed be God, were safe in the ark, no ruin entered there. From the huge elephant down to the tiny mouse all were safe. The timid hare was equally secure with the courageous lion, the helpless cony as safe as the laborious ox. All are safe in Jesus. My soul, art thou in Him?
Morning & Evening
C. H. Spurgeon