Part 8

Part 8

shall be administered to them at the great day of account. The only

question is, what will become of the Almost Christian, one that is

content to go, as he thinks, in a middle way to heaven, without being

profane on the one hand, or, as he falsely imagines, righteous

over-much on the other? Many there are in every congregation, and

consequently some here present, of this stamp. And what is worst of

all, it is more easy to convince the most notorious publicans and

sinners of their being out of a state of salvation, than any of these.

Notwithstanding, if Jesus Christ may be our judge, they shall as

certainly be rejected and disowned by him at the last day, as though

they lived in open defiance of all his laws. For what says our Lord in

the parable of which the words of the text are a conclusion, and which

I intend to make the subject of my present discourse. "Then," at the

day of judgment, which he had been discoursing of in the foregoing, and

prosecutes in this chapter, "shall the kingdom of heaven, (the state of

professors in the gospel church) be likened unto ten virgins, who took

their lamps, and went forth to meet the bridegroom." In which words, is

a manifest allusion to a custom prevailing in our Lord's time among the

Jews, at marriage solemnities, which were generally at night, and at

which it was customary for the persons of the bride-chamber to go out

in procession, with many lights, to meet the bridegroom. By the

bridegroom, you are here to understand Jesus Christ. The church, i.e.

true believers, are his Israel; he is united to them by one spirit,

even in this life; but the solemnizing of their sacred nuptials, is

reserved till the day of judgment, when he shall come to take them home

to himself, and present them before men and angels, as his purchase, to

his Father, without spot or wrinkle, or any such thing. By the ten

virgins we are to understand, the professors of Christianity in

general. All are called virgins, because all are called to be saints.

Whosoever names the name of Christ, is obliged by that profession to

depart from all iniquity. But the pure and chaste in heart, are the

only persons that will be blessed as to see God. As Christ was born of

a virgin, so he can dwell in none but virgins souls, made pure and holy

by the cohabitation of his holy Spirit. What says the apostle? "All are

not Israel that are of Israel," all are not Christians that are called

after the name of Christ: No, says our Lord, in the 2nd verse, "Five of

those virgins were wise," true believers, "and five were foolish,"

formal hypocrites. But why are five said to be wise, and the other five

foolish? Hear what our Lord says in the following verses; "They that

were foolish took their lamps, and took no oil with them: but the wise

took oil in their vessels with their lamps." They that were foolish

took their lamps of an outward profession. They would go to church, say

over several manuals of prayers, come perhaps into a field to hear a

sermon, give at a collection, and receive the sacrament constantly,

nay, oftener than once a month. But then here lay the mistake; they had

no oil in their lamps, no principle of grace, no living faith in their

hearts, without which, though we should give all our goods to feed the

poor, and our bodies to be burnt, it would profit us nothing. In short,

they were exact, nay, superstitious bigots as to the form, but all the

while they were strangers to, and, in effect, denied the power of

godliness in their hearts. They would go to church, but at the same

time, think it no harm to go to a ball or an assembly, notwithstanding

they promised at their baptism, to renounce the pomps and vanities of

this wicked world. They were so exceedingly fearful of being righteous

over-much, that they would even persecute those that were truly devout,

if they attempted to go a step farther than themselves. In one word,

they never effectually felt the power of the world to come. They

thought they might be Christians without so much inward feeling, and

therefore, notwithstanding their high pretensions, had only a name of

live.

And now, Sirs, let pause a while, and in the name of God, whom I

endeavor to serve in the gospel of his dear Son, give me leave to ask

one question. Whilst I have been drawing, though in miniature, the

character of these foolish virgins, have not many of your consciences

made the application, and with a small, still, though articulate voice,

said, Thou man, thou woman, art one of those foolish virgins, for thy

sentiments and practice agree thereto? Stifle not, but rather encourage

these convictions; and who knows, but that Lord who is rich in mercy to

all that call upon him faithfully, may so work upon you even by this

foolishness of preaching, as to make you wise virgins before you return

home?

What they were you shall know immediately: "But the wise took oil in

their vessels with their lamps." Observe, the wise, the true believers,

had their lamps as well as the foolish virgins; for Christianity does

not require us to cast off all outward forms; we may use forms, and yet

not be formal: for instance, it is possible to worship God in a set

form of prayer, and yet worship him in spirit and in truth. And

therefore, brethren, let us not judge one another. The wise virgins had

their lamps; herein did not lie the difference between them and the

foolish, that one worshipped God with a form, and the other did not:

No: as the Pharisee and Publican went up to the temple to pray, so

these wise and foolish virgins might go to the same place of worship,

and sit under the same ministry; but then the wise took oil in their

vessels with their lamps; they kept up the form, but did not rest in

it; their words in prayer were the language of their hearts, and they

were no strangers to inward feelings; they were not afraid of searching

doctrines, nor affronted when ministers told them they deserved to be

damned; they were not self-righteous, but were willing that Jesus

Christ should have all the glory of their salvation; they were

convinced that the merits of Jesus Christ were to be apprehended only

by faith; but yet were they as careful to maintain good works, as

though they were to be justified by them: in short, their obedience

flowed from love and gratitude, and was cheerful, constant, uniform,

universal, like that obedience which the holy angels pay our Father in

heaven.

Here then let me exhort you to pause again; and if any of you can

faithfully apply these characters to your hearts, give God the glory,

and take the comfort to your own souls; you are not false but true

believers. Jesus Christ has been made of God to you wisdom, even that

wisdom, whereby you shall be made wise unto salvation. God sees a

difference between you and foolish virgins, if natural men will not.

You need not be uneasy, though one chance and fate in this may happen

to you both. I say, once chance and fate; for, ver. 5 "while the

bridegroom tarried," in the space of time which passed between our

Lord's ascension and his coming again to judgment, "they all slumbered

and slept." The wise as well as foolish died, for dust we are, and to

dust we must return. It is no reflection at all upon the divine

goodness, that believers, as well as hypocrites, must pass through the

valley of the shadow of death; for Christ has taken away the sting of

death, so that we need fear no evil. It is to them a passage to

everlasting life: death is only terrible to those who have no hope,

because they live without faith in the world. Whosoever there are

amongst you, that have received the first-fruits of the spirit, I am

persuaded you are ready to cry out, we would not live here always, we

long to be dissolved, that we may be with Jesus Christ; and though

worms must destroy our bodies as well as others, yet we are content,

being assured that our Redeemer liveth, that he will stand at the

latter days upon the earth, and that in our flesh we shall see God.

But it is not so with hypocrites and unbelievers beyond the grave; for

what says our Lord? "And at midnight:" observe, at midnight, when all

was hushed and quiet, and no one dreaming of any such thing, "a cry was

made;" the voice of the arch-angel and the trump of God was heard

sounding this general alarm; to things in heaven, to things in earth,

and to things in the waters under the earth, "Behold!" mark how this

awful summons is ushered in with the word behold, to engage our

attention? "Behold the bridegroom cometh!" even Jesus Christ, the

desire of nations, the bridegroom of his spouse the church: Because he

tarried for a while to exercise the faith of saints, and give sinners

space to repent, scoffers were apt to cry out, "Where is the promise of

his coming? But the Lord is not slack concerning his promise, as these

men account slackness." For behold, he that was to come, now cometh,

and will not tarry any longer: he cometh to be glorified in his saints,

and to take vengeance on them that know not God, and have not obeyed

his gospel: he cometh not as a poor despised Galilean; not be laid in a

stinking manger; not to be despised and rejected of men; not to be

blindfolded, spit upon, and buffeted; not to be nailed to an accursed

tree; he cometh not as the Son of man, but as he really was, the

eternal Son of the eternal God: He cometh riding on the wings of the

wind, in the glory of the Father and his holy angels, and to be had in

everlasting reverence of all that shall be round about him. 'Go ye

forth to meet him;" arise, ye dead, ye foolish, as well as wise virgin,

arise and come to judgment. Multitudes, not doubt, that hear this

awakening cry, would rejoice if the rocks might fall on, and the hills

cover them from the presence of the Lamb: what would they give, if as

they lived as beasts, they might now die like the beasts that perish?

How would they rejoice, if those same excuses which they made on this

side eternity for not attending on holy ordinances, would serve to keep

them from appearing before the heavenly bridegroom! But as Adam,

notwithstanding his fig- leaves, and the trees of the garden, could not

hide himself from God, when arrested with an "Adam, where art thou?" So

now the decree is gone forth, and the trump of God has given its last

sound; all tongues, people, nations, and languages, both wise and

foolish virgins, must come into his presence, and bow beneath his

footstool; even Pontius Pilate, Annas and Caiaphas; even the proud

persecuting high-priests and Pharisees of this generation, must appear

before him: for says our Lord, "then, (when the cry was made, Behold,

the bridegroom cometh!) in a moment, in the twinkling of an eye, the

graves were opened, the sea gave up its dead, and "all those virgins,

both wise and foolish, arose and trimmed their lamp," or endeavored to

put themselves in a proper posture to meet the bridegroom.

But how may we imagine the foolish virgins were surprised, when,

notwithstanding their high thoughts and proud imaginations of their

security, they now find themselves wholly naked, and void of that

inward holiness and purity of heart, without which no man living at

that day shall comfortably meet the Lord! I doubt not, but may of these

foolish virgins, whilst in this world, were clothed in purple and fine

linen, fared sumptuously every day, and disdained [1. To consider

unworthy of one's regard or notice; treat with contempt or scorn: to

disdain a coward. 2. To consider unworthy of one's position or

character; refuse scornfully: to disdain to beg for food. --n. A

feeling or attitude of superiority and dislike; proud contempt.] to set

the wise virgins, some of whom might be as poor as Lazarus, even with

the dogs of their flock. These were looked upon by them as enthusiasts

and madmen, as persons that were righteous over- much, and who intended

to turn the world upside down: but now death hath opened their eyes,

and convinced them, to their eternal sorrow, that he is not a true

Christian, who is only one outwardly. Now they find (though, alas! too

late) they, and not the wise virgins, had been beside themselves. Now

their proud hearts are made to stoop, their lofty looks are brought

low; and as Dives entreated that Lazarus might dip the tip of his

finger in water, and be sent to cool his tongue, so these foolish

virgins, these formal hypocrites, are obliged to turn beggars to those

whom they once despised: "Give us of your oil;" O! impart to us a

little of that grace and holy spirit, for the insisting on which we

fools accounted your lives madness; for alas! "our lamps are gone out;"

we had only the form of godliness; we were whited sepulchers; we were

heart-hypocrites; we contented ourselves with desiring to be good; and

though confident of salvation whilst we lived, yet our hope is entirely

gone, now God has taken away our souls: Give us therefore, O! give us,

though we once despised you, give us of your oil, for our lamps of an

outward profession, and transient convictions, are quite gone out.

"Comfort ye, comfort ye, my people, saith the Lord." My brethren in

Christ, hear what the foolish say to the wise virgins, and learn in

patience to possess your souls. If you are true followers of the lowly

Jesus, I am persuaded you have your names cast out, and all manner of

evil spoken falsely against you, for his name's sake; for no one ever

did or will live godly in Christ Jesus, without suffering persecution;

nay, I doubt not but your chief foes are those of your own household:

tell me, do not your carnal relations and friends vex your tender souls

day by day, in bidding you spare yourselves, and take heed lest you go

too far: And as you passed along to come and hear the word of God, have

you not heard many a Pharisee cry out, Here comes another troop of his

followers! Brethren, be not surprised, Christ's servants were always

the world's fools; you know it hated him before it hated you. Rejoice

and be exceeding glad. Yet a little while, and behold the bridegroom

cometh, and then shall you hear these formal scoffing Pharisees saying

unto you, "Give us of your oil, for our lamps are gone out." When you

are reviled, revile not again: when you suffer, threaten not; commit

your souls into the hands of him that judgeth righteously: for behold

the day cometh, when the children of God shall speak for themselves.

The wise virgins, in the parable, no doubt endured the same cruel

mockings as you may do, but as the lamb before the shearers is dumb, so

in this life opened they not their mouths; but now we find they can

give their enemies an answer: "Not so, lest there be not enough for us

and you; but go ye rather to them that sell, and buy for yourselves."

These words are not to be understood as though they were spoken in an

insulting manner; for true charity teaches us to use the worst of

sinners, and our most bitter enemies, with the meekness and gentleness

of Christ: Though Dives was in hell, yet Abraham does not say, Thou

villain, but only, "Son, remember:" and I am persuaded, had it been in

the power of these wise virgins, they would have dealt with the foolish

virgins, as God knows, I would willingly deal with my most inveterate

[firmly established by long continuance] enemies, not only give them of

their oil, but also exalt them to the right hand of God. It was not

then for want of love, but the fear of wanting a sufficiency for

themselves, that made them return this answer, "Not so, lest there be

not enough for us and you:" For they that have most grace, have none to

spare; none but self-righteous, foolish virgins think they are good

enough, or have already attained. Those who are truly wise are always

most distrustful of themselves, pressing forwards to the things that

are before, and think it well if after they have done all, they can

make their calling and election sure. "Not so, lest there be not enough

for us and you; but go ye rather to them that sell, and buy for

yourselves." These words indeed seem to be spoken in a triumphant, but

certainly they were uttered in the most compassionate manner; "go ye to

them that sell, and buy for yourselves;" unhappy virgins! you accounted

our lives folly; whilst with you in the body, how often have you

condemned us for our zeal in running to hear the word of God, and

looked upon us as enthusiasts, for talking and affirming, that we must

be led by the spirit, and walk by the spirit, and feel the spirit of

God witnessing with our spirits, that we are his children? But now you

would be glad to be partakers of this privilege, but it is not ours to

give. You contented yourselves with seeking, when you should have been

striving to enter in at the strait gate. And now go to them that sell,

if you can, and buy for yourselves.

And what say you to this, ye foolish formal professors? For I doubt not

but curiosity and novelty hath brought many such, even to this despised

place, to hear a sermon. Can you hear this reply to the foolish

virgins, and yet not tremble? Why, yet a little while, and thus it

shall be done to you. Rejoice and bolster yourselves up in your duties

and forms; endeavor to cover your nakedness with the fig-leaves of an

outward profession and a legal righteousness, and despise the true

servants of Christ as much as you please, yet know, that all your hopes

will fail you when God brings you into judgment. For not he who

commendeth himself is justified, but he whom the Lord commendeth.

But to return; we do not hear of any reply the foolish virgins make:

No, their consciences condemned them; like the person without a

wedding-garment, they are struck dumb, and are now filled with anxious

thoughts how they shall buy oil, that they may lift up their heads

before the bridegroom. "But whilst they went to buy," ver. 10, whilst

they were thinking what they should do, the bridegroom, the Lord Jesus,

the king, the husband of his spouse the church, cometh, attended with

thousands and twenty times then thousands of saints and angels,

publicly to count up his jewels; "and they that were ready," the wise

virgins who had oil in their lamp, and were sealed by his spirit to the

day of redemption, these having on the wedding garment of an imputed

righteousness, and a new nature, "went in with him to the marriage."

But who can express the transports that these wise virgins felt, when

they were thus admitted, in holy triumph, into the presence and full

enjoyment of him, whom their souls hungered and thirsted after! No

doubt they had tasted of his love, and by faith had often fed on him in

their hearts, when sitting down to commemorate his last supper here on

earth; but how full may we think their hearts and tongues were of his

praises, when they see themselves seated together to eat bread in his

heavenly kingdom. And what was best of all, "the door was shut, and

shut them in, to enjoy the ever blessed God, and the company of angels

and the spirits of just men made perfect, without interruption for

evermore. I say, without interruption; for in this life, their eyes

often gushed out with water, because men kept not God's law; and they

could never come to appear before the Lord, or to hear his word, but

Satan and his emissaries would come also to disturb them; but now "the

door is shut," now there is a perfect communion of saints, which they

in vain longed for in this lower world; not tares no longer grow up

with the wheat; not one single hypocrite or unbeliever can screen

himself amongst them. "Now the wicked cease from troubling, and now

their weary souls enjoy an everlasting rest."

Once more, O believers, let me exhort you in patience to possess your

souls. God, if he has freely justified you by faith in his son, and

given you his spirit, has sealed you to be his; and has secured you, as

surely as he secured Noah, when he locked him in the ark. But though

heirs of God, and joint heirs with Christ, and neither men nor devils

can pluck you our of your heavenly Father's hand, yet you must be

tossed about with manifold temptations; however, lift up your heads,

the day of your perfect, complete redemption draweth nigh. Behold the

bridegroom cometh to take you to himself, the door shall be shut, and

you shall be for ever with the Lord.

But I even tremble to tell you, O nominal Christians, that the door

will be shut, I mean the door of mercy, never, never to be opened to

give you admission, though you should continue knocking to all

eternity. For thus speaks our Lord, v. 11. "Afterwards," after those

that were ready went in, and the door was shut; after they had, to

their sorrow, found that no oil was to be bought, no grace to be

procured, "came also the other virgins;" and as Esau, after Jacob had

gotten the blessing, cried with an exceeding bitter cry, "Bless me,

even me also, O my father;" so they came saying, "Lord, Lord, open to

us." Observe the importunity of these foolish virgins, implied in the

words, "Lord, Lord." Whilst in the body, I suppose they only read, did

not pray over their prayers. If you now tell them, they should "pray

without ceasing," they should pray from their hearts, and feel the want

of what they pray for; they would answer, they could not tell what you

mean by inward feelings; that God did not require us to be always on

our knees, but if a man did justly, and loved mercy, and did as the

church forms required him, it was as much as the Lord required at his

hands.

I fear, sirs, too many among us are of this mind: nay, I fear there are

many so polite, so void of the love of God, as to think it too great a

piece of self-denial, to rise early to offer up a sacrifice of praise

and thanksgiving acceptable to God through Jesus Christ. If any such,

by the good providence of God, are brought hither this morning, I

beseech you to consider your ways, and remember, if you are not

awakened out of your spiritual lethargy, and live a life of prayer

here, you shall but in vain cry out with the foolish virgins, "Lord,

Lord, open unto us," hereafter. Observe farther, the impudence, as well

as importunity of these other virgins; "Lord, Lord," say they, as

though they were intimately acquainted with the holy Jesus. Like

numbers among us, who because they go to church, repeat their creeds,

and receive the blessed sacrament, think they have a right to call

Jesus their Savior, and dare call God their Father, when they put up

the Lord's prayer. But Jesus is not your Savior. The devil, not God, is

your father, unless your hearts are purified by faith, and you are born

again from above. It is not merely being baptized by water, but being

born again of the Holy Ghost that must qualify you for salvation; and

it will do you no service at the great day, to say unto Christ, Lord,

my name is in the register of such and such a parish. I am persuaded,

the foolish virgins could say this and more; but what answer did Jesus

make? He answered and said, ver. 12, "Verily, I say unto you:" He puts

the verily, to assure them he was in earnest. "I say unto you," I who

am truth itself, I whom you have owned in words, but in works denied,

"verily, I say unto you, I know you not." These words must not be

understood literally; for whatever Arians and Socinians may say to the

contrary, yet we affirm, that Jesus Christ is God, God blessed for

ever, and therefore knoweth all things. He saw Nathaniel, when under

the fig-tree: he sees, and is not looking down from heaven his

dwelling-place, upon us, to see how we behave in these fields.

Brethren, I know nothing of the thoughts and intents of your hearts, in

coming hither; but Jesus Christ knows who came like new-born babes,

desirous to be fed with the sincere milk of the word; and he knows who

came to hear what the babbler says, and to run away with part of a

broken sentence, that they may have whereof to accuse him. This

expression then, "I know you not," must not be understood literally;

no, it implies a knowledge of approbation, as though Christ has said,

"You call me, Lord, Lord, but you have not done the things that I have

said; you desire me to open the door, but how can you come in hither

not having on a wedding garment? Alas, you are naked! Where is my

outward righteousness imputed to you? Where is my divine image stamped

upon your souls? How dare you call me Lord, Lord, when you have not

received the Holy Ghost, whereby I seal all that are truly mine?

"Verily, I know you not; depart from me, ye cursed, into everlasting

fire, prepared for the devil and his angels."

And now, he that hath ears to hear, let him hear what manner of persons

these were, whom Jesus Christ dismissed with this answer. Remember, I

entreat you, remember they are not sent away for being fornicators,

swearers, Sabbath-breakers, or prodigals. No, in all probability, as I

observed before, they were, touching the outward observance of the

moral law, blameless; they were constant as to the form of religion;

and if they did no good, yet no one could say, they did any one any

harm. The only thing for which they were condemned, and eternally

banished from the presence of the Lord, (for so much is implied in "I

know you not") was this, they had no oil in their lamps, no principle

of a true living faith and holiness in their hearts. And if persons may

go to church, receive the sacrament, lead honest moral lives, and yet

be sent to hell at the last day, as they certainly will be if they

advance no farther, Where wilt thou, O drunkard? Where wilt thou, O

swearer? Where wilt thou, O Sabbath-breaker? Where wilt thou that

deniest divine revelation, and even the form of godliness? Where wilt

you, and such like sinners appear? I know very well. You must appear

before the dreadful tribunal of Jesus Christ; however you may, like

Felix, put off the prosecution of your convictions, yet you, as well as

others, must arise after death, and appear in judgment; you will then

find, to your eternal sorrow, what I just hinted at in the beginning of

this discourse, that your damnation slumbereth not: sin has blinded

your hearts, and hardened your foreheads now, but yet a little while,

and our Lord will ease him of his adversaries. Methinks, by faith, I

see the heavens opened, and the holy Jesus coming, with his face

brighter than ten thousand suns, darting fury upon you from his eyes!

Methinks I see you rising from your graves, trembling and astonished,

and crying out, who can abide this day of his coming!

And now what inference shall I draw from what has been delivered? Our

Lord, in the words of the text, has drawn one for me; "Watch therefore,

for ye know neither the day nor the hour wherein the Son of man

cometh."

"Watch," that is, be upon your guard, and keep your graces in continual

exercise. For as when we are commanded to watch unto prayer, it

signifies that we should continue instant in that duty; so when we are

required to watch in general, it means that we should put on the whole

armor of God, and live every day as though it was our last. And O that

the Lord may now enable me to lift up my voice like a trumpet! For had

I a thousand tongues, or could I speak so loud that the whole world

might hear me, I could not sound a more useful alarm than that which is

contained in the text. Watch therefore, my brethren, I beseech you by

the mercies of God in Christ Jesus, watch; be upon your guard; awake,

ye that sleep in the dust: for ye know neither the day nor the hour

wherein the Son of man cometh. Perhaps today, perhaps this midnight,

the cry may be made: "for in a moment, in the twinkling of an eye, the

trump is to sound." However, supposing the final day of judgment may

yet be a great way off, the day of death is certainly near at hand: for

what is our life? "It is but a vapor," but a span long, soon passeth it

away, and we are gone. Blessed be God, we are all here well; but who,

out of this great multitude, dares say, I shall go home to my house in

safety? Who knows, but whilst I am speaking, God may commission his

ministering spirits immediately to call some of you away by a sudden

stroke, to give an account with what attention you have heard this

sermon. You know, my brethren, some such instances we have lately had.

And what angel or spirit hath assured us, that some of you shall not be

the next? "Watch therefore, for ye know neither the day nor the hour

wherein the Son of man will come;" And it is chiefly for this reason,

that God has hidden the day of our deaths from us. For since I know not

but I may die to morrow, why, O my soul, may each of us say, wilt thou

not watch to day? Since I know not but I may die the next moment, why

wilt thou not prepare for dying this? Many such reflections as these,

my brethren, crowd in upon my mind. At present, blessed be the Lord,

who delights to magnify his strength in a poor worm's weakness, I am at

a stand, not so much about what I shall say, as what I shall leave

unsaid. My belly, like Elihu's, is, as it were, full of new wines; "out

of the abundance of my heart my mouth speaketh." The seeing so great a

multitude standing before me; a sense of the infinite majesty of that

God in whose name I preach, and before whom I as well as you must

appear, to give an account, and the uncertainty there is whether I

shall live another day, to speak to you any more: these considerations,

especially the presence of God, which I feel upon my soul, furnishes me

with so much matter, that I scarce know where to begin, or where to end

my application. However, for method-sake, by the divine assistance, I

will branch it into three particulars.

And First, I would remind you that are notoriously ungodly, of what our

Lord says in the text: For though I have said that your damnation

slumbereth no, whilst you continue in an impenitent state; yet that was

only to set you upon your watch, to convince you of your danger, and

excite you to cry out, "What shall we do to be saved?" I appeal to all

that hear me, whether I have said, the door of mercy should be shut

against you, if you believe on Jesus Christ: No, if you are the chief

of sinners; if you are murderers of fathers, and murderers of mothers;

if you are emphatically the dung and offscouring of all things; yet if

you believe on Jesus Christ, and cry unto him with the same faith as

the expiring thief, "Lord, remember me, now thou art in thy kingdom;" I

will pawn my eternal salvation upon it, if he does not shortly

translate you to his heavenly paradise. Wonder not at my speaking with

so much assurance: For I know "it is a faithful and true saying, and

worthy of all acceptation, that Jesus Christ came into the world to

save (all truly affected and believing) sinners: Nay, so great is his

love, that I am persuaded, was it necessary, he would come again into

the world, and die a second time for them on the cross. But, blessed be

God, when our Lord bowed down his head, and gave up the ghost, our

redemption was finished. It is not our sins, but our want of a lively

faith in his blood, that will prove our condemnation: if you draw near

to him by faith, though ye are the worst of sinners, yet he will not

say unto you, "Verily I know you not." No, a door of mercy shall be

opened to you. Look then, look then, by an eye of faith, to that

God-man whom ye have pierced. Behold him bleeding, panting, dying upon

the cross, with arms stretched out ready to embrace you all. Hark! How

he groans! See how all nature is in agony! The rocks rend, the graves

open; the sun withdraws its light, ashamed as it were to see the God of

nature suffer; and all this to usher in man's great redemption. Nay,

the Holy Jesus, in the very agonies and pangs of death, prays for his

very murderers; "Father, forgive them, for they know not what they do."

If then you have crucified the Son of God afresh, and put him to an

open shame, yet do not despair, only believe, and even this shall be

forgiven. You have read, at least you have heard, no doubt, how three

thousand were converted at St. Peter's preaching one single sermon,

after our Lord's ascension into heaven; and many of those who crucified

the Lord of glory undoubtedly were amongst them, and why should you

despair? For "Jesus Christ is the same yesterday, today, and for ever."

The Holy Ghost shall be sent down on you, as well as on them, if you do

but believe; for Christ ascended up on high to receive this gift even

for the vilest of men. Come then, all ye that are weary and heavy laden

with the sense of your sins, lay hold on Christ by faith, and he will

give you rest; for salvation is the free gift of God to all them that

believe. And though you may think this too good news to be true, yet I

speak the truth in Christ, I lie not, this is the gospel, this is the

glad tidings which we are commissioned to preach to every creature. Be

not faithless then, but believing. Let not the devil lead you captive

at his will any longer; for all the wages he gives his servants is

death, death often in this life, death everlasting in the next: But the

free gift of God, is eternal life to all that believe in Jesus Christ.

Pharisees are and will be offended at my coming here, and offering you

salvation on such cheap terms; but the more they bid me hold my peace,

the more will I cry out and proclaim to convicted sinners, that Jesus,

David's Son according to the flesh, but David's Lord as he was God,

will have mercy upon all that by a living faith truly turn to him. If

this is to be vile, I pray God, I may be more vile. If they will not

let me preach Christ crucified, and offer salvation to poor sinners in

a church, I will preach him in the lanes, streets, highways and hedges;

and nothing pleases me better, than to think I am now in one of the

devil's strongest holds. Surely, the Lord has not sent me and all you

hither for nothing; no, blessed be God, the fields are white ready unto

harvest, and many souls I hope will be gathered into his heavenly

garner. It is true, it is the midnight of the church, especially the

poor church of England, but God has lately sent forth his servants to

cry, "Behold the bridegroom cometh:" I beseech you, O sinners, hearken

unto the voice! Let me espouse you by faith to my dear master; and

henceforward "watch and pray," that you may be ready to go forth to

meet him.

Secondly, I would apply myself to those amongst you, that are not

openly profane, but by depending on a formal round of duties, deceive

your own souls, and are only foolish virgins. But I must speak to your

conviction, rather than your comfort. My dear brethren, do not deceive

your own souls. You have heard how far the foolish virgins went, and

yet were answered with "Verily I know you not." The reason is, because

none but such who have a living faith in Jesus Christ, and are truly

born again, can possibly enter into the kingdom of heaven. You may,

perhaps, live honest and outwardly moral lives, but if you depend on

that morality, or join your works with your faith, in order to justify

you before God, you have no lot or share in Christ's redemption: For

what is this but to deny the Lord that has bought you? What is this but

making yourselves your own Saviors? Taking the crown from Jesus Christ,

and putting it on your own heads? The crime of the devil, some have

supposed, consisted in this, that he would not bow to Jesus Christ,

when the Father commanded all the angels to worship him; and what do

you less? You will not own and submit to his righteousness; and though

you pretend to worship him with your lips, yet your hearts are far from

him; besides you, in effect, deny the operations of his blessed spirit,

you mistake common for effectual grace; you hope to be saved, because

you have good desires, and a few short convictions; and what is this,

but to give God, his word, and all his saints, the lie? A Jew, a Turk,

has equally as good grounds whereon to build his hopes of salvation.

Need I not then to cry out to you, ye foolish virgins, watch. Beg of

God to convince you of your self-righteousness, and the secret unbelief

of your hearts; or otherwise, whensoever the cry shall be made, "Behold

the bridegroom cometh," you will find yourselves utterly unprepared to

go forth to meet him: You may cry "Lord, Lord;" but the answer will be,

"Verily, I know you not."

Thirdly, I would speak a word or two by way of exhortation to those who

are wise virgins, and are assured that they have on a wedding garment.

That there are many such amongst you, who by grace have renounced your

own righteousness, and know that the righteousness of the Lord Jesus is

imputed to you, I make no doubts. God has his secret ones in the worst

of times; and I am persuaded he has not let so loud a gospel cry to be

made amongst his people, as of late has been heard, for nothing. No, I

am confident, the Holy Ghost has been given to many at the preaching of

faith, and has powerfully fallen upon many, whilst they have been

hearing the word. You are now then no longer foolish, but wise virgins;

notwithstanding, I beseech you also to suffer the word of exhortation,

for wise virgins are too apt, whilst the bridegroom tarries, to slumber

and sleep. Watch therefore, my dear brethren, watch and pray, at this

time especially; for perhaps a time of suffering is at hand. The ark of

the Lord begins already to be driven into the wilderness. Be ye

therefore upon your watch, and still persevere in following your Lord,

even without the camp, bearing his reproach; the cry that has been

lately made, has awakened the devil and his servants; they begin to

rage horribly; and well they may; for I hope their kingdom is in

danger. Watch therefore, for if we are not always upon our guard, a

time of trial may overtake us unawares; and instead of owning, like

Peter we may be tempted to deny our master. Set death and eternity

often before you. Look unto Jesus, the author and finisher of your

faith, and consider how little a while it will be, ere he comes to

judgment; and then our reproach shall be wiped away; the accusers of us

and our brethren shall be cast down, and we all shall be lodged in

heaven for ever, with our dear Lord Jesus.

Lastly, what I say unto you, I say unto all, watch; high and low, rich

and poor, young and old, one with another, I beseech you, by the

mercies of Jesus, to be upon your guard: fly, fly to Jesus Christ, that

heavenly bridegroom; behold he desires to take you to himself,

miserable, poor, blind and naked as you are; he is willing to clothe

you with his everlasting righteousness, and make you partakers of that

glory, which he enjoyed with the Father before the world began. Do not

turn a deaf ear to me; do not reject the message on account of the

meanness of the messenger. I am a child; but the Lord has chosen me,

that the glory might be all his own. Had he sent to invite you by a

learned rabbi, you might have been tempted to think the man had done

something; but now God has sent a child, that the excellency of the

power may be seen not to be of man, but of God. Let the learned

Pharisees then despise my youth: I care not how vile I appear in the

sight of such men; I glory in it. And I am persuaded, if any of you

should be married to Christ by this preaching, you will have no reason

to repent, when you come to heaven, that God sent a child to cry,

"Behold the bridegroom cometh!" O! my brethren, the thought of being

instrumental in bringing one of you to glory, fills me with fresh zeal.

Once more I entreat you, "Watch, watch and pray:" For the Lord Jesus

will receive all that call upon him faithfully. Let that cry, "Behold

the bridegroom cometh," be continually sounding in your ears; and begin

now to live, as though you were assured, this night you were to "go

forth to meet him." I could say more, but the other business and duties

of the day oblige me o stop. May the Lord give you all an hearing ear,

and obedient heart, and so closely unite you to himself by one spirit,

that when he shall come in terrible majesty, to judge mankind, you may

be found having on a wedding garment, and ready to go in with him to

the marriage.

Grant this, O Lord, for thy dear Son's sake!

__________________________________________________________________

"The Eternity of Hell-Torments"

Matthew 25:46 -- "These shall go away into everlasting punishment.

To the Inhabitants of Savannah in Georgia.

My dear Friends,

Though the following sermon has been preached elsewhere, yet as the

occasion of my preaching it among you was particular, as you seemed to

give an uncommon attention to it in public, and afterwards expressed

your satisfaction in it to me, when I came to visit you in your own

houses, I thought proper to offer it to you.

And here I cannot but bless God for the general dislike of heretical

principles that I have found among you; as also for your zeal and

approbation of my conduct, when the glory of God and your welfare, have

obliged me to resent and publicly declare against the antichristian

tenets of some lately under my charge.

I need only exhort you to beg of God to give you a true faith, and to

add to your faith virtue, that you may adorn the gospel of our Lord

Jesus Christ in all things.

Your constant daily attendance upon public worship, the gladness

wherewith you have received me into your houses, the mildness wherewith

you have submitted to my reproofs, more especially the great (though

unmerited) concern you showed at my departure, induce me to hope this

will be your endeavor.

How long God of his good providence will keep me from you, I know not.

However, you may assure yourselves I will return according to my

promise, as soon as I have received imposition of hands, and completed

the other business that called me hither.

In the mean while, accept of this, as a pledge of the undissembled love

of

Your affectionate though unworthy pastor,

George Whitefield

London, 1738

The excellency of the gospel dispensation, is greatly evidenced by

those sanctions of rewards and punishments, which it offers to the

choice of all its hearers, in order to engage them to be obedient to

its precepts. For it promises no less than eternal happiness to the

good, and denounces no slighter a punishment than everlasting misery

against the wicked: On the one hand, It is a favor of life unto life,"

on the other, "A favor of death unto death." And though one would

imagine, the bare mentioning of the former would be sufficient to draw

men to their duty, yet ministers in all ages have found it necessary,

frequently to remind their people of the latter, and to set before them

the terrors of the Lord, as so many powerful dissuasives from sin.

But whence is it that men are so disingenuous [insincere, deceitful]?

The reason seems to be this: The promise of eternal happiness is so

agreeable to the inclinations and wishes of mankind, that all who call

themselves christians, universally and willingly subscribe to the

belief of it: but then there is something so shocking in the

consideration of eternal torments, and seemingly such an infinite

disproportion between an endless duration of pain, and short life spent

in pleasure, that men (some at least of them) can scarcely be brought

to confess it as an article of their faith, that an eternity of misery

awaits the wicked in a future state.

I shall therefore at this time, beg leave to insist on the proof of

this part of one of the Articles of our Creed; and endeavor to make

good what our blessed Lord has here threatened in the words of the

text, "These (that is, the wicked) shall go away into everlasting

punishment."

Accordingly, without considering the words as they stand in relation to

the context; I shall resolve all I have to say, into this one general

proposition, "That the torments reserved for the wicked hereafter, are

eternal."

But before I proceed to make good this, I must inform you that I take

it for granted,

All present do steadfastly believe, They have something within them,

which we call a soul, and which is capable of surviving the dissolution

of the body, and of being miserable or happy to all eternity.

I take it for granted farther, That you believe a divine revelation;

that those books, emphatically called the Scriptures, were written by

the inspiration of God, and that the things therein contained, are

founded upon eternal truth.

I take it for granted, That you believe, that the Son of God came down

to die for sinners; and that there is but one Mediator between God and

man, even the man Christ Jesus.

These things being granted, (and they were necessary to be premised)

proceed we now to make good the one general proposition asserted in the

text, That the torments reserved for the wicked hereafter are eternal.

"These shall go away into everlasting punishment." The

First argument I shall advance to prove that the torments reserved for

the wicked hereafter, are eternal, is, That the word of God himself

assures us, in line upon line, that it will be so.

To quote all the texts that might be produced in proof of this, would

be endless. Let it suffice to instance only in a few. In the Old

Testament, in the book of Daniel, chap. 12, ver. 2 we are told, that

"some shall wake to everlasting life, and others to everlasting

contempt." In the book of Isaiah, it is said, that "the worm of those

that have transgressed God's law, and die impenitently, shall not die,

nor their fire be quenched." And in another place the holy Prophet ,

struck, no doubt, with astonishment and horror at the prospect of the

continuance of the torments of the damned, breaks out into this moving

expostulation, "Who can dwell with everlasting burnings?"

The New Testament is still fuller as to this point, it being a

revelation which brought this and such-like particulars to a clear

light. The Apostle Jude tells us of the profane despisers of dignities

in his days, that "for them was reserved the blackness of darkness

forever." And in the book of the Revelation, it is written, that "the

smoke of the torments of the wicked ascendeth for ever and ever." And

if we believe the witness of men inspired, the witness of the Son of

God, who had the Spirit given him, as Mediator, without measure, is

still far greater: and in St. Mark's gospel, He repeats this solemn

declaration three several times, It is better for thee to enter into

life maimed;" that is, it is better to forego the gratification of thy

lust, or incur the displeasure of a friend, which may be as dear to

thee as a hand, or as useful as a foot, "than having two hands and

feet, (that is, for indulging the one, or disobeying God to oblige the

other) to be cast into hell, where the worm dieth not, and the fire is

not quenched."

And here again, in the words of the text, "These (the wicked) shall go

away into everlasting punishment."

I know it has been objected by some who have denied the eternity of

hell-torments, That the words everlasting and ever and ever, are often

used in the Holy Scriptures (especially in the Old Testament) when they

signify not an endless duration, but a limited term of time.

And this we readily grant: but then we reply, That when the words are

used with this limitation, they either manifestly appear to be used so

from the context; or are put in opposition to occasional types which

God gave his people on some special occasions, as when it is said, "It

shall be a perpetual or everlasting statute," or, "a statute for ever;"

that is, a standing type, and not merely transient or occasional, as

was the pillar of cloud, the manna, and such-like. Or, lastly, they

have a relation to that covenant, God made with his spiritual Israel;

which, if understood in a spiritual sense, will be everlasting, though

the ceremonial dispensation be abolished.

Besides, it ought to be observed, that some of the passages just now

referred to, have neither of these words so much as mentioned in them,

and cannot possibly be interpreted, so as to denote only a limited term

of years.

But let that be as it will, it is evident even to a demonstration, that

the words of the text will not admit of such a restrained

signification, as appears from their being directly opposed to the

words immediately following, "That the righteous shall go into life

eternal." From which words, all are ready to grant, that the life

promised to the righteous will be eternal. And why the punishment

threatened to the wicked should not be understood to be eternal

likewise, when the very same word in the original, is used to express

the duration of each, no shadow of a reason can be given.

But, Secondly, There cannot be one argument urged, why God should

reward his saints with everlasting happiness, which will not equally

prove that he ought to punish sinners with eternal misery.

For, since we know nothing (at least for a certainty) how he will deal

with either but by a Diving Revelation; and since, as was proved by the

foregoing argument, he hath as positively threatened eternally to

punish the wicked, as to reward the good; it follows, that his truth

will be as much impeached and called in question, did he not inflict

his punishments, as it would be, if he did not confer his rewards.

To this also it has been objected, That though God is obliged by

promise to give his rewards, yet his veracity could not be called in

question, supposing he should not execute his threatenings, as he

actually did not in the case of Nineveh; which God expressly declared

by his Prophet Jonah, "should be destroyed in forty days:"

notwithstanding the sequel of the story informs us, that Nineveh was

spared.

But in answer to this objection we affirm, that God's threatenings, as

well as promises, are without repentance; and for this reason, because

they are both founded on the eternal laws of right reason. Accordingly

we always find, that where the conditions were not performed, on the

non-performance of which the threatenings were denounced, God always

executed the punishment threatened. The driving Adam out of Eden, the

destruction of the old world by a deluge of water, and the overthrow of

Sodom and Gomorrah, are, and will be always so many standing monuments

of God's executing his threatenings when denounced, though to our weak

apprehensions, the punishment may seem far to exceed the crime.

It is true, God did spare Nineveh, and that because the inhabitants did

actually repent, and therefore performed the conditions upon which it

was supposed, by the Prophet's being sent to warn them, the threatened

punishment should be withheld.

And so in respect to gospel threatenings. If men will so far consult

their own welfare, as to comply with the gospel, God certainly will not

punish them, but on the contrary, confer upon them his rewards. But to

affirm that he will not punish, and that eternally to, impenitent,

obstinate sinners, according as he hath threatened; what is it, in

effect, but to make God like a man, that he should lie, or the son of

man, that he should repent?

But the absurdity of such an opinion will appear still more evident

from

The Third argument I shall offer to prove, that the torments reserved

for the wicked hereafter are eternal, From the nature of the christian

covenant.

And here I must again observe, that it was taken for granted at the

beginning of this discourse, that you believe the Son of God came down

to save sinners; and that there is but one Mediator between God and

men, even the Man Christ Jesus.

And here I take it for granted farther, (unless you believe the absurd

and unwarrantable doctrine of purgatory) that you are fully persuaded,

this life is the only time allotted by Almighty God for working out our

salvation, and that after a few years are passed over, there will

remain no more sacrifice for sin.

And if this be granted (and who dares deny it?) it follows, that if the

wicked man dieth in his wickedness, and under the wrath of God, he must

continue in that state to all eternity. For, since there is no

possibility of their being delivered out of such a condition, but by

and through Christ; and since, at the hour of death, the time of

Christ's mediation and intercession for him is irrecoverably gone; the

same reason that may be given, why God should punish a sinner that

dieth under the guilt of his sins for a single day, will equally hold

good, why he should continue to punish him for a year, an age, nay all

eternity.

But I hasten to the Fourth and last argument, to prove, That the

torments reserved for the wicked hereafter are eternal, Because the

devil's punishment is to be so.

That there is such a being whom we call the devil; that he was once an

angel of light, but for his pride and rebellion against God, was cast

down from heaven, and is now permitted, with the rest of the spiritual

wickednesses, to walk to and fro, seeking whom they may devour; that

there is a place of torment reserved for them, or, to use the Apostle's

words, "That they are reserved in everlasting chains under darkness

unto the judgment of the great day;" are truths all here present were

supposed to be convinced of, at the beginning of the discourse, you

believing the Holy Scriptures to be written by the inspiration of God,

wherein these truths are delivered.

But then if we allow all this, and think it no injustice in God to

punish those once glorious spirits for their rebellion; how can we

think it unjust in him, to punish wicked men for their impenitency to

all eternity?

You will say, perhaps, that they have sinned against greater light, and

therefore deserve a greater punishment. And so we grant that the

punishment of the fallen angels may be greater as to degree, than that

of wicked men; but then we affirm, it will be equal as to the eternal

duration of it: for in that day, as the lively oracles of God inform

us, shall the Son of Man say to them on his left hand, "Depart from me,

ye cursed, into everlasting fire, prepared for the devil and his

angels." Where we find that impenitent sinners are to be cast into the

same everlasting fire, with the devil and his angels; and that too very

justly. For though they may have sinned against greater light, yet

christians sin against greater mercy. Since Christ took not hold of,

did not die for, the fallen angels, but for men and for our salvation.

So that if God spared not those excellent beings, assure thyself, O

obstinate sinner, whoever thou art, he will by no means spare thee.

From what then has been said it plainly appears, that verily the

torments reserved for the wicked hereafter, war eternal. And if so,

brethren, how ought we to fly to Jesus Christ for refuge; how holy

ought we to be in all manner of conversation and godliness, that we may

be accounted worthy to escape this wrath to come!

But before I proceed to a practical exhortation, permit me to draw an

inference or two from what has been said.

And First, If the torments reserved for the wicked hereafter are

eternal, what shall we say to those, who make an open profession in

their creed to believe a life everlasting, a life of misery as well as

happiness, and yet dare to live in the actual commission of those sins

which will unavoidably, without repentance, bring them into that place

of torment? Thou believest that the punishments of the impenitently

wicked in another life, are eternal: "Thou dost well, the devils also

believe and tremble." But know O vain man, unless this belief doth

influence thy practice, and makes thee bid adieu to thy sins, every

time thou repeatest thy creed, thou doest in effect say, I believe I

shall be undone for ever.

But, Secondly, If the torments reserved for the wicked hereafter are

eternal, then let this serve as a caution to such persons, (and it is

to be feared there are some such) who go about to dissuade others from

the belief of such an important truth: There being no surer way, in all

probability, to encourage and promote infidelity and profaneness, than

the broaching or maintaining so unwarrantable a doctrine. For if the

positive threats of God concerning the eternity of hell-torments, are

already found insufficient to deter men from sin, what a higher pitch

of wickedness may w imagine they will quickly arrive at, when they are

taught to entertain any hopes of a future recovery out of them; or,

what is still worse, that their souls are hereafter to be annihilated,

and become like the beasts that perish? But woe unto such blind leaders

of the blind. No wonder if they both fall into that ditch. And let such

corrupters of God's word know, that I testify unto every man that

heareth me this day, "That if any one shall add unto, or take away from

the words that are written in the book of God, God shall take his part

out of the book of life, an shall add unto him all the plagues that are

in that book."

Thirdly and Lastly, If the torments reserved for the wicked hereafter

are eternal, then this may serve as a reproof for those who quarrel

with God, and say it is inconsistent with his justice, to punish a

person to all eternity, only for enjoying the pleasures of sin for a

season. But such persons must be told, that it is not their thinking or

calling God unjust, will make him so, no more than a condemned

prisoner's saying the law or judge is unjust, will render either duly

chargeable with such an imputation. But knowest thou, O worm, what

blasphemy thou are guilty of, in charging God with injustice? "Shall

the thing formed say to him that formed it, why hast thou made me

thus?" Wilt thou presume to arraign the Almighty at the bar of thy

shallow reasoning? And call him unjust, for punishing thee eternally,

only because thou wishest it may not be so? But hath God said it, and

shall he not do it? He hath said it: and let God be true, though every

man be a liar. "Shall not the judge of all the earth do right?"

Assuredly he will. And if sinners will not own his justice in his

threatenings here, they will be compelled ere long to own and feel

them, when tormented by him hereafter.

But to come to a more practical application of what has been delivered.

You have heard, brethren, the eternity of hell-torments plainly proved,

from the express declarations of holy scriptures, and consequences

naturally drawn from them. And now there seems to need no great art of

rhetoric to persuade any understanding person to avoid and abhor those

sins, which without repentance will certainly plunge him into this

eternal gulf. The disproportion between the pleasure and the pain (if

there be any pleasure in sin) is so infinitely great, that supposing it

was only possible, though not certain, that the wicked would be

everlastingly punished, no one that has the reason of a man, for the

enjoying a little momentary pleasure, would, one might imagine, run the

hazard of enduring eternal pain. But since the torments of the damned

are not only possible, but certain (since God himself, who cannot lie,

has told us so) for men, notwithstanding, to persist in their

disobedience, and then flatter themselves, that God will not make good

his threatenings, is a most egregious [gross, excessive] instance of

folly and presumption.

Dives himself supposed, that if one rose from the dead, his brethren

would amend their lives, but Christians, it seems, will not repent,

though the Son of God died and rose again, and told them what they must

expect, if they continue obstinate in evil-doing.

Would we now and then draw off our thoughts from sensible objects, and

by faith meditate a while on the miseries of the damned, I doubt not

but we should, as it were, hear many an unhappy soul venting his

fruitless sorrows, in some such piteous moans as these.

"O wretched man that I am, who shall deliver me from this body of

death!" O foolish mortal that I was, thus to bring myself into these

never- ceasing tortures, for the transitory enjoyment of a few

short-lived pleasures, which scarcely afforded me any satisfaction,

even when I most indulged myself in them. Alas! Are these the wages,

these the effects of sin? O damned apostate! First to delude me with

pretended promises of happiness, and after several years drudgery in

his service, thus to involve me in eternal woe. O that I had never

hearkened to his beguiling insinuations! O that I had rejected his very

first suggestions with the utmost detestation and abhorrence! O that I

had taken up my cross and followed Christ! O that I had never ridiculed

serious godliness; and out of a false politeness, condemned the truly

pious as too severe, enthusiastic, or superstitious! For I then had

been happy indeed, happy beyond expression, happy to all eternity,

yonder in those blessed regions where they fit, clothed with

unspeakable glory, and chanting forth their seraphic hallelujahs to the

Lamb that sitteth upon the throne for ever. But, alas! These

reflections come now too late; these wishes now are vain and fruitless.

I have not suffered, and therefore must not reign with them. I have in

effect denied the Lord that bought me, and therefore justly am I now

denied by him. But must I live for ever tormented in these flames? Must

this body of mine, which not long since lay in state, was clothed in

purple and fine linen, and fared sumptuously every day, must it be here

eternally confined, and made the mockery of insulting devils? O

eternity! That thought fills me with despair: I must be miserable for

ever."

Come then, all ye self-deluding, self-deluded sinners, and imagine

yourselves for once in the place of that truly wretched man I have been

here describing. Think, I beseech you by the mercies of God in Christ

Jesus, think with yourselves, how racking, how unsupportable the never-

dying worm of a self-condemning conscience will hereafter be to you.

Think how impossible it will be for you to dwell with everlasting

burnings.

Come, all ye christians of a lukewarm, Laodicean spirit, ye Gallie's in

religion, who care a little, but not enough for the things of God; O

think, think with yourselves, how deplorable it will be to lose the

enjoyment of heaven, and run into endless torments, merely because you

will be content to be almost, and will not strive to be altogether

christians. Consider, I beseech you consider, how you will rave and

curse that fatal stupidity which made you believe any thing less than

true faith in Jesus, productive of a life of strict piety, self-denial,

and mortification, can keep you from those torments, the eternity of

which I have been endeavoring to prove.

But I can no more. These thoughts are too melancholy for me to dwell

on, as well as for you to hear; and God knows, as punishing is his

strange work, so denouncing his threatenings is mine. But if the bare

mentioning the torments of the damned is so shocking, how terrible must

the enduring of them be!

And now, are not some of you ready to cry out, "These are hard sayings,

who can bear them?"

But let not sincere christians be in the least terrified at what has

been delivered: No, for you is reserved a crown, a kingdom, an eternal

and exceeding weight of glory. Christ never said that the righteous,

the believing, the upright, the sincere, but the wicked, merciless,

negatively good professors before described, shall go into everlasting

punishment. For you, who love him in sincerity, a new and living way is

laid open into the Holy of Holies by the blood of Jesus Christ: and an

abundant entrance will be administered unto you, at the great day of

account, into eternal life. Take heed, therefore, and beware that there

be not in any of you a root of bitterness springing up of unbelief: but

on the contrary, steadfastly and heartily rely on the many precious

promises reached out to you in the gospel, knowing that he who hath

promised is faithful, and therefore will perform.

But let no obstinately wicked professors dare to apply any of the

divine promises to themselves: "For it is not meet to take the

children's meat and give it unto dogs:" No, to such the terrors of the

Lord only belong. And as certainly as Christ will say to his true

followers, "Come, ye blessed children of my Father, receive the kingdom

prepared for you from the beginning of the world;" so he will

unalterably pronounce this dreadful sentence against all that die in

their sins, "Depart from me, ye cursed, into everlasting fire, prepared

for the devil and his angels."

From which unhappy state, may God of his infinite mercy deliver us all

through Jesus Christ; to whom, with thee O Father, and thee O Holy

Ghost, three Persons and one eternal God, be ascribed, as is most due,

all honor, power, might, majesty, and dominion, now and for ever more.

__________________________________________________________________

Blind Bartimeus

Mark 10:52 -- "And Jesus said unto him, Go thy way; thy faith hath made

thee whole. And immediately he received his sight, and followed Jesus

in the way."

When the apostle Peter was recommending Jesus of Nazareth, in one of

his sermons to the Jews, he gave him a short, but withal a glorious and

exalted character, "That we went about doing good." He went about, he

sought occasions of doing good; it was his meat and drink to do the

works of him that sent him, whilst the day of his public administration

lasted. Justly was he stiled by the prophet, the sun of righteousness.

For, as the sun in the natural firmament diffuses his quickening and

reviving beams through the universe, so, wherever this sun of

righteousness, the blessed Jesus arose, he arose with healing under his

wings. He was indeed a prophet like unto Moses, and proved that he was

the Messiah which was to come into the world, by the miracles which he

wrought; though with this material difference, the miracles of Moses,

agreeable to the Old Testament dispensation, were miracles of judgment;

the miracles of Jesus, who came to bear our sicknesses and heal our

infirmities, were miracles of mercy, and were wrought, not only for the

cure of people's bodies, but also for the conversion of their precious

and immortal souls. Sometimes, one and the same person was the subject

of both these mercies. A glorious proof of this, we have in the

miraculous cure wrought upon a poor blind beggar, named Bartimeus, who

is to be the subject of the following discourse, and to whom the words

of the text refer. "Jesus said unto him, Go thy way, thy faith hath

made thee whole. And immediately he received his sight, and followed

Jesus in the way."

My design is, First, to make some observations on the matter of fact,

as recorded by the evangelists. And then,

Secondly, To point out the improvement that may be made thereof. May

Jesus so bless this following discourse, that every spiritually blind

hearer may receive his sight, and, after the example of Bartimeus,

"follow Jesus in the way!"

If we would take a view of the whole story, we must go back to the 46th

verse of this chapter, "And they (our Lord and his disciples, who, we

find by the context, had been conversing together) came to Jericho," a

place devoted by Joshua to the curse of God; and yet, even this place

yields converts to Jesus; Zaccheus had been called there formerly; and

Bartimeus, as we shall hear by-and-by, in all probability, was called

now. For some good may come even out of Nazareth. Christ himself was

born there, and his sovereign grace can reach and overcome the worst of

people, in the very worst of places. Jesus came to Jericho. Let not his

ministers, if providence points out their way, shun going to seemingly

the most unlikely places to do good, some chosen vessels may be

therein. Jesus and his disciples came to Jericho. They were itinerants;

and, as I have frequently observed, seldom stayed long in a place; not

that this is any argument against the stated settlement of particular

pastors over particular parishes. But however, our Lord's practice, in

this respect, gives a kind of a sanction to itinerant preaching, when

persons are properly called to, and qualified for, such an employ. And

I believe we may venture to affirm (though we would by no means

prescribe or dictate to the Holy One of Israel) that, whenever there

shall be a general revival of religion in any country, itinerant

preaching will be more in vogue. And it is to be feared, that those who

condemn it now, merely on account of the meanness of its appearances,

would have joined with the self-righteous Scribes and Pharisees, in

condemning even the Son of God himself, for such a practice.

"And as he went out of Jericho with his disciples, and a great number

of people;" o[clou iJkanou' a great number of mob, or rabble, as the

High- priests of that generation termed them; for these were the

constant followers of Jesus of Nazareth; it was the poor that received

his gospel, the common people heard him gladly, and followed him from

place to place. Not that all who followed him, were his true disciples.

No, some followed him only for his loaves, others out of curiosity;

though some undoubtedly followed to hear, and be edified by the

gracious words that proceeded out of his mouth. Jesus knew this, and

was also sensible how displeasing this crowding after him was to some

of the rulers of the Jewish church, who, upon every occasion, were

ready to say, "Have any of the Scribes and Pharisees believed on him?"

But, notwithstanding, I do not hear of our blessed Lord's sending them

home but once; and that was, after they had been with him three days,

and had nothing left to eat, he saw they were as sheep having no

shepherd, and therefore had compassion on them, and taught them. A

sufficient warrant this for gospel-ministers to preach to poor souls

that follow to hear the word, whatever principle their coming may

proceed from. At the same time, they should caution people against

thinking themselves Christians, because they follow Christ's ministers.

This our Lord frequently did, For there are many that followed Jesus,

and not follow his ministers, and hear them gladly; nay, perhaps do

many things, as Herod did, who, it is to be feared, will never follow

them into the kingdom of heaven. Much people followed Jesus out of

Jericho, but how many of them were offended in him; and afterwards, it

may be, cried out, "Crucify him, crucify him." Who would depend on

popularity? It is like the morning cloud, or early dew, that passeth

away. But what a press, and seemingly continued hurry of business did

the blessed Jesus live in! He could not be hid; go where he would, much

people followed him. He had scarce time to eat bread. Happy is it for

such who are called to act in a public station in the church, and to be

more abundant in labors, that their Jesus has trodden in this dangerous

path before them. Popularity is a fiery furnace, and no one, but he who

kept the three children amidst Nebuchadnezzar's flames, can preserve

popular ministers from being hurt by it. But we can do all things

through Christ strengthening us. And I have often thought, that there

is one consideration sufficient to extinguish, or moderate at least,

any excess of joy and self-complacence, which the most popular preacher

may feel, when followed even by the greatest multitudes; and that is

this, "How many of these hearers will go "away, without receiving any

saving benefit by my preaching; nay, how many, it may be, will only

have their damnation increased by it!" As we find many will say at the

great day, "hast thou not taught in our streets;" to whom Jesus shall

answer, "Verily, I know you not."

But to proceed, "As our Lord went out of Jericho with his disciples,

and a great number of people, blind Bartimeus, (the son of Timeus) sat

by the highway-side begging." It should seem that he was a noted,

though by no means what we commonly call, a sturdy beggar; having no

other way, as he had lost his sight, to get his bread; his case was

still the more pitiable, if he was, as some think the name imports, the

blind son of a blind father. It may be, her begged for his father and

himself too; and if so, then this may give us light into that passage

of Matthew 20:22 where we are told, that "two men spake to Jesus." It

might be father and son, though only one is mentioned here, because he

only followed Jesus in the way. Thus that holy, judicious, and

practical expositor of holy writ, Mr. Henry. But however this be, he is

not blamed for begging, neither should we discommend others for so

doing, when providence calls to it. It was the unjust steward that

said, "To beg I am ashamed." It is our pride that often makes us

unwilling to be beholden; Jesus was not thus minded, he lived, as it

were, upon alms; the women that followed him, ministered to him of

their substance. Bartimeus, not being able to dig, begs for his living;

and, in order to make a better trade of it, sat by the highway-side, in

all probability, without, or near the gate of the city, where people

must necessarily pass in and out. But though he had lost his sight, he

had his hearing perfect; and it should comfort us, if we have lost one

sense, that we have the use of another, and that we are not deprived of

the benefit of all. Happy was it for Bartimeus that he could hear,

though not see. For in all probability, upon hearing the noise and

clamor of the much people that followed after our Lord, his curiosity

set him upon inquiring into the cause of it, and some one or another

told him, "that Jesus of Nazareth was passing by;" Jesus of Nazareth,

called so, because he was bred there, or out of contempt; Nazareth

being either a very mean, or very wicked place, or both, which made

guileless Nathaniel say, "Can any good come out of Nazareth?" And what

does Bartimeus do when he hears of Jesus? We are told, ver. 47: "And

when he heard that it was Jesus of Nazareth, he began to cry out." This

plainly denotes, that though the eyes of his body were shut, yet the

eyes of his mind were, in some degree, opened, so that he saw, perhaps,

more than most of the multitude that followed after Jesus; for, as soon

as he heard of him, he began to cry out; which he would not have done,

had he not heard of him before, and believed also, that he was both

able and willing to restore sight to the blind. "He began to cry out."

This implies, that he had a deep sense of his own misery, and the need

which he had of a cure; his prayers did not freeze as they went out of

his lips; he began to cry out, that Jesus might hear him,

notwithstanding the noise of the throng; and he began to cry out, as

soon as he heard he was passing by, not knowing whether he might ever

enjoy such an opportunity any more. "He began to cry out, Jesus, thou

Son of David, have mercy upon me." The people called him Jesus of

Nazareth. Bartimeus stiles him, "Jesus, thou Son of David." Thereby

evidencing, that he believed him to be the Messiah who was to come into

the world, unto whom the Lord God was to give the throne of his father

David, and of whose kingdom there was to be no end. "Jesus, thou Son of

David;" or, as it is in the parallel place of St. Matthew 20:30, "O

Lord, thou son of David;" of whom it had been long foretold, Isaiah 35,

that when he should come, "the eyes of the blind should be opened."

"Have mercy upon me," the natural language of a soul brought to lie

down at the feet of a sovereign God. Here is no laying claim to a cure

by way of merit; no proud, self-righteous, God I thank thee that I am

not as other men are: not bringing in a reckoning of performances, nor

any doubting of Jesus' power or willingness to heal him, but out of the

abundance of the heart, his mouth speaketh, and, in the language of the

poor, broken-hearted publican, he cries out, "Jesus, thou Son of David,

have mercy on me." Jesus, thou friend of sinners, thou Savior, who,

though thou be the true God, wast pleased to become the Son of David,

and to be made man, that thou mightest seek and save those that were

lost, have mercy upon me; let thy bowels yearn towards a poor,

miserable, blind beggar?

One would have thought that such a moving petition as this would have

melted the whole multitude, that heard his piteous cry, into

compassion, and induced some at least to turn suitors in his behalf, or

help to carry him to the blessed Jesus. But instead of that, we are

told, ver. 48, that "many charged him." The word in the original seems

to imply a charge, attended with threatening, and spoken in an angry

manner. They charged him "to hold his peace;" and it may be, threatened

to beat him if he did not. They looked upon him beneath the notice of

Jesus of Nazareth, and were ready enough to ask, whether he thought

Jesus Christ had nothing else to do but to wait upon him. This was, no

doubt, very discouraging to blind Bartimeus. For opposition comes

closest when it proceeds from those who are esteemed followers of the

Lamb. The spouse complains as of something peculiarly afflicting, that

her own mother's children were angry with her. But opposition only

serves to whet the edge of true devotion, and therefore Bartimeus,

instead of being silenced by their charges and threatenings, "cried out

the more a great deal, thou Son of David, have mercy on me." Still he

breaks out into the same humble language, and, if Jesus, the Son of

David, will have mercy on him, he cares not much what some of his

peevish followers said of, or did unto him. This was not a vain

repetition, but a devout reiteration of his request. We may sometimes

repeat the same words, and yet not be guilty of that battalogia, or

vain speaking , which our Lord condemns. For our Lord himself prayed in

his agony, and said twice the same words; "Father, if it be possible,

let this cup pass from me." Thus Bartimeus, "Jesus, thou Son of David,

have mercy upon me." And how does the Son of David treat him? Does he

join issue with the multitude, and charge him to hold his peace? Or

does he go on, thinking him beneath his notice? no; for, says St. Mark,

ver 49, "And Jesus stood still," though he was on a journey, and it may

be in haste (for it is not losing time to stop now and then on a

journey to do a good office by the way) "and commanded him to be

called:" why so? To teach us to be condescending and kind even to poor,

if real beggars, and tacitly to reprove the blind, misguided zeal of

those who had charged him to hold his peace. By this also our Lord

prepares the multitude the better to take the more notice of the blind

man's faith, and of his own mercy and power exerted in the healing of

him. For there are times and seasons when we are called to perform acts

of charity in the most public manner, and that too very consistently

with the injunction of our Savior, "not to let our right hand know what

our left hand doeth." For there is a great deal of difference between

giving alms, and exercising acts of charity, that are seen of men, and

doing them, that they may be seen; the one is always sinful, the other

often becomes our duty. Jesus commanded Bartimeus to be called, "and

they called him." Who called him? It may be, those who a little before

charged him t hold his peace. For it often happens, that our opposers

and discouragers, afterwards become our friends, "When a man's ways

please the Lord, he makes his enemies be at peace with him." And it is

to be wished, that all who have charged poor souls, that are crying

after Jesus, to hold their peace, and to spare themselves, and not be

righteous over-much, would imitate the people here, and encourage those

they once persecuted and maligned. "They call the blind man, saying

unto him, Be of good comfort, ruse, he calleth thee." The words, and

manner of speaking them, implies haste, and a kind of solicitude for

the blind man's relief. O! that we might hereby learn to be patient and

long-suffering, towards opposers. For it may be, that many may oppose

awakened souls, not out of enmity, but through prejudice and

misinformation, through ignorance and unbelief, and a real, though

perhaps false, persuasion, that their relations are going in a wrong

way. By and by they may be convinced, that Christ is indeed calling

them, and then they may become real and open friends to the cause and

work of God; if not, it is our duty to behave with meekness towards

all, and not to render railing for railing, but contrary-wise blessing,

knowing that we are thereunto called, that we may inherit a blessing;

Jesus did not break out into harsh language against these opposers,

neither did Bartimeus. "Our Lord stood still, and commanded him to be

called; and they call the blind man; saying unto him, Be of good

comfort, rise, he calleth thee; and he, casting away his garment, rose

and came to Jesus." Had Bartimeus not been in earnest when he cried,

"Jesus, thou Son of David, have mercy upon me," he might have said, why

do you mock me? why bid ye me arise; rise indeed I can, but after I am

risen, how can I, being blind, find my way unto him? If he will come to

me, it is well; if not, all you r calling availeth nothing, it being

impossible for me to find my way. Thus thousands now-a-days object to

evangelical preachers, saying, Why do you bid us come to, and believe

on Jesus Christ, when you tell us it is impossible of ourselves to turn

to God, or to do good works; and that no one can come unto him, unless

the Father draw him. Is not this like the people's calling upon

Bartimeus, to arise and come to Jesus, when he could not possibly see

his way before him? true, it is so; and would to God that all who make

this objection, would imitate Bartimeus, and put forth the strength

they have! What if we do call you to come, and to believe on the Lord

Jesus Christ, that you may be saved? Does this imply, that you have a

power in yourselves to do so? No, in no wise, no more than Jesus saying

unto Lazarus' dead and stinking carcass, "Come forth," implied, that

Lazarus had a power to raise himself from the grave. We call to you,

being commanded to preach the gospel to every creature, hoping and

praying, that Christ's power may accompany the word, and make it

effectual to the quickening and raising of your dead souls. We also

call to you to believe, upon the same account as Jesus said unto the

lawyer, "do this, and thou shalt live;" that you seeing your utter

inability to come, might thereby be convinced of your unbelief, and be

led to ask for faith of him, whose gift it is, and who is therefore in

scripture emphatically stiled the Author, as well as Finisher, of our

faith. Add to this, that it is your duty to wait at the pool, or to

make us of the strength you have, in the earnest and steady performance

of all commanded duty. For though you cannot do what is spiritually

good, because you want spiritual principles of action, yet ye may do

what is morally and materially good, inasmuch as ye are reasonable

creatures; and though doing your duty as you can, no ways deserves

mercy, or entitles you to it, yet it is the way in which you are

required to walk, and the way in which God us usually found. While you

are attempting to stretch out your withered arm, peradventure it may be

restored; and who knows but Jesus may work faith in you, by his

almighty power?

Bartimeus has set before such objectors an example; O that they would

once submit to be taught by a poor blind beggar! For he, casting away

his garment, rose, and blind as he was, came to Jesus; "casting away

his garment." This seems to be a large coat or cloak, that he wore to

screen himself from the rain and cold; undoubtedly, it was the most

necessary and valuable vestment he had, and one would have thought,

that he should have taken this along with him; but he knew very well,

that if he did so, it might hang about his heels, and thereby his

reaching Jesus be retarded at least, if not prevented entirely.

Valuable therefore as it was to him, he cast it away. The word implies,

that he threw it from off his shoulders, with great precipitancy and

resolution, knowing that if he got a cure, which he now hoped for, by

Christ's calling him, he should never want his garment again. And thus

will all do that are in earnest about coming to Jesus here, or seeing

and enjoying him in his kingdom eternally hereafter. They will cut off

a right hand, they will pluck out a right eye, they will leave father

and mother, husband and wife, yes, and their own lives also, rather

than not be his disciples. The apostle Paul, therefore, exhorts

Christians, to "lay aside every weight, and the sin that doth most

easily beset them," or hand about their heels, as the word in the

original imports; alluding to the custom of the Romans, who wore long

garments. Such a one was this, which Bartimeus had wrapped round him.

But he, to show that he sincerely desired to recover his sight, casting

it away, arose and came to Jesus. And what treatment did Jesus give

him? did he say, come not nigh me, thou impudent noisy beggar? No, "he

answered and said unto him, What wilt thou, that I should do unto

thee?" an odd question this, seemingly. For did not our Lord know what

he wanted? Yes, he did; but the Lord Jesus dealt with him, as he deals

with us. He will make us acknowledge our wants ourselves, that we

thereby may confess our dependence upon him, and be made more sensible

of the need we stand in, of his divine assistance. The blind man

immediately replies, "Lord, (thereby intimating his belief of Christ's

divinity) that I might receive my sight." Methinks, I see the poor

creature listening to the voice of our Savior, and with looks and

gestures bespeaking the inward earnestness of his soul, he cries out,

"Lord, that I may receive my sight." As though he had said, I believe

thou are that Messiah who was to come into the world. I have heard of

thy fame, O Jesus! And hearing the long-wished-for glad tidings of thy

coming this way, I cry unto thee, asking not for silver and gold, but

what thou, thou alone canst give me, Lord, that I might receive my

sight. No sooner does he ask, but he receives. For, verse 52, "Jesus

said unto him, Go thy way, thy faith hath made thee whole; and

immediately he received his sight." With the word there went a power;

and he that spake light out of darkness, saying, "Let there be light,

and there was light," commanded light into this poor blind beggar's

eyes, and behold there was light. The miracle was instantaneous;

immediately he received his sight. And next to a miracle it was, that

by breaking into open light all at once, he was not struck blind again:

but he that gave the sight, preserved it when given. O! happy

Bartimeus! Thy eyes are now opened, and the very first object thou dost

behold, is the ever- loving, altogether-lovely Jesus. Methinks I see

thee transported with wonder and admiration, and all the disciples, and

the multitude, gazing around thee! And now, having received thy sight,

why dost thou not obey the Lord's command, and go thy way? Why doest

thou not haste to fetch thy garment, that thou just now in a hurry

didst cast away? No, no! with his bodily eyes, I believe he received

also a fresh addition of spiritual sight, and though others saw no form

or comeliness in the blessed Jesus, that they should desire him; yet he

by an eye of faith discovered such transcendent excellencies in his

royal person, and felt at the same time such a divine attraction

towards his all-bountiful benefactor, that instead of going his way to

fetch his garment, "he followed Jesus in the way;" and by his actions,

says with faithful, honest-hearted Ruth, "entreat me not to leave thee;

for whither thou goest, I will go; where thou lodgest, I will lodge;

thy people shall be my people; and thy God, my God." He followed Jesus

in the way; the narrow way, the way of the cross; and I doubt not but

long since he has followed him to his crown, and is at this time

sitting with him at the right hand of his Father.

And now, my dear hearers, how find you your hearts affected at the

relation of this notable miracle which Jesus wrought? Are you not ready

to break out into the language of the song of Moses, and to say, "Who

is like unto thee O Lord, glorious in holiness, fearful in praises,

continually doing wonders!" Marvelous are thy works, O Jesus, and that

our souls know right well! But we must not stop here, in admiring what

the Lord did for Bartimeus; this, no doubt, as well as other parts of

Scripture, was written for our learning, upon whom the ends of the

world are come; consequently, as was proposed in the

Second place, we should see what spiritual improvement can be made of

this history, upon which we have already been making some remarks.

A natural man, indeed, goes no further than the outward court of the

Scripture, and reads this, and the other miracles of our blessed

Savior, just in the same manner as he reads Homer's battles, or the

exploits of Alexander. But God forbid, that we should rest in only

hearing this matter of fact. For I tell thee, O man, I tell thee, O

woman, whoever thou art, that sittest this day under a preached gospel,

that if thou art in a natural state, thou art as blind in thy soul, as

Bartimeus was in his body; a blind child of a blind father, even of thy

father Adam, who lost his sight when he lost his innocence, and

entailed his blindness, justly inflicted, upon thee, and me, and his

whole posterity. Some think indeed, that thy see; but alas! such talk

only like men in their sleep, like persons beside themselves; the

scriptures every where represent fallen man, not only as spiritually

blind, but dead also; and we no more know, by nature, savingly the way

of salvation by Jesus Christ, than Bartimeus, when he was blind, knew

the colors of the rainbow. This, I trust, some of you begin to feel, I

see you concerned, I see you weeping, and, was I to ask some of you,

what you want to have done unto you? I know your answer would be, that

we may receive our sight. And God forbid, that I should charge you to

hold your peace, as though Jesus would not regard you! No, your being

made sensible of your natural blindness, and crying thus earnestly

after Jesus, is a sign at least, that you are awakened by his holy

Spirit (though it is possible, that you may cry with an exceeding

bitter cry, as Esau did, and be lost at last); however, Christian

charity induces me to believe and hope the best; I will therefore, in

the language of those who afterwards encouraged Bartimeus, say unto

you, Arise, take comfort for, I trust, Jesus is calling you; follow

therefore the example of Bartimeus; cast away your garment; lay aside

every weight, and the sin which doth most easily beset you, arise, and

come to Jesus. He commands me, by his written word, to call to you, and

say, "Come unto him, all ye that are weary, and heavy laden, and he

will refresh you, he will give you rest." Be not afraid, ye seek Jesus

of Nazareth; behold, he comes forth to meet you; ye are now on the

highway side, and Jesus, I trust, is passing by; I feel his presence, I

hope many of you feel it too; O then, cry mightily to him, who is

mighty and willing to save you; lay yourselves at the feet of sovereign

grace, say unto him, "Jesus, thou Son of David, have mercy on me," in

the same frame as Bartimeus did, and Jesus will answer you, he will not

cast out your prayer; according to your faith, so shall it be done unto

you. Blind as you are, you shall notwithstanding, receive your sight;

Satan, indeed, and unbelief, will suggest many objections to you, your

carnal relations will also join issue with them, and charge you to hold

your peace; one will tell you, that your blindness is too inveterate to

be cured; another, that it is too late; a third, that though Jesus can,

yet he will not have mercy upon such poor, blind, despicable beggars,

as ye are; but, the more they charge you to hold your peace, do you cry

out so much the more a great deal, "Jesus, thou Son of David, have

mercy on us." Jesus, thou Savior, thou friend of sinners, thou Son of

David, and therefore a Son of man! Gracious words! Endearing

appellations! Be encouraged by them, to draw nigh unto him. Though

David's Lord, yet he is become David's Son, after the flesh, that ye

through him may be made the sons of God: no matter what thou art, O

woman, what thou art, O man; though thou art literally a poor beggar,

think not thy condition too mean for Jesus to take notice of; he came

into the highways and hedges, to call such poor beggars in; or, if you

are rich, think not yourselves too high to stoop to Jesus; for his is

the King of kings; and you never will be truly rich, until you are made

rich in Jesus; fear not being despised, or losing a little worldly

honor: one sight of Jesus will make amends for all: you will find

something so inviting, so attracting, so satisfying, in the altogether

lovely Lamb of God, that every sublunary enjoyment will sicken, and

die, and vanish before you; and you will o more desire your former vain

and trifling amusements, than Bartimeus, after he had received his

sight, desired to go back again and fetch his garment. O that there may

be many such blind beggars among you this day!

Here is a great multitude of people following me, a poor worm, this

day. I rejoice to see the fields thus white, ready unto harvest, and to

spread the gospel-net amidst so many; but alas! I shall return home

with a heavy heart, unless some of you will arise and come to my Jesus;

I desire to preach Him, and not myself; rest not in hearing and

following me. Behold, believe on, and follow the Lamb of God, who came

to take away the sins of the world. Indeed, I do not despair of any of

you, neither am I discouraged, on account of my preaching in the

highways and hedges; Jesus called Zaccheus; Jesus called Bartimeus, as

he passed through Jericho; that cursed, that devoted place; and why may

he not call some of you, out of these despised fields? Is his arm

shortened, that he cannot save? Is he not as mighty now, and as willing

to save, even to the uttermost, all that come to the father through

him, as he was seventeen hundred years ago? Assuredly he is; he hath

said, and he also will do it, "Whosoever cometh to me, I will in no

wise cast out." In no wise, or by no means. O encouraging words!

Sinners, believe ye this? arise then, be of good comfort, for Jesus is

indeed calling you. Some of you, I trust, have obeyed this invitation,

and have had a sight of him long ago; I know then, you will bless and

love him; and if he should say unto you, as he did unto Bartimeus, go

you your way; your answer would be, we love our master, and will not go

from him. But suffer ye the word of exhortation:

Suffer me to stir up your pure minds by way of remembrance, show that

you have indeed seen him, and that you do indeed love him, by following

him in the way; I mean, in the way of the cross, the way of his

ordinances, and in the way of his holy commandments; for alas! the love

of many waxeth cold, and few there are that follow Jesus rightly in the

way; few there are that cast away their garments so heartily as they

should; some idol or another hangs about us, and hinders us in running

the race that is set before us. Awake therefore, ye sleepy, though, it

may be, wise virgins. Awake, awake, put on strength; shake yourselves

from the dust; arise and follow Jesus more closely in the way, than

ever you did yet. Lift up the hands that hang down, and strengthen the

feeble knees. Provide right paths for your feet, lest that which is

lame be turned out of the way, but rather be ye healed. For though the

way be narrow, yet it is not long; "though the gate be straight, (to

use the words of pious bishop Beveridge) yet it opens into everlasting

life." O that ye may get a fresh sight of him again this day! That

would be like oil to the wheels of your graces, and make your souls

like the chariots of Aminadab. It is only owing to your losing sight of

him, that you go so heavily from day to day. A sight of Jesus, like the

sun rising in the morning, dispels the darkness and gloominess that

lies upon the soul. Take therefore a fresh view of him, O believers,

and never rest until you are translated to see him as he is, and to

live with him for evermore, in the kingdom of heaven. Even so, Lord

Jesus, Amen and Amen!

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Directions How to Hear Sermons

Luke 8:18 -- "Take heed, therefore, how ye hear."

The occasion of our Lord's giving this caution, was this: Perceiving

that much people were gathered together to hear him out of every city,

and knowing (for he is God, and knoweth all things) that many, if not

most of them, would be hearers only, and not doers of the word; he

spake to them by a parable, wherein, under the similitude of a sower

that went out to sow his seed, he plainly intimated, how few there were

amongst them, who would receive any saving benefit from his doctrine,

or bring forth fruit unto perfection.

The application one would imagine should have been plain and obvious;

but the disciples, as yet unenlightened in any great degree by the Holy

Spirit, and therefore unable to see into the hidden mysteries of the

kingdom of God, dealt with our Savior, as people ought to deal with

their ministers; they discoursed with him privately about the meaning

of what he had taught them in public; and with a sincere desire of

doing their duty, asked for an interpretation of the parable.

Our blessed Lord, as he always was willing to instruct those that were

teachable, (herein setting his ministers an example to be courteous and

easy of access) freely told them the signification. And withal, to make

them more cautious and more attentive to his doctrine for the future,

he tells them, that they were in an especial manner to be the light of

the world, and were to proclaim on the house-top whatsoever he told

them in secret: and as their improving the knowledge already imparted,

was the only condition upon which more was to be given them, it

therefore highly concerned them to "take heed how they heard."

From the context then it appears, that the words were primarily spoken

to the Apostles themselves. But as it is to be feared, out of those

many thousands that flock to hear sermons, but few, comparatively

speaking, are effectually influenced by them, I cannot but think it

very necessary to remind you of the caution given by our Lord to his

disciples, and to exhort you with the utmost earnestness, to "take heed

how you hear."

In prosecution of which design I shall,

First, Prove that every one ought to take all opportunities of hearing

sermons. And,

Secondly, I shall lay down some cautions and directions, in order to

your hearing with profit and advantage.

First, I am to prove, that every one ought to take all opportunities of

hearing sermons.

That there have always been particular persons set apart by God to

instruct and exhort his people to practice what he should require of

them, is evident from many passages of scripture. St. Jude tells us,

that "Enoch, the seventh from Adam, prophesied (or preached) concerning

the Lord's coming with ten thousand of his saints to judgment." And

Noah, who lived not long after, is stiled by St. Peter, "a preacher of

righteousness." And though in all the intermediate space between the

flood and giving of the law, we hear but of few preachers, yet we may

reasonably conclude, that God never left himself without witness, but

at sundry times, and after diverse manners, spoke to our fathers by the

patriarchs and prophets.

But however it was before, we are assured that after the delivery of

the law, God constantly separated to himself a certain order of men to

preach to, as well as pray for his people; and commanded them to

inquire their duty at the priests mouths. And thought the Jews were

frequently led into captivity, and for their sins scattered abroad on

the face of the earth, yet he never utterly forsook his church, but

still kept up a remnant of prophets and preachers, as Ezekiel,

Jeremiah, Daniel, and others, to reprove, instruct, and call them to

repentance.

Thus was it under the law. Nor has the church been worse, but

infinitely better provided for under the gospel. For when Jesus Christ,

that great High-priest, had through the eternal Spirit offered himself,

as a full, perfect, sufficient sacrifice and satisfaction for the sins

of the whole world, and after his resurrection had all power committed

to him, both in heaven and earth, he gave commission to his Apostles,

and in them to all succeeding ministers, to "go and preach his gospel

to every creature;" promising to "to be with them, to guide, assist,

strengthen, and comfort them always, even to the end of the world."

But if it be the duty of ministers to preach, (and woe be to them if

they do not preach the gospel, for a necessity is laid upon them) no

doubt, the people are obliged to attend to them; for otherwise,

wherefore are ministers sent?

And how can we here avoid admiring the love and tender care which our

dear Redeemer has expressed for his spouse the church? Who, because he

could not be always with us in person, on account it was expedient he

should go away, and as our forerunner take possession of that glory he

had purchased by his precious blood, yet would not leave us

comfortless, but first settled a sufficient number of pastors and

teachers; and afterwards, according to his promise, actually did and

will continue to sent down the Holy Ghost, to furnish them and their

successors with proper gifts and graces "for the work of the ministry,

for the perfecting of the saints, for the edifying of his body in love,

till we all come in the unity of the spirit, to the fullness of the

measure of the stature of Christ."

O how insensible are those persons of this unspeakable gift, who do

despite to the Spirit of grace, who crucify the Son of God afresh, and

put him to an open shame, by willfully refusing to attend on so great a

means of salvation? How dreadful will the end of such men be? How

aggravating, that light should come into the world, that the glad

tidings of salvation should be so very frequently proclaimed in this

populous city, and that so many should loath this spiritual manna, this

angels food, and call it light bread? How much more tolerable will it

be for Tyre and Sidon, for Sodom and Gomorrah, than for such sinners?

Better, that men had never heard of a Savior being born, than after

they have heard, not to give heed to the ministry of those, who are

employed as his ambassadors, to transact affairs between God and their

souls.

We may, though at a distance, without a spirit of prophesy, foretell

the deplorable condition of such men; behold them cast into hell,

lifting up their eyes, being in torment, and crying out, How often

would our ministers have gathered us, as a hen gathereth her chickens

under her wings? But we would not. O that we had known in that our day,

the things that belonged to our everlasting peace! But now they are for

ever hid from our eyes.

Thus wretched, thus inconceivably miserable, will such be as slight and

make a mock at the public preaching of the gospel. But taking it for

granted, there are but few, if any, of this unhappy stamp, who think it

worth their while to tread the courts of the Lord's house, I pass on

not to the

Second general thing proposed, to lay down some cautions and

directions, in order to your hearing sermons with profit and advantage.

And here, if we reflect on what has been already delivered, and

consider that preaching is an ordinance of God, a means appointed by

Jesus Christ himself for promoting his kingdom amongst men, you cannot

reasonably be offended, if, in order that you may hear sermons with

profit and advantage, I

1. Direct or entreat you to come to hear them, not out of curiosity,

but from a sincere desire to know and do your duty.

Formality and hypocrisy in any religious exercise, is an abomination

unto the Lord. And to enter his house merely to have our ears

entertained, and not our hearts reformed, must certainly be highly

displeasing to the Most High God, as well as unprofitable to ourselves.

Hence it is, that so many remain unconverted, yea, unaffected with the

most evangelical preaching; so that like St. Paul's companions, before

his conversion, they only hear the preacher's voice with their outward

ears, but do not experience the power of it inwardly in their hearts.

Or, like the ground near Gideon's fleece, they remain untouched; whilst

others, who came to be fed with the sincere milk of the word, like the

fleece itself, are watered by the dew of God's heavenly blessing, and

grow thereby.

Flee therefore, my brethren, flee curiosity, and prepare your hearts by

a humble disposition, to receive with meekness the engrafted word, and

then it will be a means, under God, to quicken, build up, purify, and

save your souls.

2. A second direction I shall lay down for the same purpose, is, not

only to prepare your hearts before you hear, but also to give diligent

heed to the things that are spoken from the word of God.

If an earthly king was to issue out a royal proclamation, on performing

or not performing the conditions therein contained, the life or death

of his subjects entirely depended, how solicitous would they be to hear

what those conditions were? And shall not we pay the same respect to

the King of kings, and Lord of lords, and lend an attentive ear to his

ministers, when they are declaring, in his name, how our pardon, peace,

and happiness may be secured?

When God descended on mount Sinai in terrible majesty, to give unto his

people the law, how attentive were they to his servant Moses? And if

they were so earnest to hear the thunderings or threatenings of the

law, shall not we be as solicitous to hear from the ministers of

Christ, the glad tidings of the gospel?

Whilst Christ was himself on earth, it is said, that the people hung

upon him to hear the gracious words that proceeded out of his mouth.

And if we looked on ministers as we ought, as the sent of Jesus Christ,

we should hang upon them to hear their words also.

Besides, the sacred truths that gospel ministers deliver, are not dry

insipid lectures on moral philosophy, intended only to amuse us for a

while; but the great mysteries of godliness, which, therefore, we are

bound studiously to liken to, left through our negligence we should

either not understand them, or by any other means let them slip.

But how regardless are those of this direction, who, instead of hanging

on the preacher to hear him, doze or sleep whilst he is speaking to

them from God? Unhappy men! Can they not watch with our blessed Lord

one hour? What! Have they never read how Eutychus fell down as he was

sleeping, when St. Paul continued like discourse till midnight, and was

taken up dead?

But to return. Though you may prepare your hearts, as you may think, by

a teachable disposition, and be attentive whilst discourses are

delivering, yet this will profit you little, unless you observe a

3. A third direction, Not to entertain any the least prejudice against

the minister.

For could a preacher speak with the tongue of men and angels, if his

audience was prejudiced against him, he would be but as sounding brass,

or tinkling cymbal.

That was the reason why Jesus Christ himself, the Eternal Word, could

not do many mighty works, nor preach to any great effect among those of

his own country; for they were offended at him: And was this same

Jesus, this God incarnate, again to bow the heavens, and to come down

speaking as never man spake, yet, if we were prejudiced against him, as

the Jews were, we should harden our hearts as the Jews did theirs.

Take heed therefore, my brethren, and beware of entertaining any

dislike against those whom the Holy Ghost has made overseers over you.

Consider that the clergy are men of lie passions with yourselves: and

though we should even hear a person teaching others to do, what he has

not learned himself; yet, that is no sufficient reason for rejecting

his doctrine: for ministers speak not in their own, but Christ's name.

And we know who commanded the people to do whatsoever the Scribes and

Pharisees should say unto them, though they said but did not. But

4 Fourthly, As you ought not to be prejudiced against, so you should be

careful not to depend too much on a preacher, or think more highly of

him than you ought to think. For though this be an extreme that people

seldom run into, yet preferring one teacher in apposition to another,

has often been of ill consequence to the church of God. It was a fault

which the great Apostle of the Gentiles condemned in the Corinthians.

For whereas one said, "I am of Paul; another, I am of Apollos: are ye

not carnal," says he? "For who is Paul, and who is Apollos, but

instruments in God's hands by whom you believed?" And are not all

ministers sent forth to be ministering ambassadors to those who shall

be heirs of salvation? And are they not all therefore greatly to be

esteemed for their work's sake.

The Apostle, it is true, commands us to pay double honor to those who

labor in the word and doctrine: but then to prefer one minister at the

expense of another, (perhaps, to such a degree, as when you have

actually entered a church, to come out again because he does not

preach) is earthly, sensual, devilish.

Not to mention that popularity and applause cannot but be exceedingly

dangerous, even to a rightly informed mind; and must necessarily fill

any thinking man with a holy jealousy, lest he should take that honor

to himself, which is due only to God, who alone qualifies him for his

ministerial labors, and from whom alone every good and perfect gift

cometh.

5. A Fifth direction I would recommend is, to make a particular

application of every thing that is delivered to your own hearts.

When our Savior was discoursing at the last supper with his beloved

disciples, and foretold that one of them should betray him, each of

them immediately applied it to his own heart, and said, "Lord, is it

I?" And would persons, in like manner, when preachers are dissuading

from any sin, or persuading to any duty, instead of crying, this was

designed against such and such a one, turn their thoughts inwardly, and

say, Lord, is it I? How far more beneficial should we find discourses

to be, than now they generally are?

But we are apt to wander too much abroad; always looking at the mote

with is in our neighbor's eye, rather than at the beam which is in our

own. Haste we now to the

6. Sixth and last direction: If you would receive a blessing from the

Lord, when you hear his word preached, pray to him, both before, in,

and after every sermon, to endue the minister with power to speak, and

to grant you a will and ability to put in practice, what he shall show

from the book of God to be your duty.

This would be an excellent means to render the word preached effectual

to the enlightening and enflaming your hearts; and without this, all

the other means before prescribed will be in vain.

No doubt it was this consideration that made St. Paul so earnestly

entreat his beloved Ephesians to intercede with God for him: "Praying

always, with all manner of prayer and supplication in the spirit, and

for me also, that I may open my mouth with boldness, to make known the

mysteries of the gospel." And if so great an Apostle as St. Paul,

needed the prayers of his people, much more do those ministers, who

have only the ordinary gifts of the Holy Spirit.

Besides, this would be a good proof that you sincerely desired to do,

as well as to know the will of God. And it must highly profit both

ministers and people; because God, through your prayers, will give them

a double portion of his Holy Spirit, whereby they will be enabled to

instruct you more fully in the things which pertain to the kingdom of

God.

And O that all who hear me this day, would seriously apply their hearts

to practice what has now been told them! How would ministers see Satan,

like lightning, fall from heaven, and people find the word preached

sharper than a two-edged sword, and mighty, through God, to the pulling

down of the devil's strong holds!

The Holy Ghost would then fall on all them that hear the word, as when

St. Peter preached; the gospel of Christ would have free course, run

very swiftly, and thousands again be converted by a sermon.

For "Jesus Christ is the same yesterday, today, and for ever." He has

promised to be with his ministers always, even unto the end of the

world. And the reason why we do not receive larger effusions of the

blessed Spirit of God, is not because our all-powerful Redeemer's hand

is shortened, but because we do not expect them, and confine them to

the primitive times.

It does indeed sometimes happen, that God, to magnify his free grace in

Christ Jesus, is found of them that sought him not; a notorious sinner

is forcibly worked upon by a public sermon, and plucked as a firebrand

out of the fire. But this is not God's ordinary way of acting; No, for

the generality, he only visits those with the power of his word, who

humbly wait to know what he would have them to do; and sends

unqualified hearers not only empty, but hardened away.

Take heed, therefore, ye careless, curious professors, if any such be

here present, how you hear. Remember, that whether we think of it or

not, "we must all appear before the judgment seat of Christ;" where

ministers must give a strict account of the doctrine they have

delivered, and you as strict a one, how you have improved under it.

And, good God! How will you be able to stand at the bar of an angry,

sin-avenging judge, and see so many discourses you have despised, so

many ministers, who once longed and labored for the salvation of your

precious and immortal souls, brought out as so many swift witnesses

against you? Will it be sufficient then, think you, to alledge, that

you went to hear them only out of curiosity, to pass away an idle hour,

to admire the oratory, or ridicule the simplicity of the preacher? No;

God will then let you know, that you ought to have come out of better

principles; that every sermon has been put down to your account, and

that you must then be justly punished for not improving by them.

But fear not, you little flock, who with meekness receive the ingrafted

word, and bring forth the peaceable fruits of righteousness; for it

shall not be so with you. No, you will be your minister's joy, and

their crown of rejoicing in the day of our Lord Jesus: And they will

present you in a holy triumph, faultless, and unblameable, to our

common Redeemer, saying, "Behold us, O Lord, and the children which

thou hast given us."

But still take heed how you hear: for upon your improving the grace you

have, more shall be given, and you shall have abundance. "He is

faithful that he promised, who also will do it." Nay, God from out of

Zion, shall so bless you, that every sermon you hear shall communicate

to you a fresh supply of spiritual knowledge. The word of God shall

dwell in you richly; you shall go on from strength to strength, from

one degree of grace unto another, till being grown up to be perfect men

in Christ Jesus, and filled with all the fullness of God, you shall be

translated by death to see him as he is, and to sing praises before his

throne with angels and archangels, cherubim and seraphim, and the

general assembly of the first- born, whose names are written in heaven,

for ever and ever.

Which God, &c.

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The Extent and Reasonableness of Self-Denial

Luke 9:23 -- "And he said unto them all, if any man will come after me,

let him deny himself."

Whoever reads the gospel with a single eye, and sincere intentions,

will find, that our blessed Lord took all opportunities of reminding

his disciples that his kingdom was not of this world; that his doctrine

was a doctrine of the cross; and that their professing themselves to be

his followers, would call them to a constant state of voluntary

suffering and self-denial.

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