(No.2222)

Intended for Reading on Lord's-day, September 20th, 1891,

Delivered by

C. H. SPURGEON,

At the [39]Metropolitan Tabernacle, Newington

"And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose hearts the Lord opened, that she attended unto the things which were spoken of Paul." -- Acts 16:14.

WE MAY LAUDABLY EXERCISE CURIOSITY with regard to the first proclamation of the gospel in our own quarter of the globe. We are happy that history so accurately tells us, by the pen of Luke, when first the gospel was preached in Europe, and by whom, and who was the first convert brought by that preaching to the Savior's feet. I half envy Lydia that she should be the leader of the European band; yet I feel right glad that a woman led the van, and that her household followed so closely in the rear.

God has made great use of women, and greatly honored them in the kingdom of our Lord and Savior Jesus Christ. Holy women ministered to our Lord when he was upon the earth, and since that time much sacred work has been done by their patient hands. Man and woman fell together; together they must rise. After the resurrection, it was a woman who was first commissioned to carry the glad tidings of the risen Christ; and in Europe, where woman was in future days to be set free from many of the trammels of the East, it seems fitting that a woman should be the first believer. Not only, however, was Lydia a sort of first-fruit for Europe, but she probably also became a witness in her own city of Thyatira, in Asia. We do not know how the gospel was introduced into that city; but we are informed of the existence of a church there by the message of the ascended Christ, through his servant John, to "the angel of the church in Thyatira." Very likely Lydia became the herald of the gospel in her native place. Let the women who know the truth proclaim it; for why should their influence be lost? "The Lord giveth the word; the women that publish the tidings are a great host." Woman can be as powerful for evil as for good: we see it in this very church of Thyatira, where the woman Jezebel, who called herself a prophetess, sought to seduce many from the truth. Seeing, then, that the devil employs women in his service, let those women whom God has called by his grace be doubly earnest in seeking to prevent or undo the mischief that others of their sex are working. If not called to public service, all have the home-sphere wherein they can shed forth the aroma of a godly life and testimony.

If the gospel does not influence our homes, it is little likely to make headway amongst the community. God has made family piety to be, as it were, a sort of trade-mark on religion in Europe; for the very first convert brings with her all her family. Her household believed, and were baptized with her. You shall notice in Europe, though I do not mean to say that it is not the same anywhere else, that true godliness has always flourished in proportion as family religion has been observed. They hang a bell in a steeple, and they tell us that it is our duty to go every morning and every evening into the steeple-house there to join in prayer; but we reply that our own house is better for many reasons; at any rate, it will not engender superstition for us to pray there. Gather your children together, and offer prayer and supplication to God in your own room.

"But there is no priest." Then there ought to be. Every man should be a priest in his own household; and, in the absence of a godly father, the mother should lead the devotions. Every house should be the house of God, and there should be a church in every house; and when this is the case, it will be the greatest barrier against priestcraft, and the idolatry of holy places. Family prayer and the pulpit are the bulwarks of Protestantism. Depend upon it, when family piety goes down, the life of godliness will become very low. In Europe, at any rate, seeing that the Christian faith began with a converted household, we ought to seek after the conversion of all our families, and to maintain within our houses the good and holy practice of family worship.

Lydia, then, is the first European convert, and we will review her history so far as we have it in Holy Writ. Towards her conversion four things co-operated, upon which we will speak briefly. First, the working of providence; secondly, the working of Lydia herself; thirdly, the working of Paul; and fourthly, the working of the Holy Spirit.

I. First, notice THE WORKING OF PROVIDENCE. When I was in Amsterdam, I visited the works of a diamond-cutter, where I saw many large wheels and much powerful machinery at work; and I must confess that it seemed very odd that all that great array of apparatus should be brought to bear upon a tiny bit of crystal, which looked like a fragment of glass. Was that diamond worth so much that a whole factory should be set to work to cut its facets, and cause it to sparkle? So the diamond-cutter believed. Within that small space lay a gem which was thought worthy of all this care and labor. That diamond may be at this time glistening upon the finger or brow of royalty! Now, when I look abroad upon providence, it seems preposterous to believe that kingdoms, dynasties, and great events should all be co-operating and working together for the accomplishment of the diving purpose in the salvation of God's people. But they are so working. It might have seemed preposterous, but it was not so, that these great wheels should all be working for the cutting of a single diamond; and it is not preposterous, however it may seem so, to say that all the events of providence are being ordered by God to effect the salvation of his own people, the perfecting of the precious jewels which are to adorn the crown of Christ for ever and ever.

In the case before us, the working of God's providence is seen, first of all, in bringing Paul to Philippi. Lydia is there. I do not know how long she had been there, nor exactly what brought her there; but there she is, selling her purple, her Turkey-red cloth. Paul must come there, too, but he does not want to come; he has not, indeed, had any desire to come there. He has a kind of prejudice hanging about him still, so that, though he is willing to preach to the Gentiles, he scarcely likes to go out of Asia among those Gentiles of the Gentiles over in Europe. He wants to preach the word in Asia. Very singularly, the Spirit suffers him not, and he seems to have a cold hand laid on him to stop him when his heart is warmest. He is gagged; he cannot speak. "Then I will go into Bithynia," he says; but when he starts on the journey, he is distinctly told that there is no work for him to do there. He must not speak for his Master in that region, at least not yet: "the Spirit suffered him not." He feels himself to be a silenced man. What is he to do? He gets down to Troas on the verge of the sea, and there comes to him the vision of a man of Macedonia, who prayed him, saying, "Come over into Macedonia, and help us." He infers that he must go across to Macedonia. A ship is ready for him; he has a free course, a favorable passage, and he soon arrives at Philippi. God brings Paul to the spot where Lydia was, in this strange and singular manner.

But the working of providence was quite as much manifested in bringing Lydia there; for Lydia was not originally at Philippi. She was a seller of purple, of Thyatira. Thyatira was a city famous for its dyers. They made a peculiar purple, which was much prized by the Romans. Lydia appears to have carried on this business. She was either a widow, or perhaps had had no husband, though she may have gathered a household of servants about her. She comes over to Philippi across the sea. I think I see them bringing the great rolls of red cloth up the hill, that she may sell at Philippi the cloth which she has made and dyed at Thyatira. Why does she come just at this season? Why does she come just when Paul is coming? Why does she come to Philippi? Why not to Neapolis? Why not press on to Athens? Why not sell her cloth over at Corinth? Whatever reason she might have given for her choice, there was one cause, of which she was ignorant, which shaped her action, and brought her to Philippi at that time. God had a surprise in store for her. She and Paul have to meet. It does not matter what their will is; their wills shall be so moved and actuated by the providence of God that they shall cross each other's path, and Paul shall preach the gospel to Lydia. I wot it never entered into Lydia's heart, when she left Thyatira with her purple bales, that she was going to find Jesus Christ over at Philippi; neither did Paul guess, when he saw, in a vision, a man of Macedonia, and heard him say, "Come over into Macedonia, and help us," that the first person he would have to help would not be a man of Macedonia at all, but a woman of Thyatira and that the congregation he should preach to would be just a handful of women gathered by the side of the little stream that runs through Philippi. Neither Paul nor Lydia knew what God was about to do; but God knew. He understands the end from the beginning, and times his acts of providence to meet our deepest needs in the wisest way.

"His wisdom is sublime,

His heart profoundly kind;

God never is before his time,

And never is behind."

What an odd thing it seemed that this woman should be a woman of Thyatira in Asia, and Paul must not go and preach in Asia; and yet, when he comes to Macedonia, the first person who hears him is a woman of Asia! Why, you and I would have said, "If the woman belongs to Thyatira, let her stop at home, and let Paul go there; that is the shortest cut." Not so. The woman of Thyatira must go to Philippi, and Paul must go to Philippi too. This is God's plan; and if we knew all the circumstances as God knows them, we should doubtless admire the wisdom of it. Perhaps the very peculiarity of the circumstances made Paul more alert to seize the opportunity at Philippi than he would have been had he gone on to Thyatira; perhaps the isolation of the strange city made Lydia yearn more after spiritual things. God can answer a dozen ends by one act. One of our evangelists tells of a man who was converted in a small Irish town, and it was afterwards discovered that he, and the preacher who led him to Christ, resided but a few hundred yards from each other in London. They had never met in this great city, where neighbors are strangers to each other; nor was it likely that they over would have been brought into contact with one another here; for the man, who was a commercial traveler, was too careless ever to attend a place of worship in London. But to sell his goods he went to Ireland, where, also, went the evangelist to preach the gospel; and being somewhat at a loss to know what to do with his time, he no sooner saw the name of a preacher from London announced, than he determined to attend the service, and there he met with Christ. We can see how natural this was in the case of which we know all the particulars, and it was doubtless as well arranged in the case of Lydia and Paul.

Now, I should not wonder to-night if there are a number of providences that have worked together to bring some of my hearers into their places at this time. What brought you to London, friend? It was not your intention to be in this city. Coming to London, what brought you to this part of it? What led you to be at this service? And why was it that you did not come on one of the Sundays when the preacher would have been here if he could, but could not be here by reason of his weakness? Because, it may be, that only from these lips can the word come to you, and only to-night, and you must come to this place. Perhaps there is some one who preaches the gospel much better in the town where you live; or, peradventure, you have had opportunities of hearing the same preacher near your on-n door, and you did not avail yourself of them; and yet God has brought you here. I wish we watched providences more. "Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord." If the Lord should meet with you, and convert you tonight, I will warrant you that you will be a believer in providence, and say, "Yes, God guided my steps. He directed my path, and he brought me to the spot where Jesus met with me, and opened my heart that I might receive the gospel of his grace." Be of good courage, you ministers of the gospel! Providence is always working with you while you are working for God. I have often admired the language of Mahomet, when in the battle of Ohod he said to his followers, pointing to their foes, "Charge them! I can hear the wings of the angels as they hasten to our help." That was a delusion on his part, for he and his men were badly beaten; but it is no delusion in the case of the servants of Christ. We can hear the wings of the angels. We may hear the grinding of the great wheels of providence as they revolve for the help of the preacher of the gospel. Everything is with us when we are with God. Who can be against us? The stars in their courses fight for the servants of God; and all things, great and small, shall bow before the feet of him who trod the waves of the Sea of Galilee, and still is Master of all things, and ruleth all things to the accomplishment of his diving purposes.

So much, then, for the working of providence.

II. The next thing is, THE WORKING OF LYDIA. God's intention is that Lydia shall be saved. Yet, you know, no woman was ever saved against her will. God makes us willing in the day of his power, and it is the way of his grace not to violate the will, but sweetly to overcome it. Never will there be anybody dragged to heaven by the ears: depend upon that. We shall go there with all our hearts and all our desires. What, then, was Lydia doing?

Having by God's grace been made willing, the first thing was that she kept the Sabbath. She was a proselyte, and she kept the seventh day. She was away from Thyatira, and nobody would know what she would do, yet she observed the Lord's-day carefully. She was abroad when she was at Philippi, but she had not left God behind her. I have known some English people, when they once reached the Continent, go rattling along, Sundays and week-days, as if God did not live on the Continent, and as if at home they only observed the Sabbath because they happened to be in England, which is very probably the case with a good many. When they get away they say, "When you are at Rome, you must do as Rome does;" and so they take their pleasure on God's day. It was not so with Lydia. There was no selling of purple that day; she regarded the Sabbath. Oh, I would to God that every one would regard the Sabbath! May God grant that it may never be taken away from us! There is a plot now to make some of you work all the seven days of the week, and you will not get any more pay for seven days than you get for six. Stand out against it, and preserve your right to rest upon God's day. The observance of one day in seven as a day of rest materially helps towards the conversion of men, because then they are inclined to think. They have the opportunity to hear, and, if they choose to avail themselves of it, the probabilities are that God will bless the hearing, and they will be saved.

Now, notice next that, not only did Lydia observe the Sabbath, but she went up to the place of worship. It was not a very fine place. I do not suppose there was any building. It may have been a little temporary oratory put up by the river side; but very probably it was just on the bank of the river that they met together. It does not appear that there were any men, but only a few women. They only held a prayer-meeting: "where prayer was wont to be made." But Lydia did not stop away from the gathering. She might easily have excused herself after her long journey, and the wearying work of setting up a new establishment; but her heart was in this matter, and so she found it no drudgery to meet where prayer was offered. She did not say "I can read a sermon at home," or, "I can read in the Book of the Law indoors." She wished to be where God's people were, however few, or however poor they might be. She did not go to the gorgeous heathen temple at Philippi, but she sought out the few faithful ones that met to worship the true God. Now, dear friends, do the same. You that are not converted, still attend the means of grace, and do not go to a place simply because it is a fine building, and because there is a crowd, but go where they are truly worshipping God in spirit and in truth. If they should happen to be very few and very poor, yet go with them, for in so doing you are in the way of blessing. I think you will yet have to say, "Being in the way, God met with me." If it is what some call "only a prayer-meeting", you will do well to go. Some of the best blessings that men have ever gained have been received at prayer-meetings. If we would meet with God, let us seek him diligently, "not forsaking the assembling of ourselves together, as the manner of some is." Though you cannot save yourself, or open your own heart, you can at least do what Lydia did: observe the Sabbath, and gather together with God's people.

Lydia being there with the assembly, when Paul began to speak, we find that she attended to the things that were spoken, which is another thing that we can do. It is very ill when people come up to the house of God, and do not attend. I have never had to complain of people not attending in this house since the day I first preached in it; but I have been in places of worship where there seemed to be anything but attention. How can it be expected that there will be a blessing when the pew becomes a place to slumber in, or when the mind is active over the farm, or in the kitchen, or in the shop, forgetting altogether the gospel which is being preached to the outward ear? If you want a blessing, attend with all your might to the word that is preached; but of that we will speak more by-and-by.

So far we have spoken upon the working of providence and the working of Lydia.

III. Now, next, THE WORKING OF PAUL; for this was necessary too. In order to the conversion of men, it is necessary that the person who aims at their conversion should work as if it all depended upon him, though he knows that he cannot accomplish the work. We are to seek to win souls with as much earnestness, and prudence, and zeal, as if everything depended upon ourselves; and then we are to leave all with God, knowing that none but the Lord can save a single soul.

Now, notice, Paul, wishing for converts, is judicious in the choice of the place where he will go to look after them. He goes to the spot where there should be a synagogue. He thinks that where people have a desire to pray, there he will find the kind of people who will be ready to hear the word. So he selects devout people, devout worshippers of the one God, that he may go and speak to them about Christ. It is sometimes our plain duty to publish the word from the housetop to the careless crowd; but I think you will generally find that more success comes when those, on whose hearts the Spirit of God has already begun to work, are sought out and instructed. When Christ sent out his disciples on their first journey, he told them, when they entered a town, to "Enquire who in it is worthy; and there abide till ye go thence;" evidently showing that, even amongst those who do not know the truth, there are some whose hearts are prepared to receive it, who are of a devout spirit, and in that sense are worthy. These are the people who should first be sought after. In the same limited sense was Cornelius, to whom Peter was sent, worthy to hear the glad tidings of great joy. His reverent spirit was well pleasing to God; for we read, "Thy prayer is heard, and thine alms are had in remembrance in the sight of God." We must not, of course, think that these things give any claim to salvation; but rather that they are the expression of hearts prepared to receive the message of salvation, seeking the Lord, "if haply they might feel after him, and find him." One of our greatest difficulties in these days is, that so many have lost all reverence for authority of any kind, even God's: having risen against human despotism, they also foolishly try to break God's bands asunder. We are cast back on the infinite power of God when we come to deal with such people; but when we meet with others who are willing to listen and pray, we know that God has already begun to work. Now, dear worker, choose the person who is evidently pointed out to you by God's gracious providence. Choose judiciously, and try to speak with those with whom you may hopefully speak, and trust that God will bless the word.

When Paul goes down to the river, you notice that he is very judicious as to his manner of introducing his subject. He did not preach at all. He found only a few women; and to stand up and preach to them, as he did to the crowds at Corinth, or at Athens, might have seemed absurd; but we read this: "We sat down, and spake unto the women which resorted thither." He took his seat on the river's bank, where they were all sitting still, and at prayer, and he began just to have a talk. A sermon would have been out of place; but a talk was the right sort of thing. So he talked the gospel into them. Now, be careful of the way in which you go to work with people; for much of the result must depend upon that. Some people can be preached right away from Christ; for the moment you begin to preach they say, "Oh, thank you, I do not want any of your sermon!" Perhaps you could slip a word in edgewise; just drop a seed in a crack; or leave a word with them, just one word. Say at once, "If you do not want any preaching, I do not want to preach to you: I am not so fond of preaching as all that; but I read a very curious story in the newspapers the other day!" And then tell the story, and wrap the gospel up in it. If they do not want pills, do not give them pills. Give them a bit of sugar. They will take the sugar, and when they got it, there will be a pill inside. I mention this, because we may miss opportunities of doing good through not being wide awake. "Be ye wise as serpents, and harmless as doves." Paul therefore just sit down, and has a friendly talk with the women who resorted thither.

But whether Paul preached, or whether Paul talked, it was all the same: he was judicious as to the matter of his discourse. He had but one subject, and that was Christ; the Christ who had met him on the way to Damascus, and changed his heart; the Christ who was able still to save; the Christ who bled upon the cross, to bring men to God, and cleanse them in his blood; the Christ in heaven, interceding for sinners; the Christ waiting to be gracious. Paul would not end his talk without saying, "Trust him: trust him. He that believeth in him hath everlasting life." So, whether he preached or whether he talked, it was the same story of Jesus Christ, and him crucified. That is how Paul worked. He might have acted very differently. If his heart had not been all aflame for Jesus, he would very likely not have spoken at all, or if he had, it would have been a commonplace remark about the weather. He might have been eager to learn the method by which the beautiful purple dye was obtained, and not have remembered that gospel message, written by Isaiah long ago, which would come with special force to the hearts of his hearers: "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." He might have been so interested in his enquiries about Thyatira as to forget to speak of the way to the city of light. A dozen subjects might have claimed attention, if his heart had not been set upon one object. He could have spoken of his journeys, and even of his plans, without actually preaching Christ to her. He might have spoken about the gospel, as I fear we often do, and not have spoken the gospel itself. Some sermons which I have heard, though faultlessly orthodox, have contained nothing that could convert anybody; for there has been nothing to touch the conscience or heart. Others, though very clever and profound, have had no possible bearing on the needs of the hearers; and so it was little wonder that they were without result. But I am sure Paul's talk would aim straight at the center of the target: it was evidently addressed to the heart, for we are told that it was with the heart Lydia heard it. After all, it is not our most orderly discourses, nor our aptest illustrations, which bring people to Christ; but some little sentence which is slipped in unawares, or some burning word which comes straight out of our own heart's experience. There would be sure to be many such that day in that earnest simple talk by the river side. Let us multiply such conversations, if we would win more Lydias for the church.

IV. But, now, fourthly -- and here is the main point -- let us notice THE WORKING OF THE SPIRIT OF GOD. Providence brings Paul and Lydia together. Lydia comes there because she observes the Sabbath, and loves the place of worship. Paul comes there because he loves to win souls, and, like his Master, is on the watch for stray sheep. But it would have been a poor meeting for them if the Spirit of God had not been there also. So we next read of Lydia: "Whose heart the Lord opened, that she attended unto the things which were spoken of Paul." It is not wonderful that the Lord can open a human heart; for he who made the lock knows well what key will fit it. What means he made use of in the case of Lydia, I do not know; but I will tell you what might have happened. Perhaps she had lost her husband; many a woman's heart has been opened by that great gash. The joy of her soul has been taken away, and she has turned to God. Perhaps her husband was spared to her; but she had lost a child. Oh, how many a babe has been sent here on purpose to entice its mother to the skies; a lamb taken away that the sheep might follow the Shepherd! Perhaps she had had bad trade; the price of purple may have fallen. She may have been half afraid she would fail in business. I have known such trouble open some people's hearts. Perhaps she had had prosperity; possibly the purple had gone up in price. I have known some so impressed with God's temporal blessings that they have been ready to think of him, and to turn to him. I do not know; I cannot guess, and I have no right to guess what it was. But I know that God has very wonderful ploughs, with which he breaks up the hard soil of human hearts. When I have been through the Britannia Iron Works, at Bedford, I have wondered at the strange clod-crushers, clod-breakers, and ploughs, made there by the Messrs. Howard; and God has some marvellous machines in his providence for turning up the soil of our hearts. I cannot tell what he has done to you, dear friend, but I do trust that whatever has happened has been opening the soil, so that the good seed may drop in. It was the Spirit of God who did it, whatever the instrument may have been, and Lydia's heart was "opened." Opened to what? To attend. "She attended unto the things which were spoken of Paul."

So, first, her heart was opened to listen very intently. She wanted to catch every word. She did as some of you do, put her hand to her ear, for fear she should not hear all that was spoken. There are many ways of listening. Some people listen with both their ears, allowing it to go in at one ear and out at the other; like that wit, who, when he was being seriously spoken to, and yet seemed very inattentive, at length wearied the friend who was discoursing. "I am afraid it is not doing you much good," he said. "No," came the reply; "but I think it will do this gentleman some good," pointing to one who sat beside him, "for as it has gone in at this side it has gone out at the other." Oh, how I wish that you had only one ear, so that the truth you hear could never get out again after it had once got in! Well did the Lord speak through Isaiah the prophet unto the people, "Hearken diligently unto me, and eat ye that which is good." Many people can listen for an hour or two to a scientific lecture, or a political speech, without feeling in the least weary; they can even go to the theater, and sit there a whole evening without dreaming of being tired; yet they complain if the sermon is a minute beyond the appointed time. They seem to endure the preaching as a sort of penance, scarcely hearing the words, or, at least, never imagining that the message can have any application to their own case.

Lydia's heart was so opened "that she attended", that is, she listened to the word of salvation until she began to desire it. It is always a pleasure to entertain guests who relish the food placed before them; and it is a great joy to preach to those who are eagerly hungering after the truth. But how heart-breaking a task it is to keep continually praising the pearl of great price to those who know not its value, nor desire its beauty! Daniel was a man "greatly beloved"; the Hebrew word there employed means "a man of desires." He was not one of your conceited, self-satisfied individuals. He longed and yearned for better things than he had yet attained, and hence was "greatly beloved." God loves people to thirst after him, and to desire to know his love and power. Let us explain the gospel as we may, if there is no desire in the heart, our plainest messages are lost. A man said, about something he wished to make clear, "Why, it is as plain as A B C!" "Yes," said a third party, "but the man you are talking to is D E F." So, some of our hearers seem to turn away from the Word of God. But when a person says, "I want to find salvation; I want to get Christ this very day; and I am going to listen with the determination that I will find out the way of salvation;" surely, if the things spoken are the same things that Paul spoke of, few in that condition will go out of the house without finding salvation. Lydia's heart was opened to attend to the gospel, that is, to desire it.

But, next, her heart was opened to understand it. It is wonderful how little even well-educated people sometimes understand of the gospel when it is preached in the simplest manner. One is constantly being astounded by the misapprehensions that persons have as to the way of salvation. But Lydia had grasped the truth. "Thanks be to God," she said, "I see it. Jesus Christ suffered in our stead; and we, by an act of faith, accept him as our Substitute, and we are saved thereby. I have it. I never saw it before. I read about a paschal lamb, and the sprinkling of the blood, and the passing over of the houses where the blood was sprinkled. I could not quite make it out. Now I see, if the blood be sprinkled upon me, God will pass over me, according to his word, 'When I see the blood, I will pass over you.'" She attended unto the things which were spoken of Paul, so as to understand them.

But more than that; her heart was so opened that she attended to the gospel so as to accept it. "Ah!" she said, "now I understand it, I will have it. Christ for me! Christ for me! That blessed Substitute for sinners! Is that all I have to do, simply to trust him? Then I will trust him. Sink or swim, I will cast myself upon him now." She did so there and then. There was no hesitating. She believed what Paul said; that Jesus was the Son of God, the appointed propitiation for sin, and that whose ever believed on him should then and there be justified; and she did believe in him, and she was justified; as you will be, my friend, if you will believe in him at this moment. You, too, shall have immediate salvation, my dear sister sitting yonder, if you will come, like this Lydia of old, and just take Christ to be yours, and trust him now. She attended unto the things which were spoken of Paul, so that she accepted Christ.

Having done that, she went further: her heart was so won, that she was, by the Spirit, led to obey the word, and avow her faith. Paul told her that the gospel was this -- "He that believeth and is baptized shall be saved." He said to her, "My commission is, 'Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved.'" Perhaps she said, "But why must I be baptized?" He said, "As a testimony of your obedience to Christ, whom you take to be your Master and your Lord; and as a type of your being one with him in his burial. You are to be buried in water as he was buried in the tomb of Joseph; and you are to be raised up out of the water even as he rose again from the dead. This act is to be a token and type to you of your oneness with him in his death and burial and resurrection." What did Lydia say? Did she say, "Well, I think I must wait a little while: the water is cold"? Did she say, "I think I must ask about it; I must consider it"? No, not at all. Paul tells her that this is Christ's ordinance, and she at once replies, "Here am I, Paul, let me be baptized, and my servants, too, and all that belong to my household, for they also believe in Jesus Christ. Let us have the baptism at once." There and then "she was baptized, and her household." She did at once obey the heavenly message, and she became a baptized believer. She was not ashamed to confess Christ. She had not known him long; but what she did know of him was so blessed and joyous to her soul, that she would have said, if she had known the hymn --

"Through floods and flames, if Jesus lead,

I'll follow where he goes;

'Hinder me not,' shall be my cry,

Though earth and hell oppose."

You can imagine her saying, "Did he go down into the Jordan, and say, 'Thus it becometh us to fulfill all righteousness'? Then I will go where he leads the way, and be obedient to him, and say to all the world, 'I, too, am a follower of the crucified Christ.'"

Now, lastly, after Lydia was baptized, she became an enthusiastic Christian. She said to Paul, "You must come home with me. I know you have not anywhere to go. Come along; and there is your friend Silas. I have plenty of room for him; and Timothy too; and Luke also. We can make room for the four of you among the purple bales, or somewhere; but, at any rate, I have house-room for you four, and I have heart-room for forty thousand of you. I wish I could take in the whole church of God." Dear good woman that she was, she felt that she could not do too much for the men who had been made a blessing to her; for she regarded what she did to them as done to their Lord and Master. They might have said, "No, really, we cannot trouble you. You have the household. You have all this business to look after." "Yes," she would answer, "I know that. It is very kind of you to excuse yourselves; but you must come." "No," Paul might urge, "my dear good woman, I am going to find out some tent-makers, and make tents with them. We will find a lodging where we have been." "Ah!" she would say, "but I mean to have you. You must come to my home." "She constrained us." She would probably put it thus: "Now, I shall not think that you fully believe in me if you do not come home with me. Come, you baptized me, and by that very act you professed that you considered that I was a true believer. If you do really believe it, come and stay in my house as long as you like, and I will make you as comfortable as ever I can." So at last Paul yields to her constraint, and goes to her home. How glad they would all be, and what praise to Christ would rise from that household! I hope that the generous spirit, which glowed in the heart of the first convert in Europe, will always continue amongst the converts of Europe till the last day. I trust that when they are called not merely to entertain God's ministers, but to help all God's people of every sort, they may be ready and willing to do it for Christ's sake; for love shall fill them with a holy hospitality, and an earnest desire to bless the children of God. Love one another, brothers and sisters, and do good to one another, as you have opportunity; for so will you be worthy followers of Lydia, the first European convert, whose heart the Lord opened.

The Lord open your hearts, for his name's sake! Amen.

PORTION OF SCRIPTURE READ BEFORE SERMON -- Acts 16.

HYMNS FROM "OUR OWN HYMN BOOK" -- 531, 560, 589.

The following letter, written by MR. SPURGEON, was read at the Tabernacle last Lord's day, September 13. There has been no material alteration in the dear sufferer's condition since he wrote this note: --

"Westwood, Beulah Hill, Upper Norwood,

"Sept.13, 1891.

"DEAR FRIENDS, -- I cannot write much; but I cannot withhold my heart and my pen from saying, 'O magnify the Lord with me, and let us exalt his name together!' This week has, by its fine weather, set me free from a three months' captivity. Those believers of all denominations who so lovingly prayed for me will now help me to praise the Lord. Verily, the living God heareth prayer.

"I fear my doctors would have a mournful tale to tell of my disease, and from inward consciousness I must agree with them; but I feel better, and I get into the open-air, and therefore I hope my face is turned toward recovery. Reading, writing, thinking, etc., are not yet easy to me. I am forced to vegetate. I fear it will be long before I can be at my beloved work.

"I send my hearty love to you all, and my humble gratitude to that great army of praying people, who have been heard of the Lord in their cries for the prolongation of my life. May we believe more, pray more, and therefore receive more!

"Yours, in bonds of true affection,

C. H. Spurgeon."
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Many Kisses for Returning Sinners, or

Prodigal Love for the Prodigal Son

A Sermon

(No.2236)

Intended for Reading on Lord's-day, December 27th, 1891,

Delivered by

C. H. SPURGEON,

At the [40]Metropolitan Tabernacle, Newington

On Lord's-day Evening, March 29th, 1891.

"And kissed him." -- Luke 15:20.

In the Revised Version, if you will kindly look at the margin, you will find that the text there reads, "And kissed him much." This is a very good translation of the Greek, which might bear the meaning, "Kissed him earnestly," or "Kissed him eagerly," or "Kissed him often." I prefer to have it in very plain language, and therefore adopt the marginal reading of the Revised Version, "Kissed him much," as the text of my sermon, the subject of which will be, the overflowing love of God toward the returning sinner.

The first word "and" links us on to all that had gone before. The parable is a very familiar one, yet it is so full of sacred meaning that it always has some fresh lesson for us. Let us, then, consider the preliminaries to this kissing. On the son's side there was something, and on the father's side much more. Before the prodigal son received these kisses of love, he had said in the far country, "I will arise and go to my father." He had, however, done more than that, else his father's kiss would never have been upon his cheek. The resolve had become a deed: "He arose, and came to his father." A bushelful of resolutions is of small value; a single grain of practice is worth the whole. The determination to return home is good; but it is when the wandering boy begins the business of really carrying out the good resolve, that he draws near the blessing. If any of you here present have long been saying, "I will repent; I will turn to God"; leave off resolving, and come to practicing; and may God in His mercy lead you both to repent and to believe in Christ!

Before the kisses of love were given, this young man was on his way to his father; but he would not have reached him unless his father had come the major part of the way. When you give God and inch, He will give you an ell. If you come a little way to Him, when you are "yet a great way off" He will run to meet you. I do not know that the prodigal saw his father, but his father saw him. The eyes of mercy are quicker than the eyes of repentance. Even the eyes of our faith is dim compared with the eye of God's love. He sees a sinner long before a sinner sees Him.

I do not suppose that the prodigal travelled very fast. I should imagine that he came very slowly --

"With heavy heart and downcast eye,

With many a sob and many a sigh."

He was resolve to come, yet he was half afraid. But we read that his father ran. Slow are the steps of repentance, but swift are the feet of forgiveness. God can run where we scarcely limp, and if we are limping towards Him, He will run towards us. These kisses were given in a hurry; the story is narrated in a way that almost makes us realize that such was the case: there is a sense of haste in the very wording of it. His father "ran, and fell on his neck, and kissed him" -- kissed him eagerly. He did not delay a moment; for though he was out of breath, he was not out of love. "He fell on his neck, and kissed him much." There stood his son ready to confess his sin; therefore did his father kiss him all the more. The more willing thou art to own thy sin, the more willing is God to forgive thee. When thou dost make a clean breast of it, God will soon make a clear record of it. He will wipe out the sin that thou dost willingly acknowledge and humbly confess before Him. He that was willing to use his lips for confession, found that his father was willing to use his lips for kissing him.

See the contrast. There is the son, scarcely daring to think of embracing his father, yet his father has scarcely seen him before he has fallen on his neck. The condescension of God towards penitent sinners is very great. He seems to stoop from His throne of glory to fall upon the neck of a repentant sinner. God on the neck of a sinner! What a wonderful picture! Can you conceive it? I do not think you can; but if you cannot imagine it, I hope that you will realize it. When God's arm is about our neck, and His lips are on our cheek, kissing us much, then we understand more than preachers or books can ever tell us of His condescending love.

The father "saw" his son. There is a great deal in that word, "saw." He saw who it was; saw where he had come from; saw the swineherd's dress; saw the filth upon his hands and feet; saw his rags; saw his penitent look; saw what he had been; saw what he was; and saw what he would soon be. "His father saw him." God has a way of seeing men and women that you and I cannot understand. He sees right through us at a glance, as if we were made of glass; He sees all our past, present and future.

"When he was yet a great way off, his father saw him." It was not with icy eyes that the father looked on his returning son. Love leaped into them, and as he beheld him, he "had compassion on him"; that is, he felt for him. There was no anger in his heart toward his son; he had nothing but pity for his poor boy, who had got into such a pitiable condition. It was true that it was all his own fault, but that did not come before his father's mind. It was the state that he was in, his poverty, his degradation, that pale face of his so wan with hunger, that touched his father to the quick. And God has compassion on the woes and miseries of men. They may have brought their troubles on themselves, and they have indeed done so; but nevertheless God has compassion upon them. "It is of the Lord's mercies that we are not consumed, because His compassions fail not."

We read that the father "ran." The compassion of God is followed by swift movements. He is slow to anger, but He is quick to bless. He does not take any time to consider how He shall show His love to penitent prodigals; that was all done long ago in the eternal covenant. He has no need to prepare for their return to Him; that was done on Calvary. God comes flying in the greatness of His compassion to help every poor penitent soul.

"On cherub and on cherubim,

Full royalty He rode;

And on the wings of mighty winds

Came flying all abroad."

And when He comes, He comes to kiss. Master Trapp says that, if we had read that the father had kicked his prodigal son, we should not have been very much astonished. Well, I should have been very greatly astonished, seeing that the father in the parable was to represent God. But still, his son deserved all the rough treatment that some heartless men might have given; and had the story been that of a selfish human father only, it might have been written that "as he was coming near, his father ran at him, and kicked him." There are such fathers in the world, who seem as if they cannot forgive. If he had kicked him, it would have been no more than he had deserved. But no, what is written in the Book stands true for all time, and for every sinner, -- "He fell on his neck, and kissed him"; kissed him eagerly, kissed him much.

What does this much kissing mean? It signifies that, when sinners come to God, He gives them a loving reception, and a hearty welcome. If any one of you, while I am speaking, shall come to God, expecting mercy because of the great sacrifice of Christ, this shall be true of you as it has been true of many of us: "He kissed him much."

I. First, this much kissing means MUCH LOVE. It means much love truly felt; for God never gives an expression of love without feeling it in His infinite heart. God will never give a Judas-kiss, and betray those whom He embraces. There is no hypocrisy with God; He never kisses those for whom He has no love. Oh, how God loves sinner! You who repent, and come to Him, will discover how greatly He loves you. There is no measuring the love He bears towards you. He has loved you before the foundation of the world, and He will love you when time shall be no more. Oh, the immeasurable love of God to sinners who come and cast themselves upon His mercy!

This much kissing also means much love manifested. God's people do not always know the greatness of His love to them. Sometimes, however, it is shed abroad in our hearts by the Holy Ghost which is given unto us. Some of us know at times what it is to be almost too happy to live! The love of God has been so overpoweringly experienced by us on some occasions, that we have almost had to ask for a stay of the delight because we could not endure any more. If the glory had not been veiled a little, we should have died of excess of rapture, or happiness. Beloved, God has wondrous ways of opening His people's hearts to the manifestation of His grace. He can pour in, not now and then a drop of His love, but great and mighty streams. Madame Guyon used to speak of the torrents of love that come sweeping through the spirit, bearing all before them. The poor prodigal in the parable had so much love manifested to him, that he might have sung of the torrents of his father's affection. That is the way God receives those whom He saves, giving them not a meagre measure of grace, but manifesting an overflowing love.

This much kissing means, further, much love perceived. When his father kissed him much, the poor prodigal knew, if never before, that his father loved him. He had no doubt about it; he had a clear perception of it. It is very frequently the case that the first moment a sinner believes in Jesus, he gets this "much" love. God reveals it to him, and he perceives it and enjoys it at the very beginning. Think not that God always keeps the best wine to the last; He gives us some of the richest dainties of His table the first moment we sit there. I recollect the joy that I had when first I believed in Jesus; and, even now, in looking back upon it, the memory of it is as fresh as if it were but yesterday. Oh, I could not have believed that a mortal could be so happy after having been so long burdened, and so terribly cast down! I did but look to Jesus on the cross, and the crushing load was immediately gone; and the heart which could only sigh and cry by reason of its burden, began to leap and dance and sing for joy. I had found in Christ all that I wanted, and rested in the love of God at once. So may it be with you also, if you will but return to God through Christ. It shall be said of you as of this prodigal, "The father saw him, and ran, and fell on his neck, and kissed him in much love."

II. Secondly, this much kissing meant MUCH FORGIVENESS. The prodigal had many sins to confess; but before he came to the details of them, his father had forgiven him. I love confession of sin after forgiveness. Some suppose that after we are forgiven we are never to confess; but, oh, beloved, it is then that we confess most truly, because we know the guilt of sin most really! Then do we plaintively sing --

"My sins, my sins, my Saviour,

How sad on Thee they fall!

Seen through Thy gentle patience,

I tenfold feel them all,

I know they are forgiven,

But still their pain to me

Is all the grief and anguish

They laid, my Lord, on Thee."

To think that Christ should have washed me from my sins in His own blood, makes me feel my sin the more keenly, and confess it the more humbly before God. The picture of this prodigal is marvelously true to the experience of those who return to God. His father kissed him with the kiss of forgiveness; and yet, after that, the young man went on to say, "Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son." Do not hesitate, then, to acknowledge your sin to God, even though you know that in Christ it is all put away.

From this point of view, those kisses meant, first, "Your sin is all gone, and will never be mentioned any more. Come to my heart, my son! Thou hast grieved me sore, and angered me; but, as a thick cloud, I have blotted out thy transgressions, and as a cloud thy sins."

As the father looked upon him, and kissed him much, there probably came another kiss, which seemed to say, "There is no soreness left: I have not only forgiven, but I have forgotten too. It is all gone, clean gone. I will never accuse you of it any more. I will never love you any the less. I will never treat you as though you were still an unworthy and untrustworthy person." Probably at that there came another kiss; for do not forget that his father forgave him "and kissed him much," to show that the sin was all forgiven.

There stood the prodigal, overwhelmed by his father's goodness, yet remembering his past life. As he looked on himself, and thought, "I have these old rags on still, and I have just come from feeding the swine," I can imagine that his father would give him another kiss, as much as to say, "My boy, I do not recollect the past; I am so glad to see you that I do not see any filth on you, or any rags on you either. I am so delighted to have you with me once more that, as I would pick up a diamond out of the mire, and be glad to get the diamond again, so do I pick you up, you are so precious to me." This is the gracious and glorious way in which God treats those who return to Him. As for their sin, He has put it away so that He will not remember it. He forgives like a God. Well may we adore and magnify His matchless mercy as we sing --

"In wonder lost, with trembling joy

We take the pardon of our God;

Pardon for crimes of deepest dye;

A pardon bought with Jesus' blood;

Who is a pardoning God like Thee?

Or who has grace so rich and free?"

"Well," says one, "can such a wonderful change ever take place with me?" By the grace of God it may be experienced by every man who is willing to return to God. I pray God that it may happen now, and that you may get such assurance of it from the Word of God, by the power of His Holy Spirit, and from a sight of the precious blood of Christ shed for your redemption, that you may be able to say, "I understand it now; I see how He kisses all my sin away; and when it rises, He kisses it away again; and when I think of it with shame, He gives me another kiss; and when I blush all over at the remembrance of my evil deeds, he kisses me again and again, to assure me that I am fully and freely forgiven." Thus the many kisses from the prodigal's father combined to make his wayward son feel that his sin was indeed all gone. They revealed much love and much forgiveness.

III. These repeated kisses meant, next, FULL RESTORATION. The prodigal was going to say to his father, "Make me as one of thy hired servants." In the far country he had resolved to make that request, but his father with a kiss, stopped him. By that kiss, his sonship was owned; by it the father said to the wretched wanderer, "You are my son." He gave him such a kiss as he would only give to his own son. I wonder how many here have ever given such a kiss to anyone. There sits one who knows something of such kisses as the prodigal received. That father's girl went astray, and, after years of sin, she came back worn out, to die at home. He received her, found her penitent, and gladly welcomed her to his house. Ah, my dear friend, you know something about such kisses as these! And you, good woman, whose boy ran away, you can understand something about these kisses, too. He left you, and you did not hear of him for years, and he went on in a very vicious course of life. When you did hear of him, it well-nigh broke your heart, and when he came back, you hardly knew him. Do you recollect how you took him in? You felt that you wished that he was the little boy you used to press to your bosom; but now he was grown up to be a big man and a great sinner, yet you gave him such a kiss, and repeated your welcome so often, that he will never forget it, nor will you forget it either. You can understand that this overwhelming greeting was like the father saying, "My boy, you are my son. Despite all that you have done, you belong to me; however far you have gone in vice and folly, I own you. You are bone of my bone, and flesh of my flesh." In this parable Christ would have you know, poor sinner, that God will own you, if you come to Him confessing your sin through Jesus Christ. He will gladly receive you; for all things are ready against the day you return.

"Spread for thee the festal board,

See with richest dainties stored,

To thy Father's bosom pressed,

Yet again a child confessed;

Never from his house to roam,

Come and welcome, sinner, come."

The father received his son with many kisses and so proved that his prayer was answered. Indeed, his father heard his prayer before he offered it. He was going to say, "Father, I have sinned," and to ask for forgiveness; but he got the mercy, and a kiss to seal it, before the prayer was presented. This also shall be true of thee, O sinner, who art returning to thy God, through Jesus Christ! You shall be permitted to pray, and God will answer you. Hear it, poor, despairing sinner, whose prayer has seemed to be shut out from heaven! Come to your Father's bosom now, and He will hear your prayers; and, before many days are over, you shall have the clearest proofs that you are fully restored to the divine favour by answers to your intercessions that shall make you marvel at the Lord's loving-kindness to you.

Further than this, you shall have all your privileges restored, even as this wandering young man was put among the children when he returned. As you see him now in the father's house, where he was received with the many kisses, he wears a son's robe, the family ring is on his finger, and the shoes of the home are on his feet. He eats no longer swine's food, but children's bread. Even thus shall it be with you if you return to God. Though you look so foul and so vile, and really are even more defiled than you look; and though you smell so strongly of the hogs among which you have been living that some people's nostrils would turn up at you, your Father will not notice these marks of your occupation in the far country with all its horrible defilement. See how this father treats his boy. He kisses him, and kisses him again, because he knows his own child, and, recognizing him as his child, and feeling his fatherly heart yearning over him, he gives him kiss after kiss. He kisses him much, to make him know that he has full restoration.

In this repeated kissing we see, then, these three things: much love, much forgiveness, and full restoration.

IV. But these many kisses meant even more than this. They revealed his father's EXCEEDING JOY. The father's heart is overflowing with gladness, and he cannot restrain his delight. I think he must have shown his joy by a repeated look. I will tell you the way I think the father behaved towards his son who had been dead, but was alive again, who had been lost, but was found. Let me try to describe the scene. The father has kissed the son, and he bids him sit down; then he comes in front of him, and looks at him, and feels so happy that he says, "I must give you another kiss," then he walks away a minute; but he is back again before long, saying to himself, "Oh, I must give him another kiss!" He gives him another, for he is so happy. His heart beats fast; he feels very joyful; the old man would like the music to strike up; he wants to be at the dancing; but meanwhile he satisfies himself by a repeated look at his long-lost child. Oh, I believe that God looks at the sinner, and looks at him again, and keeps on looking at him, all the while delighting in the very sight of him, when he is truly repentant, and comes back to his Father's house.

The repeated kiss meant, also, a repeated blessing, for every time he put his arms round him, and kissed him, he kept saying, "Bless you; oh, bless you, my boy!" He felt that his son had brought a blessing to him by coming back, and he invoked fresh blessings upon his head. Oh sinner! If you did but know how God would welcome you, and how He would look at you, and how He would bless you, surely you would at once repent, and come to His arms and heart, and find yourself happy in His love.

The many kisses meant, also, repeated delight. It is a very wonderful thing that it should be in the power of a sinner to make God glad. He is the happy God, the source and spring of all happiness; what can we add to His blessedness? And yet, speaking after the manner of men, God's highest joy lies in clasping His wilful Ephraims to His breast, when He has heard them bemoaning themselves and has seen them arising and returning to their home. God grant that He may see that sight even now, and have delight because of sinners returning to Himself! Yea, we believe it shall be even so, because of His presence with us, and because of the gracious working of the Holy Spirit. Surely that is the teaching of the prophet's words: "The Lord thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing." Think of the eternal God singing, and remember that it is because a wandering sinner has returned to Him that He sings. He joys in the return of the prodigal, and all heaven shares in His joy.

V. I have not got through my subject yet. As we take a fifth look, we find that these many kisses mean OVERFLOWING COMFORT. This poor young man, in his hungry, faint, and wretched state, having come a very long way, had not much heart in him. His hunger had taken all energy out of him, and he was so conscious of his guilt that he had hardly the courage to face his father; so his father gives him a kiss, as much as to say, "Come, boy, do not be cast down; I love you."

"Oh, the past, the past, my father!" he might moan, as he thought of his wasted years; but he had no sooner said that than he received another kiss, as if his father said, "Never mind the past; I have forgotten all about that." This is the Lord's way with His saved ones. Their past lies hidden under the blood of atonement. The Lord saith by His servant Jeremiah, "The iniquity if Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve."

But then, perhaps, the young man looked down on his foul garments, and said, "The present, my father, the present, what a dreadful state I am in!" And with another kiss would come the answer, "Never mind the present, my boy. I am content to have thee as thou art. I love thee." This, too, is God's word to those who are "accepted in the Beloved." In spite of all their vileness, they are pure and spotless in Christ, and God says of each one of them, "Since thou wast precious in My sight, thou hast been honourable, and I have loved thee. Therefore, though in thyself thou art unworthy, through My dear Son thou art welcome to My home."

"Oh, but," the boy might have said, "the future, my father, the future! What would you think if I should ever go astray again?" Then would come another holy kiss, and his father would say, "I will see to the future, my boy; I will make home so bright for you that you will never want to go away again." But God does more than that for us when we return to Him. He not only surrounds us with tokens of His love, but He says concerning us, "They shall be My people, and I will be their God: and I will give them one heart, and one way, that they may fear Me for ever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from me." Furthermore, He says to each returning one, "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh and I will give you an heart of flesh. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them."

Whatever there was to trouble the son, the father gave him a kiss to set it all right; and, in like manner, our God has a love-token for every time of doubt and dismay which may come to His reconciled sons. Perhaps one whom I am addressing says, "Even though I confess my sin, and seek God's mercy, I shall still be in sore trouble, for through my sin, I have brought myself down to poverty." "There is a kiss for you," says the Lord: "Thy bread shall be given thee, and thy water shall be sure." "But I have even brought disease upon myself by sin," says another. "There is a kiss for you, for I am Jehovah-Rophi, the Lord that healeth thee, who forgiveth all thine iniquities, who healeth all thine diseases." "But I am dreadfully down at the heel," says another. The Lord gives you also a kiss, and says, "I will lift you up, and provide for all your needs. No good thing will I withhold from them that walk uprightly." All the promises in this Book belong to every repentant sinner, who returns to God believing in Jesus Christ, His Son.

The father of the prodigal kissed his son much, and thus made him feel happy there and then. Poor souls, when they come to Christ, are in a dreadful plight, and some of them hardly know where they are I have known them talk a lot of nonsense in their despair, and say hard and wicked things of God in their dreadful doubt. The Lord gives no answer to all that, except a kiss, and then another kiss. Nothings puts the penitent so much at rest as the Lord's repeated assurance of His unchanging love. Such a one the Lord has often received, "and kissed him much," that He might fetch him up even from the horrible pit, and set his feet upon a rock, and establish his goings. The Lord grant that many whom I am addressing may understand what I am talking about!

VI. And now for our sixth head, though you will think I am getting to be like the old Puritans with these many heads. But I cannot help it, for these many kisses had many meanings: love, forgiveness, restoration, joy, and comfort were in them, and also STRONG ASSURANCE.

The father kissed his son much to make him quite certain that it was all real. The prodigal, in receiving these many kisses, might say to himself, "All this love must be true, for a little while ago I heard the hogs grunt, and now I hear nothing but the kisses from my dear father's lips." So his father gave him another kiss, for there was no way of convincing him that the first was real like repeating it; and if there lingered any doubt about the second, the father gave him yet a third. If, when the dream of old was doubled, the interpretation was sure, these repeated kisses left no room for doubt. The father renewed the tokens of his love that his son might be fully assured of his reality.

He did it that in the future it might never be questioned. Some of us were brought so low before we were converted, that God gave us an excess of joy when He saved us, that we might never forget it. Sometimes the devil says to me, "You are no child of God." I have long ago given up answering him, for I found that it is a waste of time to argue with such a crafty old liar as he is; he knows too much for me. But if I must answer him, I say, "Why, I remember when I was saved by the Lord! I can never forget even the very spot of ground where first I saw my Saviour; there and then my joy rolled in like some great Atlantic billow, and burst in a mighty foam of bliss, covering all things. I cannot forget it." That is an argument which even the devil cannot answer, for he cannot make me believe that such a thing never happened. The Father kissed me much, and I remember it full well. The Lord gives to some of us a clear deliverance such a bright, sunshiny day at our conversion, that henceforth we cannot question our state before Him, but must believe that we are eternally saved.

The father put the assurance of this poor returning prodigal beyond all doubt. If the first kisses were given privately, when only the father and son were present, it is quite certain that, afterwards, he kissed him before men, where others could see him. He kissed him much in the presence of the household, that they also might not be calling in question that he was his father's child. It was a pity that the elder brother was not there also. You see he was away in the field. He was much more interested in the crops than in the reception of his brother. I have known such a one in modern days. He was a man who did not come out to week-evening services. He was such a man of business that he did not come out on a Thursday night, and the prodigal came home at such a time, and so the elder brother did not see the father receive him. If he lived now, he would probably not come to the church-meetings; he would be to busy. So he would not get to know about the reception of penitent sinners. But the father, when he received that son of his, intended all to know, once for all, that he was indeed his child. Oh, that you might get these many kisses even now! If they are given to you, you will have, for the rest of your life, strong assurance derived from the happiness of your first days.

VII. I have done when I have said that I think that here we have a specimen of the INTIMATE COMMUNION which the Lord often gives to sinners when first they come to Him. "His father saw him, and had compassion, and ran, and fell on his neck, and kissed him much."

You see, this was before the family fellowship. Before the servants had prepared the meal, before there had been any music or dancing in the family, his father kissed him. He would had cared little for all their songs, and have valued but slightly his reception by the servants, if, first of all, he had not been welcomed to his father's heart. So it is with us; we need first to have fellowship with God before we think much of union with His people. Before I go to join a church, I want my Father's kiss. Before the pastor gives me the right hand of fellowship, I want my heavenly Father's right hand to welcome me. Before I become recognized by God's people here below, I want a private recognition from the great Father above; and that He gives to all who come to Him as the prodigal came to his father. May He give to some of you now!

This kissing, also, was before the table communion. You know the prodigal was afterwards to sit at his father's table, and to eat of the fatted calf; but before that, his father kissed him. He would scarcely have been able to sit easily at the feast without the previous kisses of love. The table communion, to which we are invited, is very sweet. To eat the flesh and drink the blood of Christ, in symbol, in the ordinance of the Lord's Supper, is, indeed, a blessed thing; but I want to have communion with God by way of the love-kiss before I come there. "Let Him kiss me with the kisses of His mouth." This is something private, ravishing, and sweet. God give it to many of you! May you get the many kisses of your Father's mouth before you come into the church, or to the communion table!

These many kisses likewise came before the public rejoicing. The friends and neighbors were invited to share in the feast. But think how shamefaced the son would have been in their presence, if, first of all, he had not found a place in his father's love or had not been quite sure of it. He would almost have been inclined to run away again. But the father had kissed him much, and so he could meet the curious gaze of his old friends with a smiling face, until any unkind remarks they might have thought of making died away, killed by his evident joy in his father. It is a hard thing for a man to confess Christ if he has not had an overwhelming sense of communion with Him. But when we are lifted to the skies in the rapture God gives to us, it becomes easy, not only to face the world, but to win the sympathy of even those who might have opposed themselves. This is why young converts are frequently used to lead others into the light; the Lord's many kisses of forgiveness have so recently been given to them, that their words catch the fragrance of divine love as they pass the lips just touched by the Lord. Alas, that any should ever lose their first love, and forget the many kisses they have received from their heavenly Father!

Lastly, all this was given before the meeting with the elder brother. If the prodigal son had known what the elder brother thought and said, I should not have wondered at all if he had run off, and never come back at all. He might have come near home, and then, hearing what his brother said, have stolen away again. Yes, but before that could happen, his father had given him the many kisses. Poor sinner! You have come in here, and perhaps you have found the Saviour. It may be that you will go and speak to some Christian man, and he will be afraid to say much to you. I do not wonder that he should doubt you, for you are not, in yourself, as yet a particularly nice sort of person to talk to. But, if you get your Father's many kisses, you will not mind your elder being a little hard upon you. Occasionally I hear of one, who wishes to join church, saying "I came to see the elders, and one of them was rather rough with me. I shall never come again." What a stupid man you must be! Is it not their duty to be a little rough with some of you, lest you should deceive yourselves, and be mistaken about your true state? We desire lovingly to bring you to Christ, and if we are afraid that you really have not yet come back to God, with penitence and faith, should we not tell you so, like honest men? But suppose that you have really come, and your brother is mistaken; go and get a kiss from your Father, and never mind your brother. He may remind you how you have squandered your living, painting the picture even blacker than it ought to be; but your Father's kisses will make you forget your brother's frowns. If you think that in a household of faith you will find everybody amiable, and everyone willing to help you, you will be greatly mistaken. Young Christians are often frightened when they come across some who, from frequent disappointment of their hopes, or from a natural spirit of caution or perhaps from a lack of spiritual life, receive but coldly those upon whom the Father has lavished much love. If that is your case, never mind these cross-grained elder brethren; get another kiss from your Father. Perhaps the reason it is written, "He kissed him much," was because the elder brother when he came near him, would treat him so coldly, and so angrily refuse to join in the feast.

Lord, give to many poor trembling souls the will to come to Thee! Bring many sinners to Thy blessed feet, and while they are yet a great way off, run and meet them; fall on their neck, give them many kisses of love, and fill them to the full with heavenly delight, for Jesus Christ's sake! Amen.

PORTION OF SCRIPTURE READ BEFORE SERMON -- Luke 15.

HYMNS FROM "OUR OWN HYMN BOOK" -- 568, 521, 548

END OF VOLUME 37.

The publishers desire to call special attention to the first sermon in the new volume of The Metropolitan Tabernacle Pulpit. It is entitled "Gratitude for Deliverance from the Grave," and is the first sermon that Mr. Spurgeon has been able to revise since his long illness. The text is Psalm 118:17-18: "I shall not die, but live, and declare the works of the Lord. The Lord hath chastened me sore: but he hath not given me over unto death." Both preacher and publisher would be glad if friends who have been profited by reading the sermons, would introduce them to others who at present are not acquainted with them.

An Illustrated Catalogue of Mr. Spurgeon's Works, got up in a most attractive style, has just been issued by Messrs. Passmore & Alabaster, who will, on application, be pleased to forward it, accompanied by a List of Texts and subjects of more than 2,200 Sermons.