Sermon Sunday – Samuel Davies – The Contrast of the Spiritually Sick/Healthy

September 25, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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The Characters of the Healthy and Sick, in a
Spiritual Sense, Considered and Contrasted

by Samuel Davies

“It is not the healthy who need a physician—but those who are sick.” Matthew 9:12

There is no article of faith more certain than that Jesus Christ is an all-sufficient and most willing Savior, “able to save to the uttermost, all who come unto God through him,” and that “all who come unto him—he will never cast out.” Those who entrust their souls in his hands he keeps, and none of them is lost. It is also certain that all the guilty sons of Adam stand in the most absolute need of him: in vain do they look for salvation in any other. Without him, they are undone forever: and without him, their very existence becomes a curse, and their immortality but the duration of their misery. The disease of sin has so deeply infected their souls, that none but this divine Physician can heal them.

Since this is the case, who would not expect that Jesus would be universally the darling of mankind? Who would not expect that as many as are wounded, and just perishing of their wounds—would all earnestly apply to this Physician, and seek relief from him upon any terms? Who would suspect there should be so much as one heart cold and disaffected towards him? Must not all love and desire him, since all need him so extremely, and since he is so completely qualified to be their deliverer?

But, alas! notwithstanding such favorable presumptions from the nature of the thing, it is a most notorious fact that this divine Physician is but little regarded in our dying world. This all-sufficient and willing Savior is generally neglected by perishing sinners. There are thousands among us who have no affectionate thoughts of him, no eager longings after him, they exert no vigorous endeavors to obtain a saving interest in him, nor are they tenderly solicitous about it. They indeed profess his religion, and call themselves Christians after his name: they pay him the compliment of a bended knee, and now and then perform the external duties of religion, and thus have high hopes they shall be saved through him. But as to their hearts and affections, he has no share there: these are reserved for the world, which, in practical estimation, they prefer to him, whatever they profess.

Now whence is this strange and shocking phenomenon in the rational world? Whence is it, that the dying are careless about a Physician? That a Deliverer is neglected by those who are perishing? The true reason we may find in my text, “It is not the healthy who need a physician—but those who are sick.” That is, “those who imagine themselves well, however disordered they are in reality, do not feel their need of a physician, and therefore will not apply to him; but those who feel themselves sick, will eagerly apply to him, and put themselves under his care.”

This is the answer of Christ to the proud caviling Pharisees, who censured his free conversation with publicans and sinners, at an entertainment which Matthew had prepared for him. The publicans were a sort of tax collectors among the Jews, appointed by the Romans, whose tributaries they then were, to collect the levies or duties imposed by the government. They were generally people of bad morals, and particularly given to rapine and extortion in raising the taxes. On this account they were particularly hated by the Jews, especially by the strict sect of Pharisees. Their very office would have rendered them odious, even though they had behaved well in it; for it was a public badge of the slavery of the Jews to the Romans; which, to a people so proud and so fond of liberty as the Jews, was a mortification they could not patiently bear. The publicans, therefore, were objects of general contempt and abhorrence, as an abandoned sort of men; and the Jews, particularly the rigid and haughty Pharisees, held no conversation with them—but kept them at a distance, as though they had been excommunicated. Hence, says Christ, concerning one excommunicated by the church for incorrigible wickedness, “Let him be to you as an heathen man, and a publican,” Matt, 18:17, that is, have no fellowship with him—but treat him as the Jews do the publicans.

The condescending Jesus, who “came to seek and save that which was lost,” did not conduct himself towards those poor outcasts, upon the rigid principles of the Pharisees. They held them in such contempt, that they did not labor to instruct and reform them. But Jesus preached to them, conversed with them freely, treated them most condescending and affable, and ingratiating measures to reform them, and called some of them to the honor of being his disciples. Of this number was Matthew, the author of this history; once an abandoned publican, afterwards a disciple, an apostle, and one of the four evangelists, whose immortal writings have diffused the vital savor of the name of Jesus through all ages and countries.

Oh, the condescension, the freeness, the efficacy of the grace of Christ! It can make a publican into an apostle! It can make an abhorred outcast into the favorite of heaven, and the companion of angels! What abundant encouragement does this give to the most abandoned sinner among you to turn unto the Lord! Let publicans and sinners despair of mercy and salvation if they continue in their present condition; but if they arise and follow Jesus at his call, and become his humble, teachable disciples, they need not despair; nay, they may rejoice in hope of the glory of God, and be assured they shall be admitted into the kingdom of God—when the self-righteous and religious are shut out.

When Matthew had embraced the call, he made a feast for his new Master, that he might show his respect and gratitude to him, and that he might let his fellow publicans and old companions have an opportunity of conversing with him, and receiving his instructions. How natural is it for a sinner, just brought to love Jesus, to use means to allure others to him, especially his former companions! Having seen his own guilt and danger, he is deeply affected with theirs, and would willingly lead them to that Savior who has given him so gracious a reception. Indeed his sincere endeavors of this kind, though the most substantial and unselfish evidences of friendship, often excite the contempt and ridicule of his former companions; and the more so, as they are generally attended with the imprudent but well-meant blunders of inexperience, and an honest zeal mingled with wild-fire. But at times such a convert is made the instrument of bringing those to be his companions in the way to heaven, who had walked with him in the ways of sin: and this is sufficient encouragement to such of you as have been called, like Matthew, to use your best endeavors with our fellow-sinners. Who knows but we may “save a soul from death, and hide a multitude of sins?” And what a noble, beneficent exploit is this!

The blessed Jesus, who was always ready to embrace every opportunity of doing good, whatever popular odium it might expose him to, cheerfully complies with Matthew’s invitation, and mingles with a crowd of publicans at his table. Like a physician—he employs himself in an hospital, among the sick and dying, and not among the healthy and mirthful. The conversation of sinners could not be agreeable to him for itself; but as it gave him opportunity of doing them good, it afforded him a sincere pleasure. To converse with his Father and the holy angels in his native heaven, would have been more pleasing in itself to his holy soul; but if by conversing with sinners in our guilty world, he can but save the perishing creatures, he cheerfully submits to self-denial, and even rejoices in it; just as a compassionate physician, though he has no pleasure in the melancholy haunts of sickness—yet frequents them, that he may relieve the distressed.

The Pharisees now thought they had a good handle to raise popular clamor against Christ, and therefore cavil at these freedoms, as though they had been profane and inconsistent with the character of the Messiah, or even of a prophet. If he claimed this character, they thought it much more befitting in him to keep company with them—than with profligate publicans. Hence to stumble and perplex his disciples, they come to them, and ask, “Why does your teacher eat with tax collectors and ‘sinners’?” The disciples were not as yet endowed with that mouth and wisdom which all their enemies could not withstand; and therefore Jesus answers them, and takes upon himself his own defense. “It is not the healthy who need a physician—but those who are sick.”

Some suppose, that by the healthy, Christ means those who were really healthy, or who were not so infected with the disease of sin, as to stand in need of him as a physician. And when such people can be found among the sons of men, this exposition will appear more plausible. But since we know that all have sinned, and stand in need of Christ as a Savior, it is much more reasonable, I think, to suppose that, by the healthy, Christ means those who imagined themselves to be healthy, though really languishing with the deadly disease of sin. It seems to me that he here answers the Pharisees upon their own principles, and proves his conduct to be justifiable, even supposing their high opinion of themselves, and their contemptuous idea of the publicans, to be true; as if he had said, “I come into the world under the character of a physician for sick souls. Such, you will grant, these despised publicans are; and therefore, you must also grant, that these are the people I have to deal with, and these are the most likely to make application to me. But as for yourselves, you think that you are righteous; you think you are not so far gone with the disease of sin as to need a physician sent down from heaven to heal you. Now I will not determine at present, whether this high opinion you have of yourselves is just or not. Be it right or wrong, it is certain, that while you entertain it, you cannot consistently find fault with my conduct. If you are such, I have no business with you, as a physician. I must, therefore, rather choose to converse with these sinners, who now begin to see themselves such, and to be sensible of their need of a physician.”

Thus, as I observed, Jesus here vindicates his conduct even upon the principles of the Pharisees themselves. It was not now to his purpose to dispute the high opinion they had of themselves; even that opinion furnished him with a sufficient defense. But, when it was proper, he faithfully exposes their true character, as proud, self-righteous hypocrites, and denounces the most dreadful woes against them!

I might perhaps render the matter plainer by a familiar illustration. Suppose a man of learning in company with two people: the one really ignorant—but highly conceited of his knowledge, and consequently unteachable; the other ignorant too—but sensible of it, and therefore desirous of instruction: suppose he should turn from the self-conceited creature, and carry on conversation with the other, who was likely to profit by it; and suppose the former should resent it, and say, “If he were indeed a scholar, as he pretends to be—then he would not be fond of the society of such an ignorant dunce—but would rather choose me for a companion.” How properly might a teacher reply, “Oh! you are a wise man; and have no need of my instruction; and, therefore, as a teacher, I have no business with you; but this poor, ignorant creature is sensible of his lack of instruction; and, therefore, it is most fit I should converse with him.” Such a reply has a peculiar pungency and mortifying force in it; and such Jesus used in the case before us.

To give a fuller view of this text, and to adapt it to practical purposes, I intend to describe the CHARACTERS of those who are healthy—and of those who are sick, in the senses here intended:

There are none of the sons of men who are really HEALTHY. Their souls are all diseased; for all have sinned, and there are none righteous, no, not one! And perhaps there are none upon earth so proud, and so ignorant of themselves, as to affirm in so many words, that they are healthy; that is, “perfectly righteous.” Therefore, by the healthy, cannot be meant either those who are really free from all sin; or those who imagine themselves entirely free from it. It does not appear that even the proud Pharisees were capable of flattering themselves so far.

But by the healthy, are meant those who are indeed guilty, depraved sinners, and who are ready to make a superficial confession in words that they are sinners—but continue secure and impenitent, insensible of their guilt, their corruption, their danger, and their need of a Savior. That is, those who are really sick and dangerously ill—and yet are as easy, as unapprehensive of danger, as careless about applying to the physician, as if nothing ailed them. The disease is of a lethargic nature, and stupefies the unhappy creatures, so that they are not sensible of it. It renders them delirious, so that they think themselves well—when the symptoms of death are strong upon them.

What multitudes of such may we see in the world! The Word of God pronounces them dangerously ill; their friends may see the most deadly symptoms upon them—but alas! They are stupidly insensible of their own case. Jesus, the divine Physician, warns them of their danger, offers them his help, and prescribes to them the infallible means of recovery; but they disregard his warnings, neglect his gracious offer, and refuse to submit to his prescriptions. This is the general character of those who are healthy, in the sense of my text.

By the SICK, are meant those who, like the former, are really guilty, corrupt sinners, in extreme need of a Savior—and who readily confess they are such. But here lies the difference, they are not only such in reality, and they not only acknowledge that they are such—but they are deeply sensible of it, they are tenderly affected with their case! Their temper and conduct, their thoughts of themselves and of Jesus Christ, their designs and endeavors, are such as are natural to a soul sensibly sick of sin—and such as bear a resemblance to those of a person sick in body, and using all means for a recovery.

It is the characteristic of this class of sinners; not that they are less holy, or in more danger, than others; but that they are more sensible of their condition, and more solicitous and laborious about deliverance. They feel themselves disordered; they put themselves under the care of Jesus, the only Physician of souls; they submit to his prescriptions, and use all means for their recovery to soundness of mind, from the deadly disease of sin! This is the general character of the sick, in the sense of my text; but it is necessary I should descend to particulars.

The particular characters of the healthy and the sick, in contrast, are such as these:

1. He who is healthy has never had a clear affecting sight and sense of sin; but he who is sick is fully convicted, and deeply sensible of it.

The HEALTHY one has only a general, superficial, unaffecting conviction, that he is ‘a sinner’: that he has not been as good as he should have been; that his heart is somewhat disordered; and especially that he has been guilty of sundry bad actions. But, alas; he neither sees his sinfulness in its full extent, nor is suitably affected with that little of it which he sees. He does not clearly see the entire and universal corruption of his heart, and the numberless principles and seeds of sin that are there. He does not clearly see the blindness of his mind as to divine things. He does not clearly see the secret disaffection of his heart towards God and holiness. He does not clearly see the carnality of his mind, and his lukewarmness and formality in the duties of religion. He may have a transient glance, a superficial view of these things; but he has not a deep, settled conviction of them: nor is he suitably affected with what he knows of his own sinfulness.

It does not appear to him such a mighty matter to have such a disordered heart towards God, to have dropped a forbidden word now and then, or to have committed a few bad actions; few, I say, for so they appear to him, though repeated times and ways beyond number. SIN appears to him a trifling peccadillo, a small evil, and he has a thousand excuses to make for it. Hence he is as easy, as careless, as presumptuous in his hopes, as if he believed he did not really deserve punishment from a righteous God, and therefore was in no danger. Though the leprosy of sin spreads ever so wide, and breaks out into ever so many putrid and mortifying sores—yet he is easy and secure, and insensible of the disease! Thus, like a man in health, he is unconcerned, and neither apprehends himself sick, nor uses the least means for his recovery!

Oh! what multitudes of such are among us! They will confess themselves ‘sinners’, with as little concern as if they were quite free from sin, or as if they thought there was little or no danger in it.

But is it so with the poor SICK sinner! Oh! no! He sees, he feels that his whole head is sick, and his whole heart faint, and that from the crown of the head, even unto the sole of the foot, there are nothing but wounds, bruises, and putrefying sores! He feels the plague of a hard, senseless heart, and the secret springs of wickedness within him. He feels that sin has enfeebled all his powers, and that he is no more able to exert them in pious endeavors, than a sick man is to employ himself in active life. Oh! into what a consternation is the sinner struck, when he is awakened out of his lethargic security, and his eyes are opened to see himself in a just light! He had flattered himself that he had a good constitution of soul, and that little or nothing ailed him; but now he is surprised to see the strong symptoms of spiritual death upon himself!

Suppose some of you, who have come here today vigorous and healthy, should suddenly discover the spots of a plague broken out all over you, how would it strike you with surprise and horror! Such is the surprise and horror of the awakened sinner; thus is he alarmed and amazed! So clear are his views of his entire and universal depravity, and imminent danger—that he is utterly astonished he was so stupid as never to discover it before. Now, also, he has a deep sense of the evil of sin: he not only sees himself universally disordered—but he sees, he feels the disorder to be deadly! Sin now appears to him—to be the greatest evil upon earth, or even in hell. Oh! how worthy of the severest vengeance from a righteous God! Oh! how contrary to the divine purity! Oh! how base, how ungrateful a violation of the most strong and endearing obligations! Oh! how destructive to the soul, not only according to the penalty of the divine law—but in its own native tendency!

During the progress of the Christian life, he feels himself recovering a little, though very slowly, while he follows the prescriptions of his divine Physician, and receives healing influences from him. He feels his enfeebled soul gathering a little strength; his vitiated taste gradually corrected; and the welcome symptoms of returning health; but oh! he is sensibly sick still. The cure is not complete in this world; but the remains of his old disorder hang upon him all his life, and he is subject to many dangerous relapses, in which it gathers new strength—and he is afraid it is incurable!

2. Those who are healthy are generally easy and secure, and unapprehensive of danger; but the sick soul is alarmed and anxious—and cannot be easy, until it perceives some appearances of recovery. He who is healthy, is benumbed with a stupid insensibility; but he who is sick—is in pain from the disease of sin, which he sensibly feels. The one can walk about merry and thoughtless, with a hard, depraved heart within him; the other is perpetually uneasy, and, like a sick man, has no taste for anything while he feels such a heart within him. If the healthy one is anxious—it is with some worldly care; if the sick one is anxious—it is chiefly for the recovery of his dying soul.

The healthy one can give himself up to business, or pleasure, or idleness, as a man in health, and at ease; the SICK one is apprehensive that his soul is in great danger; and, like a sick man, gives up his eager pursuits, until he sees whether he is likely to recover. He is alarmed with the deadly consequences of sin, as it exposes him to the wrath of God, the loss of heaven, and all the miseries of the infernal world. But this is not all that distresses him; he considers sin, in itself, as a loathsome disease, and is pained with its present effects upon him. As a sick man is not only alarmed at the consequence of his disease, namely, death—but considers it as a present pain, and as depriving him of the present comforts of life; so the sick soul feels sin to be a loathsome, painful disease, which now deprives it of the exalted pleasures of religion, and renders it incapable of serving its God with vigor and life.

This indisposition of soul for the exercises of piety, is, in itself, a constant uneasiness to him who is spiritually sick. How strongly does Paul represent the case, when he cries out, “Oh! wretched man that I am! who shall deliver me from the body of this death!” Romans 7:24. The image seems to be that of a living man walking about with a rotten, nauseous carcass tied fast to him, which oppresses him, and he cannot, with all his efforts, cast it off; but it lies heavy upon him wherever he goes—which constrains him to cry out, “Oh! who shall deliver me from this dead body?” This is the character of the soul sick of sin.

But he who is HEALTHY has little or no uneasiness upon this account. If he is alarmed at all, it is with the consequence of sin; his slavish soul fears nothing but the punishment. As for the disease itself, it is so far from giving him uneasiness, that he is in love with it! It affords him sensations of pleasure, rather than of pain—and he rather dreads a recovery, than the continuance of the disorder! Sin has intoxicated him to such a degree, that holiness, which is the health of the soul—is disagreeable to him, and he would rather continue languishing, than recover!

My friends, you can easily distinguish between sickness and health of body; and you are very ready to do it. And will you not inquire what state your souls are in? whether they are sensible of their sickness, and in a way of recovery? or whether they are stupefied, or made delirious by the disorder, insensible of their danger, and unsolicitous about their recovery? I beg you to examine yourselves in these particulars.

3. Those who are healthy—are unwilling to apply to a physician, or to follow his prescriptions; but to the sick—a physician is most welcome, and they will submit to his directions, however self-denying and mortifying. This is the point my text has particularly in view, and therefore we must take particular notice of it.

They that are in HEALTH have no regard to a physician, as such; they neither send for him, nor will they accept of his help, even if offered gratis. They look upon the best of medicines with neglect, as of no use or importance to them: the prescriptions proper to the sick they hear with indifference, as not being their particular concern.

Thus it is with thousands, who imagine themselves to be healthy in soul. The Lord Jesus exhibits himself to men under the character of a physician; the gospel makes a free offer of his assistance to all sick souls who will freely accept it. And what reception does he generally meet with? Why, multitudes neglect him, as though they had no need of him. They may indeed pay him the compliment of professing his religion, because it happened to be the religion of their fathers and their country—but they have no eager desires after him; they are not in earnest and laborious to obtain his assistance; they do not invite him with the most affectionate entreaties to undertake their case; they do not beg and cry for relief from him, like blind Bartimeus, Mark 10:47, “Jesus, son of David, have mercy on me!”

In short, whatever regard they may profess for him, they are not deeply sensible of their absolute need of him! They are not feelingly affected towards him, as towards a being with whom they have the greatest personal concern, a concern of the utmost importance: and the reason is, they are healthy in their own apprehensions. Or if they feel some qualms of conscience, some fits of painful remorse, they soon “heal their own hurt slightly, crying, ‘Peace, peace!’ when there is no peace!” They make a medicine of their own prayers, tears, repentance, and religious endeavors, and with this they hope to heal themselves! Thus Jesus is neglected; they give him the name of a Savior; but in reality—they look to themselves for a cure!

How is the gospel that makes the offer of relief from this heavenly Physician, generally received in the world? Alas! it is neglected, as the offer of superfluous help! It is heard with that indifference with which men in health attend to the prescriptions of a physician to the sick—in which they have no immediate concern. Friends, is this neglected gospel the only effectual mean for healing your dying souls? Then why this stupidity and inattention with which it is heard? Then why the general neglect with which it is treated? Oh! how sadly affecting is it to see a dying world rejecting the only restorative that can heal their disease, and preserve their lives! But alas! thus it is all around us!

Again, Jesus prescribes to men the only means of their recovery. Particularly, he enjoins them no more to drink poison! That is, no more to indulge themselves in SIN, which is, in its own nature, the most deadly poison to the soul! And what can be more reasonable than this? Yet this is what a stupid world principally objects against, and multitudes rather die than submit to it! A disordered, empoisoned constitution of soul—is to them the most agreeable!

This divine Physician likewise requires them to use the means of grace instituted in the gospel: to meditate upon their condition, and obtain a deep sense of their disorder; to read and hear the Word with solemn attention and self-application; to pray with frequency and importunity. These are his prescriptions to all who would recover under his hands. But how few observe them in earnest! What a general neglect of the means of grace prevails in our country, or what a careless attendance upon them! which is equally pernicious!

Christ also enjoins them to submit to him as their Physician, to no longer flatter themselves that they can heal themselves by means within their own power—but to apply his blood as the only healing balm to their wounded souls. But, alas! they disregard this grand prescription; they will not submit to him; but, like an obstinate patient—will have their own way, though eternal death should be the consequence!

But this is not the case of the sinner spiritually SICK: he will do anything, he will submit to anything, if it may but save him from the mortal disease of sin! How ardently does he long after Jesus! With what cheerfulness does he put himself under his care! With what joy and gratitude does he hear the offer of free salvation in the gospel! And how dear is the gospel to his heart on this account! With what eager, wishful eyes—does he look upon his Physician! How does he delight to feel himself under the operation of his hand! to feel him probe his wounds, and then apply the balm of his blood! With what anxiety does he observe the symptoms, and inquire whether he is upon the recovery or not!

And oh! with what pleasure does he discover the signs of returning health! to feel a little eager appetite for spiritual food! to feel a little spiritual life in pious exercises! to feel himself able to run in the way of God’s commandments! to feel the principles of sin weakened within him! How sweet is this!

How willingly does he submit to the prescriptions of his Physician, and attend upon the means of grace, however disagreeable to a carnal mind! He makes the Word of God the rule of his regimen, and would not indulge himself in anything which that sacred dispensatory forbids. He guards against relapses, and keeps out of the way of temptation, as far as possible, lest his frail constitution should be hurt. The society of sinners is like the company of people infected with a contagious disease which he is in danger of catching, and therefore he avoids it as cautiously as he can!

Let those who think their souls healthy and vigorous, boast of their strength, and what mighty things they can do in religion; but as for him—he feels his weakness; he feels he can do nothing aright—but just as he receives daily strength from Christ. He feels himself every day troubled with some disorder or another; yes, with a whole tangle of diseases! Therefore he is daily sensible of his need of the Physician, and makes daily application to him. He does not begrudge to take time from his other affairs, and, as it were, to keep his chamber a while, that he may use means for the recovery of his soul. For, oh! if he loses his soul—then what would the whole world profit him? In short, the sick sinner is a tender, delicate, frail creature, entirely subject to the prescriptions of Christ, and every day using Christ’s means; anxious for his recovery, and willing to submit to anything that may promote it. This is the man in our Christ-despising world, who gives Jesus a most willing and welcome reception, and embraces his gospel, as containing all his salvation and all his desire.

Oh! that there were many such in our world! for this man is in a hopeful way of recovery. This world is a vast hospital, full of dying souls! Jesus descends from heaven, and enters among them, offering them health and eternal life, if they will but submit to his directions, which are as easy as possible. Repentance, indeed, and some other bitter ingredients, are included in a religion for sinners; and how can it be otherwise, since these are necessary for their recovery, in the very nature of things? Besides, even these are sweet, when taken in the pill of a Savior’s dying love; and many a soul has found more noble pleasure in sincere sorrow for sin, than ever they found in the commission of it!

But after all—the generality of people die in their sins, amidst the full means of their recovery: and the great reason is, they will not be convinced of their danger, nor be persuaded to apply to the Physician. Oh! how tragic and affecting a case this! And what may render it the more so to us is—that it is the case of some of us! Yes, my friends, though I am unwilling to harbor one hard thought of any of you—yet I cannot avoid concluding that there are some, I am afraid many, souls in this assembly—who are not sensible of their dangerous disease, and their need of Christ as a Physician, and therefore are in danger of perishing without him! Sin, like a strong dose of opium, has stupefied you, and you feel easy and quiet, as if nothing ailed you, when the symptoms of death are strong upon you!

We can weep and lament over the sick-bed of a dying friend, and we even drop our tears after him into the grave. But shall we drop no tears this day over dying souls, that are so numerous among us!

What renders the case more sadly affecting is, that they perish by their own willful obstinacy, under the hands of an all-healing Physician! “Oh that my head were waters, and my eyes a fountain of tears, that I might weep day and night over the slain of the daughters of my people!” You secure and healthy-hearted sinners, must it not shock you to think that Jesus Christ, the only Physician—gives you up? You see, in my text, he looks upon you as people that he has no business with. He had rather converse with publicans and sinners than with you, as having more hopes of success among them.

Let publicans and sinners take the hint, and be encouraged to apply to Jesus. Come, you profligates and harlots, drunkards, swearers, whoremongers, come, sinners of the most abandoned characters, apply to this Physician! He is willing to heal you: he offers you healing. “Will you be made whole?” is his question to you this day. He is perfectly able, able to save to the uttermost, however inveterate your disease may be! If the children of the kingdom shut themselves out: if self-righteous Pharisees reject this Physician, and die in their sin—you ‘sinners’ may certainly come in; put yourselves under his care, submit to his prescriptions, and you shall yet live, and be restored to perfect health and eternal life! As vile as you are—you are very proper materials for the temple of God!

If you are sensibly sick, it should not discourage you from entering yourselves into Christ’s hospital, and putting yourselves into his care; nay, this should even encourage you. Your being sick of sin is a necessary qualification to render you his patients—those who are such, he loves to converse with; and they are the only ones who are recovered by him. Therefore, this day give yourselves up to him as his willing patients. Cry to him to undertake your case: “Heal me, O Lord—and I shall be healed!” Submit to his prescriptions, and follow his directions, and you shall live forever!

I shall CONCLUDE my subject, by answering some questions that may arise in your minds on this topic.

What is the reason that the world around us lies dead in such a carnal security? Why is it there is so much sin in the world—and so little fear of punishment? Why is it that men will entertain such hopes of heaven—upon such slight evidences; or rather with the full evidence of the Word of God against them? Alas! the reason is, they are healthy in their own imagination: they think themselves well, and therefore apprehend no danger—but lie in a dead, inactive slumber!

What is the reason why so many neglect the means of grace in public and private? Why is it that there are so many prayerless families and prayerless closets among us? Why is the Bible thrown aside in some families, as a piece of useless lumber? Why is the house of God so thinly frequented in many places, and the table of the Lord almost deserted? Why is Christian conversation so unfashionable? And why do we hear so few inquiries from sinners—as to what they shall do to be saved? The reason is, they imagine themselves well; and, therefore, it is no wonder they neglect the means of recovery! They think they have no more to do with them—than people in health with physician and his remedies. The only method to bring them to use those means in earnest, is to make them sensible of their dangerous disease. And oh! that their ministers may use all proper means with them for this end, and that divine grace may render them effectual!

What is the reason that the means of grace are attended upon by others, with so much formality and indifference? Why is it, that there are so many lukewarm, spiritless prayers, and solemn mockeries of the great God? Why is it, that there are so many wandering eyes and wandering hearts in the heavenly exercise of praise, and in hearing the most solemn and affecting truths? Why is it that all the religion of many is nothing but a dull round of insipid, lifeless formalities? Alas! the same reason returns—they are healthy in their own conceit—and have no need for the physician of souls. And how can they, while they flatter themselves with this imagination, use those means in earnest, which are intended for the recovery of the sick? The sick will use them in earnest; but to others they are mere customary formalities.

Would you know the reason why the blessed Jesus, the most glorious and benevolent person who ever appeared in our world—is so generally neglected? Oh! Would you know why his love forgotten by those very creatures for whom he shed his blood? Would you know why there are not more longings and cries for him? Would you know why the Savior, an almighty and complete Savior—is so little sought after by perishing sinners? Would you know why he is of so little importance among them? Would you know why comes it to pass, that he may continue for months, for years, for scores of years, offering salvation to them, entreating, commanding, and persuading them to accept it, and warning them of the dreadful ruin they will bring upon themselves by rejecting it? Would you know why is it that, after all this—that he is despised and rejected by men, and that but very few will give him suitable entertainment? Would you know why there is this shocking conduct in reasonable creatures? Oh! it is the same old reason still: they do not feel themselves dangerously ill; and how, then, can they be solicitous about the only physician of sin-sick souls?

What is the reason that the gospel, which reveals and offers life and salvation to the world—meets with so cold a reception? Why does the way of salvation therein revealed—not spread transport and praise over all the earth? Why does the song of the angels—not sound from every human tongue, Glory to God in the highest for peace proclaimed on earth, and good will towards men? Why does the Christian world in general practically despise that religion which they profess? Oh! it is because they are healthy in their own imaginations, though dying by thousands all over the world. It is because they are not sensible of their need of the gospel and its blessings. Oh! if they were but once sensible how dangerously ill they are—they would soon change their opinion!

Let me bring this matter still nearer home. Why is it that the gospel, even with all the disadvantages which attend it from my unskillful lips, does not meet with a more affectionate welcome among you? There are many, I am afraid, who regularly or occasionally attend here to hear the gospel, who yet despise it in their hearts, or do not affectionately embrace it. And what is the reason of this? May I not venture to affirm, that the gospel has been dear to some, who have sat under no better ministry? Must not this be the reason—that there are multitudes of healthy-hearted sinners, even among us, who mingle among us in the same assembly, and hear the gospel from the same lips! Multitudes who are insensible of their disease, and consequently of their need of a physician! Oh! inquire whether this is not the true reason why the gospel meets with such a cold reception among us!

Would you know why so many fools make a mock of sin? Would you know why they can go on impenitent in it, apprehending little or no danger from it? Would you know why they are every day singing, and every day merry, thoughtless, and mirthful? Would you know why they can love and delight in sin, which God hates, and which he has threatened with such heavy vengeance? Alas! the reason is—they imagine that they are healthy! They do not look upon sin as a deadly disease which requires a divine cure—but as their health which ought to be nourished.

This is the disease under which our country now languishes. It is this disease that enfeebles our councils and undertakings; but who suspects that this has any bad influence in the case? Who endeavors the cure of this, as the most effectual cure for a languishing, bleeding country?

What is the reason that men are cautious of coming near a house infected with a contagious sickness, and that duty itself can hardly constrain them to enter—but that they can venture their souls without cause into ensnaring company, and within the sphere of temptation? Why is it, that, for the recovery of their mortal bodies, they will submit to the most self-denying regimen, take the most bitter and nauseous medicines, and be at great pains and expense—while for their souls they will take no pains, use no means, deny themselves in no gratifications? What is the reason of this? Oh! it is the same reason still—they do not feel the least sickness of their souls—but imagine they have a firm, invulnerable constitution, incapable of infection in the most contagious places, and that it will recover by its native strength, without extrinsic help.

Would you know why there is so much spiritual pride and vanity in the world? Would you know why there are so many religious vain boasters, who imagine they can turn to God when they please, in their own strength, and who pretend they can perform such great things in religion, whenever they are disposed to make the attempt? Oh! it is because they do not know that they are sick: they do not feel themselves enfeebled by sin and disabled from doing anything truly good.

You have seen some in a delirium, who imagined they were well, able to go about, and perform their usual business, when in the meantime they were under the power of a deadly disease, and the symptoms of death perhaps then upon them. Just so it is with these ostentatious boasters; and could you but cure their delirium, and make them sensible of their disorders—they would soon feel and confess themselves poor, weak, languishing creatures, unable to do anything—but just as they receive strength from God.

Would you know why so many hate faithful preaching, and resent it if any means are used for their recovery? It is because they imagine themselves well; and such do not like to be teased with the importunities of a physician, nor to have disagreeable medicines forced upon them. Oh! were they but sensible of their condition—they would willingly submit to the bitter prescriptions!

Would you know where you should begin your religion; or what is the grand preparative for your embracing the gospel in such a manner as to be saved by it? To this interesting inquiry you may easily infer an answer from what has been said. Begin your religion in a deep sense of sin; let your soul wound be probed to the quick, in order to a thorough cure, otherwise it would be but slightly skinned over, and it will again break out, and prove more dangerous than ever. Labor to get a deep sense of your disease—for only then you will so give yourselves up to the physician, that he may apply to you what he thinks proper, and make an effectual cure.

Some of you perhaps have wondered why you see poor mourning creatures here and there—who cannot live as you do—thoughtless, careless, and unaffected. You ascribe it perhaps to melancholy, to preciseness, to hypocrisy, or an affection of singularity. But I will tell you the true reason. They are sick—whereas you imagine yourselves well; and you cannot wonder that the sick and the healthy should behave in a different manner. Why do they not neglect Jesus Christ as you do? Oh! it is because they are sick, heart-sick, and therefore must long and cry for a physician! Why do they not indulge themselves in sin as you do? Is it because they are sick of it! They see it to be a deadly poison, and they cannot be easy while they feel it working through their frame.

Why do they use the means of grace with so much earnestness? Why do they pray, and hear, and attend upon every religious ordinance with so much zeal and solicitude? Why can they not, like you, attend upon them in a careless, formal way, or entirely neglect them? Oh! the reason is, they are sick, heart-sick, and they are using these means for their recovery! And did you view yourselves in the same just light, you would use them too! Yes, you would be as strict, as earnest, as laborious as any of them!

Why do they not, like you, abandon themselves, and devote all their time to some worldly pursuit? Oh! it is because they are sick, and must take time for the use of means for their recovery, whatever else they must omit. Why are they so much afraid of temptation, and keep out of its way? It is because they are afraid of a relapse, and that sin, their old disease, will renew its strength! Why are they so often filled with doubts, and fears, and anxious perplexities? Oh! it is because they feel the symptoms of the disorder—and they know not whether they are in a way of recovery or not. When they are satisfied in this point, then they can rejoice, and that with a joy more noble than you are capable of.

And poor, sick souls—be of good cheer; you shall yet be healed! Yes, there is balm in Gilead; there is a physician there! Jesus can heal you; and, blessed be his name, he is as willing as he is able. Continue steadfast in the use of the means appointed for your recovery, and he will make them efficacious. Yes, these sick souls of yours shall yet be as healthy and vigorous as an angel; and you shall before long be advanced to the region of immortal health, where the inhabitants no more say, “I am sick”; where you shall breathe a pure, healthful air, agreeable to your delicate constitutions, and be vigorous and lively forever!

Do not think much of it, that a disease so inveterate and mortal, should be painful and difficult in the cure. The operation will not last long; and if it does but succeed, the pain and self-denial will be infinitely more than compensated!

The deep sense of your disorder is often discouraging to you. Oh! you are afraid it will at last prove mortal. But this very thing ought to encourage you. Those people whom I cannot speak one comfortable word to, are not of your character; they are the secure, healthy-hearted sinners. But for you there is strong consolation; so strong that it may bear down all your fears before it. The sense of your disorder qualifies you for the Physician, and renders you proper objects of his never-failing care. The poor, the maimed, the halt, the blind, the broken-hearted, are the character of the people that he has to do with, and who are recovering under his hands. And are not these your characters? They are, indeed, humbling and mortifying; but, oh! they are encouraging, as they prepare you for Christ’s healing care!

But as for you, healthy-hearted sinners, I must pronounce you to be lost and dead souls! Jesus himself has declared, that he has no business with such as you. And if he casts you off—oh! what other physician can you employ! Alas! you will die in your sins! Die in your sins! Oh! dreadful! better to die in a ditch, or a dungeon—than die in your sins! Therefore now labor to be sensible of your disorder, while it is curable; for all who are not healed in this life—are given up as incurable forever! Now apply to Christ as a Physician, for he is willing to undertake your cure!

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Sermon Sunday – Jonathan Edwards – Christian Cautions

June 12, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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Christian Cautions

or

The Necessity of Self-Examination

by

 Jonathan Edwards
 (1703-1758)

Dated September 1733.

“Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting.” — Psalm 139:23, 24


INTRODUCTION

Subject: Persons should be much concerned to know whether they do not live in some way of sin.

This psalm is a meditation on the omniscience of God, or upon his perfect view and knowledge of everything, which the psalmist represents by that perfect knowledge which God had of all his actions, his downsitting and his uprising; and of his thoughts, so that he knew his thoughts afar off; and of his words, “There is not a word in my tongue,” says the psalmist, “but thou knowest it altogether.” Then he represents it by the impossibility of fleeing from the divine presence, or of hiding from him. So that if he should go into heaven, or hide himself in hell, or fly to the uttermost parts of the sea, yet he would not be hid from God. Or if he should endeavor to hide himself in darkness, yet that would not cover him. But the darkness and light are both alike to him. Then he represents it by the knowledge which God had of him while in his mother’s womb, Psa. 139:15, 16, “My substance was not hid from thee, when I was made in secret; thine eyes did see my substance, yet being imperfect; and in thy book all my members were written.” Continue Reading Sermon Sunday – Jonathan Edwards – Christian Cautions…

Design of the Week – He Delivers

June 8, 2011 at 9:23 pm | Posted in Designs of the Week | Leave a comment
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This week’s (second) design is called He Delivers.

The design is in the Occupations section of our store and is a play on the Postal Worker. The design shows a red stamp with an image of Jesus and the Greek letters Alpha and Omega. Obviously, the postal workers make their rounds delivering our mail. Some of it is junk – circulars, efforts by car and cable companies to get us to use their service, etc – and some of it is stuff we need. Things like our bills (ok, you could argue that we don’t need these but…), letters (you know! those things that people write on paper…the old email?), and packages that we’ve ordered.

Unlike the postal workers, when we talk about Jesus delivering, we are talking about His sacrifice and the effect it has on anyone who recognizes their sin and repents. Jesus’ deliverance is from the sin in our hearts. He cleanses us completely and moves us from the kingdom of darkness into the kingdom of light (Colossians 1:13). He has delivered those who repent and trust in Him from the wrath that awaited them from a just God who must punish sins. His deliverance is the most amazing thing that a man can experience.

Sadly, like the mail we receive, many don’t want anything to do with the deliverance that Jesus offers. They see His wonderful offer like you and I see the junk mail. They rebel against Him and mock His life and death. The truth is, the deliverance that Jesus offers is more valuable than the most precious piece of mail that we could ever get. If you haven’t been delivered by Jesus, please repent of your sins and trust in Christ alone to save you. Please, while there is still time!

Sermon Sunday – Charles Spurgeon Remembrance of Christ

May 29, 2011 at 7:51 am | Posted in Sermon Sunday | Leave a comment
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A Sermon

Delivered on Sabbath Evening, January 7th, 1855, by the

REV. C. H. Spurgeon

At New Park Street Chapel, Southwark.

“This do in remembrance of me.”—1 Corinthians 11:24.

It seems, then, that Christians may forget Christ. The text implies the possibility of forgetfulness concerning him whom gratitude and affection should constrain them to remember. There could be no need for this loving exhortation, if there were not a fearful supposition that our memories might prove treacherous, and our remembrance superficial in its character, or changing in its nature. Nor is this a bare supposition: it is, alas, too well confirmed in our experience, not as a possibility, but as a lamentable fact. It seems at first sight too gross a crime to lay at the door of converted men. It appears almost impossible that those who have been redeemed by the blood of the dying Lamb should ever forget their Ransomer; that those who have been loved with an everlasting love by the eternal Son of God, should ever forget that Son; but if startling to the ear, it is alas, too apparent to the eye to allow us to deny the fact. Forget him who ne’er forgot us! Forget him who poured his blood forth for our sins! Forget him who loved us even to the death! Can it be possible? Yes it is not only possible, but conscience confesses that it is too sadly a fault of all of us, that we can remember anything except Christ. The object which we should make the monarch of our hearts, is the very thing we are most inclined to forget. Where one would think that memory would linger, and unmindfulness would be an unknown intruder, that is the spot which is desecrated by the feet of forgetfulness, and that the place where memory too seldom looks. I appeal to the conscience of every Christian here: Can you deny the truth of what I utter? Do you not find yourselves forgetful of Jesus? Some creature steals away your heart, and you are unmindful of him upon whom your affection ought to be set. Some earthly business engrosses your attention when you should have your eye steadily fixed upon the cross. It is the incessant round of world, world, world; the constant din of earth, earth, earth, that takes away the soul from Christ. Oh! my friends, is it not too sadly true that we can recollect anything but Christ, and forget nothing so easy as him whom we ought to remember? While memory will preserve a poisoned weed, it suffereth the Rose of Sharon to wither. Continue Reading Sermon Sunday – Charles Spurgeon Remembrance of Christ…

Harold Camping, the church, and the world

May 25, 2011 at 1:25 pm | Posted in Christianity | Leave a comment
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This past Saturday, after months and years of warning people about the Day of Judgment, Harold Camping was proven to be a false teacher. After months of laying out the specific mathematical calculations he used to determine that the rapture would happen on May 21st, 2011; after spending millions of dollars on billboards all across the country (and around the world) warning drivers of their impending doom and having his followers hand out t-shirts and buttons telling people of the rapture to happen, Mr. Camping’s supposed final moments came and went with little fanfare (well, from Mr. Camping anyway). Continue Reading Harold Camping, the church, and the world…

Sermon Sunday – Jonathon Edwards

May 15, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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Sinners in the Hands of an Angry God

by

 Jonathan Edwards
 (1703-1758)

Preached July 8th, 1741

“In due time their foot will slip”–Deut. 32:35

Transcription update copyright © Tony Capoccia, 2007

In this verse the vengeance of God is threatened upon the wicked unbelieving Israelites, who were God’s chosen people, and who lived under the means of grace; but who, despite all of God’s wonderful works towards them, remained without sense, having no discernment in them (Deut. 32:28). After all the cultivations of Heaven, they brought forth bitter and poisonous fruit; as shown in verses 32 and 33. The verse that I have chosen for my text, “In due time their foot will slide,” seems to imply the following things, relating to the punishment and destruction to which these wicked Israelites were exposed. Continue Reading Sermon Sunday – Jonathon Edwards…

What has Jesus done for me? (long)

April 22, 2011 at 11:08 am | Posted in Christianity | Leave a comment
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It seems that more and more these days people are asking one simple question. It may take a few different forms, but at it’s root, it’s all the same: “What has Jesus done for me?”. Sometimes it comes out in the attitudes, sometimes in actual words but it’s there none the less. Man’s pride puts himself at the top of the pyramid with everything else beneath him. Even family and friends are often under self. Some that ask this question, do so because they can’t see how Jesus has done anything for them. They think that they are responsible for their own success. Ironically, they always seem to blame God for their failures. Continue Reading What has Jesus done for me? (long)…

Genesis 8:1-12

February 28, 2011 at 6:03 pm | Posted in Bible Study | Leave a comment
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But God remembered Noah and all the beasts and all the cattle that were with him in the ark; and God caused a wind to pass over the earth, and the water subsided. Also the fountains of the deep and the floodgates of the sky were closed, and the rain from the sky was restrained; and the water receded steadily from the earth, and at the end of one hundred and fifty days the water decreased. In the seventh month, on the seventeenth day of the month, the ark rested upon the mountains of Ararat. The water decreased steadily until the tenth month; in the tenth month, on the first day of the month, the tops of the mountains became visible. Then it came about at the end of forty days, that Noah opened the window of the ark which he had made; and he sent out a raven, and it flew here and there until the water was dried up from the earth. Then he sent out a dove from him, to see if the water was abated from the face of the land; but the dove found no resting place for the sole of her foot, so she returned to him into the ark, for the water was on the surface of all the earth. Then he put out his hand and took her, and brought her into the ark to himself. So he waited yet another seven days; and again he sent out the dove from the ark. The dove came to him toward evening, and behold, in her beak was a freshly picked olive leaf. So Noah knew that the water was abated from the earth. Then he waited yet another seven days, and sent out the dove; but she did not return to him again.

This week, we will look at the end of the Flood. First, let’s recap a little bit. The world was full of violence and man’s thoughts were evil continually. God has warned Noah that He was going to be sending a flood that would destroy everything living thing on the planet unless it was in the ark. He gave Noah the dimensions and specifics for building the ark. Noah and his sons have started building the ark and while this is going on, Noah preaches righteousness to those around him. He warns them of the wrath of God and the coming judgment. Finally, the 120 years that God has allotted man in order for him to repent has come to an end. The food has been gathered, the animals have boarded the ark, and Noah and his family enter the ark. God Himself shuts the door behind them as the rain starts falling.

Up to this point in the history of the world, no one has every seen it rain. The ground has been watered by the dew. Now, it begins to pour down like a faucet. The seas are roiling as the “fountains of the deep” burst open. The windows of heaven open as well sending down more water. Mankind and many land animals move to the higher ground in the hopes that the Flood will subside, but it is to no avail. The entire earth is in turmoil as the continent splits into pieces, the water rises to the point of covering the highest mountains, and God’s judgment is carried out. It has rained for 40 days and nights and every living thing on the face of the planet is now dead.

Noah and his family are safe on the ark with the animals. For five months, Noah and his family float on the waters and the changes to the planet continue. But God hasn’t forgotten Noah and his family or the animals with them. God closes the windows of heaven, the fountains of the great deep, and causes a wind to pass over the earth. The water slowly but steadily decreases (most likely to the basins of the oceans dropping down and collecting water). After five months, the ark came to rest on the mountains of Ararat. At this point, the tops of the mountains were still not visible, but it wouldn’t be long. On the first day of the tenth month, the tops of the mountains finally became visible. Forty days later, Noah opens the window and sends out a raven to check for land. The scripture says that the raven flew and flew until the water was dried up from the earth. This could be because ravens will eat carrion and would have found rest on the multitude of dead animals and people that would have been in the water. He then sends out a dove, but the dove can’t find a place to land so it returns to Noah. A week later, Noah sends the dove out again and it comes back to him with an olive leaf in its beak. Noah waits another week and sends the dove out again and, this time, it doesn’t return to him. This tell him that the water has abated from the earth.

In the face of such turmoil, God had preserved Noah and his family in relative comfort. He provided for them in so many ways. Today, God does the same for us. Just like the ark, God has provided us a way to escape His wrath and judgment. This way is His only Son, Jesus Christ. Like the days of Noah, the Bible warns of a time in the future when God will again judge the world. There will be many who mock and ignore the warnings; and they will pay for it with their eternal lives. Just like Noah in his day, there are many who are calling for people to repent. This is the only chance that any one has. The Bible says that if you will repent of your sins (lying, stealing, lusting, hatred, idolatry, murder, adultery, etc) and put your faith in Christ alone to save you, you will be saved. You can know without a shadow of a doubt that when you die you will go to heaven. If you wait, you will be too late. Today is the day of salvation and it is the only day that you are guaranteed. Please, look at your life in honesty. See the multitude of sins that you’ve committed and know that God’s wrath is building. One day, it will burst forth and consume you unless you repent….

Genesis 7:11-24

February 21, 2011 at 7:14 pm | Posted in Bible Study | Leave a comment
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In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day all the fountains of the great deep burst open, and the floodgates of the sky were opened. The rain fell upon the earth for forty days and forty nights. On the very same day Noah and Shem and Ham and Japheth, the sons of Noah, and Noah’s wife and the three wives of his sons with them, entered the ark, they and every beast after its kind, and all the cattle after their kind, and every creeping thing that creeps on the earth after its kind, and every bird after its kind, all sorts of birds. So they went into the ark to Noah, by twos of all flesh in which was the breath of life. Those that entered, male and female of all flesh, entered as God had commanded him; and the LORD closed it behind him. Then the flood came upon the earth for forty days, and the water increased and lifted up the ark, so that it rose above the earth. The water prevailed and increased greatly upon the earth, and the ark floated on the surface of the water. The water prevailed more and more upon the earth, so that all the high mountains everywhere under the heavens were covered. The water prevailed fifteen cubits higher, and the mountains were covered. All flesh that moved on the earth perished, birds and cattle and beasts and every swarming thing that swarms upon the earth, and all mankind; of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died. Thus He blotted out every living thing that was upon the face of the land, from man to animals to creeping things and to birds of the sky, and they were blotted out from the earth; and only Noah was left, together with those that were with him in the ark. The water prevailed upon the earth one hundred and fifty days.

This week, we’re going to look at the beginning of the Flood. Noah was told by God that the world was going to be destroyed by a global flood. He was given the dimensions of a large ship and told that he and his family, and every land dwelling, air-breathing animal would come to him to find safety on the ark. He was to prepare the ship and gather the food and God would bring the animals to him. This was all due to the great evil and violence that entertained the minds of men constantly. God had given man time to repent and the time had come to an end. Noah not only spent his time building the ark (which wouldn’t have necessarily taken the 120 years that God had given man to repent), the Bible says that he was a preacher of righteousness. All of his preaching had gone out and as the final week came to a close, no one had come to Noah looking to be saved from the Flood. The world to this point had never seen rain and will never see the amount of rain that it saw during the global Flood.

God begins the account of the deluge with an exact date. It was Noah’s 600th year of life, the second month and the seventeenth day. It was this day that the fountains of the great deep burst open and the rain began to fall. It is believe that the fountains of the great deep may have been caused by a large crack in the earth’s crust where the extremely hot mantle rock cause instantaneous superheated jets of steam to force an immense amount of water into the sky. While this is still being debated, it is a very interesting thought. The crack in the mantle would have drawn the supercontinent apart into different pieces like we see in the continents today. It would have also caused the water level to rise and the continental plates sunk. Regardless of how it happened, it happened.

As the rains began to fall, the last of the animals and people entered the ark. What happens next is amazing: The Lord shut the door behind Noah. It wasn’t Noah that closed the door of the ark. It was the Lord Himself. God had saved Noah and his family as the judgment came upon the earth. The thing about this is that all the work that Noah did wouldn’t have been worth anything if the door wasn’t closed. God is the One who saved Noah. He warned him of the coming Flood, prepared him and gave him the plans for the ark, and then shut the door when the rains came. As the door was shut, the rains continued. They poured down in a deluge, causing the water level to rise rapidly. The splitting plates would have caused the level to rise faster and would have continued to throw more rain into the air as the molten rock contacted the cold water. We are told that the rains lasted for forty days and forty nights and that the water continue to increase, lifting the ark up so that it “rose above the earth”. We are told that the water continued to prevail upon the face of the earth and raised the ark to a level unknown by anyone before this.

There are many who mock those of us who believe the Bible when it talks about a global Flood. Many who try to  discount the Flood of the Bible have come up with many excuses to try and explain away the truth of God’s judgment, but none of them hold up to the scriptures. Some say that the Flood wasn’t global and was instead a local flood. Think about this for a minute. If the Flood was local and not global, then why would God have told Noah about the judgment and had him build the ark? Noah had 120 years before the waters came. That’s plenty of time for Noah and his sons and their wives to move out of the area of the Flood. But, there are other problems. God was using the Flood to judge the earth for the wickedness of mankind. If the Flood was a local flood, then those who are able would have been able to get away from the flood just like Noah did. There would have been many that escaped the judgment of God when all of them were under His wrath. Another problem with the local flood idea is the fact that water finds its own level. This means that you can’t contain water in a certain areas when there are gaps in the container. The mountain range where Noah lived wasn’t a sealed container. Because of this, the water would have rushed out of the gaps and the level of the Flood would have been much lower than it should have been and again would have allowed many to escape God’s judgment. This is not what the scripture says. God said that He would judge all flesh for their wickedness and violence except those who were in the ark.

The main problem with the local flood is found in the scriptures themselves. Taking a look at the beginning of the account, we see important indicators that the Flood was global (emphasis mine):

The water prevailed more and more upon the earth, so that all the high mountains everywhere under the heavens were covered. The water prevailed fifteen cubits higher, and the mountains were covered. All flesh that moved on the earth perished, birds and cattle and beasts and every swarming thing that swarms upon the earth, and all mankind; of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died. Thus He blotted out every living thing that was upon the face of the land, from man to animals to creeping things and to birds of the sky, and they were blotted out from the earth; and only Noah was left, together with those that were with him in the ark. The water prevailed upon the earth one hundred and fifty days.

These words mean exactly what they do in English. “All” means all, “everything” means everything, “every” means every. Look at those words again. All of the high mountains everywhere under the heavens. How could you get a “local” flood out of this? All the mountains everywhere were covered. Then, once the were covered, the water rose another 15 cubits. If it is a “short” cubit (18 inches) that would be another 22.5 feet. If this was a “long” cubit (20 inches), it would have been another 25 feet above the highest mountains. Again, how can you get a “local” flood out of this? It says that the water cover the earth. Not only that, it says that all flesh that moved on the earth perished. It says that God blotted out every living thing that was upon the face of the land and that only Noah was left. If it was a local flood and not a global Flood, how would all the flesh ON THE PLANET have died? How could Noah and his family be the only ones that survived the Flood? The Bible, seemingly written with the understanding that men would mock the Flood of Noah (see 2 Peter ), makes it clear that it was a global Flood. If you disagree with the truth of a global Flood, then you also have to disagree with the epistles that Peter wrote. In both of them, he uses the Flood as an example of the coming judgment of God upon all of the ungodly. If this is not true of the Flood, then Peter’s example breaks down and has no meaning.

But, this is not the case at all. The judgment of God through the Flood was real and it was global. It was a sign of God’s justice in the Flood itself, but it was a sign of His mercy in allowing man so much time to come to Him in repentance. Just like the days of Noah, there is coming a time when God will judge the earth again. He will not break His promise and do it with water again; this time, He will do it with fire. The Bible says that the times will be just like the days of Noah. Men will be evil, they will eat, drink, and marry. And just like that time, the judgment of God will come upon man unexpectedly. All of those who are not born again through repentance of sin and faith in Jesus Christ will find themselves standing before God and being found guilty and cast into hell. Is that you? Are you born again? Have you entered the ark of salvation found in Jesus Christ? If not, are you willing to risk your eternal life for the temporary fun of sin? Believe me, it’s not worth it. The short time of joy that you find in your sin will be erased in a heartbeat as the flames of hell burn through you for eternity. Please, while there is still time, repent of your sins and put your faith completely in Jesus Christ to save you. Don’t wait for tomorrow, for you may not have the time….

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