committed to historic Baptist & Reformed beliefs







The Marriage of Cana (John 2:11)

by George Whitefield

John 2:11, "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him."

I have more than once had occasion to observe, that the chief end St. John had in view, when he wrote his gospel, was to prove the divinity of Jesus Christ, [that Word, who not only was from everlasting with God, but also was really God blessed for evermore] against those arch-heretics Ebion and Cerinthus, whose pernicious principles too many follow in these last days. For this purpose, you may take notice, that he is more particular than any other Evangelist, in relating our Lord's divine discourses, and also the glorious miracles which he wrought, not by a power derived from another, like Moses, and other prophets, but from a power inherent in himself.

The words of the text have a reference to a notable miracle which Christ performed, and thereby gave proof of his eternal power and Godhead. "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him."

The miracle here spoken of, is that of our Lord's turning water into wine at a marriage feast. I design, at present, by God's help, to make some observations on the circumstances and certainty of the miracle, and then conclude with some practical instructions; that you, by hearing how Jesus Christ has showed forth his glory, may, by the operation of God's Spirit upon your hearts, with the disciples mentioned in the text, be brought to believe on him.

FIRST, then, I would make some observations on the miracle itself.

Verse 1 and 2. "And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there. And both Jesus was called, and his disciples, to the marriage." By our Lord's being at a feast we may learn, that feasting upon solemn occasions is not absolutely unlawful: but then we must be exceeding careful at such seasons, that the occasion be solemn, and that we go not for the sake of eating and drinking, but to edify one another in love. Feasting in any other manner, I think absolutely unlawful for the followers of Jesus Christ: because if we eat and drink out of any other view, it cannot be to the glory of God. The Son of man, we know, "came eating and drinking." If a Pharisee asked him to come to his house, our Lord went, and sat down with him. But then we find his discourse was always such as tended to the use of edifying. We may then, no doubt, go and do likewise.

We may observe farther, that if our Lord was present at a marriage feast, then, to deny marriage to any order of men, is certainly a "doctrine of devils." "Marriage (says the Apostle) is honorable in all." Our Lord graced a marriage feast with his first public miracle. It was an institution of God himself, even in paradise: and therefore, no doubt, lawful for all Christians, even for those who are made perfect in holiness through the faith of Jesus Christ. But then, we may learn the reason why we have so many unhappy marriages in the world; it is because the parties concerned do not call Jesus Christ by prayer, nor ask the advice of his true disciples when they are about to marry. No; Christ and religion are the last things that are consulted; and no wonder then if matches of the devil's making (as all such are, which are contracted only on account of outward beauty, or for filthy lucre's sake) prove most miserable, and grievous to be borne.

I cannot but dwell a little on this particular, because I am persuaded the devil cannot lay a greater snare for young Christians, than to tempt them unequally to yoke themselves with unbelievers; as are all who are not born again of God. This was the snare wherein the sons of God were entangled before the flood, and one great cause why God brought that flood upon the world. For what says Moses, Gen 6:2,3, "The sons of God (the posterity of pious Seth) saw the daughters of men, (or the posterity of wicked Cain) that they were fair, (not that they were pious) and they took them wives of all which they chose:" not which God chose for them. What follows? "And the Lord saith, My spirit shall not always strive with man, for that he also is flesh;" that is, even the few righteous souls being now grown carnal by their ungodly marriages, the whole world was altogether become abominable, and had made themselves vessels of wrath fitted for destruction. I might instance farther, the care the ancient patriarchs took to choose wives for their children out of their own religious families, and it was one great mark of Esau's rebellion against his father, that he took unto himself wives of the daughters of the Canaanites, who were strangers to the covenant of promise made unto his fathers. But I forbear. Time will not permit me to enlarge here. Let it suffice to advise all, whenever they enter into a marriage state, to imitate the people of Cana in Galilee, to call Christ to the marriage; He certainly will hear and choose for you; and you will always find his choice to be the best. He then will direct you to such yoke-fellows as shall be helps meet for you in the great work of your salvation, and then he will also enable you to serve him without distraction, and cause you to walk, as Zachary and Elizabeth, in all his commandments and ordinances blameless.

But to proceed. Who these persons were that called our Lord and his disciples to the marriage, is not certain. Some (because it is said, that the mother of Jesus was there) have supposed that they were related to the Virgin, and that therefore our Lord and his disciples were invited on her account. However that be, it should seem they were not very rich, (for what had rich folks to do with a despised Jesus of Nazareth, and his mean followers?) because we find they were unfurnished with a sufficient quantity of wine for a large company, and therefore, "when they wanted wind, the mother of Jesus," having, as it should seem by her applying to him so readily on this occasion, even in his private life, seen some instances of his miraculous power, "saith unto him, They have no wine." She thought is sufficient only to inform him of the wants of the host, knowing that he was as ready to give as she to ask. In this light the blessed Virgin's request appears to us at the first view; but if we examine our Lord's answer, we shall have reason to think there was something which was not right; for Jesus saith unto her, ver. 4, "Woman, what have I to do with thee?" Observe, he calls her woman, not mother; to show her, that though she was his mother, as he was man, yet she was his creature, as he was God. "What have I to do with thee?" Think you that I must work miracles at your bidding? Some have thought that she spoke as though she had an authority over him, which was a proud motion, and our Lord therefore checks her for it, And if Jesus Christ would not turn a little water into wine, whilst he was here on earth, at her command, how idolatrous is that church, and how justly do we separate from her, which prescribes forms, wherein the Virgin is desired to command her Son to have compassion on us!

But notwithstanding the holy Virgin was blamable in this respect, yet she hath herein set rich and poor an example which it is your duty to follow. You that are rich, and live in cieled houses, learn of her to go into the cottages of the poor; your Lord was not above it, and why should you? And when you do visit them, like the virgin-mother, examine their wants; and when you see they have no wine, and are ready to perish with hunger, shut not up your bowels of compassion, but bless the Lord for putting it in your power to administer to their necessities. Believe me, such visits would do you good. You would learn then to be thankful that God has given you bread enough, and to spare. And I am persuaded, every mite that you bestow on feeding the hungry and clothing the naked disciples of Jesus Christ, will afford you more satisfaction at the hour of death, and in the day of judgment, than all the thousands squandered away in balls and assemblies, and such like entertainments.

You that are poor in this world's goods, and thereby are disabled from helping, yet you may learn from the Virgin, to pray for one another. She could not turn the water into wine, but she could entreat her son to do it: and so may you; and doubt not of the Lord's hearing you; for God has chosen the poor in this world, rich in faith: and by your servant prayers, you may draw down many a blessing on your poor fellow creatures. O that I may ever be remembered by you before the throne of our dear Lord Jesus! But what shall we say? Will our Lord entirely disregard this motion of his mother? No; though he check her with, "Woman, what have I to do with thee?" yet he intimates that he would do as she desired by-and-by; "Mine hour is not yet come." As though he had said, The wine is almost, but not quite out; when they are come to an extremity, and sensible of the want of my assistance, then will I show forth my glory, that they may behold it, and believe on me.

Thus, Sirs, hath our Lord been frequently pleased to deal with me, and, I doubt not, with many of you also. Often, often when I have found his presence as it were hidden from my soul, and his comforts well nigh gone, I have went unto him complaining that I had no visit and token of his love, as usual. Sometimes he has seemed to turn a deaf ear to my request, and as it were said, "What have I to do with thee?" which has made me go sorrowing all the day long; so foolish was I, and faithless before him: for I have always found he loved me notwithstanding, as he did Lazarus, though he stayed two days after he heard he was sick. But when my hour of extremity has been come, and my will broken, then hath he lifted up the light of his blessed countenance afresh; he has showed forth his glory, and made me ashamed for disbelieving him, who often hath turned my water into wine. Be not then discouraged, if the Lord does not immediately seem to regard the voice of your prayer, when you cry unto him. The holy Virgin we find was not; no, she was convinced his time was the best time, and therefore, verse 5, "saith unto the servants, (O that we could follow her advice!) whatsoever he saith unto you, do it."

And now, behold the hour is come, when the eternal Son of God will show forth his glory. The circumstance of the miracle is very remarkable; ver. 6, "And there were set six water-pots of water, after the manner of the purifying of the Jews, containing two or three firkins a-piece." The manner of this purifying we have an account of in the other Evangelist, especially St. Mark, who informs us, that the Pharisees, and all the Jews, except they wash their hands oft, eat not; and when they come from the market, except they wash they eat not. This was a superstitious custom; but, however , we may learn from it, whenever we come in from conversing with those that are without, to purify our hearts by self-examination and prayer; for it is hard to go through the world, and to be kept unspotted from it.

Observe further, verse 7. "Jesus saith unto them," not to his own disciples, but unto the servants of the house, who were strangers to the holy Jesus, and whom the virgin had before charged to do whatsoever he said unto them; "Fill the water-pots with water. And they filled them to the brim. And he saith unto them, draw out now, and bear to the governor of the feast. And they bear it." How our Lord turned the water into wine we are not told. What have we to do with that? Why should we desire to be wise above what is written? It is sufficient for the manifestation of his glorious godhead, that we are assured he did do it. For we are told, verse 9, 10, "When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants that drew the water knew) the governor of the feast called the bridegroom, and saith unto him, every man at the beginning doth set forth good wine, and when they have well drank, that which is worse; but thou hast kept the good wine until now."

To explain this passage, you must observe, it was the custom of the Jews, nay even of the heathens themselves, (to the shame of our Christian baptized heathens be it spoken) at their public feasts to choose a governor, who was to ever see and regulate the behavior of the guests, and to take care that all things were carried on with decency and order. To this person then did the servants bear the wine; and we may judge how rich it was by his commendation of it, "Every man at the beginning, &c." Judge ye then, whether Jesus did not show forth his glory, and whether you have not good reason, like the disciple here mentioned, to believe on him?

Thus, my brethren, I have endeavored to make some observations on the miracle itself. But alas! this is only the outward court thereof, the veil is yet before our eyes; turn that aside, and we shall see such mysteries under it, as will make our hearts to dance for joy, and fill our mouths with praise for evermore!

But here I cannot help remarking what a sad inference one of our masters of Israel, in a printed sermon, has lately drawn from this commendation of the bridegroom. His words are these. "Our blessed Savior came eating and drinking, was present at weddings, and other entertainments, (though I hear of his being only at one;) nay, at one of them (which I suppose is that of which I am now discoursing) worked a miracle to make wine, when it is plain there had been more drank than was absolutely necessary for the support of nature, and consequently something had been indulged to pleasure and cheerfulness."

I am sorry such words should come from the mouth and pen of a dignified clergyman of the Church of England. Alas! how is she fallen! or at least, in what danger must her tottering ark be, when such unhallowed hands are stretched out to support it! Well may I bear patiently to be stiled a blasphemer, and a setter forth of strange doctrine, when my dear Lord Jesus is thus traduced; and when those who pretend to preach in his name, urge this example to patronize licentiousness and excess. It is true (as I observed at the beginning of this discourse) our blessed Savior did come eating and drinking; he was present at a wedding, and other entertainments; nay, at one of them worked a miracle to make wine, (you see I have been making some observations on it) but then it is not plain there had been more wine drank than was absolutely necessary for the support of nature; much less does it appear, that something had been indulged to pleasure and cheerfulness.

The governor does indeed say, "When men have well drunken," but it no where appears that they were the men. Is it to be supposed, that the most holy and unspotted Lamb of God, who was manifested to destroy the works of the devil, and who, when at a Pharisee's house, took notice of even the gestures of those with whom he sat at meat; is it to be supposed, that our dear Redeemer, whose constant practice it was to tell people they must deny themselves, and take up their crosses daily; who bid his disciples to take heed, lest at any time their hearts might be over-charged with surfeiting and drunkenness; can it be supposed, that such a self-denying Jesus should now turn six large water-pots of water into the richest wine, to encourage excess and drunkenness in persons, who, according to this writer, had indulged to pleasure and cheerfulness already? Had our Lord sat by, and seen them indulge, without telling them of it, would it not be a sin? But to insinuate he not only did this, but also turned water into wine, to increase that indulgence; this is making Christ a minister of sin indeed. What is this, but using him like the Pharisees of old, who called him a glutton, and a wine-bibber? Alas! how may we expect our dear Lord's enemies will treat him, when he is thus wounded in the house of his seeming friends? Sirs, if you follow such doctrine as this, you will not be righteous, but I am persuaded you will be wicked over-much.

But God forbid you should think our Lord behaved so much unlike himself in this matter. No, he had nobler ends in view, when he wrought this miracle. One, the evangelist mentions in the words of the text, "to show forth his glory," or to give a proof of his eternal power and godhead.

Here seems to be an allusion to the appearance of God in the tabernacle, which this same evangelist takes notice of in his first chapter, where he says, "The Word (Jesus Christ) was made flesh, and dwelt (or, as it is rendered in the margin, tabernacled) amongst us." Our dear Lord, though very God of very God, and also most perfect and glorious in himself as man, was pleased to throw a veil of flesh over this his great glory, when he came to make his soul an offering for sin. And that the world might know and believe in him as the Savior of all men, he performed many miracles, and this in particular; for thus speaks the evangelist, "This first," &c.

This then was the chief design of our Lord's turning the water into wine. But there are more which our Lord may be supposed to have had in view, some of which I shall proceed to mention.

SECONDLY, he might do this to reward the hose for calling him and his disciples to the marriage. Jesus Christ will not be behind-hand with those who receive him or his followers, for his name's sake. Those who thus honor him, he will honor. A cup of cold water given in the name of a disciple, shall in no wise lose its reward. He will turn water into wine. Though those who abound in alms-deeds, out of a true faith in, and love for Jesus, may seem as it were to throw their bread upon the waters, yet they shall find it again after many days. For they who give to the poor out of this principle, lend unto the Lord; and look, whatsoever they lay out, it shall be repaid them again. Even in this life, God often orders good measure pressed down and running over, to be returned into his servants bosoms. It is the same in spirituals. To him that hath, and improves what he hath, for the sake of Christ and his disciples, shall be given, and he shall have abundance. Brethren, I would not boast; but, to my master's honor and free grace be it spoken, I can prove this to be true by happy experience. When I have considered that I am a child, and cannot speak, and have seen so many of you come out into the wilderness to be fed, I have often said within myself, what can I do with my little stock of grace and knowledge among so great a multitude? But, at my Lord's command, I have given you to eat of such spiritual food as I had, and before I have done speaking, have had my soul richly fed with the bread which cometh down from heaven. Thus shall it be done to all such who are willing to spend and be spent for Christ or his disciples; for there is no respect of persons with God.

THIRDLY, Our Lord's turning the water, which was poured out so plentifully, into wine, is a sign of the plentiful pouring out of his Spirit into the hearts of believers. The holy Spirit is in scripture compared unto wine; and therefore the prophet calls us to buy wine as well as milk, that is, the spirit of love, which fills and gladdens the soul as it were with new wine. The apostle alludes to this, when he bids the Ephesians "not to be drunk with wine, wherein is excess, but be filled with the Spirit." And our Lord shows us thus much by choosing wine; to show forth the strength and refreshment of his blood, in the blessed sacrament. I know these terms are unintelligible to natural men, they can no more understand me, than if I spoke to them in an unknown tongue, for they are only to be spiritually discerned. To you then that are spiritual do I speak, to you who are justified by faith, and feel the blessed Spirit of Jesus Christ working upon your hearts, you can judge of what I say; you have already (I am persuaded) been as it were filled with new wine by the inspiration of his Holy Spirit. But alas! you have not yet had half your portion; thee are only earnests, and in comparison but shadows of good things to come; our Lord keeps his best wine for you till the last; and though you have drank deep of it already, yet he intends to give you more: He will not leave you, till he has filled you to the brim, till you are ready to cry out, Lord, stay thine hand, thy poor creatures can hold no more! Be not straitened in your own bowels, since Jesus Christ is not straitened in his. Open your hearts as wide as ever you will, the Spirit of the Lord shall fill them. Christ deals with true believers, as Elijah did with the poor woman, whose oil increased, to pay her husband's debts; as long as she brought pitchers, the oil continued. It did not cease till she ceased bringing vessels to contain it. My brethren, our hearts are like those pitchers; open them freely by faith, and the oil of God's free gift, the oil of gladness, the love of God through Christ, shall be continually pouring in; for believers are to be filled with all the fullness of God.

FOURTHLY, Our Lord's turning water into wine, and keeping the best until last, may show forth the glory of the latter days of his marriage feast with his church. Great things God has done already, whereat millions of saints have rejoiced, and do yet rejoice. Great things God is doing now, but yet, my brethren, we shall see greater things than these. It is meet, right, and our bounden duty, to give thanks unto God, even the Father; for many righteous men have desired to see the things which we see, and have not seen them; and to hear the things which we hear, and have not heard them. But still there are more excellent things behind. Glorious things are spoken of these times, "when the earth shall be filled with the knowledge of the Lord, as the waters cover the sea." There is a general expectation among the people of God, when the partition-wall between Jew and Gentile shall be broken down, and all Israel be saved. Happy those who live when God does this. They shall see Satan, like lightning, fall from heaven. They shall not weep, as the Jews did at the building of the second temple. No, they shall rejoice with exceeding great joy. For all the former glory of the Christian church shall be nothing in comparison of that glory which shall excel. Then shall they cry out with the governor of the feast, "thou hast kept thy good wine until now!"

FIFTHLY, and lastly, This shows us the happiness of that blessed state, when we shall all sit together at the marriage supper of the Lamb, and drink of the new wine in his eternal and glorious kingdom!

The rewards which Jesus Christ confers on his faithful servants, and the comforts of his love wherewith he comforts them, whilst pilgrims here on earth, are often so exceeding great, that was it not promised, it were almost presumption for them to hope for any reward hereafter. But, my brethren, all the manifestations of God that we can possibly be favored with here, when compared with the glory that is to be revealed in us, are no more than a drop of water when compared with an unbounded ocean. Though Christ frequently fills his saints even to the brim, yet their corruptible bodies weigh down their souls, and cause them to cry, "Who shall deliver us from these bodies of death?" These earthly tabernacles can hold no more: But, blessed be God, these earthly tabernacles are to be dissolved; this corruptible is to put on incorruption; this mortal is to put on immortality: and when God shall cause all his glory to pass before us, then shall we cry out, Lord, thou hast kept thy good wine until now. We have drank deeply of thy spirit; we have heard glorious things spoken of this thy city, O God! but we now find, that not the half, not the thousandth part hath been told us. O the invisible realities of the world of faith! Eye hath not seen, ear hath not heard, neither hath it entered into the heart of the greatest saint to conceive how Christ will show forth his glory there! St. Paul, who was carried up into the third heavens, could give us little or no account of it. And well he might not -- for he heard and saw such things as is not possible for a man clothed with flesh and blood to utter. Whilst I am thinking, and only speaking of those things unto you, I am almost carried beyond myself. Methinks, I now receive some little foretastes of that new wine which I hope to drink with you in the heavenly kingdom for ever and ever.

And wherefore do you think I have been saying these things? Many, perhaps, may be ready to say, To manifest thy own vain-glory. But it is a small matter with me to be judged of man's judgment. He that judgeth me is the Lord. He knows that I have spoken of his miracle, only for the same end for which he at first performed it, and which I at first proposed, that is, "to show forth his glory," that you also may be brought to believe on him.

Did I come to preach myself, and not Christ Jesus my Lord, I would come to you, not in this plainness of speech, but with the enticing words of man's wisdom. Did I desire to please natural men, I need not preach here in the wilderness. I hope my heart aims at nothing else, than what our Lord's great fore-runner aimed at, and which ought to be the business of every gospel minister, that is, to point out to you the God-man Christ Jesus. "Behold then (by faith behold) the Lamb of God, who taketh away the sins of the world." Look unto him, and be saved. You have heard how he manifested, and will yet manifest his glory to true believers; and why then, O sinners, will you not believe in him? I say, O sinners, for now I have spoken to the saints, I have many things to say to you. And may God give you all an hearing ear, and an obedient heart!

The Lord Jesus who showed forth his glory above 1700 years ago, has made a marriage feast, and offers to espouse all sinners to himself, and to make them flesh of his flesh, and bone of his bone. He is willing to be united to you by one spirit. In every age, at sundry times, and after divers manners, he hath sent forth his servants, and they had bidden many, but yet, my brethren, there is room. The Lord therefore now has given a commission in these last days to others of his servants, even to compel poor sinners by the cords of love to come in. For our master's house must and shall be filled. He will not shed his gracious blood in vain. Come then, come to the marriage. Let this be the day of your espousals with Jesus Christ, he is willing to receive you, though other lords have had dominion over you. Come then to the marriage. Behold the oxen and fatlings are killed, and all things are ready; let me hear you say, as Rebecca did, when they asked her, whether she would go and be a wife to Isaac; O let me hear you say, we will come. Indeed you will not repent it. The Lord shall turn your water into wine. He shall fill your souls with marrow and fatness, and cause you to praise him with joyful lips.

Do not say, you are miserable, and poor, and blind, and naked, and therefore ashamed to come, for it is to such that this invitation is not sent. The polite, the rich, the busy, self-righteous Pharisees of this generation have been bidden already, but they have rejected the counsel of God against themselves. They are too deeply engaged in going, one to his country house, another to his merchandise. They are so deeply wedded to the pomps and vanities of this wicked world, that they, as it were with one consent, have made excuse. And though they have been often called in their own synagogues, yet all the return they make, is to thrust us out, and thereby in effect say, they will not come. But God forbid, my brethren, that you should learn of them; no, since our Lord condescends to call first, (because if left to yourselves you would never call after him) let me beseech you to answer him, as he answered for you, when called upon by infinite offended justice to die for you sins, "Lo! I come to do thy will, O God!" What if you are miserable, and poor, and blind, and naked, that is no excuse; faith is the only wedding garment which Christ requires; he does not call you because you already are, but because he intends to make you saints. It pities him to see you naked. He wants to cover you with his righteousness. In short, he desires to show forth his glory, that is, his free love through your faith in him. Not but that he will be glorified, whether you believe in him or not; for the infinitely free love of Jesus Christ will be ever the same, whether you believe it, or so receive it, or the contrary. But our Lord will not always send out his servants in vain, to call you; the time will come when he will say, None of those which were bidden, and would not come, shall taste of my supper. Our Lord is a God of justice, as well as of love; and if sinners will not take hold of his golden scepter, verily he will bruise them with his iron rod. It is for your sakes, O sinners, and not his own, that he thus condescends to invite you: suffer him then to show forth his glory, even the glory of the exceeding riches of his free grace, by believing on him, "For we are saved by grace through faith." It was grace, free grace, that moved the Father so to love the world, as to "give his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life!" It was grace, that made the Son to come down and die. It was grace, free grace, that moved the Holy Ghost to undertake to sanctify the elect people of God: and it was grace, free grace, that moved our Lord Jesus Christ to send forth his ministers to call poor sinners this day. Let me not then, my brethren, go without my errand. Why will you not believe in him? Will the devil do such great and good things for you as Christ will? No indeed, he will not. Perhaps, he may give you to drink at first of a little brutish pleasure; but what will he give you to drink as last? a cup of fury and of trembling; a never-dying worm, a self-condemning conscience, and the bitter pains of eternal death. But as for the servants of Jesus Christ, it is not so with them. No, he keeps his best wine till the last. And though he may cause you to drink of the brook in the way to heaven, and of the cup of affliction, yet he sweetens it with a sense of his goodness, and makes it pleasant drink, such as their souls do love. I appeal to the experience of any saint here present, (as I doubt not but there are many such in this field) whether Christ has not proved faithful, ever since you have been espoused to him? Has he not showed forth his glory, ever since you have believed on him?

And now, sinners, what have you to object? I see you are all silent, and well you may. For if you will not be drawn by the cords of infinite and everlasting love, what will draw you? I could urge many terrors of the Lord to persuade you; but if the love of Jesus Christ will not constrain you, your case is desperate. Remember then this day I have invited all, even the worst of sinners, to be married to the Lord Jesus. If you perish, remember you do not perish for lack of invitation. You yourselves shall stand forth at the last day, and I here give you a summons to meet me at the judgment seat of Christ, and to clear both my master and me. Would weeping, would tears prevail on you, I could wish my head were waters, and my eyes fountains of tears, that I might weep out every argument, and melt you into love. Would any thing I could do or suffer, influence your hearts, I think I could bear to pluck out my eyes, or even to lay down my life for your sakes. Or was I sure to prevail on you by importunity, I could continue my discourse till midnight, I would wrestle with you even till the morning watch, as Jacob did with the angel, and would not go away till I had overcome. But such power belongeth only unto the Lord, I can only invite; it is He only can work in you both to will and to do after his good pleasure; it is his property to take away the heart of stone, and give you a heart of flesh; it is his spirit that must convince you of unbelief, and of the everlasting righteousness of his dear Son; it is He alone must give faith to apply his righteousness to your hearts; it is He alone can give you a wedding garment, and bring you to sit down and drink new wine in his kingdom. As to spirituals we are quite dead, and have no more power to turn to God of ourselves, than Lazarus had to raise himself, after he had lain stinking in the grave four days. If thou canst go, O man, and breathe upon all the dry bones that lie in the graves, and bid them live; if thou canst take thy mantle and divide yonder river, as Elijah did the river Jordan; then will we believe thou hast a power to turn to God of thyself: But as thou must despair of the one, so thou must despair of the other, without Christ's quickening grace; in him is thy only help; fly to him then by faith; say unto him, as the poor leper did, "Lord, if thou wilt," thou canst make me willing; and he will stretch forth the right-hand of his power to assist and relieve you: He will sweetly guide you by his wisdom on earth, and afterwards take you up to partake of his glory in heaven.

To his mercy therefore, and Almighty protection, do I earnestly, humbly, and most affectionately commit you: the Lord bless you and keep you; the Lord lift up the light of his blessed countenance upon you, and give you all peace and joy in believing, now and for evermore!

The Holy Spirit convincing the World of Sin, Righteousness, and Judgment. (John 16:8)
Print Version / Share

John 16:8, "And when he is come, he will reprove the world of sin, and of righteousness, and of judgment."

These words contain part of a gracious promise, which the blessed Jesus was pleased to make to his weeping and sorrowful disciples. The time was now drawing near, in which the Son of man was first to be lifted up on the cross, and afterwards to heaven. Kind, wondrous kind! Had this merciful High-priest been to his disciples, during the time of his tabernacling amongst them. He had compassion on their infirmities, answered for them when assaulted by their enemies, and set them right when out of the way, either in principle or practice. He neither called nor used them as servants, but as friends; and he revealed his secrets to them from time to time. He opened their understandings, that they might understand the scriptures; explained to them the hidden mysteries of the kingdom of God, when he spoke to others in parables: nay, he became the servant of them all, and even condescended to wash their feet. The thoughts of parting with so dear and loving a Master as this, especially for a long season, must needs affect them much. When on a certain occasion he intended to be absent from them only for a night, we are told, he was obliged to constrain them to leave him; no wonder then, that when he now informed them he must entirely go away, and that the Pharisees in his absence should put them out of their synagogues, and excommunicate them; yea, that the time should come, that whosoever killed them, would think they did God service (a prophecy, one would imagine, in an especial manner designed for the suffering ministers of this generation); no wonder, I say, considering all this, that we are told, ver. 6. Sorrow had filled their hearts: "Because I have said these things unto you, sorrow hath filled your hearts." The expression is very emphatical; their hearts were so full of concern, that they were ready to burst. In order, therefore, to reconcile them to this mournful dispensation, our dear and compassionate Redeemer shows them the necessity he lay under to leave them; "Nevertheless I tell you the truth; it is expedient for you that I go away:" As though he had said, Think not, my dear disciples, that I leave you out of anger: no, it is for your sakes, for your profit, that I go away: for if I go not away, if I die not upon the cross for your sins, and rise again for your justification, and ascend into heaven to make intercession, and plead my merits before my Father's throne; the Comforter, the Holy Ghost, will not, cannot come unto you; but if I depart, I will send him unto you. And that they might know what he was to do, "When he is come, he will reprove the world of sin, and of righteousness, and of judgment."

The person referred to in the words of the text, is plainly the Comforter, the Holy Ghost; and the promise was first made to our Lord's apostles. But though it was primarily made to them, and was literally and remarkably fulfilled at the day of Pentecost, when the Holy Ghost came down as a mighty rushing wind, and also when three thousand were pricked to the heart by Peter's preaching; yet, as the Apostles were the representatives of the whole body of believers, we must infer, that this promise must be looked upon as spoken to us, and to our children, and to as many as the Lord our God shall call.

My design from these words, is to show the manner in which the Holy Ghost generally works upon the hearts of those, who, through grace, are made vessels of mercy, and translated from the kingdom of darkness into the kingdom of God's dear Son.

I say, GENERALLY: For, as God is a sovereign agent, his sacred Spirit bloweth not only on whom, but when and how it listeth. Therefore, far be it from me to confine the Almighty to one way of acting, or say, that all undergo an equal degree of conviction: no, there is a holy variety in God's methods of calling home his elect. But this we may affirm assuredly, that, wherever there is a work of true conviction and conversion wrought upon a sinner's heart, the Holy Ghost, whether by a greater or less degree of inward soul-trouble, does that which our Lord Jesus told the disciples, in the words of the text, that he should do when he came.

If any of you ridicule inward-religion, or think there is no such thing as our feeling or receiving the Holy Ghost, I fear my preaching will be quite foolishness to you, and that you will understand me no more than if I spoke to you in an unknown tongue. But as the promise in the text, is made to the world, and as I know it will be fulfilling till time shall be no more, I shall proceed to explain the general way whereby the Holy Ghost works upon every converted sinner's heart; and I hope that the Lord, even whilst I am speaking, will be pleased to fulfill it in many of your hearts. "And when he is come, he will reprove the world of sin, or righteousness, and of judgment."

The word, which we translate reprove, ought to be rendered convince; and in the original it implies a conviction by way of argumentation, and coming with a power upon the mind equal to a demonstration. A great many scoffers of these last days, will ask such as they term pretenders to the Spirit, how they feel the Spirit, and how they know the Spirit? They might as well ask, how they know, and how they feel the sun when it shines upon the body? For with equal power and demonstration does the Spirit of God work upon and convince the soul. And,

FIRST, It convinces of sin; and generally of some enormous sin, the worst perhaps the convicted person ever was guilt of. Thus, when our Lord was conversing with the woman of Samaria, he convinced her first of her adultery: "Woman, go call thy husband. The woman answered, and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands, and he whom thou now hast, is not thy husband: in this saidst thou truly." With this there went such a powerful conviction of all her other actual sins, that soon after, "she left her water-pot, and went her way into the city, and saith to the men, Come, and see a man that told me all things that ever I did: is not this the Christ?" Thus our Lord also dealt with the persecutor Saul: he convinced him first of the horrid sin of persecution; "Saul, Saul, why persecutest thou me?" Such a sense of all his other sins, probably at the same time revived in his mind, that immediately he died; that is, died to all his false confidences, and was thrown into such an agony of soul, that he continued three days, and neither did eat nor drink. This is the method the Spirit of God generally takes in dealing with sinners; he first convinces them of some heinous actual sin, and at the same time brings all their other sins into remembrance, and as it were sets them in battle-array before them: "When he is come, he will reprove the world of sin.

And was it ever thus with you, my dear hearers? (For I must question you as I go along, because I intend, by the Divine help, to preach not only to your heads, but your hearts). Did the Spirit of God ever bring all your sins thus to remembrance, and make you cry out to God, "Thou writest bitter things against me?" Did your actual sins ever appear before you, as though drawn in a map? If not, you have great reason (unless you were sanctified from the womb) to suspect that you are not convicted, much more not converted, and that the promise of the text was never yet fulfilled in your hearts.

Farther: When the Comforter comes into a sinner's heart, though it generally convinces the sinner of his actual sin first, yet it leads him to see and bewail his original sin, the fountain from which all these polluted streams do flow.

Though every thing in the earth, air, and water; every thing both without and within, concur to prove the truth of that assertion in the scripture, "in Adam we all have died;" yet most are so hardened through the deceitfulness of sin, that notwithstanding they may give an assent, to the truth of the proposition in their heads, yet they never felt it really in their hearts. Nay, some in words professedly deny it, though their works too, too plainly prove them to be degenerate sons of a degenerate father. But when the Comforter, the Spirit of God, arrests a sinner, and convinces him of sin, all carnal reasoning against original corruption, every proud and high imagination, which exalteth itself against that doctrine, is immediately thrown down; and he is made to cry out, "Who shall deliver me from the body of this death?" He now finds that concupiscence is sin; and does not so much bewail his actual sins, as the inward perverseness of his heart, which he now finds not only to be an enemy to, but also direct enmity against God.

And did the Comforter, my dear friends, ever come with such a convincing power as this unto your hearts? Were you ever made to see and feel, that in your flesh dwelleth no good thing; that you are conceived and born in sin; that you are by nature children of wrath; that God would be just if he damned you, though you never committed an actual sin in your lives? So often as you have been at church and sacrament, did you ever feelingly confess, that there was no health in you; that the remembrance of your original and actual sins was grievous unto you, and the burden of them intolerable? If not, you have been only offering to God vain oblations; you never yet prayed in your lives; the Comforter never yet came effectually into your souls: consequently you are not in the faith properly so called; no, you are at present in a state of death and damnation.

Again, the Comforter, when he comes effectually to work upon a sinner, not only convinces him of the sin of his nature, and the sin of his life, but also of the sin of his duties.

We all naturally are Legalists, thinking to be justified by the works of the law. When somewhat awakened by the terrors of the Lord, we immediately, like the Pharisees of old, go about to establish our own righteousness, and think we shall find acceptance with God, if we seek it with tears: finding ourselves damned by nature and our actual sins, we then think to recommend ourselves to God by our duties, and hope, by our doings of one kind or another, to inherit eternal life. But, whenever the Comforter comes into the heart, it convinces the soul of these false rests, and makes the sinner so see that all his righteousnesses are but filthy rags; and that, for the ;most pompous services, he deserves no better a doom than that of the unprofitable servant, "to be thrown into outer darkness, where is weeping, and wailing, and gnashing of teeth."

And was this degree of conviction ever wrought in any of your souls? Did the Comforter ever come into your hearts, so as to make you sick of your duties, as well as your sins? Were you ever, with the great Apostle of the Gentiles, made to abhor your own righteousness which is by the law, and acknowledge that you deserve to be damned, though you should give all your goods to feed the poor? Were you made to feel, that your very repentance needed to be repented of, and that every thing in yourselves is but dung and dross? And that all the arguments you can fetch for mercy, must be out of the heart and pure unmerited love of God? Were you ever made to lie at the feet of sovereign Grace, and to say, Lord, if thou wilt, thou mayest save me; if not, thou mayest justly damn me; I have nothing to plead, I can in no wise justify myself in thy sight; my best performances, I see, will condemn me; and all I have to depend upon is thy free grace? What say you? Was this ever, or is this now, the habitual language of your hearts? You have been frequently at the temple; but did you ever approach it in the temper of the poor Publican, and, after you have done all, acknowledge that you have done nothing; and, upon a feeling experimental sense of your own unworthiness and sinfulness every way, smite upon your breasts, and say, "God be merciful to us sinners?" If you never were thus minded, the Comforter never yet effectually came into your souls, you are out of Christ; and if God should require your souls in that condition, he would be no better to you than a consuming fire.

But there is a fourth sin, of which the Comforter, when he comes, convinces the soul, and which alone (it is very remarkable) our Lord mentions, as though it was the only sin worth mentioning; for indeed it is the root of all other sins whatsoever: it is the reigning as well as the damning sin of the world. And what now do you imagine that sin may be? It is that cursed sin, that root of all other evils, I mean the sin of unbelief. Says our Lord, verse 9. "Of sin, because they believe not on me."

But does the Christian world, or any of you that hear me this day, want the Holy Ghost to convince you of unbelief? Are there any infidels here? Yes, (O that I had not too great reason to think so!) I fear most are such: not indeed such infidels as professedly deny the Lord that bought us (though I fear too many even of such monsters are in every country); but I mean such unbelievers, that have no more faith than the devils themselves. Perhaps you may think you believe, because you repeat the Creed, or subscribe to a Confession of Faith; because you go to church or meeting, receive the sacrament, and are taken into full communion. These are blessed privileges; but all this may be done, without our being true believers. And I know not how to detect your false hypocritical faith better, than by putting to you this question: How long have you believed? Would not most of you say, as long as we can remember; we never did disbelieve? Then this is a certain sign that you have no true faith at all; no, not so much as a grain of mustard-seed: for, if you believe now, &unless you were sanctified from your infancy, which is the case of some) you must know that there was a time in which you did not believe on the Lord Jesus Christ; and the Holy Ghost, if ever you received it, convinced you of this. Eternal truth has declared, "When he is come, he will convince the world of sin, because they believe not on me."

None of us believe by nature: but after the Holy Ghost has convinced us of the sin of our natures, and the sin of our lives and duties, in order to convince us of our utter inability to save ourselves, and that we must be beholden to God, as for every thing else, so for faith (without which it is impossible to please, or be saved by Christ) he convinces us also, that we have no faith. "Dost thou believe on the Son of God?" is the grand question which the Holy Ghost now puts to the soul: at the same time he works with such power and demonstration, that the soul sees, and is obliged to confess, that it has no faith.

This is a thing little thought of by most who call themselves believers. They dream they are Christians, because they live in a Christian country: If they were born Turks, they would believe on Mohammed; for what is that which men commonly call faith, but an outward consent to the established religion? But do not you thus deceive your own selves; true faith is quite another thing. Ask yourselves, therefore, whether or not the Holy Ghost ever powerfully convinced you of the sin of unbelief? You are perhaps so devout (you may imagine) as to get a catalogue of sins; which you look over, and confess in a formal manner, as often as you go to the holy sacrament: but among all your suns, did you ever once confess and bewail that damning sin of unbelief? Were you ever made to cry out, "Lord, give me faith; Lord, give me to believe on thee; O that I had faith! O that I could believe!" If you never were thus distressed, at least, if you never saw and felt that you had no faith, it is a certain sign that the Holy Ghost, the Comforter, never came into and worked savingly upon your souls.

But is it not odd, that the Holy Ghost should be called a Comforter, when it is plain, by the experience of all God's children, that this work of conviction is usually attended with sore inward conflicts, and a great deal of soul-trouble? I answer, The Holy Ghost may well be termed a Comforter, even in this work; because it is the only way to, and ends in, true solid comfort. Blessed are they that are thus convicted by him, for they shall be comforted. Nay, not only so, but there is present comfort, even in the midst of these convictions: the soul secretly rejoices in the sight of its own misery, blesses God for bringing it our of darkness into light, and looks forward with a comfortable prospect of future deliverances, knowing, that, "though sorrow may endure for a night, joy will come in the morning."

Thus it is that the Holy Ghost convinces the soul of sin. And, if so, how wretchedly are they mistaken, that blend the light of the Spirit with the light of conscience, as all such do, who say, that Christ lighteth every man that cometh into the world, and that light, if improved, will bring us to Jesus Christ? If such doctrine be true, the promise in the text was needless: our Lord's apostles had already that light; the world hereafter to be convinced, had that light; and, if that was sufficient to bring them to Christ, why was it expedient that Christ should go away to heaven, to send down the Holy Ghost to do this for them! Alas! all have not this Spirit: it is the special gift of God, and, without this special gift, we can never come to Christ.

The light of conscience will accuse or convince us of any common sin; but the light of natural conscience never did, never will, and never can, convince of unbelief. If it could, how comes it to pass, that not one of the heathens, who improved the light of nature in such an eminent degree, was ever convinced of unbelief? No, natural conscience cannot effect this; it is the peculiar property of the Holy Ghost the Comforter: "When he is come, he will reprove (or convince) the world of sin, or righteousness, and judgment."

We have heard how he convinces of sin: we come not to show,

SECONDLY, What is the righteousness, of which the Comforter convinces the world.

By the word righteousness, in some places of scripture, we are to understand that common justice which we ought to practice between man and man; as when Paul is said to reason of temperance and righteousness before a trembling Felix. But here (as in a multitude of other places in holy writ) we are to understand by the word righteousness, the active and passive obedience of the dear Lord Jesus; even that perfect, personal, all-sufficient righteousness, which he has wrought out for that world which the Spirit is to convince. "Of righteousness, (says our Lord) because I go to the Father, and ye see me no more." This is one argument that the Holy Spirit makes use of to prove Christ's righteousness, because he is gone to the Father, and we see him no more. For, had he not wrought out a sufficient righteousness, the Father would have sent him back, as not having done what he undertook; and we should have seen him again.

O the righteousness of Christ! It so comforts my soul, that I must be excused if I mention it in almost all my discourses. I would not, if I could help it, have one sermon without it. Whatever infidels may object, or Arminians sophistically argue against an imputed righteousness; yet whoever know themselves and God, must acknowledge, that "Jesus Christ is the end of the law for righteousness, (and perfect justification in the sight of God) to every one that believeth," and that we are to be made the righteousness of God in him. This, and this only, a poor sinner can lay hold of, as a sure anchor of his hope. Whatever other scheme of salvation men may lay, I acknowledge I can see no other foundation whereon to build my hopes of salvation, but on the rock of Christ's personal righteousness, imputed to my soul.

Many, I believe, have a rational conviction of, and agree with me in this: but rational convictions, if rested in, avail but little; it must be a spiritual, experimental conviction of the truth, which is saving. And therefore our Lord says, when the Holy Ghost comes in the day of his power, it convinces of this righteousness, of the reality, completeness, and sufficiency of it, to save a poor sinner.

We have seen how the Holy Ghost convinces the sinner of the sin of his nature, life, duties, and of the sin of unbelief; and what then must the poor creature do? He must, he must inevitably despair, if there be no hope but in himself. When therefore the Spirit has hunted the sinner out of all his false rests and hiding-places, taken off the pitiful fig-leaves of his own works, and driven him out of the trees of the garden (his outward reformations) and place him naked before the bar of a sovereign, holy, just, and sin-avenging God; then, then it is, when the soul, having the sentence of death within itself because of unbelief, has a sweet display of Christ's righteousness made to it by the Holy Spirit of God. Here it is, that he begins more immediately to act in the quality of a Comforter, and convinces the soul so powerfully of the reality and all-sufficiency of Christ's righteousness, that the soul is immediately set a hungering and thirsting after it. Now the sinner begins to see, that though he has destroyed himself, yet in Christ is his help; that, though he has no righteousness of his own to recommend him, there is a fullness of grace, a fullness of truth, a fullness of righteousness in the dear Lord Jesus, which, if once imputed to him, will make him happy for ever and ever.

None can tell, but those happy souls who have experienced it, with what demonstration of the Spirit this conviction comes. O how amiable, as well as all-sufficient, does the blessed Jesus now appear! With what new eyes does the soul now see the Lord its righteousness! Brethren, it is unutterable. If you were never thus convinced of Christ's righteousness in your own souls, though you may believe it doctrinally, it will avail you nothing, if the Comforter never came savingly into your souls, then you are comfortless indeed. But

What will this righteousness avail, if the soul has it not in possession?

THIRDLY, The next thing therefore the Comforter, when he comes, convinces the soul of, is judgment.

By the word judgment, I understand that well-grounded peace, that settled judgment, which the soul forms of itself, when it is enabled by the Spirit of God to lay hold on Christ's righteousness, which I believe it always does, when convinced in the matter before-mentioned. "Of judgment (says our Lord) because the Prince of this world is judged;" the soul, being enabled to lay hold on Christ's perfect righteousness by a lively faith, has a conviction wrought in it by the Holy Spirit, that the Prince of this world is judged. The soul being now justified by faith, has peace with God through our Lord Jesus Christ, and can triumphantly say, It is Christ that justifies me, who is he that condemns me? The strong man armed is now cast out; my soul is in a true peace; the Prince of this world will come and accuse, but he has now no share in me: the blessed Spirit which I have received, and whereby I am enabled to apply Christ's righteousness to my poor soul, powerfully convinces me of this: why should I fear? Or of what shall I be afraid, since God's Spirit witnesses with my spirit, that I am a child of God? The Lord is ascended up on high; he has led captivity captive; he has received the Holy Ghost the Comforter, that best of gifts for men: and that Comforter is come into my heart: he is faithful that hath promised: I, even I, am powerfully, rationally, spiritually convicted of sin, righteousness and judgment. By this I know the Prince of this world is judged.

Thus, I say, may we suppose that soul to triumph, in which the promise of the text is happily fulfilled. And though, at the beginning of this discourse, I said, most had never experienced any thing of this, and that therefore this preaching must be foolishness to such; yet I doubt not but there are some few happy souls, who, through grace, have been enabled to follow me step by step; and notwithstanding the Holy Ghost might not directly work in the same order as I have described, and perhaps they cannot exactly say the time when, yet they have a well-grounded confidence that the work is done, and that they have really been convinced of sin, righteousness and judgment in some way, or at some time or another.

And now, what shall I say to you? O thank God, thank the Lord Jesus, thank the ever-blessed Trinity, for this unspeakable gift: for you would never have been thus highly favored, had not he who first spoke darkness into light, loved you with an everlasting love, and enlightened you by his Holy Spirit, and that too, not on account of any good thing foreseen in you, but for his own name's sake.

Be humble therefore, O believers, be humble: look to the rock from whence you have been hewn: extol free grace; admire electing love, which alone has made you to differ from the rest of your brethren. Has God brought you into light? Walk as becometh children of light. Provoke not the Holy Spirit to depart from you: for though he hath sealed you to the day of redemption, and you know that the Prince of this world is judged; yet if you backslide, grow luke-warm, or forget your first love, the Lord will visit your offenses with the rod of affliction, and your sin with spiritual scourges. Be not therefore high-minded, but fear. Rejoice, but let it be with trembling. As the elect of God, put on, not only humbleness of mind, but bowels of compassion; and pray, O pray for your unconverted brethren! Help me, help me now, O children of God, and hold up my hands, as Aaron and Hur once held up the hands of Moses. Pray, whilst I am preaching, that the Lord may enable me to say, This day is the promise in the text fulfilled in some poor sinners hearts. Cry mightily to God, and, with the cords of holy violence, pull down blessings on your neighbors heads. Christ yet lives and reigns in heaven: the residue of the Spirit is yet in his hand, and a plentiful effusion of it is promises in the latter days of the church. And O that the Holy Ghost, the blessed Comforter, would now come down, and convince those that are Christless amongst you, of sin, of righteousness, and of judgment! O that you were once made willing to be convinced!

But perhaps you had rather be filled with wine than with the Spirit, and are daily chasing that Holy Ghost from your souls. What shall I say for you to God? "Father, forgive them, for they know not what they do." What shall I say from God to you? Why? That "God was in Christ reconciling the world unto himself:" Therefore I beseech you, as in Christ's stead, be ye reconciled to God. Do not go away contradicting and blaspheming. I know Satan would have you be gone. Many of you may be uneasy, and are ready to cry out, "What a weariness is this!" But I will not let you go: I have wrestled with God for my hearers in private, and I must wrestle with you here in public. Though of myself I can do nothing, and you can no more by your own power come to and believe on Christ, than Lazarus could come forth from the grave; yet who knows but God may beget some of you again to a lively hope by this foolishness of preaching, and that you may be some of that world, which the Comforter is to convince of sin, or righteousness, and of judgment? Poor Christless souls! Do you know what a condition you are in? Why, you are lying in the wicked one, the devil; he rules in you, he walks and dwells in you, unless you dwell in Christ, and the Comforter is come into your hearts. And will you contentedly lie in that wicked one that devil? What wages will he give you? Eternal death. O that you would come to Christ! The free gift of God through him is eternal life. He will accept of you even now, if you will believe in him. The Comforter may yet come into your hearts, even yours. All that are now his living temples, were once lying in the wicked one, as well as you. This blessed gift, this Holy Ghost, the blessed Jesus received even for the rebellious.

I see many of you affected: but are your passions only a little wrought upon, or are your souls really touched with a lively sense of the heinousness of your sins, your want of faith, and the preciousness of the righteousness of Jesus Christ? If so, I hope the Lord has been gracious, and that the Comforter is coming into your hearts. Do not stifle these convictions! Do not go away, and straightway forget what manner of doctrine you have heard, and thereby show that these are only common workings of a few transient convictions, floating upon the surface of your hearts. Beg of God that you may be sincere (for he alone can make you so) and that you may indeed desire the promise of the text to be fulfilled in your souls. Who knows but the Lord may be gracious? Remember you have no plea but sovereign mercy; but, for your encouragement also, remember it is the world, such as you are, to whom the Comforter is to come, and whom he is to convince: wait therefore at wisdom's gates. The bare probability of having a door of mercy opened, is enough to keep you striving. Christ Jesus came into the world to save sinners, the chief of them: you know not but he came to save you. Do not go and quarrel with God's decrees, and say, if I am a reprobate, I shall be damned; if I am elected, I shall be saved; and therefore I will do nothing. What have you to do with God's decrees? Secret things belong to him; it is you business to "give all diligence to make your calling and election sure." If there are but few who find the way that leads to life, do you strive to be some of them: you know not but you may be in the number of those few, and that your striving may be the means which God intends to bless, to give you an entrance in. If you do not act thus, you are not sincere; and, if you do, who knows but you may find mercy? For though, after you have done all that you can, God may justly cut you off, yet never was a single person damned who did all that he could. Though therefore your hands are withered, stretch them out; though you are impotent, sick, and lame, come, lie at the pool. Who knows but by and by the Lord Jesus may have compassion on you, and send the Comforter to convince you of sin, righteousness, and of judgment? He is a God full of compassion and long-suffering, otherwise you and I had been long since lifted up our eyes in torments. But still he is patient with us!

O Christless sinners, you are alive, and who knows but God intends to bring you to repentance? Could my prayers or tears affect it, you should have vollies of the one, and floods of the other. My heart is touched with a sense of your condition: May our merciful High-priest now send down the Comforter, and make you sensible of it also! O the love of Christ! It constrains me yet to beseech you to come to him; what do you reject, if you reject Christ, the Lord of glory! Sinners, give the dear Redeemer a lodging in your souls. Do not be Bethshemites; give Christ your hearts, your whole hearts. Indeed he is worthy. He made you, and not you yourselves. You are not your own; give Christ then your bodies and souls, which are his! Is it not enough to melt you down, to think that the high and lofty One, who inhabiteth eternity, should condescend to invite you by his ministers? How soon can he frown you to hell? And how know you, but he may, this very instant, if you do not hear his voice? Did any yet harden their hearts against Christ, and prosper? Come then, do not send me sorrowful away: do not let me have reason to cry out, O my leanness, my leanness! Do not let me go weeping into my closet, and say, "Lord, they will not believe my report; Lord, I have called them, and they will not answer; I am unto them as a very pleasant song, and as one that plays upon a pleasant instrument; but their hearts are running after the lust of the eye, the lust of the flesh, and the pride of life." Would you be willing that I should give such an account of you, or make such a prayer before God? And yet I must not only do so here, but appear in judgment against you hereafter, unless you will come to Christ. Once more therefore I entreat you to come. What objections have you to make? Behold, I stand here in the name of God, to answer all that you can offer. But I know no one can come, unless the Father draw him: I will therefore address one to my God, and intercede with him to send the Comforter into your hearts.

O blessed Jesus, who art a God whose compassions fail not, and in whom all the promises are yea and amen; thou that sittest between the cherubims, show thyself amongst us. Let us now see thy outgoings! O let us now taste that thou art gracious, and reveal thy almighty arm! Get thyself the victory in these poor sinners hearts. Let not the word spoken prove like water spilt upon the ground. Send down, send down, O great High-priest, the Holy Spirit, to convince the world of sin, of righteousness, and of judgment. So will we give thanks and praise to thee, O Father, thee O Son, and thee O blessed Spirit; to whom, as three Persons, but one God, be ascribed by angels and archangels, by cherubims and seraphims, and all the heavenly hosts, all possible power, might, majesty, and dominion, now and for evermore. Amen, Amen, Amen.

 Share This Page Using:


The Reformed Reader Home Page 

Copyright 1999, The Reformed Reader, All Rights Reserved