189. The Cry of the Heathen

A Sermon Delivered On Sunday Morning, April 25, 1858. By Pastor C. H. Spurgeon, At The Music Hall, Royal Surrey Gardens.

And a vision appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, Come over to Macedonia and help us. (Ac 16:9)

1. This was no doubt a special vision sent by God for the direction of the apostle. For we are told in the next verse, that they assuredly learned from this vision, that the Lord had called them to preach the gospel in Macedonia. And yet the vision may be very readily accounted for by natural causes. Men usually dream about that which is most upon their minds. Who would marvel that the miser should, in his restless sleep, dreams that he sees himself counting his gold? Who wonders that the mother’s dream is often concerning her fair infant? Who marvels that the wife frequently dreams of shipwrecks, when, in the stormy night, she lies upon her bed, her last thoughts having been about her husband at sea? You do not wonder that the soldier in the trenches dreams of battle. And hence we cannot marvel that the apostle Paul, whose whole soul was full of his Master’s cause, should have a vision in the night concerning a new field of labour, which God had intended to open up to him. You will remember that the apostle was, on this occasion, in a peculiar condition. He at first endeavoured to preach the gospel in Phrygia and Galatia, but he was forbidden by the Holy Spirit to preach the Word in Asia. And “after they had come to Mysia, they tried to go into Bithynia, but the Spirit did not allow them to.” The apostle was like Abraham of old; he went out, not knowing where he went. There was a certain path which he must take, and when he tried to turn either to the right hand or to the left, the Spirit directly forbade him, and he was compelled to go on until he came to the seaport of Troas. There, wearied with his journey, he cast himself upon his couch, and in the midst of the night a vision appeared to him. A man who by his brogue and his dress appearing to be a Macedonian, said to him, “Come over and help us.” God sometimes tells men in their sleep the secret they could not know when they were awake. We have heard of the preacher who, tired late on Saturday evening, has been unable to think of a sermon, in the middle of the night has dreamed it through, and in the morning he ascended his pulpit and preached it. What wonder then, that the apostle Paul, especially directed by the Spirit of God, after all day long wearily exercising his mind as to the journey God intended him to take, should, after all, when in his sleep, have a vision from on high, instructing him where he should go.

2. And now, beloved, having thus prefaced our discourse, we have another observation to make before we proceed to a full discussion of the text. What an instance of Divine sovereignty we have in our text! He who is wise can see sovereignty everywhere in the work of salvation, but how clearly is it present here. Bithynia must not hear the gospel; the apostle desires to go and preach it there; but as yet, it seems, God does not intend that Bithynia should be evangelised. He desires to tarry in Asia, and there throughout its length and breadth preach the gospel; but he is strictly forbidden, and the command comes to him that he is to go across to Europe, and there proclaim the gospel. Was not this sovereignty? Why was it that God shut the door in Bithynia, and opened it in Philippi? Was it that Philippi was more worthy, or that Bithynia needed it less? Certainly not. It was by God’s mercy that he sent the gospel at any time, and when he sent to Philippi the most eminent of apostles to preach it, who shall blame him? Has he not a right to do what he wills with his own? But we may rest quite assured, that his sovereignty was not an arbitrary exercise of despotic will. It was a sovereignty dictated by the highest wisdom; for while God rules all things according to his own will, yet we are expressly told, that he does it according to the counsels of his will, his will being no blind headstrong thing, willing for no reason whatever, but being always subject to his own sense of that which is the wisest, and which will promote his glory and his creature’s profit. However, we must still observe, Divine sovereignty is that which casts a rich lustre upon grace, when we remember that it is sovereign and free. Oh you, of the nation of Britain! bless the Lord, that he has sent the gospel to you; for while doubtless there is wisdom in it, remember there is also sovereignty in it. “He has not dealt so with any nation. Praise the Lord.” Had he willed it, had he seen fit, the gospel may have at this day been flourishing in the centre of Africa, and you might at this moment have been destitute of the word of the gospel, living as barbarians like your fathers, embruing your hands in blood. To the great, dread Sovereign, who rules as he wills on earth as in heaven, be glory for ever and ever.

3. And now we turn to our text. “And a vision appeared to Paul in the night. There stood a man of Macedonia, and pleaded with him, saying, Come over into Macedonia and help us.” First, we shall observe, that the best help that can be rendered to any people is the preaching of the gospel. “Come over, and help us,” that is, preach to us. Secondly, we shall notice that although we have no visions or dreams in the night, yet, the nations on the earth are calling to the church of the living God, and are saying to us, “Come over to us, and help us.” And then, thirdly, I shall conclude, by solemnly asking the question, what do you who love the Lord intend to say to those, who are now asking from your hands the help of a preached gospel?

4. I. First, then, THE GREATEST HELP THAT CAN BE GIVEN TO ANY PEOPLE, IS THE PREACHING OF THE GOSPEL, and when I say this, I am uttering a truth which I need not guard. The gospel is a help, not in one way, but in every way. Those who do not have the gospel stand in the greatest need of help; but when the gospel is carried, you carry everything within it. In the folds of the gospel sleeps the manifold wisdom of God, and his manifold goodness also towards the sons of men. Behold, the nations of the earth this day are still the bondslaves of tyrants—many lands are still subject to despotic dynasties, who trample men beneath their feet, as if men were only earthen pitchers to be broken in pieces by the iron rods of kings. How is liberty to be established in these lands? Shall the point of the bayonet bring liberty to these nations that still are slaves? Never, never. Iron makes our fetters, iron rivets them, but iron never can free them. We need something more potent than steel to carve out the liberty of mankind. Love, love of the Gospel, must be the ground work of liberty, and if liberty, equality, and fraternity, the three great words that are the world’s heirloom, are always to be fully known and realised, it must be by the preaching of the Word of Jesus. The preaching of the gospel is the terror of despots. If you ask what makes this land free, every candid man must say it is the open gospel and the unfettered preaching of the Word. Glasgow’s motto is, “Let Glasgow flourish by the preaching of the Word.” It is the coat of arms of liberty herself. Liberty flourishes by the preaching of the Word of God. It is certain that wherever you find Protestantism, you find liberty, and wherever you leave Protestantism behind you, you begin to feel the yoke, and to hear the groans of the oppressed. It is true that Protestantism does not in every place produce perfect liberty, because it is not sufficiently true to itself. There are still places where the slave feels the lash, while his master calls himself a Christian; but this is not the legitimate effect of our religion, but rather the effect of a delusion which hell itself first invented, and which nothing but the deep depravity of men could ever permit to stand before the face of God’s sun. Yes, you tyrants on your thrones, the little stone cut out of the mountain without hands shall yet break you in pieces! Oh great statue of tyranny with your head of gold, and your feet of clay, you shall yet totter, for this shall break you in pieces, for the Breaker is come out before us, and the King at the head of us, and who can withstand his might? What shall hold out against the mighty principle by which Christ makes men free?

5. Look, brethren, too, and see how the nations of the earth are lying under gloomy superstition. Perhaps there is one thing in the world worse than kingcraft, and that is priestcraft. May God save us from two things—from tyrannical kings, and from priests of all sorts. Priests of any sort are bad, but superstitious priests are the worst of all. Oh, how many nations of the earth have their intellect blighted, their hopes blasted, their progress stopped, their whole history eclipsed of its glory, their state robbed of its riches, by the cursed dominance of priests. Men are compelled to believe just what the priest chooses. Because he wears a cassock; because he has been educated in the deep mysteries of craftiness, he is to be lord over men’s consciences, and consciences and hearts are to bow before him; wherever he comes his word is to be law, his will is to open and shut the gates of heaven, for he pretends that the keys of heaven and of hell are hanging on his belt. How shall we deliver men from these enthralling superstitions? In no way except by the preaching of the gospel. You cannot make men free, even by governments; you cannot give them a thorough freedom by giving them a republic itself; for that republic must fall as long as priestcraft is there, for liberty and priestcraft agree as well together as God and devil, and no better; and until the one falls the other can never stand.

6. But the preaching of the gospel which teaches that believers are all priests and kings; which lifts every one of us into the high places of princes and monarchs, and puts every one of us on a level with pontiffs and priests—this is the gospel which shall yet set men free, and the preaching of this, and this only, is the world’s great and grandest hope of its deliverance from the slavery of the body and the yet more accursed bondage of the soul.

7. But, beloved, there are some nations of the earth that have never as yet tasted the sweets of salvation. Large tracts of country have been discovered, where the people are still debased and degraded; the kraal1 of the Hottentot has not yet blossomed into a mansion, the spear of the natives of New Zealand has not yet been entirely changed for a pruning hook. There are many places where all the joys of life and the social comforts and enjoyments of our being, are as yet totally unknown. Now, the gospel has blessings in both its hands. Wherever it goes it has the blessings of heaven, rich and golden—it has the blessing of the earth, fair and silvery. They are both precious things, and while we believe the gospel is ordained most of all to bless man for the hereafter, yet the secularist himself, if he would be wise, must take some interest in the progress of the gospel, for it is a blessing to men even in this life. The great civilizer is the cross. Nothing else can make the barbarian into a civilized man, except the cross and the vision of Christ hanging on it. Blessed are the feet of those who bring glad tidings of peace, for where they bring the glad tidings of peace with God, they bring also good news of goodwill towards men,—even goodwill towards men as creatures here, as well as good news to them as creatures that are to exist for ever. My dear brothers and sisters, if you wish to bless the world, in the largest possible sense, temporarily, spiritually, and eternally; if you wish to bless the bodies and the souls of men; if you wish to bless men in their children, in their houses; if you would bless them in their food and drink and in all the necessities of life, the one simple means of doing all this, is just the proclamation of the gospel of our Lord Jesus Christ, and that fully preached and received, has been proven in instances which I need not now stop to recall to your memories—instances abundant and recent, to be after all, the power of God, not only to salvation but to civilization too.

8. There is yet one more point which I must mention here in which the gospel is the best help to man. We must remember today, that there are places on the earth where the ground is yet red with blood. There are sad portions of our globe that as yet must have the name of Aceldama, the field of gore; there are spots where the horsehoof is splashed with blood; where the very carcasses of men are the food for ravens and jackals, the mounds of Balaclava2 are as yet scarcely green, and the spots where rest the remains of our own murdered sisters and brothers are not covered with the memorial stone. War has ravaged whole districts; even in these recent times the dogs of war are not yet muzzled. Oh! what shall we do to put an end to war? Mars, where is the chain that shall bind you, like Prometheus, to the rock? How shall we imprison you for ever, you cruel Moloch; how shall we for ever chain you? Behold here is the great chain, that which one day is to bind the great serpent; it has the blood red links of love. The gospel of Jesus Christ the crucified one, shall yet hush the clarion of war, and break the battle bow asunder.

9. Happy are we, thrice happy, that we have a gospel which shall make men

Hang the useless helmet high,
And study war no more.

Let us spread it, then, to earth’s utmost bounds; for, to repeat the text I quoted just now, it has blessings in both its hands, wherever it goes, temporarily as well as eternally, it blesses the human race. And when it shall have spread to its uttermost limits, when all the habitable earth shall be covered with it, then the mist that swathes our planet shall be rolled away, and bright, like a newly born morning star, this earth shall shine out with her sister stars in all her glory, and the angels shall once more sing, and God himself shall repeat his verdict—“all things are very good.”

10. But still, beloved, the greatest help that the gospel brings is help to the soul. Ah, Christian men, you know what this means: your brothers and sisters are this day wandering blindfold, they do not know where. You know, for the Bible tells you, that they are wending their weary way down to the gulf of black despair! Oh, does not your heart desire that the blind eye should be opened, that the misguided should be directed on the path to heaven: would not your pity desire to snatch the fire brand from the flame? Do you not anxiously seek to know how you can lead the vicious to virtue, and the virtuous to the righteousness that is in Jesus Christ? Have you no desire to see God’s elect gathered in, to see them washed, and sanctified, and perfected? Remember this is to be, and since it is to be, it is certain that you must send the gospel far and wide, for by no other means can God’s elect be gathered home. How can they believe without a preacher? How can they preach except they are sent? The gospel must go throughout all lands, that the elect may be gathered home, and the Messiah’s kingdom come. Oh! you who love the souls of men, it is to you an awful thought that hell’s caverns are filling; it is a dreary thing to you to see the broad road so crowded with its many travellers! You are longing and wishing that the narrow way might have more pilgrims; I beseech you, then, look to it, that by every means and by all means you aid the preaching of the gospel of Jesus; for it is the help for which the earth calls, and the help which you must give to it. Come over and help us by preaching Christ’s holy gospel. Thus I am finished with the first point; may the Lord help us in the second one.

11. II. The second point is, that although not in visions of the night, yet EVERY DAY AND EVERY HOUR, THE NATIONS OF THE EARTH ARE SAYING, “COME OVER AND HELP US.” Do you not know, that the loudest eloquence is silence? To move the heart of the right minded, you need not the declamation of the orator. The sight of silent, dumb misery, is the highest eloquence to a tender heart. It is true, I must confess it, the nations of the earth do not vocally ask for your help; no, worse than that, if you send them the help of the gospel, many of them will reject it. Your missionaries have been murdered,—the altars of false gods have been stained with their blood; but still I solemnly repeat it, the nations of the earth are silently crying, “Come over and help us.” If I saw a person in the street sick, faint, and dying, although he did not speak to me, though he asked me not to befriend him, I should think the weakness of his silence would be more potent than all the power of words. Indeed, and if I saw him like a maniac, rejecting my help and pushing me from him, if I was convinced that he was really a maniac, for that very reason that he needed my help, I would thrust my alms upon him, I would willingly give him my help and assistance; and so must you do. The nations of the earth are dead in sin; how can they cry to you? But it is yours to see their misery; and let the poor, poor dumb wounds of this bleeding earth speak to you. It is true, earth is a maniac, and it puts away the only cure. But what do we care about that? It is ours to thrust our kindness upon unwilling men, because we believe that their unwillingness arises from the madness of their disease. Let us take the poor man that has fallen among thieves. Let us pour in the oil and the wine, and if he does not receive it gratefully, because he is faint, if he puts his hand upon the wound, and tears away the liniment, and unbinds the plaster, nevertheless, let us bind him up again, and set him upon our own beast, and carry him to the inn. Let us pay for the lodging, even though as yet he cannot speak to thank us; and the day shall come, when the wound is healed, and the burning fever is removed; when his brain is cool, and his reason restored, that he shall fall at our feet and kiss the hand that once he spurned. Unborn generations shall bless the men that sent the gospel, which at first their fathers rejected.

12. And now, brothers and sisters, let me plead the cause of the dumb. No man of Macedonia is here today to say, “Come over and help us,” but let me be the heathen’s spokesman, and very earnestly ask you to come and help him. I think, I will stand here as a heathen this morning, and I say to you, as if I had not heard the gospel, “You Christians of Britain! you highly favoured ones, who know the name of Jesus and prove the power of the Spirit, preach the gospel to us, for we are men like yourselves, even though our skin is of a colour less fair than your own? Yet he fashions our hearts alike. Oh do not tell us, because we feed on the locust, and eat the serpent, that therefore we are not of your kith and kin! ‘It is not that which goes into a man that defiles a man.’ It is true, our kings and princes are only fit to rank with your beggars; but oh! God has made of one blood all nations who dwell upon the face of the earth; and from our huts and cabins we come forth today, and we say to you, ‘We are men—we are your brothers—younger brothers, it is true—we have not had a double portion of the inheritance; brothers, too, whose fathers spent their part in riotous living; but why should the children’s teeth be set on edge because the fathers have eaten sour grapes? Why must the son of Ham for ever bear the curse of Canaan? Oh preach the gospel to us! We are men; mother Eve is our mother, as well as yours; Adam, too, is the father from whose loins we sprang; and because we are men, the common sympathy of humanity bids you listen to us, when we say, ‘Come over and help us.’ Besides, we have another argument. We are told that ‘the Word of this salvation is sent to you,’ not for yourselves, but for us, brothers, who have not heard the gospel and who do not know it. And you have the treasure in your own land; and we believe you have the treasure given to you, that you may lavish handfuls of it out to us. We know that old Judea had the covenant and the oracles, and the gospel to keep for coming generations; and we believe that you men of Britain have the gospel, not for yourselves, but for us. We have heard what your Master said, ‘You are the lights of the world;’ not lights of Britain, not lights for yourselves, the lights of the world. Oh! bear your burning torches into the glades of our dark forests; come and shed your light through the dark mists of our idolatrous temples; let the bats of our superstition, and the owls of our ignorance, fly away before the sunlight of your gospel. It is not for yourselves you have received it, but for us. Oh! give it to us. Preach the gospel to us, for it is designed for us. But we have another argument, brethren; look at our miseries!”

13. As the spokesman for my poor brethren today, I stand before you, and I remind you of the tortures to which the poor Hindu devotee puts himself. I remind you of the cruelties enacted in the Chinese empire—the horrors of a government that is based upon idolatry. I tell you of the distress, the destitution, the poverty, the nakedness, the misery, of the Bechuanas and the Bushmen; and I speak for these, and I say, “Christians, you have the means of alleviating their woes by sending them the gospel; will you not do it?” Look at the dwellers in the land of the jungle and the lion. There they are; the serpent has grasped them in his folds, and like the boa-constrictor of their own forests, he is crushing their nations, until the ribs of the strong man snap, and the hearts of the women melt like wax. And you have the sword in your hands that can cut the serpent’s head! Your Master bruised that head beneath his heel, and you must do the same. Oh! come, come, you missionaries of the cross, you ministers of Jesus, come and deliver us from this deadly hydra! Save us from our fearful doom! Our miseries invoke your aid. It is true, we cannot speak to you in gentle language; but there was a time when poets walked among us, and some of the light that shone in Paradise, yet gilded our darkness; and we treasured up a few of those faint rays, and we are hoping that the Sun of Righteousness will yet dawn upon us. Oh! come, roll away those mists; come, chase our night, and let us see that sacred, high, eternal noon, which is the daughter of the gospel following the Sun of Righteousness.

14. And now, Christian men, let me speak to you as one of yourselves. Brethren, you and I are soldiers, soldiers of the cross, and at this hour worlds are rushing to the battle. The fight is thickening, and we are warriors! Shame upon the coward who avoids the battle. The trumpet is sounding today. Mohammed has awakened from his sleep; the Moslem, with bloody hands, has sought to slay our race; the Hindu, too, the meek eyed Hindu, his eyes have glared like the eyes of his tiger, and his lips have smacked with gore. The battle is raging. Not there alone. Popery has aroused itself; with mighty effort it is endeavouring to win back this gem of the sea, this first isle of the ocean. Infidelity, too, is on the stir; her myrmidons3 are flying here and there. Everything is awake, except the church of God. Oh! rouse you, men and brethren; rouse, now that the fight is at its fullest fury. Now is the time for our most desperate valour, our most earnest zeal. Remember, every time you bend your knees, and say, “Our Father,” you tell a lie at the end of that prayer, if you are not seeking to make his kingdom come, and his will to be done in earth, as it is heaven. You are praying for what you do not strive to get; you are insulting God by saying, “Your kingdom come,” with as foul a mockery, as if I should say, “Be warmed and be filled,” to some poor dying beggar, and then refused to give to his needs, so that he might have his needs alleviated.

15. Remember, too, that you cannot be Christians at all, not in the right sense of the word, unless everyone of you would travel sea and land to make one proselyte. You must have in you the spirit of propagation, desirous to win others to Christ, or else the genuine blood of Christianity is not in your veins. Of all things in the world, Christianity is the most prolific, if it is true. Mohammedism of old had mighty power to spread itself, but not such power as Christianity had. The religion of Jesus began like a mustard seed, with those few men in an upper room; but before a half century had rolled away, the gospel was preached to every nation under heaven; and if we had Christianity in our hearts of the right sort—hot, burning stuff, not the lukewarm shams of this degenerate age, our religion, before another half a century will have won the day. If the Spirit of God should give us true diligence, in the course of another half century there would not be one district that would not have been trodden by the foot of the minister, nor one town or city which would not have been evangelized. I know I am speaking with authority now; I am absolutely certain that what I am saying is a sober matter of fact. If you will just calculate the proportion between the four hundred, and the progress made in one half a century, and then begin with the three or four millions—I should hope there are as many as that—of true Christians in the world, I say, it is a little thing to believe that if they were true to their profession, they might, under Divine blessing, carry the gospel into every known part of the habitable world before half a century has rolled away. However, we need not be afraid we shall do it. There is no fear that we shall run into any fanaticism. That is the last sin this age will commit. We shall go on, and be as orthodox and cold as we always were. No enthusiasm will ever fall upon us. We shall not see any very great and strange developments of an enormous fanaticism in the present day. Do not be alarmed, brothers and sisters. All I preach that looks like fanaticism will not harm this age. You may do what you will; preach ever so wisely, you will never make this deaf adder hear. The church of this day is a great deal too deaf to do anything extravagant. We do a little, and think it a wonderful thing. Each of us give four pence to send Testaments to China; we will talk about it for the next fifty years! We sent out one or two missionaries to India; (and are they not one or two, compared with their needs?) it is a great thing. It is a fine thing for the whole Baptist denomination to raise twenty thousand pounds a year, when there are some men in the denomination who make as much money as that in the same time. It is a marvellous thing that out of the whole lot of us we should not be able to get more than that. But you know I am an imprudent young man, of course,—I always shall be I dare say—to dare to hint that some people have a great deal too much money to go to heaven with. Of course it will be very wicked if I dare to say this morning, that to die rich is a very frightful thing; that there are some people who have too much riches to allow us to have any sure and certain hope that they have the love of God at all; for if they had more of the love of God, they would not grip their money so tightly. They would say, “While men are being damned, what is my money? While men are dying, what is my gold? There it goes! As much as I need, I have, God allows it to me; as much as I shall require in my old age, as much as my family can demand of me, that I will have, but as for more, a blast and a curse would be on it if I had it. My gold and my silver would be cankered, for I would be guilty of the blood of men’s souls, and then condemnation would be at my door, because I had enough money to send the minister to preach to them, and I would not give it.”

16. Now, I say again, there is no fear of anyone becoming improvidently liberal. You need not be frightened that anyone here will give a thousand pounds this morning. We provide ample accommodation for those who feel inclined to do so. If anyone should be overtaken with such an enormous fit of generosity, we will register and remember it. But I fear there are no people like Barnabas now. Barnabas brought all he had, and put it into the treasury. “My dear friend, do not do that; do not be so rash.” Ah! he will not do that; there is no necessity for you to advise him. But I do say again, if Christianity were truly in our hearts; if we were what we professed to be; the men of generosity whom we meet with now and hold up as very paragons and patterns would cease to be wonders, for they would be as plentiful as leaves upon the trees. We demand of no man that he should impoverish himself; but we do demand of every man who makes a profession that he is a Christian, that he should give his fair proportion, and not be content with giving as much to the cause of God as his own servant. We must have it that the man who is rich must give richly. We know the widow’s mite is precious, but the widow’s mite has been an enormously great loss to us. Oh, that widow’s mite has lost Jesus Christ many a thousand pounds. It is a very good thing in itself; but people who make thousands of pounds a year talk of giving a widow’s mite. What a wicked application of what never can apply to them! No; in our proportion we must serve our God.

17. III. Now, I come in conclusion to ask you very pointedly and plainly, WHAT DO YOU MEAN TO DO IN ANSWER TO THE HEATHEN’S CRY, “COME OVER AND HELP US?” Have I in all this congregation one man who loves sound doctrine, who has the ability to preach, and who has a mind to go and preach the gospel in other lands? Because if I have, and if I have ten others who have a mind to give him ten pounds a year, I have an opening for sending him out at once. In Port Natal there are twenty Baptists, and those twenty Baptists are desirous of having a minister who should not only preach to them, but to the wild tribes around. They will raise for him one hundred pounds, if we can manage to get the rest and send them out as a missionary. Who can tell; he might be another Livingstone, perhaps a Moffat? Oh, that I had the honour of sending such a one from such a congregation as this! Have we no young men here this morning, who are ready to volunteer to go and preach the gospel in heathen lands? I confess, when I think of myself, I know I cannot go away. My calling is here. And yet I sometimes think what a lazy, featherbed life it is for one to lead, to be preaching here when there are all these continents without the gospel. Some people think it wonderfully hard to preach two or three sermons a week; but I think preaching thirteen or fourteen is a fearfully little thing. And I think sometimes, “Oh, if I were somewhere else, where there are some toils, some hardships to undergo! There is nothing to be done here. We cannot suffer, we cannot work, we cannot win crowns of martyrdom, we cannot win great battles here, as we could wish.” Yes, young man, I say again, if you are ambitious—if you are ambitious to serve Christ, the height of your ambition should lead you to say, “I desire to preach the gospel among the heathen.” I hope there may be some here—someone at least—whose heart God has touched. What! can it be possible that I should this morning address some eight thousand people, and yet out of the whole eight thousand there is not one who can say, “Here am I, send me?” Is it not strange? Very probably there is not. But yet I would faintly hope that somewhere there is one, who will write on the tablet of his heart, “I will go home to pray, I will go home to study, and if God has given me power to preach, if there is any door open in his providence, here I am; I will be a preacher of the gospel in foreign lands.”

18. And now, what are you resolved to do who cannot preach? Why, there are some of you, if you were to get up and preach, you had better well sit down. It would not do for you to go and preach in foreign lands, because no one would listen to you. I have often marvelled that some people should think themselves called to preach when they have no ability. As I tell them, “If God calls anyone to fly, he will give them wings; and if he calls them to preach, he will give them ability to preach:” but if a man does not have the ability to preach, I am sure he does not have the call either. Well, what will you do? One says, “I will pray earnestly in support of missions; I will cry to God, that great results may follow.” Do so; and you shall have our best thanks for your prayers. But in doing that, you have not done very much; for remember, that is what the Roman priest did for the beggar. The priest said he would not give him a sovereign, he would not give him a half-crown, nor would he give him a penny. “Holy father,” said the beggar, “will you give me your prayers?” “Yes,” said the priest, “kneel down.” “No, not so,” said the beggar; “for if your prayers had been worth a penny, you would not have given them to me.” And when you say you will pray, but will not help the cause with something more substantial; though we love your prayers, we might say, “You would not give them if they were worth a penny.” If you have nothing else to give to Christ, you need not be ashamed of saying, “Jesus, I give you my prayers;” but if you are blessed in your substance, you will be lying before him, if you ask him to bless his cause, and do not give of your means in its support.

19. Now, let each, as he is able, help this great cause; and above all, let us all in our spheres be preachers of the gospel,

Seeking to tell to others round,
What a dear Saviour we have found.

20. Let me say, before the collection is made, just this word. Alas! there are some of you here, that are as much a heathen as if you were in Africa. To you I proclaim the gospel, and I am finished—“He who believes and is baptized shall be saved; he who does not believe shall be damned. Believe on the Lord Jesus Christ, and you shall be saved.”