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Carlos Spurgeon (1834-1892)

About All of Grace: “The object of this book is the salvation of the reader. 

He who spoke and wrote it will be greatly disappointed if it does not lead many to the Lord Jesus. It is sent forth in childlike dependence upon the power of God the Holy Ghost, to use it in the conversion of millions, if so He pleases…

Reader, do you mean business in reading these pages? If so, we are agreed at the outset; but nothing short of your finding Christ and heaven is the business aimed at here. 

Oh that we may seek this together! I do so by dedicating this little book with prayer. Will not you join me by looking up to God, and asking him to bless you while you read?”—C.H. Spurgeon, from Chapter One.

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A Serious Charge against Unbelievers

“He that believeth not God hath made him a liar;
because he believeth not the record that
God gave of his Son.”

—1 John 5:10

No doubt if our Lord Jesus were on earth He would find many persons for whom He would pray, “Father, forgive them; for they know not what they do” (Luk 23:34). 

It is no doubt true of many who are living in great sin that they do it ignorantly, not knowing the full measure of their guilt, or its real character in the sight of God. It is the duty of the Christian minister, and indeed of all Christians,

to render sins of ignorance impossible by imparting scriptural knowledge; we must let men know what they are doing, and never suffer them to go on in the
dark. If they will commit sin, let them at least know what is involved in it, for “that the soul be without knowledge, it is not good” (Pro 19:2).

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“I have written to him the great things of my law, but they were counted as a strange thing.”

—Hosea 8:12

THIS is God’s complaint against Ephraim. It is no mean proof of His goodness that He stoops to rebuke His erring creatures; it is a great argument of His gracious disposition that He bows His head to notice terrestial affairs. 

He might, if He pleased, wrap Himself with night as with a garment; He might put the stars around His wrist for bracelets, and bind the suns around His brow for a coronet. 

He might dwell alone, far, far above this world, up in the seventh heaven, and look down with calm and silent indifference upon all the doings of His creatures. 

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The Anguish and Agonies of Charles Spurgeon

Spurgeon’s friends and even casual acquaintances remarked on his hearty laughter. His humor also found expression in his sermons and writings, for

which he was sometimes criticized. Spurgeon responded that if his critics only knew how much humor he suppressed, they would keep silent. 

At the same time, Spurgeon’s life was saturated with suffering. We know about his sufferings intimately owing to his frequent and candid descriptions of them. 

What torments did Spurgeon suffer? How did he reconcile his painful experiences with his view of a gracious God?

Spiritual Agonies:
At the risk of oversimplifying, we can categorize Spurgeon’s sufferings as spiritual, emotional, and physical—although recognizing the interplay of

Spurgeon’s spiritual suffering began most markedly five years prior to his conversion.

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“He whom thou lovest is sick.”

— John 11:3

The chapter from which this text is taken is well known to all Bible readers. In life-like description, in touching interest, in sublime simplicity, there is no writing in existence that will bear comparison with that chapter. 

A narrative like this is to my own mind one of the great proofs of the inspiration of Scripture. When I read the story of Bethany, I feel: 

There is something here which the infidel can never account for. “This is nothing else but the finger of God.”

The words which I specially dwell upon in this chapter are singularly affecting and instructive. They record the message which Martha and Mary sent to Jesus when their brother Lazarus was sick: “Lord, behold he whom thou lovest is sick.” 

That message was short and simple. Yet almost every word is deeply suggestive.

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“Flee from idolatry”—1 Corinthians 10:14

HIS text may seem at first sight to be hardly needed in England. In an age of education and intelligence like this, we might almost fancy it is a waste of time to tell an Englishman to “flee from idolatry.”

I am bold to say that this is a great mistake. I believe that we have come to a time when the subject of idolatry demands a thorough and searching investigation. I believe that idolatry is near us, and about us, and in the midst of us, to a very fearful extent. The Second Commandment, in one word, is in peril. “The plague is begun.”

Without further preface, I propose in this paper to consider the four following points:

  • The Definition of Idolatry. What Is It?
  • The Cause of Idolatry. Whence Comes It?
  • The Form Idolatry Assumes in the Visible Church of Christ. Where Is It?
  • The Ultimate Abolition of Idolatry. What Will End It?

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“Repent ye therefore, and be converted”

– Acts 3:19

The subject which forms the title of this paper is one which touches all mankind. It ought to come home to all ranks and classes, high or low, rich or poor, old or young, gentle or simple. Any one may get to heaven without money, rank, or learning. No one, however wise, wealthy, noble, or beautiful, will ever get to heaven without CONVERSION.

There are six points of view in which I wish to consider the subject of this paper. I will try to show that conversion is

  1. A Scriptural thing;
  2.  A real thing;
  3. A necessary thing;
  4. A possible thing;
  5. A happy thing;
  6. A thing that may be seen.

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Truth about Faith:

I shall not attempt a definition of faith. This only let me say in a few words, that the faith which goes no farther than the intellect can neither save nor sanctify. It is no faith at all. It is unbelief. No faith is saving but that which links us to the Person of a living Saviour. 

Whatever falls short of this is not faith in Christ. Hence, while salvation is described sometimes in Scripture as a “coming to the knowledge of the truth;” it is more commonly represented as a “coming to Christ Himself.” “Ye will not come to me that ye might have life”; “Him that cometh to me I will in no wise cast out” (Joh 5:40; 6:37).

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Christian Behavior

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This valuable practical treatise, was first published as a pocket volume about the year 1674, soon after the author’s final release from his long and dangerous imprisonment.

It is evident from the concluding paragraph that he considered his liberty and even his life to be still in a very uncertain state; not from the infirmities of age, for he was then in the prime of life; but from the tyranny of the government, and probably from the effects of his long incarceration in a damp, unhealthy jail.

It is the best and most scriptural guide that has ever appeared to aid us in the performance of relative duties: written with originality of thought and that peculiar and pious earnestness which so distinguishes all his works.

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Biography of Horatius Bonar

Spent for the Cause of Christ!

Even at the age of 70, Horatius Bonar could still be seen taking his portable pulpit out into the streets of Edinburgh in order to preach the Gospel to sinners and to tell them of their urgent need of faith in Jesus Christ as the only hope for their soul. 

Despite his fame and notoriety all across Great Britain, it was to sinners God had called him; and it was to sinners that Bonar would take the “words of life” as the Lord provided opportunity. 

The world and its opinions mattered not one whit to Bonar as he was driven by a heavenly desire to see sinners flee the snares and entrapments of this world for the freedom and beauty of the world to come. He was a man who toiled ceaselessly to warn men of impending judgment and one whom God used greatly in 19th century Scotland for the saving of souls.

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In this chapter the apostle does two things: first, he shows what is not and what is the Law’s relation to the believer—judicially, the believer is emancipated from the curse or penalty of the Law (Rom 7:1-6); morally, the believer is under bonds to obey the Law (vv. 22, 25). 

Secondly, he guards against a false inference being drawn from what he had taught in chapter 6. In Romans 6:1-11 he sets forth the believer’s identification with Christ as “dead to sin” (vv. 2, 7, etc.). 

Then, from verse 11 onwards, he shows the effect this truth should have upon the believer’s walk. In chapter 7 he follows the same order of thought. In 7:1-6 he treats of the believer’s identification with Christ as “dead to the law” (see vv. 4, 6). 

Then, from verse 7 onwards he describes the experiences of the Christian. Thus the first half of Romans 6 and the first half of Romans 7 deal with the believer’s standing, whereas the second half of each chapter treats of the believer’s state; but with this difference: the second half of Romans 6 reveals what our state ought to be, whereas the second half of Romans 7 (vv. 13-25) shows what our state actually is.

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“Then he said unto them, O fools and slow of heart to believe all that the prophets have spoken.”

—Luke 24:25

Those of you who read the religious announcements in the newspapers of yesterday would see the subject for my sermon this evening is “Christian Fools.” Possibly some of you thought there was a printer’s error and that what I really meant to announce was “Professing Christian fools.” The paper gave it quite correctly. 

My subject tonight is “Christian Fools.” Probably some of you think that this is a most unsuitable title for a servant of God to give to his sermon, and yet I make no apology whatever for it. It fits exactly my subject for tonight: it expresses accurately what I am going to speak about: and—what is far more to the point—it epitomizes our text: 

“Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken.”

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“Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 

Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; And your feet shod with the preparation of the gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.”

—Ephesians 6:10-18


The Godhood of God! What is meant by this expression? Ah, sad it is that such a question needs to be asked and answered. And yet it does; for a generation has arisen that is well nigh universally ignorant of the important truth which this term connotes. 

That which is popular today in the colleges, in the pulpits, and in the press, is the dignity, the power, and the attainments of man. But this is only the corrupt fruit that has issued from the evolutionary teachings of fifty years ago.

When Christian theologians (?) accepted the Darwinian hypothesis, which excluded God from the realm of creation, it was only to be expected that, more and more, God would be banished from the realm of human affairs. Thus it has proven. 

To the twentieth-century mind God is little more than an abstraction, an impersonal “first cause” or, if a being at all, one far removed from this world and having little or nothing to do with mundane affairs. Man, forsooth, is a “god” unto himself.

He is a “free agent,” and therefore the regulator of his own life and the determiner of his own destiny. Such was the devil’s lie at the beginning—“Ye shall be as God” (Gen 3:5). 

But from human speculation and Satanic insinuation we turn to divine revelation.

The Believer’s Paradox

This was the honest confession of one whose faith had been put to a most severe test. It issued from a man who had a son possessed by a demon, which grievously tormented him: “wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away” (Mar 9:18). 

What a sore trial was that for a tender parent! How thankful you should be, my reader, if in the sovereignty of God you are blest with normal and healthy children; and how sympathetic we should be toward those who have afflicted ones! No doubt this man had consulted different physicians, and perhaps had conferred with his pastor; but no relief had been obtained. 

What a testing of his submission to the will of God! Then he sought aid from Christ’s disciples, but they had been unable to effect any cure, and “hope deferred maketh the heart sick” (Pro 13:12). Such, in brief, is the background of our text.


It is unspeakably sad that the atoning death of the Lord Jesus Christ—the most wonderful event that has ever happened or will happen—should have been made the occasion of contention and controversy. 

That it has been so affords an awful example of human depravity. The more so, that throughout the centuries of this Christian era, some of the hottest theological battles have been waged over the vital truth of the atonement.

Speaking generally, only two views or interpretations of the cross have received much favor among the professed people of God: the one which affirmed that the atonement effected to make certain the salvation of all who believe; the other which supposed that atonement was made in order to make possible the salvation of all men.

Free Grace Broadcaster


In the past, dear reader, there have been thousands who were just as confident that they had been genuinely saved and were truly trusting in the merits of the finished work of Christ to take them safely through to Heaven, as you may be. 

Nevertheless, they are now in the torments of Hell. Their confidence was a carnal one…They were too
confident that their faith was a saving one to thoroughly, searchingly, frequently test it by the Scriptures, to discover whether or not it was bringing forth those fruits that are inseparable from the faith of God’s elect. 

If they read an article like this, they proudly concluded that it belonged to someone else. So cocksure were they that they were born again so many years ago, they refused to heed the command of 2 Corinthians 13:5: “Prove your own selves.” 

Now it is too late. They wasted their day of opportunity, and the “blackness of darkness” is their portion forever.


The Law and the Saint

The unregenerate sinner is, in heart and practice, an Antinomian; that is, one who is opposed to the Law of God. Proof of this is furnished by Romans 8:7, which tells us, “The carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can be.” 

It needs to be remembered that the “carnal mind” still remains in the believer. It is true that the Christian has a new mind (2Ti 1:7), which is part of the new nature—a mind which “serves the Law of God” (Rom 7:25); and it is this, alone, that explains the conflict waged daily within every saint. 

But the presence of the carnal mind within, reveals the urgent need there is for the “casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2Co 10:5). 

This can be accomplished only as the believer yields his members [not only the members of his body, but every “member” of his complex personality] “servants to righteousness unto holiness” (Rom 6:19).


Having written so much upon both the inspiration and the interpretation of Holy Writ, it is necessary, in order to give completeness unto the same, to supply one or two articles upon the application thereof. 

First, because this is very closely related to exegesis itself: if a wrong application or use be made of a verse, then our explanation of it is certain to be erroneous. 

For example, Romanism insists that “Feed my sheep” (Joh 21:15-17) was Christ’s bestowal upon Peter of a special privilege and peculiar honor, being one of the passages to which that evil system appeals in support of her contention for the primacy of that Apostle. 

Yet there is nothing whatever in Peter’s own writings which indicates that he regarded those injunctions of his Master as constituting him “Universal Bishop.” 

Instead, in his first Epistle there is plainly that to the contrary, for there we find him exhorting the elders or bishops, “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock” (1Pe 5:2-3).



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