The Sum and Substance of All Theology
Unpublished Notes of a Sermon
Intended for Reading on Lord's-Day, April 17th, 1892,
Delivered by
C. H. SPURGEON,
Delivered at Bethesda Chapel, Swansea
On June 25th, 1861.
From Sword and Trowel
Note: On Tuesday, June 25th, 1861, the beloved C. H. Spurgeon visited
Swansea. The day was wet, so the services could not be held in the
open-air; and, as no building in the town was large enough to hold the
vast concourses of people who had come from all parts to hear the
renowned preacher, he consented to deliver two discourses in the
morning; first at Bethesda, and then at Trinity Chapel. At each place
he preached for an hour and a quarter. The weather cleared up during
the day; so, in the evening, Mr. Spurgeon addressed an immense
gathering of people in the open-air.–T.W.M.
FORWARDED BY PASTOR T. W. MEDHURST, CARDIFF.
"All that the Father giveth Me shall come to Me; and him that cometh to
Me I will in no wise cast out."–John 6:37.
What a difference there is between the words of Christ, and those of
all mere men! Most men speak many words, yet say but little; Christ
speaks few words, yet says very much. In modern books, you may read
scores of pages, and scarcely come across a new thought; but when
Christ speaks, every syllable seems to tell. He hits the nail on the
head each time He lifts the hammer of His Word. The Words of Christ are
like ingots of solid gold; we preachers too often beat out the gold so
thin, that whole acres of it would scarcely be worth a farthing. The
Words of Christ are always to be distinguished from those of His
creatures, not only for their absolute truthfulness, but also for their
profound fulness of matter. In all His language He is "full of grace
and truth." Look at the text before us. Here we have, in two small
sentences, the sum and substance of all theology. The great questions
which have divided the Church in all ages, the apparently contradictory
doctrines which have set one minister of Christ against his fellow, are
here revealed so simply and plainly, "that he may run that readeth"
(Habakkuk ii.2). Even a child may understand the Words of Christ,
though perhaps the loftiest human intellect cannot fathom the mystery
hidden therein.
Take the first sentence of my text: "All that the Father giveth Me
shall come to Me." What a weighty sentence! Here we have taught us what
is called, in the present day, "High Calvinistic doctrine"–the purpose
of God; the certainty that God's purpose will stand; the invincibility
of God's will; and the absolute assurance that Christ "shall see of the
travail of His soul, and shall be satisfied."
Look at the second sentence of my text: "And him that cometh to me I
will in no wise cast out." Here we have the richness, the fulness, the
unlimited extent of the power of Christ to save those who put their
trust in Him. Here is a text upon which one might preach a thousand
sermons. We might take these two sentences as a life-long text, and
never exhaust the theme.
Mark, too, how our Lord Jesus Christ gives us the whole truth. We have
many ministers who can preach well upon the first sentence: "All that
the Father giveth Me shall come to Me." Just set them going upon
Election, or everlasting covenant engagements, and they will be earnest
and eloquent, for they are fond of dwelling upon these points, and a
well-instructed child of God can hear them with delight and profit.
Such preachers are often the fathers of the Church, and the very
pillars thereof; but, unfortunately, many of these excellent brethren
cannot preach so well upon the second sentence of my text: "And him
that cometh to Me I will in no wise cast out." When they get to that
truth, they are half afraid of it; they hesitate to preach what they
consider to be a too open salvation. They cannot give the gospel
invitation as freely as they find it in the Word of God. They do not
deny it, yet they stutter and stammer sadly, when they get upon this
theme.
Then, on the other hand, we have a large number of good ministers who
can preach on this second clause of the text, but they cannot preach on
the first clause. How fluent is their language as they tell out the
freeness of salvation! Here they are much at home in their preaching;
but, we are sorry to be compelled to say that, very often, they are not
much at home when they come to doctrinal matters, and they would find
it rather a difficult matter to preach fluently on the first sentence
of my text. They would, if they attempted to preach from it, endeavour
to cut out of it all that savours of Divine Sovereignty. They do not
preach the whole "truth" which "is in Jesus."
Why is it that some of us do not see both sides of God's revealed
truth? We persist in closing one eye; we will not see all that may be
seen if we open both our eyes; and, sometimes, we get angry with a
brother because he can see a little more than we do. I think our text
is very much like a stereoscopic picture, for it presents two views of
the truth. Both views are correct, for they are both photographed by
the same light. How can we bring these two truths together? We get the
stereoscope of the scripture, and looking with both eyes, the two
pictures melt into one. God has given us, in His Word, the two pictures
of divine truth; but we have not all got the stereoscope properly
adjusted to make them melt into one. When we get to heaven, we shall
see how all God's truth harmonizes. If we cannot make these two parts
of truth harmonize now, at any rate we must not dare to blot out one of
them, for God has given them both.
Now, as God shall help me this morning, I want to expand both sentences
of my text with equal fidelity and plainness. I shall not expect to
please some of you while speaking on the first sentence, and I shall
not be surprised if I fail to please others of you when I come to the
second sentence; but, in ether case, it will be a small matter to me if
I have an easy conscience because I have proclaimed what I believe to
be the whole truth of God. I am sure you will be willing to give a
patient hearing to that which you may not fully receive, if you believe
it to be declared in all honesty. Reject what I say, if it be not true,
but if it be the Word of God, receive it; and, be it known unto you
that it is at your peril if you dare to reject the truthful Word of the
glad tidings of God.
I. I will begin with the first sentence of the text: "All that the
Father giveth Me shall come to Me." We have here, first, THE FIRM
FOUNDATION UPON WHICH OUR SALVATION RESTS.
It rests, you perceive, not on something which man does, but on
something which God the Father does. The Father gives certain persons
to His Son, and the Son says, "All that the Father giveth Me Shall come
to Me." I take it that the meaning of the text is this,–that, if any
do come to Jesus Christ, it is those whom the Father gave to Christ.
And the reason why they come,–if we search to the very bottom of
things,–is, that the Father puts it into their hearts to come. The
reason why one man is saved, and another man is lost, is to be found in
God; not in anything which the saved man did, or did not do; not in
anything which he felt, or did not feel; but in something altogether
irrespective of himself, even in the sovereign grace of God. In the day
of God's power, the saved are made willing to give their souls to
Jesus. The language of Scripture must explain this point. "As many as
received Him, to them gave He power to become the sons of God, even to
them that believe on His name: which were born, not of blood, nor of
the will of the flesh, nor of the will of man, but of God" (John i. 12,
13). "So then it is not of him that willeth, nor of him that runneth,
but of God that sheweth mercy" (Romans ix. 16). If you want to see the
fount of grace, you must go to the everlasting God; even as, if you
want to know why that river runs in this direction, and not in that,
you must trace it up to its source. In the case of every soul that is
now in heaven, it was the will of God that drew it thither. In the case
of every spirit that is on its way to glory now, unto God and unto Him
alone must be the honour of its salvation; for He it is who makes one
"differ from another" (1 Cor. iv. 7).
I do not care to argue upon this point, except I put it thus: If any
say, "It is man himself who makes the difference," I reply, "You are
involving yourself in a great dilemma; if man himself makes the
difference, then mark–man himself must have the glory." Now, I am
certain you do not mean to give man the glory of his own salvation; you
would not have men throw up their caps in heaven, and shout, "Unto
ourselves be the glory, for we, ourselves, were the hinge and turning
point of our own salvation." No, you would have all the saved cast
their crowns at the feet of Jesus, and give to Him alone all the honour
and all the glory. This, however, cannot be, unless, in that critical
point, that diamond hinge upon which man's salvation shall turn, God
shall have the control, and not the will of man. You know that those
who do not believe this truth as a matter of doctrine, do believe it in
their hearts as a matter of experience.
I was preaching, not very long ago, at a place in Derbyshire, to a
congregation, nearly all of whom were Methodists, and as I preached,
they were crying out, "Hallelujah! Glory! Bless the Lord!." They were
full of excitement, until I went on to say in my sermon, "This brings
me to the doctrine of Election." There was no crying out of "Glory!"
and "Hallelujah!" then. Instead, there was a great deal of shaking of
the head, and a sort of telegraphing round the place, as though
something dreadful was coming. Now, I thought, I must have their
attention again, so I said, "You all believe in the doctrine of
Election?" "No, we don't, lad," said one. "Yes, you do, and I am going
to preach it to you, and make you cry 'Hallelujah!' over it." I am
certain they mistrusted my power to do that; so, turning a moment from
the subject, I said, "Is there any difference between you and the
ungodly world?" "Ay! Ay! Ay!" "Is there any difference between you and
the drunkard, the harlot, the blasphemer?" "Ay! Ay! Ay!" Ay! there was
a difference indeed. "Well, now," I said, "there is a great difference;
who made it, then?" for, whoever made the difference, should have the
glory of it. "Did you make the difference?" "No, lad," said one; and
the rest all seemed to join in the chorus. "Who made the difference,
then? Why, the Lord did it; and did you think it wrong for Him to make
a difference between you and other men?" "No, no," they quickly said.
"Very well, then; if it was not wrong for God to make the difference,
it was not wrong for Him to purpose to make it, and that is the
doctrine of Election." Then they cried, "Hallelujah!" as I said they
would.
The doctrine of Election is God's purposing in His heart that He would
make some men better than other men; that He would give to some men
more grace than to other men; that some should come out and receive the
mercy; that others, left to their own free will, should reject it; that
some should gladly accept the invitations of mercy, while others, of
their own accord, stubbornly refuse the mercy to which the whole world
of mankind is invited. All men, by nature, refuse the invitations of
the gospel. God, in the sovereignty of His grace, makes a difference by
secretly inclining the hearts of some men, by the power of His Holy
Spirit, to partake of His everlasting mercy in Christ Jesus. I am
certain that, whether we are Calvinists or Arminians, if our hearts are
right with God, we shall all adoringly testify: "We love Him, because
He first loved us." If that be not Election, I know not what it is.
II. Now, in the second place, note THE CERTAINTY OF THE ETERNAL
SALVATION OF ALL WHO WERE GIVEN TO JESUS; "All that the Father giveth
Me shall come to Me."
This is eternally settled, and so settled that it cannot be altered by
either man or devil. All whose names are written in the Book of Life of
the Lamb slain from the foundation of the world, all whom God the
Father designed to save when He gave up His well-beloved Son to die
upon the cross of Calvary, shall in time be drawn by the Holy Spirit,
and shall surely come to Christ, and be kept by the Spirit, through the
precious blood of Christ, and be folded for ever with His sheep, on the
hill-tops of glory.
Mark! "All that the Father giveth Me shall come to Me." Not one of
those whom the Father hath given to Jesus shall perish. If any were
lost, the text would have to read: "Almost all," or, "All but one;" but
it positively says "All," without any exception; even though one may
have been, in his unregenerate state, the very chief of sinners. Yet
even that chosen one, that given one, shall come to Jesus; and when he
has come, he shall be held by that strong love that at first chose him,
and he shall never be let go, but shall be held fast, even unto the
end. Miss Much-afraid, and Mrs. Despondency, and Mr. Feeble-mind, shall
as certainly come to the arms of Christ, as Mr. Great-heart, and Mr.
Faithful, and Mr. Valiant-for-Truth. If one jewel were lost from
Christ's crown, then Christ's crown would not be all-glorious. If one
member of the body of Christ were to perish, Christ's body would not be
complete. If one of those who are one with Christ should miss his way
to eternal life, Christ would not be a perfect Christ.
"All that the Father giveth Me Shall come to Me." "But suppose they
will not come?" I cannot suppose any such thing, for He says they
"shall come." They shall be made willing in the day of God's power. God
knows how to make a passage through the heart of man; and though man is
a free agent, yet God can incline him, willingly, to come to Jesus.
There are many sentences even in Wesley's hymn-book which contain this
truth. If God took away freedom from man, and then saved him, it would
be but a small miracle. For God to leave man free to come to Jesus, and
yet to so move him as to make him come, is a divinely-wrought miracle
indeed. If we were for a moment to admit that man's will could be more
than a match for God's will, do you not see where we should be landed?
Who made man? God! Who made God? Shall we lift up man to the sovereign
throne of Deity? Who shall be master, and have his way, God or man? The
will of God, that says they "shall come", knows how to make them come.
"But suppose it should be one of those who are living in the interior
of Africa, and he does not hear the gospel; what then?" He shall hear
the gospel; either he shall come to the gospel, or the gospel shall go
to him. Even if no minister should go to such a chosen one, he would
have the gospel specially revealed to him rather than that the promise
of the Almighty God should be broken.
"But suppose there should be one of God's chosen who has become so bad
that there is no hope for him? He never attends a place of worship;
never listens to the gospel; the voice of the preacher never reaches
him; he has grown hardened in his sin, like steel that has been seven
times annealed in the fire; what then?" That man shall be arrested by
God's grace, and that obdurate, hard-hearted one shall be made to see
the mercy of God; the tears shall stream down his cheeks, and he shall
be made willing to receive Jesus as Saviour. I think that, as God could
bend my will, and bring me to Christ, He can bring anybody.
"Why was I made to hear His voice,
And enter while there's room;
When thousands make a wretched choice,
And rather starve than come?
"'Twas the same love the spread the feast,
That sweetly forced me in;
Else I had still refused to taste,
And perish'd in my sin."
Yes, "sweetly forced me in;"–there is no other word that can so
accurately describe my case. Oh, how long Jesus Christ stood at the
door of my heart, and knocked, and knocked, and knocked in vain! I
asked: "Why should I leave the pleasures of this world?" Yet still He
knocked, and there was music in every sound of His pleading voice; but
I said, "Nay, let Him go elsewhere." And though, through the window, I
could see His thorn-crowned head, and the tears standing in His eyes,
and the prints of the nails in His hands, as He stood and knocked, and
said, "Open to Me," yet I heeded Him not. Then He sent my mother to me,
and she pleaded, "let the Saviour in, Charlie;" and I replied, in
action, though not in words, "Nay, I love thee, my mother; but I do not
love Christ, thy Saviour." Then came the black hours of sickness; but
in effect I said, "Nay, I fear not sickness, nor death itself; I will
still defy my Maker." But it happened, one day, that He graciously put
in His hand by the hole of the door, and I moved toward Him, and then I
opened the door, and cried, "Come in! Come in!" Alas! alas! He was
gone; and for five long years I stood, with tears in mine eyes, and I
sought Him weeping, but I found Him not. I cried after Him, but He
answered me not. I said, "Whither is He gone? Oh, that I had never
rejected Him? Oh, that He would but come again!" Surely the angels must
then have said, "A great change has come over that youth; he would not
let Christ in when He knocked, but now he wants Christ to come." And
when He did come, do you think my soul rejected Him? Nay, nay; but I
fell down at His feet, crying, "Come in! Come in! thou Blessed Saviour.
I have waited for Thy salvation, O my God!"
There is no living soul beyond the reach of hope, no chosen one whom
Christ cannot bring up even from the very gates of hell. He can bare
His arm, put out His hand, and pluck the brand "out of the fire"
(Zechariah iii.2). In a horrible pit, in the miry clay, His jewels have
been hidden; but down from the throne of light He can come, and
thrusting in His arm of mercy, He can pull them out, and cause them to
glitter in His crown for ever. Let it be settled in our hearts, as a
matter of fact, that what God has purposed to do, He will surely
accomplish.
I need not dwell longer upon this point, because I think I have really
brought out the essence of this first sentence of my text: "All that
the Father giveth Me shall come to Me." Permit me just to remark,
before I pass on, that I am sometimes sad on account of the alarm that
some Christians seem to have concerning this precious and glorious
doctrine. We have, in the Baptist denomination,–I am sorry to have to
say it,–many ministers, excellent brethren, who, while they believe
this doctrine, yet never preach it. On the other hand, we have some
ministers, excellent brethren, who never preach anything else. They
have a kind of barrel-organ that only plays five tunes, and they are
always repeating them. It is either Election, Predestination,
Particular Redemption, Effectual Calling, Final Perseverance, or
something of that kind; it is always the same note. But we have also a
great many others who never preach concerning these doctrines, though
they admit they are doctrines taught in Sacred Scripture. The reason
for their silence is, because they say these truths are not suitable to
be preached from the pulpit. I hold such an utterance as that to be
very wicked. Is the doctrine here–in this Bible? If it is, as God hath
taught it, so are we to teach it. "But," they say, "not in a mixed
assembly." Where can you find an unmixed assembly? God has sent the
Bible into a mixed world, and the gospel is to be preached in " all the
world", and "to every creature." "Yes," they say, "preach the gospel,
but not these special truths of the gospel; because, if you preach
these doctrines, the people will become Antinomians and
Hyper-Calvinists." Not so; the reason why people become
Hyper-Calvinists and Antinomians, is because some, who profess to be
Calvinists, often keep back part of the truth, and do not, as Paul did,
"declare all the counsel of God"; they select certain parts of
Scripture, where their own particular views are taught, and pass by
other aspects of God's truth. Such preachers as John Newton, and in
later times, your own Christmas Evans, were men who preached the whole
truth of God; they kept back nothing that God has revealed; and, as the
result of their preaching, Antinomianism could not find a foot-hold
anywhere. We should have each doctrine of Scripture in its proper
place, and preach it fully; and if we want to have a genuine revival of
religion, we must preach these doctrines of Jehovah's sovereign grace
again and again. Do not tell me they will not bring revivals. There was
but one revival that I have ever heard of, apart from Calvinistic
doctrine, and that was the one in which Wesley took so great a part;
but then George Whitefield was there also to preach the whole Word of
God. When people are getting sleepy, if you want to arouse and wake
them up thoroughly, preach the doctrine of Divine Sovereignty to them;
for that will do it right speedily.
III. I shall now turn very briefly to the second sentence of my text:
"And him that cometh to Me I will in no wise cast out."
"Now," says somebody, "he is going to knock down all that he has been
building up." Well, I would rather be inconsistent with myself than
with my Master; but I dare not alter this second sentence, and I have
no desire to alter it. Let it stand as it is, all its glorious
simplicity:–
"HIM THAT COMETH TO ME I WILL IN NO WISE CAST OUT."
Let the whole world come, still this promise is big enough to embrace
them all in its arms. There is no mistake here, the wrong man cannot
come. If any sinner come to Christ, he is sure to be the right one.
Mark, too, as there is no limitation in the person coming, so there is
no limitation in the manner of the coming. Says one, "Suppose I come
the wrong way?" You cannot come the wrong way; it is written, "No man
can come to Me, except the Father which hath sent Me draw him." "No man
can come unto Me, except it were given unto him of My Father" (John
vi.44,65). If, then, you come to Christ in any way, you are drawn of
the Father, and He cannot draw the wrong way. If you come to Christ at
all, the power and will to come have been given you of the Father. If
you come to Christ, He will in no wise cast you out; for no possible or
conceivable reason will Jesus ever cast out any sinner who comes to
Him. There is no reason in hell, or on earth, or in heaven, why Jesus
should cast out the soul that comes to Him. If Satan, the foul accuser
of the brethren, brings reasons why the coming sinner should not be
received, Jesus will "cast down" the accuser, but He will not "cast
out" the sinner. "Come unto Me, all ye that labour, and are heavy
laden, and I will give your rest," is still His invitation and His
promise, too.
Let us suppose a case by the way of illustration. Here is a man in
Swansea,–ragged, dirty, coal-begrimed,–who has received a message
from Her Most Gracious Majesty, Queen Victoria. It reads in this wise:
"You are hereby commanded to come, just as you are, to our palace at
Windsor, to receive great and special favours at our hand. You will
stay away at your peril." The man reads the message, and at first
scarcely understands it; so he thinks, "I must wash and prepare
myself." Then, he re-reads the royal summons, and the words arrest him:
"Come just as your are." So he starts, and tells the people in the
train where he is going, and they laugh at him. At length he arrives at
Windsor Castle; there he is stopped by the guard, and questioned. He
explains why he has come, and shows the Queen's message; and he is
allowed to pass. He next meets with a gentlemen in waiting, who, after
some explanations and expressions of astonishment, allows him to enter
the ante-room. When there, our friend becomes frightened on account of
his begrimed and ragged appearance; he is half inclined to rush from
the place with fear, when he remembers the works of the royal command:
"Stay away at your peril." Presently, the Queen herself appears, and
tells him how glad she is that he has come just as he was. She says she
purposes that he shall be suitably clothed, and be made one of the
princes of her court. She adds, "I told you to come as you were. It
seemed to be a strange command to you, but I am glad you have obeyed,
and so come."
I do think this is what Jesus Christ says to every creature under
heaven. The gospel invitation runs thus: "Come, come, come to Christ,
just as you are." "But, let me feel more." No, come just as you are.
"But let me get home to my own room, and let me pray." No, no, come to
Christ just as you are. As you are, trust in Jesus, and He will save
you. Oh, do dare to trust Him! If anybody shall ask, "Who are you?"
answer, "I am nobody." If anyone objects, "You are such a filthy
sinner," reply, "Yes,'tis true, so I am; but He Himself told me to
come." If anyone shall say, "You are not fit to come," say, "I know I
am not fit; but He told me to come." Therefore,–
"Come, ye sinners, poor and wretched,
Weak and wounded, sick and sore;
Jesus ready stands to save you,
Full of pity join'd with power;
He is able,
He is willing; doubt no more.
"Let not conscience make you linger,
Nor of fitness fondly dream;
All the fitness He requireth,
Is to feel you need of Him:
This He gives you;
'Tis the Spirit's rising beam."
Sinner, trust in Jesus: and if thou dost perish trusting in Jesus, I
will perish with thee. I will make my bed in hell, side by side with
thee, sinner, if thou canst perish trusting in Christ, and thou shalt
lie there, and taunt me to all eternity for having taught thee falsely,
if we perish. But that can never be; those who trust in Jesus shall
never perish, neither shall any pluck them out of His hand. Come to
Jesus, and He will in no wise cast thee out.
May the Lord bless the words I have spoken! Though hastily suggested to
my mind, and feebly delivered to you, the Lord bless them, for Christ's
sake! Amen.