The Spiritual State of the Union?

January 24, 2015 at 8:27 pm | Posted in Christianity | Leave a comment
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This is a post that Ronnie Floyd, the current Southern Baptist President, made on January 23, 2015. It is a response of sorts to President Barack Obama’s State of the Union Address. This is my response to Mr. Floyd’s response. You can find the original here. Continue Reading The Spiritual State of the Union?…

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!

Sermon Sunday – Johnathan Edwards – How to Know If You’re A Real Christian

August 21, 2011 at 8:33 pm | Posted in Sermon Sunday | Leave a comment
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How to Know if You are a Real Christian

by

 Jonathan Edwards
 (1703-1758)

“You believe that there is one God. Good! Even the demons believe that-and shudder.” [James 2:19]

How do you know if you belong to God? We see in these words what some people depend on as an evidence of their acceptance with God. Some people think that they are all right before God if they are not as bad as some evil person. Other people point to their family history or church membership to show that God approves of them. There is an evangelism programme in common use that asks people certain questions. One of the questions is, “Suppose you were to die today. Why should God let you into his heaven?”  A very common response is, “I believe in God.” Apparently the apostle James knew people who said the same thing: I know I am in God’s favor, because I know these religious doctrines.

Of course James admits that this knowledge is good. Not only is it good, but it is also necessary. Nobody can be a Christian who doesn’t believe in God; and more than that, the One True God. This is particularly true for those who had the great advantage of actually knowing the apostle, someone who could tell them of his first-hand experience with Jesus, the Son of God. Imagine the great sin of a person, who knew James, and then refused to believe in God!  Certainly this would make their damnation greater. Of course, all Christians know that this belief in the One God is only the start of good things because “anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.” (Heb. 11:6.)

However, James is clear that although this belief a good thing, it is definitely not proof that a person is saved. What he means is this: “You say you are a Christian and you are in God’s favor. You think God will let you into heaven, and the proof of it is, you believe in God. But that is no evidence at all, because the demons also believe, and they are sure to be punished in hell.”

The demons believe in God, you can be sure of that! They not only believe that He exists, but they believe that God is a holy God, a sin-hating God, a God of truth, who has promised judgments, and who will carry out his vengeance upon them. This is the reason the demons “shudder” or tremble–they know God more clearly than most human beings do, and they are afraid. Nevertheless, nothing in the mind of man, that devils may experience as well, is any sure sign of God’s grace in our hearts.

This reasoning may be easily turned around. Suppose demons could have, or find within themselves, something of God’s saving grace-proof they would go to heaven. This would prove James wrong. But how absurd! The Bible makes it clear that demons have no hope of salvation, and their believing in God does not take away their future punishment. Therefore believing in God is not proof of salvation for demons, and it is safe to say, not for people, either.

Demons Have a Knowledge of God.

This is seen even more clearly when we think about what demons are like. They are unholy: anything that they experience, cannot be a holy experience. The devil is perfectly wicked. “You belong to your father, the devil, and you want to carry out your father’s desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies.” (John 8:44) “He who does what is sinful is of the devil, because the devil has been sinning from the beginning.” (1 John 3:8 ) Therefore the demons are called evil spirits, unclean spirits, powers of darkness, and so on. “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” (Eph 6:12)

So it is plain that anything in the minds of demons cannot be holy, or lead to true holiness by itself. The demons clearly know many things about God and religion, but they do not have a holy knowledge. The things they know in their minds may make impressions in their hearts- indeed we do see that the demons have very strong feelings about God; so strong, in fact, that they “shudder.” But they are not holy feelings because they have nothing to do with the work of the Holy Spirit. If this is true of the experience of demons, it is also true of the experience of men.

Notice this, that it does not matter how genuine, sincere, and powerful these thoughts and feelings are. Demons, being spiritual creatures, know God in a way that men on earth cannot. Their knowledge of God’s existence is more concrete than any man’s knowledge could be. Because they are locked in battle with the forces of good, they have a sincerity of knowledge as well. On one occasion Jesus cast out some demons. “What do you want with us, Son of God?” they shouted. “Have you come here to torture us before the appointed time?” (Mat 8:29) What could possibly be a more clear-cut experience than this? However, while their thoughts and feelings are genuine and powerful, they are not holy.

Also we can see that the holy objects of their thoughts doesn’t make their thoughts and feelings holy. The demons know God exists! Matthew 8:29 shows they know more about Jesus than many people do! They are thoroughly that Jesus will judge them some day, because He is holy. But it is clear that genuine, sincere, and powerful thoughts and feelings about holy, spiritual things, is no proof of God’s grace in the heart. Demons have these things, and look forward to eternal punishment in hell. If men have no more than what the demons have, they will suffer in the same way.

Knowledge of God alone is no proof of salvation.

We may make several conclusions based on these truths. First, that no matter how much people may know about God and the Bible, it is no sure sign of salvation. The devil before his fall, was one of the bright and morning stars, a flame of fire, one excelling in strength and wisdom. (Isa. 14:12, Ezek. 28:12-19) Apparently, as one of the chief angels, Satan knew much about God. Now that he is fallen, his sin has not destroyed his memories from before. Sin does destroy the spiritual nature, but not the natural abilities, such as memory. That the fallen angels do have many natural abilities may be seen from many Bible verses, for example Eph 6:12 “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” In the same way, the Bible says that Satan is “more crafty” than other created beings. (Gen 3:1, also 2 Cor. 11:3, Acts 13:10)

Therefore we can see that the Devil has always had great mental ability and is able to know much about God, the visible and invisible world, and many other things. Since his job in the beginning was to be a chief angel before God, it is only natural that understanding these things has always been of first importance to him, and that all his activities have to do with these areas of thoughts, feelings, and knowledge.

Because it was his original employment to be one of the angels before the very face of God, and sin does not destroy the memory, it is clear that Satan knows more about God than just about any other created being. After the fall, we can see from his activities as a tempter, etc., (Matt 4:3) that he has been spending his time increasing his knowledge and its practical applications. That his knowledge is great can be seen in how tricky he is when tempting people. The craftiness of his lies shows how clever he is. Surely he could not manage his deceit so well without an actual and true knowledge of the facts.

This knowledge of God and his works is from the very beginning. Satan was there from the Creation, as Job 38:47 shows: “Where were you when I laid the earth’s foundation? Tell me, if you understand. . .while the morning stars sang together and all the angels shouted for joy?” So he must know much about the way God created the world, and how He governs all the events in the universe. Furthermore, Satan has seen how God has worked his plan of redemption in the world; and not as an innocent bystander, but as an active enemy of God’s grace. He saw God work in the lives of Adam and Eve, in Noah, Abraham, and David. He must have taken a special interest in the life of Jesus Christ, the Saviour of men, the Word of God incarnate. How closely did he watch Christ? How carefully did he observe his miracles and listen to His words? This is because Satan has set himself against Christ’s work, and it is to his torment and anguish that Satan has watched Christ’s work unfold successfully.

Satan, then, knows much about God and God’s work. He knows heaven first-hand. He knows hell also, with personal knowledge as its first resident, and has experienced its torments for all these thousands of years. He must have a great knowledge of the Bible: at the least, we can see he knew enough to try tempting our Saviour. Furthermore, he has had years of studying of the hearts of men, his battlefield where he fights against our Redeemer. What labours, exertions, and cares the Devil has used over the centuries as he has deceived men. Only a being with his knowledge and experience of God’s working, and the human heart, could so imitate true religion and transform himself into an angel of light. (2 Cor 11:14)

Therefore we can see that there is no amount of knowledge of God and religion that could prove a person has been saved from their sin. A man may talk about the Bible, God, and the Trinity. He may be able to preach a sermon about Jesus Christ and everything He has done. Imagine, somebody might be able to speak about the way of salvation and the work of the Holy Spirit in the hearts of sinners, perhaps even enough to show others how to become Christians. All these things might build up the church and enlighten the world, yet it is not a sure proof of the saving grace of God in a person’s heart.

It also may be seen that for people to merely agree with the Bible is no sure sign of salvation. James 2:19 shows that the demons really, truly, believe the truth. Just as they believe there is one God, they agree with all the truth of the Bible. The devil is not a heretic: all the articles of his faith are firmly established in the truth.

It must be understood, that when the Bible talks about believing that Jesus is the Son of God, as a proof of God’s grace in the heart, the Bible means not a mere agreement with the truth, but another kind of believing. “Everyone who believes that Jesus is the Christ is born of God.” (1 John 5:1) This other kind of believing is called “the faith of God’s elect and the knowledge of the truth that leads to godliness.” (Titus 1:1) There is a spiritual holding to the truth, which will be explained later on.

Religious experiences are no proof of salvation.

Some people have strong religious experiences, and think of them as proof of God’s working in their hearts. Often these experiences give people a sense of the importance of the spiritual world, and the reality of divine things. However, these, too, are no sure proof of salvation. Demons and damned human beings have many spiritual experiences which have a great effect on their heart attitudes. They live in the spiritual world and see first-hand what it is like. Their sufferings show them the worth of salvation and the worth of a human soul in the most powerful way imaginable. The parable in Luke chapter 16 teaches this clearly, as the suffering man asks that Lazarus might be sent to tell his brothers to avoid this place of torment. No doubt people in hell now have a distinct idea of the vastness of eternity, and of the shortness of life. They are completely convinced that all the things of this life are unimportant when compared to the experiences of the eternal world.

People now in hell have a great sense of the preciousness of time, and of the wonderful opportunities people have, who have the privilege of hearing the Gospel. They are completely aware of the foolishness of their sin, of neglecting opportunities, and ignoring the warnings of God. When sinners find out by personal experience the final result of their sin there is “weeping and gnashing of teeth.” (Matt 13:42) So even the most powerful religious experiences are not a sure sign of God’s grace in the heart.

Demons and damned people also have a strong sense of God’s majesty and power. God’s power is most clearly displayed in his execution of divine vengeance upon his enemies. “What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath-prepared for destruction?” (Rom 9:22) Shuddering, the devils await their final punishment, under the strongest sense of God’s majesty. They feel it now, of course, but in the future it will show to the greatest degree, when the Lord Jesus “is revealed from heaven in blazing fire with his powerful angels.” (2 Thess 2:7) On that day, they will desire to be run away, to be hidden from the presence of God. “Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him.” (Rev 1:7) So everyone will see him in the glory of His Father. But, obviously, not all who see him will be saved.

Objection #1- People are different from demons.

Now it is possible that some people might object to all this, saying that ungodly men in this world are quite different from demons. They are under different circumstances and are different kind of beings. An objector might say, “Those things that are visible and present to demons are invisible and future to men. Besides, people have the disadvantage of having bodies, which restrain the soul, and keep people from seeing these spiritual things first-hand. Therefore, even if demons do have a great knowledge and personal experience of the things of God, and have no grace, the conclusion does not apply to me.” Or, put another way: if people have these things in this life, it may very well be a sure sign of God’s grace in their hearts.

In reply, it is agreed that no man in this life has ever had the degree of these things as the demons have them. No person has ever shuddered, with the same amount of fear that the demons shudder with. No man, in this life, can ever have the same kind of knowledge that the Devil has. It is clear that demons and damned men understand the vastness of eternity, and the importance of the other world, more than any living person, and so they crave salvation all the more.

But we can see that men in this world can have experiences of the same kind as those of demons and damned people. They have the same mental outlook, the same opinions and emotions, and the same kind of impressions on the mind and heart. Notice, that for the apostle James it is a convincing argument. He claims that if people think believing in one God is proof of God’s grace, it is not proof, because demons believe the same. James is not referring to the act of believing only, but also to the emotions and actions that go along with their belief. Shuddering is an example of emotions from the heart. This shows that if people have the same kind of mental outlook, and respond from the heart in the same way, it is no sure sign of grace.

The Bible does not state how much people in this world may see God’s glory, and not have God’s grace in their hearts. We are not told exactly to what degree God reveals himself to certain people, and how much they will respond in their hearts. It is very tempting to say that if a person has a certain amount of religious experience, or a certain amount of truth, they must be saved. Perhaps it is even possible for some unsaved people to have greater experiences than some of those who have grace in their hearts! So it is wrong to look at experience or knowledge in terms of amount. Men who have a genuine work of the Holy Spirit in their hearts have experiences and knowledge of a different kind.

Objection #2- People can have religious feelings that demons cannot.

At this point, someone might answer these thoughts by saying, “I agree with you. I see that believing in God, seeing His majesty and holiness, and knowing that Jesus died for sinners is not proof of grace in my heart. I agree that demons can know these things as well. But I have some things they don’t have. I have joy, peace, and love. Demons can’t have them, so that must show that I am saved.”

Yes, it is true that you have something more than a demon can have, but it is nothing better than a demon could have. A person’s experience of love, joy, etc., may not be because they have any cause in them different from a demon, but just different circumstances. The causes, or origins, of their feelings are the same. This is why these experiences are no better than those of demons. To explain further:

All the things that were discussed before about demons and damned people, arise from two main causes, natural understanding and self-love. When they think about themselves, these two things are what determine their feelings and response. Natural understanding shows them that God is holy, while they are wicked. God is infinite, but they are limited. God is powerful, and they are weak. Self-love gives them a sense of the importance of religion, the eternal world, and a longing after salvation. When these two causes work together, demons and damned men become aware of the awesome majesty of God, whom they know will be their Judge. They know that God’s judgment will be perfect and their punishment will be forever. Therefore, these two causes together with their senses will bring about their anguish on that judgment day, when they see the outward glory of Christ and His saints.

The reason many people feel joy, peace, and love today, while demons do not, may be more due to their circumstances, rather than any difference in their hearts. The causes in their hearts are the same. For example, the Holy Spirit is now at work in the world keeping all of mankind from being as wicked as they could be (2 Thess 2:17). This is in contrast to demons, who are just as wicked as they can be all the time. Furthermore, God in his mercy gives gifts to all people, such as the rain for crops (Matt 5:45), heat from the sun, etc. Not only that, but often people receive many things in life to bring them happiness, such as personal relationships, pleasures, music, good health, and so on. Most important of all, many people have heard news of hope: God has sent a Saviour, Jesus Christ, who died to save sinners. In these circumstances, the natural understanding of people can cause them to feel things that demons never can.

Self-love is a powerful force in the hearts of men, strong enough without grace to cause people to love those who love them, “But if you love those who love you, what credit is that to you? For even sinners  love those who love them.” (Luke 6:32) It is a natural thing for a person who sees God being merciful, and who knows that they are not as bad as they could be, to therefore be sure of God’s love for them. If your love for God comes only from your feelings that God loves you, or because you have heard that Christ died for you, or something similar, the source of your love to God is only self-love. This reigns in the hearts of demons as well.

Imagine the situation of the demons. They know they are unrestrained in their wickedness. They know God is their enemy and always will be. Although they are without any hope, still they are active and fighting. Just think, what if they had some of the hope that people have? What if demons, with their knowledge of God, had their wickedness restrained? Imagine if a demon, after all his fears about God’s judgment, was suddenly led to imagine that God might be his Friend? That God might forgive him and let him, sin and all, into heaven? Oh the joy, the wonder, the gratitude we would see! Would not this demon be a great lover of God, since, after all everybody loves people who help them? What else could cause feelings so powerful and sincere? Is it any wonder, that so many people are deceived this way? Especially since people have the demons to promote this delusion. They have been promoting it now for many centuries, and alas they are very good at it.

True Spiritual experiences have a different source.

Now we come to the question, if all these various experiences and feelings come from nothing more than demons are capable of, what are the kinds of experiences that are truly spiritual and holy? What do I have to find in my own heart, as a sure sign of God’s grace there? What are the differences that show them to be from the Holy Spirit?

This is the answer: those feelings and experiences which are good signs of God’s grace in the heart differ from the experience of demons in their source and in their results.

Their source is the sense of the overwhelming holy beauty and loveliness of the things of God. When a person grasps in his mind, or better yet, when he feels his own heart held captive by the attractiveness of the Divine, this is an unmistakable sign of God’s working.

The demons and damned in hell do not now, and never will experience even the tiniest bit of this. Before their fall, the demons did have this sense of God. But in their fall, they lost it, the only thing they could lose of their knowledge of God. We have seen how the demons have very clear ideas about how powerful God is, his justice, holiness, and so on. They know a lot of facts about God. But now they haven’t a clue about what God is like. They cannot know what God is like any more than a blind man can know about colors! Demons can have a strong sense God’s awesome majesty, but they don’t see his loveliness. They have observed His work among the human race for these thousands of years, indeed with the closest attention; but they never see a glimmer of His beauty. No matter how much they know about God (and we have seen that they know very much indeed) the knowledge they have will never bring them to this higher, spiritual knowing what God is like. On the contrary, the more they know about God, the more they hate Him. The beauty of God consists primarily in this holiness, or moral excellence, and this is what they hate the most. It is because God is holy that the demons hate Him. One could suppose that if God were to be less holy, the demons would hate Him less. No doubt demons would hate any holy Being, no matter what He was like otherwise. But surely they hate this Being
all the more, for being infinitely holy, infinitely wise, and infinitely powerful!

Wicked people, including those alive today, will on the day of judgment see all there is to see of Jesus Christ, except His beauty and loveliness. There is not one thing about Christ that we can think of, that will not be set before them in the strongest light on that brilliant day. The wicked will see Jesus “coming in clouds with great power and glory.” (Mark 13:26) They will see his outward glory, which is far, far greater than we can possibly imagine now. You know the wicked will be thoroughly convinced of all who Christ is. They will be convinced about His omniscience, as they see all their sins replayed and evaluated. They will know first-hand Christ’s justice, as their sentences are announced. His authority will be made utterly convincing when every knee will bow, and every tongue confess Jesus as Lord. (Phil 2:10,11) The divine majesty will be impressed upon them in quite an effective way, as the wicked are poured into hell itself, and enter into their final state of suffering and death (Rev 20:14,15) When that happens, all their knowledge of God, as true and as powerful as it may be, will be worth nothing, and less than nothing, because they will not see Christ’s beauty.

Therefore, it is this seeing the loveliness of Christ that makes the difference between the saving grace of the Holy Spirit, and the experiences of demons. This sight or sense is what makes true Christian experience different from everything else. The faith of God’s elect people is based on this. When a person sees the excellence of the gospel, he senses the beauty and loveliness of the divine scheme of salvation. His mind is convinced that it is of God, and he believes it with all his heart. As the apostle Paul says in 2 Cor 4:34, “even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God.” That is to say, as was explained before, unbelievers can see that there is a gospel, and understand the facts about it, but they do not see its light. The light of the gospel is the glory of Christ, his holiness and beauty. Right after this we read, 2 Cor 4:6 “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ.” Clearly, it is this divine light, shining into our hearts, that enables us to see the beauty of the gospel and have a saving belief in Christ. This supernatural light shows us the superlative beauty and loveliness of Jesus, and convinces us of His sufficiency as our Saviour. Only such a glorious, majestic Saviour can be our Mediator, standing between guilty, hell-deserving sinners such as ourselves, and an infinitely holy God. This supernatural light gives us a sense of Christ that convinces us in a way nothing else ever could.

A true spiritual experience transforms the heart.

When a most wicked sinner is caused to see Christ’s divine loveliness, he no longer speculates why God should be interested in him, to save him. Before, he could not understand how the blood of Christ could pay the penalty for sins. But now he can see the preciousness of Christ’s blood, and how it is worthy to be accepted as the ransom for the worst of sins. Now the soul can recognize that he is accepted by God, not because of who he is, but because of the value God puts on the blood, obedience, and intercession of Christ. Seeing this value and worth gives the poor guilty soul rest which cannot be found in any sermon or booklet.

When a person comes to see the proper foundation of faith and trust with his own eyes, this is saving faith. “For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life.” (John 6:40) “I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. Now they know that everything you have given me comes from you. For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me.” (John 17:6-8) It is this sight of the divine beauty of Christ that captivates the wills and draws the hearts of men. A sight of the outward greatness of God in His glory may overwhelm men, and be more than they can endure. This will be seen on the day of judgment, when the wicked will be brought before God. They will be overwhelmed, yes, but the hostility of the heart will remain in full strength and the opposition of the will continue. But on the other hand, a single ray of the moral and spiritual glory of God and of the supreme loveliness of Christ shone into the heart overcomes all hostility. The soul is inclined to love God as if by an omnipotent power, so that now not only the understanding, but the whole being receives and embraces the loving Saviour.

This sense of the beauty of Christ is the beginning of true saving faith in the life of a true convert. This is quite different from any vague feeling that Christ loves him or died for him. These sort of fuzzy feelings can cause a sort of love and joy, because the person feels a gratitude for escaping the punishment of their sin. In actual fact, these feelings are based on self-love, and not on a love for Christ at all. It is a sad thing that so many people are deluded by this false faith. On the other hand, a glimpse of the glory of God in the face of Jesus Christ causes in the heart a supreme genuine love for God. This is because the divine light shows the excellent loveliness of God’s nature. A love based on this is far, far above anything coming from self-love, which demons can have as well as men. The true love of God which comes from this sight of His beauty causes a spiritual and holy joy in the soul; a joy in God, and exulting in Him. There is no rejoicing in ourselves, but rather in God alone.

Genuine spiritual experiences have different results.

The sight of the beauty of divine things will cause true desires after the things of God. These desires are different from the longings of demons, which happen because the demons know their doom awaits them, and they wish it could somehow be otherwise. The desires that come from this sight of Christ’s beauty are natural free desires, like a baby desiring milk. Because these desires are so different from their counterfeits, they help to distinguish genuine experiences of God’s grace from the false.

False spiritual experiences have a tendency to cause pride, which is the devil’s special sin. “He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil.” (1 Tim 3:6) Pride is the inevitable result of false spiritual experiences, even though they are often covered with a disguise of great humility. False experience is enamored with self and grows on self. It lives by showing itself in one way or another. A person can have great love for God, and be proud of the greatness of his love. He can be very humble, and very proud indeed of his humility. But the emotions and experiences that come from God’s grace are exactly opposite. God’s true working in the heart causes humility. They do not cause any kind of showiness or self-exaltation. That sense of the awesome, holy, glorious beauty of Christ kills pride and humbles the soul. The light of God’s loveliness, and that alone, shows the soul its own ugliness. When a person really grasps this, he inevitably begins a process of making God bigger and bigger, and himself smaller and smaller.

Another result of God’s grace working in the heart is that the person will hate every evil and respond to God with a holy heart and life. False experiences may cause a certain amount of zeal, and even a great deal of what is commonly called religion. However it is not a zeal for good works. Their religion is not a service of God, but rather a service of self. This is how the apostle James puts it himself in this very context, “You believe that there is one God. Good! Even the demons believe that-and shudder. You foolish man, do you want evidence that faith without deeds is useless ?” (James 2:1920) In other words, deeds, or good works, are evidence of a genuine experience of God’s grace in the heart. “We know that we have come to know him if we obey his commands. The man who says, “I know him,” but does not do what he commands is a liar, and the truth is not in him.” (1 John 2:34) When the heart has been ravished by the beauty of Christ, how else can it respond?

The sight of Christ’s beauty- God’s greatest gift!

How excellent is that inner goodness and true religion that comes from this sight of the beauty of Christ! Here you have the most wonderful experiences of saints and angels in heaven. Here you have the best experience of Jesus Christ Himself. Even though we are mere creatures, it is a sort of participation in God’s own beauty. “Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature.” (2 Pet 1:4) “God disciplines us for our good, that we may share in his holiness.” (Heb 12:10) Because of the power of this divine working, there is a mutual indwelling of God and His people. “God is love. Whoever lives in love lives in God, and God in him.” (1 John 4:16) This special relationship has to make the person involved as happy and as blessed as any creature in existence. This is a special gift of God, which he gives only to his special favorites. Gold, silver, diamonds, and earthly kingdoms are given by God to people who the Bible calls dogs and pigs. But this great gift of beholding Christ’s beauty, is the special blessing of God to His dearest children. Flesh and blood cannot give this gift: only God can bestow it. This was the special gift which Christ died to obtain for his elect. It is the highest token of his everlasting love, the best fruit of his labours and the most precious purchase of his blood.

By this gift, more than anything else, the saints shine as lights in the world. This gift, more than anything else, is their comfort. It is impossible that the soul who possesses this gift should ever perish. This is the gift of eternal life. It is eternal life begun: those who have it can never die. It is the dawning of the light of glory. It comes from heaven, it has a heavenly quality, and it will take its bearer to heaven. Those who have this gift may wander in the wilderness or be tossed by waves on the ocean, but they will arrive in heaven at last. There the heavenly spark will be made perfect and increased. In heaven the souls of the saints will be transformed into a bright and pure flame, and they will shine forth as the sun in the kingdom of their Father. Amen.

Originally titled True Grace Distinguished from the Experience of Devils by Jonathan Edwards, 1752. This modern language version is Copyright 1994 by William Carson. Permission is granted for reproduction, so long as this file is not altered, this notice is included in any reproduction, and it is not sold for profit.

Sermon Sunday – George Whitefield – Parting with Christ for the Pleasures of Life

July 31, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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The Folly and Danger of parting with Christ for the Pleasures and Profits of Life


by


George Whitefield


(1714-1770)

Matthew 8:23-34 – “And when he was entered into a ship, his disciples followed him. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. And his disciples came to [him], and awoke him, saying, Lord, save us: we perish. And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. But the men marveled, saying, What manner of man is this, that even the winds and the sea obey him! And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? And there was a good way off from them an herd of many swine feeding. So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And, behold, the whole city came out to meet Jesus: and when they saw him, they besought [him] that he would depart out of their coasts.” Continue Reading Sermon Sunday – George Whitefield – Parting with Christ for the Pleasures of Life…

Sermon Sunday – J. C. Philpot – Love in its Priceless Value and Unquenchable Strength

July 17, 2011 at 1:56 pm | Posted in Sermon Sunday | Leave a comment
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Love in its Priceless Value and Unquenchable Strength

Preached at North Street Chapel, Stamford,
on August 31, 1862, by J. C. Philpot

“Set me as a seal upon your heart, as a seal upon your arm– for love is strong as death; jealousy is cruel as the grave– the coals thereof are coals of fire, which has a most vehement flame. Many waters cannot quench love, neither can the floods drown it– if a man would give all the substance of his house for love, it would utterly be despised.” Song of Solomon 8:6, 7

One of the surest marks of a new and heavenly birth is love; and one of the most certain evidences of alienation from the life of God is hatred. Do I speak thus decidedly merely as my own private opinion, which may be true or false, or do I utter it as a declaration in strict accordance with the oracles of God? What is the testimony of God himself on this point as revealed in the first Epistle of the beloved disciple? Does he not give love as an evidence of a new and heavenly birth? “Love is of God; and every one that loves is born of God, and knows God.” (1 John 4:7.) And again “We know that we have passed from death unto life because we love the brethren.” But what is also his testimony in respect of that counter-evidence which I have brought forward as a sure mark of alienation and death? “He that loves not his brother abides in death.” (1 John 3:14.) And this fatal mark, this death-spot, will stand against a man in spite of all his false light and all his false profession; for “He that says he is in the light, and hates his brother, is in darkness even until now.”

But though love in the heart is a scriptural, and therefore infallible mark of a saving interest in the love and blood of the Lamb, and the sure fruit of a new and heavenly birth, yet the soul possessed of this indubitable evidence cannot always read the handwriting of God, though one might almost of it say, with this divine attestation in its behalf, that the Lord has himself “written the vision, and made it plain upon tables that he may run that reads it.”

Now there are several reasons why this evidence of grace is hidden in obscurity from the very eyes of its possessor.

1. Sometimes love both to the Lord and his people, for they rise and sink together, is in itself and to our apprehension very faint and feeble. It resembles in this the life of a babe that is ushered into the world in so feeble a state that it can hardly be pronounced whether it be alive or still-born. Or it may be compared, in this low condition, to a person taken out of the water, in whom for a time life seems as if extinct, and yet, by using due means, it may be and often is resuscitated. Thus the very feebleness of love, like the feebleness of life in a person drowned, obscures the evidence, though it does not destroy the reality of its existence.

2. Sometimes, again, love has to conflict with many corruptions. It is, in this state, like fire applied to damp stubble or weeds, as we see sometimes in the fields in autumn. When first lighted, and even for some time after, it often seems a matter of uncertainty whether the fire will be suffocated by the overlaying mass of weeds, or whether it will burn up brightly into a flame. So in the heart of the child of God, there is so much opposition to everything good; so many weeds of guilt, filth, and corruption seem to lie as a damp, wet mass over the life of God in the soul, and the smoke is so confusing and blinding, that he can at times hardly believe he has or ever had any true spiritual love either to the Lord or to his people.

3. Another reason is, that “the carnal mind” is still “enmity against God; for it is not subject to the law of God, neither indeed can be.” Now as this carnal mind still continues in him unsubdued and unsubduable, its internal movements of enmity and rebellion hide or obscure the evidence that in the same bosom, in the new man of grace, there dwells heavenly love.

4. A fourth reason of the obscurity of this gracious evidence, not to mention others, is the presence of guilty fear; for where there is fear there is bondage, and where there is bondage there is torment; and this tormenting bondage, which can only be cast out by perfect love, seems to shut the eyes of the mind from seeing the faint spark of imperfect love which is in the heart in spite of the fear, the bondage, and the torment.

But though love in the heart of the child of God is often thus faint and feeble, though it has to struggle against so much opposition, and is so often damped by the corruptions incident to our fallen condition, through which, however, it strives to struggle, yet it is not the less love, and that, too, of a heavenly origin. As a proof that it is kindled by a divine hand and kept alight and alive by heavenly breath, we find that it is never extinguished in the heart to which it has been communicated, but goes on, like the smoking flax of which our Lord speaks, to burn, until at last it breaks forth into a bright and blessed flame; and then it is conspicuously manifested to itself and to others as the love of God shed abroad in the heart by the Holy Spirit.

But while love is in this struggling state, seeking for some clear manifestation of its reality and power, and desiring, as true love ever must desire, the presence of him whom the soul loves, it will be venting itself from time to time in earnest breathings that the Lord would himself decide the doubtful case by shedding it abroad more fully in the heart; and thus, by some conspicuous display of his all-conquering grace, settle all the difficulty.

This breathing after some clear and conspicuous display of the Lord’s love seems to be very much to be the utterance of the Spouse in the words before us. Warmed and impelled by the gentle flame of love, she breaks forth– “Set me as a seal upon your heart, as a seal upon your arm.” Her desire, as here thus passionately expressed, was to be blessed with nearness to the Lord Jesus Christ; to lie, so to speak, as warm and as close in his bosom as a seal which is worn next the breast; and not only so, but to have some conspicuous display of this love, by seeing and feeling herself borne as if on high by being bound upon his right arm, and there worn, forever worn, as a royal signet on a monarch’s hand– his jewel of ornament, his seal of authority, his ensign of power. She then goes on to explain, or rather to tell him, from the warmth of her own feelings, how strong love is. “Love,” she says, “is strong as death;” no, she adds, it is unquenchable, for “Many waters cannot quench love, neither can the floods drown it.” But tormented, as it were, with a fit of jealousy, which always is love’s sure accompaniment, she cries out. “Jealousy is cruel as the grave– the coals thereof are coals of fire, which has a most vehement flame.” Yet once more falling back upon the fountain of eternal love, whence she drew all her own affectionate warmth, and feeling what a priceless blessing the love of Christ is, she utters this expression of her sense of its sovereignty and unpurchasable nature– “If a man would give all the substance of his house for love, it would be utterly despised.”

In unfolding, however, the spiritual and experimental meaning of her warm and eloquent appeal to the Lord’s love and pity, I shall rather depart from the order of the words in which she uttered it and as I have thus far explained it, and shall bring before you spiritual love under four distinct aspects as they look out upon us in the text.

I. First, Love in its priceless value– “If a man would give all the substance of his house for love, it would utterly be despised.”

II. Secondly, Love in its unquenchable strength– “Love is strong as death.” “Many waters cannot quench love, neither can the floods drown it.”

III. Thirdly, Love in its cruel accompaniment– “Jealousy is cruel as the grave– the coals thereof are coals of fire, which has a most vehement flame.”

IV. Fourthly, Love in its sealed manifestation– “Set me as a seal upon your heart, as a seal upon your arm.”

I. I have first, with God’s help and blessing, to show you Love in its PRICELESS VALUE. The Spouse declares, and, in declaring it, gives expression to a feeling to which all who know anything of love human or love divine will set their seal, that “if a man would give all the substance of his house for love, it would utterly be despised.”

A. Is this not true in HUMAN love? Can that be bought or sold, trucked away or exchanged, hawked about and haggled over at so much a pound, as so much saleable goods or merchandise? Is not love, even the faintest and feeblest that burns in a human heart, a possession so valuable and of a nature so peculiar that it cannot be purchased by any amount of earthly treasure?

1. Look, for instance, at wedded love. The foundation of all happiness in the married state must be mutual love between the husband and wife. For a woman, then, to sell herself for money to a man whom she does not love, or for a man to tie himself for life to a woman whom he dislikes or despises, for a little gold dust or a lump of thick clay, in what can such mercenary bargains end, and justly too, but mutual misery? Even with much mutual love, it is not always easy to bear with each other’s infirmities of temper, sickness, age, and other ills of life; but without love they must be an intolerable burden, especially when imagination paints what might, or would have been, the happy lot had another been the partner, and if grace is not at hand to furnish patience and submission to the present trial. But I am happy to say that I speak here not from experience, but from conjecture and observation.

2. Look, again, at the love which a mother bears to her babe. Is that a love to be bought or sold? Put into the poorest woman’s arms a nobleman’s heir– can she love it as she loves the offspring of her own womb? Why, the most miserable tramp that carries her crying babe under a cloak of rags loves it more than she would the heir of a noble, could the one be substituted for the other.

3. Nor is it less true of that sincere and hearty love which exists between friends who are warmly attached to each other upon any natural or spiritual ground; such love, I mean, as David speaks of in his funeral lament– “How I weep for you, my brother Jonathan! Oh, how much I loved you! And your love for me was deep, deeper than the love of women!” (2 Sam. 1:26.) Is love like this to be bought or sold? All that Saul could have given David could not have purchased it. So we see, even of human love, that it is a treasure of such priceless value that it is not marketable; that it cannot be knocked down to the highest bidder, or purchased by all the gold in the mines of California or Australia.

B. But when turning our eyes from human we fix them on DIVINE love, then we seem to stand upon still safer, surer ground in pronouncing with the Bride, “If a man would give all the substance of his house for love, it would utterly be despised.” For what is the love spoken of here? We may view it chiefly as the love of Christ to his people; and of that love the apostle prays that the Ephesians might he “able to comprehend with all saints what is the breadth, and length, and depth, and height! and to know the love of Christ, which passes knowledge.” Now a love which has breadths, and lengths, and depths, and heights, and when all these have been explored and measured, still “passes knowledge”– can such a love as this be purchased by any amount of worldly possession? If a man would give all the substance of his house for the love of Christ, would it not be utterly despised by him who is altogether lovely?

But to see the priceless value of this love, thus strongly and graphically expressed, let us glance at what it is in itself; and to do so more clearly, we will consider it under these two points of view– We will view it first, as love divine, that is, love as flowing eternally out of the bosom of the Son of God as God, one with the Father and the Holy Spirit in the glorious Trinity; and then we will view it as love, we will not say human, but one peculiar to our blessed Lord, as uniting a sacred humanity with his own eternal Deity.

Now in the blessed Trinity, the mind and will, and therefore love of the three Persons in the Godhead must be one and the same, or else they would be divided in will and affection. The love, therefore, of God the Father, the love of God the Son, and the love of God the Holy Spirit toward the people of their eternal choice, must be one and the same, or there would be division in that essential attribute of the Godhead, love. In this point of view, the love of the Son to his people as God, is the same as the love of the Father and of the Holy Spirit– eternal, infinite, unchangeable.

But when we look at the love of Christ in a special manner as the love of him, who, in an incomprehensible yet most blessed manner, unites in one glorious Person Deity and humanity, then we come to a peculiar love; and this is the love of which our text speaks as unpurchased and unpurchasable.

C. But why should the love of Christ be of such priceless value? How and why should our blessed Lord love his people with a love so intense that if a man would give all the substance of his house for love like this, it would be utterly despised? To gain some clearer view of the heavenly mystery, let us look at some of its distinguishing features. The love spoken of is the love of Christ to his Church. “Husbands, love your wives, even as Christ also loved the Church and gave himself for it.” (Eph. 5:25.)

1. The Church, was, however, given him by the Father, and thus we may say that he loves her as his Father’s peculiar and express GIFT. Thus the Lord addressed his heavenly Father in those touching words, “Yours they were, and you gave them to me. And all mine are yours and yours are mine; and I am glorified in them.” (John 17:6, 10.) Christ, then, loves the Church with conjugal love as being the special gift of his heavenly Father.

It was from all eternity the purpose of God the Father to glorify his dear Son, and to manifest him to all created intelligences both in heaven and in earth “as the brightness of his glory and the express image of his Person.” In accordance with this divine purpose, the Father determined to give him a people in whom he should be glorified, that every divine perfection might be brought to light, and shine conspicuously forth in the face of Jesus Christ. God being essentially invisible, “dwelling in the light which no man can approach unto, whom no man has seen or can see,” his glorious, or to speak more correctly, his gracious perfections are invisible too. It is true that “his eternal power and Godhead,” as the apostle speaks, “are clearly seen, being understood by the things that are made” (Rom. 1:20); but those inner perfections, those tender and gracious attributes such as his mercy, pity, loving-kindness, goodness, and truth, could only be made known as revealed in the face of his dear Son. He therefore gave him a Church to be his spouse and bride; united her to him by eternal covenant; prepared for him a body which he should in due time assume; and thus by coming forth from the bosom of the Father as his own Son, taking our nature into union with his own divine Person, our blessed Lord reveals and reflects every perfection of the Godhead. I often bring these things before you with the desire and intention that you may be well established in the truth, and thus not fall a prey to every error and heresy which come flying abroad on the wings of novelty. Jesus then loves the Church with all the peculiar love of a Husband as a most precious gift of his heavenly Father, that he may be glorified in her, and she may be glorified in him, and thus an eternal revenue of glory arise to his God and her God.

2. But again, he loves the Church as his by PURCHASE. The Church sank in the Adam-fall in such depths of degradation and apostasy, such alienation from the life of God, such sin and guilt and misery as neither heart can conceive, nor tongue express. The image of God in which man had been created was completely marred and defaced; all will or power of recovery was utterly lost; and nothing seemed to await her but that flaming sword which should send body and soul to eternal destruction. Here, then, redemption was necessary, unless the Church should forever lie under the guilt of the fall, and the chosen spouse of Christ perish with the rest of Adam’s ruined race.

But who was able to redeem her? Whom would God accept as the Goel? What price would he require? We need not ask. The Goel, the next of kin, is the Lord who has taken her flesh and blood; the price he has paid not less than his own heart’s blood. And does not this make her doubly dear to the Lord, that as she was his by the Father’s gift, she became as if doubly, additionally his by his own purchase? She was to him a costly gift, for after he had received her he could not for his honor’s sake, his love’s sake, let her go; no, though to redeem her cost him the deepest agonies of body and soul, pangs of grief which made ministering angels wonder, and his pure body to sweat blood at every pore.

3. But he loves the Church also as his by CONQUEST. She was surrounded by foes– sin, Satan, death, and hell; and all these arrayed in arms against her with deadly hatred and destructive force. But every one of those foes must be subdued before she could rise up into the enjoyment of his eternal love. Our Lord fought the bloody battle for her. He fought against sin and overcame it by the cross; he fought against Satan, and by death destroyed him who had the power of death; and when he went up on high stripped him and all his principalities and powers of their usurped dominion. He fought against death, and conquered the King of terrors by laying down his own life. He overcame the grave by lying in it; and vanquished hell by enduring its pangs on the tree. Thus the Church is his by fair conquest. He fought, he won, and she is the prize of the victory.

4. But she is his also by possession. He has redeemed her and bled for her; he has fought and conquered for her; and who shall say that he has not fairly won her? But to win is not to possess. It is in heavenly as in earthly courtship. To win the maid is not to possess the wife. If wooing wins the heart, marriage secures the hand. So with the Lord and his bride. He wins by conquest; he woos by grace; but he secures by possession; for when he reveals himself in his beauty and glory, he gains possession of every affection of the believing heart.

This, in a gracious sense, antedates the marriage, for that is not yet come, nor will until that great and glorious day when the sound shall be heard through the courts of heaven, “Let us be glad and rejoice, and give honor to him; for the marriage of the Lamb has come, and his wife has made herself ready.” (Rev. 19:7.)

Love like this certainly must be of priceless value. For if the Son of God laid down his precious life to redeem her from the power of sin, death, and hell, she must be of unspeakable value in his eyes; and the love which carried him through all this scene of woe must indeed be, as the apostle speaks, “love that passes knowledge.” If, therefore, a man would give all the substance of his house for this love, it would be utterly despised. Does this not hold good even naturally? If a large estate, consisting of many thousand acres of land with a noble mansion upon it, were to be offered for sale in this neighborhood, and a man went into the auction-room and offered a hundred dollars for the whole estate, would he not be hissed and almost kicked out of the room as drunk or insane? At any rate, would not such an offer be “utterly despised” by the seller and by all who know anything of the value of the property? So we may say in a spiritual sense– if a man comes before the Lord and says, “What is this love of yours to be sold for? Here is my body– shall I give my body to be burnt? Will that buy it?” “No!” has not the Lord already decided this point by the declaration of the apostle, “Though I give my body to be burned and have not love, it profits me nothing?” “Shall I bestow all my goods to feed the poor, give all my property away in charity, go into a monastery, wear sackcloth, and be under strict rule of penance and silence all the rest of my life? Will not that buy this love?” “No!” the Lord still replies, “It profits nothing.” “It would be utterly despised!” “Shall I devote to obtain it every faculty of my mind and body, toil and toil after it night and day with a whole army of tears and cries– will not this help me to win at last this heavenly love?” “No!” says the Lord; “even that would be utterly despised.”

Not that any man really does this or attempts or means to do it, for all these exertions of the creature, could they be accomplished, would be not to win the love of Christ but to establish its own righteousness– and were a man to make such sacrifices out of a principle of love to the Lord, it would show that the Lord had touched his heart by his grace. But assuming that a man gave all the substance of his house for love, it would be utterly despised.

D. But this will be still more plainly seen if we take a glance at its peculiar and wondrous character.

1. This love is INFINITE as being the love of an infinite God. But what is man? A finite creature at the best, even were he not a defiled, polluted worm of earth. Then all he can offer is the offering of a finite creature; and can infinite love be purchased by a finite price?

2. Again, man’s love is changeable. He cannot ensure, if he begins to love, that he will go on loving up to the end. Are there not a thousand objects to catch his roving affections, and have we not already had proof upon proof that human love is as fickle as the wind, and as changeable as the weather? Can he, then, buy IMMUTABLE love, by changeable love? To say the least of it, the love of Christ to his people is from everlasting to everlasting, and all that man’s love can be is just now and then a scrap of thought, or a struggling remnant of affection gathered up and thrown to the Lord as snatched from other objects and other purposes.

If man will, then, attempt such a barter, need he wonder if it “be utterly despised?” The Lord may well say to all such bargainers what he said of old to those who offered polluted bread upon his altar– “And if you offer the blind for sacrifice, is it not evil? And if you offer the lame and sick, is it not evil? Offer it now unto your governor; will he be pleased with you, or accept your person? says the Lord of hosts.” (Malachi 1:8.) Try your bargains with your fellow-men. Offer an Australian miner a rusty nail for his golden nugget. Offer the jeweler a penny for a diamond.

3. But this love is PURE and HOLY, because it is the love of him who is, in his divine nature, “glorious in holiness, fearful in praises, doing wonders,” and in his sacred humanity “a Lamb without blemish and without spot.” (Exod. 15:11; 1 Peter 1:19.) But at the very best, all man can give is love stained and polluted with indwelling corruption. May we not, then, well come to the conclusion that “if a man would give all the substance of his house for this love, it would be utterly despised?”

Who, then, is to have it? Who is to have any interest in, who is to win any possession of love like this? If it is beyond all price and all purchase, who of the sons of men can hope to possess it? To this we answer– it may be given as a gift which cannot be bought at a price. This is just the conclusion to which I wish to bring you, that being unpurchasable this love is a gift, sovereign, distinguishing, and free– sovereign in its source, distinguishing in its objects, free in its disposal.

II. But this description of the wondrous nature of the love of Christ brings us to our next point, which is to show Love in its unquenchable STRENGTH. “Love is strong as death;” “Many waters cannot quench love, neither can the floods drown it.”

By these two striking figures the Holy Spirit sets forth the strength of the love of Christ. We will look at them separately.

A. The first comparison is taken from the strength of DEATH.

1. TEMPORAL death. It is as if the blessed Spirit searched for a figure whereby to convey to our mind most strongly, clearly, and expressively the amazing strength of the love of Christ. How strong death is! How, like the scythe of the harvest-man, it never ceases swinging until it has mowed the whole crop down! How many generations, for instance, have lived in this ancient town since it was called by its present name! And where are they now? Mowed down by the strong arm of death. But not only here. Thousands, and millions, and myriads of millions have all fallen before this scythe since Adam fell. It will be too strong for every person here. You and I, and all who now breathe the vital air and tread this earthly ball, will sooner or later fall before this merciless, unsparing conqueror of the whole human race!

Youth is strong, but how much stronger death often is; for it mows down the young as well as the old. Health may be strong, but death is stronger still; for how often “One man dies in full vigor, completely secure and at ease, his body well nourished, the very picture of good health.” (Job 21:23, 24.) Medicine is strong; and yet how, in spite of all the aids and appliances of the medical art, death goes on to seize victim after victim, and lays them in the grave. Resolutions are strong; but O how death sweeps away all resolutions with the chilling blast of his lips, and tramples down promises with his giant feet as the mower tramples down the weeds in the field as he mows down the grain before him.

Who was stronger than Samson? But death was stronger than he, yes, stronger than the pillars of the house of Dagon which he pulled down over his head. Who was wiser than Solomon? Yet all his wisdom saved him not from the grasp of death. Who lived longer than the antediluvians– some more than 800, some than 900 years? And yet, when we read the number of their years, it seems as if at the end of every verse which records their age, death tolled their funeral knell. “And he died”– “and he died”– “and he died!” falls with hollow sound on the ear.

Two only of all men since sin entered into the world, and death by sin, have escaped and proved stronger than he. One is Enoch, who “was translated that he should not see death, and was not found because God had took him away” (Heb. 11:5); and the other Elijah, who was carried to heaven in a chariot of fire.

How strong, then, that love must be which is as strong as death; yes, in a sense, stronger still, for our blessed Lord’s love was even stronger than death, for it was not overcome by it, but rather overcame it. No, he proved himself, as the Lord of life, not only stronger than death, but stronger than death’s Master, for “through death he destroyed him that had the power of death, that is, the devil.” (Heb. 2:14.) On the cross he grappled with death, and by dying overcame him who had overcome all; and then rising triumphantly from the grave, proclaimed the victory won, of which he had spoken in anticipation– “I am the resurrection and the life. He who believes in me, though he were dead, yet shall he live, and whoever lives and believes in me shall never die.” (John 11:25, 26.) Thus the blessed Lord took the sting out of him who had stung all to death; and robbed him of his victory who, as the King of terrors, had erected his throne of conquest over slaughtered millions.

2. SPIRITUAL death. But there is another death over which the Lord’s love triumphed, for his love being “strong as death,” is stronger than all deaths, and that is, death in SIN– the alienation of fallen man from the life of God as the consequence of the fall. But how strong is that death! How death in sin, alienation from the life of God, holds thousands and tens of thousands in its fast embrace; and is so strong that nothing can break it up but the power of God, through our blessed Lord’s mediation, quickening the dead soul, and thus overcoming that death in sin which holds fast in chains all the human race.

3. ETERNAL death. But there is a third death– and his love is stronger than that also– I mean eternal death– what the scripture calls “the second death,” even full and final banishment from the presence of God into that dreary abode of everlasting woe “where the worm dies not and the fire is not quenched.” But the love of Christ is stronger even than that, for he endured the wrath of God in his own Person on the tree, and by enduring the miseries of the second death under the hidings of his Father’s countenance, proved that love in his bosom was stronger than the very pangs of hell. How strong, then, must be that love which is stronger than temporal death, stronger than spiritual death, stronger than eternal death!

But by her description of love, “as strong as death,” we may understand the Bride to express the strength of her own love to the Lord as well as that of his to her, for she speaks of a peculiar quality of all love that is really divine. Now as her love is a reflection of his, as such it is of divine origin; for “love is of God” (1 John 4:7), and is “shed abroad in the heart by the Holy Spirit.” (Rom. 5:5.) Her love, therefore, is strong as natural death, and we may say stronger, for death that will destroy the body cannot destroy the soul, nor the love of God which has been shed abroad in it. Yes, it is stronger than spiritual death, for it lives and loves in spite of it now; and than eternal death, for it will triumph over it in the resurrection morn.

B. But the Holy Spirit, by the mouth of the Bride, uses another figure to set forth the insuperable strength of love divine. “Many WATERS cannot quench love, neither can the floods drown it.”

Two ideas are, in fact, couched under these words. 1, That of fire, which many waters cannot quench; 2, Of life, which many floods cannot drown. Let us look at each separately.

Our blessed Lord came into this world on an errand of love. “Then said I, Lo! I come [in the volume of the book it is written of me”– the book written by the finger of eternal love] “to do your will, O God.” (Heb. 10:7.) But in the execution of this will he had to wade through deep waters. Hear his own dolorous cries as he waded through them, and well near sank under them! “Save me, O God; for the waters have come into my soul.” (Psalm. 69:1.) It was not an easy conquest that the Lord gained over sin, death, and hell. He had to endure what no heart can conceive or tongue express; for as the prophet speaks, “The Lord laid on him,” or, as we read in the margin, “made to meet on him,” “the iniquities of us all.” (Isa. 53:6.) Thus, as a mighty flood, all the iniquities of God’s people were made to meet on the head of Jesus. Here the innocent sufferer cried out, “All your waves and your billows have gone over me.” (Psalm. 42:7.)

But we will consider these “waters” a little more closely and distinctly.

1. First view the waters of affliction in which our blessed Lord had to wade, as it were, up to his very neck. From the manger to the cross, from Bethlehem to Calvary, what was our Lord’s life but a scene of constant affliction and sorrow? “He was a man of sorrows and acquainted with grief.” Grief and our blessed Lord were intimate friends– bosom companions, never separated until the dying cry, “It is finished!” proclaimed to heaven and earth that the work of salvation being accomplished, grief was gone, and now nothing remained but “the joy set before him for which he endured the cross, despising the shame.” (Heb. 12:2.)

2. But view the expression, “waters,” as signifying opposition made to the flame of love, for the idea evidently is of water being naturally opposed to fire and used to quench it. The bride then seems to seek for a figure which shall express the insuperable strength of love against all opposition; and she therefore compares it to a hidden fire which burns and burns unquenched and unquenchable, whatever be the amount of water poured upon it. Thus the figure expresses the flame of holy love which burned in the heart of the Redeemer as unquenchable by any opposition made to it.

In this sense we may view the coldness, deadness, and unbelief of his people, as opposing the love of Christ. How soon is earthly love cooled by opposition! A little ingratitude, a few hard speeches, cold words or even cold looks, seem often almost sufficient to quench love that once shone warm and bright; and how often, too, even without these cold waters thrown upon it does it appear as if ready to die out of itself. But the love of Christ was unquenchable by all those waters. Not all the ingratitude, unbelief, or coldness of his people could quench his eternal love to them. He knew what the Church was in herself, and ever would be; how cold and wandering her affections, how roving her desires, how backsliding her heart! But all these waters could not extinguish his love. It still burnt as a holy flame in his bosom, unquenched, unquenchable.

But the words will apply also to her love as well as to his, for as many waters could not quench the love of Christ, so many waters cannot quench love to Christ. Her love, like his, has many waters cast upon it; sometimes from the world– that worldly multitude without and within, which is compared to “many waters” in the description of “the woman arrayed in purple and scarlet,” whose judgment John was called to see (Rev. 17:1); sometimes from the opposition in her carnal mind to all good, which as water to fire, is opposed to the holy flame of spiritual love which would burn in her bosom.

C. But the Holy Spirit uses even a stronger term than waters to set forth the opposition made to the love of Christ. It is as though he would intensify the expression by bringing forward a figure of still deeper import. “Neither can the FLOODS drown it.” The idea expressed here is that of a life so strong that all the floods that swell and roar and rush tumultuously over it cannot drown it. There is life in love; an undying, indestructible life. Thus the eternal life of Christ was in his eternal love; and as this life could not die, this love could not be drowned. But look at the floods which swept over it!

1. View first the dreadful wrath of God which our blessed Lord had to endure in the garden. Hear him crying, “Let this cup pass from me,” as if it were filled with such intense bitterness that he shrank from it in dismay. Who can conceive the floods of intolerable wrath which burst, so to speak, upon his sacred head, when upon the cross, bearing our sins in his own body on the tree, he had to endure the fury of God due to them all? Who can realize any just or adequate idea of the intolerable pangs of hell which those sins merited and which he endured; or the dreadful displeasure of God as manifested in the withdrawing from him of the light of that countenance, in which he had never before seen anything but ineffable complacency and infinite love? How the distress and agony endured by the blessed Lord are expressed by him in the words of that Psalm which so peculiarly sets forth his sufferings, “I sink in deep waters, where there is no standing– I have come into deep waters, where the floods overflow me.” (Psalm 69:2.) The “deep mire where there is no standing” is the same as “the horrible pit and miry clay” spoken of in Psalm 40, and signifies that overwhelming sense of the wrath of God under which he sank as into a deep and horrible pit of miry clay to which there was no bottom.

2. View, again, with me, SATAN flooding our blessed Lord with every kind of abominable temptation. We read of Jesus being “in all points tempted like as we are, yet without sin.” (Heb. 4:15.) He must, then, have felt all the weight and power of the temptations of Satan in all points, as indeed we know he did in the wilderness. But though these floods rolled with dreadful weight over his soul, they did not and could not drown the life of his love.

3. But view also the floods of UNGODLY MEN which often make us afraid, but did not daunt his holy heart nor damp his blessed confidence. David, personating the Lord in his suffering character, says, “The sorrows of death compassed me, and the floods of ungodly men made me afraid. The sorrows of hell compassed me about– the snares of death confronted me.” (Psalm 18:4, 5.) But in this extremity he cried to the Lord and obtained deliverance– “In my distress I called upon the Lord, and cried unto my God– he heard my voice out of his temple, and my cry came before him, even into his ears.” (Verse 6.) So our blessed Redeemer, “when he offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, was heard in that he feared” (Heb. 5:7); and thus these floods did not drown the life of love in his holy soul.

Nor can they drown the life of love in a believer’s heart. It is as true of the love of the Church to Christ as of the love of Christ to the Church, that many floods– floods of opposition, trial, temptation, inward and outward ungodliness– which would sweep away every vestige of earthly love, cannot quench the flame or drown the life of love that is really divine.

III. But we have now to view Love in its CRUEL ACCOMPANIMENT– “Jealousy is cruel as the grave– the coals thereof are coals of fire, which has a most vehement flame.”

A. Jealousy is for the most part the accompaniment of love; and the warmer the love, the hotter the jealousy. Where there is no love, there is no jealousy; but where love exists, jealousy is for the most part its invariable companion. As it is in human, so in divine love– jealousy is ever the accompaniment of love divine.

1. View it, then, first, as being in the very heart of Christ; for love being in the heart of Christ, jealousy will be there too. But in his case it is not mixed with sin and infirmity, as in us, but is a holy jealousy, which we may rather call zeal. Thus we read of the Lord being “clad with zeal as a cloak” (Isa. 59:17); and the Church asks him, “Where is your zeal and your strength?” (Isa. 63:15.) No, we find God speaking of himself, not only as zealous but jealous– “I the Lord your God am a jealous God” (Exod. 20:5); he declares that “his people provoke him to jealousy” (Deut. 32:16); and that he “stirs up jealousy like a man of war.” (Isa. 42:13.) This zeal or jealousy our blessed Lord eminently felt. “Zeal for your house has consumed me!” (John 2:17.)

But this zeal or jealousy the Bride calls “cruel as the grave.” O how cruel the grave is, has been, and ever will be, as long as there is a grave left on earth to swallow up in its devouring throat the remains of a fondly loved object of affection! How cruel the grave seems to be that swallows up the beloved husband or the fond, affectionate wife; the blooming daughter in the flower of youth and beauty, or the brave, manly son in the very prime and vigor of life. How cruel the grave that often separates lovers when perhaps the wedding day has been fixed. All is fond anticipation, but death comes; the cruel grave opens its mouth, and the intended bride or bridegroom is stretched in that gloomy abode. O how cruel the grave is– sparing no age or sex, pitying no relationship, divorcing the tenderest ties, and triumphing over all the claims of human affection.

But jealousy is as cruel as this cruel grave. How can this be true? What cruelty can there be in jealousy comparable to the cruelty of the all-devouring grave? Its cruelty consists in this, that nothing but the removal of the rival can assuage its torments. “Jealousy,” says Solomon, “is the rage of a man; therefore he will not spare in the day of vengeance.” (Prov. 6:34.)

Take this feature then first as regards the Lord’s jealousy. There are rivals to the love of his heart– the world, sin, and self. The Lord’s jealousy, therefore, burns against them. Any favor shown to the rival is injustice to the true lover; jealousy, therefore, must and will put it out of the way. Thus if the Lord takes away from us any portion of this world’s good, strikes a deadly blow at our sins, or cuts off the right arm of self; it is but like a jealous lover stabbing a rival and letting out his heart’s blood on the pavement. Still, as coming in this severe way, the stroke seems cruel, though really dealt in mercy. Thus Job complained, “You have become cruel to me.” (Job 30:21.) So the Lord says, “I have wounded you with the wound of an enemy, with the chastisement of a cruel one.” (Jer. 30:14.)

But there is something more said about this jealousy– “The coals thereof are coals of fire, which has a most vehement flame.” What a tormenting passion is jealousy! tormenting to its miserable possessor, and tormenting to all within its reach and influence! A jealous wife! can there be a greater trial to a husband? How Abraham, how Jacob suffered under this house scourge, when Sarah was jealous of Hagar, and Rachel of Leah! And many a good man has had to endure almost a life of misery from the same cause, scarcely daring to look or speak for fear of this home torment. Truly “its coals are coals of fire which has a most vehement flame.”

But the jealousy in our text seems to be rather a godly jealousy, as the apostle speaks of himself– “I am jealous over you with a godly jealousy.” (2 Cor. 11:2.) So sometimes a holy, godly jealousy burns very hot in a Christian’s bosom. “The coals thereof are coals of fire,” which has not an ordinary but “a vehement flame.” It is literally, in the original, “the flame of God;” that is, it is a flame which has God for its author and God for its end; and as such it will burn up everything contrary to God and godliness. If you love the Lord with any warmth of holy affection and godly jealousy, and are pining for some manifestation of his love, you will be jealous of everything which intercepts the beams of his favor; and your jealousy will burn with a vehement flame against everything which makes the Lord hide from you the light of his countenance.

If you loved a person very much, but were doing something which sadly grieved his heart, and he in consequence felt it necessary to carry himself coldly towards you, would you not put away that thing, whatever it were, which intercepted his love? It might cost you a great sacrifice, and there might be a hard struggle between the love of self and the love of the individual; but jealousy would come to your help, and with its vehement flame would burn up that which hindered the affection of the beloved object and intercepted its expression; and this in proportion to your love, for the more loved the object, the more vehement is the flame of jealousy to burn up everything which comes in the shape of a rival.

Don’t you think if a young woman was warmly attached to a young man and he to her, and he saw something in her which made him act coldly towards her, she would if she knew it avoid that conduct which damped or restrained his love? But suppose that she saw him inclined to pay attention to another, would not her jealousy make her still more decided to win back his affection at any cost or sacrifice? Thus though jealousy has its torments, it is not without its benefits.

So, though the Church here was languishing and complaining, yet the very expression of her jealousy, showed there was a depth of affection in her heart which could not be satisfied, but by some personal manifestation of the Lord’s presence and love. This made her jealous of all or any who were enjoying what she longed for.

Do you not sometimes feel the same? When, for instance, you learn that the Lord has blessed, say, a dear friend of yours, under some sermon which you heard too, and yet did not bless you; sent the word with power into his heart, and sent you home barren and wretched, was it not almost like Rachel looking at Leah with a fine babe in her arms and she a barren wife? What jealousy, with its coals of fire and its vehement flame, tormented your mind! But if it is all one to you whether you hear the word with power or not, if you can sit and sleep under a sermon with all the coolness possible, and never feel jealousy over yourself or jealous against another more favored than you, what does it show? That you have not a grain of love toward the blessed Lord– for had you a particle of love, you would have a grain of jealousy with it; and one grain of jealousy would burn like a live coal in your bosom, and make you dissatisfied with everything but the Lord’s presence and manifested blessing to your own soul.

IV. But time admonishes me to proceed to our fourth point, Love in its sealed manifestation“Set me as a seal upon your heart, as a seal upon your arm.”

The Spouse could not be satisfied with knowing that love was strong as death, and being perfectly convinced that many waters could not quench it, nor all the floods drown it; still less could she be satisfied with cruel jealousy and being burnt and consumed in that most vehement flame. She wanted a sealed manifestation of this love to her soul, and therefore breaks out, “Set me as a seal upon your heart, as a seal upon your arm.”

In opening up these words, let me take a few scriptural illustrations to show the mind and meaning of the Spirit in using the figure of the SEAL.

A. In ancient times, pen, ink, and paper, such common implements with us, were little known. Seals, therefore, were much used for various purposes not now required, and being thus constantly needed, were often worn upon the wrist or finger. The Spouse, therefore, using the figure, begs of the Lord to “set her as a seal upon his HEART, and as a seal upon his arm,” that she might have those precious things revealed to her heart and conspicuously displayed, which are signified by her figurative language.

1. A seal in Scripture sometimes signifies a thing that is secret or hidden from view. Thus we read of a book that is “sealed,” which “men deliver to one that is learned, saying, Read this, I beg you; and he says, I cannot; for it is sealed.” (Isa. 29:11.) To understand this, we should bear in mind that books in ancient times were not divided into pages, but were written on a long continuous roll, and that when rolled up a seal was sometimes put on its end, of which the consequence was, that it could not be opened, and thus its contents were completely concealed, and the whole locked up under a seal of secrecy.

Thus the Lord’s love is a hidden, a secret love. Nor can this love be known, as being hidden in the bosom of Christ, until revealed to the soul; but when inwardly and experimentally revealed, then the seal is opened and the book read; and in that book every line is then seen to be dipped in blood and love.

2. But a seal also has another meaning in Scripture; it signifies what is secure as being closed up. “A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed.” As water is very scarce and precious in the East, the proprietor of a well often secured it from being stolen by rolling a large stone to the mouth, and putting a seal upon it for surer preservation. Thus when Pilate told the Pharisees to secure the sepulcher of the Lord that the disciples might not steal his body away, “they went and made the sepulcher sure, sealing the stone and setting a watch.” (Matt. 27:66.) In that sense, therefore, sealing signifies security. Thus the Bride longed to see and feel her eternal security stamped on Christ’s heart and openly displayed on Christ’s arm.

3. In another sense the figure of a seal is used to mean ratification, attestation; as we ratify a deed by putting our seal to it. So we read of the “sealed evidence” of the purchase of the field, which Jeremiah in the prison bought of his uncle’s son. (Jer. 32:14.) This is spiritually the sealing “witness of the Spirit to our spirit, that we are the children of God” (Rom. 8:16); and is spoken of by the apostle in these words– “In whom also after that you believed, you were sealed with that holy Spirit of promise.” (Eph. 1:13.)

Now in these three senses, the Spouse cries, “Set me as a seal upon your heart.” The bride longed to be near to Christ’s heart, to have, as it were, her name deeply cut on his breast. There is an allusion here to the ephod of the High Priest under the law which was suspended on his shoulders by two onyx stones, bearing the names of the tribes of Israel, six on each stone. But besides this, he wore also a breastplate, in which there were twelve precious stones, four in a row, and on each, “like the engravings of a signet,” was cut the name of a tribe of Israel. (Exod. 28:11, 21.) So our great High Priest bears engraved on his heart the names of his dear people; and in allusion to this, the bride says, “Set me as a seal on your heart” that I may be presented before the throne as worn on your bosom before the Lord continually.

B. But she also says, “Set me as a seal upon your ARM.” The King’s seal was very precious in his eyes and those of his subjects. Thus, speaking of a wicked king of Israel, the Lord says, “Though Jehoiakin, the son of Jehoiakim, were the signet upon my right hand, yet would I pluck you thence” (Jer. 22:24); and so again, “O Zerubbabel, my servant, I will make you as a signet” (Hagg. 2:23), that is as precious and valuable as a king’s seal. We may well understand that a signet in those days, being the king’s seal to ratify and attest every deed, was peculiarly valuable, as stamping it with royal authority, and without which it could not be valid. Thus Joseph had the King’s ring put on his hand, to stamp all his acts in the King’s name and by his authority. For the signet was usually worn on the arm as a kind of bracelet, that it might be more conspicuous than a ring on the finger.

Thus the bride says, “Set me as a seal upon your arm openly and visibly, that I may not only be borne on your bosom as a sweet pledge of love there, but worn on your arm as enjoying some conspicuous manifestation of your love.” Nothing, then, could satisfy her but these two choice blessings– the one inward, the other outward; the one in Christ’s heart, the other on Christ’s arm– love in all its secret reality, love in all its conspicuous manifestation.

Now can you enter at all into the language of our text? Have you any of the feelings expressed in it? Have I given utterance this morning to any secret thoughts of your mind, any warm desires of your soul? If I have, may the Lord add the blessing.

Sermon Sunday – J.C. Ryle – Freedom

July 3, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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Freedom
by
J. C. Ryle
(1816-1900)

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© Copyright 2001 by Tony Capoccia. This updated file may be freely copied, printed out, and distributed as
long as copyright and source statements remain intact, and that it is not sold. All rights reserved.

Verses quoted, unless otherwise noted, are taken from the HOLY BIBLE: NEW INTERNATIONAL VERSION © 1978
by the New York Bible Society, used by permission of Zondervan Bible Publishers.

A copy of this sermon, Preached by Tony Capoccia, is available
on Audio Tape Cassette or Audio CD at www.gospelgems.com
___________________________________________________________________

“So if the Son sets you free, you will be free indeed.”–John 8:36

The subject before us today deserves our attention. It should ring in the ears of every person like the voice of a trumpet. We live in a land which is the very cradle of freedom. But are we ourselves free?

The question is one which demands special attention during the present state of public opinion. The minds of many are absorbed in politics. Yet there is a freedom, within the reach of all of us, which few, I am afraid, ever think of–a freedom independent of all political changes–a freedom which neither the prevailing government, nor the cleverest politician can bestow. This is the freedom about which I speak today. Do we know anything of it? Are we free? Continue Reading Sermon Sunday – J.C. Ryle – Freedom…

Sermon Sunday – George Whitefield – Christ, the Believer’s Husband

June 5, 2011 at 8:34 am | Posted in Sermon Sunday | Leave a comment
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Christ the Believer’s Husband
by
George Whitefield
(1714-1770)

Isaiah 54:5 – “For thy Maker is thy Husband.”

Although believers by nature, are far from God, and children of wrath, even as others, yet it is amazing to think how nigh they are brought to him again by the blood of Jesus Christ. Eye hath not seen, nor ear heard, neither hath it entered into the heart of any man living, fully to conceive, the nearness and dearness of that relation, in which they stand to their common head. He is not ashamed to call them brethren. Behold, says the blessed Jesus in the days of his flesh, “my mother and my brethren.” And again after his resurrection, “go tell my brethren.” Nay sometimes he is pleased to term believers his friends. “Henceforth call I you no longer servants, but friends.” “Our friend Lazarus sleepeth.” And what is a friend? Why there is a friend that is nearer than a brother, nay as near as one’s own soul. And “thy friend, (says God in the book of Deuteronomy) which is as thy own soul.” Kind and endearing applications these, that undoubtedly bespeak a very near and ineffably intimate union between the Lord Jesus and the true living members of his mystical body! But, methinks, the words of our text point out to us a relation, which not only comprehends, but in respect to nearness and dearness , exceeds all other relations whatsoever. I mean that of a Husband, “For thy Maker is thy husband; the Lord of Hosts is his name; and thy Redeemer the Holy One of Israel, the God of the whole earth shall he be called.” Continue Reading Sermon Sunday – George Whitefield – Christ, the Believer’s Husband…

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…

Genesis 6:5-8

January 31, 2011 at 5:59 pm | Posted in Bible Study | Leave a comment
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Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. The LORD was sorry that He had made man on the earth, and He was grieved in His heart. The LORD said, “I will blot out man whom I have created from the face of the land, from man to animals to creeping things and to birds of the sky; for I am sorry that I have made them.” But Noah found favor in the eyes of the LORD.

This week, we pick up with Genesis chapter six. We’ve seen that things have gone downhill, but it seems like they just keep getting worse. Man has become violent. Whether you believe that the sons of God were the descendants of Seth or fallen angels, the result was vileness and violence. Things have gotten so bad that every thought of man’s heart was evil. Many people will read that and think, “Wow, that must have been a horrible time to live. Everyone was only thinking evil in their hearts continually”. The truth is, nothing has changed! Look around today in America alone. Pornography runs rampant and rakes in billions of dollars a year from men and women. Abortion, the legal right to kill your unborn (or almost born) child has become commonplace to many people. Homosexuality is a stain on our nation. Men committing lewd acts with other men, women committing the same acts with other women, in outright rebellion to God’s order of Creation. Marriages are torn apart by infidelity and adultery. Idols are raised almost on a daily basis as people try to find a “god” that will let them live exactly how they want to live. Evolution is touted as fact, even though there is little evidence (and the story continues to change), and few stop to realize that it’s a religion just like any other. Continue Reading Genesis 6:5-8…

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