FIVE SACRAMENTAL SERMONS.
by John Willison
SERMON III. — A PREPARATION SERMON BEFORE THE COMMUNION. — THE RIGHT IMPROVEMENT OF THE DAY OF GRACE.
"Wherefore, as the Holy Ghost saith, today if ye will hear his voice, harden not your hearts as in the provocation, &c." — Heb. iii.7, 8.
IN this chapter, the
apostle displays something of the Mediator's glory and
excellency; he shows that he is far preferable to Moses, as
much as the builder of the house is greater than the house; and
that he alone is the eternal Son of God, the great prophet and
teacher of his church. And having laid down several
propositions to this purpose, he comes to draw an inference
from them in the words of my text, Wherefore, &c. As if he
had said, seeing Christ is the chief apostle and prophet of his
church, a teacher sent from God to instruct the world; it is
therefore our indispensable duty to hear his voice, comply with
his counsels, and that without delay; and this exhortation the
apostle strengthens with that of David, Psal. xcv. 7.
In the words we have, 1. The
illative particle, "Wherefore," which denotes the deduction of
the ensuing exhortation from the preceding discourse. 2. We
have the authority which the apostle cites for his exhortation,
even that of the Holy Ghost, who of old spake by David, Psal.
xcv. and now speaketh by him in the text. 3. In the exhortation
we have a duty required of us, viz. hearing of Christ's voice,
"Hear his voice; not the voice of a mere man, not the voice of
an apostle or angel, but of the eternal Son of God, that
glorious ambassador of heaven, who was sent to the world for
advancing a treaty of peace; his voice we are to hear, his
instructions and calls we are to comply with. 4. We have the
circumstance of time, and special season when this duty is to
be done, and that is presently, "today," or in this solemn day
of grace. We have in the following verse a cautionary direction
to all that sit under the gospel, to beware of hardening their
hearts, or stopping their ears against Christ's calls, as the
obstinate and hard-hearted Jews did in the wilderness.
DOCT. I. "That the consideration of the authority of the Holy Ghost speaking in the scripture, should mightily enforce upon us the duties there exhorted." we should consider whose authority we despise, when we slight the offers, calls, and duties pressed in the gospel, even that of the Holy Ghost; and it is a fearful thing to sin against the Holy Ghost.
DOCT. II. "That the voice which we are called to hear in and by the gospel, is Christ's voice; it is not the voice of a man like ourselves, but the voice of the Son of God, and therefore should be awfully regarded." But the doctrine which I intend to handle at this time, shall be drawn chiefly from the season of pressing this duty.
DOCT. III. "That all who sit under the gospel, should be careful to improve the seasons of grace, and opportunities of hearing Christ's voice, which God allows them."
In handling this doctrine, I shall show,
- I. What is implied in hearing
of Christ's voice in the gospel.
- II. That there arc some special seasons for hearing of Christ's voice, and what these are.
- III. How we ought to improve these seasons.
- IV. Reasons why we should carefully improve them.
- V. I shall apply the whole.
- II. That there arc some special seasons for hearing of Christ's voice, and what these are.
I. As to the first, What
is imported in hearing of Christ's voice in the gospel. I shall
not insist on what is presupposed in it, viz. That our ears are
naturally stopped against Christ; and it is only a work of his
power on the soul that can open them; but show what it directly
implies.
1. This hearing imports our
believing the word to be Christ's voice, and not the voice of
man. As long as we regard what we hear, only as the voice of a
minister, or man like ourselves, it will never humble us, nor
prevail with our stubborn hearts; but when we begin to take it
up as the voice of God, or Christ speaking to us from heaven,
then the soul hearkens, considers, and obeys. Till Samuel knew
that it was the Lord's voice speaking to him, 1 Sam. i., he
still took the wrong course: he went to Eli when he should have
hearkened to God.
2. A close and serious attention
of the mind to what we hear. The soul that hears Christ's voice
stops his career in pursuing sin and the world, which always
makes a buzzing noise about his ears; and applies his ear to
hear what Christ saith; turns attentive to' and serious about
the things of eternity.
3. The application of what Christ
saith unto us in particular: as if Christ spoke to us by name
and surname, and said to us as Nathan did to David, "Thou art
the man." We commonly neglect what Christ saith by his word, by
putting it by ourselves to others; but we hear him aright when
we bring what he saith close home to our own hearts and
consciences, and say, "It is to me this word is directed it is
me that Christ intends, it is I that the law condemns, and that
justice threatens. I am the guilty sinner that have shut out
Christ, and preferred my lusts to him, and yet he now pities
me, and calls me to open to him."
4. A thorough conviction of the
necessity and advantage of yielding to Christ's calls; O saith
the soul, Long hath my Saviour knocked, saying, "Open to me,
arise and come away," yet I have sat still, and given him a
deaf ear; and now I am lost, undone and condemned in my present
case; if death knock before I open to Christ, I can look for
nothing but the bottomless pit to open and swallow me up for
ever. But if I open to Christ, I am happy, and out of the reach
of wrath for ever.
5. It imports the souls cordial
complying with Christ's calls, and consenting. to receive and
embrace him as he is offered in the gospel; that is to say, as
a prophet to teach us, a priest to atone for us, and a king to
rule us. The man that hears Christ's voice goes in heartily
with the gospel method of salvation, acquiesces in that noble
contrivance of grace, is well content to be justified by
Christ's righteousness, to be taught at Christ's school, and
governed by his laws.
II. The second thing to
be discoursed is, That there are some special seasons for
hearing Christ's voice that should be carefully improved; and
what these are. There are some advantageous opportune seasons
of grace wherein God is ready to receive and entertain us,
which are called in scripture "an accepted time, and day of
salvation," 2 Cor. vi. 2. "An accepted time," that is, a time
well pleasing to God; "a day of salvation," that is, a day
wherein the improvers of it may get salvation begun in
pardoning and sanctifying grace; and eternal salvation
completed in heaven made sure to them. Now such times and
seasons should be carefully managed, that they be not lost, as,
alas! they are too many. I shall mention some of these
seasons.
1st. The present time, when you
have the gospel- ordinances, and health and strength to attend
them. That is a season carefully to be improved; and hence the
Spirit of God saith so frequently, yea, no less than three
times in this third chapter of the epistle to the Hebrews,
today, today, today, God cries to you, "today hear my
voice;" but Satan says to you, tomorrow is time enough. But
surely God's season is the best. O sinner! today thou art in
health, tomorrow thou mayest be in sickness: today thou art
living, tomorrow thou mayest be dying: today thou art on
earth, tomorrow thou mayest be in hell: today Christ is
smiling and inviting you to come unto him: but tomorrow lie
may be frowning, and sentencing you to depart from him, never
to return again. And should not the present time, then, when
you enjoy ordinances, and health to attend them, be duly
improved?
2d. The time of youth is a
special season of grace, Eccl. xii. 1, "Remember now thy
Creator in the days of thy youth." O young folk, this is an
accepted time, and a day of salvation. It is a most
advantageous opportunity for hearkening to Christ's voice; for,
1. Now the heart is more tender, and the will more pliable than
afterwards. Now the heart is sooner affected and melted for sin
than afterwards; for old age turns stiff and inflexible. The
branches of a young tree will bow, and train up any way, but
when old they will not bend. 2. Now you have not such sins to
burden the conscience, harden the heart, and hinder you from
coming to Christ, as you will have afterwards. :3. Now your
minds and thoughts are more free of cares and anxieties about
the world than they will be afterwards; and so more fit for
closing and transacting with Christ in the gospel. 4. It is a
season that God especially regards. Under the law, he required
the first-fruits as his portion, and would have all the
sacrifices that were offered to him to be young, and in their
strength, Exod. xxiii. 19; Lev. ii. 14. And still he loves the
season of youth, and remembers the kindness of youth long
afterward, Eccl. xii. 1; Jer. ii. 2, 8. The mourning, praying,
and praising of young folk is the most melodious music in God's
ears: wherefore let the precious season of youth be diligently
improved. Are there not some young communicants here? O!
improve this day of salvation; a time of youth is tire most
usual season of conversion and acquaintance with Christ. If you
look through the land among the people of God, you will perhaps
find scarce one of a hundred but will date his conversion and
first closing with Christ from the time of youth. if a tree do
not bud or blossom when young, it is a sign that it is barren,
and will not bear at all afterwards. O then! now in the days of
youth lay a sure foundation-stone; take heed to your first
communicating; strive for heart-sincerity in hearing Christ's
voice, closing with the gospel-offer, and covenanting with
God.
3d. A season when people enjoy
plenty and purity of gospel-ordinances with peace and safety
ought carefully to be improved. And now ye have such a season,
you have plenty of ministers, plenty of sermons, sacraments,
solemn calls, free offers, faithful warnings, earnest
intreaties, and powerful persuasions, and none to make you
afraid. It is prophesied of the gospel-times, Psal. lxviii. 11,
that "the Lord shall give the word, and great shall be the
company of them that publish it." Now you have many faithful
labourers; in every parish you have such as publish the word,
and preach the glad tidings of reconciliation. Many a time have
you Christ crucified set forth before your eyes in the Lord's
supper; and again, the Lord is to give you in this place a new
occasion for it. These are precious seasons, which our fathers
sometimes would have prized at a high rate, when they were put
to seek their spiritual bread with the peril of their lives,
"because of the sword in the wilderness." The Lord hath made
his arm bare in behalf of the gospel: he hath disabled its
enemies, settled the ark in its place, and still continues
plenty of pure ordinances, notwithstanding all the contrivances
and attempts of enemies for their oppression. O! for hearts to
value and improve such precious opportunities.
4th. A time when God gives a
people providential warnings to awaken and encite them to
attend his word and ordinances, is a season to be improved. God
hath often threatened us with a bloody sword; and now he is
threatening us with the approaching of the pestilence; that
wasting stroke that lays heaps upon heaps, makes death to ride
in triumph through the streets. Many warnings of approaching
judgments have we formerly misimproved; and therefore God may
come upon us unawares, and surprise us with his judgments
without warning. Well, while God is taking pains on us, and
giving us warning at a distance, let us improve the season by
hearkening to Christ's voice in the gospel. "Let us be moved
with fear," like Noah, "and provide an ark for the saving of
our souls," before the flood of wrath approach. Nay, blessed be
God, the ark is prepared to our hand, and there is a window
opened in the side thereof for our entrance: let us take the
wings of faith, and fly thither without delay.
5th. A time when the inward
workings of the Spirit on the conscience, concur with the
external dispensation of the word and sacraments, is a special
season to be improved. It is then, that a great and effectual
door is opened both to ministers and people. Paul had this door
opened to him at Ephesus, amongst many adversaries, 1 Cor. xvi.
9. O if it were so with us, we needed riot fear all that
adversaries can do against the gospel. But we have it to
regret, that though God hath outwardly restrained adversaries,
yet "a great and effectual door" is not opened to us: still the
door is strait both for ministers and people: God's Spirit is
greatly restrained in our day. If it be asked, When is it that
a wide or effectual door is opened? Ans. It is only when the
Spirit of God is poured out in a plentiful way, both on
ministers and people. When God's Spirit was thus poured out
after Christ's ascension, then both the graces and gifts of the
Spirit were communicated in a plentiful measure. Then ministers
had great light of knowledge and understanding, as well as the
heat of zeal and love. It was easy for them 'to study and
preach; they had clear uptakings of the matters of God, and a
great readiness and liberty of expression. Their hearts were
enlarged, their minds enlightened, their memories were
strengthened, and they had a door of utterance opened, i.e. a
great facility in declaring of their minds; they were no way
straitened for proper matter or fit words; their hearts indited
goodly things, and their tongues were as the pen of a ready
writer. Thus it is still, when the Spirit of God is remarkably
poured out: then the preaching of the gospel is both pleasant
and powerful; ministers' hearts are warmed, and people's hearts
are melted; ministers' mouths are opened, and people's
appetites enlarged. There is such a thing as the Spirit of God,
his striving with the heart and consciences of hearers, in and
by the word, Gen. vi. 3. And when he thus strives, it makes an
effectual door, and a special season of salvation. When the
Spirit moves the waters of the sanctuary, people should not
neglect then to step in, and be healed. Take heed you do not
slight the strivings of God's Spirit with you in any measure,
lest you provoke God to pass such a dreadful sentence against
you, as that, Gen. vi. 3, "My Spirit shall no longer strive
with you." And if you lose the precious season of the Spirit's
striving, you perhaps will never recover it again.
QUEST. When is it that the Spirit of God strives with sinners, in and by the gospel?
ANS. 1. When he opens his
eyes, and gives the man a discovery of his sinful and miserable
state by nature, and of the evil, heinousness and danger of his
sins; and so rivets and fastens conviction on the heart and
conscience, that the arrows of the threatenings stick, and the
man is brought to thoughtfulness and anxiety about his future
state; and hence is made to cry, "What shall I do to be saved?
O! that is a season which ought to be carefully improved.
2. The Spirit strives by making a
man wholly dissatisfied with his present state, and all his
earthly enjoyments, as long is he is in the dark about his
soul's salvation. Though he may be in outward prosperity, he
says, "All these things avail me nothing," while I am ready to
be swallowed up by the wrath of God for sin;" surely there is
no living, no abiding in this state I am in. I am shut up in
the prison of unbelief, and the house is all on fire about my
ears; I must break the prison, and make my escape, otherwise I
am undone for ever.
3. By making the man despair of
help and deliverance by any thing in himself. O, saith he, I am
a poor, miserable, helpless creature! Neither my doing, nor
suffering, can free me from wrath. I know no course, no
contrivance of my own, that can relieve me. My relief must come
from another source, for I can never work it for myself.
4 By humbling the man to the dust
for sin, particularly for misspending time, neglecting prayer,
misimproving sermons, profaning sabbaths and sacraments,
&c. O! says he, is there any creature more vile than I?
Surely there is no toad more loathsome, no carrion more
offensive, no mire more unclean, than my soul before God. Can
ever the arms of mercy open to embrace such a monster of sin as
I have been? This is a choice season, which should be well
improved.
5. By giving some light into the
understanding, concerning the remedy provided for lost sinners.
The soul begins, by the word, to discover something of the
fulness and ability of Christ as a Saviour, so that it is made
to think there is hope in Israel concerning this matter. My
case, says the sinner, is not so bad as the devils, for whom no
remedy was ever provided.
6. By working some purposes and
inclinations in the will toward the offered remedy; so that the
soul makes its aims at Christ: yea, is content to take any
course for an interest in him. And therefore says often with
Paul, Acts ix. 6, "Lord, what wilt thou have me to do?" What
method shall I take to "be found in Christ, not having my own
righteousness?"
7. By determining the soul to a
conscientious and diligent use of the means for getting Christ,
and salvation through him.
8. By making a stir and commotion
among the affections, and exciting earnest and passionate
desires after Christ and salvation through him. So that the
soul is made to say, "O that I knew where I might find him! O!
when wilt thou come unto me! I will spare no pains to get a
meeting with him, I will seek him through the streets and broad
ways, and all the lanes of the city, crying, "Saw ye him whom
my soul loveth?"
Now, when the Spirit strives with
any of you, in any measure, it is a precious season of grace,
that should be carefully observed and improved.
III. The third thing in my general method is, to show how these seasons of grace' ought to be improved by us.
1. By highly valuing and
admiring the distinguishing goodness of God in affording us
such days of grace and salvation. He deals not so with other
nations: Jews, Pagans, Mahometans, and Papists, have not the
gospel-light and offers of grace which you have. Be thankful to
God, especially you that have more special and remarkable
seasons beyond others: you that have health, and strength, and
youth on your side; you that have the Spirit of God striving
with you in the ordinances, your eyes opened, hearts melted,
consciences awakened, affections moved; O bless God for his
distinguishing mercies.
2. By believing firmly what
Christ saith to you by the word, and attending carefully to it.
Why? It is the word of the living God, more true, certain, and
immovable, than the foundations of the earth. Nay, heaven and
earth will sooner pass away, than one jot or one tittle of his
word fall to the ground. Let your ears then be stopped against
all the calls and solicitations of sin, Satan, and the world;
and open only to precious Christ, saying with the psalmist, "I
will hear what God the Lord will speak."
3. By applying closely to
yourselves what Christ saith, and meditating on it afterwards.
When you hear any sin threatened you are guilty of; or any duty
pressed that you neglect; bring that word close home to your
hearts, and say, This word is to me, let me not forget it. O
let it abide with me when I go home, when I eat and drink, when
I lie down and rise up, when I go out and come in. Still think
you hear Christ's word sounding in your ears, and that you hear
him crying, "Awake thou that sleepest, arise from the dead, and
Christ shall give thee light." Open the door of thy heart, and
let me in. "Rise up, my love, my fair one, and come away. Why
do you weary my patience, and let me stand so long neglected,
"till my head is wet with the dew, and my locks with the drops
of the night?"
4. By labouring to give kindly
entertainment to the word, and the motions of Christ's Spirit
on thy soul, presently striking in with conviction, submitting
to reproofs, and hearkening to his counsels, saying with
Samuel, "Speak, Lord, for thy servant heareth." Say not to the
Spirit's motions and strivings with thee, as Felix did to Paul,
"Go thy way for this time, and when I have a convenient season,
I will call for thee." No, no, but forthwith give ear, yield
and comply with the Spirit's strivings, and Christ's voice; be
content immediately to have thy sores lanced, and thy wounds
searched to the bottom; and when conviction and soul-trouble
for sin is begun, go not to stifle or quench it, or seek
hastily to pluck God's arrows out of thy conscience; but
cherish and entertain the work of God's Spirit, by meditating
on thy sin, considering thy lost estate by nature, thy
insufficiency to help thyself; together with the excellency and
suitableness of the remedy which God has provided.
5. By frequent and fervent
application to the throne of grace, begging, for Christ's sake,
that God may both begin and finish his work in the soul.
Acknowledge that you are able of yourselves to do nothing, and
that it is by his grace only that you can be saved; and when he
begins by conviction, be thankful to him, and entreat that
these sparks, kindled by the breath of God, may not be
smothered, but blown up into a flame: and still remember that
the work is God's, though it be your duty to be casting out
fuel by prayer and meditation; yet the sparks that kindle the
fire may come from God's altar, the breath that blows it comes
from heaven. Pray therefore, that the fire may come down, even
a live coal from the altar, and that heaven's wind may blow on
thy soul. Cry with the spouse, "Awake, O north wind, and come,
thou south; blow upon my garden, that the spices thereof may
flow out." Let the north winds of the law come, and convince,
and awaken; and the south winds of the gospel come, and refresh
and comfort. Be earnest, O convinced sinner, in deprecating
God's taking away his Spirit from you; make it a part of your
daily prayer to cry with the psalmist, Psal. li. 11, "Lord,
take not thy Holy Spirit from me. Lord, forbid the new creature
be stifled in the womb. O do thou quicken and preserve it. Let
these convictions terminate in my conversion here, and
salvation hereafter. Lord, thou art a rock, thy work is
perfect: hast thou begun, and wilt thou not also make an end?
O! suffer not these tender fruits to be nipped in the bud, or
blasted in the blossom, either by Satan's frost-winds, or the
world's chilling blasts: but, O! preserve them to maturity, to
the praise and glory of thy grace.
IV. The next thing is, the reasons of the doctrine; why we should so carefully improve our seasons of grace.
1. Because God looks for it, and expects it at our hand.
When God plants trees in his vineyard, waters and takes pains
on them, he looks for fruit from them, Luke xiii. We see what
the Lord says of Judah, Isa. v.1, 2, "My well-beloved," i. e.
Christ, "hath a vineyard," i.e. the church of the Jews, "in a
very fruitful hill;" i.e. a good soil, furnished with all
possible means to make it fruitful. "And he fenced it," i. e.
protected it by his providence, from the incursion of enemies;
" he gathered out the stones thereof," i. e. removed out of it
whatever was noxious or hurtful, perhaps the idol-gods, put
these out of the land; "he planted it with the choicest vines,"
i. e. with pure ordinances, and institutions of worship, good
government, and discipline. "He built a tower in the midst of
it," i.e. for its defence, viz, the strong city of Jerusalem in
midst of the land, which was built as a city compact together,
whither the tribes went up for worship. "Also he made a
wine-press therein:" i. e. the temple and altar continually
running with the blood of the sacrifices." Now, after all, it
is said, "He looked that it should bring forth grapes," which
doth not import that God was uncertain of the event; but
denotes what is just and equal, and what in such cases ought to
be. Surely a vineyard so attended and furnished, ought to bring
forth fruit, answerable to all the acts of God's care and grace
towards it.
And to bring the matter home to
our case, God hath been at special care to plant a vineyard in
this land: we have a good soil, well fenced, the stones
gathered out, idolatry and superstition removed, a choice vine
planted, pure ordinances set up, enemies disabled that laid it
waste. God has built towers. and made wine-presses to us viz.
the sacraments, and especially the Lord's supper, where the
blood of Christ, our great sacrifice, runs plentifully to us,
for pardon, healing, and washing. Now, doth not God look for
grapes? Is it not just that we should bring forth fruit,
answerable to all these privileges? Alas! for the most part,
there is nothing but wild grapes with us; little suitable fruit
of our solemn communion-days. You may see what is the result of
frustrating the divine expectations, Isa. v. 6. Nothing but
blasting, withering, ruin, and desolation.
2. Because of the shortness and
uncertainty of the season of grace: none can tell how long it
will last. You cannot promise it will continue as long as your
lives, though even these be most uncertain. No; your special
season and day of grace may end this very day, or at this
communion-occasion, though you should happen to live many years
after this. It is likely, God is saying to some hearing me,
"Today hearken to my voice, repent, and close with Christ my
Son, or be henceforth hardened and undone for ever." O sinner,
this night thy day of grace may cease; God may this day cause
some of your hearts to warm by the word, others to tremble,
others to mourn, others to purpose and resolve. Well, if you do
not lay hold on, and improve this season, and hearken to
Christ's voice you may never get the like occasion again; nay,
even though you should wish for it. Christ saith, Luke xvii.
22, "The time shall come, when you desire to see one of the
days of the Son of man and not see it." This may be one of the
days of the Son of man to you; for now Christ is offering
himself, and pressing salvation on you, and striving with his
Spirit, I hope, with some of you. Well, if you neglect to open
your hearts to Christ this day, God may set a seal on them
tomorrow, that they shall never be opened. You may afterwards
desire another of such days as this; you may wish for one of
the offers of that Saviour, for one drop of that blood you
slighted, for one knock of his Spirit at the door of your hart,
which formerly you neglected; for one of his motions or
strivings with you; and yet it may never be granted. With some
the day of grace is longer, with others shorter; with some it
ends in childhood, with others it ends in youth; and with some
few it lasts to old age; but, O sinner! thou hast no reason to
expect the continuance of it a moment after this day.
3. Because if you do not improve
your day of grace, you lose your souls. You may compare the
text with verse 11th of the chapter; "because they hardened
their hearts, and would not hear his voice," in their day of
grace, it is subjoined, "I sware in my wrath, they shall not
enter into my rest." We see the sad case Jerusalem was in when
they lost their day of grace, Luke xix. 41, 42, "When he as
near, he beheld the city and wept over it saying, If thou hast
known, even thou, at least in this thy day, the things which
belong unto thy peace; but now they are hid from thine eyes."
Here it is said, "Christ wept," (orig. Eclause) which
denotes a weeping with lamentation. "He wept bitterly," to let
you all know what a sad and deplorable thing it is, for a
people, city, or person, to lose their day of grace. The words
he speaks are uttered in a weeping strain. Abrupt expressions
come now and then from his mouth; he drops now a word, and then
a tear; he would speak, but his weeping stops his voice, "If
thou hadst known, even thou." Thou is reduplicate, or twice
expressed, "Thou even thou." As if he had said, Thou ancient
city, the city of David, thou seat of the temple, and of the
sacrifices: "O if thou hadst known." Then he adds, "at least in
this thy day." They had enjoyed many lesser days of grace, when
they had faithful prophets dealing with them; these they
persecuted and despised, and so lost these days: hut these were
but lesser days, which did not finally determine the state of
that city; for they were to have another day, which is here
called, "this their day," i.e. the day wherein the Son of God
was to come among them, and preach the gospel to them, "three
years and a half:" That was a special day of grace,
and the day that determined their state; for since they did not
improve it, "the things of their peace were hid from their
eyes." God would deal no more with them, but left them to
destruction. O sinners! O communicants! So will it fare with
you, if you let your day of grace go over. Night will come on,
wherein none can work, you will stumble in the dark, and fall
headlong into the pit for ever.
4. Because God keeps a strict
account of every hour and minute of your day of grace, that you
trifle away; for he reckons it very precious, what ever you
think of it. When God lights the candle of the gospel, he
expects you should work by it; and he will not suffer this
precious candle to burn without observation; nay, he counts
every hour and minute it burns, and every hour and minute his
Spirit strives, and will make you reckon for them at last, God
takes not such strict notice of times of darkness and
ignorance; for it is said, he winks at sinners living under
them, Acts xvii. 30. i.e. He doth not so narrowly mark their
diligence; but when he sends times of light, and of his
Spirit's striving with sinners, he will not wink at one hour or
minute, but exactly set down every sermon you hear, every
communion you see, every call, every entreaty, every
threatening, every reproof, every conviction and warning you
get, whether by ordinances or providences, whether by
conscience or by his Spirit. And, O! what a dreadful libel will
these make up against yen at the great day, if you neglect your
day of grace.
V. APPLICATION.
Use I. For information. We may hence see that it is not the bare enjoyment of the gospel, and communion-seasons that will make us happy, but the right improvement of the day of grace which we enjoy therein.
Use II. For lamentation. We may hence take occasion to bewail the sad case of many that neglect and. lose the day of their merciful visitation. It is said, Jer. viii. 7, "The stork knoweth. her appointed times, the turtle, the crane, and the swallow, observe the time of their coming," &c. And we are bid go learn of the ant, Prov. vi. 6, "that provides her meat in summer, and. gathers her food in harvest," while the weather is good and dry, and food may be had. So that we see the brutes and silly insects observe their seasons, But, alas! many men neglect and forget theirs; they let their summer and harvest-days pass, without making any provision for eternity. O! how many among us may take up that sad lamentation, Jer, viii. 20, "Our harvest is past' our summer is ended, and we are not saved!" O that we could weep over many, as Christ did ever Jerusalem, for losing their day of grace.
QUEST. Who are these that thus lose their day of grace?
ANS. It is hard to be very particular on this head; I shall only give some general character of such persons.
1. Those who have sat many
years under pure and powerful ordinances, and were never
affected thereby; but still remain dead and hardened under the
most awakening calls and plainest reproofs. These seem to be
given over to ruin, Prov. xxix. 1, "He that being often
reproved, hardeneth his neck, shall be suddenly destroyed, and
that without remedy."
2. Those who have had many secret
motions and operations of the Spirit on their souls, to no
effect; many purposes and resolutions to good, and all
evanished many of the Spirit's strivings, and all resisted:
these are likely to be given over, Ezek. xxiv. 13, "because I
have purged thee, and thou wast not purged, thou shalt not be
purged from thy filthiness any more, till I have caused my fury
to rest upon thee." When God's Spirit offered to cleanse that
people from their sin, they, like Lot's wife, still hankered
after it, and would not part therewith.
3. Those who have greatly grieved
the Spirit of God, by venturing on sin against the light of
their consciences, and the Spirit's motions, and so are turned
wilful end resolute in sinning; such have the symptoms of
rejection, Hos. iv. 17, "Ephraim is joined to idols, let him
alone."
4. Those who are so forward and
bent upon a sinful course that they can endure no more reproof
or control therein, but hate them in their hearts, who seek to
reclaim them: those have the symptoms of ruin upon them, Prov.
iv. 10; Amos v. 10.
5. When persons are so far
hardened in sin, that God ceaseth to be a reprover to them and
strikes their consciences so dumb and senseless, that they do
not accuse nor challenge them: it is a sad sign of up-giving,
Ezek. iii.. 26; Hos. iv. 17.
6. When repentance is hid from
people's eyes, so that they are not affected with the view of
their sins when they are laid before them; no dispensation of
providence, no token of God's anger, neither judgments, nor
mercies, rods nor threatenings; nay, the flames of hell flashed
in the sinner's face do not breed any remorse in their
consciences, nor relenting in their hearts for sin. When people
arrive at this height, it is a sad sign that they are given up
to wrath, Isa. xlii. 25,
III. Next use shall be of examination. O try if
ye have, improved your day of grace, so as to hearken to
Christ's voice, and comply with his gracious offers. O
communicants, it is highly your interest to know this that you
may come with cheerfulness, and feast with your Redeemer at his
table. Now try it by these marks,
1. Had you never the experience
of Christ's Spirit's work in opening your ear, and inclining
your heart to close with his offers in the gospel? Do you
experimentally know the heinousness and multitude of your sins?
Do you know something of the terribleness of God's wrath due to
you for these sins? Have you seen your' soul's need of Christ,
as a man pursued for his life seeth his need of a city of
refuge? Have you seen yourselves lost and dead men, if you get
not into Christ? Have you felt ardent desires after Christ, and
been made to say, "Give us Christ, or else we die?" Have you
been content to take this lovely Saviour on any terms, to part
with all for this "pearl of price," and to count all but "loss
and dung" to be found in him.
2. Can you say that Christ's word
and ordinances where you first heard his voice speaking to you,
are still precious and lovely to you for his sake? And hence
you are made sometimes to cry out with the psalmist, Psal.
lxxxiv. 1, 2, "How amiable are thy tabernacles, O Lord of
hosts! My heart and my flesh crieth out for the living God."
Sweet sermons, sweet communion-days, lovely occasions, when the
bridegroom's voice is to be heard.
3. Are you filled with low
thoughts of yourselves, and all your own doings and
performances, and with high thoughts of Christ and his
righteousness? And do you turn out all Christ's rivals out of
your hearts, and undervalue the world and all things in it
besides him, who is "the chiefest among ten thousands, and
fairer than the sons of men?"
4. Do you find a great alteration
and gracious change on your souls since the time you heard' his
voice? Doth Christ sit as a refiner with you, changing both
heart and life to the better? Are "old things past away," old
lusts, old thoughts, old desires, old customs, old ways? And
are all things with you become new? You that formerly set light
by Christ and his voice, and admired the world and its
flattering pleasures, and said of Christ, "What is thy beloved
more than another beloved?" Do you now value him, seek nearness
to him in. duties, inquire for him in ordinances, yea, meditate
on him in the night-watches, and when ye awake, do you find
your hearts with him? And is sin, that displeaseth him, your
greatest terror? Then surely you are among that blessed company
that have heard your Redeemer's voice in your day of grace, and
you may come with joy to his table.
IV. Use of exhortation; And here I exhort you all, in
the name of Christ, to improve your season of grace. "today,
while it yet today, O hear his voice;" and tomorrow, when he
invites, O come unto his table. Hearers of the gospel, "This Is
now the accepted time, this is the day of salvation," What do
you resolve to do? Christ is not come to cry and lift up his
voice to this whole congregation, to try you once more if you
will hear his voice before your day of grace end. Well, his
voice is to you all, I know none of you excluded, if you do not
exclude yourselves.
1. O carnal earthly-minded soul,
that has been a drudge to the world, and a stranger to Christ
all thy days, his voice is to you this day. O come hear his
voice, and close a bargain with him, it will be the best
bargain ever you made.
2. O profane sinner, drunkard,
swearer, liar, Sabbath-breaker, whoremonger, sinner as black as
hell, hearken to Christ's voice this day, and come and be saved
from thy sins. Why will you stop your ears, and choose to die
in your sins?
3. O hard-hearted sinner, that
never was affected all thy life for the sinfulness and misery
of thy natural estate, that never had a sore heart for
offending God, that never mourned for one sin, Christ's voice
is this day to thee, Isa. xlvi. 12, "Hearken unto me, ye
stout-hearted, that are far from righteousness."
4. O prayerless sinner, that
never bowed a knee in secret, to cry for pardon of sin, and an
interest in Jesus Christ to save thee from the wrath to come,
lend your ear this day, and hearken to Christ's sweet voice,
while he calls "Seek the Lord while he may be found, call ye
upon him while he is near Isa. lv. 6.
5. Condemned rebels in the hands
of justice, sentenced to die, and ready to be taken out to
execution: O hear Christ's voice this day, and your souls shall
live.
6. Slaves to sin and Satan, who
have many times heard the devil's voice, answered his calls,
and complied readily with his temptations: will you hear the
Redeemer's voice for once, and comply with his counsels before
it be too late? Why will ye shut your ear against the lovely
Saviour, and obey the voice of your soul-destroyer.
7. Obstinate sinner, that could
never hitherto, either by the word or the rod, by ministers or
providences, be prevailed upon to leave one of all thy sins, O
be persuaded to hear Christ's voice this day, and no longer
harden thy heart.
8. O gospel-slighter, that hast
many a day refused Christ's offers, spurned against his bowels,
trampled on his blood, crucified him at the communion-table: O
come, hearken this day to his voice, and he will let you see,
that though your case be sad, yet it is not desperate; for "he
hath found a ransom."
9. Hypocrites and formalists,
that have had a mask of religion, but have all your days been
dissembling and dealing deceitfully with God; come, deal
ingenuously and sincerely with him for once, and hearken to his
voice, give him your hearts as well as your outward man.
10. Backsliders and
covenant-breakers, who have broken many a vow, slighted many an
engagement, and sinned against many a resolution O bear
Christ's voice this day, when he calls to you, "Turn, ye
backsliding children," come to me, and "I will heal your
backslidings, and love you freely."
11. Poor plagued diseased souls,
who are groaning under many heart-plagues and soul-distresses,
such as atheism, pride, hardness, formality, &c.: come
hearken to Christ's voice, and he will be your Physician.
12. Weary and heavy-laden
sinners, who are like to sink with the burden of your guilt,
come hearken to Christ's voice this day, and he "will give rest
to your souls."
13. Pursued shelterless sinners,
who are afraid of the avenger of blood, hearken to Christ's
voice, and fly to the city of refuge. Many motives and,
arguments might I use with you, to hear the voice of lovely
Jesus, while he calls today.
I. Consider how earnest Christ is to persuade you to hear his voice; he stands at your doors, and knocks both by his word and Spirit; yea, he waits and knocks after many repulses and affronts, and promises that all former slights end refusals shall be forgiven, if ye will yet hearken and close with him. How oft doth he repeat his entreaties, Luke xiii. 34, "How oft would I have, gathered you!" Yea, he weeps for sinners' obstinacy, Luke xix 41. Strange! doth he gain anything by your hearkening to his voice? What means, this earnestness? It is all, O sinners, on your account. For, (1.) He knows better than any the worth of your souls, and that a world cannot redeem them when lost. (2.) He knows well the miserable state of your souls without him; it is most sad and deplorable at present, and will he much more so through endless eternity: for if you hear not Christ's voice, you will die in your sins, and be tormented in them for ever. (3.) Christ is so earnest, because be knows the difficulty of winning souls He knows Satan has great power and interest with souls, to blind, harden, and delude them, and that it is not easy to undeceive them, and pull them out of his hand; and therefore he deals and strives so earnestly with souls to gain them.
II. Take a serious view of the state of your souls. While you stop your ears against Christ's charming voice; it is inexpressibly miserable. For, (1.) Your souls are destitute of all that is good, Eph. ii. 12. You are as poor and wretched creatures as ever God made; you are without life, without grace, without peace, without pardon without comfort, without righteousness, without ransom, without the favour of God, without the lovely image of God, without the Spirit of God, and without all happiness. (2.) Your souls are in the possession of Satan where Christ is shut out, the devil is let in; and where he dwells, there he hath an absolute dominion: he uses all the faculties of the soul as his tools and instruments, Eph. ii. 2. O! would not any man reckon it an unspeakable misery to be in a house shut up with the devil? (3.) Where Christ is shut out, the plague of sin rageth, and it pestilential marks daily appear; what madness is it then to refuse to hearken to the voice of this blessed, Cleanser? (4.) The fire of God's wrath is kindled there, where Christ is refused; and what distraction is it to shut out Christ, whose blood only can quench this fire? (5.) If you do not hearken to Christ, you have no way to prevent eternal destruction; for there is no advocate, no surety to interpose for you, if he be refused. Surely the thought of appearing before an angry God after death must be terrible to a Christless soul; "For who can dwell with the devouring fire? Who can abide with everlasting burnings?" I have read of a certain king of Hungary, who was a Christian; and being on a time marvellous sad and heavy, his brother, who was a brisk and gallant man, would needs know what ailed him. "O brother!" saith he, "I have been a great sinner against God, and I know not how I shall appear before him when he comes to judgment." His brother answered, "These are but melancholy thoughts," and so made light of them, as courtiers use to do. The king replied nothing at that time; but the custom of that country was, (the government thereof being absolute,) that if the executioner sounded a trumpet before any man's door, the man was presently to be led to execution. The king, in the dead time of the night, sent his executioner, and caused him sound his trumpet before his brother's door, who, hearing and seeing the messenger of death, ran quickly, and sprang in trembling into his brother's presence, falls down on his knees, and beseeches the king to let him know wherein he had offended him. "O brother," answered the king, "you never offended me, but loved me: and," said he, "is the sight of an earthly executioner so terrible to thee; and shall not I, who am so great a sinner, fear much more to be brought to the judgment-seat of an angry God." What soul can think on this without terror, that hath not hearkened to Christ's voice in the gospel?
III. If you do not hearken to Christ's voice in the gospel, it had been better for you never to have heard the gospel at all; for your guilt is dreadfully aggravated hereby, and your misery will be the greater, both here and hereafter. We may gather this from Rev. vi. where, after the "white horse," i.e. Christ with the gospel neglected, comes the "red horse" of war, the "black horse" of famine, and the "pale horse" of pestilence. Neglecting to hear Christ in the gospel, ushers in all outward miseries like a flood, Jer. vi. 8, "Be thou instructed, O Jerusalem, lest my soul depart from thee, lest I make thee desolate, a land not inhabited." Then again, how sad will your case be at a tribunal, and through all eternity! The devils, the Turks, the heathens, and your own consciences, will bitterly upbraid you in hell, for refusing to hear Christ's voice in the gospel.
IV. Christ will not hear your cries in the time of misery, if you neglect his voice in the time of mercy, Prov. i. 24-26. Now Christ's voice is sweet, and full of mercy; but remember, O gospel-slighters, the time is at hand, when you will hear Christ speaking in another tone; no more "open to me, and hearken to my voice," poor soul: but "depart from me, ye cursed, into ever-lasting fire," &c.
V. This may be the last season
you will hear Christ's voice speaking to you; this may he the
last communion and the last call that Christ intends to give
you. This may be the last day of grace, and the last time that
his Spirit will strive with you. If you stop your ear, or
harden your heart this day, there may follow an eternal dead
silence, and God's Spirit never strive any more with you, and
so your day of grace is lost, and your soul lost for ever. O
young folk, what say ye to it? A season of youth is an accepted
time, and a day of salvation: for the Lord's sake do not lose
it. You have now plenty of sermons, sacraments, and
gospel-offers; you have Christ crucified set before your eyes
to affect your hearts, and bring you to a compliance with his
calls. You have also loud warnings this day from God's
providence, and, I hope, some of you the inward workings of
God's Spirit on your consciences, concurring with these outward
means. Well, then, give kindly entertainment to Christ's voice
in this season of grace; while he yet stands beseeching you,
come hearken to his voice, and accept of him as your Surety;
enter into covenant with him this night, and come to his table,
and seal it tomorrow. O sinner, turn your back on the devil,
leave your sins, and stop your course, and come and be
reconciled to God through this peace-maker, who is standing
waiting to be employed. Well, what answer shall I carry back to
my Master, that sent me to deal with you for this end? Shall I
go and complain? "Lord, they are a company of obstinate sinners
thou sentest me to; I entreated them to hearken to thy voice,
and leave their sins; but there was no concern, no fear, no
sense of sin among them. Had I been to preach to beasts,
stocks, or stones, they would have been as much moved as they.
Alas! I have spent my strength in vain, my voice and lungs for
'nought; I thought thy sweet entreaties and charming voice
would have melted their hearts; but neither comforts nor
terrors had any effect."
Or shall I have ground to say?
"Lord, I have offered sinners a Redeemer, and entreated them to
close with him. Though they stood long out against thy
threatenings, yet when they heard thy entreaties, their hearts
began to relent, some began to sigh, others to weep, others to
long after Christ; and I hope they are gone home to make a
personal covenant with him this night, and sincerely design to
return and seal it tomorrow." God grant this may be the event.
Amen.
Author
John Willison was born in the year 1680, in the neighborhood of Stirling, Scotland. Not much is know about his personal and private life, but soon after he competed his academic career, he received a unanimous call to serve as pastor from a parish in Brechin in 1703. About the year 1718 he was transferred to Dundee where he remained for the remainder of his life, serving a large congregation. He served as a faithful minister of the gospel for 47 years until his death on the 3rd of May, 1756. John Willison was a man of great piety and a staunch defender of the faith. We are indeed fortunate to have extant copies of his sermons and his polemical works, from which the above sermon is derived.
This is the third of five of his "Five Sacramental Sermons."
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