2490. The Danger Of Carnal Security

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No. 2490-42:529. A Sermon Delivered On Lord’s Day Evening, October 10, 1886, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington.

A Sermon Intended For Reading On Lord’s Day, November 8, 1896.

Then the five men departed, and came to Laish, and saw the people who were there, how they lived carelessly, like the Zidonians, quiet and secure; and there was no magistrate in the land, who might put them to shame in anything; and they were far from the Zidonians, and had no business with any man … . And they took the things which Micah had made, and the priest whom he had, and came to Laish, to a people who were quiet and secure: and they struck them with the edge of the sword, and burned the city with fire. And there was no deliverer, because it was far from Zidon, and they had no business with any man. {Jud 18:7,27,28}

1. I have for this evening’s discourse what some of you may consider to be rather an exceptional text; let me therefore begin by briefly stating the circumstances surrounding it.

2. The tribe of Dan found its portion to be rather too small, so the people held a council to decide what was to be done. They resolved to send a small body of men to spy out the land; these spies came in due time to a place called Laish, which they found to be inhabited by certain people who lived there carelessly, in supposed security, “like the Zidonians.” They were attacked without any notice, and the tribe of Dan took their territory, and added it to their own. I do not in the least degree commend the action of these people; what I have to do with the narrative is to use it for the purpose of drawing from it lessons suited to the present time.

3. I suppose that these people, who were living at Laish, were originally a colony of Zidonians, and they had settled in a very rich, fertile valley; according to the tenth verse, a place where there was no lack of anything. They did not care to trade with others, they were not at all an enterprising or busy people; but finding every luxury growing out of their own soil, they had no care to do business with any other men whatever. They kept no guard or watch, for, although they knew that, in common with all the other inhabitants of the land of Canaan, they had been doomed to fall by the sword of Israel, yet the Israelites had been very slow in conquering the country; many years had passed since Joshua had died, many judges had come and gone, and they had never been troubled. Therefore they rested in perfect ease, neither drilling themselves, nor exercising any warlike arts, but feeling altogether secure, living luxuriously in a fools’ paradise. It was so, for, suddenly, these Danites, giving them no notice whatever, attacked them, cut them up root and branch, burned their city, and took the land for themselves. I am not going into the moral of this business, how far Dan is to be blamed; but I am simply going to use this incident as the picture of a very common condition which is to be found among the sons of men, which condition is a very dangerous and false one, and will end, unless the grace of God prevents it, in the destruction of those who are carnally secure.


5. If they do fall into such a condition as that, they may rest assured that it is one of great danger. Let me describe it to you. Here is a man who is a believer in the Lord Jesus Christ. In times long gone by, he struggled hard to get his feet on the Rock of ages; but at last he obtained a firm footing, and there he stood in blessed security. For some time, perhaps even for years, he has been free from all doubts and fears, and also free from all internal struggles and conflicts. He almost thinks that the devil is dead, or, if not, that the devil in him is dead, that sin has become so broken and bruised in his nature that it will never rise again, or cause him trouble. He rejoices, and continues to rejoice; but it may be that, in the course of time, the dry rot of self-satisfaction begins to show itself. The man would not say, with the Pharisee, that he thanks God he is not as other men, but there is something of that kind of feeling within his heart. He entered into full assurance of faith at first, but that full assurance has begun to rust into confidence in self; and now, no longer emptied from vessel to vessel, his sin remains in him. No longer tossed on the waves, he makes little or no progress towards the heavenly haven; his ship’s keel on the ocean is still amid a calm, and the fear is that the calm will grow into stagnation, and the stagnation into corruption. May God save the man to whom a calm itself becomes more dangerous than a tempest! I think you must know some people of that kind; perhaps, if some of you look in the mirror, you may see at least one person of that kind. The Zidonians mentioned in our text had no dread of warfare, or the sound of trumpet, or the crash of arms; and self-confident professors are in much the same condition.

6. You noticed also about these Zidonians that they had “no magistrate in the land.” I think I have known some people who may have possessed a conscience, but if so, it had gone to sleep. I have great fear for religious men with sleepy consciences; and it is really amazing what mischief may be done by men who seem to be heartily religious, yet whose consciences have gone soundly asleep. There are some ungodly men who would tremble to do what some professing Christians do without any qualms of conscience. May God save you, dear friends, from such a state of heart as that! We ought to long for a holy sensitivity of conscience, we should wish to have it tender as the apple of the eye, so that the very least touch of sin should startle and amaze us. We are all too apt to grow a skin over our conscience, and after a time it gets to be callous, I had almost said like tough leather; and we need to have it wounded again, and kept open like a fresh raw wound, so that the least speck of sin may cause it intense anguish. We are never what we ought to be except when we are in that condition; yet I have known some professors who have been so long at ease in Zion that the moss has grown over their conscience, and you can scarcely get at it so as to arouse it to a sense of sin.

7. These Zidonians, next, had no care at all about other people. We are told twice that they “had no business with any man.” Are there any people who are called Christians, who are of that kind, and have no concern, or very little concern, about the souls of others? They say that they do care about the heathen, for they have subscribed five shillings towards sending out a missionary to lay down his life on a foreign shore! They do care about the people who are dying at home, for they spoke to someone about the Sunday School a little while ago, and they said a kind word for the City Mission! They have never done anything by way of teaching children, or visiting the poor and needy; you could not expect it of them, of course. They are such men of business, they have so many matters to attend to, that you could put into a small thimble anything they do for the cause of God. They take little or nothing for the Lord out of the full river of their life’s force; so far as the good of their fellows is concerned, they have “no business with any man.” Years ago, they were very active workers; at least, they tell us so. In some dim remote past, almost forgotten, they tried to take up Christ’s cross, and to bear his yoke; but now they are gentlemen at large, retired, who have entered into a period of dignified rest, — Zidonians, having no business with any man. Some of these people never join a church, for they do not care about its responsibilities. They are going to heaven, so they say; yet they are trying to get there without walking in the King’s highway, but sneaking behind the hedges, and taking rest whenever they can; not entering the Palace Beautiful, nor joining the caravans of pilgrims who march together, with their Great-Hearts leading them, and fighting giants on the road. We have this kind of Christians still around; I call them Christians, but God only knows whether they are his or not.

8. These people also live, like the Zidonians did, without any fear of invasion. It is not at all likely that they will ever fall into gross sin; at least, so they say. Young people, of course, have strong passions, and they may fall into sin; but these old, experienced people are not likely to be carried away by temptation. Some people are very foolish, and they may be caught by the subtlety of the old serpent; but these good old professors are amazingly wise; indeed, it is quite a wonder that one small head can carry all they know! They are so deeply experienced that, if they were to die, half the experience in the church would die out with them! So excellent are they, with regard to their yielding to temptation and falling into sin, it is quite impossible! Of course, the young folk had better pledge themselves to total abstinence; because drink would be a temptation to them; but these good people can drink just a sufficient quantity, and no more, they have such control over themselves! Of course, young men and women had better keep away from doubtful places of amusement; but these old people are so supremely good that, if they were living in the devil’s camp, their hearts would still be in heaven! They can be trusted anywhere!

9. Perhaps you enquire, “Does anyone seriously believe this that you have been saying?” Anyone seriously believe it? Why, yes, some of you do, only you do not put it into words; and if I were to point you out, and say that you believed it, you would flatly contradict me. But you do all the same. There are many professing Christians who live as if they were beyond gun-shot of the enemy, and were quite safe and secure. They say, spiritually, “Soul, take your ease; you have much goods laid up for many years, eat, drink, and be merry”; and all the while they are in imminent danger of falling into the very worst forms of sin, proving apostates after all, showing the rottenness of their profession, letting all see that their religion is nothing better than a painted disguise to go to hell in, but not a work of God in the soul by which that soul is really and truly saved. A friend told me that, the other night, as she sat in this Tabernacle, there spoke with her a person who is a regular frequenter of this house of prayer, and who said that she was without sin, that she did not know that anything preached here at all suited her, and that she believed I was well aware that she did not require any admonitions or exhortations. She was glad to hear me earnest about sinners; but she was not a sinner, she had not been a sinner for a long time, and any exhortations that were directed to sleepy saints, she felt were very proper, but they did not belong to her; in fact, she only came because it was a proper thing to come, but she did not expect to get anything for herself out of the services, she had advanced far beyond that point. Well, I do not know where you are, my good sister, but you are the very person to whom I am now speaking. You superlatively good people who think you do not need any warning, are the very people I am most anxious to warn. Remember Cowper’s lines, —

    He has no hope who never felt a fear;
    And he that never doubted of his state,
    He may perhaps — perhaps he may — too late.

He who is, as men say, so “cock sure,” may find himself lost after all. He may be only a dotard and a dreamer, notwithstanding all his confidence. I would rather go to heaven doubting all the way, than be lost through self-confidence. I would rather cry out in the bitterness of my spirit, “Am I sincere or not?” and cry it out every day, than write myself down among the blessed, and at last wake up and find myself in hell. There is a holy fear which must not be banished from the Church of God, there is a sacred anxiety which makes us to question ourselves, and examines us whether we are in the faith, and it is not to be scorned as some would scorn it. It is all very fine to say, “Believe that you are right, and you are right”: but if you believe that you are right, and you are all the while wrong, you put yourself beyond the probability of ever getting right. He who believes himself to be saved when he is not, is likely to shut the door of salvation in his own face, and to perish self-excluded. May God save us from that fatal folly! I would blow even in Zion the trumpet of warning, I would sound an alarm in God’s holy mountain. May you and I never get beyond spiritual conflicts, beyond striving against our corruptions, beyond hating the garment spotted by the flesh! May we never get beyond a holy filial fear, and a grave anxiety that in all that we do we may be pleasing and acceptable in the sight of God! If not, we may get to be like these Zidonians dwelling carelessly in their city of Laish, and one of these days destruction may enter our gates when we least expect it.

10. II. Now I change the theme to speak of THIS CONDITION OF CARNAL SECURITY IN THE UNSAVED, and to address those who know that they are not converted, and who make no profession of religion whatever. There are some of these who live very carelessly, and who are very difficult to arouse to a true sense of their peril.

11. Let me describe this condition as it is found among many unsaved people. Our text tells us that, when the spies came to Laish, they “saw the people who were in it, how they lived carelessly.” That is the way with the carnally secure, they are careless; as long as they can enjoy the present, they are quite indifferent to all thoughts of the future. Many of you see no further than your hand can reach. Multitudes of men restrict their vision to what might be seen by an ox or a sheep. If there is enough grass in the pasture, the ox is satisfied; indeed, he does not look over the whole pasture, for if there is only grass near his nose, it is enough for him. And, oh! the multitudes of London, and of England, and in the world at large, whose only questions are, “What shall we eat? What shall we drink? With what shall we be clothed?” They live as if they would never die; or as if, when they died, they would die like dogs, and that would be the end of them. This spirit breeds carelessness about their lives, about their thoughts, about prayer, about all holy things. They ask, “What is all that to us? It may do very well for some people to be religious, but we have to work hard from morning to night, and we cannot think about these things at all.” They would reduce themselves, if they could, to the level of swine; they are as careless as the beasts that perish. Perhaps, my dear hearer, that word “careless” describes you.

12. And, connected with this carelessness, there is, next, a great quietness from all trial. It is not so with many of you; for you are severely vexed with troubles, sickness, poverty, or bereavement. You seem to be always afflicted, and you may always thank God if you are. It is evident that he has not given you up, and left you to sleep yourselves into destruction. But there are certain people who appear to have no troubles; their path is wonderfully smooth, they have all that heart can wish for, they touch nothing without prospering. They are contented, and well they may be, for it seems as if Providence had determined to make them rich. And yet what do I see before me? A young bull locked in the stall. Would I rejoice to be that young bull? No, for I know why it is fed like this; it is fattened for the slaughter, and already I see the poleaxe lifted in the air, and about to descend on the poor beast. And many a man, who is indulged with everything that he can desire, is nothing better than a fattened young bull doomed to die. Yet many do not care about that; they are quite satisfied if they can enjoy themselves today; as for tomorrow, it must take care of itself.

13. Meanwhile, these same people are quite secure concerning the future. A funeral perhaps startles them for a moment; the passing bell has a strange tone to their ears, but, for the most part, they put away all thoughts of death. They are young, or they are robust, they will not soon die; why should they even think of it? And, as for that great white throne, and the judgment seat, and the assembled worlds, and the rocking earth, and the blazing heaven, — well, it is only preachers who talk about those things. They put their fingers in their ears, and will not listen to our warnings, and they go their way to their farms, and to their merchandise, and let the future take care of itself. This is the horrible condition of multitudes of mankind that, with the best possible reasons for being concerned about the future, they resolve that they will not wake up to it, but that, like these men of Laish, they will dwell “quiet and secure.” The trumpet is sounding, the adversaries are marching from Dan, they have already camped on the way; you men of Laish, why do you clothe yourselves for the dance, and for the feast, for the sword of the enemy will soon be at your throats? And, oh you men of London, you men of this world, how can you make mirth and sport while the day of your doom hastens on, and death on the pale horse rides so fast towards you, and judgment follows at his heels? Yet I may say what I will, but, with most men, I shall only waste my breath, for they live so carelessly, and wrap themselves up at their ease.

14. These people of Laish, it seems, were also free from all restraint. “There was no magistrate in the land.” It is a perilous thing for any of us to know no restraint; especially for that young man who, in a few days, is coming into possession of a large fortune, and will then have his full swing. Oh, if I could get hold of his hand, I would wet it with my tears while I besought him not to court ruin with his fingers jewelled with the mercies of God! To turn the blessings of Providence into stones to throw at him who gave them to us, is base ingratitude indeed. I pray that the young man, instead of acting like that, may begin a new and better life, and so use his wealth for the glory of God. We are all impatient with constraints, but nothing can be worse for some men than to have no voice to check, no language to upbraid, no tender wife or gentle friend who will administer a kind rebuke. But there are such, and there may be such here, who are all the more confident and stolid because there is no conscience still awake within them, and no one to serve as a conscience for them: “There was no magistrate in the land.”

15. And, once more, these people at Laish were self-contained:“ they had no business with any man.” There are some people who are all the more hard to get at because they do not want to be interfered with. If anyone were to speak to such a man about his soul tonight, he would say, “Do not bother about me; leave me alone, I can take care of myself.” But he who takes care of himself generally has a fool for a keeper. All of us need some help from others, and those of us who receive most help thank God for all that we get.

16. Yet once more, according to verse 10, these people at Laish had “no lack of anything.” They had all that heart could wish for. I daresay that, while I have been describing them, some of you have half envied them. Of course you would if you are of the same nature as they were; but the day shall come when some of us will bless God for poverty, and for sickness, because we shall get to heaven by such help, while others will have to curse themselves because they turned their health, their vigour, and their wealth, into occasions and opportunities for sin. If we could, we would escape all trial; but we should be very unwise to do so. If, by falling down on my knees now, I could prevail with God so that there should be no poverty for the drunkard, I dare not pray the prayer; or that there should be no disease for the immoral, I dare not pray the prayer; or that there should be no punishment for the thief, I dare not pray it. It is, after all, best for society that sin should be followed by chastisement, and it is best for us all that we should be drawn to God, or driven to him, by the troubles and trials of this mortal life, rather than that we should now be set in the slippery places of ease, and eventually be cast down to destruction. Oh, that I could say a word that would make you easy-going men, who have all you can desire, begin to tremble amid your plenty, lest eternal ruin should follow the greatness of God’s bounty!

17. III. So now, thirdly, I want to speak briefly on THE EVILS OF THIS CONDITION OF CARNAL CONFIDENCE, in which every ungodly man is perfectly at his ease in a dying world.

18. The first result of it is, that warnings are unheeded. Preach, Mr. Preacher, and preach your very heart out; but this man does not care a bit about it at all, for he is perfectly at ease and happy, nothing ever stings him into anxiety. He never wakes up at night to cry to God for mercy, he never dreams of judgment, not he; his companions sing that “he is a jolly good fellow,” and he thoroughly enjoys himself. Just so; yet he has no God, no Christ, no hope, he trifles with eternal things, and makes this world his all. Alas! all our most solemn warnings are lost on him.

19. What is worse, all the mercies of God are lost on him. What is the use of asking him to wash in the fountain opened for sin and uncleanness? He does not feel that he is foul. Why present him with garments of righteousness? He does not know anything about his iniquity. Why talk to him about a Physician? He feels no sickness. Why point him to a Saviour? He does not believe that he is lost. Oh, how I wish that the pangs of contrition would strike through ungodly men and women in this house! Dear Master, fit your sharp arrows to your bow, and wound them now! Fill this house with stricken souls that will cry mightily to you! Then they shall have you, then they shall rejoice in you. But men miss these choice mercies of God because they are self-satisfied and carnally at ease.

20. The result further is that, as year follows after year, the heart grows even harder. In the young man there was a little feeling once, but now in the grey head there is none. You might have impressed him when he was a boy at his mother’s knee, but you cannot influence him now. He does not believe anything you say, for he is case-hardened; the devil has outfitted him with a coat of mail which seems to turn the edge even of the sword of the Spirit. Ah, miserable man!

21. And in this man, worse still, great sin is being prepared for. He may not yet have sinned grossly against the laws of his country or of society; but where there is such fuel as this hard heart and stolid will, the devil will not be slow to bring the flame. I look on some self-confident men, and read their terrible future in their present assurance, and I would say to each one, as to another Hazael, “I know what you will do; you have been moral and excellent, but the day will come when, having cast off all fear of God, you will do what it would horrify you to hear about now.” The man asks, “Is your servant a dog, that he should do this great thing?” No, you are not a dog; but if you were, it would be better for you than to be what you are. No man knows how much of a devil there is asleep in him; and no man may dream that he is secure from the worst of evils unless he comes to Jesus, gets a new heart, and puts himself into the keeping of the One who is better and stronger than himself. Then he will be safe; but short of that, all his imagined security is ruinous to the nth degree.

22. I do not know all to whom I am speaking, but I am convinced that I am preaching directly to some of you; whether you are in the top gallery, or downstairs, or close around the platform, I do not know, but the Lord, the Searcher of all hearts, knows for whom this message is intended. Let each one of us take it so far as it bears on our case. Wake up, you sleepers, wake up! Why do you sleep? Sin surrounds you. If you have not fled to Christ for salvation, if you have not received a new heart and a right spirit, give no sleep to your eyes nor slumber to your eyelids until these things are set right by the power of the Holy Spirit, and you are saved from the wrath to come.


24. Notice the horror of their doom. These poor careless people of Laish, enjoying themselves, setting no watch, bearing no shield, wielding no sword, rested in imagined security, until, suddenly, the swords of their adversaries cut them in pieces, and they were destroyed. What I dread most about some men is the change which will come on them from their present state of ease. “Oh, it is all right, sir!” one says; “it is all right; I feel perfectly happy.” An unsaved man may be even in the very article of death, and yet be quite at ease, because his conscience has been so heavily drugged that it does not awaken even in his death moments; but it will awaken, it will awaken. There is no opium that can send your conscience into an eternal slumber, otherwise you might dare to die with your sins uncleansed. But it will awaken, and oh! the awful change from the fools’ paradise to the fools’ perdition, from playing with trifles to find that there are no trifles, but that everything is real, earnest, serious, in that dread world into which your soul will plunge when God says to you, “Return,” and your spirit shall return to God who gave it! I dread the change for you who are now carnally at ease.

25. And, further, when I think of the doom which will come ultimately on careless souls, I dread that sense of self-deceiving which comes on men. If they went to hell merely by virtue of a divine decree, it would not be such a hell for them; but to go there by their own folly, this is a fire that never can be quenched, this is a worm that never dies. Such a man will have to say, “I brought myself here. I was warned; that preacher in the Tabernacle spoke to me on that October night as best he could, — in rough but real earnest words, — and he told me to wake up, and escape from the wrath to come; but I said, ‘Leave me alone.’ Like the sluggard, I turned over to the other side, and said, ‘A little more sleep, a little more folding of the hands,’ and now I am in hell! I shut myself in here; those iron bolts I fastened by my own folly. These fires I kindled, and the terrible truth burns in my conscience that I myself supplied the fuel for this flame.” Oh sirs, please do not commit everlasting suicide by resting at ease and peace when there is no rest and no peace, for “ ‘there is no peace,’ says the Lord, ‘for the wicked.’ ”

26. There is a short, sad sentence in the twenty-eighth verse: “There was no deliverer.” When the Danites were at the gates of Laish, “there was no deliverer.” Thank God, there is a Deliverer now, there is a Saviour for sinners! Come, guilty souls, and trust yourselves with Jesus. Free, full, and immediate pardon is proclaimed to all who trust him. Submit to his dear will, look to his blessed wounds, and live; but if your ears refuse the language of his grace, if you despise the invitations of his mercy, there will come a time when there shall be no deliverer, no deliverer, NO DELIVER, in heaven, or earth, or hell; — no deliverer, nothing but the sword and the fire, the just and righteous wrath of God, which you have yourselves obstinately incurred.

27. Then there came back on these people of Laish, in their death-agony, the fact that they had no business with any man, and therefore no one pitied them. No one came to their rescue; they had no business with anyone, so no one had any business with them, and they died, “unwept, unhonoured, and unsung,” only remembered by preachers who, like myself, try to turn their doom into a warning and a lesson for others. You self-contained people, who have no business with anyone, and do not want anyone to interfere with you, who do not wish to be warned, and would resent anyone’s touching you on the shoulder, and asking you if you are saved, so it shall be with you in the evil day; no man shall have any business with you. Shame and everlasting contempt will be the portion of that man who boasted that he could take care of himself, but who found at last that he had no deliverer, and no man to care for his soul. My dear hearers, may God save every one of you! Could I look you in the face, and wish anything else for any one of you, except that you might find eternal salvation in Jesus Christ? No, I could not have any other desire than that. Do you not also wish it for yourselves? Now, a wish is half a prayer; make it a whole one. Breathe this brief prayer to God: “Lord, save me.” Then listen to this word of grace which has the message of salvation in it: “Look and live.” Jesus died on the cross so that whoever believes in him should not perish, but should have everlasting life. He is lifted up before you now, so that you who have been bitten by the fiery serpent of sin may look to him, just as Israel in the wilderness looked to the bronze serpent, and that looking, you may be healed. Since I shall meet you in that day of days for which all other days were made, since I shall be one in the vast throng that will be gathered before the judgment seat of Christ, please bear witness to me in that day that I have spoken honestly and faithfully and fearlessly — certainly in no smooth and flattering terms, — to every one of you; and if you perish, I shall be clear of your blood in that great day. If you will not have Christ, and will be damned, you must; but it shall not be without my crying to you, “Turn, turn, for why will you die?” “Turn, turn,” says the Lord God himself. Turn them, oh Lord, by your grace, for Jesus’ sake! Amen.

Exposition By C. H. Spurgeon {1Th 4:13-5:28}

13. But I would not have you to be ignorant, brethren, concerning those who are asleep, that you do not sorrow, even as others who have no hope.

You cannot help sorrowing, for you miss your dear ones so much; but you do not sorrow like the heathen who believe their departed friends to be extinct and annihilated. You have a glorious hope concerning those who have fallen asleep in Christ, you believe that they still live, and that, eventually, their bodies will rise again.

14. For if we believe that Jesus died and rose again, even so those also who sleep in Jesus, God will bring with him.

There is such a union between Christ and his people that they never can be separated from him. In life, they live in him; in death, they sleep in him; and when he comes again, he will bring them with him. Christ cannot be without his people. A head without a body would be a ghastly thing, and Christ without his people would be incomplete and imperfect.

15. For this we say to you by the word of the Lord, that we who are alive and remain to the coming of the Lord shall not precede those who are asleep.

We shall have no preference over the saints who are sleeping in Jesus, we shall not go before them, we shall be on a blessed equality with them.

16, 17. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so we shall be with the Lord for ever.

Whatever ideas we have concerning the details of Christ’s coming, this summing up of the whole matter is unutterably precious for us: “so we shall be with the Lord for ever.” There is no separating Christ and his people. If you are one with him, he will not be in heaven and leave you behind; nor will he be glorified in the presence of his Father without making you to be partakers of the glory. What joy there is for us in this blessed truth!

18. Therefore comfort each other with these words.

5:1, 2. But of the times and the seasons, brethren, you have no need that I write to you. For you yourselves know perfectly that the day of the Lord comes like a thief in the night.

That is, most unexpectedly to an ungodly world. Even those who are watching for Christ’s coming may be to some extent surprised at his appearing, just as the most watchful person may be when the thief at last comes; but we shall not be taken altogether unawares. We shall be, at least in a measure, prepared for the coming of the Lord, but as for the world at large, it will be an awful and surprising visitation, —

3. For when they shall say, “Peace and safety”; then sudden destruction comes on them, as travail on a woman with child; and they shall not escape.

Let no ungodly man dream that he will escape; apart from vital union to Christ, there will be no escaping for any one of us in that tremendous day of the Lord.

4. But you, brethren, are not in darkness, that that day should overtake you as a thief.

You who truly know the Lord, you who are saved through his first coming, and are expecting his second coming, —

5, 6. You are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as others do; —

Night is the time for sleep, and we sleep best in the darkness; but if we have come into the daylight, if the Sun of Righteousness has risen on us, let us be wakeful, let us be watchful. When the sun is shining, it is not right that men should sleep: “Therefore let us not sleep, as others do”; —

6, 7. But let us watch and be sober. For those who sleep in the night; and those who are drunk are drunk in the night.

Even in Paul’s day, drunkenness was a thing that seemed more at home in darkness than in the light. As for us, brethren, let us never be carried away by excess, — either drunkenness of body or inebriation of mind, — for there is a drunkenness which renounces the cup, and yet is as gross an intoxication as the other is. We may be drunk with pride, or drunk with ambition, or drunk with wrath, or drunk with worldliness; but we are to avoid all these evils, because we are not now in the night, when these drunken fits might be in some kind of harmony with the surrounding darkness.

8-10. But let us, who are of the day, be sober, putting on the breast-plate of faith and love; and for a helmet, the hope of salvation. For God has not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, so that, whether we are awake or sleep, we should live together with him.

This seems to be a theme which the apostle constantly brings up, as though he could not help it, — that we are to live together with Christ. There lies your safety, brethren: “together with him.” If you could get away from him, you would go down to destruction; but “together with him” is the path of life, and safety, and perfection.

11-13. Therefore comfort yourselves together, and edify each other, even as you also do. And we beseech you, brethren, to know those who labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake. And be at peace among yourselves.

So that these apostolic churches had a ministry set over them in the Lord, and they were commanded to know these labourers for the Master, to recognise them as appointed by God to their ministerial position, “and to esteem them very highly in love for their work’s sake.”

14-26. Now, we exhort you, brethren, warn those who are unruly, comfort the feeble-minded, support the weak, be patient towards all men. See that no one renders evil for evil to any man, but always follow what is good, both among yourselves and to all men. Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you. Do not quench the Spirit. Do not despise prophesyings. Prove all things; hold firm to what is good. Abstain from all appearance of evil. And may the very God of peace sanctify you wholly, and I pray God your whole spirit and soul and body be preserved blameless to the coming of our Lord Jesus Christ. Faithful is he who calls you, who also will do it. Brethren, pray for us. Greet all the brethren with a holy kiss.

That was the Oriental manner of greeting, and it means to us, “Greet all the brethren with a hearty handshake.” Such signs of fellowship ought never to be forgotten among the followers of Christ.

27, 28. I charge you by the Lord that this epistle be read to all the holy brethren. The grace of our Lord Jesus Christ be with you. Amen.

 {See Spurgeon_Hymnal “Spirit of the Psalms — Psalm 139” 139 @@ "(Song 1)"}
 {See Spurgeon_Hymnal “The Christian, Holy Anxiety — Love Asserting Herself” 640}
 {See Spurgeon_Hymnal “The Christian, World Renounced — Escaping From The Current Of Sin” 656}
 {See Spurgeon_Hymnal “Gospel, Stated — The Life Look” 538}

The Sword and the Trowel

Table of Contents, November, 1896.

Christ’s Superlative Loveliness. A Communion Meditation. By C. H. Spurgeon. Mrs. C. H. Spurgeon’s Work-room. Beulah Baptist Chapel, Bexhill-on-Sea. The sorrows of poor ministers. “Personal Notes” on a Text. By S. S. A World on Fire. By John Horne, Springburn, Glasgow. Indian Incidents and Illustrations. By Robert Spurgeon. IV. A Rude Awakening. The Pitcher Plant. By H. T. S., Author of “The March of the Months.” (Illustrated.) The Martyrs of Lewes, 1555-7. By J. P. Morris. “Our Own Men” and their Work. XXXIV. Pastor F. G. Wheeler, Gresham Chapel, Brixton. By James Douglas, M. A. (With two illustrations.) “V. R.” — A Story of the Queen’s Jubilee. By Geo. Wilson, Sunderland. Wings. Poetry, by Rev. Henry Burton, M. A. Pastors’ College Missionary Association. Addresses by Pastors Thomas Spurgeon and N. H. Patrick, and letter from Dr. Churcher. (With two illustrations.) In Memoriam — Earnest Harborough. By Howard N. J. Ussher. Notices of Books. Notes. (Mrs. Spurgeon’s new volume, A Carillon of Bells, to Ring out the Old Truths of “Free Grace and Dying Love.” Pastor Thomas Spurgeon’s past and future engagements. Missionary Congress at the Tabernacle. Pastors’ College Annual Meeting. Young Christians’ Missionary Union. Y.P.S.C.E. at the Tabernacle. Metropolitan Tabernacle Evangelists’ Association. North Africa Mission. The “John Ploughman” Gospel Temperance Society. In Memoriam — Robert Abraham. College. Evangelists. Orphanage. Colportage. “Spurgeon Memorial” Sermon Society. Baptisms at Metropolitan Tabernacle and Haddon Hall.) Lists of Contributions.

Price, 3d.; post free, 4d.

London: Passmore and Alabaster, Paternoster Buildings; and all Booksellers.

Spirit of the Psalms
Psalm 139 (Song 1)
1 Lord, thou hast search’d and seen me through;
   Thine eye commands with piercing view
   My rising and my resting hours,
   My heart and flesh, with all their powers.
2 My thoughts, before they are my own,
   Are to my God distinctly known;
   He knows the words I mean to speak,
   Ere from my opening lips they break.
3 Within thy circling power I stand;
   On every side I find thy hand;
   Awake, asleep, at home, abroad,
   I am surrounded still with God.
4 Amazing knowledge! vast and great!
   What large extent! what lofty height!
   My soul, with all the powers I boast,
   Is in the boundless prospect lost.
5 Oh may these thoughts possess my breast,
   Where’er I rove, where’er I rest!
   Nor let my weaker passions dare
   Consent to sin, for God is there.
                           Isaac Watts, 1719.

Psalm 139 (Song 2)
1 Lord, when I count thy mercies o’er,
   They strike me with surprise;
   Not all the sands that spread the shore
   To equal numbers rise.
2 My flesh with fear and wonder stands,
   The product of thy skill;
   And hourly blessings from thy hands
   Thy thoughts of love reveal.
3 These on my heart by night I keep;
   How kind, how dear to me!
   Oh may the hour that ends my sleep
   Still find my thoughts with thee!
                        Isaac Watts, 1719.

The Christian, Holy Anxiety
640 — Love Asserting Herself
1 And have I, Christ, no love for thee,
      No passion for thy charms?
   No wish my Saviour’s face to see,
      And dwell within his arms?
2 Is there no spark of gratitude
      In this cold heart of mine,
   To him whose generous bosom glow’d
      With friendship all divine?
3 Can I pronounce his charming name,
      His acts of kindness tell;
   And while I dwell upon the theme,
      No sweet emotion feel?
4 Such base ingratitude as this
      What heart but must detest!
   Sure Christ deserves the noblest place
      In every human breast.
5 A very wretch, Lord! I should prove,
      Had I no love for thee:
   Rather than not my Saviour love,
      Oh may I cease to be!
                     Samuel Stennett, 1787.

The Christian, World Renounced
656 — Escaping From The Current Of Sin
1 I send the joys of earth away,
   Away, ye tempters of the mind;
   False as the smooth deceitful sea,
   And empty as the whistling wind.
2 Your streams were floating me along
   Down to the gulf of black despair;
   And whilst I listen’d to your song,
   Your streams had e’en convey’d me there.
3 Lord, I adore thy matchless grace,
   That warn’d me of that dark abyss,
   That drew me from those treacherous seas
   And bade me seek superior bliss.
4 Now to the shining realms above
   I stretch my hands, and glance my eyes;
   Oh for the pinions of a dove,
   To bear me to the upper skies!
5 There from the bosom of my God,
   Oceans of endless pleasure roll;
   There would I fix my last abode,
   And drown the sorrows of my soul.
                        Isaac Watts, 1709.

Gospel, Stated
538 — The Life Look
1 There is life for a look at the Crucified One;
      There is life at this moment for thee;
   Then look, sinner — look unto him, and be saved —
      Unto him who was nail’d to the tree.
2 It is not thy tears of repentance or prayers,
      But the blood that atones for the soul:
   On him, then, who shed it, believing at once
      Thy weight of iniquities roll.
3 His anguish of soul on the cross hast thou seen?
      His cry of distress hast thou heard?
   Then why, if the terrors of wrath he endured,
      Should pardon to thee be deferr’d?
4 We are heal’d by his stripes; — wouldest thou add to the word?
      And he is our righteousness made:
   The best robe of heaven he bids thee put on:
      Oh! couldest thou be better array’d?
5 Then doubt not thy welcome, since God has declared,
      There remaineth no more to be done;
   That once in the end of the world he appear’d,
      And completed the work he began.
6 But take, with rejoicing, from Jesus at once
      The life everlasting he gives:
   And know, with assurance, thou never canst die,
      Since Jesus, thy righteousness, lives.
7 There is life for a look at the Crucified One;
      There is life at this moment for thee:
   Then look, sinner — look into him and be saved,
      And know thyself spotless as he.
                  Amelia Matilda Hull, 1860.

Spurgeon Sermons

These sermons from Charles Spurgeon are a series that is for reference and not necessarily a position of Answers in Genesis. Spurgeon did not entirely agree with six days of creation and dives into subjects that are beyond the AiG focus (e.g., Calvinism vs. Arminianism, modes of baptism, and so on).

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Modernized Edition of Spurgeon’s Sermons. Copyright © 2010, Larry and Marion Pierce, Winterbourne, Ontario, Canada. Used by Answers in Genesis by permission of the copyright owner. The modernized edition of the material published in these sermons may not be reproduced or distributed by any electronic means without express written permission of the copyright owner. A limited license is hereby granted for the non-commercial printing and distribution of the material in hard copy form, provided this is done without charge to the recipient and the copyright information remains intact. Any charge or cost for distribution of the material is expressly forbidden under the terms of this limited license and automatically voids such permission. You may not prepare, manufacture, copy, use, promote, distribute, or sell a derivative work of the copyrighted work without the express written permission of the copyright owner.

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