The "seen faith" theory and five year Law Works of Charles Spurgeon and how it Relates to
the Heresy of Decisional Regeneration

Charles Spurgeon and “faith in your faith”

Charles Spurgeon lived when the most widely accepted Evangelical salvation theory had evolved away supernatural regeneration enabling “saving faith”. The emphasis from regeneration as necessary for salvation was replaced with “saving faith” being necessary for salvation. This demoting of regeneration and elevation of “saving faith” allowed regeneration to be considered automatic if one believed a salvation Scripture applied specifically to oneself.

Today, this dangerous heresy has evolved much further so that Evangelical ministers teach that “saving faith” is merely common faith that causes one to repeat a salvation prayer sincerely. “I want to trust you as Savior and follow you as LORD” can mean whatever the penitent thinks it means and the minister will tell him he is saved and will remain saved as long as he does not doubt his salvation, despite all evidence to the contrary.

The notes in blue are related to the heresy of FAITH IN YOUR FAITH. The first volume of the four volume Spurgeon Autobiography is available to download here.

The following 46 pages are the personal recollections of Spurgeon of his five years pre-regeneration period of Law Works plus his conversion experience from the first volume of his autobiography:

A man with a soul so dead as not to be moved by the sacred name of "mother" is creation's blot. Never could it be possible for any man to estimate what he owes to a godly mother.

Certainly I have not the powers of speech with which to set forth my valuation of the choice blessing which the Lord bestowed on me in making me the son of one who prayed for me, and prayed with me. How can I ever forget her tearful eye when she warned me to escape from the wrath to come.'' I thought her lips right eloquent; others might not think so, but they certainly were eloquent to me. How can I ever forget when she bowed her knee, and with her arms about my neck, prayed, "Oh, that my son might live before Thee!" Nor can her frown be effaced from my memory, — that solemn, loving frown, when she rebuked my budding iniquities; and her smiles have never faded from my recollection, — the beaming of
her countenance when she rejoiced to see some good thing in me towards the Lord God of Israel.

Well do I remember hearing my father speak of an incident that greatly impressed him. He used to be frequently away from home preaching, and at one time, as he was on his way to a service, he feared that he was neglecting his own family while caring for the souls of others. He therefore turned back, and went to his home. On arriving there, he was surprised to find no one in the lower rooms of the house; but, on ascending the stairs, he heard a sound as of someone engaged in prayer. On listening at the bedroom door, he discovered that it was my mother, pleading most earnestly for the salvation of all her children, and specially praying for Charles, her first-born and strong-willed son.

My father felt that he might safely go about his Master's business while his dear wife was caring so well for the spiritual interests of the boys and girls at home, so he did not disturb her, but proceeded at once to fulfill his preaching engagement. My mother said to me, one day, "Ah, Charles! I often prayed the Lord to
Make you a Christian, but I never asked that you might become a Baptist." I could not resist the temptation to reply, "Ah, mother! The Lord has answered your prayer with His usual bounty, and given you exceeding abundantly above what you asked or thought."

Up to the age of fourteen, I had not even heard of people called Baptists; and when I did hear of them, it was not at all a favourable report that was given to me concerning them. I do not suppose my parents meant me to believe that Baptists were bad people; but I certainly did think so; and I cannot help feeling that, somewhere or other, I must have heard some calumnies against them, or else how should I have had that opinion? I remember seeinga baby sprinkled within less than an hour of its death; and I seem to hear even now the comfort which a certain good man gave to the bereaved parents,— “What a mercy the child was baptized! What a consolation it must be!”

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This was in an Independent family, and the words were spoken by an Independent minister.

I knew an instance of an aged minister, of the same persuasion, who sprinkled a little boy, although the father was averse to it. The child was running about in the hall of the minister's house, and his mother was looking on. He was caught up, and the pious man exclaimed, "Come along, Mrs. S , the poor child shall not live like a heathen any longer." So the conjuration was performed, and the little boy was put into the Paedo-Baptist covenant. He was not only suftered to come, but forced to come; and, doubtless, went on his way rejoicing to think it was over.

This was in an Independent family, and the words were spoken by an Independent minister.

I knew an instance of an aged minister, of the same persuasion, who sprinkled a little boy, although the father was averse to it. The child was running about in the hall of the minister's house, and his mother was looking on. He was caught up, and the pious man exclaimed, "Come along, Mrs. S , the poor child shall not live like a heathen any longer." So the conjuration was performed, and the little boy was put into the Paedo-Baptist covenant. He was not only suftered to come, but forced to come; and, doubtless, went on his way rejoicing to think it was over.

It is said by some that children cannot understand the great mysteries of religion. We even know some Sunday-school teachers who cautiously avoid mentioning the great doctrines of the gospel, because they think the children aren’t prepared to receive them. Alas! the same mistake has crept into the pulpit; for it
Is currently believed, among a certain class of preachers, that many of the doctrines of the Word of God, although true, aren’t fit to be taught to the people, since they would pervert them to their own destruction. Away with such priestcraft ! Whatever God has revealed ought to be preached. Whatever He has revealed, if I am not capable of understanding it, I will still believe and preach it. I do hold that there is no doctrine of the Word of God which a child, if he be capable of salvation, is not capable of receiving.

I would have children taught all the great doctrines of truth without a solitary exception, that they may in their after days hold fast by them. I can bear witness that children can understand the Scriptures; for I am
sure that, when but a child, I could have discussed many a knotty point of controversial theology, having heard both sides of the question freely stated among my father's circle of friends.

In fact, children are capable of understanding some things in early life, which we hardly understand afterwards. Children have eminently a simplicity of faith, and simplicity of faith is akin to the highest knowledge; indeed, I know not that  there is much distinction between the simplicity of a child and the
genius of the profoundest mind. He who receives things simply, as a child, will often have ideas which the man who is prone to make a syllogism of everything will never attain unto. If you wish to know whether children can be taught, I point you to many in our churches, and in pious families,—not prodigies, but such as we frequently see, — Timothys and Samuels, and little girls, too, who have early come to know a Saviour's love.

As soon as a child is capable of being lost, it is capable of being saved. As soon as a child can sin, that child can, if God's grace assist it, believe and receive the Word of God. As soon as children can learn evil, be assured that they are competent, under the teaching of the Holy Spirit, to learn good. 

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THROUGH MUCH TRIBULATION – 5 years of striving with the LAW

The abundant benefit which we now reap from the deep ploughing of our heart is enough of itself to reconcile us to the severity of the process. Precious is that wine which is pressed in the winepress of conviction; pure is that gold which is dug from the mines of repentance; and bright are those pearls which are found in the caverns of deep distress. We might never have known such deep humility if the Lord had not humbled us. We had never been so separated from fleshly trusting had He not, by His rod, revealed the corruption and disease of our heart. We had never learned to comfort the feeble-minded, and confirm the weak, had He not made us ready to halt, and caused our sinew to shrink.

It we have any power to console the weary, it is the result of our remembrance ot what we once suffered, — for here lies our power to sympathize. If we can now look down with scorn upon the boastings of vain, self-conceited man, it is because our own vaunted strength has utterly failed us, and made us contemptible in our own eyes. If we can now plead with ardent desire for the souls of our fellow-men, and especially if we feel amore than common passion for the salvation of sinners, we must attribute it in no small degree to the fact that we have been smitten for sin, and therefore, knowing the terror of the Lord, are constrained to persuade men.
The laborious pastor, the fervent minister, the ardent evangelist, the faithful teacher, the powerful
intercessor, can all trace the birth of their zeal to the sufferings they endured through sin, and the knowledge they thereby attained of its evil nature. We have ever drawn the sharpest arrows from the quiver of our own experience.


We find no sword blades so true in metal as those which have been forged in the furnace of soul-trouble.

A spiritual experience which is thoroughly flavoured with a deep and bitter sense of sin is of great value to him that hath had it. It is terrible in the drinking, but it is most wholesome in the bowels, and in the whole of the after-life. Possibly, much of the flimsy piety of the present day arises from the ease with which men attain to peace and joy in these evangelistic days.

We would not judge modern converts, but we certainly prefer that form of spiritual exercise which leads the soul by the way of Weeping-cross, and makes it see its blackness before reassuring  it that it is "clean every whit."

Too many think lightly of sin, and therefore think lightly of the Saviour. He who has stood before his God, convicted and condemned, with the rope about his neck, is the man to weep for joy when he is pardoned, to hate the evil which has been forgiven him, and to live to the honour of the Redeemer by whose blood he has been cleansed.

We have, we hope, many a time enjoyed nearness to the throne of grace in prayer; but, perhaps, never did such a prayer escape our lips as that which we offered in the bitterness of our spirit when seeking the Saviour. We have often poured out our hearts with greater freedom, with more delight, with stronger faith, in more eloquent language; but never, never have we cried with more vehemence of unquenchable desire, or more burning heat of insatiable longing.

There was then no sleepiness or sluggishness in our devotion; we did not then need the whip of
command to drive us to labours of prayer; but our soul could not be content unless with sighs and lamentations, with strong crying and tears, it gave vent to our bursting heart. Then we had no need to be dragged to our closets like oxen to the slaughter, but we flew to them like doves to their windows; and when there, we needed no pumping up of desires, but they gushed forth like a fountain of waters, although at times we felt we could scarcely find them a channel.

Editor note: sincerity in the Bible does not mean, “I really, really mean it”. Sincerity in the Bible is “without mixture, pure, even when examined with sunlight”. Spurgeon is referring to religious impressions only possible when coming into the presence of God immediately. The immediate presence of God is not merely imagined or rational thoughts of God. Of course, if Spurgeon had been educated in Scottish Common Sense Realism, he would not have believed it was possible to experience the immediate presence of God. Thank God his faith was not destroyed.

I remember the first time I ever SINCERELY prayed; but I do not recollect the words I used; surely, there were few enough words in that petition. I had often repeated a form; I had been in the habit of continually repeating it. At last, I came really to pray; and then I saw myself standing before God, in the IMMEDIATE PRESENCE of the heart-searching Jehovah, and I said within myself, " I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee; wherefore I abhor myself, and repent in dust and ashes." I felt like Esther when she stood before the king, faint and overcome with dread. I was full of penitence of heart, because of His majesty and my sinfulness. I think the only words I could utter were something like these, "Oh!—Ah!" And the only complete sentence was, "God be merciful to me, a sinner!" The overwhelming splendour of His majesty, the greatness of His power, the severity of His justice, the immaculate character of His holiness, and all His dreadful grandeur,—these things overpowered my soul, and I fell down in utter prostration of spirit ; but there was in that prayer a true and real drawing near to God.

I have known some who have suspended prayer through the idea that the petitions of the wicked are an abomination to the Lord, and that therefore it was but committing sin to attempt to offer their supplications. Well can I remember, when coming to Jesus myself, that for years I sought pardon, and found it not. Often, in the deep anguish of my spirit, did I stay my petitions, because I thought them hopeless; and when again the Holy Spirit drew me to the mercy-seat, a deep horror rested on me at the recollection of my repeated, but unanswered cries.

I knew myself to be unworthy, and therefore I conceived that Divine justice would not allow an answer to come to me. I thought that the heavens were brass above me, and that if I cried never so earnestly, the Lord would shut out my prayer. I durst not pray, 1 was too guilty; and when 1 did dare to pray, 'twas hardly prayer, for I had no hope of being heard. "No," I said, "it is presumption; I must not plead with Him; " and when, at times, I would have prayed, I could not; something choked all utterance, and the spirit could only lament, and long, and pant, and sigh to be able to pray.

Yet I recollect, even as a child, God hearing my prayer. I cannot tell what it was about, it may have been concerning a mere trifle; but to me, as a child, it was as important as the greatest prayer that Solomon ever offered for himself, and God heard that prayer, and it was thus early established in my mind that the Lord was God.

Editor note: Self-styled Calvinists that have not read enough Calvin to know what Calvin taught will be offended by the idea that God hears the prayers of sinners. I recommend you read more of what Calvin wrote. Many self-styled Calvinists limit God in ways that Calvin would have called heresy. Spurgeon will soon refer to his fellow-ministers that believe that God is deaf and dumb when it comes to prayer. He departed from his Baptist association because ministers in it had abandoned Bible truth.

And afterwards, when I came really to know Him,—for, like the child Samuel I did not then know the Lord, I only felt after Him in prayer,—afterwards, when I came to cry to Him intelligently, I had this prayer answered, and that petition granted, and many a time since then—I am only telling what any who know the Lord could also say,—many a time since then He has answered our requests. I cannot tell all about this matter; for there is many a secret between us and our dear Lord. It would not be prudent, proper, or even possible, to mention all the answers to prayer which we have received, for there are love-passages between Christ and the soul, which never must be told, unless it be in choice company, and on rare occasions.

Some of our communings with the Lord Jesus are too sacred, too spiritual, too heavenly, ever to be spoken of this side the gates of pearl; but the bulk of the Lord's replies to our petitions are such as might be written athwart the skies, that every eye might read them. It is beginning to be questioned, in many quarters, whether there is any real effect produced by prayer, except that “it excites certain pious emotions in the breasts of those who pray." This is a pretty statement! We ought to be extremely obliged to those superior persons who allow that even so much may result from our visits to the throne of grace! I wonder they did not assert that prayer was ridiculous, or hypocritical, or immoral ! Their moderation puts us under obligations! And yet I do not know: when I look again at their admission, I thank them for nothing, for they as good as call us fools. Do they think that we perform a useless exercise merely for the sake of exciting pious emotions?

We must be grievous idiots if we can receive benefit from a senseless function. We are not willing to whistle to the wind for the sake of the exercise. We should not be content to go on praying to a god who could be proved to be both deaf and dumb. We have still some little common sense left, despite what our judicious friends consider to be fanaticism. We are sure that we obtain answers to prayer. Of this fact I am as certain as that 1am a living man, and that I preach in the Tabernacle.

I solemnly declare that I have received of the Lord that which I have asked at His hands, and I am not alone in such testimony, for I am associated with multitudes of men and women who bear witness to the same fact, and declare that they also sought the Lord by prayer and supplication, and He heard them, and delivered them out of their distresses.

Neither in the Church militant nor in the host triumphant is there one who received a new heart, and was reclaimed from sin without a wound from Jesus. The pain may have been but slight, and the healing may have been speedy; but in each case there has been a real bruise, which required a Heavenly Physician to heal.

With some of us, this wounding commenced in early life; for, as soon as infancy gave place to childhood, the rod was exercised upon us. We can remember early convictions of sin, and apprehensions of the wrath of God on its account. An awakened conscience in our most tender years drove us to the throne of mercy. Though we knew not the hand which chastened our spirit, yet did we "bear the yoke in our youth." How many were "the tender buds of hope "which w then put forth, alas !too soon to be withered by youthful lusts; how often were we scared with visions and terrified with dreams, while the reproof of a parent, the death of a
playfellow, or a solemn sermon made our hearts melt within us ! Truly, our goodness was but
"as the morning cloud and the early dew; "but who can tell how much each of these separate woundings contributed toward that killing by the law, which proved to be the effectual work of God?

In each of these arousings we discover a gracious purpose; we trace every one of these awakenings to His hand who watched over our path, determined to deliver us from our sins. The small end of that wedge, which has since been driven home, was inserted during these youthful hours of inward strife. Let none despise the strivings of the Spirit in the hearts of the young; let not
boyish anxieties and juvenile repentances be lightly regarded.

He incurs a fearful amount of guilt who in the least promotes the aim of the evil one by trampling upon a tender conscience in a child. No one can guess at what age children become capable of conversion. I, at least, can bear my personal testimony to the fact that grace operates on some minds at a period almost too early for recollection. When but young in years, I felt with much sorrow the evil of sin. My bones waxed old with my roaring all the day long. Day and night God's hand was heavy upon me. I hungered for  deliverance, for my soul fainted within me. I feared lest the very skies should fall upon me, and crush my guilty soul. God's law had laid hold upon me, and was showing me my sins. If I slept at night, I dreamed of the bottomless pit; and when I awoke, I seemed to feel the misery I had dreamed.

Up to God's house I went; my song was but a sigh. To my chamber I retired, and there, with God's law was flogging me with its ten-thonged whip, and then rubbing me with brine afterwards, so that I did shake and quiver with pain and anguish, and my soul chose strangling rather than life, for I was exceeding sorrowful.

That misery was sent for this reason,  that I might then be made to cry to Jesus. Our Heavenly Father does not usually cause us to seek the Saviour till He has whipped us clean out of all our confidence; He cannot make us in earnest after Heaven till He has made us feel something of the intolerable tortures of an aching conscience, which is a foretaste of hell. I remember, when I used to awake in the morning, the first thing I took up was Alleine's Alarm, or Baxter's Call to the Unconverted. Oh, those books, those books ! I read and devoured them when under a sense of guilt, but it was like sitting at the foot of Sinai. For five years, as a child, there was nothing before my eyes But my guilt; and though I do not hesitate to say that those who observed my life would not have seen any extraordinary sin, yet as I looked upon myself there was not a day in which I did not commit such gross, such outrageous sins against God, that often and often have I wished I had never been born.

Sickness is a terrible thing, more especially when it is accompanied with pain, when the poor body is racked to an extreme, so that the spirit fails within us, and we are dried up like a potsherd; but I bear witness that sickness, however agonizing, is nothing like the discovery of the evil of sin. I had rather pass through seven years of the most wearisome pain, and the most languishing sickness, than I would ever again pass through the terrible discovery of the evil of sin.

It was my sad lot, at that time, to feel the greatness of my sin, without a discovery of the greatness of God's mercy. I had to walk through this world with more than a world upon my shoulders, and sustain a grief that as far exceeds all other griefs, as a mountain exceeds a mole-hill; and I often wonder, to this day, how it was that my hand was kept from rending my own body in pieces through the awful agony which I felt when I discovered the greatness of my transgression. Yet, I had not been, openly and publicly, a greater sinner than others; but heart sins were laid bare, sins of lip and tongue were discovered, and then I knew—oh, that I may never have to learn over again in such a dreadful school this terrible lesson!—"the iniquity of Judah and of Israel is exceeding great."

Before I thought upon my soul's salvation, I dreamed that my sins were very few. All my sins were dead, as I imagined, and buried in the graveyard of forgetfulness. But that trumpet of conviction, which aroused my soul to think of eternal things, sounded a resurrection note to all my sins; and, oh, how they rose up in multitudes more countless than the sands of the sea! Now, I saw that my very thoughts were enough to damn me, that my words would sink me lower than the lowest hell; and as for my acts of sin, they now began to be a stench in my nostrils, so that I thought I could not bear them. I thought I had rather have been a frog or a toad than have been made a man; I reckoned that the most defiled creature, the most loathsome and contemptible, was a better thing than myself, for I had so grossly and grievously sinned against Almighty God.

Through the Lord's restraining grace, and the holy influence of my early home-life, both at my father's and my grandfather's, I was kept from certain outward forms of sin in which others indulged; and, sometimes, when I began to take stock of myself, I really thought I was quite a respectable lad, and might have been half inclined to boast that I was not like other boys,—untruthful, dishonest, disobedient, swearing. Sabbath-breaking, and so on. But, all of a sudden, I met Moses, carrying in his hand the law of God; and as he looked at me, he seemed to search me
Through and through with his eyes of fire. He bade me read "God's Ten Words "

— the ten commandments, — and as I read them, they all seemed to join in accusing and condemning me in the sight of the thrice-holy Jehovah. Then, like Daniel, "my comeliness was turned in me into corruption, and I retained no strength;" and I understood what Paul meant when he wrote, "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God." When I saw myself in this condition, I could say nothing in self-defence, or by way of excuse or extenuation. I confessed mv transgression in solemn silence unto the Lord, but I could speak no word of self-justification, or apology, for I felt that I was verily guilty of grievous sins against the Holy One of Israel.

At that time, a dreadful silence reigned within my spirit; even if I had tried to say a word in my own
favour, I should have been self-condemned as a liar. I felt that Job's words might be applied to me, "If I wash myself with snow water, and make my hands never so clean; yet shalt Thou plunge me in the ditch, and mine own clothes shall abhor me. For He is not a man, as I am, that I should answer Him."

Then there came into my startled conscience the remembrance of the universality of law. I thought of what was said of the old Roman empire that, under the rule of Caesar, if a man once broke the law of Rome, the whole world was one vast prison to him, for he could not get out of the reach of the imperial power. So did it come to be in my aroused conscience. Wherever I went,  the law had a demand upon my thoughts, upon my words, upon my rising, upon my resting.

What I did, and what I did not do, all came under the cognizance of the law; and then I found that this law so surrounded me that I was always running against it, I was always breaking it. It seemed as if I was a sinner, and nothing else but a sinner. If I opened my mouth, I spoke amiss. If I sat still, there was sin in my silence.

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I remember that, when the Spirit of God was thus dealing with me, I used to feel myself to be a sinner even when I was in the house of God. I thought that, when I sang, I was mocking the Lord with a solemn sound upon a false tongue; and if I prayed, I feared that I was sinning in my prayers, insulting Him by uttering confessions which 1 did not feel, and asking for mercies with a faith that was not true at all, but only another form of unbelief.

At the very mention of that word conviction, I seem to hear my chains rattling anew. Was there ever a bond-slave who had more bitterness of soul than I, five years a captive in the dungeons of the law, till my youth seemed as if it would turn into premature old age, and all the buoyancy of my spirit had vanished? O God of the spirits of all men, most of all ought I to hate sin, for surely most of all have I smarted beneath the lash of Thy law! While I was in the custody of the law, I did not take any pleasure in evil. Alas! I did sin; but my sense of the law of God kept me back f from many forms of iniquity. I have thanked God a thousand times in my life that, before my conversion, when I had ill desires, I had no opportunities of sinning: and, on the other hand, when I had the opportunities, I had no desires towards evil.

When desires and opportunities come together, like the flint and the steel, they make the spark
that kindles the fire; but neither the one nor the other, though they may both be dangerous, can bring about any very great amount of evil so long as they are kept apart. I could not, as others did, plunge into profligacy, or indulge in any of the grosser vices, for that law had me well in hand. I sinned enough without acting like that.

Oh, I used to tremble to put one foot before another, for fear I should do wrong! I felt that my old sins seemed to be so many, that it were well to die rather than commit any more. I could not rest while in the grip of the law. If I wanted to sleep a while, or to be a little indifferent and careless, someone or other of those ten commandments roughly aroused me, and looking on me with a frowning face, said, "You have broken me." I thought that I would do some good works; but, somehow, the law always broke my good works in the making. I fancied that, if my tears flowed freely, I might make some recompense for my wrong-doing; but the law held up the looking-glass, and I soon saw my face all smeared and made more unhandsome by my tears.

The law seemed also to blight all my hopes with its stern sentence, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." Only too well did I know that I had not continued in all those things, so I saw myself accursed, turn which way I might. If 1 had not committed one sin, that made no difference if I had committed another; I was under the curse.

What if I had never blasphemed God with my tongue? Yet, if I had coveted, I had broken the law. He who breaks a chain might say, " I did not break that link, and the other link." No but if you break one link, you have broken the chain. Ah, me; how I seemed shut up then! I had offended against the justice of God; I was impure and polluted; and I used to say, " If God does not send me to hell, He ought to do it." I sat in judgment upon myself, and pronounced the sentence that I felt would be just. I could not have gone to Heaven with my sin unpardoned, even if I had had the offer to do it, for I knew that it would not be right that I should do so, and I justified God in my own conscience while I condemned myself The law would not even let me despair.

If I thought I would give up all desire to do right, and just go and drown my conscience in sin, the law said, "No, you cannot do that; there is no rest for you in sinning. You know the law too well to be able to sin in the blindness of a seared conscience." So the law worried and troubled me at all points; it shut me up as in an iron cage, and every way of escape was effectually blocked up.

One of the things that shut me up dreadfully was, when I knew the spirituality of the law. If the law said, "Thou shalt not commit adultery," 1 said to myself, "Well, I have never committed adultery." Then the law, as interpreted by Christ, said, "Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart." The law said, "Thou shalt not steal," and I said, "Well, I never stole anything;" but then I found that even the desire to possess what was not my own, was guilt. The spirituality of the law astounded me; what hope could I have of eluding such a law as this which every way surrounded me with an atmosphere from which I could not possibly escape?

Editors note: Spurgeon uses the term “spiritual” to mean “divine moral knowledge”. The only way to escape divine moral knowledge is to sear your conscience. The more you sear your conscience, the less aware you are of your guilt. Many nominal Christians sear their consciences with the idea that no matter what they do, God will not send them to hell. One minister I knew exclaimed, “the conscience is a useless appendage for the Christian”. What a terrible day that will be when the ministers who have given nominal Christians false hope, face God.

Then I remembered that, even if I kept the law perfectly, and kept it for ten, twenty, or thirty years, without a fault, yet if, at the end of that time, I should break it, I must suffer its dread penalty. Those words spoken by the Lord to the prophet Ezekiel came to my mind: "If he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it." So I saw that I was, indeed, "kept under the law, shut up." I had hoped to escape this way, or that way, or some other way.

Was I not "christened "when I was a child? Had I not been taken to a place of worship? Had I not been brought up to say my prayers regularly? Had I not been an honest, upright, moral youth? Was all this nothing? "Nothing," said the law, as it drew its sword of fire: "Cursed is every one that continueth not in all things which are written in the book of the law to do them." So there was no rest for my spirit, nay, not even for a moment.  What was I to do ? I was in the hands of one who showed no mercy whatever, for Moses never said, "Mercy." The law has nothing to do with mercy. That comes from another mouth, and under another dispensation. But before faith came, I was "kept under the law, shut up unto the faith which should afterwards be revealed."

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I am bold to say that, if a man be destitute of the grace of God, his works are only works of slavery; he feels forced to do them. I know, before I came into the liberty of the children of God, if I went to God's house, I went because I thought I must do it; if I prayed, it was because I feared some misfortune would happen in the day if I did not; if I ever thanked God for a mercy, it was because I thought I should not get another if I were not thankful; if  I performed a righteous deed, it was with the hope that very likely God would reward me at last, and I should be winning a crown in Heaven.

I was a poor slave, a mere Gibeonite, hewing wood and drawing water! If I could have left off doing it, I should have loved to do so. If I could have had my will, there would have been no chapel-going for me, no religion for me, — I would have lived in the world, and followed the ways of Satan, if I could have done as I pleased.

As for righteousness, it was slavery; sin would have been my liberty. Yet, truth to tell, of all bondage and slavery in this world, there is none more horrible than the bondage of sin. Tell me of Israel in Egypt, unsupplied with straw, yet preparing the full tale of bricks; tell me of the negro beneath the lash of his cruel task-master, and I confess it is a bondage fearful to be borne; but there is one far worse, — the bondage of a convinced sinner when he is brought to feel the burden of his guilt; the bondage of a man when once his sins are baying him, like hounds about a weary stag; the bondage of a man when the burden of sin is on his shoulder, — a burden too heavy for his soul to bear, — a burden which will sink him in the depths of everlasting torment, unless he doth escape from it.

Methinks I see such a person. He hath ne'er a smile upon his face; dark clouds have gathered on his brow; solemn and serious he stands; his very words are sighs; his songs are groans; his smiles are tears ; and when he seems most happy, hot drops of grief roll in burning showers, scalding furrows on his cheek. Ask him what he is, and he tells you he is "a wretch undone." Ask him how he is, and he confesses that he is "misery incarnate." Ask him what he shall be, and he says, "I shall be lost in hell for ever; there is no hope for me."

Such is the poor convinced sinner under bondage. Such have I been in my days, and I declare
that, of all bondage, this is the most painful, — aye I been in my days, and I declare that, of all bondage, this is the most painful,—the bondage of the law, the bondage of corruption.

My impression is, that this is the history of all the people of God, more or less. We are not all alike in every respect. We differ greatly in certain particulars; yet the main features of all the children of God will be found to be the same, and their Christian experience will resemble that of the other members of the Lord's family.

Editor’s note: Spurgeon says Law Works should be EXPECTED before God regenerates someone. Unfortunately, almost all modern ministers do not see the value of Law Works, and millions of false Christians are the result.

I do not say that all have felt the apprehension of coming judgment as I did; but this is how it came to me. I knew that I was guilty, I knew that I had offended God,  I knew that  I had transgressed against  light and knowledge, and I did not know when God might call me to account; but I did know this, when I awoke in the morning,

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the first thought I had was that I had to deal with a justly – angry God, who might suddenly require my soul of me. Often, during the day, when I had a little time for quiet meditation, a great depression of spirit would come upon me because I felt that sin, — sin,—sin had outlawed me from my God. I wondered that the earth bore up such a sinner as I was, and that the heavens did not fall and crush me, and the stars in their courses did not fight against such a wretch as I felt myself to be.

Then, indeed, did I seem as if I should go down to the pit, and I had perpetually to endure
the tortures of the never-dying worm of conscience that was gnawing at my heart. I went to the house of God, and heard what I supposed was the gospel, but it was no gospel to me. My soul abhorred all manner of meat; I could not lay hold upon a promise, or indulge a well-grounded hope of salvation. If anyone had asked me what would become of me, I must have answered, "I am going down to the pit." If anyone had entreated me to hope that mercy might come to me, I should have refused to entertain such a hope. I used to feel that I was in the condemned cell. In that dungeon, the man writes bitter things against himself; he feels absolutely sure that the wrath of God abideth on him; he wonders the stones beneath his feet do not open a grave to swallow him up; he is astonished that the wails of the prison do not compress and crush him into nothingness; he marvels that he has his breath, or that the blood in his veins does not turn into rivers of flame. His spirit is in a dreadful state; he not only feels that he shall be lost, but he thinks it is going to happen now.

The condemned cell in Newgate, I am told, is just in such a corner that the criminal can hear the putting-up of the scaffold. Well do I remember hearing my scaffold built, and the sound of the hammer of the law as piece after piece was put together! It appeared as if I heard the noise of the crowd of men and devils who would witness my eternal execution, all of' them howling and yelling out their accursed things against my spirit. Then there was a big bell that tolled out the hours, and I thought that very soon the last moment would arrive, and I must mount the fatal scaffold to be castaway for ever. Oh, that condemned cell! Next to Tophet, there can be no state more wretched than that of a man who is brought there!

Editor’s note: Tophet is a place near Jerusalem, where the ancient Canaanites, and afterwards the apostate Israelites, made their children to pass through the fire to Moloch. The name Tophet was derived from toph, or drum, from the drums used to drown the cries of the children when made to pass through the fire to Moloch.

When 1 was for many a month in this state, I used to read the Bible through, and the threatenings were all printed in capitals, but the promises were in such small type I could not for a long time make them out; and when I did read them, I did not believe they were mine; but the threatenings were all my own. "There," said I, "when it says, 'He that believeth not shall be damned,' that means me!" But when it said, "He is able also to save them to the uttermost that come unto God by Him, "then I thought I was shut out. When I read, "He found no place of repentance, though he sought it carefully with tears; "I thought, "Ah! that is myself again." And when I read, "That which beareth thorns and briers is rejected,

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and is nigh unto cursing; whose end is to be burned;" "Ah !" I said, "that  describes me to the very letter." And when I heard the Master say, "Cut it down; why cumbereth it the ground.''" "Ah !"thought I, "that is my text; He will have me down before long, and not let me cumber the ground any more." But when I read, "Ho !everyone that thirsteth; come ye to the waters;" I said, "That does not belong to me,  I am sure." And when I read, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest; " 1 said, "That belongs to my brother, to my sister," or those I knew round about me;  for they were all "heavy laden," I thought, but I was not; and though, God knoweth,  I would weep, and cry, and lament till my heart was breaking within me, if any man had asked me whether I sorrowed for sin, I should have told him, "No, I never had any true sorrow for sin." "Well, do you not feel the burden of sin?" "No!" "But you really are a convinced sinner?" "No," I should have said, "I am not."

Is it not strange that poor sinners, when they are coming to Christ, are so much in the dark that
They cannot see their own hands.'' They are so blind that they cannot see themselves; and though the Holy Spirit has been pleased to work in them, and give them godly fear and a tender conscience, they will stand up, and declare that they have not those blessings, and that in them there is not any good thing, and that God has not looked on them nor loved them.

I speak what I do know, and not what I have learned by report, when I say that there is a chamber in the experience of some men where the temptations of the devil exceed all belief. Read John Bunyan's Grace Abounding, if you would understand what I mean. The devil tempted him, he says, to doubt the existence of God, the truth of Scripture, the manhood of Christ, then His Deity; and once, he says, he tempted him to say things which he will never write, lest he should pollute others.

Ah! I recollect a dark hour with myself when I, who do not remember to have even heard a blasphemy in my youth, much less to have uttered one, found rushing through my mind an almost infinite number of curses and blasphemies against the Most High God. I specially recall a certain narrow and crooked lane, in a country town, along which I was walking, one day, while I was seeking the Saviour. On a sudden, it seemed as if the floodgates of hell had been opened; my head became a very pandemonium; ten thousand evil spirits seemed to be holding carnival within my brain; and I held my mouth lest I should give utterance to the words of blasphemy that were poured into my ears.

Things I had never heard or thought of before came rushing impetuously into my mind, and I could scarcely withstand their influence. It was the devil throwing me down and tearing me. These things sorely beset me; for half-an-hour together, the most fearful imprecations would dash through my brain. Oh, how I groaned and cried before God!

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That temptation passed away; but ere many days, it was renewed again; and when I was in prayer, or when I was reading the Bible, these blasphemous thoughts would pour in upon me more than at any other time. I consulted with an aged godly man about it. He said to me, "Oh, all this many of the people of God have proved before you! But," he asked, "do you hate these thoughts?" "I do," I truly answered. "Then," said he, "they are not yours; serve them as the old parish officers used to do with vagrants, whip them, and send them on to their own parish. So”,  said he, "do with those evil thoughts. Groan over them, repent of them, and send them on to the devil, the father of them, to whom they belong, for they are not yours."

I have never been thoroughly an unbeliever but once, and that was not before I knew the need of a Saviour, but after it. It was just when I wanted Christ, and panted after Him, that, on a sudden, the thought crossed my mind—which I abhorred but could not conquer, — that there was no God, no Christ, no Heaven, no hell; that all my prayers were but a farce, and that I might as well have whistled to the winds or spoken to the howling waves.

Ah! I remember how my ship drifted along - through that sea of fire, loosened from the anchor of my faith which I had received from my fathers. I no longer moored myself hard by the coasts of
Revelation; I said to reason, "Be thou my captain;" I said to my own brain, "Be thou my rudder; " and I started on my mad voyage. Thank God, it is all over now; but I will tell you its brief history. It was one hurried sailing over the tempestuous ocean of free thought. I went on, and as I went, the skies began to darken; but to make up for that deficiency, the waters were gleaming with coruscations of brilliancv. I saw sparks flying upwards that pleased me, and I felt, "If this be free thought, it is a happy thing."

My thoughts seemed gems, and I scattered stars with both my hands - but anon, instead of those coruscations of glory, I saw grim fiends, fierce and horrible, start up from the waters; and as I dashed on, they gnashed their teeth, and grinned upon me; they seized the prow of my ship, and dragged me on, while I, in part, gloried at the rapidity of my motion, but yet shuddered at the terrific rate with which I passed the old landmarks of my faith. I went to the very verge of the dreary realms of unbelief.  I went to the very bottom of the sea of infidelity. As I hurried forward at an awful speed, I began to doubt if there were a world. I doubted everything, until at last the devil defeated himself by making me doubt my own existence.

I thought I was an idea floating in the nothingness of vacuity; then, startled with that thought, and
feeling that I was substantial flesh and blood after all, I saw that God was, and Christ was, and Heaven was, and hell was, and that all these things were absolute truths. The very extravagance of the doubt proved its absurdity, and there came a voice which said," And can this doubt be true?" Then I awoke from that death dream, which, God knows, might have damned my soul, and ruined my body, if I had

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not awoke. When I arose, faith took the helm; from that moment, I doubted not. Faith steered me back; faith cried, "Away, away !" I cast my anchor on Calvary; I lifted my eye to God; and here I am alive, and out of hell. Therefore, I speak what I do know. I have sailed that perilous voyage; I have come safe to land. Ask me again to be an infidel ! No; I have tried it; it was sweet at first, but bitter afterwards. Now, lashed to God's gospel more firmly than ever, standing as on a rock of adamant, I defy the arguments of hell to move me, for "I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him." I should not be astonished if many others, who now believe, have also been upon the very borders of atheism, and have doubted almost everything.

It is when Satan finds the heart tender that he tries to stamp his own impress of infidelity upon the soul; but, blessed be God, he never accomplishes it in the sinner who is truly coming to Christ! Now, whenever I hear the skeptic’s stale attacks upon the Word of God, I smile within myself, and think, "Why, you simpleton! how can you urge such trifling objections? I have felt, in the contentions of my own unbelief, ten times greater difficulties.” We who have contended with horses are not to be wearied by footmen.

Gordon Gumming and other lion-killers are not to be scared by wild cats, nor will those who have stood foot to foot with Satan resign the field to pretentious skeptics,  or any other of the evil one's inferior servants.

I do think it often proves a great blessing to a man that he had a terrible conflict, a desperate encounter,  a hard-fought engagement in passing from the empire of Satan into the kingdom of God's dear Son. Sooner or later, each saved man will have his hand-to-hand fight with the prince of darkness; and, as a general rule, it is a great mercy to have it over at the outset of one's career, and to be able afterwards to feel, "Whatever comes upon me, I never can suffer as I suffered when I was seeking Christ. Whatever staggering doubt, or hideous blasphemy, or ghastly insinuations, even of suicide itself, may assail my feeble heart, they can not outdo the horror of great darkness through which my spirit passed when I was struggling after a Saviour."

I do not say that it is desirable that we should have this painful ordeal, much less that we should seek it as an evidence of regeneration; but when we have passed through it victoriously, we may so use it that it may be a perpetual armory to us. If we can now defy all doubts and fears that come, because they can not be so potent as those which already, in the name of Jesus Christ our Saviour, we have overthrown, shall we not use that fact for ourselves, and can we not equally well use it for others?

Full often have I found it good, when I have talked with a young convert in deep distress about his sin, to tell him something more of his anxious plight than he knew how to express; and he has wondered where I found it, though he would not have wondered if he had known where I had been, and how much deeper

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In the mire than he. When he has talked about some horrible thought that he has had, with regard to the impossibility of his own salvation, I have said, "Why, I have thought that a thousand times, and yet have overcome it through the help of God's Spirit!"

I know that a man's own experience is one of the very best weapons he can use in fighting with evil in other men's hearts. Often, their misery and despondency, aggravated, as it commonly is, by a feeling of solitariness, will be greatly relieved before it is effectually driven out when they find that a brother has suffered the same, and yet has been able to overcome.

Do I show him how precious the Saviour is to my soul .'' He glorifies God in me. Right soon will he look into the same dear face and be lightened; and then he will magnify the Lord with me, and we shall exalt His name together.

Multitudes of persons are sailing in what they think to be the good ship of self-righteousness: they are expecting that they shall get to Heaven in her. But she never did carry a soul safely into the fair Haven yet, and she never will. Self righteousness is as rapid a road to ruin as outward sin itself. We may as certainly destroy ourselves by opposing the righteousness of Christ as by transgressing the
Law of God.

Self-righteousness is as much an insult to God as blasphemy is, and God will never accept it, neither shall any soul enter Heaven by it. Yet this vessel manages to keep on her way against all the opposition of Scripture, for, often, men have a soft South wind blowing, and things go easily with them, and they believe that through their own doings they shall assuredly find the Port of Peace.

I am glad, therefore, when some terrible tempest overtakes this vessel; and when men's hopes through their own doings and their own feelings are utterly wrecked. I rejoice when the old ship parts timber from timber, when she goes aground and breaks to pieces, and men find safety in some other way; for whatever seeming safety they may have to-day will only delude them.

It must end in destruction, and it is therefore a thousand mercies when they find it out soon enough to get a better hope of being saved than this, which will certainly deceive them. I recollect very well when that terrific Euroclydon blew on my vessel.  It was as good a ship as any others have, although I have no doubt they would vindicate their own.

Her sails needed mending, and here and there she wanted a little touch of paint; but, for all that, she was sea-worthy, and fit to be registered "Al at Lloyd's," and entered in the first class, — at least, so I thought. The storm blew over her, and she went to pieces, and I bless God that she did, for I should have been kept on board to this very minute if I had not been washed off. I tried to cling to the old hulk to the last plank, but I was obliged to give it up, and look somewhere else for help and safety.

Before I came to Christ, I said to myself, "It surely cannot be that, if I believe

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in Jesus, just as I am, I shall be saved? I must feel something; I must do something." I could pour scorn upon myself to think of some of the good resolutions I made! I blew them up, like children with their pipes and their soap, and fine bubbles they were, reflecting - all the colours of the rainbow! But a touch, and they dissolved.

They were good for nothing, — poor stuff to build eternal hopes upon. Oh, that working for salvation! What slavery it was, but what small results it produced! I was a spinner and weaver of the poorest sort, yet I dreamed that I should be able by my own spinning to make a garment to cover myself withal.

This was the trade of father Adam and mother Eve when they first lost their innocence; "they sewed fig leaves together, and made themselves aprons." It is a very laborious business, and has worn out the lives of many with bitter bondage, but its worst feature is that the Lord has declared concerning all who follow this self righteous craft, "Their webs shall not become garments, neither shall they cover themselves with their works."

Oh, the many times that I have wished the preacher would tell me something to do that I might be saved! Gladly would I have done it, if it had been possible. If he had said, "Take off your shoes and stockings, and run to John o' Groat's," I would not even have gone home first, but would have started off that very night, that I might win salvation. How often have I thought that, if he had said, "Bare your back to the scourge, and take fifty lashes; " I would have said, "Here I am! Come along with your whip, and beat as hard as you please, so long as I can obtain peace and rest, and get rid of my sin." Yet that simplest of all matters — believing in Christ crucified, accepting His finished salvation, being nothing, and letting Him be everything, doing nothing but trusting to what He has done, — I could not get a hold of it.

Editor’s note: Spurgeon says he would have done MANY things to obtain salvation. How many people today would be willing to do something? Spurgeon was going through Law Works. Today, Evangelical ministers don’t even know what the term means. Today, ministers tell people repeat this salvation prayer sincerely, and you are saved. Spurgeon would never had gone through five years of Law Works if he listened to ministers today. He would have repeated a salvation prayer and assumed we was saved, and the world would never have known about him.

Once I thought there was salvation in good works, and I laboured hard, and strove diligently to preserve a character for integrity and uprightness; but when the Spirit of God came into my heart, "sin revived, and I died." That which I thought had been good, proved to be evil; wherein I fancied I had been holy, I found myself to be unholy. I discovered that my very best actions were sinful, that my tears needed to be wept over, and that my very prayers needed God's forgiveness. I discovered that I was seeking after salvation by the works of the law, that I was doing all my good works from a selfish motive, namely, to save myself, and therefore they could not be acceptable to God.

I found out that I could not be saved by good works for two very good reasons; first, I had not got any, and secondly, if I had any, they could not save me. After that, I thought, surely salvation might be obtained, partly by reformation, and partly by trusting in Christ; so I laboured hard again, and thought, if I added a few prayers here and there, a few tears of penitence, and a few vows of improvement, all would be well. But after fagging on for many a weary day, like a poor blind horse toiling round the mill, I found I had gone no

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farther, for there was still the curse of God hanging over me, and there was still an aching void in my heart, which the world could never fill, — a void of distress and care, for I was sorely troubled because I could not attain unto the rest which my soul desired.

What a struggle that was which my young heart waged against sin! When God the Holy Ghost first quickened me, little did I know of the precious blood which has put my sins away, and drowned them in the depths forever. But I did know this, that I could not remain as I was; that I could not rest happy unless I became something better, something purer than I was; and, oh, how my spirit cried to God with groanings, — I say it without any exaggeration, — groanings that could not be uttered! and, oh, how I sought, in my poor dark way, to overcome first one sin and then another, and so to do battle, in God's strength, against the enemies that assailed me, and not, thank God, altogether without success, though still the battle had been lost unless He had come who is the Overcomer of sin and the Deliverer of His people, and had put the hosts to flight.


I tried a long time to improve myself but I never did make much of it; I found I had a devil within
Me when I began, and I had ten devils when I left off. Instead of becoming better, I became worse; I had now got the devil of self-righteousness, of self-trust, and self conceit, and many others that had come and taken up their lodging within my heart.

While I was busy sweeping my house, and garnishing it, behold, the one I sought to get rid of who had only gone for a little season, returned, and brought with him seven other spirits more wicked than himself and they entered in and dwelt there. Then I laboured to believe. It is a strange way of putting it, yet so it was.

When I wished to believe, I found I could not. It seemed to me that the way to Heaven by Christ's righteousness was as difficult as by my own, and that I could As soon get to Heaven by Sinai as by Calvary. I could do nothing, I could neither Repent nor believe. I fainted with despair, feeling as if I must be lost despite the gospel, and be for ever driven from Jehovah's presence, even though Christ
had died.

I must confess that I never would have been saved if I could have helped it. As long as ever I could, I rebelled, and revolted, and struggled against God. When He would have me pray, I would not pray: when He would have me listen to the sound of the ministry, I would not.  And when I heard, and the tear rolled down my cheek, I wiped it away, and defied Him to melt my heart.

There came an election sermon; but that did not please me. There came a law sermon, showing me my powerlessness; but I did not believe it, I thought it was the whim of some old experimental Christian, some dogma of ancient times that would not suite men now.

Then there came another sermon, concerning death and sin; but I did not believe I was dead, for I thought I was alive enough, and could repent and make myself

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right by – and - by. Then there came a strong exhortation sermon; but I felt I could set my house in order when I liked, as well as I could do it at once. So did I continually trust in my self-sufficiency. When my heart was a little touched, I tried to divert it with sinful pleasures; and would not then have been saved, until God gave me the effectual blow, and I was obliged to submit to that irresistible effort of His grace.

It conquered my depraved will, and made me bow myself before His gracious scepter. When the Lord really brought me to myself, He sent one great shot which shivered me to pieces; and, lo, I found myself utterly defenseless. I thought I was more mighty than the angels, and could accomplish all things; but I found myself less than nothing.

Jesus said to Zaccheus, "Make haste, and come down.'' Can I not remember When He also told me to come down? One of the first steps I had to take was to go right down from my good works; and, oh, what a fall was that! Then I stood upon my own self-sufficiency, and Christ said, "Come down! I have pulled you down from your good works, and now I will pull you down from your self sufficiency."

So I had another fall, and I felt sure I had gained the bottom, but again Christ said, "Comedown!" and He made me come down till I fell on some point at which I felt I was yet salvable. But still the command was, "Down, sir ! come down further yet." And down I came until, in despair, I had to let go every bough of the tree of my hopes, and then I said, " I can do nothing; I am ruined." The waters were wrapped round my head, and I was shut out from the light of day, and thought myself a stranger from the commonwealth of Israel.

But Christ said, "Come down lower yet, sir! thou hast too much pride to be saved." Then I was
Brought down to seemy corruption, my wickedness, my filthiness, for God always humbles the sinner whom He means to save. While I was in this state, trying to make myself believe, a voice whispered, "Vain man, vain man, if thou wouldst believe, come and see !" Then the Holy Spirit led me by the hand to a solitary place, and while I stood there, suddenly there appeared before me One upon His cross.

I looked up; I had then no faith. I saw His eyes suffused with tears, and the blood still flowing; I saw His enemies about Him, hunting Him to His grave; I marked His miseries unutterable; I heard the groaning which cannot be described; and as I looked up, He opened His eyes, and said to me, "The Son of man is come to seek and to save that which was lost."

Yet I needed more than that gracious word. The general call of the gospel is like the sheet lightning we sometimes see on a summer's evening, — beautiful, grand, — but who ever heard of anything being struck by it? But the special call is the forked Hash from heaven; it strikes somewhere.

It is the arrow shot in between the joints of the harness. The call which saves is like that of Jesus, when He said, "Mary,"and she said unto Him, "Rabboni." Can I not recollect the hour when He whispered my name, when He said in mine ear,

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"Come unto Me"! That was an effectual call; there was no resisting it. I know I laughed at religion; I despised,  I abhorred it; but oh, that call! I would not come. But Christ said, "Thou shalt come. 'All that the Father giveth Me shall come to Me.'" "Lord, I will not." "But thou shalt," said Jesus. I have gone up to God's house, sometimes, almost with a resolution that I would not listen, but listen I must. Oh, how the Word came into my soul ! Was there any power of resistance remaining in me? No; I was thrown down; each bone seemed to be broken.

I began to think there never would be a trace of anything built up in my heart. What a trench was dug in my soul! Out went my supposed merits! What a heap of rubbish! Out went my knowledge, my good resolves, and my self-sufficiency! By-and-by, out went all my strength. When this digging-out was completed, the ditch was so deep that, as I went down into it, it seemed like my grave. Such a grief it was for me to know my own sinfulness, that it did not seem possible that this
could help my up building in comfort and salvation.

Yet, so it is, that if the Lord means to build high. He always digs deep; and if He means to give great grace, He gives deep consciousness of need of it.

Long before I began with Christ, He had begun with me; but when I began with Him, it was, as the law-writers say, “In forma pauperis,” after the style of a wretched mendicant, — a pauper who had
nothing of his own, and looked to Christ for everything. I know, when I first cast my eye to His dear cross, and rested in Him, I had not any merit of my own, it was all demerit.  I was not deserving, except that I felt I was hell-deserving: I had not even a shade of virtue that 1 could confide in. It was all over with me. I had come to an extremity. I could not have found a farthing's worth of goodness in myself if I had been melted down. I seemed to be all rottenness, a dunghill of corruption, nothing better, but something a great deal worse. I could truly join with Paul at that time, and say that my own righteousnesses were dung; he used a strong expression, but I do not suppose he felt it to be strong enough: "I count them but dung, that I may win Christ, and be found in Him."

I do not know what may be the peculiarity of my constitution, but I have always loved safe things. I have not, that I know of, one grain of speculation in my nature. Safe things — things that I can see to be made of rock, and that will bear the test of time, -- I lay hold of with avidity. I was reasoning thus in my boyish spirit: — Scripture tells me that he that believeth in Christ shall never perish. Then, if I believe in Jesus, I shall be safe for time and for eternity, too.

There will be no fear of my ever being in hell; I shall run no risk as to my eternal state, that will be
secure forever. I shall have the certainty that, when my eyes are closed in death, I shall see the face of Christ, and behold Him in glory. Whenever I heard the doctrine of the final preservation of the saints preached, my mouth used to water to

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Be a child of God. When I used to hear the old saints sing that hymn of Toplady's, which begins, — "A debtor to mercy alone, Of covenant mercy I sing; Nor fear, with Thy righteousness on, My person and offering to bring; —" I thought I should never be able to sing it myself, it was too high doctrine, too sweet, too consoling; but when they came to the climax, in the last verse, — "My name from the palms of His hands Eternity will not erase; Impressed on His heart it remains In marks of indelible grace: Yes, I to the end shall endure, As sure as the earnest is given; More happy, but not more secure, The glorified spirits in Heaven;" —my heart was as if it would leap out of my body, and I would cry to God, "Oh. that I had a part and lot in such a salvation as that!"

I distinctly remember having a meditation something like this: — "Now I should not like to be a thief or a murderer, or an unclean person." I had such a training that I had an abhorrence of sin of every sort. "And yet," I thought to myself, " I may even be hanged; there is no reason why I should not turn out a thief;" because I recollected there were some of my schoolfellows, older than I was, who had already become proficient in dishonesty; and I thought," Why may not I?" No one can tell the rapture of my spirit, when I thought I saw in my Bible the doctrine that, if I gave my heart to Christ, He would keep me from sin, and preserve me as long as I lived.

I was not quite certain whether that truth was revealed in the Bible, though I thought so; but
I remember, when I heard the minister of some small "Hyper" chapel utter the same doctrine, my heart was full of rapture; I panted after that kind of gospel. "Oh !" I thought, "if God would but love me, if I might but know myself to be His!" For the enchanting part of it was that, if I were so loved. He would keep me to the end.  That made me so in love with the gospel that, boy as I was,  knowing nothing savingly about the truth, I was all the more earnest in desiring to be saved, because, if saved, God would never turn me out of doors.

That made the gospel very precious to me; so that, when the Holy Spirit showed me my guilt, and
Led me to seek the Saviour,  that doctrine was like a bright star to my spirit. The Bible seemed to me to be full of this truth, "If you trust Christ, He will save you from all evil; He will keep you in a life of integrity and holiness while here, and He will bring you safe to Heaven at the last." I felt that I could not trust man, for I had seen some of the very best wandering far from the truth; if I trusted Christ, it was not a chance as to whether I should get to Heaven, but a certainty; and I learned that, if I rested all my weight upon Him, He would keep

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me, for I found it written, "The righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger." I found the apostle saying, "He which hath begun a good work in you will perform it," and such-like expressions.

"Why," I reasoned, " I have found an Insurance Office, and a good one, too; I will insure my soul in it; I will go to Jesus as I am, for He bids me do so; I will trust myself with Him." If  I had listened to the Arminian theory, I should never have been converted, for it never had any charms for me.  A Saviour who casts away His people,  a God who leaves His children to perish, is not worthy of my worship; and a salvation which does not save outright is neither worth preaching nor worth
listening to.

I recollect the time when I was afraid that Jesus would never save me, but I used to feel in my heart that, even if He did not, I must love Him for what He had done for other poor sinners. It seemed to me, as I read the wondrous story of His life and death, that if He refused me, I would still lie at His feet, and say, "Thou mayest spurn me, but Thou art a blessed Christ for all that; and if Thou dost curse me, yet I can only say to Thee that I well deserve it at Thy hands.

Do what Thou wilt with me; but Thou didst save the dying thief, and Thou didst save her out of whom Thou didst cast seven devils, and if Thou dost not deign to save me, yet Thou art a blessed Christ, and I cannot rail at Thee, or find fault with Thee, but I lie down at Thy feet, and worship Thee."

Editor’s note: Spurgeon describes thoughts of  “disinterested benevolence” toward Christ. If Spurgeon had gone to a minister and asked the reason for his thoughts, he would probably been told that God has probably changed his heart by regeneration, which would account for his unselfish  love of God, even while he thought he might never go to heaven. “disinterested benevolence” was considered the “gold standard” of evidence of regeneration. The minister would probably have told Spurgeon,  “hopefully, this is evidence God has supernaturally changed your heart”, not “this is evidence you have saving faith”. “Hopefully saved” was what ministers said until Billy Sunday changed the salvation paradigm from “God hopefully saved” to “converts came forward”.

Disinterested benevolence was considered the “gold standard’ because the penitent, the entire time he was going through Law Works, always thought of what God would do for him. Once God changes the heart by supernatural regeneration, the penitent starts seeing things with a heart of love toward God regardless of how God treats him. Regeneration shifts the focus from self to God, from sin and punishment to love of God. The sinner used to ask, “what can I do to get salvation from God?” until he is made a saint, who knowing the peace of God,  he concedes, “do what you will with me, for you are God”.

As with Jacob, now Israel, the struggle of faith ends with peace with God. God has won the wrestling match, and the hip of the sinner put out of joint will always be a reminder that the saint must cling to God to receive his blessing.

I could not help saying, once, that, even if He damned me, I would love God because He was so gracious to others. One text of Scripture especially cheered me; I lived upon it for months.

I felt the weight of sin, and I did not know the Saviour; I feared God would blast me with His wrath, and smite me with His hot displeasure! From chapel to chapel I went to hear the Word preached, but never a gospel sentence did I hear; but this one text preserved me from what I believe I should have been driven to, — the commission of suicide through grief and sorrow.

It was this sweet word, "Whosoever shall call upon the name of the Lord shall be saved." Well, I thought, I cannot believe on Christ as I could wish, I cannot find pardon; but I know I call upon His name, I know I pray, ay, and pray with groans, and tears, and sighs, day and night; and if I am ever lost, I will plead that promise, "O God, Thou saidst. Whosoever shall call upon My name shall be saved! I did call; wilt Thou cast me away? I did plead Thy promise; I did lift up my heart in prayer; canst Thou be just, and yet condemn the sinner who did really call upon Thy name?"

My heart was greatly impressed by something which I heard my mother say. I had been some years  seeking Christ, and I could not believe that He would save me. She said she had heard many people swear and blaspheme God, but one thing she had never known, — she had never heard a man say he had sought Christ, and Christ had rejected him. "And," she added, "I do not believe that God

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would permit any man to live to say that." I thought that I could say it; I thought I had sought Him, and He had cast me away, and I determined that I would say it; even if it destroyed my soul, I would speak what I thought was the truth. But I said to myself, " I will try once more; " and I went to the Master, with nothing of my own, casting myself simply on His mercy; and I believed that He died for me, and now, blessed be His holy name, I never shall be able to say that He has cast me away!

As the result of personal experience, I can add my own testimony to that of my mother. I have heard many wicked things in my life — I also have heard men swear and blaspheme God, till I have trembled; but there is one thing I never did hear a man say yet, and I think God would scarcely permit any man to utter such a lie; I never knew even a drunken man say, " I sincerely sought God with full purpose of heart, yet He has not heard me, and will not answer me, but has cast me away."

I scarcely think it possible, although I know that men can be almost infinitely wicked, that any man could utter such an abominable falsehood as that. At any rate, I can say I have never heard it.

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Chapter 11    The Great Change – Conversion

I have heard men tell the story of their conversion, and of their spiritual life, in such a way that My heart hath loathed them and their story, too, for they have told of their sins as if they did boast in the greatness of their crime, and they have mentioned the love of God, not with a tear of gratitude, not with the simple thanksgiving of the really humble heart, but as if they as much exalted themselves as they exalted God.

Oh! When we tell the story of our own conversion, I would have it done with great sorrow, remembering what we used to be, and with great joy and gratitude, remembering how little we deserve these things.

I was once preaching upon conversion and salvation, and I felt within myself, as preachers often do, that it was but dry work to tell this story, and a dull, dull tale it was to me; but, on a sudden, the thought crossed my mind, “Why, you are a poor, lost, ruined sinner yourself; tell it, tell it as you received it; begin to tell of the grace of God as you trust you feel it yourself".

Why, then, my eyes began to be fountains of tears; those hearers who had nodded their heads began to brighten up, and they listened, because they were hearing something which the speaker himself felt, and which they recognized as being true to him if it was not true to them.

Can you not remember, dearly-beloved, that dayof days, that best and brightest of hours, when
first you saw the Lord, lost your burden, received the roll of promise, rejoiced in full salvation, and
went on your way in peace? My soul can never forget that day.

Dying, all but dead, diseased, pained, chained, scourged, bound in fetters of iron, in darkness and the shadow of death, Jesus appeared unto me. My eyes looked to Him; the disease was healed, the pains removed, chains were snapped, prison doors were opened, darkness gave place to light. What delight filled my soul!—what mirth, what ecstasy, what sound of music and dancing, what soarings towards Heaven, what heights and depths of ineffable delight!

Scarcely ever since then have I known joys which surpassed the rapture of that first hour.—C.H. S.

Let our lips crowd sonnets within the compass of a word; let our voice distil hours of melody into a single syllable; let our tongue utter in one letter the essence of the harmony of ages; for we write of an hour which as far excelleth all other days of our life as gold exceedeth dross.

As the night of Israel's Passover was a night to be remembered, a theme for bards, and an incessant fountain of grateful song, even so is the time of which we now tell, the never-to-be-forgotten Hour of our emancipation from guilt, and our justification in Jesus.

Other days have mingled with their fellows till, like coins worn in circulation, their image and superscription are entirely obliterated; but this day remaineth new, fresh, bright, as distinct
in all its parts as if it were but yesterday struck from the mint of time.

Memory shall drop from the palsied hand full many a memento which now she cherishes, but she shall never, even when she tottereth to the grave, unbind from her heart the token of the thrice-happy hour of the redemption of our spirit. The emancipated galley-slave may forget the day which heard his broken fetters rattle on the ground; the pardoned traitor may fail to remember the moment when the axe

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of the headsman was averted by a pardon; and the long-despairing mariner may not recollect the moment when a friendly hand snatched him from the hungry deep; but O hour of forgiven sin, moment of perfect pardon, our soul shall never forget thee while within her life and being find an immortality!

Each day of our life hath had its attendant angel; but on this day, like Jacob at Mahanaim, hosts of angels met us. The sun hath risen every morning, but on that eventful morn he had the light of seven days. As the days of Heaven upon earth, as the years of immortality, as the ages of glory, as the bliss of Heaven, so were the hours of that thrice-happy day.

Rapture divine, and ecstasy inexpressible, filled our soul. Fear, distress, and grief, with all their train of woes, fled hastily away; and in their place joys came without number. When I was in the hand of the Holy Spirit, under conviction of sin, I had a clear and sharp sense of the justice of God. Sin, whatever it might be to other people, became to me an intolerable burden. It was not so much that I feared hell, as that I feared sin; and all the while, I had upon my mind a deep concern for the
honour of God's name, and the integrity of His moral government.

I felt that it would not satisfy my conscience if I could be forgiven unjustly. But then there came the question, — "How could God be just, and yet justify me who had been so guilty?" I was worried and wearied with this question; neither could I see any answer to it. Certainly, I could never have invented an answer which would have satisfied my conscience. The doctrine of the atonement is to my mind one of the surest proofs of the Divine inspiration of Holy Scripture. Who would or could have thought of the just Ruler dying for the unjust rebel?

This is no teaching of human mythology, or dream of poetical imagination. This method of expiation is only known among men because it is a fact: fiction could not have devised it. God Himself ordained it; it is not a matter which could have been imagined.

I had heard of the plan of  salvation by the sacrifice of Jesus from my youth up; but I did not know any more about it in my innermost soul than if I had been born and bred a Hottentot. The light was there, but I was blind: it was of necessity that the Lord Himself should make the matter plain to me.

It came to me as a new revelation, as fresh as if I had never read in Scripture that Jesus was declared to be the propitiation for sins that God might be just. I believe it will have to come as a
revelation to every new-born child of God whenever he sees it; I mean that glorious doctrine of the substitution of the Lord Jesus.

I came to understand that salvation was possible through vicarious sacrifice; and that provision had been made in the first constitution and arrangement of things for such a substitution.  I was made to see that He who is the Son of God, co-equal, and co-eternal with the Father, had of old been made the covenant Head of a chosen people, that He might in that

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capacity suffer for them and save them.

Inasmuch as our fall was not at the first a personal one, for we fell in our federal representative, the first Adam, it became possible for us to be recovered by a second Representative, even by Him who has undertaken to be the covenant Head of His people, so as to be their second Adam.

I saw that, ere I actually sinned, I had fallen by my first father's sin; and I rejoiced that, therefore, it became possible in point of law for me to rise by a second Head and Representative. The fall by Adam left a loophole of escape; another Adam could undo the ruin wrought by the first.

When I was anxious about the possibility of a just God pardoning me, I understood and saw by faith that He who is the Son of God became man, and in His own blessed person bore my sin in His own body on the tree. I saw that the chastisement of my peace was laid on Him, and that with His stripes I was healed.
It was because the Son of God, supremely glorious in His matchless person, undertook to vindicate the law by bearing the sentence due to me, that therefore God was able to pass by my sin. My sole hope for Heaven lies in the full atonement made upon Calvary's cross for the ungodly.

On that I firmly rely. I have not the shadow of a hope anywhere else. Personally, I could never have overcome my own sinfulness. I tried and failed. My evil propensities were too many for me, till, in the belief that Christ died for me, I cast my guilty soul on Him, and then I received a conquering principle by which I overcame my sinful self.

The doctrine of the cross can be used to slay sin, even as the old warriors used their huge two-handed swords, and mowed down their foes at every stroke. There is nothing like faith in the sinners' Friend: it overcomes all evil.

If Christ has died for me, ungodly as I am, without strength as I am, then I cannot live in sin any longer, but must arouse myself to love and serve Him who hath redeemed me. I cannot trifle with the evil which slew my best Friend. I must be holy for His sake. How can I live in sin when He has died to save me from it ?

There was a day, as I took my walks abroad, when I came hard by a spot forever engraven upon my memory, for there I saw this Friend, my best, my only Friend, murdered. I stooped down in sad affright, and looked at Him. I saw that His hands had been pierced with rough iron nails, and His feet had been rent in the same way.

There was misery in His dead countenance so terrible that I scarcely dared to look upon it. His body was emaciated with hunger, His back was red with bloody scourges, and His brow had a circle of wounds about it: clearly could one see that these had been pierced by thorns. I shuddered, for I had known this
Friend full well. He never had a fault; He was the purest of the pure, the holiest of the holy. Who could have injured Him? For He never injured any man:  all His life long He "went about doing good;" He had healed the sick. He had fed the hungry, He had raised the dead: for which of these works did they kill Him?

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He had never breathed out anything else but love; and as I looked into the poor sorrowful face, so full of agony, and yet so full of love, I wondered who could have been a wretch so vile as to pierce hands like His. I said within myself, "Where can these traitors live? Who are these that could have smitten such an One as this?"

Had they murdered an oppressor, we might have forgiven them; had they slain one who had indulged in vice or villainy, it might have been his desert; had it been a murderer and a rebel, or one who had committed sedition, we would have said, "Bury his corpse: justice has at last given him his due."

But when Thou wast slain, my best, my only-beloved, where lodged the traitors?  Let me seize them, and they shall be put to death. If there be torments that I can devise, surely they shall endure them all. Oh! what jealousy; what revenge I felt! If I might but find these murderers, what would I not do with them! And as I looked upon that corpse, I heard a footstep, and wondered where it was. I  listened, and I clearly
Perceived that the murderer was close at hand. It was dark, and I groped about to find him.

I found that, somehow or other, wherever I put out my hand, I could not meet with him, for he was nearer to me than my hand would go. At last I put my hand upon my breast. "I have thee now," said I ; for lo! He was in my own heart; the murderer was hiding within my own bosom, dwelling in the recesses of my
inmost soul. Ah! then I wept indeed, that I, in the very presence of my murdered Master, should be harbouring the murderer; and I felt myself most guilty while I bowed over His corpse, and sang that plaintive hymn, —"'Twas you, my sins, my cruel sins, His chief tormentors were; Each of my crimes became a nail, and unbelief the spear."

Amid the rabble rout which hounded the Redeemer to His doom, there were some gracious souls whose bitter anguish sought vent in wailing and lamentations, — fit music to accompany that march of woe. When my soul can, in imagination, see the Saviour bearing His cross to Calvary, she joins, the godly women, and weeps with them; for, indeed, there is true cause for grief,—cause lying deeper than those
Mourning women thought.

They bewailed innocence maltreated, goodness persecuted, love bleeding, meekness about to die; but my heart has a deeper and more bitter cause to mourn. My sins were the scourges which lacerated those blessed shoulders, and crowned with thorns those bleeding brows; my sins cried, "Crucify
Him! Crucify Him!" and laid the cross upon His gracious shoulders. His being led forth to die is sorrow enough for one eternity; but my having been His murderer, is more, infinitely more grief than one poor fountain of tears can express.

Why those women loved and wept, it were not hard to guess; but they could not have had greater reasons for love and grief than my heart has. Nain's widow saw her son restored ; but I myself have been raised to newness of life. Peter's

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wife's mother was cured of the fever; but I of the greater plague of sin. Out of Magdalene seven devils were cast; but a whole legion out of me. Mary and Martha were favoured with visits from Him; but He dwells with me. His mother bare His body; but He is formed in me, "the hope of glory." In nothing behind the holy women in debt, let me not be behind them in gratitude or sorrow.

"Love and grief my heart dividing, With my tears His feet I'll lave; Constant still in heart abiding, Weep for Him who died to save."

William Huntingdon says, in his autobiography, that one of the sharpest sensations of pain that he felt, after he had been quickened by Divine grace, was this, "He felt such pity for God." I do not know that I ever met with the expression elsewhere, but it is a very striking one; although I might prefer to say that I have sympathy with God, and grief that He should be treated so ill. Ah, there are many men that are forgotten, that are despised, and that are trampled on by their fellows; but there never was a man who was so despised as the everlasting God has been! Many a man has been slandered and abused, but never was man abused as God has been.

Many have been treated cruelly and ungratefully, but never was one treated as our God has been. I, too, once despised Him. He knocked at the door of my heart, and I refused to open it. He came to me, times without number, morning by morning, and night by night; He checked me in my conscience, and spoke to me by His Spirit, and when, at last, the thunders of the law prevailed in my conscience, I thought that Christ was cruel and unkind.

Oh, I can never forgive myself that I should have thought so ill of Him! But what a loving reception did I
Have when I went to Him! I thought He would smite me, but His hand was not clenched in anger, but opened wide in mercy. I thought full sure that His eyes would dart lightning-flashes of wrath upon me; but, instead thereof, they were full of tears. He fell upon my neck, and kissed me; He took off my rags, and did clothe me with His righteousness, and caused my soul to sing aloud for joy; while in the house of my heart, and in the house of His Church, there was music and dancing, because His son that He had lost was found, and he that had been dead was made alive again.

There is a power in God's gospel beyond all description. Once I, like Mazeppa, lashed to the wild horse of my lust, bound hand and foot, incapable of resistance, was galloping on with hell's wolves behind me, howling for my body and my soul as their just and lawful prey. There came a mighty hand which stopped that wild horse, cut my bands, set me down, and brought me into liberty. Is there power in the gospel? Ay, there is, and he who has felt it must acknowledge it.

There was a time when I lived in the strong old castle of my sins, and rested in my own works.

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There came a trumpeter to the door, and bade me open it. I with anger chid him from the porch, and said he ne'er should enter. Then there came a goodly Personage, with loving countenance; His hands were marked with scars where nails had been driven, and His feet had nail-prints, too. He lifted up His cross, using it as a hammer; at the first blow, the gate of my prejudice shook; at the second, it trembled more; at the third, down it fell, and in He came; and He said, "Arise, and stand upon thy feet, for I have loved thee with an everlasting love."

The gospel a thing of power! Ah! that it is. It always wears the dew of  its youth; it glitters with morning's freshness, its strength and its glory abide for ever. I have felt its power in my own heart; I have the witness of the Spirit within my spirit, and I know it is a thing of might, because it has conquered me, and bowed me down.

"His free grace alone, from the first to the last, Hath won my affections, and bound my soul fast."

In my conversion, the very point lay in making the discovery that I had nothing to do but to look to Christ, and I should be saved. I believe that I had been a very good, attentive hearer; my own impression about myself was that nobody ever listened much better than I did. For years, as a child, I tried to learn the way of salvation; and either I did not hear it set forth, which I think cannot quite have been the case, or else I was spiritually blind and deaf and could not see it and could not hear it; but the good news that I was, as a sinner, to look away from myself to Christ, as much startled me, and came as fresh to me, as any news I ever heard in my life. Had I never read my Bible? Yes, and read it earnestly. Had I never been taught by Christian people? Yes, I had, by mother, and father, and others. Had I not heard the gospel? Yes, I think I had; and yet, somehow it was like a new revelation to me that I was to "believe and live."

I confess to have been tutored in piety, put into my cradle by prayerful hands, and lulled to sleep by songs concerning Jesus; but after having heard the gospel continually, with line upon line, precept upon precept, here much and there much, yet, when the Word of the Lord came to me with power, it was as new as if I had lived among the unvisited tribes of Central Africa, and had never heard the tidings of the cleansing fountain filled with blood, drawn from the Saviour's veins.

When, for the first time, I received the gospel to my soul's salvation, I thought that I had never really heard it before, and I began to think that the preachers to whom I had listened had not truly preached it. But, on looking back, I am inclined to believe that I had heard the gospel fully preached many hundreds of times before, and that this was the difference, — that I then heard it as though I heard it not; and when I did hear it, the message may not have been anymore clear in itself than it had been at former times, but the power of the Holy Spirit was present to open my ear, and to guide the message to my heart. I have no doubt that I heard, scores

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of times, such texts as these, — "He that believeth and is baptized shall be saved;” "Look unto Me, and be ye saved, all the ends of the earth; " "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in Him should not perish, but have everlasting life; " yet I had no intelligent idea of what faith meant.

When I first discovered what faith really was, and exercised it, — for with me these two things came together, I believed as soon as ever I knew what believing meant,—then I thought I had never before heard that truth preached. But, now, I am persuaded that the light often shone on my eyes, but I was blind, and therefore I thought that the light had never come there. The light was shining all the while, but there was no power to receive it; the eyeball of the soul was not sensitive to the Divine beams.

I could not believe that it was possible that my sins could be forgiven. I do not know why, but I seemed to be the odd person in the world. When the catalogue was made out, it appeared to me that, for some reason, I must have been left out. If God had saved me, and not the world, I should have wondered indeed; but if He had saved all the world except me, that would have seemed to me to be but right. And now, being saved by grace, I cannot help saying, “I am indeed a brand plucked out of the fire!'

Editor’s note: Spurgeon lived when the modern evangelism idea of “come as you are” was producing remarkable (false conversion) results. What we know as the altar call today was done then by calling penitents to an after meeting, or Inquiry Room, where ministers would counsel people who came forward for spiritual guidance.

It took 75 years for the Inquiry Room to evolve from a place where penitents were examined for evidence of supernatural regeneration to a place where people were asked to read certain salvation scriptures and hopefully have a “Eureka” moment, which was incorrectly identified with “saving faith” conversion.

Spurgeon’s own “struggle of faith” before regeneration was a fairly typical “Law Works” experience. He just spent 27 pages cataloging for us the “Slew of Despond” he went through before God saved him. But like many ministers before him, he thought his pre-regeneration experience was not a necessary thing, and so he attributed it to God preparing him for ministry. He really believed that if he could (with God’s help), get people see Christ on the cross, they could avoid the Slew of Despond.

If you read the biographies of almost all ministers before the 1800, you will find they had long periods of “Law Works” before God saved them. But by 1830, Scottish Common Sense Realism had become the predominate salvation theology. Regeneration was increasingly seen as a mere “tipping point” of the understanding. No longer were “Law Works” necessary before regeneration. Salvation did not require that God show people they could never save themselves. Law Works were considered a Puritan relic of the past. All that is necessary in the modern age is people must have a “Eureka” moment from God.

Most ministers before 1800 were never taught that regeneration of the heart was automatic when a person has “saving faith”. Even Arminian ministers saw regeneration as a supernatural impartation that enables saving faith, not the modern idea that “saving faith” is the cause of salvation. The idea that de facto regeneration takes place with saving faith became the predominate view in seminaries by 1830.  Presbyterian ministers that took Scottish Common Sense Realism to its logical conclusion went even further and made “saving faith” the cause of regeneration. These ministers started the Restorationist churches.

Ministers before Scottish Common Sense Realism had no problem telling people that unless they were willing to give up their sins, they could not come to God. If people were willing to give up their sins, it was at least possible that God had changed their heart by regeneration. But if people were not willing to give up their sins, THERE WA S ABSOLUTELY NO CHANCE THAT GOD HAD CHANGED THEIR HEART BY REGENERATION.

The original purpose of the Inquiry Room was to examine penitents for evidence of supernatural regeneration. It was there that ministers could determine if people came forward to be saved for selfish or unselfish motives. If a person came forward for selfish motives, he might say he was willing to give up sins, but he would be told that he should continue seeking God to change his heart by supernatural regeneration. If a person came forward because they knew God had changed them, they were encouraged to continue using all the means of Grace to grow in their relationship with God. THEY WERE NEVER TOLD THEY WERE SAVED BECAUSE ONLY GOD KNOWS FOR SURE.

Of course, if you have witnessed a typical American Evangelical altar call in 2022, you know people are encouraged to “believe on the Lord Jesus Christ” without being willing to give up their sins. But how can a person follow Jesus as LORD unless they have the faith to submit EVERYTHING to Him? Of course, it is a travesty, a mockery, an abomination which has produced 100 million false converts.

Ministers that do not tell penitents to come forward only if they are willing to give up their sins think they are doing people a favor. They think they can make it easier for the penitent to get saved. Actually they are encouraging a still birth. MOST people that think they are saved are not. This is because of the abomination of telling people to come forward and follow Jesus as LORD, even though there is no way they can follow Jesus as LORD if they are not willing to give up their sins and there is no way they can be willing to give up their sins unless God has changed their heart by supernatural regeneration.

As we return to Spurgeon, remember that despite his own experience, he honestly thought that a period of Law Works was avoidable before God regenerates their heart. Spurgeon lived when orthodox salvation based on a supernatural change of heart was being slowly replaced by psychological based salvation described by one Presbyterian minister as “seen faith”. If you could just get the penitent to see Christ, it was thought that sin would fall away naturally.

Spurgeon gives caution to modern ministers with his own pre-regeneration experience: “I was willing to do anything, and be anything, if God would only forgive my sin”.

I believe that some of us who were kept by God a long while before we found Him, love Him better perhaps than we should have done if we had received Him directly; and we can preach better to others, we can speak more of His lovingkindness and tender mercy.

John Bunyan could not have written as he did if he had not been dragged about by the devil for many years. I love that picture of dear old Christian. I know, when I first read The Pilgrim’s Progress, and saw in it the woodcut of Christian carrying the burden on his back, I felt so interested in the poor fellow, that I
thought I should jump with joy when, after he had carried his heavy load so long, he at last got rid of it; and that was how I felt when the burden of guilt, which I had borne so long, was forever rolled away from my shoulders and my heart.

I can recollect when, like the poor dove sent out by Noah from his hand, I flew over the wide expanse of waters, and hoped to find some place where I might rest my wearied wing. Up towards the North I flew; and my eye looked keenly through the mist and darkness, if perhaps it might find some floating substance
on which my soul might rest its foot, but it found nothing. Again it turned its wing, and flapped it, but not so rapidly as before, across that deep water that knew no shore; but still there was no rest. The raven had found its resting-place upon a floating body, and was feeding itself upon the carrion of some drowned man's carcass; but my poor soul found no rest.

I flew on; I fancied I saw a ship sailing out at sea; it was the ship of the law; and I thought I would put my feet on its canvas, or rest myself on its cordage for

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a time, and find some refuge. But, ah! it was an airy phantom, on which I could not rest; for my foot had no right to rest on the law;  I had not kept it, and the soul that keepeth it not, must die. At last I saw the barque Christ Jesus, — that happy ark; and I thought I would fly thither; but my poor wing was weary, I could fly no further, and down I sank; but, as providence would have it, when my wings were flagging, and I was falling into the flood to be drowned, just below me was the roof of the ark, and I saw a hand put out from it, and One took hold of me, and said, "I have loved thee with an everlasting love, therefore I have not delivered the soul of My turtle-dove unto the multitude of the wicked; come in, come in!"

Then I found that I had in my mouth an olive leaf of peace with God, and peace with man, plucked off by Jesus' mighty power. Once, God preached to me by a similitude in the depth of winter. The earth had been black, and there was scarcely a green thing or a flower to be seen. As I looked across the fields, there was nothing but barrenness, — bare hedges and leafless trees, and black, black earth, wherever I gazed. On a sudden, God spake, and unlocked the treasures of the snow, and white flakes descended until there was no blackness to be seen, and all was one sheet of dazzling whiteness.

It was at the time that I was seeking the Saviour, and not long before I found Him; and I remember well that sermon which I saw before me in the snow: "Come now, and let us reason together, saith the Lord : though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they
shall be as wool."

Personally, I have to bless God for many good books; I thank Him for Dr. Doddridge's Rise and Progress of Religion in the Soul: for Baxter's Call to the Unconverted; for Alleine's Alarm to Sinners; and for James's Anxious Enquirer; but my gratitude most of all is due to God, not for books, but for the preached Word, — and that too addressed to me by a poor, uneducated man, a man who had never received any training for the ministry, and probably will never be heard of in this life, a man engaged in business, no doubt of a humble kind, during the week, but who had just enough of grace to say on the Sabbath, "Look
unto Me, and be ye saved, all the ends of the earth." The books were, good, but the man was better.

The revealed Word awakened me; but it was the preached Word that saved me; and I must ever attach peculiar value to the hearing of the truth, for by it I received the joy and peace in which my soul delights.

While under concern of soul, I resolved that I would attend all the places of worship in the town where I lived, in order that I might find out the way of salvation. I was willing to do anything, and be anything, if God would only forgive my sin. I set off, determined to go round to all the chapels, and I did go to

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every place of worship; but for a long time I went in vain. I do not,however, blame the ministers. One man preached Divine Sovereignty; I could hear him with pleasure, but what was that sublime truth to a poor sinner who wished to know what he must do to be saved? There was another admirable
man who always preached about the law; but what was the use of ploughing up ground that needed to be sown? Another was a practical preacher. I heard him, but it was very much like a commanding officer teaching the manoeuvres of war to a set of men without feet.

What could I do? All his exhortations were lost on me. I knew it was said, "Believe on the Lord Jesus
Christ, and thou shalt be saved; " but I did not know what it was to believe on Christ. These good men all preached truths suited to many in their congregations who were spiritually-minded people; but what I wanted to know was, — "How can I get my sins forgiven?" — and they never told me that.

Editor’s note: In Spurgeon’s day, the presumption was people knew they were sinners who could not stop sinning or self-righteous hypocrites that thought their good deeds outweighed their sins. Today, the truth about man’s hopeless condition from the Bible has been replaced by the psychological approach to get them to admit they need God in some way. “Turn or burn” has been replaced with “God has a plan for your life”. "How can I get my sins forgiven?" has been replaced with “what’s in it for me?”. Jesus is the answer to any questions a sinner may have. Jesus is the placebo for “fill in the blank” if they will just come forward and say a prayer. “I want to follow you as LORD” has whatever meaning the sinner imagines.

I desired to hear how a poor sinner, under a sense of sin, might find peace with God; and when I went, I heard a sermon on, "Be not deceived, God is not mocked," which cut me up still worse; but did not bring me into rest. I went again, another day, and the te.xt was something about the glories of the righteous; nothing for poor me! I was like a dog under the table, not allowed to eat of the children's food. I went time after time, and I can honestly say that I do not know that I ever went without prayer to God, and I am sure there was not a more attentive hearer than myself in all the place, for I panted and longed to understand how I might be saved.

I sometimes think I might have been in darkness and despair until now had it not been for the goodness of God in sending a snowstorm, one Sunday morning, while I was going to a certain place of worship. When I could go no further, I turned down a side street, and came to a little Primitive Methodist Chapel. In that chapel there may have been a dozen or fifteen people. I had heard of the Primitive Methodists, how they sang so loudly that they made people's heads ache; but that did not matter to me. I wanted to know how I might be saved, and if they could tell me that, I did not care how much they made my head ache.

The minister did not come that morning; he was snowed up, I suppose. At last, a very thin-looking man, a shoemaker, or tailor, or something of that sort, went up into the pulpit to preach. Now, it is well that preachers should be instructed; but this man was really -stupid. He was obliged to stick to his text, for the simple reason that he had little else to say. The text was, — "Look unto Me, and be ye saved, all the ends of the earth."

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He did not even pronounce the words rightly, but that did not matter. There was, I thought, a glimpse of hope for me in that text. The preacher began thus: — "My dear friends, this is a very simple text indeed. It says, 'Look.' Now lookin' don't take a deal of pains. It ain't liftin' your f oot or your finger; it is just, 'Look.' Well, a man needn't go to College to learn to look. You may be the biggest fool, and yet you can look. A man needn't be worth a thousand a year to be able to look. Anyone can look ; even a child can look. But then the text says, 'Look unto Me.' Ay !" said he, in broad Essex, "many on ye are lookin' to yourselves, but it's no use lookin' there. You'll never find any comfort in yourselves.

Some look to God the Father. No, look to Him by-and-by. Jesus Christ says, 'Look unto Me' Someon ye say, 'We must wait for the Spirit's workin'.' You have no business with that just now. Look to Christ. The text says, 'Look unto Me.'" Then the good man followed up his text in this way : — "Look unto Me; I am sweatin' great drops of blood. Look unto Me; I am hangin' on the cross. Look unto Me; I am dead and buried. Look unto Me; I rise again. Look unto Me; I ascend to Heaven. Look unto Me; I am sittin' at the Father's right hand. O poor sinner, look unto Me! look unto Me!"

When he had gone to about that length, and managed to spin out ten minutes or so, he was at the end of his tether. Then he looked at me under the gallery, and I daresay, with so few present, he knew me to be a stranger. Just fixing his eyes on me, as if he knew all my heart, he said, "Young man, you look very miserable." Well, I did; but I had not been accustomed to have remarks made from the pulpit on my personal appearance before. However, it was a good blow, struck right home. He continued, "and you
always will be miserable — miserable in life, and miserable in death, — if you don't obey my text; but if you obey now, this moment, you will be saved."

Then, lifting up his hands, he shouted, as only a Primitive Methodist could do, "Young man, look to Jesus Christ. Look! Look! Look! You have nothin' to do but to look and live." I saw at once the way of salvation. I know not what else he said, — I did not take much notice of it, — I was so possessed with that one thought. Like as when the brazen serpent was lifted up, the people only looked and were healed, so it was with me. I had been waiting to do fifty things, but when I heard that word, "Look !" what a charming word it seemed to me!

Oh! I looked until I could almost have looked my eyes away. There and then the cloud was gone, the darkness had rolled away, and that moment I saw the sun; and I could have risen that instant, and sung with the most enthusiastic of them, of the precious blood of Christ, and the simple faith which
looks alone to Him. Oh, that somebody had told me this before, "Trust

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Christ, and you shall be saved." Yet it was, no doubt, all wisely ordered, and now I can say, —
"E'er since by faith I saw the stream Thy flowing wounds supply, Redeeming love has been my theme,
And shall be till I die."

I do from my soul confess that I never was satisfied till I came to Christ; when I was yet a child, I had far more wretchedness than ever I have now; I will even add, more weariness, more care, more heart-ache, than I know at this day. I may be singular in this confession, but I make it, and know it to be the truth. Since that dear hour when my soul cast itself on Jesus, I have found solid joy and peace; but before that, all those supposed gaieties of early youth, all the imagined ease and joy of boyhood, were but vanity and vexation of spirit to me. That happy day, when I found the Saviour, and learned to cling to His dear feet, was a day never to be forgotten by me. An obscure child, unknown, unheard of, I listened to the Word of God; and that precious text led me to the cross of Christ.

I can testify that the joy of that day was utterly indescribable. I could have leaped, I could have
danced; there was no expression, however fanatical, which would have been out of keeping with the joy of my spirit at that hour. Many days of  Christian experience have passed since then, but there has never been one which has had the full exhilaration, the sparkling delight which that first day had.

I thought I could have sprung from the seat on which I sat, and have called out with the wildest of those
Methodist brethren who were present, "I am forgiven! I am forgiven! A monument of grace! A sinner saved by blood!" My spirit saw its chains broken to pieces, I felt that I was an emancipated soul, an heir of Heaven, a forgiven one, accepted in Christ Jesus, plucked out of the miry clay and out of the horrible pit, with my feet set upon a rock, and my goings established. I thought I could dance all the way home. I could understand what John Bunyan meant, when he declared he wanted to tell the crows on the ploughed land all about his conversion. He was too full to hold, he felt he must tell somebody.

It is not everyone who can remember the very day and hour of his deliverance; but, as Richard Knill said, "At such a time of the day, clang went every harp in Heaven, for Richard Knill was born again," it was e'en so with me. The clock of mercy struck in Heaven the hour and moment of my emancipation, for the time had come. Between half-past ten o'clock, when I entered that chapel, and half-past twelve o'clock, when I was back again at home, what a change had taken place in me ! I had passed from darkness into marvelous light, from death to life. Simply by looking to Jesus, I had been delivered from despair, and I was brought into such a

Editor’s note: the reader knows it was not just a matter of “simply by looking to Jesus”, since he has just read 55 pages describing in intimate detail the five year struggle of faith before God deigned to regenerate him. Spurgeon’s “simply by looking to Jesus” happened in God’s time after 5 years of intense preparation. If Spurgeon had been saved by God five years before, this autobiography would never have been written, and the reader would not know the name of Spurgeon from Adam. Spurgeon reminded people in thousands of ways that regeneration is ALWAYS in God’s timing. As he said in the next paragraph, “Thus had the eternal purpose of Jehovah decreed it”.

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joyous state of mind that, when they saw me at home, they said tome, "Something wonderful has happened to you;" and I was eager to tell them all about it. Oh! there was joy in the household that day, when all heard that the eldest son had found the Saviour, and knew himself to be forgiven, — bliss compared with which all earth's joys are less than nothing and vanity. Yes, I had looked to Jesus as
I was, and found in Him my Saviour. Thus had the eternal purpose of Jehovah decreed it; and as, the moment before, there was none more wretched than I was, so, within that second, there was none more joyous.

It took no longer time than does the lightning-flash; it was done, and never has it been undone. I looked,
and lived, and leaped in joyful liberty as I beheld my sin punished upon the great Substitute, and put away for ever. I looked unto Him, as He bled upon that tree; His eyes darted a glance of love unutterable into my spirit, and in a moment, I was saved.

Looking unto Him, the bruises that my soul had suffered were healed, the gaping wounds were cured, the broken bones rejoiced, the rags that had covered me were all removed, my spirit was white as the spotless snows of the far-off North; I had melody within my spirit, for I was saved, washed, cleansed, forgiven, through Him that did hang upon the tree. My Master, I cannot understand how Thou couldst stoop Thine awful head to such a death as the death of the cross, — how Thou couldst take from Thy brow the coronet of stars which from old eternity had shone resplendent there; but how Thou shouldst permit the thorn-crown to gird Thy temples, astonishes me far more. That Thou shouldst cast away the mantle of Thy glory, the azure of Thine everlasting empire, I cannot comprehend: but how Thou shouldst have become veiled in the ignominious purple for a while, and then be mocked by impious men, who bowed to
Thee as a pretended king; and how Thou shouldst be stripped naked to Thy shame, without a single covering, and die a felon's death; — this is still more incomprehensible. But the marvel is that Thou shouldst have suffered all this for me! Truly, Thy love to me is wonderful, passing the love of women!

Was ever grief like Thine? Was ever love like Thine, that could open the flood-gates of such grief? Was ever love so mighty as to become the fount from which such an ocean of grief could come rolling down ?

There was never anything so true to me as those bleeding hands, and that thorn-crowned head. Home, friends, health, wealth, comforts—all lost their luster that day when He appeared, just as stars are hidden by the light of the sun. He

Editor’s note: one of the possible initial evidences of regeneration is when the penitent sees everything of earth as nothing in comparison with his relationship with Christ. If the penitent sees the things of earth the same as before, he probably was never saved. If the penitent did not think he was a great sinner before his “decision for Christ”, what burden would have been lifted, what perspective would have changed? “Coming to Christ” because “He has a plan for your life” is a business deal, not a conversion, and certainly not a fruit of regeneration.

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was the only Lord and Giver of life's best bliss, the one well of living water springing up unto everlasting life. As I saw Jesus on His cross before me, and as I mused upon His sufferings and death, methought I saw Him cast a look of love upon me; and then I looked at Him, and cried, — "esu, lover of my soul, Let me to Thy bosom fly."

He said, "Come," and I flew to Him, and clasped Him; and when He let me go again, I wondered where my burden was. It was gone! There, in the sepulchre, it lay, and I felt light as air; like a winged sylph, I could fly over mountains of trouble and despair; and oh! what liberty and joy I had! I could leap with
ecstasy, for I had much forgiven, and I was freed from sin.

With the spouse in the Canticles, I could say, ''I found Him;" I, a lad, found the Lord of glory; I, a slave to sin, found the great Deliverer; I, the child of darkness, found the Light of life; I, the uttermost of the lost, found my Saviour and my God; I, widowed and desolate, found my Friend, my Beloved, my Husband.

Oh, how I wondered that I should be pardoned! It was not the pardon that I wondered at so much; the
wonder was that it should come to me. I marvelled that He should be able to pardon such sins as mine, such crimes, so numerous and so black; and that, after such an accusing conscience, He should have power to still every wave within my spirit, and make my soul like the surface of a river, undisturbed, quiet, and at ease.

It mattered not tome whether the day itself was gloomy or bright, I had found Christ; that was enough for me. He was my Saviour, He was my all; and I can heartily say, that one day of pardoned sin was a sufficient recompense for the whole five years of conviction. I have to bless God for every terror that
ever scared me by night, and for every foreboding that alarmed me by day.  It has made me happier ever since; for now, if there be a trouble weighing upon my soul, I thank God it is not such a burden as that which bowed me to the very earth, and made me creep upon the ground, like a beast, by reason of heavy distress and affliction. I know I never can again suffer what I have suffered; I never can, except I be sent to hell, know more of agony than I have known; and now that ease, that joy and peace in believing, that "no condemnation" which belongs to me as a child of God, is made doubly sweet and inexpressibly precious, by the recollection of my past days of sorrow and grief.

Editor’s note: God enriched Spurgeon’s heart with five years of Law Works before He regenerated his heart. Here is a description of the four groups of people that come forward in an altar call. Only the last group produces fruit that lasts, which is the best evidence of regeneration.

Matthew 13:19-23: “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road.  "The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away.  "And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful.  "And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty."

What did Christ want us to learn from the parable of the soils? One thing seems sure; THE ONLY SOIL THAT PRODUCED FRUIT WAS ENRICHED BEFORE IT RECEIVED THE SEED. Conclusions: unregenerate people who think they are saved, stop seeking salvation, so ministers should never tell unregenerate people they are saved, because this stops them seeking, stop the improvement of the soil. Why would unregenerate people keep seeking what they think they have already received? In fact, they are told to not doubt they have received it, so they are left to produce fruit in their own strength. Of course, they will fail, or if God illuminates their understanding that the minister was wrong and they are not saved, they can start seeking Him again. All but the last group received the word into unregenerate hearts. We know this because they did not bear fruit, which is the most obvious evidence of salvation. Only the last group understood the word in a saving sense. Ministers should NEVER tell people they are saved because of something they have done. UNDERSTANDING THE WORD IS NOT THE SAME AS WANTING TO BE SAVED.

Blessed be Thou, O God, for ever, who by those black days, like a dreary winter, hast made these summer days all the fairer and the sweeter! I need not walk through the earth fearful of every shadow, and afraid of everyman I meet, for sin is washed away; my spirit is no more guilty; it is pure, it is holy. The frown of God no longer resteth upon me; but my Father smiles, I see His eyes, — they are glancing love; I hear His voice,—it is full of sweetness. I am forgiven, I am forgiven, I am forgiven!

Editor’s note: Spurgeon calls his five years of law Works “those black days”. What the Puritans recognized as God’s preparation for regeneration, Spurgeon sees as preparation for ministry.

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When I look back upon it, I can see one reason why the Word was blessed to me as I heard it preached in that Primitive Methodist Chapel at Colchester; I had been up betimes crying to God for the blessing. As a lad, when I was seeking the Saviour, I used to rise with the sun, that I might get time to read gracious books, and to seek the Lord. I can recall the kind of pleas I used when I took my arguments, and came before the throne of grace: "Lord, save me; it will glorify Thy grace to save such a sinner as I am! Lord, save me, else I am lost to all eternity; do not let me perish. Lord ! Save me, O Lord, for Jesus died! By His agony and bloody sweat, by His cross and passion, save me!"

I often proved that the early morning was the best part of the day; I liked those prayers of which the psalmist said, "In the morning shall my prayer prevent Thee." The Holy Spirit, who enabled me to believe, gave me peace through believing. I felt as sure that I was forgiven as before I felt sure of condemnation. I had been certain of my condemnation because the Word of God declared it, and my conscience bore witness to it; but when the Lord justified me, I was made equally certain by the same witnesses. The Word of the Lord in the Scripture saith, "He that believeth on Him is not condemned," and my conscience bore witness that I believed, and that God in pardoning me was just.

Thus I had the witness of the Holy Spirit and also of my own conscience, and these two agreed in
one. That great and excellent man, Dr. Johnson, used to hold the opinion that no man ever could know that he was pardoned, — that there was no such thing as assurance of faith. Perhaps, if Dr. Johnson had studied his Bible a little more, and had had a little more of the enlightenment of the Spirit, he, too, might have come to know his own pardon. Certainly, he was no very reliable judge of theology, anymore than he was of porcelain, which he once attempted to make, and never succeeded. I think both in theology and porcelain his opinion is of very little value.

How can a man know that he is pardoned? There is a text which says, "Believe on the Lord Jesus Christ, and thou shalt be saved." I believe on the Lord Jesus Christ; is it irrational to believe that I am saved ? "He that believeth on the Son hath everlasting life," saith Christ, in John's Gospel. I believe on Christ; am I absurd in believing that I have eternal life? I find the apostle Paul speaking by the Holy Ghost, and saying, "There is therefore now no condemnation to them that are in Christ Jesus. Being justified by faith, we have peace with God."

Editor’s note: As noted earlier, Spurgeon lived in a period when evangelical salvation preaching had evolved away from the orthodox approach of telling people that supernatural regeneration being necessary for saving faith. Ministers seemed to have better results (because of false converts) with their altar calls by emphasizing “saving faith” with de facto regeneration. There were few ministers left who cautioned people against a false view of saving faith, and counseled waiting for God to regenerate the heart.

Just 50 years before, people were told that they should come forward only if they were willing (from a regenerate heart) to give up all their sins to Jesus as LORD. After all, if supernatural regeneration was necessary for saving faith, why wouldn’t the person with saving faith be willing to give up all sin? Then, those penitents would be examined in an Inquiry Room with the Biblical Evidence of Salvation Test (BIST) for evidence of a heart changed by supernatural regeneration.

But by the time Spurgeon wrote this biography, the BEST system used in the Inquiry Room had been largely replaced by the BIST system (Belief In Scripture Test), in which inquirers was asked if they has faith that salvation scriptures applied specifically to thim. COMMON FAITH IN YOUR FAITH WAS EQUATED WITH SAVING FAITH FROM A REGENERATE HEART, ASSISTED WITH THE RED HERRING OF COMMON FAITH IN SCRIPTURE.

The equating of what Scripture says with the experience of the person who reads the Scripture is where a misunderstanding results. “If you have faith the size of a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible to you” (Matthew 17:20). IF YOU HAVE FAITH is not the same as IF YOU THINK YOU HAVE FAITH. The proof of whether or not you have the faith Jesus refers to, or merely THINK you have the faith Jesus refers to, is shown if the mountain moves or does not move. If the mountain does not move, you do not have the faith Jesus refers to.

All the salvation scriptures Spurgeon quotes are true for those who saved. THEY DO APPLY TO THOSE WHO ARE NOT SAVED. The ironic thing is Spurgeon knows from his five years of Law Works that only when he KNEW THE CHANGE OF REGENERATION, was he assured of his salvation. Up to that point, he vacillated between guilt and peace, guilt and peace, hoping God had saved him. Let’s look at the salvation scriptures he quotes with his false assumption:

Spurgeon’s quote: "Believe on the Lord Jesus Christ, and thou shalt be saved." I believe on the Lord Jesus Christ; is it irrational to believe that I am saved?
The truth from Scripture: IF I BELIEVED, I would have assurance, because saving belief comes from a regenerate heart. IF I JUST BELIEVED THAT I BELIEVED, I would not have the assurance until God regenerated my heart.
Spurgeon’s quote: "He that believeth on the Son hath everlasting life," saith Christ, in John's Gospel. I believe on Christ; am I absurd in believing that I have eternal life?
The truth from Scripture: IF I BELIEVED, I would have assurance, because saving belief comes from a regenerate heart. IF I JUST BELIEVED THAT I BELIEVED, I would not have the assurance until God regenerated my heart.
Spurgeon’s quote: “I find the apostle Paul speaking by the Holy Ghost, and saying, "There is therefore now no condemnation to them that are in Christ Jesus. Being justified by faith, we have peace with God."
The truth from Scripture: ‘BEING JUSTIFIED BY FAITH, we have peace with God." Is not the same as “BEING JUSTIFIED BY COMMON FAITH IN OUR FAITH, we have peace with God’.

The DANGEROUS ERROR of equating COMMON FAITH IN YOUR FAITH with SAVING FAITH FROM A REGENERATE HEART was dealt with extensively by Jonathan Edwards over 100 years before.

Jonathan Edwards wrote on the subject of false confidence in relation to belief of scripture in his Treatise On ReligiousAffections.


"Some persons, under high affections, and a confident persuasion of their good estate, have that, which they very ignorantly call a seeing the truth of the word of God, and which is very far from it, after this manner; they have some text of scripture coming to their minds, in a sudden and extraordinary manner, immediately declaring to them (as they suppose) that their sins are forgiven or that God loves them, and will save them; and it may be have a chain of scriptures coming one after another, to the same purpose and they are convinced that it is truth, that is, they are confident that it is certainly so, that their sins are forgiven, and God does love them, etc.; they say they know it is so; and when the words of scripture are suggested to them, and as they suppose immediately spoken to them by God, in this meaning, they are ready to cry out, truth, truth! It is certainly so! The word of God is true! And this they call a seeing the truth of the word of God".

"Whereas the Whole of their faith amounts to no more, than only a strong confidence of their own good estate, and so a confidence that those words are true, which they suppose tell them they are in a good estate: When indeed (as was shown before) there is no scripture which declares that any person is in a good estate directly, or any other way than by consequence. So that this, instead of being a real sight of the word of God, is a sight of nothing but a phantom, and is all over a delusion".

"Truly to see the truth of the word of God, is to see the truth of the gospel; which is the glorious doctrine the word of God contains, concerning God, and Jesus Christ, and the way of salvation by Him, and the world of glory that He is entered into, and purchased for all them who believe; and not a revelation that such and such particular persons are true Christians, and shall go to heaven. Therefore those affections which arise from no other persuasion of the truth of the word of God than this, arise from delusion, and not true conviction; and consequently are themselves delusive and vain".

"But if the religious affections that persons have, do indeed arise from a strong persuasion of the truth of the Christian religion; their affections are not the better, unless their persuasion be a reasonable persuasion or conviction. By a reasonable conviction, I mean a conviction founded on real evidence, or upon that which is a good reason, or just ground of conviction".

Spurgeon will now explain his REAL assurance of salvation by examining the FRUITS produced by his regenerate heart moved by the indwelling Holy Spirit. Spurgeon does not have to say I am saved because I made a decision for Christ, or I believed a Salvation scripture. He catalogs the fruit of his salvation.

If I know that my trust is fixed on Jesus only, and that I have faith in Him, were it not ten thousand times more absurd for me not to be at peace, than for me to be filled with joy unspeakable? It is out taking God at His Word, when the soul knows, as a necessary consequence of

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its faith, that it is saved. I took Jesus as my Saviour, and I was saved; and I can tell the reason why I took Him for my Saviour. To my own humiliation, I must confess that I did it because I could not help it; I was shut up to it. That stern law-work had hammered me into such a condition that, if there had been
fifty other saviours, I could not have thought of them, — I was driven to this One.

I wanted a Divine Saviour, I wanted One who was made a curse for me, to expiate my guilt. I wanted One who had died, for I deserved to die. I wanted One who had risen again, who was able by His life to make me live. I wanted the exact Saviour that stood before me in the Word, revealed to my heart  ; and I could
not help having Him. I could realize then the language of Rutherford when, being full of love to Christ, once upon a time, in the dungeon of Aberdeen, he said, "O my Lord, if there were a broad hell betwixt me and Thee, if I could not get at Thee except by wading through it, I would not think twice, but I would go through it all, if I might but embrace Thee, and call Thee mine!"

Oh, how I loved Him!' Passing all loves except His own, was that love which I felt for Him then. If, beside the door of the place in which I met with Him, there had been a stake of blazing faggots, I would have stood upon them without chains, glad to give my flesh, and blood, and bones, to be ashes that should testify my love to Him. Had He asked me then to give all my substance to the poor, I would have given all, and thought myself to be amazingly rich in having beggared myself for His name's sake. Had He commanded me then to preach in the midst of all His foes, I could have said, — "There's not a lamb in all Thy flock I would disdain to feed, There's not a foe, before whose face I'd fear Thy cause to plead."

Has Jesus saved me? I dare not speak with any hesitation here; I know He has. His Word is true, therefore I am saved. My evidence that I am saved does not lie in the fact that I preach, or that I do this or that. All my hope lies in this, that Jesus Christ came to save sinners. I am a sinner, I trust Him, then He came to save me, and I am saved; I live habitually in the enjoyment of this blessed fact, and it is long since I have doubted the truth of it, for I have His own Word to sustain my faith. It is a very surprising thing, — a thing to be marvelled at most of all by those who enjoy it.

I know that it is to me even to this day the greatest wonder that I ever heard of, that God should ever justify me. I feel myself to be a lump of unworthiness, a mass of corruption, and a heap of sin, apart from His almighty love; yet I know, by a full assurance, that I am justified by faith which is in Christ Jesus, and treated as if I had been perfectly just, and made an heir of God and a joint-heir with Christ; though by nature I must take my place among the most sinful. I, who am altogether undeserving, am

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treated as if I had been deserving. I am loved with as much love as if I had always been godly, whereas aforetime I was ungodly.

I have always considered, with Luther and Calvin, that the sum and substance of the gospel lies in that word Substitution, — Christ standing in the stead of man. If I understand the gospel, it is this: I deserve to be lost for ever; the only reason why I should not be damned is, that Christ was punished in my stead, and there is no need to execute a sentence twice for sin.

On the other hand, I know I cannot enter Heaven unless I have a perfect righteousness; I am absolutely certain I shall never have one of my own, for I find I sin everyday; but then Christ had a perfect
righteousness, and He said, "There, poor sinner, take My garment, and put it on; you shall stand before God as if you were Christ, and I will stand before God as if I had been the sinner; I will suffer in the sinner's stead, and you shall be rewarded for works which you did not do, but which I did for you."

I find it very convenient everyday to come to Christ as a sinner, as I came at the first. "You are no saint,"
Says the devil. Well, if I am not, I am a sinner, and Jesus Christ came into the world to save sinners. Sink or swim, I go to Him; other hope I have none. By looking to Him, I received all the faith which inspired me with confidence in His grace; and the word that first drew my soul — "Look unto Me,"—still rings its
clarion note in my ears. There I once found conversion, and there I shall ever find refreshing and renewal.

Let me bear my personal testimony of what I have seen, what my own ears have heard, and my own heart has tasted. First, Christ is the only-begotten of the Father. He is Divine to me, if He be human to all the world besides. He has done that for me which none but a God could do. He has subdued my stubborn
will, melted a heart of adamant, broken a chain of steel, opened the gates of brass, and snapped the bars of iron. He hath turned for me my mourning into laughter, and my desolation into joy; He hath led my captivity captive, and made my heart rejoice with joy unspeakable, and full of glory.

Let others think as they will of Him, to me He must ever be the only-begotten of the Father: blessed be His holy name! "Oh, that I could now adore Him, Like the Heavenly host above, Who forever bow before Him, And unceasing sing His love! Happy songsters! When shall I your chorus join?" Again, I bear my testimony that He is full of grace. Ah, had He not been, I should never have beheld His glory. I was full of sin to overflowing. I was condemned already, because I believed not upon Him. He drew me when I wanted not tocome, and though I struggled hard. He continued still to draw; and when at last I came to His mercy-seat, all trembling like a condemned culprit. He said,

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"Thy sins, which are many, are all forgiven thee: be of good cheer." Let others despise Him; but I bear witness that He is full of grace. Finally, I bear my witness that He is full of truth. True have His promises
been; not one has failed. I have often doubted Him, for that I blush; He has never failed me, in this I must rejoice. His promises have been yea and amen.

I do but speak the testimony of every believer in Christ, though I put it thus personally to make it the more forcible. I bear witness that never servant had such a Master as I have; never brother had such a Kinsman as He has been to me; never spouse had such a Husband as Christ has been to my soul; never sinner a better Saviour; never soldier a better Captain; never mourner a better Comforter than Christ hath been to my spirit. I want none beside Him. In life. He is my life; and in death. He shall be the death of death; in poverty, Christ is my riches; in sickness, He makes my bed; in darkness, He is my Star; and in brightness, He is my Sun.

By faith I understand that the blessed Son of God redeemed my soul with His own heart's blood; and by sweet experience I know that He raised me up from the pit of dark despair, and set my feet on the rock. He died for me. This is the root of every satisfaction I have. He put all my transgressions away. He cleansed me with His precious blood; He covered me with His perfect righteousness; He wrapped me up in His own virtues.

He has promised to keep me, while I abide in this world, from its temptations and snares; and when I depart from this world, He has already prepared for me a mansion in the Heaven of unfading bliss,
And a crown of everlasting joy that shall never, never fade away. To me, then, the days or years of my mortal sojourn on this earth are of little moment. Nor is the manner of my decease of much consequence.

Should foemen sentence me to martyrdom, or physicians declare that I must soon depart this life, it is all alike, — "A few more rolling suns at most Shall land me on fair Canaan'scoast." What more can I wish than that, while my brief term on earth shall last, I should be the servant of Him who became the Servant of servants for me? I can say, concerning Christ's religion, if I had to die like a dog, and had no hope whatever of immortality, if I wanted to lead a happy life, let me serve my God with all my heart; let me be a follower of Jesus, and walk in His footsteps.

If there were no hereafter, I would still prefer to be a Christian, and the humblest Christian minister,
To being a king or an emperor, for I am persuaded there are more delights in Christ, yea, more joy in one glimpse of His face than is to be found in all the praises of this harlot-world, and in all the delights which it can yield to us in its sunniest and brightest days.

And I am persuaded that what He has been till now, He will be to the end; and where He hath begun a good work. He will carry it on. In the religion of Jesus Christ, there are clusters even on earth too heavy for one man to

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carry; there are fruits that have been found so rich that even angel lips have never been sweetened with more luscious wine; there are joys to be had here so fair that even cates ambrosial and the nectared wine of Paradise can scarcely excel the sweets of satisfaction that are to be found in the earthly banquets of the Lord.

I have seen hundreds and thousands who have given their hearts to Jesus, but I never did see one who said he was disappointed with Him, I never met with one who said Jesus Christ was less than He was declared to be. When first my eyes beheld Him, when the burden slipped from off my heavy-laden shoulders, and I was free from condemnation, I thought that all the preachers I had ever heard had not half preached, they had not told half the beauty of my Lord and Master.

So good! So generous! So gracious! so willing to forgive! It seemed tome as if they had almost slandered
Him; they painted His likeness, doubtless, as well as they could, but it was a mere smudge compared with the matchless beauties of His face. All who have ever seen Him will say the same. I go back to my home, many a time, mourning that I cannot preach my Master even as I myself know Him, and what I know of Him is very little compared with the matchlessness of His grace. Would that I knew more of Him, and that I could tell it out better!

Editor’s note: Thus ends the personal account of his conversion.