is like a blind horse going around and around the mill, or like the prisoner going up the treadmill, and finding himself no higher after all he has done; he has no solid confidence, no firm ground to rest upon. He has not done enough — “never enough.” Conscience always says, “this is not perfection; it ought to have been better.” Salvation for enemies must be by an ambassador — by an atonement — yes, by Christ.
23. Another doctrine we gather from this is, the necessity of an entire change of our nature. It is true that by birth we are at enmity with God. How necessary then it is, that our nature should be changed! there are few people who sincerely believe this. They think that if they cry “Lord, have mercy upon me,” when they lie dying, they shall go to heaven directly. Let me suppose an impossible case for a moment. Let me imagine a man entering heaven without a change of heart. He comes within the gates. He hears a sonnet. He starts! It is to the praise of his enemy. He sees a throne, and on it sits one who is glorious; but it is his enemy. He walks streets of gold, but those streets belong to his enemy. He sees hosts of angels; but those hosts are the servants of his enemy. He is in an enemy’s house; for he is at enmity with God. He could not join the song, for he would not know the tune. There he would stand; silent, motionless; until Christ should say, with a voice louder than ten thousand thunders, “What do you here? Enemies at a marriage banquet? Enemies in the children’s house? Enemies in heaven? Get you gone! ‘depart you cursed, into everlasting fire in hell!’ ” Oh! sirs, if the unregenerate man could enter heaven, I mention once more the often repeated saying of Whitfield, he would be so unhappy in heaven, that he would ask God to let him run down into hell for shelter. There must be a change, if you consider the future state; for how can enemies to God ever sit down at the banquet of the Lamb?
24. And to conclude, let me remind you — and it is in the text after all — that this change must be worked by a power beyond your own. An enemy may possibly make himself a friend; but enmity cannot. If it is only an adjunct of his nature to be an enemy he may change himself into a friend; but if it is the very essence of his existence to be enmity, positive enmity, enmity cannot change itself. No, there must be something done more than we can accomplish. This is just what is forgotten in these days. We must have more preaching of the Holy Spirit, if we are to have more conversion work. I tell you, sirs, if you change yourselves, and make yourselves better, and better, and better, a thousand times, you will never be good enough for heaven, until God’s Spirit has laid his hand upon you; until he has renewed the heart, until he has purified the soul, until he has changed the entire spirit and made new the man, there can be no entering heaven. How seriously, then, should each stand and think. Here am I, a creature of a day, a mortal born to die, but yet an immortal! At present I am at enmity with God. What shall I do? Is it not my duty, as well as my happiness, to ask, whether there is a way to be reconciled to God?
25. Oh! weary slaves of sin, are not your ways the paths of folly? Is it wisdom, oh my fellow creatures, is it wisdom to hate your Creator? Is it wisdom to stand in opposition against him? Is it prudent to despise the riches of his grace; if it is wisdom, it is hell’s wisdom; if it is wisdom, it is a wisdom which is folly with God. Oh! may God grant that you may turn to Jesus with full purpose of heart! He is the ambassador; he it is who can make peace through his blood; and though you came in here an enemy, it is possible you may go out through that door a friend yet, if you can but look to Jesus Christ, the brazen serpent which was lifted up.
26. And now, it may be, some of you are convicted of sin, by the Holy Spirit. I will now proclaim to you the way of salvation. “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whoever believes in him should not perish, but have eternal life.” Behold, oh trembling penitent the means of your deliverance. Turn your tearing eye over there to Mount of Calvary! see the victim of justice — the sacrifice of atonement for your transgression. View the Saviour in his agonies, with streams of blood purchasing your soul, and with most intense agonies enduring your punishment. He died for you, if now you do confess your guilt. Oh come you condemned one, self-condemned, and turn your eye this way, for one look will save. Sinner, you are bitten. Look! it is nothing but “Look!” It is simply “Look!” If you can but look to Jesus you are safe. Hear the voice of the Redeemer: “Look to me, and be saved.” Look! Look! Look! Oh guilty souls.
Venture on him, venture wholly,
Let no other trust intrude;
None but Jesus
Can do helpless sinners good,
May my blessed Master help you to come to him, and draw you to his Son, for Jesus’ sake. Amen and Amen.
{a} Aceldama: The name given to the field in the vicinity of Jerusalem, purchased with the blood-money received and relinquished by Judas Iscariot. Hence fig. A field of bloodshed, a scene of slaughter or butchery. OED.
{b} Laudanum: In early use, a name for various preparations in which opium was the main ingredient. OED.
{c} Lust of the flesh: called in the Greek, επιθυμια της σαρκος, See Galatians 5:16 1 John 2:16
Christ’s People — Imitators Of Him
No. 21-1:157. A Sermon Delivered On Sunday Morning, April 29, 1855, By C. H. Spurgeon, At Exeter Hall, Strand.
Now when they saw the boldness of Peter and John, and perceived that they were unlearned and untrained men, they marvelled; and they took knowledge of them, that they had been with Jesus. {Acts 4:13}
1. Behold! what a change divine grace will work in a man, and in how short a time! That same Peter, who so recently followed his Master afar off, and with oaths and curses denied that he knew his name, is now to be found side by side with the loving John, boldly declaring that there is salvation in no other name except that of Jesus Christ, and preaching the resurrection of the dead, through the sacrifice of his dying Lord. The Scribes and Pharisees soon discover the reason of his boldness. Rightly did they guess that it rested not in his learning or his talents, for neither Peter nor John had been educated; they had been trained as fishermen; their education was a knowledge of the sea — of the fisherman’s craft: no other training did they have; their boldness could not therefore spring from the self-sufficiency of knowledge, but from the Spirit of the living God. Nor did they acquire their courage from their station; for rank will confer a sort of dignity upon a man, and make him speak with a feigned authority even when he has no talent or genius; but these men were, according to the Greek text, private men, who stood in no official capacity; men without rank or station. When they saw the boldness of Peter and John, and perceived that they were unlearned and private individuals, they marvelled, and they came to a right conclusion as to the source of their power — they had been dwelling with Jesus. Their conversation with the Prince of light and glory, backed up, as they might also have known, by the influence of the Holy Spirit, without which even that eminently holy example would have been in vain, had made them bold for their Master’s cause. Oh! my brethren, it would be well if this commendation, so forced from the lips of enemies, could also be compelled by our own example. If we could live like Peter and John; if our lives were “living epistles of God, known and read by all men”; if, whenever we were seen, men would take knowledge of us, that we had been with Jesus, it would be a happy thing for this world, and a blessed thing for us. It is concerning that I am to speak to you this morning; and as God gives me grace, I will endeavour to stir up your minds by way of remembrance, and urge you so to imitate Jesus Christ, our heavenly pattern, that men may perceive that you are disciples of the holy Son of God.
2. First, then, this morning, I will tell you what a Christian should be; secondly, I will tell you when he should be so; thirdly, why he should be so; and then fourthly how he can be so.
3.
