Sermon 5 The Penitent

Luke 7:38 And she stood at Jesus' feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

This history begins at the 37th verse, and furnishes us with this useful hint of instruction - that the greatest sinners may be the objects of distinguishing love and the trophies of divine mercy. We have an instance of this in Manasseh. ... A similar instance we have now before us. The woman here spoken of is in the foregoing verse called a sinner; that is, one of a profligate and infamous character so that the Pharisee, in whose house Christ now was, wondered that he should suffer her to approach him. Yet her present conduct bespeaks her a sincere convert, a real Christian. Those members which had been instruments of unrighteousness unto sin, are now used to express the ardour of her love and the sincerity of her repentance. In the conduct of this penitent we may observe the following particulars

1. Her deep humility She stood at the feet of Jesus

Mary, the sister of Martha, sat at the feet of Jesus, which might signify the calm, settled, and composed state of her mind. But this woman stood; a posture which denote humility, reverence and fear. She stood like a servant in waiting, ready to put in practice what she had designed for his honour. A sense of his excellency, and her own unworthiness, deeply humbled her: she never before saw Christ so amiable, nor herself so odious. The greatest sinners, when called by divine grace, often become the humblest saints.

2. Observe the holy shame of this penitent She stood at Jesus' feet behind him

Such was the beauty of his holiness that she was ashamed, and such the glory of his majesty that she was afraid to look him in the face. She did not turn her back upon him but intimated by the whole of her conduct that she deserved that he should turn his back upon her.

3. Her unfeigned sorrow She stood behind him weeping

Those eyes which had been the inlets of temptation and sin now become the outlets of godly sorrow. Those eyes which had been full of adultery were now full of tears and flow with penitential grief. She wept to think what she had done against Christ and what Christ had done for her. These were not hypocritical or fictitious tears. ... Though the shedding of tears is not always an evidence of grace, nor the want of them a sign of a graceless state, yet particular notice is taken of weeping saints in Scripture.

4. Her sorrow was not only sincere but abundant She stood weeping and washed his feet with tears

It was not a sudden gust but a continual flow. ... Such was the abundance of her tears that she washed her Lord's feet with them. She who had grieved and provoked him by her sins was now ready to submit to the meanest office to do him honour. ... Christ had cleansed the soul of this poor sinner and she is now allowed to wash his feet; nor could her tears be applied to a better purpose. 5. Witness the ardour of her love to Christ She kissed his feet and anointed them with the ointment

Her soul was melted under a sense of the mercy she enjoyed, she loved much, because much had been forgiven her. Her affection was in some measure proportioned to the greatness of that compassion which had been shewn her. The branch of the Lord was now beautiful and glorious in the eyes of this pardoned sinner. She could do or suffer anything so that Christ might be glorified. She had been delivered from great wrath and purged from great sins; and tears of grief could ne'er repay the debt of love she owed. No sacrifice is now too great. The ointment, though very precious and perhaps might have been sold for more than three hundred pence, is now poured out, not on the Saviour's head, but on his feet. He whom the Father had anointed with the oil of gladness above his fellows is now anointed with the rich perfumes of the penitent. A pardoned sinner will think no expense too great whereby he may honour Christ or testify his love to him. Being precious to his own soul he wishes to render him so to the souls of others.

6. Her contempt of the world

To see a woman of such a character in such a situation, might have an unfavourable aspect, and give occasion for evil surmisings but we see she did not regard the censures and reproaches of Simon the Pharisee. She was as ready to own herself a great sinner as he was to call her so. She did not mind the things of the world any more than the men of the world. The box of precious ointment was of little value to one who had found the pearl of great price. What she parted with was esteemed as worthless, in comparison of what she had obtained - precious faith and a precious Saviour made ample amends for all.

7. Her gratitude and joy

All her grief was mingled with love and thankfulness; her tears were tears of joy for sin pardoned as well as of sorrow for sin committed. Her ointment became a thank-offering to her Saviour. Filled with adoring thoughts of divine grace, she could join in that triumphant song Unto him that loved us, and washed us from our sins in his own blood, ...

From this instructive history we may learn, that the displays of divine mercy have always a practical tendency. The encouragement afforded to humble enquirers by opening a door of hope to the vilest of sinners should excite the pardoned soul to the most ardent love and the deepest abasement, as well as to abounding thankfulness and persevering obedience. Who would not prefer the situation of this penitent at the feet of Jesus to that of a prince upon his throne! Yet there is something more blessed than even this. To lie at his feet is very desirable but it is more so to behold him face to face! After all, remember, that though our tears may wash Christ's feet; yet rivers, nay, an ocean of them cannot cleanse our own hearts. He himself must wash us or we have no part in him. The blood of Jesus Christ his Son, and that only, cleanseth us from all sin. ... If thou diest a martyr for Christ it will be of little service, unless he died as a sacrifice for thee. Thou shall never be saved for thy repentance; and yet thou shall not be saved without it. Art thou tempted to despair; to think thy sins so great, and thy case so singular, that there is no mercy for thee? Remember the case of this woman; and the Lord grant that her experience may be thine!

The hymn that follows does not seem to appear elsewhere

See that poor penitent,

To wash Christ's feet repair;

Her flowing tears prepare the bath -

She wipes them with her hair.

Her love she now imparts.

Her precious ointment pours:

Let her unfeign'd humility,

And fervent zeal be ours!

Though he's ascended up,

Unto his throne on high,

Far from the ken of human sight -

Yet faith will bring him nigh.

By faith we may on earth,

This act of her's repeat;

Approach the Saviour of our souls,

And wash and kiss his feet.

Sermon 4 Sinful excuses answered

Luke 14:18 They all with one consent began to make excuse

What could be the reason of such conduct? Were they called to any laborious exercise or to bear any painful suffering? No, they were invited to a feast, a feast of the Lord's providing; yea, they were to feast with him. But though men are fond of their entertainments and will go at the first call and sometimes without a call, yet here they have a rooted aversion. They will go to a tavern, a playhouse or any other place of vain amusement; but call them to Christ and they with one consent begin to make excuse.

1. Some men will say they have no need to come to Christ

This arises from insensibility and ignorance of their lost condition. Some sense of it they may have but it is neither deep nor lasting. It is not sufficient to make them willing to part with their bosom gins nor renounce their carnal confidence. They are whole and need not a physician; need him they do, but do not feel their need; and having slight thoughts of sin, they have also slight thoughts of the Saviour. Being strangers to the spirituality of the divine law, they hope in the mere mercy of God, without any regard to the Mediator, and expect great things from their own good works. ... Self-righteous, self-conceited sinners will show no regard to the work of Christ upon the cross or the work of his Spirit upon the heart; the former excluding all merit in us, and the latter casting contempt upon all our supposed sufficiency.

2. Others imagine they are already come to Christ; and the act being performed, they have no need to repeat it

Their hope is too firmly fixed to be shaken, and their confidence too deeply rooted to be overthrown. Some think they were made Christians by baptism, some that they became so by an external profession, whilst others have recourse to former illuminations and reformations, terrors and consolations, supposing that these could not have taken place without an effectual closure with Christ. But admitting that such have come to Christ, (which indeed does not appear to be the case) yet should not coming to him be the daily reiterated work of the Christian; yea, the business of his whole life?

3. Pre-engagement is another excuse which sinners make for not coming to Christ

... A hurry of business, the necessary occupations of life, and consequently a want of time, are common pleas of carnal men for a neglect of duty and inattention to their spiritual concerns. ... Want of opportunity is alleged but the great thing wanting is a heart. If men saw their absolute need of Christ, they would employ some of that time in seeking him which is often spent in feasting, dressing, unedifying visits and unnecessary recreations.

4. Some say they have tried but cannot come to Christ

They have struggled hard and long but all their efforts have been ineffectual; nay, the more they press forward, the further they seem to be from the mark. But if this conviction of your inability were genuine, you would have reason to bless God for it as being the fruit of special grace; and generally speaking, the fore-runner of his merciful appearance. He giveth power to the faint; and to them that have no might, he increaseth strength. But be not deceived: the pretence of incapacity is often a cloak for indifference and enmity. The language of the lips is, I cannot come; that of the heart is, I will not come. If your acknowledgements be sincere, you will put yourselves in Christ's way, diligently use all the means, will bemoan your ignorance, indolence and weakness; and pray that if you cannot come to Christ, he would come to you.

5. Others who are deeply bowed down in spirit, do not so much plead their inability, as their unfitness and unworthiness

They do not say they cannot come, but dare not come. There are some preparations and dispositions necessary, and they are destitute of them. ... I return this short answer: Thus they must come, if they come at all, come to be eased of their burdens, not as already eased; to be healed of their spiritual diseases, not as already healed. Willingness is the only worthiness that Christ looks for, so that we are to come to him not with qualifications, but for them.

6. Some stumble at the austerities of religion, and the dangers to which it will expose them.

They own that it is glorious in its end, but complain that there is something very discouraging in the way. They must renounce their old sins, forsake their old companions, forgo present advantages, submit to poverty and reproach; and all this in prospect of a future good. ... Is not then the thorny path to heaven preferable to the flowery path to hell? Nay, are not the very restraints laid upon the Christian designed fur his advantage; and will not his momentary affliction work out for him a far more exceeding and eternal weight of glory?

7. It is the fear of some that if they do come to Christ, they shall either be rejected, or dishonour him.

As to the fear of rejection, it is wholly groundless: it is contrary to all the promises, and the universal experience of all the saints: not a single instance of the kind can be produced. The tenderness and faithfulness of Christ both forbid it; and yet this fear is too apt to take place in the mind of an awakened sinner. ...

8. Many who do not come to Christ now, purpose to do so hereafter

This indeed is generally the case with those who, while convinced of the necessity of coming to Christ, think it to be in their own power; so that the idea of self-sufficiency naturally leads to indolence, and carnal security. ... But God says, Now is the accepted time. Today if you will hear his voice. Delays will but multiply your difficulties: you will become more hardened in a course of sin, more deaf to the remonstrances of conscience and averse to all vital religion. What is hard to-day will be harder tomorrow; and it is only the present hour, the present moment, that we can call our own. ... And now will you comply with Christ's invitation or run headlong upon your own destruction? All that he invites you to is, that you would be wise, holy and happy: and shall his importunity be in vain? If so, that hand which is now extended towards you, will one day be stretched out against you. If you shut Christ out of your heart, he will shut you out of heaven and his forbearance slighted will turn to provoked wrath and indignation. Matt 9. 22; Heb 2. 3; 12. 3,5.

The hymn that follows appears as 464 in the Hymn Book but in a different form (Shall God invite me to his arms, And I his call delay? Shall he impart his just commands, And creatures disobey? etc)

Doth God invite me to his arms, And do I still delay?

Shall he impart his just commands, And I refuse t'obey?

Doth Jesus call me to rely

Upon his righteousness?

For safety bid me thither fly, And I despise his grace?

Hath not the Holy Spirit yet Withdrawn his influence?

And do I still supinely sit, Immers'd in earth and sense?

By mercy wooed, by wrath pursued, How sluggish I remain!

Rouse up, my dull inactive powers, The heavenly prize to gain.

Sermon 3 Desirableness of Christ's Presence

Luke 24:29 They constrained him, saying, abide with us

Persons who have enjoyed the consolatory presence of Christ, and are again favoured with it after having been deprived of it for a time, may from hence learn what to do: like the two disciples travelling to Emmaus, they should constrain him, saying, abide with us. Such was the conduct of the spouse of Christ: I found him whom my soul loveth: I held him and would not let him go. And thus also Jacob to the angel: I will not let thee go, unless thou bless me.

From the words of the disciples we may observe two things; viz. That Christ's presence is exceedingly desirable to the saints and that a seemingly departing Saviour may be constrained, as it were, to abide with us. 1. Christ's presence is exceedingly desirable to the saints This appears from their earnest desires after it, and their sorrows when deprived of it. ... When his smile is withdrawn, a gracious soul breathes after him with the most intense desire; and when he is enjoyed, it takes the greatest complacency in him. Is it wonderful that it should be so, if the following things be duly considered: 1 The presence of Christ is an evidence of his love

Fellowship is the fruit of friendship. Wherein shall it be known, (says Moses) that I and thy people have found grace in thy sight? Is it not in that thou goest with us? Without this we shall be but upon a level with our neighbours. ... There is no doubting of his favour when we enjoy his presence. We can then use the language of appropriation, saying, with Mary, Rabboni; and with Thomas, My Lord, and my God! 2 Christ's presence is attended with the most desirable effects

None can enjoy it without deriving the greatest advantages from it.

It conveys light into the understanding as well as warmth into the affections; so that in proportion to the measure of Christ's revealing himself to us, will be the measure of our profiting in the knowledge of him. ... The presence of Christ is exceedingly comfortable and refreshing to the soul. Abraham rejoiced to see my day; and he saw it, and was glad. Then were the disciples glad when they saw the Lord. ... It is said of one of the Roman emperors that he suffered none to go out of his presence sad and surely none can be so who enjoy the presence of Christ. Humble and self-abased they may be but sorrowful and distressed they cannot be.

It is also quickening and transforming. Did not our hearts burn within us while he talked with us by the way, and while he opened to us the scriptures? ... Christ's presence puts life and strength into his people. It has the same influence upon the soul, as the sun has upon the vegetable creation. It is the life of duties, and the substance of ordinances, it guards against temptation, supports under affliction and inspires with undaunted fortitude in death. Simeon, with Christ in his arms, could defy the king of terrors, and wished for death as much as others fear it. No state can, make us happy, if without the presence of Christ; no state can make us unhappy, if we enjoy it. 3 Present communion with Christ is an earnest of everlasting fruition

What is hell but a being banished from the presence of the Lord; and what is heaven, but the uninterrupted and everlasting enjoyment of his presence? ... The sweet communion which saints have with Christ on earth is a foretaste of what will be fully enjoyed in the world to come. 2. A seemingly departing Saviour may be constrained, as it were, to abide with his people. Speaking after the manner of men, there are three ways of constraining Christ to abide with us. 1 By the exercise of a lively faith

Hence Christ addresses the church: Turn away thine eyes from me, for they have overcome me. This is not an expression of dislike, but of love; not of resentment, but endearment. He could stand it out no longer but acknowledged that he was overcome. The saint's faith has an effect upon Christ similar to that of Christ's love upon the saint: his love constrains us to abide with him, and our faith constrains him to abide with us. ... Faith not only overcomes the world, but it also overcomes Christ. 2 By fervent prayer Christ may be constrained to abide with us

As God overcomes by the strength of his arm, so do the saints overcome by the omnipotence of prayer. The word deomai, to pray, comes from deo, to bind. Prayer not only brings, but keeps God and man together. Prayers and tears are powerful orators with God; they are the weapons with which the saints have obtained the most glorious victories. ...

3 By a suitable conduct towards him

If we would have Christ abide with us, we must do what we can to delight him, and make his stay pleasant.

See here, the love which a true Christian bears to his Saviour. A cottage, a wilderness, a prison, a dungeon will do with Christ's presence: but a palace, a kingdom, a paradise, nay heaven itself will not do without it. An awakened sinner desires Christ on any terms, and a true believer would not part with him on any terms. Indeed, if we be not desirous of holding Christ, it is a sign that we never found him. What has been said of individual believers will also apply to Christian churches. ... But making such a request barely is not sufficient: it must be enforced by the revival of church discipline and the purity of his worship, if these have been neglected; by avoiding strife and contention and maintaining a strict regard to all his commands. Be perfect, be of good comfort, be of one mind, live in peace and the God of love and peace shall be with you. In a word, we must look upon Christ's presence as our main object, without which religion will be a poor lifeless thing. We should therefore grieve at no difficulties if we enjoy it, and prize no privileges if we want it; but say with Moses, If thy presence go not with us, carry us not up hence!

The hymn that follows is 415 in the Hymn Book

Whither, oh whither art thou gone, Sole source of my delight: Whose presence ushers in the day, Whose absence forms the night. Whither hast thou withdrawn thyself, My Saviour, and my God? Tell me in what far distant land, Thou makest thine abode. Where'er thou art, thou still canst hear The humble suppliant's cry : Return to me, my dearest Lord, Return, or else I die. When earthly friends and comforts go, And wealth and honours flee, Be thou instead of these - Be thou

Much more than these to me!

Sermon 2 Self-examination (2)

Psalm 139:24 See if there be any wicked way in me, and lead me in the way everlasting.

This request naturally follows upon the former, and divides itself into two parts, which I shall consider as they lie before me.

1. See if there be any wicked way in me Any corruption concealed, any lust harboured, any vicious appetite indulged, any sinful course persisted in. It may refer either to mental errors or evil practices; and may be explained in the following particulars. 1 It does not imply that the Psalmist thought himself entirely free from sin 2 He hoped that sin was not predominant 3 Though sin did not reign yet he was afraid that more sin remained in him than he was aware of 4 What of this nature he was ignorant of, he desires to be taught

2. And lead me in the way everlasting Here we may remark the object which David had in view and his desires respecting it.

1 The object which David had in view; viz the way everlasting. By this we are not to understand any way of human invention or appointment, however warmly recommended; but the way which God himself has marked out, which he graciously approves in this world, and will as graciously reward in the next.

This may comprehend the following particulars: (1) The way of acceptance with God; and that is Christ, who hath with the greatest solemnity declared, I am the way, the truth, and the life; no man cometh unto the Father but by me (John 14:6) (2) The way of instituted worship (3) The way of sound doctrine, in opposition to falsehood and error. ... Now it is a great thing to know the way of truth and to walk in it; to have the judgment well informed in all the essential parts of revealed religion and at the same time feel their quickening and holy influence. This was David's desire, and will be the desire of every real Christian. (4) The way of holiness and obedience, called in Scripture the way of God's statutes, testimonies, etc. This is a plain way, a pleasant way, a safe way; and the longer we walk in it the more apprised we shall be of its excellence and the advantages arising from it. Now this way, in whatever light we consider it, may be called the way everlasting because, (1) It was appointed from everlasting (2) It is right in its own nature and therefore everlasting; being agreeable to the reason and fitness of things and founded upon the divine perfections. (3) It is a path which the saints have trod in all ages; the patriarchs and prophets under the Old Testament and the apostles under the new. It was the character of good men of old, and is equally applicable to good men in every age, that they walked with God. ... (4) It leads to and will end in everlasting life. Say ye to the righteous, it shall be well with him - They that have done good shall come forth to the resurrection of life. There is a great difference between the death of a sinner, and that of a saint; and there will be a greater difference afterwards. We shall now proceed to notice,

2 The desire itself: Lead me in the way everlasting. This implies the following things: (1) That the Psalmist stood in need of guidance: and what was needful to him is needful to all. The path in which we are called to go is strait and narrow, and sometimes intricate: it lies through an enemy's country, by the lion's den and mountains of leopards. ... Nothing is more dangerous than to lean to our own understanding. Hence it is a saying of Bernard, "He that is his own teacher is sure to have a fool for his master." And a greater than Bernard could say, Oft Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps. (2) That he had a sense of his need. (3) That he entertained high and exalted thoughts of God, as every way capable of the work which he here assigns to him.

At the end of the sermon is this hymn by Beddome (232 in the book)

If secret fraud should dwell Within this heart of mine, Purge out, O God! that cursed leaven, And make me wholly thine.

If any rival there, Dares to usurp the throne, Oh tear the infernal traitor thence, And reign thyself alone.

Is any lust concealed? Bring it to open view; Search, search, dear Lord, my inmost soul, And all its powers renew.

Sermon 1 Self-examination (1)

We have outlined some 30 of Beddome's sermons here so far but have not done so for some time. This is the first published sermon on self-examination (1).

Psalm 139:23 Search me, oh God, and know my heart: try me, and know my thoughts.

This excellent Psalm, so descriptive of the greatness and majesty, glory and excellency of God, concludes with a pathetic address to him: Search me, Oh God! Do it thoroughly: search into my actions and all their springs; into the temper of my mind and every crevice of my soul. Take full cognizance of me: examine me as an artist does his work, to see whether there be any flaw or defect in it; as a physician does the pulse or a surgeon the wounds of his patient; as a merchant his book of accounts or a shopkeeper his stock in trade. Try me, as we try gold in a balance, or by the touchstone; or as candidates for honour and preferment, to see whether their talents be equal to the station they are designed to occupy. Thus Daniel and his companions were tried before they stood in the presence of the Persian monarch. It is added: and know my heart - know my thoughts. Not that God could be ignorant of either; for he is the searcher of hearts and knows our thoughts afar off; but the meaning is, that by enlightening our understanding, awakening our conscience, by the instrumentality of his word, and the agency of his Spirit, he would make both known to us. The petition in the text is suitable at all times, and to all conditions and characters; but especially, (1) To young converts, who are doubtful of the truth of their convictions, the soundness of their conversion, and the sincerity of their graces. (2) To recovered backsliders. Such was David himself. (3) To those who are conscious of their own uprightness and integrity. What I shall farther attempt from these words will be to shew what is implied in this request, and whence it might proceed.

1. What is implied in the request thus made by David? 1 That he had searched and tried himself. An upright spirit is a prying and inquisitive spirit, not into those mysteries which it is the glory of God to conceal, but those which are recommended to us in the Scriptures as the proper subjects of human enquiry, and which when known will contribute to our real advantage. ... A good man will bring his graces and duties to the touchstone of God's word, and impartially enquire whether his faith be that of God's elect, his hope that which purifies the heart, and makes not ashamed: in a word, whether his profession and conduct be such as will bear the test of the great day. It would be no better than solemn mockery for anyone to desire to be searched of God who never searched himself. 2 That his own searching was ineffectual, or at least not perfectly satisfactory. 3 This request implies in it a firm belief of God's omniscience. This was largely treated of in the beginning of this Psalm; and faith in it, not only excites, but gives life and vigour to every duty. Without a persuasion of it we cannot truly put up this prayer ....

2. We notice what are the springs of this desire 1 We are liable to be mistaken. There is a generation that are pure in their own eyes, and yet are not washed from their filthiness. And thus the Laodiceans thought themselves to be quite different persons from what they really were. 2 As we may be easily mistaken in the ideas we entertain of our state, so such mistakes are very dangerous, Those who labour under them are in a very unhappy condition in this world: for however they seek after inward rest and satisfaction, they will never attain these blessings; and amidst all their confident hopes and expectations, they have their doubts and fears, which often prove very distressing. ... There is no need for hypocrites to have a hotter place in hell than others; their former hope will be a sufficient enhancement of their punishment. 3 If God do not search us in a way of mercy, he will do it in a way of wrath, either in this world or the next. ... Even in the present life the hypocrite is often stripped of his disguise, and exposed to just contempt. But the day of judgment will certainly be a day of discovery; and there is nothing covered that shall not be revealed, nor hid that shall not be known. It shall then be known who are the children of God, and who are not. And now, by the use or disuse of this petition we may pass some tolerable judgment with respect to our state. ... the language of the sincere soul will always be, Search me, oh God, and know my heart: try me, and know my thoughts! " I have often taken the work into my own hands, and there it does not succeed: take it into thine, and there it will prosper."

This hymn (not found elsewhere) is quoted at the end

From thy soft slumbers now awake, And of thyself a survey take; Closely examine every part, But most of all, thy treacherous heart.

What is thy state? What is thy frame? Art thou renewed; or still the same? Once thou wast filthy - Art thou clean? Which bears the rule - or grace or sin?

Art thou a captive, or set free? In prison, or at liberty? Or clothed, or naked, rich or poor; At heaven's bright gate, or hell's dark door?

Thine all, oh man, thine all's at stake; Rouse then, and strict enquiry make : Once and again the search renew, And beg of God to search thee too!