Front matter (continued, part 34)
You have now heard who sends the invitation which is before you today. It is the Lord Jesus Christ. Give Him the credit due to His name. Grant Him a full and impartial bearing. Believe that a promise from His mouth deserves your best attention. See that you refuse not Him who speaks. It is written, "See that you don't refuse him who speaks. For if they didn't escape when they refused him who warned on the Earth, how much more will we not escape who turn away from him who warns from heaven." (Heb. 12:25.)
II. I will now show you, in the second place, to whom the invitation before you is addressed.
The Lord Jesus Christ addresses "all who labor and are heavy-laden." The expression is deeply comforting and instructive. It is wide, sweeping, and comprehensive. It describes the case of millions in every part of the world.
Where are the laboring and heavy-laden? They are everywhere. They are a multitude that man can scarcely number; they are to be found in every climate, and in every country under the sun. They live in Europe, in Asia, in Africa, and in America. They dwell by the banks of the Seine, as well as the banks of the Thames—by the banks of the Mississippi as well as the banks of the Niger. They abound under republics as well as under monarchies—under liberal governments as well as under despotism. Everywhere you will find trouble, care, sorrow, anxiety, murmuring, discontent, and unrest. What does it mean? What does it all come to? People are "laboring and heavyladen."
To what class do the laboring and heavy laden belong? They belong to every class—there is no exception. They are to be found among masters as well as among servants—among rich as well as among poor—among kings as well as among subjects—among learned as well as among ignorant people. In every class you will find trouble, care, sorrow, anxiety, murmuring, discontent, and unrest. What does it mean? What does it all come to? People are "laboring and heavyladen."
How shall we explain this? What is the cause of the state of things which I have just tried to describe? Did God create man at the beginning to be unhappy? Most certainly not. Are human governments to blame because people are not happy? At most to a very slight extent. The fault lies far too deep to be reached by human laws. There is another cause, a cause which many unhappily refuse to see. THAT CAUSE IS SIN.
Sin and departure from God, are the true reasons why people are everywhere laboring and heavy-laden. Sin is the universal disease which infects the whole earth. Sin brought in thorns and thistles at the beginning, and obliged man to earn his bread by the sweat of his brow. Sin is the reason why the "whole creation groans and travails in pain," and the "foundations of the earth are out of course." (Rom. 8:22; Psalm 82:5.) Sin is the cause of all the burdens which now
press down mankind. Most people know it not, and weary themselves in vain to explain the state of things around them. But sin is the great root and foundation of all sorrow, whatever proud man may think. How much people ought to hate sin!
Are you one of those who are laboring and heavy-laden? I think it very likely that you are. I am firmly persuaded that there are thousands of men and women in the world who are inwardly uncomfortable, and yet will not confess it. They feel a burden on their hearts, which they would gladly get rid of; and yet they do not know the way. They have a conviction that all is not right in their inward man, which they never tell to anyone. Husbands do not tell it to their wives, and wives do not tell it to their husbands; children do not tell it to their parents, and friends do not tell it to their friends. But the inward burden lies heavily on many hearts! There is far more unhappiness than the world sees. Disguise it as some will, there are multitudes uncomfortable because they know they are not prepared to meet God. And you, who are reading this volume, perhaps are one.
If any reader of this paper is "laboring and heavy-laden," you are the very person to whom the Lord Jesus Christ sends an invitation this day. If you have an aching heart, and a sore conscience—if you want rest for a weary soul, and know not where to find it—if you want peace for a guilty heart, and are at a loss which way to turn—you are the man, you are the woman, to whom Jesus speaks today. There is hope for you. I bring you good tidings. "Come unto Me," says the Lord Jesus, "and I will give you rest."
You may tell me this invitation cannot be meant for you, because you are not good enough to be invited by Christ. I answer, that Jesus does not speak to the good—but to the "laboring and heavy-laden." Do you know anything of this feeling? Then you are one to whom He speaks.
You may tell me that the invitation cannot be meant for you, because you are a sinner, and know nothing about religion. I answer, that it
matters nothing what you are, or what you have been. Do you at this moment feel "laboring and heavy-laden"? Then you are one to whom Jesus speaks.
You may tell me that you cannot think the invitation is meant for you, because you are not yet converted, and have not got a new heart. I answer, that Christ's invitation is not addressed to the converted— but to the "laboring and heavy-laden." Is this what you feel? Is there any burden on your heart? Then you are one of those to whom Christ speaks.
You may tell me that you have no right to accept this invitation, because you do not know that you are one of God's elect. I answer, that you have no right to put words in Christ's mouth, which He has not used. He does not say, "Come unto Me, all you that are elect." He addresses all the "laboring and heavy-laden ones," without any exception. Are you one of them? Is there weight within on your soul? This is the only question you have to decide. If you are, you are one of those to whom Christ speaks.
If you are one of the "laboring and heavy-laden" ones, once more I entreat you not to refuse the invitation which I bring you today. Do not forsake your own mercies. The harbor of refuge is freely before you—do not turn away from it. The best of friends holds out His hand to you—let not pride, or self-righteousness, or fear of man's ridicule, make you reject His offered love. Take Him at His word. Say to Him, "Lord Jesus Christ, I am one of those whom Your invitation suits—I am laboring and heavy-laden. Lord, what will You have me to do?"
III. I will now show you, in the third place, what the Lord Jesus Christ asks you to do. Three words make up the sum and substance of the invitation which He sends you today. If you are "laboring and heavy-laden," Jesus says, "Come unto Me."
There is a grand simplicity about the three words now before you. Short and plain as the sentence seems, it contains a mine of deep truth and solid comfort. Weigh it—look at it—consider it—ponder it well. I believe that it is one half of saving Christianity to understand what Jesus means, when He says, "Come unto Me."
Mark well, that the Lord Jesus does not bid the laboring and heavyladen "go and work." Those words would carry no comfort to heavy consciences—it would be like requiring labor from an exhausted man. No—He bids them "Come!" He does not say, "Pay Me what you owe." That demand would drive a broken heart into despair—it would be like claiming a debt from a ruined bankrupt. No—He says, "Come!" He does not say, "Stand still and wait." That command would only be a mockery—it would be like promising to give medicine at the end of a week to one at the point of death." No—He says, "Come!" Today—at once—without any delay, "Come unto Me."
But, after all, what is meant by coming to Christ? It is an expression often used—but often misunderstood. Beware that you make no mistake at this point. Here unhappily, thousands turn aside out of the right course, and miss the truth. Beware that you do not make shipwreck at the very mouth of the harbor.
(a) Take notice, that coming to Christ means something more than coming to church and chapel. You may fill your place regularly at a place of worship, and attend all outward means of grace, and yet not be saved. All this is not coming to Christ.
(b) Take notice, that coming to Christ is something more than coming to the Lord's table. You may be a regular member and communicant; you may never be missing in the lists of those who eat that bread and drink that wine, which the Lord commanded to be received, and yet you may never be saved. All this is not coming to Christ.
(c) Take notice, that coming to Christ is something more than coming to ministers. You may be a constant hearer of some popular preacher, and a zealous partisan of all his opinions, and yet never be saved. All this is not coming to Christ.
(d) Take notice, once more, that coming to Christ is something more than coming to the possession of head-knowledge about Him. You may know the whole system of evangelical doctrine, and be able to talk, argue, and dispute on every jot of it, and yet never be saved. All this is not coming to Christ.
Coming to Christ is coming to Him with the heart by simple FAITH. Believing on Christ is coming to Him, and coming to Christ is believing on Him. It is that act of the soul which takes place when a man, feeling his own sins, and despairing of all other hope, commits himself to Christ for salvation, ventures on Him, trusts Him, and casts himself wholly on Him. When a man turns to Christ empty that he may be filled, sick that he may be healed, hungry that he may be satisfied, thirsty that he may be refreshed, needy that he may be enriched, dying that he may have life, lost that he may be saved, guilty that he may be pardoned, sin-defiled that he may be cleansed, confessing that Christ alone can supply his need—then he comes to Christ. When he uses Christ as the Jews used the city of refuge, as the starving Egyptians used Joseph, as the dying Israelites used the brazen serpent—then he comes to Christ. It is the empty soul's venture on a full Savior. It is the drowning man's grasp on the hand held out to help him. It is the sick man's reception of a healing medicine. This, and nothing more than this, is coming to Christ.
Let every reader of this paper accept at this point a word of caution. Beware of mistakes as to this matter of coming to Christ. Do not stop short in any half-way house. Do not allow the devil and the world to cheat you out of eternal life. Do not suppose that you will ever get any good from Christ, unless you go straight, direct, thoroughly, and entirely to Christ Himself. Trust not in a little outward formality; do not content yourself with a regular use of outward means. A lantern
is an excellent help in a dark night—but it is not home. Means of grace are useful aids—but they are not Christ. Oh, no! Press onward, forward, upward, until you have had personal, heart-felt dealings with Christ Himself.
Beware of mistakes as to the manner of coming to Christ. Dismiss from your mind forever all idea of worthiness, merit, and fitness in yourself. Throw away all notions of goodness, righteousness, and personal deservings. Think not that you can bring anything to recommend you, or to make you deserving of Christ's notice. You must come to Him as a poor, guilty, undeserving sinner, or you cannot come at all. "But to him who doesn't work, but believes in Him who justifies the ungodly, his faith is accounted for righteousness. " (Rom. 4:5.) It is the peculiar mark of the faith that justifies and saves, that it brings to Christ nothing but an empty hand.
Last—but not least, let there be no mistake in your mind as to the special character of the man who has come to Christ, and is a true Christian. He is not an angel; he is not a half-angelic being, in whom is no weakness, or blemish, or infirmity—he is nothing of the kind. He is nothing more than a sinner who has found out his sinfulness, and has learned the blessed secret of living by faith in Christ. What was the glorious company of the apostles and prophets? What was the noble army of martyrs? What were Isaiah, Daniel, Peter, James, John, Paul, Polycarp, Chrysostom, Augustine, Luther, Ridley, Latimer, Bunyan, Baxter, Whitefield, Venn, Chalmers, Bickersteth, M'Cheyne? What were they all—but sinners who knew and felt their sins, and trusted only in Christ? What were they—but people who accepted the invitation I bring you this day, and came to Christ by faith? By this faith they lived—in this faith they died. In themselves and their doings they saw nothing worth mentioning; but in Christ they saw all that their souls required.
The invitation of Christ is now before you. If you never listened to it before, listen to it today. Broad, full, free, wide, simple, tender, kind
—that invitation will leave you without excuse if you refuse to accept it. There are some invitations, perhaps, which it is wiser and better to decline. There is one which ought always to be accepted that one is before you today. Jesus Christ is saying, "Come—come unto Me."
IV. I will now show you, in the last place, what the Lord Jesus Christ promises to give. He does not ask the "laboring and heavyladen" to come to Him for nothing. He holds out gracious inducements—He allures them by sweet offers. "Come unto Me," He says, "and I will give you rest."
Rest is a pleasant thing. Few are the men and women in this weary world who do not know the sweetness of it. The man who has been laboring hard with his hands all the week, working in iron, or brass, or stone, or wood, or clay—digging, lifting, hammering, cutting—he knows the comfort of going home on Saturday night, and having one day of rest. The man who has been toiling hard with his head all day —writing, copying, calculating, composing, scheming, planning—he knows the comfort of laying aside his papers, and having a little rest. Yes! rest is a pleasant thing.
And rest is one of the principal offers which the Gospel makes to man. "Come to me," says the world, "and I will give you riches and pleasure." "Come with me," says the devil, "and I will give you greatness, power, and wisdom." "Come unto Me," says the Lord Jesus Christ," and I will give you rest."
But what is the nature of that rest which the Lord Jesus promises to give? It is no mere repose of body. A man may have that and yet be miserable. You may place him in a palace, and surround him with every possible comfort. You may give him money in abundance, and everything that money can buy. You may free him from all care about tomorrow's bodily needs, and take away the need of laboring for a single hour. All this you may do to a man, and yet not give him true rest. Thousands know this only too well by bitter experience. Their hearts are starving in the midst of worldly plenty. Their inward man
is sick and weary, while their outward man is clothed in purple and fine linen, and fares sumptuously every day! Yes—a man may have houses, and lands, and money, and horses, and carriages, and soft beds, and good fare, and attentive servants—and yet not have true rest.
The rest that Christ gives is an inward and spiritual thing. It is rest of heart, rest of conscience, rest of mind, rest of affection, rest of will. It is rest, from a comfortable sense of sins being all forgiven and guilt all put away. It is rest, from a solid hope of good things to come, laid up beyond the reach of disease, and death, and the grave. It is rest, from the well-grounded feeling, that the great business of life is settled, its great end provided for, that in time all is well done, and in eternity heaven will be our home.
(a) Rest such as this the Lord Jesus gives to those who come to Him, by showing them His own finished work on the cross, by clothing them in His own perfect righteousness, and washing them in His own precious blood. When a man begins to see that the Son of God actually died for his sins, his soul begins to taste something of inward quiet and peace.
(b) Rest such as this the Lord Jesus gives to those who come to Him, by revealing Himself as their ever-living High Priest in heaven, and God reconciled to them through Him. When a man begins to see that the Son of God actually lives to intercede for him, he will begin to feel something of inward quiet and peace.
(c) Rest such as this the Lord Jesus gives to those who come to Him, by implanting His Spirit in their hearts, witnessing with their spirits that they are God's children, and that old things are passed away, and all things are become new. When a man begins to feel an inward drawing towards God as a Father, and a sense of being an adopted and forgiven child, his soul begins to feel something of quiet and peace.
(d) Rest such as this the Lord Jesus gives to those who come to Him, by dwelling in their hearts as King, by putting all things within in order, and giving to each faculty its place and work. When a man begins to find order in his heart in place of rebellion and confusion, his soul begins to understand something of quiet and peace. There is no true inward happiness, until the true King is on the throne.
(e) Rest such as this is the privilege of all believers in Christ. Some know more of it and some less; some feel it only at distant intervals, and some feel it almost always. Few enjoy the sense of it without many a battle with unbelief, and many a conflict with fear. But all who truly come to Christ, know something of this rest. Ask them, with all their complaints and doubts, whether they would give up Christ and go back to the world. You will get only one answer. Weak as their sense of rest may be, they have got hold of something which does them good, and that something they cannot let go.
(f) Rest such as this is within reach of all who are willing to seek it and receive it. The poor man is not so poor but he may have it; the ignorant man is not so ignorant but he may know it; the sick man is not so weak and helpless but he may get hold of it. Faith, simple faith, is the one thing needful in order to possess Christ's rest. Faith in Christ is the grand secret of happiness. Neither poverty, nor ignorance, nor tribulation, nor distress can prevent men and women feeling rest of soul, if they will only come to Christ and believe.
(g) Rest such as this is the possession which makes people independent of worldly changes. Banks may break, and money make itself wings and flee away. War, pestilence, and famine may break in on a land, and the foundations of the earth be out of course. Health and vigor may depart, and the body be crushed down by loathsome disease. Death may cut down wife, and children, and friends, until he who once enjoyed them stands entirely alone. But the man who has come to Christ by faith, will still possess something which can never be taken from him. Like Paul and Silas, he will sing in prison. Like Job, bereaved of children and property, he will bless the name of the
Lord. (Acts 16:25; Job 1:21.) He is the truly independent man who possesses that which nothing can take away.
(h) Rest such as this is the possession which makes people truly rich. It lasts; it wears; it endures. It lightens the solitary home. It smooths the dying pillow. It goes with people when they are placed in their coffins. It abides with them when they are laid in their graves. When friends can no longer help us, and money is no longer of use—when doctors can no longer relieve our pain, and nurses can no longer minister to our needs—when sense begins to fail, and eye and ear can no longer do their duty—then, even then, the "rest" which Christ gives will be shed abroad in the heart of the believer. The words "rich" and "poor" will change their meaning entirely one day. He is the only rich man who has come to Christ by faith, and from Christ has received rest. This is the rest which Christ offers to give to all who are "laboring and heavy-laden."
This is the rest for which He invites them to come to Him. This is the rest which I want you to enjoy, and to which I bring you an invitation this day. May God grant that the invitation may not be brought to you in vain!
(1) Does any reader of this paper feel ignorant of the "rest" of which I have been speaking? If so, what have you got from your religion? You live in a Christian land; you profess and call yourself a Christian. You have probably attended a Christian place of worship many years. You would not like to be called an infidel or a heathen. Yet all this time what benefit have you received from your Christianity! What solid advantage have you obtained from it? For anything one can see, you might just as well have been a Turk or a Jew.
Take advice this day, and resolve to possess the realities of Christianity as well as the name, and the substance as well as the form. Do not be content until you know something of the peace, and hope, and joy, and consolation which Christians enjoyed in former times. Ask yourself what is the reason that you are a stranger to the
feelings which men and women experienced in the days of the Apostles. Ask yourself why you do not "rejoice in the Lord," and feel "peace with God," like the Romans and Philippians, to whom Paul wrote. Religious feelings, no doubt, are often deceptive; but surely the religion which produces no feelings at all is not the religion of the New Testament. The religion which gives a man no inward comfort, can never be a religion from God. Take heed to yourself. Never be satisfied until you know something of the "rest that is in Christ."
(2) Does any reader of this paper desire rest of soul, and yet knows not where to turn for it? Remember this day, that there is only one place where it can be found. Governments cannot give it; education will not impart it; worldly amusements cannot supply it; money will not purchase it. It can only be found in the hand of Jesus Christ—and to His hand you must turn, if you would find peace within.
There is no royal road to rest of soul. Let that never be forgotten. There is only one way to the Father—Jesus Christ; one door into heaven—Jesus Christ; and one path to heart-peace—Jesus Christ. By that way all "laboring and heavy-laden" ones must go, whatever be their rank or condition. Kings in their palaces and paupers in the workhouse, are all on a level in this matter. All alike must come to Christ, if they feel soul-weary and athirst. All must drink of the same fountain, if they would have their thirst relieved.
You may not believe what I am now writing. Time will show who is right, and who is wrong. Go on, if you will, imagining that true happiness is to be found in the good things of this world. Seek it, if you will, in reveling and banqueting, in dancing and merry-making, in races and theaters, in sports and cards. Seek it if you will, in reading and scientific pursuits, in music and painting, in politics and business. Seek it—but you will never overtake it, unless you change your plan. Real heart-rest is never to be found except in heart-union with Jesus Christ.
The Princess Elizabeth, daughter of Charles I, lies buried in Newport church, in the Isle of Wight. A marble monument, erected by our gracious Queen Victoria, records in a touching way the manner of her death. She languished in Carisbrook Castle during the unhappy Commonwealth wars, a prisoner, alone, and separate from all the companions of her youth, until death set her free. She was found dead one day with her head leaning on her Bible, and the Bible open at the words, "Come unto Me, all you who labor and are heavy-laden, and I will give you rest." The monument in Newport church records this fact. It consists of a female figure reclining her head on a marble book, with the text already quoted engraved on the book. Think what a sermon in stone that monument preaches. Think, what a standing memorial it affords of the utter inability of rank and high birth to confer certain happiness! Think what a testimony it bears to the lesson before you this day—the mighty lesson that there is no true rest for anyone excepting in Christ! Happy will it be for your soul if that lesson is never forgotten!
(3) Does any reader of this paper desire to possess the rest that Christ alone can give, and yet feel afraid to seek it? I beseech you, as a friend to your soul, to cast this needless fear away. For what did Christ die on the cross, if not to save sinners? For what does He sit at the right hand of God, if not to receive and intercede for sinners? When Christ invites you so plainly, and promises so freely, why should you rob your own soul, and refuse to come to Him?
Who, among all the readers of this paper, desires to be saved by Christ, and yet is not saved at present? Come, I beseech you—come to Christ without delay. Though you have been a great sinner, Come! Though you have long resisted warnings, counsels, sermons, Come! Though you have sinned against light and knowledge, against a father's advice and a mother's tears, Come! Though you have plunged into every excess of wickedness, and lived without prayer, yet Come! The door is not shut, the fountain is not yet closed. Jesus Christ invites you. It is enough that you feel laboring and heavyladen, and desire to be saved. Come! Come to Christ without delay!
Come to Him by faith, and pour out your heart before Him in prayer. Tell Him the whole story of your life, and ask Him to receive you. Cry to Him as the penitent thief did, when he saw Him on the cross. Say to Him, "Lord, save me also! Lord, remember me!" Come! Come to Christ without delay!
If you have never come to this point yet, you must come to it at last, if you mean to be saved. You must apply to Christ as a sinner; you must have personal dealings with the great Physician, and apply to Him for a cure. Why not do it at once? Why not this very day accept the great invitation? Once more, I repeat my exhortation. Come! Come to Christ without delay!
(4) Has any reader of this paper found the rest which Christ gives? Have you tasted true peace by coming to Him and casting your soul on Him? Then go on to the end of your days as you have begun, looking to Jesus and living on Him. Go on drawing daily full supplies of rest, peace, mercy, and grace from the great fountain of rest and peace. Remember that, if you live to the age of Methuselah, you will never be anything but a poor empty sinner, owing all you have and hope for, to Christ alone.
Never be ashamed of living the life of faith in Christ. People may ridicule and mock you, and even silence you in argument; but they can never take from you the feelings which faith in Christ gives. They can never prevent you feeling, "I was weary until I found Christ—but now I have rest of conscience. I was blind—but now I see. I was dead —but I am alive again. I was lost—but I am found."
Invite all around you to come to Christ. Use every lawful effort to bring father, mother, husband, wife, children, brothers, sisters, friends, relatives, companions, fellow-workmen, servants—to bring all and everyone to the knowledge of the Lord Jesus. Spare no pains. Speak to them about Christ—speak to Christ about them. Be instant in season, out of season. Say to them, as Moses did to Hobab, "Come you with us, and we will do you good." (Num. 10:29.) The more you
work for the souls of others, the more blessing will you get for your own soul.
Last—but not least, look forward with confidence to a better rest in a world to come. Yet a little time, and He who shall come, will come, and will not tarry. He will gather together all who have believed in Him, and take His people to a home where the wicked shall cease from troubling, and the weary shall be at perfect rest. He shall give them a glorious body, in which they shall serve Him without distraction, and praise Him without weariness. He shall wipe away tears from all faces, and make all things new. (Isa, 25:8.)
There is a good time coming for all who have come to Christ and committed their souls into His keeping. They shall "remember all the way by which they have been led," and see the wisdom of every step in the way. They shall wonder that they ever doubted the kindness and love of their Shepherd. Above all, they shall wonder that they could live so long without Him, and that when they heard of Him they could hesitate about coming to Him.
There is a pass in Scotland called Glencoe, which supplies a beautiful illustration of what heaven will be to the man who comes to Christ. The road through Glencoe carries the traveler up a long and steep ascent, with many a little winding and many a little turn in its course. But when the top of the pass is reached, a stone is seen by the wayside, with these simple words engraved on it, "Rest, and be thankful." Those words describe the feelings with which everyone who comes to Christ will at length enter heaven. The summit of the narrow way will be won. We shall cease from our weary journeying, and sit down in the kingdom of God. We shall look back over all the way of life with thankfulness, and see the perfect wisdom of every little winding and turn in the steep ascent by which we were led. We shall forget the toils of the upward journey in the glorious rest. Here in this world our sense of rest in Christ at best is feeble and partial— but, "when that which is perfect is come, then that which is in part
shall be done away." (1 Cor. 13:10.) Thanks be unto God—a day is coming when believers shall rest perfectly, and be thankful.
THE TEN VIRGINS
by J. C. Ryle
"Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. Five of them were foolish, and five were wise. Those who were foolish, when they took their lamps, took no oil with them, but the wise took oil in their vessels with their lamps. Now while the bridegroom delayed, they all slumbered and slept. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' Then all those virgins arose, and trimmed their lamps. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' But he answered, 'Most certainly I tell you, I don't know you.' Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming.' " (Matthew 25:1-13)
This is one of the most solemn parables that the Lord Jesus ever spoke: partly because of the time at which it was spoken; partly because of the matter which it contains.
As to the time, it was but a few days before our Lord's death. It was spoken within view of Gethsemane and Calvary, the cross and the grave.
As to the matter, it stands as a beacon to the Church in all ages. It is a witness against carelessness and slothfulness, against apathy and indifference, and a witness of no uncertain sound. It cries to sinners, "Awake," and it cries to saints "Watch."
Now, I must necessarily pass over many points that might be spoken of in handling this parable. I have no time to follow out many trains of thought which it opens up. I stand here not to make a book—but to preach a single sermon; and, this being the case, I shall keep to those points which it most concerns you and I to know.
The marriage customs of the country where the parable was spoken call for a word of explanation. Marriages generally took place there in the evening. The bridegroom and his friends came in procession to the bride's house after nightfall. The young women who were the bride's friends were assembled at the bride's house to wait for them. As soon as the lamps or torches of the bridegroom's party were seen in the distance, these young women lighted their lamps and went forth to meet him; then, having formed one united party, they all returned together to the bride's house. As soon as they entered it, the door was shut, and the marriage ceremony took place; and after that no one was admitted. All these were familiar things to those who heard the Lord Jesus, and it is right and proper that you should understand them.
The figures used in the parable also call for a word of explanation. I give you my own view of their meaning. I may be wrong—but you have a right to know what I think, and I will tell you shortly—but decidedly—I have no time to do more.
I believe the TIME spoken of in this parable means the time when Christ shall return in person to the world. The word "then" compared
with the end of the twenty-fourth chapter appears to me to settle the question.
I believe the virgins carrying lamps represent professing Christians, the visible Church of Christ.
I believe the bridegroom represents the Lord Jesus Christ Himself.
I take the wise virgins to be the true believers, the converted part of the visible Church.
I take the foolish virgins to be the mere nominal Christians—the unconverted.
I take the oil, which some had and others had not, to be the grace of the Spirit, the unction of the Holy One.
I consider the midnight cry to mean the second coming of Christ into the world.
I consider the going in to the marriage of the wise to mean the reward of the believers.
I consider the shutting out of the foolish to mean the final exclusion from heaven of the unbelieving.
And now, without saying anything more of preface, let me go on to point out the great practical lessons which this parable is meant to teach.
I. Learn first, that the visible Church of Christ will always be a mixed body until Christ comes again.
II. Learn secondly, that this visible church is always in danger of neglecting the doctrine of Christ's second coming.
III. Learn thirdly, that whenever Christ does come again, it will be a very sudden event.
IV. Learn fourthly, that Christ's second coming will make an immense change to all members of Christ's Church, both good and bad.
Let me try to set each of these truths before you.
I. The Church of Christ will always be a mixed body until Christ comes again.
I can gather no other meaning from the beginning of the parable. I see wise and foolish virgins mingled in one company—virgins with oil and virgins with no oil all side by side. And I see this state of things going on until the very moment the bridegroom appears. I see all this, and I cannot avoid the conclusion that the visible Church will always be a mixed body until Jesus comes again. Its members will never be all unbelievers; Christ will always have His witnesses. Its members will never be all believers; there will always be imperfection, hypocrisy, and false profession.
I frankly say that I can find no standing ground for the common notion that the Church will gradually advance towards perfection, and that it will become better and better, holier and holier up to the very end. I see no warrant of Scripture for believing that sin will gradually dwindle away in the earth, consume, melt and disappear by inches, like the last snowdrift in spring; nor yet for believing that holiness will gradually increase like the banyan tree, blossom, bloom, and fill the face of the world with fruit.
I have no doubt whatever that true gospel religion admits of ebbs and flows in its progress, of springs and of winters; and that, like the moon, Christ's bride is sometimes full and walking in brightness, and like the same moon is sometimes under an eclipse and scarcely seen at all. That there will always be a vast amount of evil in the world until the second coming, I am fully persuaded. Evil men and seducers shall wax worse and worse, deceiving and being deceived. The tares and the wheat shall grow together until the harvest. I fully
expect that the earth will one day be filled with the knowledge of the glory of the Lord—but I believe that day will be in an entirely new dispensation—will not be until after the Lord's return. Until the Bridegroom comes there will always be wise and foolish in the Church.
The wise are those who have that wisdom which the Holy Spirit alone can give. They know their sins, they know Christ, they know how to walk and please God, and they act upon their knowledge. They look on life as a season of preparation for eternity, not as an end but as a way, not as a harbor but a voyage, not as a home but a journey, not as full age but a school. Happy are those who know this!
The foolish are those who are without spiritual knowledge. They neither know God, nor Christ, nor their own hearts, nor sin, nor the world, nor heaven, nor hell, as they ought. There is no folly like soulfolly. To expect wages after no work—or prosperity after no pains—or learning after no diligent reading—all this is folly. But to expect heaven without faith in Christ—or the kingdom of God without being born again—or the crown without the cross—all this is greater folly and yet more common.
Until the Bridegroom comes there will always be some in the visible Church who have grace—and some who have no grace. Some will have nothing but the name of Christian—others will have the reality. Some will have the profession of religion—others will have the possession also. Some will be content to belong to the church—others will never be content unless they also belong to Christ. Some will be satisfied if they have only the baptism of water—others will never be satisfied unless they also feel within the baptism of the Spirit. Some will stop short in the form of Christianity—others will never rest unless they have also the substance.
Brethren, the visible Church of Christ is made up of these two classes. There always have been such; there always will be such until the end. Borderers and undecided ones, whom man's eyes cannot
make out, there must needs be. But gracious and graceless, wise and foolish, make up the whole Church of Christ. You are all written down in this parable yourselves. You are all either wise virgins—or foolish . You have the oil of grace—or you have none. You are all either members of Christ—or not. You are all either traveling towards heaven—or towards hell.
See now how important it is that we ministers should divide our congregations in preaching to them. See how we ought to address you as an assembly in which some are converted and some unconverted, some are regenerate and some unregenerate, and some have grace and some have no grace at all. I know well that some do not like it; I know that some imagine that we should address you all as good Christian people. I for one will never do so, and I know not how any one can do it with the Bible in his hands.
There is a notion abroad that all have grace who have been baptized, and that all congregations of baptized people should be addressed as regenerate. I protest against such a notion as a dangerous contradiction of Scripture; I protest against it as calculated to confound the minds of people as to what real grace is. I protest against the idea of grace which nobody can see, of grace which a man may have in his heart and yet no one be aware of its existence. I know of no such grace in Scripture. Grace or no grace, oil or no oil, living or dead, having the Spirit or not having the Spirit—these are the only distinctions that I can find. These are the old paths, and in them I advise you to walk. Beware of false prophets! From ministers who do not draw a broad line between having the lamp of profession and having the oil of grace—may the good Lord ever deliver you!
II. Learn, secondly, that the Church of Christ is always in danger of neglecting the doctrine of Christ's second personal coming.
I draw that truth from the solemn words "While the bridegroom tarried, they all slumbered and slept." I am quite aware that men
explain that verse in different ways. I stand here to call no man master. I am set for the proclamation of that which I believe in my conscience to be true, and I cannot be bound by the opinion of others.
I do not believe that the words "they all slumbered and slept" mean the death of all; though many think so. To my mind such an interpretation involves a simple untruth. All the professing Church will not be dead when Christ comes. Paul says, "We who are alive remain (not 'all sleep') unto the coming of the Lord."
I do not believe that the words mean that all the professing Church got into a slumbering and sleeping state of soul, though many think so. Such a view appears to me to wipe away the distinction between believers and unbelievers far too much. Sleep is one of the emblems which the Spirit has chosen to signify unconversion. "Awake, you who sleeps," etc.
I believe that the words are to be explained with a special regard to the great event on which the whole parable chiefly runs—the second coming of Christ; and I believe that our Lord's meaning in this verse of the parable was simply this: that during the interval between His first and second coming the whole Church, both believers and unbelievers, would get into a dull and dim-sighted state of soul about the blessed doctrine of His own personal return.
And I say deliberately that, so far as my own judgment goes, there never was a saying of our Lord's more thoroughly verified by the event. I say that, of all doctrines of the gospel, the one in which we are most unlike the first Christians in our sense of its true value is the doctrine of Christ's second coming. In our view of man's corruption, of justification by faith, of our need of the sanctifying Spirit, upon these matters I believe we would find that English Christians were much of one mind with believers at Corinth, Ephesus, Philippi—or Rome in olden times—but in our view of the second coming I believe we would find there was a mighty
difference if we could but compare our experience. We would find that we fell wofully short of them in our estimate of its importance and realization of its nature. We would discover, in one word, that we slumber and sleep about it.
I must speak my mind on this subject, now that I am upon it. I do so at the risk of giving offence and rubbing against prejudices. But speak I must.
I submit, then, that the Church of Christ has gone too long not seeing that there are two personal comings of Christ spoken of in the Old Testament—a coming in humiliation and an coming in glory too; a coming to suffer and a coming to reign. We have got into a wicked way of taking all the promises spiritually—and all the curses and denunciations literally. The curses on Jews and Babylon and Edom and Egypt we have been content to take literally; the blessings on Zion, Jerusalem, Jacob, Israel, and so forth, we have taken spiritually and comfortably applied to the Church of Christ. No man can read sermons or commentaries and not be aware of this. I believe it has been a wrong system of interpreting Scripture. I believe that prophetical denunciations and prophetical promises in their primary sense are always to be taken literally. That primary sense we have sadly lost sight of, and by so doing I think we have got into a slumbering and sleeping state about the second coming of Christ.
But I say further, that the Church of Christ has gone on too long putting a strange sense on the passage which speaks of the coming of the Son of man in the New Testament. Some tell us that this expression always means death. No man can read the thousands of epitaphs on tombstones in which the Son of man's coming is thrust in, and not observe how widespread this view is. Some tell us it means the conversion of the world. Some tell us it means the destruction of Jerusalem. That also is a very common way of interpreting the expression with many. They find Jerusalem everywhere in the New Testament prophecies, and, like Aaron's rod, they make it swallow up everything else. Now, I have no desire to
underrate the importance of death, the conversion of the world, or the destruction of Jerusalem—but I must express my own firm belief that the coming of the Son of man is an entirely distinct subject from any of the three I have mentioned. And the acceptance they have met with I hold to be one more proof that in the matter of Christ's second coming the Church has slumbered and slept.
The plain truth of Scripture, I believe, is as follows. When the number of the elect is accomplished, Christ shall come again to this world, with power and great glory. As He came the first time in person, so He shall come the second time in person; as He went away visibly, so He shall return visibly. Then shall be fulfilled those words of Acts 1: "This same Jesus, which is taken up from you into heaven, shall so come in like manner as you have seen Him go into heaven"; and the words of Zechariah 14: "The Lord my God shall come, and all the saints with You"; and the words of Enoch in Jude: "Behold, the Lord comes with ten thousand of His saints." And the grand shortcoming of the Church in these days has been and is this: that we ministers do not preach enough about this second coming, and private believers do not think enough about it. There are a few—but what are they? Many do not. We none of us live on it, feed on it, act on it, work from it, take comfort in it, as God intended us to do. In short, the Bridegroom tarries, and we all slumber and sleep.
It proves nothing against the true doctrine that it has sometimes been fearfully abused. I would like to know what doctrine has not. Salvation by grace has been made a pretext for licentiousness; election an excuse for all manner of unclean living; and justification by faith a warrant for antinomianism. But if men will draw wrong conclusions, we are not obliged to throw out good principles. We do not give up the gospel because of the extravagancies of Saltmarsh and William Huntington, of Jumpers and Shakers; and we need not give up the second coming because of the Irvingites and wild enthusiasts of our own time.
Nor yet does it prove anything against the doctrine that it is attended with many difficulties. I do not think there are half so many difficulties as those connected with the first coming, and yet those difficulties were all overcome. I am satisfied there are far more difficulties upon any other system of interpretation, whatever it may be. And after all, what have we to do with the "how" and "in what manner" prophecies are to be fulfilled? Our only question is, "Has God said a thing?" If He has, no doubt it will be done.
For myself, I can only give my individual testimony—but the little I know experimentally of the doctrine makes me regard it as most practical and precious, and makes me long to see it more generally received.
I find it a powerful spring to holy living; a motive for patience, for moderation, for spiritual-mindedness; a test for employment of time, "would I like my Lord to find me so doing?"
I find it the strongest argument for missionary work. The time is short. The Lord is at hand. The gathering out from all nations of a witnessing people will soon be accomplished, and then the King shall come.
I find it the best answer to infidels. I tell them it proves nothing that all the world is not holy after eighteen hundred years; that it was never said it would be in the present order of things; that the King will come one day and then make all bow before Him.
I find it the best argument with the Jew. If I do not take all the prophecy of Isaiah literally, I know not how I can persuade him that the fifty-third chapter is fulfilled. But if I do, I have a resting-place for my lever which he cannot shake.
Who is there that cannot yet receive the doctrine of Christ's second personal coming? I invite you to consider the subject calmly. Dismiss from your mind traditional interpretation; separate the doctrine from the mistakes and blunders of many who have held it; do not
reject the foundation because of the wood, hay and stubble which men build upon it; do not condemn it because of injudicious friends. Only examine the texts which speak of it in the same calm way that you weigh texts in the Romish and Socinian controversy, and I am hopeful as to the result on your mind.
Who is there here that receives the doctrine? Try to realize it more. Alas! how little do we feel it at the very best! Be gentle in argument with those that differ. Remember that a man may be mistaken on this subject and yet be a holy child of God. It is not mistake on this subject that ruins souls—but the lack of grace. Above all, avoid dogmatism and intolerance, and specially about symbolical prophecy. It is a sad truth—but a truth never to be forgotten, that none have injured the doctrine of the second coming so much as over-zealous friends.
III. Learn, thirdly, that whenever Christ does come again, it will be a very sudden event. I draw that from the verse in the parable: "At midnight there was a cry made, Behold the Bridegroom comes, go forth to meet Him!"
I do not know when Christ will come. I am no prophet, though I love the subject of prophecy. I dislike date-fixing, and I think it has done great harm. I only assert positively that Christ will come again one day in person to set up His kingdom, and that whether the day be near—or whether it be far off, it will take the Church and world exceedingly by surprise.
It will come on men suddenly. It will break on the world all at once. It will not have been talked over, prepared for and looked forward to by everybody. It will awaken men's minds like a cry of fire at midnight. It will startle men's hearts like a trumpet blown by their bedsides in their first sleep. Like Pharaoh and his army, men will know nothing until the very waters are upon them. Before they can recover their breath and know where they are—they shall find that the Lord has come.
I suspect there is a vague notion floating in men's minds that the present order of things will not end quite so suddenly. I suspect men cling to the idea that there will be a time when all will know the Lord's day is near, a time when all will be able to cleanse their consciences, look up their best garment, shake off their earthly business, and prepare to meet the Lord. If anyone here has got such a notion I charge him to give it up forever. If anything is clear in unfulfilled prophecy, this one fact seems clear, that the Lord's coming will be sudden, and take men by surprise; and any view of prophecy which destroys the possibility of its being a sudden event, appears to carry about with it a fatal defect.
Everything which is written in Scripture on this point confirms the truth that Christ's second coming will be sudden. "As a snare shall it come on the face of all those who dwell on the earth," says one place. "As a thief in the night," says another. "As the lightning," says a third. "In an hour when no man thinks," says a fourth. "At a time when they shall be saying Peace and safety," says a fifth.
Our Lord Jesus Christ Himself uses two most striking comparisons when dwelling on this point. He says in one, that as it was in the days of Lot, so shall it be in the days when the Son of man is revealed. Do you remember how it was? In the days when Lot went out of Sodom the men of Sodom were eating and drinking, planting and building, marrying and giving in marriage. The sun rose as usual. They thought of nothing but worldly things; they saw no sign of danger. But all at once the fire of God fell upon them and destroyed them!
He says in another place, "As it was in the days of Noah, so shall it be also in the days of the Son of man." Do you remember how it was in the days of Noah? Stay a little, and let me remind you.
When the flood came on the earth there was no appearance beforehand of anything so awful being near. The sun rose and set as usual; the day and night followed each other in regular succession. The grass and trees and crops were growing; the business of the
world was going on; and though Noah preached continually and warned men of coming danger, no one believed him.
But at last one day the rain began and did not cease; the waters ran and did not stop. The flood came and the flood swelled; the flood went on and covered one thing after another, and all were drowned who were not in the ark. Everything in which was the breath of life perished.
Now, as the flood took the world by surprise, just so will the coming of the Son of man. It will come on men like a thunderclap. In the midst of the world's business, when everything is going on just as usual, in such an hour as this the Lord Jesus Christ will return.
See here what solemn thoughts that the Lord Jesus Christ's return, should raise in every mind. Think for a moment how little prepared the world is for such an event. Look at the towns and cities of the earth, and think of them. Mark how absorbed are men in the business of their callings. Banks, shops, law, medicine, commerce, railways, banquets, balls, theaters—all and each are drinking up hearts and souls, and thrusting out the things of God. Think what a fearful shock would be the stoppage of all these things—the sudden stoppage which will be in the day of Christ's appearing. Yet one day it shall be.
Look at the rural parishes of such a land as ours, and think of them. See how the minds of the majority are buried in farms and allotments, in cattle and corn, in rent and wages, in digging and sowing, in buying and selling; and then imagine the awful effect of a sudden cessation of all these things—the final cessation which must be when Christ comes again to finish all things. Yet remember one day it shall be. Picture these things to your mind's eye; picture your own home, your own family, your own fireside—picture, above all, your own feelings, your own state of mind. And then remember that this is the end to which the world is hastening; this is the way in which the world's affairs will be wound up. This is an event which
might possibly happen in your own time; and surely you cannot avoid the conclusion that this second coming of Christ is no mere curious speculation—but is of vast importance to your soul.
Ah! some will say, I have no doubt: "This is all mere cant and nonsense. This is all extravagant fanaticism. Where is the likelihood, where is the probability of all this?"
Do not say so. Men said the same in the day of Noah and Lot—but they found to their cost that Noah and Lot were right. Do not say so. The apostle Peter foretold that men would talk so in the latter days. Do not fulfill his prophecy by your unbelief.
Where is the cant and fanaticism of that which I have been saying? I calmly say the present state of things will come to an end one day. Will any one deny that? Will any one say we are to go on as we do now forever? I calmly say that Christ's coming will be the ending of the present state of things. I have said so because the Bible says it. I have calmly said that Christ's coming will be a sudden event, whenever it may be, and might possibly be in our own time. I have said so because thus and thus I find it written. If you do not like it, I am sorry for it. One thing only you must remember: you are finding fault with the Bible, not with me.
IV. Learn, in the last place, that Christ's coming will make an immense change to all members of Christ's Church, both good and bad.
I draw that from the concluding portion of the parable, from the discovery of the foolish virgins, that their lamps were gone out, from their anxious address to the wise, "Give us some of your oil," from their vain knocking at the door when shut, crying, "Lord, Lord, open to us," from the happy admission of the wise who were ready to the marriage supper, in company with the bridegroom. All these points are food for thought. But I have no time to dwell on them particularly. I can only take one single broad view of all. To all who
have been baptized in the name of Christ—converted or unconverted, believer or unbeliever, holy or unholy, godly or ungodly, wise or foolish, gracious or graceless—to all, the second coming of Christ shall be an immense change.
It shall be an immense change to the UNGODLY, to the mere nominal Christian.
They will see the value of real heart-religion if they never saw it before;, "Give us some of your oil," they will cry to the godly, "for our lamps have gone out."
Who does not know that spiritual religion never brings a man the world's praise? It never has done, and it never does. It entails the world's condemnation, the world's persecution, the world's ridicule, the world's sneers. The world will let a man go to hell quietly, and never try to stop him. The world will never let a man go to heaven quietly—they will do all they can to turn him back. Who has not heard of nicknames in plenty bestowed on all who faithfully follow Christ?—Pietist, Methodist, saint, fanatic, enthusiast, righteous zealot, and many more? Who does not know the petty family persecution which often goes on in private society in our own day. Let a young person go to every ball and theater and race-course, and utterly neglect his soul, and no one interferes; no one says "Spare yourself," no one says "Be moderate—remember your soul."
But let him begin to read his Bible and be diligent in prayers, let him decline worldly amusement and be particular in his employment of time, let him seek an evangelical ministry and live as if he had an immortal soul—let him do this, and the probability is all his relations and friends will be up in arms. "You are going too far!" "You need not be so very holy!" "You are taking up extreme lines!"—this is the least that he will hear. Alas that it should be so—but so it is.
These are ancient things. As it was in the days of Cain and Abel, as it was in the days of Isaac and Ishmael—even so it is now. Those who
are born after the flesh will persecute those who are born after the Spirit. The cross of Christ will always bring reproach with it. If a man will become a decided evangelical Christian, he must make up his mind to lose the world's favors; he must be content to be thought by many a total fool.
But, brethren, all this will be at an end when Christ returns. The light of that day will show everything in its true colors; the scales will fall from the poor worldling's eyes. The value of the soul will flash on his astonished mind; the utter uselessness of a mere nominal Christianity will burst upon him like a thunderstorm. The blessedness of regeneration and faith in Christ and a holy walk, will shine before him in reality. The veil will fall from his face; he will discover that the godly have been the wise, and that he has played the fool exceedingly; and just as Saul wanted Samuel when it was too late, and Belshazzar sent for Daniel when the kingdom was departing from him—so will the ungodly turn to the very men they once mocked and despised, and cry, "Give us some of your oil, for our lamps have gone out!"
But again: the ungodly will seek salvation earnestly when Christ returns—but not find it. They will find that opportunities once let slip shall never be regained. They will seek the oil of grace, they will knock at the door for admission, they will cry, "Lord, Lord, open to us," but all in vain.
Who does not know that thousands are urged to pray now, who never attempt it? They mean to do so one day, perhaps; they imagine it will never be too late to seek the Lord.
But there is a time coming when prayer shall be heard no longer. There is a time when the door by which Saul of Tarsus and Magdalen entered in, shall be shut forever. There is a time when men shall know the folly of sin—but, like Judas, too late for repentance; when they shall desire to enter into the promised land—but, like Israel at Kadesh, not be able; when they shall see the value of God's favor and
covenant blessing—but like Esau, when they can no longer procure it; when they shall believe every jot and tittle of God's revealed word —but, like the miserable devils, only to tremble!
Yes! beloved brethren, many will come to this in the day of Christ's reappearing. They will ask and not receive, they will seek and not find, they will knock and the door shall not be opened to them. Alas, indeed, that it should be so! Woe to the man who puts off seeking his manna until the Lord's day of return! Like Israel of old, he will find none. Woe to the man who goes to buy oil when he ought to be burning it! Like the foolish virgins, he will find himself shut out from the marriage supper of the Lamb.
But as Christ's coming will be a mighty change to the ungodly, so also will it be a mighty change to the GODLY.
They shall be placed in a position of perfect safety. "The door shall be shut." They shall no longer be vexed by temptations, persecuted by the world, warred against by the devil. Their conflicts shall all be over. Their strife with the flesh shall forever cease. They shall be where there is no Satan, no world, and no sin. Ah! brethren, the second Eden shall be better far than the first. In the first Eden the door was not shut—but in the second the Lord shall shut us in.
Furthermore the godly shall be placed in a position of perfect blessedness. They shall go in with the Bridegroom to the marriage; they shall be with Christ. Faith shall be swallowed up in sight, hope shall become certainty, knowledge shall at length be perfect, prayer shall be turned into praise, desires shall receive their full accomplishment, fears and doubtings shall not rise to mar their comforts, the thought of parting shall not spoil the pleasure of meeting; the company of saints shall be enjoyed without hurry and distraction, and weariness shall be all unknown. Thus shall they understand the meaning of the text, "In Your presence is fullness of joy, and at Your right hand are pleasures for evermore!" Then shall they experience the truth of that beautiful hymn which says:
"Let me be with You where You art, My Savior, My eternal rest; Then only shall this longing heart Be fully and forever blessed.
"Let me be with You where You art, Your unveiled glory to behold; Then only will this wandering heart Cease to be false to You and cold.
"Let me be with You where You art, Where none can die, where none remove, Then neither death nor life shall part Me from Your presence and Your love."
Is there a single man or woman here that can laugh at true vital piety? Is there anyone who persecutes and ridicules true godliness, and talks of people being over-particular and righteous overmuch? Beware what you are doing! Again I say beware. You may live to think differently; you may live to alter your opinion—but perhaps too late. Ah! there is a day coming when there will be no infidels—no, not one! "Before the name of Jesus every knee will bow, and every tongue confess that He is Lord." Remember that day, and beware.
Is there any dear child of God here who is mocked and despised for the gospel's sake, and feels as if he stood alone? Take comfort; be patient: wait a little—your turn shall come. When the spies returned from searching Canaan, men talked of stoning Caleb and Joshua. A few days passed away, and all the assembly confessed that they alone had been right. Strive to be like them. Follow the Lord fully, and sooner or later all men shall confess that you did well. Men seem to be afraid of going too far, men seem to be afraid of being too holy. Millions will lament in the day of Christ's return that they had not religion enough; not one will be heard to say that he had too much.
And now, brethren, it only remains for me to close this sermon by three words of APPLICATION, which seem to me to arise naturally out of the parable of which I have been speaking. I heartily pray God to bless them to your souls, and to make them words in season at the beginning of a new year.
1. My first word of application shall be a QUESTION. I take the parable of the ten virgins in my hands, and I address that question to everybody here present. I ask, "Are you ready?" Remember the words of the Lord Jesus: "those who were ready went in with the bridegroom to the marriage"—those who were ready and none else. Now here, in the sight of God, I ask you everyone, "Is this your case? Are you ready?"
I do not ask whether you are a Churchman and make a profession of religion; I do not ask whether you sit under an evangelical ministry, and like evangelical people, and can talk of evangelical things. All this is the surface of Christianity, and may be easily attained. I want to search your heart more deeply by far. I want to know whether grace is in your heart, and the Holy Spirit. I want to know whether you are ready to meet the Bridegroom, ready for Christ's return. I want to know, if the Lord should come this week, whether you could lift up your head with joy, and say, "This is our God! We have waited for Him! Let us be glad and rejoice in His salvation!"
Ah! some will be saying, "This is far too high a standard. This is requiring far too much. This is extravagance. This is a hard saying: who can bear it?" I cannot help it. I believe it is the standard of the Bible; I believe it is the standard Peter sets before us when he tells us to be "looking for and earnestly desiring the coming of the day of God"; I believe it is the mark at which every believer should be continually aiming, to be found ready to meet Christ.