His Name–the Mighty God
A Sermon
(No. 258)
Delivered on Sabbath Morning, June 19th, 1859, by the
REV. C.H. SPURGEON
at the Music Hall, Royal Surrey Gardens.
"The mighty God."–Isaiah 9:6.
OTHER TRANSLATIONS of this divine title have been proposed by several
very eminent and able scholars. Not that they have any of them been
prepared to deny that this translation is after all most accurate; but
rather that whilst there are various words in the original, which we
render by the common appellation of "GOD," it might be possible so to
interpret this as to show more exactly its definite meaning. One
writer, for example, thinks the term might be translate! "The
Irradiator,"–he who gives light to men. Some think it bears the
meaning of "The Illustrious,"–the bright and the shining one. Still
there are very few, if any, who are prepared to dispute the fact that
our translation is the most faithful that could possibly be given–the
mighty God."
The term here used for God, El, is taken from a Hebrew or root, which,
as I take it, signifies strength; and perhaps a literal translation
even of that title might be, "The Strong one," the strong God. But
there is added to this an adjective in the Hebrew, expressive of
mightiness, and the two taken together express the omnipotence of
Christ, his real deity and his omnipotence, as standing first and
foremost among the attributes which the prophet beheld. "The mighty
God." I do not propose this morning to enter into any argument in proof
of the divinity of Christ, because my text dues not seem to demand it
of me. It does not say that Christ shall be "the mighty God,"–that is
affirmed in many other places of Sacred writ; but here it says, "He
shall be called Wonderful," called "Counsellor," called, "The mighty
God;" and I think that therefore I may be excused from entering into
any proof of the fact, if I am at least able to establish the truth of
that which is here foretold, inasmuch as Christ is indeed called at
this day, and shall be called to the end of the world, "the mighty
God."
First, this morning, I shall speak for a moment on the folly of those
who profess to be his followers, but who do not call him "the mighty
God." In the second place I shall try to show how the true believer
practically calls Christ "the mighty God," in many of the acts which
concern his salvation; and then I shall close by noticing how Jesus
Christ has proved himself to be indeed "the mighty God " to us, and in
the experience of his church.
I. First let note point out THE FOLLY OF THOSE WHO PROFESS TO BE THE
DISCIPLES OF CHRIST, YET DO NOT, AND WILL, NOT, CALL HIM GOD. The
question has sometimes been proposed to me, how it is that those of us
who hold the divinity of Christ manifest what is called
uncharitableness towards those who deny him. We do continually affirm
that an error, with regard to the divinity of Christ, is absolutely
fatal, and that a man cannot be right in his judgment upon any part of
the gospel unless he think rightly of him who is personally the very
center of all the purposes of heaven, and the foundation of all the
hopes of earth. Nor can we admit of any latitudinarianism here. We
extend the right hand of fellowship to all those who love the Lord
Jesus Christ in sincerity and truth; but we cannot exchange our
Christian greetings with those who deny him to be "very God of very
God." And the reason is sometimes asked; for say our opponents, "We are
ready to give the right hand of fellowship to you, why don't you do so
to us?" Our reply shall be given thus briefly: "You have no right to
complain of us, seeing that in this matter we stand on the defensive
When you declare yourselves to believe that Christ is not the Son of
God, you may not be conscious of it, but you have charged us with one
of the blackest sins in the entire cataligue of crime. "The Unitarians
must, to be existent, charge the whole of us, who worship Christ, with
being idolators. Now idolatry is a sin of the most heinous character;
it is not an offense against men it is true, but it is an intolerable
offense against the majesty of God. We are ranked by Unitarians, if
they be consistent, with the Hottentots. "No," say they, "we believe
that you are sincere in your worship." So is the Hottentot; he bows
down before his Fetich, his block of wood or stone, and he is an
idolator; and although you charge us with bowing before a man, yet we
do hold that you have laid at our cool a sin insufferably gross, and we
are obliged to repel your accusation with some severity. You have so
insulted us by denying the Godhead of Christ, you have charged us with
so great a crime, that you cannot expect us to sit coolly down and
blandly smile at the imputation. It matters not what a Man worships, if
it be not God, he is an idolater. There is no distinction in principle
between worship to a god of mud and a god of gold, nay further, there
is no distinction between the worship of an onion and the worship of
the sun, moon, and stars. These are alike idolatries. And though Christ
be confessed by the Socinian to be the best of men, perfection's own
self; yet if he be nothing more, the vast mass of the Christian world
is deliberately assailed with the impudent accusation of being
idolators. Yet those who charge us with idolatry, expect us to receive
them with cordial kindness. It is not in flesh and blood for us to do
so, if we take the low ground of reason; it is not in grace or truth to
do so, if we take the high ground of revelation. As wren, we are
willing to shew them respect, we regard them, we pray for them, we have
no anger or enmity against them. But when we come to the point of
theology, we cannot as we profess to be followers of Christ, tamely see
ourselves charged with an offense so dreadful and so heinous as that of
idol worship.
I confess I would almost rather be charged with a religion that
extenuated murder, than with one that justified idolatry. Murder, great
as the offense is, is but the slaying of man; but idolatry is in its
essence the killing of God; it is the attempt to thrust the Eternal
Jehovah out of his seat, and to foist into his place the work of his
own hang, or the creature of my own conceit. Shall a man charge me with
being so besotted as to worship a mere many shall he tell me I am so
low and groveling in my intellect, that I should stoop down to worship
my own fellow–creature? and yet does he expect me after that to
receive him as a brother professing the same faith? I cannot understand
his presumption. The charge against our sanctity of heart is so
tremendous, the accusation is so frightful, that if there have been
some severity and bitterness of temper in the controversy, the sin lies
upon our opponent, and not on us. For he has charged us with a crime so
dreadful, that an upright man must repel it as an insult. But to go
further; if Jesus Christ be not a Divine person–if I could once
imagine that he was no more than a mere man, I should prefer Mahomet to
Christ; and if you ask me why, I think I could clearly prove to
demonstration, that Mahomet was a greater prophet than Christ. If Jesus
Christ be not the Son of God, coequal, co-eternal with the Father, he
so spoke as to induce that belief in the minds of his own disciples,
and of his adversaries likewise. Mahomet, with regard to the unity of
the Godhead, is so clear and so distinct, that there is no Mahometan to
this day, that has ever fallen into idolatry. You will find that
throughout the whole of the Mahometan world the cry is still sternly
uttered and faithfully believed, "There is but one God, and Mahomet is
his prophet." Now, if Christ were but a good man and a prophet, why did
he not speak more decisively? Why has he not left on record a war cry
for the Christian, which would be as explicit and decisive as that of
Mahomet? If Christ did not mean to teach that he himself is God, at
least he was not very clear and definite in his denial and he has left
his disciples extremely in the dark, the proof whereof is to be found
in the fact, that at the present day, nine hundred and ninety-nine out
of every thousand of the whole of the professed followers of Christ, do
receive him, and bow down before him, as being the very God. And if he
it not God, I deny his right to be esteemed as a prophet. If he is not
God, he was an impostor, the grandest, the greatest of deceivers that
ever existed. This, of course, is no argument to the man who denies the
faith, and does not avow himself to be a follower of Christ. But to the
man that it Christ's follower, I do hold that the argument is
irresistible, that Christ could not have been a good and great prophet,
if he were not what ho certainly led us to believe himself to be, the
Son of God, who thought it not robbery to be equal with God,–he very
God, by whom all things were made, and without whom was not anything
made that is made.
I will say yet another thing, which may startle the believer, but which
is intended rather to reduce the heterodox doctrine of Christ not being
God, to an absurdity, If Christ were not the Son of God, his death, so
far from being a satisfaction for sin, was a death most richly and
righteously deserved. The Sanhedrim before which He was tried was the
recognized and authorised legislature of the country. He was brought
before that Sanhedrim, charged with blasphemy, and it was upon that
charge that they condemned him to die, because he made himself the Son
of God. Now, I do not hesitate honestly to aver, that if I had been
called on to plead in that ease, I should have pleaded an avowal, and
that moreover, I should have stood up, and said and felt, that I had a
clear case before me, which nothing but lying and perjury could ever
have put on one side, if Jesus of Nazareth had been charged with having
declared himself to be the Son of God. Why, his whole preaching seemed
to derive from thence it's unrivalled authority. There was continually
in his actions and in his words, a claim to be something more than man
ever could lay claim to. And when he was brought before the Sanhedrim,
witnesses enough might have been found, to prove that he had made
himself the Son of God; if he were not so, his condemnation for
blasphemy was the justest sentence that ever was pronounced, and his
crucifixion on Calvary, was absolutely the most righteous execution
that ever was performed by the hand of the government. It is his being
verily God, that frees him from the charge of blasphemy, It is the fact
that he is God. and that his Godhead is not to be denied, that makes
his death an unrighteous decide at the hand of apostate man, and
renders it, as before God, an acceptable sacrifice for the sins of all
the people whom he redeemed with his most precious blood But if he be
not God, I do repeat, that there is no reason whatever, Why we should
have had a New Testament written; for there would be then nothing in
the sublime central-fact of that New Testament but the righteous
execution of one, who certainly deserved to die.
Do you remember, my dear friends, when the apostle Paul was preaching
on the resurrection of the dead, in his letter to the Corinthians, how
he uses an ex post facto argument, to shoe, the natural consequences,
if it were possible to overturn the truths He says, "If Christ be not
risen, then is mar preaching vain, and your faith is also vain, and ye
are yet in your sins." Now, I may fairly use the apostle's line of
argument in reference to the Godhead and Sonship of Christ, of which
his resurrection gave such a palpable demonstration: "If Christ be not
the Son of God, then is our preaching vain, and your faith is also
vain, and ye are yet in your sins all our visions of heaven are blasted
and withered; the brightness of our hope is quenched for ever; that
rock on which our trust is built, turns out to be nothing better than
mere sand if the divinity of Christ be not proved. All the joy and
consolation we ever had in this world, in our belief that his blood was
sufficient to atone for sin, has been but a dream of fancy and a
"figment of idle brains;" all the communion we have ever had with him
has been but an illusion and a trance, and all the hopes we have of
beholding his face in glory, and of being satisfied when we awake in
his likeness, are but the foulest delusions that ever cheated the hopes
of man. Oh, my brethren, and can any of you believe that the blood of
all the martyrs has been shed as a witness to a lie? Have all those who
have rotted in Roman dungeons, or have been burned at the stake because
they witnessed that Christ was God, died in vain? Verily, if Christ be
not God, we are of all men the most miserable. To what purpose is the
calumny and abuse that we have had to endure day after day; to what
purpose are our repentance, our sighs, our tears; to what purpose is
our faith; to what purpose have our fears and bodings been supplanted
by our hope and confidence; to what purpose our joy and our rejoicing,
if Christ be not the Son of God? Will you put yourselves all down for
fools; can you imagine that God's Word has misguided you; that prophets
and apostles, and martyrs and saints, have all leagued together to lead
you into a trap and to delude your souls? God forbid that we should
think such a thing. There is no folly in the world that has in it so
much as a do it of madness, compared with the folly of denying the
divinity of Christ, and then professing to be his followers. No,
beloved:
"Let all the forms that men devise,
Assault our faith with treacherous art;
We'll call them vanity and lies,
And bind the gospel to our heart!"
We will write this on the forefront of our banner,–Christ is God;
co-equal and co-eternal with his Father; very God of very God, who
counted it not robbery to be equal with God."
II. This brings me to the second part of the subject: HOW DO WE CALL
CHRIST "THE DIGNITY GOD?" Here there is no dispute whatever; I am now
about to speak of matters of pure fact. Whether Christ be mighty God or
not, it is quite certain that we are in the constant habit of calling
him so. Not, I mean, by the mere utterance of the term, but we do so in
a stronger way–n fact;–and actions speak louder than words.
Now, beloved, I will soon prove that you and I are in the habit of
calling Christ God. And I will prove it first, because it is our
delight, and our joy and our privilege to attribute to him the
attributes of Deity.
In hours of devout contemplation, how often do we look up to him as
being the Eternal Son. You and I sit down in our chambers, and in our
house of prayer, and as we muse upon the great covenant of grace, we
are in the habit of speaking of our Lord Jesus Christ's everlasting
love to his people. This is one of the jewels of our life, one of the
ornaments with which we array ourselves as a bride doth. This is a part
of the manna that tasteth like wafers made with honey upon which our
souls are wont to feed. We speak of God's eternal love, of our names
having been inscribed in his eternal book, and of Christ's having borne
them from before the foundation of the world upon his breast, as our
great high-priest, our remembrancer before the throne of heaven. In so
doing, we have virtually called him the mighty God; because none but
God could have been from everlasting to everlasting. As often as we
profess the doctrine of election, we call Christ the mighty God; as
often as me talk of the eternal covenant, ordered in all things and
sure, so often do we proclaim him to be God: because we speak of him as
an everlasting one, and none could be from everlasting but one who is
self-existent, who is God.
Again: how frequently do we repeat over to ourselves that precious
verse, "Jesus Christ the same yesterday, and to-day, and for ever." We
are always in the habit of ascribing to him immutability. Some of our
choicest hymns are founded on that circumstance, and our richest hopes
flow from that attribute. We know that all things will change. We are
convinced that we ourselves are mutable as the winds, and as easily
moved as the sand by the waves of the sea; but we know that our
Redeemer liveth, and we cannot entertain a suspicion of any change in
his love, his purpose, or his power How often do we sing:–
"Immutable his will
Though dark may be my frame,
His loving heart is still Unchangeably the same.
My soul through many changes goes:
His love no variation knows!"
Do you not see that you have in fact called him God, because none but
God is immutable? The creature changes. This is written on the
forefront of creation–"Change!" The mighty ocean, that knows no
furrows on its brow, changeth at times, and at times shifteth its
level. It moveth hither and thither, and we know that it is to be
licked up with forked tongues of flame, and yet we ascribe to Christ
immutability. We do, then, in fact, ascribe to him, divinity; for, none
but the divine can be immutable.
Is it not also our joy to believe that wherever two or three are
gathered together in Christ's name, there is he in the midst of them?
Do we not repeat it in all our prayer-meetings? Perhaps some minister
in Australia began the solemnities of public worship this day with the
reflection that Jesus Christ was with him, according to his promise,
and I know that as I came here the same reflection comforted me, "Yea,
I am with you always even to the end of the world,"–That wherever a
Christian is found, there God is. And though there be but two or three
met in a barn, or on the greensward under the canopy of God's blue sky,
yet there Christ vouchsafes his presence. Now I ask you, have we not
ascribed to Christ, omnipresence; and who can be omnipotent but God?
Have we not thus in feet then, though not in words, called Christ
"God?" How is it possible for us to dream of Him as being here, and
there, and everywhere; in the bosom of his Father, with the angels, and
in the hearts of the contrite all at the same time, if he be not God?
Grant me that he is omnipresent, and you have said that he is God, for
none but God can be present everywhere. Again, are we not also wont to
ascribe to Christ omnisience? You believe when your heart is aching
that Christ knows your pains, and that he reckons every groan; or at
least if you do not believe it, it is always my satisfaction to know
that–
"He feels at his heart,
All my sighs and my groans."
And so he does yours. Wherever you are, you believe that he hears your
prayers that he sees your tears, that he knows your wants, that he is
ready to pardon your sins; that you are better known to him, than you
are to yourself. You believe that he searches your hearts, and tries
your reins, and that you never can come to him without finding him full
of sympathy, and full of love. Now do you not see that you have
ascribed conscience to him. and therefore, though not in words, you
have, in accents louder than words, called him the mighty God, for you
have assumed that he is omniscient; and who can be omniscient but the
very God of very God?
I shall not stop to descant upon the other attributes, but I think we
might prove that we have each of us ascribed to Christ all the
attributes of the Godhead in our daily life and in our constant trust
and intercession. I am sure that it is true of many loving hearts of
God's own children here. We have called him the mighty God, and it
others have not called him so, nevertheless the text is verified by our
faith. "He shall be called wonderful, counsellor, the mighty God." So
he is, and so he shall be, world without end.
And now I have another proof to offer, that Christ is called "the
mighty God." We call him so in many of his offices. We believe this
morning that Christ is the mediator between God and man If we would
understand the term mediator or daysman, we must interpret it as Job
did; one "that might lay his hand upon us both." We are accustomed to
say that Jesus Christ is the mediator of the new covenant, and we offer
our prayers to God through him, because we believe that he mediates
between us and the Father. Let it once be granted then that Christ is
the mediator, and you have asserted his divinity. You have virtually
called him the Son of God; and you have granted his humanity, for he
must put his hand upon both; therefore he must put his hand upon man in
our nature, he must be touched with a feeling of our infirmities, and
be in all points like as we are. But he is not a mediator unless he can
put his hand upon God, unless as fellow of the Eternal One he shall be
able without blasphemy to place his hand upon the divine Being. There
is no mediatorship unless the hand is put on both and who could put his
hand on God but God? Can cherubim or seraphim talk of laying their
hands on the Divine? Shall they touch the Infinite? "Dark with
insufferable light his skirts appear"–then what is He Himself in the
glorious Essence of Deity?–an all-devouring and consuming fire. Only
God can put his hand on God, and yet Christ hath this high prerogative,
for mark, there is no mediatorship established, there cannot be, unless
the two are linked. If you wished to build a bridge you might commence
on this aide of the river, but if you have not connected it with the
other aide, you have not built the bridge. There can be no mediatorship
unless the parties are fully linked. The ladder must have its feet on
earth but it must reach to heaven, for if there were a single breach we
should fall from its summit and perish. There must be entire
communication between the two. Do you not see therefore that in calling
Christ mediator we have in feet called him the mighty God.
But again, we call Christ our Saviour. Now, have any of you that
foolish credulity which would lead you to trust in a man for the
everlasting salvation of your soul? If you have, I pity you: your
proper place is not in a Protestant assembly, but among the deluded
votaries of Rome. If you can commit the keeping of your soul to one
like yourself, I must indeed mourn over you, and pray that you may be
taught better. But you do trust your salvation to him whom God hath set
forth for a propitiation, do you not, O follower of Jesus? Can you not
say all your hope is fixed on him, for he is all your salvation and all
your desire? Does not your spirit rest on that unbuttressed pillar of
his entire satisfaction, his precious death and burial, his glorious
resurrection and ascension? Now, observe, you are either resting on
man, or else you have declared Christ to be "the mighty God." When I
say I put my faith in him, I do most honestly declare that I dare not
trust even to him, if I did not believe him to be God. I could not put
my trust in any being that was merely, created. God forbid that my
folly should ever go to such an extent as that. I would sooner trust
myself than trust any other man, and yet I dare not trust myself, for I
should be accursed. "Cursed is he that trusteth in man, and maketh
flesh his arm. "And would the Socinian have me to believe that I am to
preach faith in Christ, and that yet, if my hearers trust Christ, they
will be accursed, as they assuredly meat be, if he is nothing but man,
for again I repeat it, "cursed is he that trusteth in man, and maketh
flesh his arm." You get a blessing by faith in Jesus, but how? Is it
not because–"Blessed is he that trusteth in the Lord, and whose hope
the lord is? "Christ is very Jehovah, and therefore the blessing comes
to those who trust in him. So, then, as often as ye put your trust in
Jesus, for time and eternity, ye have called hind "the mighty God."
This subject is capable of the greatest expansion, and I do believe
there is sufficient interest attaching to it to warrant me in keeping
you to a late hour this day, but I shall not do so. There has been
enough said, I think, to prove at least, that we are in the habit
continually of calling Christ "the mighty God."
III. My third proposition is to explain to you now CHRIST HAS PROVED
HIMSELF TO US TO BE "THE MIGHTY GOD." And here beloved, without
controversy, great is the mystery of Godliness, for the passage from
which the text is taken says, "Unto us a child is born." A child! what
can that do? A child it totters in its walk, it trembles in its
steps–and it is a child newly born. Born! what an infant hanging on
its mother's breast, an infant deriving its nourishment from a woman?
That! can that work wonders? Yea, saith the prophet, "Unto us a child
is born." But then it is added, "Unto us a Son is given." Christ was
not only born, but given. As man he is a child born, as God he is the
Son given. He emotes down from ml high; he is given by God to become
our Redeemer. But here behold the wonder! "His name is name," this
child's name, "shall be called Wonderful, Counsellor, the mighty God."
Is this child, then, to us the mighty God? If so, brethren, without
controversy, great is the mystery of Godliness indeed! And yet, just
let us look, look through the history of the church, and discover
whether we have not ample evidence to substantiate it. This child born,
this Son given, came into the world to enter into the lists against
sin. For thirty years and upwards he had to struggle and wrestle
against temptations more numerous and more terrible than man had ever
known before. Adam fell when but a woman tempted him; Eve fell when but
a serpent offered fruit to her, but Christ, the second Adam, stood
invulnerable against all the shafts of Satan though tempted he was in
all points, like as we are. Not one arrow out of the quiver of hell was
spared; the whole were shot against him. Every arrow was aimed against
him with all the might of Satan's are here, and that is no little! And
yet, without sin or taint of sin, more then conqueror he stood. Foot to
foot with Satan, in the solitude of the wilderness hand to hand with
him on the top of the pinnacle of the temple; side by side with him in
the midst of a busy crowd–yet ever more than conqueror. He gave him
battle wherever the adversary willed to meet him, and at last, when
Satan gathered up all his might, and seized the Saviour in the garden
of Gethsemne, and crushed him till he sweat as it were greet drops of
blood, then when the Saviour said, "Nevertheless, not as I will but as
thou wilt," the tempter was repulsed. "Hence, hence!" Christ seemed to
say; and away the tempter fled, nor dare return again. Christ, in all
his conquests over sin, does seem to me to have established his
Godhead. I never heard of any other creature that could endure such
temptation as this. Look at the angels in heaven. How temptation
entered there I know not; but this I know, that Satan, the great
archangel, sinned, and I know that he became the tempter to the rest of
his companions, and drew with him a third part of the stars of heaven.
Angels were but little tempted, some of them not tempted at all, and
yet they fell. And then look at man; slight was his temptation, yet he
fell. It is not in a creature to stand against temptation; he will
yield, if the temptation be strong enough. But Christ stood, and it
seems to me, that in his standing he proved Himself to have the
omni-radient purity, the immaculate holiness of Him before whom angels
veil their faces, and cry, "Holy, holy, holy, Lord God of Sabaoth."
But these proofs might appear insufficient, if he did not accomplish
more than this. We know also that Christ proved himself to be the
"mighty God" from the feet that at last all the sins of all his people
were gathered upon his shoulders, and "he bare them in his own body on
the tree." The heart of Christ became like a reservoir in the midst of
mountains. All the tributary streams of iniquity, and every drop of the
sins of his people, ran down and gathered into one vast lake, deep as
hell, and shoreless as eternity. All these met, as it were, in Christ's
heart, and yet he endured them all. With many a sign of human weakness,
but with convincing signs of divine omnipotence, he took all our griefs
and carried all our sorrows. The divinity within strengthened his
manhood, and though wave after wave rolled over his head, till he sank
in deep mire where there was no standing, and all Gods waves and his
billows had gone over him, yet did he lift up his he ad, and snore than
a conqueror, at length, he put the sins of his people to a public
execution. They are dead. They have ceased to be; and, if they be
sought for, they shall not be found any more for ever. Certainly if
this be true, he is "the mighty God" indeed.
But he did more than this, he descended into the grave, and there he
slept, fast fettered with the cold chains of death. But the appointed
hour arrives–the sunlight of the third day gave the warning, and he
snapped the bands of death as if they were but tow, and came forth to
life as "the Lord of life and glory." His flesh did not see corruption,
for he was not able to be holden by the bands of death. And who shall
be the death of death, the plague of the grave, the destroyer of
destruction, but God? Who but immortal life, who but the Self-existent,
shall trample out the fires of hell; who, but he whose Being is
eternal, without beginning, and without end, shall burst the shackles
of the grave? He proved himself then, when he led captivity captive,
and crushed death and ground his iron limbs to powder–he proved
himself then to be the mighty God.
Oh, my soul, thou canst say, that he has proved himself in thy heart to
be a mighty God. Sins, many hath he forgiven thee and relieved thy
conscience of the keen sense of guilt, griefs innumerable hath he
assuaged, temptations insurmountable hath he overcome; virtues once
impossible hath he implanted, grace in its fullness hath he promised,
and in its measure hath he given. My soul bears record that what has
been done for me could never have been done by a mere man; and you
would rise from your seats, I am sure, if it were needful, and say,
"Yes, he that hath loved me, washed me from my sins, and made me what I
am, must be God, none but God could do what he has done, could bear so
patiently, could bless so lavishly, forgive so freely, enrich so
infinitely. He is, he must be, we will crown him such–"The mighty
God."
And, in conclusion, lest I weary you, permit me now to say, I beg and
beseech of you all present, as God the Spirit shall help you, come and
put your trust in Jesus Christ, he is "the mighty God." Oh, Christians,
believe him more than ever, cast your troubles constantly on him; he is
"the mighty God;" go to Him in all your dilemmas, when the enemy cometh
in like a flood, this mighty God shall make a way for your deliverance;
take to him your griefs, this mighty God can alleviate them all; tell
him your backslidings and sins, this mighty God shall blot them out.
And, O sinners, ye that feel your need of a Saviour, come to Christ and
trust him for he is "the mighty God." Go to your houses, and fall on
your knees and confess your sins, and then cast your poor, guilty,
helpless, naked, defenceless souls before his omnipotence, for he is
able to save unto the uttermost them that come unto God by him, because
when he died he was not manhood, without divinity, but he was "the
mighty God." This, I say, we will write on our banners, from this day
forth and for ever; this shall be our joy and our song–the child bow
and the son given is to us "the mighty God."
* The reader is referred to Nos. 214 and 215 of the "New Park Street
Pulpit," in which sermons severally entitled "Wonderful," "Counsellor,"
will be found.