CMF eZine The online magazine of the Christian Military Fellowship. 2 November Purify My Heart Lord By Becky Juett Miller Sacntification, New Heart, Purity 0 Comment Purify My Heart Lord Create in me a clean heart, O God, and renew a right spirit within me. Psalm 51:10 Many of us could stand a good 'heart transplant'. In other words you may have allowed things to creep in to your heart that tend to make you treat others poorly, think wrong thoughts, hold ill will, and a host of other things. What is needed is a pure heart set apart to be Holy and love the Lord and things on the Lord. You all know the story of King David committing adultery and then murder because of Bathsheba. Out of this really bad stuff, flows the Psalms which is full of rich teaching, truth, and wisdom for all. Your heart can deceive you and can let things in that should not be there. The Psalm above is something everyone should recite allot. If your heart has caused you to do wicked things it is time for a new heart renewed by Jesus. Often when you are at your lowest point is when God grabs your attention. Where are you at today friend? PRAYER: I want to be set apart to serve you Lord. Help me as I seek to guard my heart from things that would be impure or unholy. I choose to discipline myself for righteousness sake. In Jesus' name. Amen. Purify My Heart Lord Create in me a clean heart, O God, and renew a right spirit within me. Psalm 51:10 Many of us could stand a good 'heart transplant'. In other words you may have allowed things to creep in to your heart that tend to make you treat others poorly, think wrong thoughts, hold ill will, and a host of other things. What is needed is a pure heart set apart to be Holy and love the Lord and things on the Lord. You all know the story of King David committing adultery and then murder because of Bathsheba. Out of this really bad stuff, flows the Psalms which is full of rich teaching, truth, and wisdom for all. Your heart can deceive you and can let things in that should not be there. The Psalm above is something everyone should recite allot. If your heart has caused you to do wicked things it is time for a new heart renewed by Jesus. Often when you are at your lowest point is when God grabs your attention. Where are you at today friend? PRAYER: I want to be set apart to serve you Lord. Help me as I seek to guard my heart from things that would be impure or unholy. I choose to discipline myself for righteousness sake. In Jesus' name. Amen. Related CHRIST the Believer’s Husband Christ the Believer’s Husband Isaiah 54:5 For thy Maker is thy Husband. ALTHOUGH believers by nature, are far from God, and children of wrath, even as others, yet it is amazing to think how nigh they are brought to him again by the blood of Jesus Christ. Eye hath not seen, nor ear heard, neither hath it entered into the heart of any man living, fully to conceive, the nearness and dearness of that relation, in which they stand to their common head. He is not ashamed to call them brethren. Behold, says the blessed Jesus in the days of his flesh, "my mother and my brethren." And again after his resurrection, "go tell my brethren." Nay sometimes he is pleased to term believers his friends. "Henceforth call I you no longer servants, but friends." "Our friend Lazarus sleepeth." And what is a friend? Why there is a friend that is nearer than a brother, nay, as near as one’s own soul. And "thy friend, (says God in the book of Deuteronomy) which is as thy own soul." Kind and endearing appellations these, that undoubtedly bespeak a very near and ineffably intimate union between the Lord Jesus and the true living members of his mystical body! But, methinks, the words of our text point out to us a relation, which not only comprehends, but in respect to nearness and dearness, exceeds all other relations whatsoever. I mean that of a Husband. "For thy Maker is thy husband; the Lord of Hosts is his name; and thy Redeemer the Holy One of Israel, the God of the whole earth shall he be called." These words were originally spoken to the people of the Jews, considered collectively as a peculiar people, whom our Lord had betrothed and married to himself; and they seem to be spoken, when religion was on the decline among their churches; when they had, in a great measure, lost that life and power, which they once experienced; and their enemies began to insult them with a "where is now your God?" Such a state of things must undoubtedly be very afflicting to the true mourners in Zion; and put them upon crying unto the Lord, in this their deep distress. He hears their prayer, his bowels yearn towards them; and in the preceding verse, he assures them, that though the enemy had broken in upon them like a flood, yet their extremity should be his opportunity to lift up a standard against him. "Fear not, (says the great Head and King of his church) for thou shalt not be ashamed (finally or totally); neither be thou confounded, (dissipated or dejected, giving up all for gone, as though thou never shouldst see better days, or another revival of religion) for thou shalt not (entirely) be put to shame;" though for a while, for thy humiliation, and the greater confusion of thy adversaries, I suffer them to triumph over thee: "For thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widow-hood any more;" i. e. I will vouchsase you such another glorious gale of my blessed Spirit, that you shall quite forget your former troubled widow-state, and give your enemies no more occasion to insult you, on account of your infant-condition, but rather to envy you, and gnash their teeth, and melt away at the sight of your unthought-of glory and prosperity. And why will the infinitely great and condescending Jesus deal thus with his people? Because the church is his spouse; "For, (as in the words just now read to you) thy Maker is thy husband; thy Redeemer, the Holy One of Israel;" and therefore he loves thee too well, to let thy enemies always trample thee under foot, "The Lord of Hosts is his name, the God of the whole earth shall he be called;" and therefore he is armed with sufficient power to relieve his oppressed people, and overcome and avenge himself of all their haughty and insulting foes. This seems to be the prime and genuine interpretation of the text and context, especially if we add, that they may have a further view to the latter-day glory, and that blessed state of the church, which the people of God have been looking for in all ages, and the speedy approach of which, we undoubtedly pray for, when we put up that petition of our Lord’s, "thy kingdom come." But, though the words were originally spoken to the Jews, yet they are undoubtedly applicable to all believers in all ages, and, when inlarged on in a proper manner, will afford us suitable matter of discourse both for sinners and for saints; for such as know God, as well as for such who know him not; and likewise for those, who once walked in the light of his blessed countenance, but are now backslidden from him, have their harps hung upon the willows, and are afraid that their beloved is gone, and will return to their souls no more. Accordingly, without prefacing this discourse any farther, as I suppose that a mixed multitude of saints, unconverted sinners, and backsliders, are present here this day, I shall endeavour so to speak from the words of the text, that each may have a proper portion, and none be sent empty away. In prosecuting this design, I will, I. Endeavour to shew, what must pass between Jesus Christ and our souls before we can say, "that our Maker is our husband." II. The duties of love which they owe to our Lord, who stand in so near a relation to him. III. The miserable condition of such as cannot yet say, "their Maker is their husband." And IV. I shall conclude with a general exhortation to all such unhappy souls, to come and match with the dear Lord Jesus. And O! may that God who blessed Abraham’s servant, when he went out to seek a wife for his son Isaac, bless me, even me also, now I am come, I trust, relying on divine strength, to invite poor sinners, and recal backsliders, to my Master Jesus! And First, I am to shew, what must pass between Jesus Christ and our souls before we can say, "Our Maker is our husband." But before I proceed to this, it may not be improper to observe, that if any of you, amongst whom I am now preaching the kingdom of God, are enemies to inward religion, and explode the doctrine of inward feelings, as enthusiasm, cant and nonsense, I shall not be surprized, if your hearts rise against me whilst I am preaching; for I am about to discourse on true, vital, internal piety; and an inspired apostle hath told us, "that the natural man discerneth not the things of the spirit, because they are spiritually discerned." But, however, be noble as the Bereans were; search the Scriptures as they did; lay aside prejudice; hear like Nathaniel, with a true Israelitish ear; be willing to do the will of God; and then you shall, according to the promise of our dearest Lord, "know of the doctrine, whether it be of God, or whether I speak of myself." I would further observe, that if any here do expect fine preaching from me this day, they will, in all probability, go away disappointed. For I came not here to shoot over people’s heads; but, if the Lord shall be pleased to bless me, to reach their hearts. Accordingly, I shall endeavour to cloath my ideas in such plain language, that the meanest negro or servant, if God is pleased to give a hearing ear, may understand me; for I am certain, if the poor and unlearned can comprehend, the learned and rich must. This being premised, proceed we to shew what must pass between Jesus Christ and our souls, before we can say, "our Maker is our husband." Now, that we may discourse more pertinently and intelligibly upon this point, it may not be amiss to consider, what is necessary to be done, before a marriage between two parties amongst ourselves, can be said to be valid in the sight of God and man. And that will lead us in a familiar way, to shew what must be done, or what must pass between us and Jesus Christ, before we can say, "our Maker is our husband." And First, In all lawful marriages, it is absolutely necessary, that the parties to be joined together in that holy and honourable estate, are actually and legally freed from all pre-engagements whatsoever. "A woman is bound to her husband, (faith the apostle) so long as her husband liveth." The same law holds good in respect to the man. And so likewise, if either party be betrothed and promised, though not actually married to another, the marriage is not lawful, till that pre-engagement and promise be fairly and mutually dissolved. Now, it is just thus between us and the Lord Jesus. For, we are all by nature born under, and wedded to the law, as a covenant of works. Hence it is that we are so fond of, and artfully go about, in order to establish a righteousness of our own. It is as natural for us to do this, as it is to breathe. Our first parents, Adam and Eve, even after the covenant of grace was revealed to them in that promise, "the seed of the woman shall bruise the serpent’s head," reached out their hands, and would again have taken hold of the tree of life, which they had forfeited, had not God drove them out of paradise, and compelled them, as it were, to be saved by grace. And thus all their descendants naturally run to, and want to be saved, partly at least, if not wholly, by their works. And even gracious souls, who are inwardly renewed, so far as the old man abides in them, find a strong propensity this way. Hence it is, that natural men are generally so fond of Arminian principles. "Do and live," is the native language of a proud, self-righteous heart. But before we can say, "our Maker is our husband," we must be divorced from our old husband the law; we must renounce our own righteousness, our own doings and performances, in point of dependence, whether in whole or part, as dung and dross, for the excellency of the knowledge of Christ Jesus our Lord. For thus speaks the apostle Paul to the Romans, chap. 7:4. "Ye also are become dead to the law (as a covenant of works) by the body of Christ, that ye should be married to another, even to him, who is raised from the dead." As he also speaketh in another place, "I have espoused you, as a chaste virgin to Jesus Christ." This was the apostle’s own case. Whilst he depended on his being a Hebrew of the Hebrews, and thought himself secure, because, as to the outward observation of the law, he was blameless; he was an entire stranger to the divine life: but when he began to experience the power of Jesus Christ’s resurrection, we find him, in his epistle to the Philippians, absolutely renouncing all his external privileges, and all his pharisaical righteousness; "Yea, doubtless, and I count all things but loss, nay but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Jesus Christ, the righteousness which is of God by faith." And thus it must be with us, ere we can say, "our Maker is our husband." Though we may not be wrought upon in that extraordinary way in which the apostle was, yet we must be dead to the law, we must be espoused as chaste virgins to Jesus Christ, and count all external privileges, and our most splendid performances (as was before observed) only "as dung and dross, for the excellency of the knowledge of Jesus Christ our Lord." But further; before a marriage among us can stand good in law, both parties must not only be freed from all pre-engagements, but there must be a mutual consent on both sides. We are not used to marry people against their wills. This is what the Jews called betrothing, or espousing, a thing previous to the solemnity of marriage. Thus we find, the Virgin Mary is said to be espoused to Joseph, before they actually came together, Mat. 1:18. And thus it is among us. Both parties are previously agreed, and, as it were, espoused to each other, before we publish, what we call the banns of marriage concerning them. And so it will be in the spiritual marriage, between Jesus Christ and our souls. Before we are actually married or united to him by faith; or, to keep to the terms of the text, before we assuredly can say, that "our Maker is our husband," we must be made willing people in the day of God’s power, we must be sweetly and effectually persuaded by the Holy Spirit of God, that the glorious Emmanuel is willing to accept of us, just as we are, and also that we are willing to accept of him upon his own terms, yea, upon any terms. And when once it comes to this, the spiritual marriage goes on apace, and there is but one thing lacking to make it compleat. And what is that? An actual union. This is absolutely necessary in every lawful marriage among men. There must be a joining of hands before witnesses, ere they can be deemed lawfully joined together. Some men in deed of corrupt minds, are apt to look upon this as a needless ceremony, and think it sufficient to be married, as they term it, in the fight of God. But whence men get such divinity, I know not. I am positive, not from the Bible; for we there read that even at the first marriage in paradise, there was something of outward solemnity; God himself (if I may so speak) being there the priest. For we are told, Gen. 2:22. that, after God had made the woman, "he brought her unto the man." And indeed, to lay aside all manner of outward ceremony in marriage, would be to turn the world into a den of brute beasts. Men would then take, or forsake as many wives as they pleased, and we should soon sink into as bad and brutal a state, as those nations are, amongst whom such practices are allowed of, and who are utterly destitute of the knowledge of our Lord and Saviour Jesus Christ. Whoever has experienced the power of his resurrection, I am persuaded will never plead for such a licentious practice. For the terms made use of in Scripture, to represent the mystical union between Christ and his church, such as, our being "joined to the Lord," and "married to Jesus Christ," are all metaphorical expressions, taken from some analogous practices amongst men. And as persons when married, though before twain, are now one flesh; so those that are joined to the Lord, and can truly say, "our Maker is our husband," are in the apostle’s language, one spirit. This was typified in the original marriage of our first parents. When God brought Eve to Adam, he received her with joy at his hands, and said, "this is bone of my bone, and flesh of my flesh." They had there, primarily, but one name. For thus speaks the sacred Historian, Gen. 5:1, 2. "In the day that God created man, he blessed them, and called their name Adam." and why? because they were one flesh, and were to have but one heart. The self-same terms are made use of in Scripture, to express the believer’s union with Jesus Christ. We are called Christians, after Christ’s name, because made partakers of Christ’s nature. Out of his fulness, believers receive grace for grace. And therefore, the marriage state, especially by the apostle Paul, is frequently made use of, to figure out to us the real, vital union, between Jesus Christ and regenerate souls. This is termed by the apostle, Eph. 5:32. "A great mystery." But great as it is, we must all experience it, before we can say assuredly, that "our Maker is our husband." For what says our Lord, in that prayer he put up to his Father before his bitter passion? "Father, I will that those whom thou hast given me, shall be where I am, that they may be one with thee; even as thou, O Father, and I are one, I in them, and they in me, that we all may be made perfect in one." O infinite condescension! O ineffable union! Hence it is, that believers are said to be members of his body, of his flesh, and of his bones. Hence it is, that the apostle speaking of himself, says, "I live, yet not I, but Christ liveth in me." What an expression is that? How much does it comprehend? And, that we might not think this was something peculiar to himself, he puts this close question to the Corinthians; "Know ye not, that Christ is in you, unless you be reprobates?" Agreeable to what he says in his epistle to the Colossians, "Christ in you, the hope of glory," And hence it is, that our church, in the communion-office, directs the minister to acquaint all those who receive the sacrament worthily, that they are one with Christ, and Christ with them; that they dwell in Christ, and Christ in them. Words that deserve to be written in letters of gold, and which evidently shew, what our reformers believed all persons must experience, before they could truly and assuredly say, that "their Maker is their husband." From what has been delivered, may not the poorest and most illiterate person here present easily know whether or not he is really married to Jesus Christ. Some indeed, I am afraid, are so presumptuous as to affirm, at least to insinuate, that there is no such thing as knowing, or being fully assured, whilst here below, whether we are in Christ or not. Or at least, if there be such a thing, it is very rare, or was only the privilege of the primitive believers. Part of this is true, and part of this absolutely false. That this glorious privilege of a full assurance is very rare, is too, too true. And so it is equally too true, that real christians, comparatively speaking, are very rare also. But that there is no such thing, or that this was only the privilege of the first followers of our blessed Lord, is directly opposite to the word of God. "We know (says St. John, speaking of believers in general) that we are his, by the spirit which he hath given us;" and, "He that believeth hath the witness in himself;" "because you are sons (saith St. Paul) God hath sent forth his Spirit into your hearts, even the spirit of adoption, whereby we cry, Abba, Father." Not that I dare affirm, that there is no real christian, but what has this full assurance of faith, and clearly knows, that his Maker is his husband. In speaking thus, I should undoubtedly condemn some of the generation of God’s dear children, who through the prevalence of unbelief, indwelling sin, spiritual sloth, or it may be, for want of being informed of the privileges of believers, may walk in darkness, and see no light: therefore, though I dare not affirm, that a full assurance of faith is absolutely necessary for the very being, yet I dare assert, that it is absolutely necessary, for the well being of a christian. And for my own part, I cannot conceive, how any persons, that pretend to christianity, can rest satisfied or contented without it. This is stopping short, on this side Jordan, with a witness. And gives others too much reason to suspect, that such persons, however high their profession may be, have, as yet, on true saving grace at all. Men, whose hearts are set on this world’s goods, or, to use our Lord’s language, "the children of this world," act not so. I suppose there is scarce a single merchant in this great congregation, especially in these troublous times, that will venture out either his ship or cargo, without first insuring, both against the violence of an enemy, or a storm. And I suppose there is scarce a single house, of any considerable value, in any populous town of city, but the owner has taken out a policy from the fire-office, to insure it, in case of fire. And can I be so irrational as to think, that there is such a thing as securing my goods, and my house, and that there is no such thing as insuring, what is infinitely more valuable, my precious and immortal soul? Or if there be such a thing, as undoubtedly there is, what foolishness of folly must it needs be in men, that pretend to be men of parts, of good sense, and solid reasoning, to be so anxious to secure their ships against a storm, and their houses against a fire, and at the same time, not to be unspeakably more solicitous, to take a policy out of the assurance-office of heaven; even the seal and witness of the blessed Spirit of God, to insure their souls against that storm of divine wrath, and that vengeance of eternal fire, which will at the last decisive day come upon all those, who know not God, and have not obeyed his gracious gospel? To affirm therefore, that there is no such thing as knowing, that "our Maker is our husband;" or that it was privilege peculiar to the first christians, to speak in the mildest terms, is both irrational and unscriptural. Not that all who can say, their Maker is their husband, can give the same clear and distinct account of the time, manner and means of their being spiritually united and married by faith, to the blessed bridegroom of the church. Some there may be now, as well as formerly, sanctified from the womb. And others in their insancy and non-age, as it were silently converted. Such perhaps may say, with a little Scotch maiden, now with God, when I asked her, whether Jesus Christ had taken away her old heart, and given her a new one? "Sir, it may be, (said she,) I cannot directly tell you the time and place, but this I know, it is done." And indeed it is not so very material, though no doubt it is very satisfactory, if we cannot relate all the minute and particular circumstances, that attended our conversion; if so be we are truly converted now, and can say, the work is done, and that, "our Maker is our husband." And I question, whether there is one single adult believer, now on earth, who lived before conversion, either in a course of secret or open sin, but can, in a good degree, give an account of the beginning and progress of the work of grace in his heart. What think ye? Need I tell any married persons in this congregation, that they must go to the university, and learn the languages, before they can tell whether they are married or not? Or, if their marriage was to be doubted, could they not, think you, bring their certificates, to certify the time and place of their marriage; and the minister that joined them together in that holy state? And if you are adult, and are indeed married to Jesus Christ, though you may be unlearned, and what the world terms illiterate men, cannot you tell me the rise and progress, and consummation of the spiritual marriage, between Jesus Christ and your souls? Know you not the time, when you were first under the drawings of the Father, and Jesus began to woo you for himself? Tell me, O man, tell me, O woman, knowest thou not the time, or at least, knowest thou not, that there was a time, when the blessed Spirit of God stripped thee of the fig-leaves of thy own righteousness, hunted thee out of the trees of the garden of thy performances, forced thee from the embraces of thy old husband the law, and made thee to abhor thy own righteousness, as so many filthy rags? Canst thou not remember, when, after a long struggle with unbelief, Jesus appeared to thee, as altogether lovely, mighty and willing to save? And canst thou not reflect upon a season, when thy own stubborn heart was made to bend; and thou wast made willing to embrace him, as freely offered to thee in the everlasting gospel? And canst thou not, with pleasure unspeakable, reflect on some happy period, some certain point of time, in which a sacred something (perhaps thou couldst not then well tell what) did captivate, and fill thy heart, so that thou could say, in a rapture of holy surprize, and extacy of divine love, "My Lord and my God! my beloved is mine, and I am his; I know that my Redeemer liveth;" or, to keep to the words of our text, "My Maker is my husband." Surely, amidst this great and solemn assembly, there are many that can answer these questions in the affirmative. For these are transactions, not easily to be forgotten; and the day of our espousals is, generally, a very remarkable day; a day to be had in everlasting remembrance. And can any of you indeed, upon good grounds say, that your Maker is your husband? May I not then (as it is customary to wish persons joy who are just entered into the marriage state) congratulate you upon your happy change, and with you joy, with all my heart? Sure am I that there was joy in heaven on the day of your espousals: and why should not the blessed news occasion joy on earth? May I not address you in the language of our Lord to the women that came to visit his sepulchre, "All hail!" for ye are highly favoured. Blessed are ye among men, blessed are ye among women! All generations shall call you blessed. What! "is your Maker your husband? the holy one of Israel your Redeemer?" Sing, O heavens, and rejoice, O earth! What an amazing stoop is this! What a new thing has God created on the earth! Do not your hearts, O believers, burn within you, when meditating on this unspeakable condescension of the high and lofty one that inhabiteth eternity? Whilst you are musing, does not the sacred fire of divine love kindle in your souls? And, out of the abundance of your hearts, do you not often speak with your tongues, and call upon all that is within you, to laud and magnify your Redeemer’s holy name? Is not that God exalting, self-abasing expression frequently in your mouths, "Why me, Lord, why me?" And are you not often constrained to break out into that devout exclamation of Solomon, when the glory of the Lord filled the temple, "And will God indeed dwell with man?" ungrateful, rebellious, ill, and hell-deserving man! O, my brethren, my heart is enlarged towards you! Tears, while I am speaking, are ready to gush out. But they are tears of love and joy. How shall I give it vent? How shall I set forth thy happiness, O believer, thou bride of God! And is thy Maker thy husband? Is his name "The Lord of hosts?" Whom then shouldst thou fear? And is thy Redeemer the holy one of Israel? the God of the whole earth should he be called! of whom then shouldst thou be afraid? He that toucheth thee, toucheth the very apple of God’s eye. "The very hairs of thy head are all numbered;" and "it is better that a man should have a milstone tied round his neck, and be drowned in the sea, than that he should justly offend thee." All hail, (I must again repeat it) thou Lamb’s bride! For thou art all glorious within, and comely, through the comeliness thy heavenly bridegroom hath put upon thee. Thy garment is indeed of wrought gold; and, ere long, the King shall bring thee forth with a raiment of needle-work, and present thee blameless before his Father, without spot, or wrinkle, or any such thing. In the mean while, well shall it be with you, and happy shall you be, who are married to Jesus Christ: for all that Christ has, is yours. "He is made of God to you, wisdom, righteousness, sanctification, and eternal redemption". "Whether Paul, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours." All his attributes are engaged for your preservation, and all things shall work together for your good, who love God, and, by being thus married to the Lord Jesus, give an evident proof that you are called according to his purpose. What say you? When you meditate on these things, are you not frequently ready to cry out, What shall we render unto the Lord for all these mercies, which, of his free unmerited grace, he hath been pleased to bestow upon us? For, though you are dead to the law, as a covenant of works, yet you are alive to the law as a rule of life, and are in, or under the law (for either expression seems to denote the same thing) to your glorious husband, Jesus Christ. Pass we on therefore to the Second general head, under which I was to shew, what duties of love they owe to Jesus Christ, who are so happy as to be able to say, "My Maker is my husband." I say, duties of love. For being now married to Jesus Christ, you work not for life, but from life. The love of God constrains you, so that, if there was no written law, or supposing Jesus would set you at liberty from his yoke, so far as grace prevails in your hearts, you would say, we love our blessed bridegroom, and will not go from him. And what does the Lord require of you? That we may speak on this head as plainly as may be, we shall pursue the method we begun with; and, by carrying on the allegory, and examining what is required of truly christian wives, under the gospel, infer what our Lord may justly demand of those who are united to him by faith, and can therefore say, "our Maker is our husband." And here let us go to the law and to the testimony. What says the scripture? "Let the wife see that she reverence her husband." It is, no doubt, the duty of married women to think highly of their husbands. From whom may husbands justly command respect, if not from their wives? The apostle’s expression is emphatical. "Let the wife see that the reverence her husband;" thereby implying, that women, some of them at least, are too prone to disrespect their husbands; as Michal, Saul’s daughter, despised David in her heart, when she tauntingly said, 2 Sam. 6:20. "How glorious was the king of Israel to-day, who uncovered himself to-day in the eyes of the handmaids of his servants, as one of the vain fellows shamlesly uncovereth himself." This is a source and fountain, from whence many domestic evils frequently flow. Women should remember the character that husbands sustain in scripture. They are to them, what Christ is to the church. And it is mentioned to the honour of Sarah, that she called Abraham "Lord." "Shall I have a child who am old, my Lord being old also?" It is remarkable, there are but two good words in that whole sentence, "my Lord," (for all the others are the language of unbelief) and yet those two words the Holy Ghost mentions to her eternal honour, and buries, as it were, the rest in oblivion. "Even as Sarah (says St. Peter) obeyed Abraham, calling him Lord." An evident proof how pleasing it is in the sight of God, for women in the married state to reverence and respect their husbands. Not that husbands therefore should Lord it over their wives, or require too much respect at their hands. This would be unchristian, as well as ungenerous, indeed. They ought rather, as God has taken such care to keep up their authority, commanding their wives to reverence and respect them; they ought, I say, to be doubly careful, that they live so holy and unblameable, as to lay their wives under no temptation to despise them. But to return from this digression. Does the apostle say, "Let the wife see that she reverence her husband?" May I not pertinently apply this caution to you who are married to Jesus Christ? See so it that you reverence and respect your husband. I say, see to it. For the devil will be often suggesting to you hard and mean thoughts against your husband. It was thus he beset our mother Eve, even in a state of innocence. He would fain persuade her to entertain hard thoughts of her glorious benefactor. "What, has God said, ye shall not eat of the trees of the garden?" Has he been so cruel to put you here in a beautiful garden only to vex and seize you? This he made use of as an inlet to all his succeeding insinuations. And this trade he is still pursuing, and will be pursuing to the very end of time. Besides, in the eyes of the world, Jesus Christ has no form or comeliness that they should desire him; and therefore, unless you "watch and pray," you will be led into temptation, and not keep up such high thoughts of your blessed Jesus as he justly deserves. In this you can never exceed. Women, perhaps, may sometimes think too highly of, and, through excess of love, idolize their earthly comforts. But it is impossible for you to think too highly of your heavenly husband, Jesus Christ. Farther, what says the apostle in his epistle to the Ephesians? Speaking of the marriage state, he says, "The wife is the glory of her husband:" as though he had said, a christian wife should so behave, and so walk, as to be a credit to her husband. As Abigail was an honour to Nabal, and by her sweet deportment made up in some degree, for her husband’s churlishness. This is to be a help-meet indeed. Such a woman will be praised in the gate; and her husband get glory, and meet with respect on her account. And ought a woman to be the glory of her husband? How much more ought you, that are the Lamb’s bride, so to live, and so to walk, as to bring glory, and gain respect, to the cause and interest of your husband Jesus? This is what the apostle every where supposes, when he would draw a parallel between a temporal and spiritual marriage. "The woman, is the glory of her husband, even as the church is the glory of Christ." Agreeable to this, he tells the Corinthians, "Whether you eat or drink, or whatsoever you do, do all to the glory of God;" and as he also speaks to the Thessalonians, 1 Thess. 2:11, 12. "As you know how we exhorted, and comforted, and charged every one of you (as a father doth his children) that you would walk worthy of God who hath called you to his kingdom, and his glory." What an expression is here! "That you would walk worthy of God." O! how ought this, and such like texts, to stir up your pure minds, O believers, so to have your conversation in this world, that you may be what the apostle says some particular persons were, even "the glory of Christ." You are his glory; he rejoices over you with singing; and you should so walk, that all who know and hear of you, may glorify Christ in you. Subjection, is another duty, that is enjoined married women, in the word of God. They are to "be subject to their own husband in every thing," every lawful thing: "For, the husband is the head of the wife, even as Christ is the head of the church." And knowing how unapt some base minds would be to submit to the husband’s authority, he takes care to enforce this duty of subjection by many cogent and powerful arguments." "For Adam was first made, and not Eve. Neither was the man made for the woman, but the woman for the man." And again, "The man was not first in the transgression, but the woman." Upon which accounts, subjection was imposed on her as part of her punishment. "Thy desire (says God) shall be to thy husband, and he shall rule (though not tyrannize) over thee." So that, to use the words of pious Mr. Henry, those who attempt to usurp authority over their husbands, not only contradict a divine command, but thwart a divine curse. And if women are to be subject to their own husbands in every thing, how much more ought believers, whether men or women, to be subject to Jesus Christ: for he is the head of the church. He has bought her by his blood. Believers therefore are not their own, but are under the highest obligations to glorify and obey Jesus Christ, in their bodies and their souls, which are his. Add to this, that his service, as it is admirably expressed in one of our collects, is perfect freedom. His commandments holy, just, and good. And therefore it is your highest privilege, O believers, to submit to, and obey them. Earthly husbands may be so mean as to impose some things upon their wives, merely to shew their authority; but it is not so with Jesus Christ. He can and does impose nothing, but what immediately conduces to our present, as well as future good. In doing, nay, in suffering for Jesus Christ, there is a present unspeakable reward. And therefore I may say to believers, as the blessed Virgin said to the servants at the marriage in Cana, "Whatsoever he says unto you, do it." "For his yoke is easy, and his burden is light." And I believe it might easily be proved in a few minutes, that all the disorders which are now in the world, whether in church or state, are owing to a want of being universally, unanimously, chearfully, and perseveringly conformed to the laws and example of our Lord and Saviour Jesus Christ. Again, Faithfulness in the marriage state, is strictly enjoined in the scriptures of truth. "Marriage is honourable in all, and the bed undefiled. But whoremongers and adulterers God will judge." Nay, adultery is an iniquity to be punished by the earthly judges; it dissolves the marriage relation. "For the man has not power over his own body, but the woman; neither has the woman power over her own body, but the man." The heathens themselves have been taught this by the light of nature; and adultery, among some of them, is punished with immediate death. And ought married persons to be thus careful to keep the marriage-bed undefiled, how carefully then ought believers to keep their souls chaste, pure, and undefiled, now they are espoused to Jesus Christ? For there is such a thing as spiritual adultery; "O ye adulterers and adulteresses," saith St. James. And God frequently complains of his people’s playing the harlot. Hence it is, that St. John, in the most endearing manner, exhorts believers to "keep themselves from idols." For the lust of the eye, the lust of the flesh, and pride of life, are always ready to steal away our hearts from Jesus Christ. And every time we place our affections upon any thing more than Christ, we do undoubtedly commit spiritual adultery. For we admit a creature to rival the Creator, who is God over all, blessed for evermore. "Little children, therefore, keep yourselves from idols." But it is time for me to draw towards the close of this head. Fruitfulness was a blessing promised by God to the first happy pair; "Increase and multiply, and replenish the earth." "Lo, children, and the fruit of the womb, (says the Psalmist) are a gift and heritage, which cometh of the Lord." And so, if we are married to Jesus Christ, we must be fruitful. In what? In every good word and work: for thus speaks the Apostle, in his epistle to the Romans: "Wherefore, my brethren, ye also are become dead to the law, by the body of Christ, that ye should be married to another, even to him who is raised from the dead." What follows? "That we should bring forth fruit unto God." Glorious words, and proper to be considered in a peculiar manner, by such who would explode the doctrine of free justification, as an Antinomian doctrine, and as though it destroyed good works. No; it establishes, and lays a solid foundation, whereon to build the superstructure of good works. Titus is therefore commanded to "exhort believers to be careful to maintain good works." And "herein (says our Lord) is my Father glorified, that ye bring forth much fruit. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;" with a multitude of passages to the same purpose. Moreover, it is required of wives, that they not only love and reverence their husbands, but that they also love and respect their husband’s friends. And if we are married to Jesus Christ, we shall not only reverence the bridegroom, but we shall also love and honour the bridegroom’s friends. "By this, shall all men know that ye are my disciples, if ye love one another." "By this we know, (says the beloved disciple) that we have passed from death to life, because we love the brethren." Observe, the brethren, indefinitely, of whatever denomination. And this love must be "without dissimulation, and with a pure heart servently." This was the case of the primitive christians. They were all of one heart, and of one mind. It was said of them (O that it could be said of us!) "See how these christians love one another!" They were of the same spirit as a good woman of Scotland was, who, when she saw a great multitude, as is customary in that country, coming from various parts to receive the blessed sacrament, saluted them with a "Come in, ye blessed of the Lord, I have an house that will hold an hundred of you, and a heart that will hold ten thousand." Let us go and do likewise. Once more. Persons that are married, take one another for better or for worse, for richer or for poorer, to love and to cherish each other in sickness and in health. And if we are married to Jesus Christ, we shall be willing to bear his cross, as well as to wear his crown. "If any man will come, after me, let him deny himself, take up his cross, and follow me." Neither will they be compelled to do this, as Simon of Cyrene was, but they will be volunteers in his service; they will cry out, Crown him, crown him, when others are crying out, "Crucify him, crucify him." They will never leave or forsake him, but willingly follow the Captain of their salvation, though it be through a sea of blood. I might run the parallel still further, and also enlarge upon the hints already given; but I fear I have said enough already to reproach most believers; I am sure I have said more than enough to abash and upbraid myself. For alas! how vilely, treacherously, and ungratefully have we behaved towards our spiritual husband, the dear Lord Jesus, ever since the day of our espousals? Had our friends, or even the wives of our own bosoms, behaved to us as we have behaved to our great and best friend, our glorious husband, we should have broken off our friendship, and sued for a bill of divorcement long ago. Under our first love, what promises did we make to him? But how forwardly have we behaved ourselves in this covenant? How little have we reverenced him? How often has our Beloved been no more to us than another beloved? How little have we lived to his glory? Have we not been a shame and reproach to his gospel? Have we not crucified him afresh, and has he not been sorely wounded in the house of his friends? Nay, has not his holy name been blasphemed through our means? For alas! how little have we obeyed him? How careless and indifferent have we been, whether we pleased him or not? We have often said, indeed, when commanded by him to go work in his vineyard, We go, Lord; but alas! we went not. Or if we did go, with what reluctance has it been? How unwilling to watch with our dear Lord and Master, only one hour? And of his sabbaths, how often have we said, What a weariness is this? As for our adulteries, and spiritual fornications, how frequent, how aggravated have they been? Have not idols of all sorts, been suffered to fill up the room of the ever-blessed Jesus in our hearts? You that love him in sincerity, will not be offended if I tell you, that the xvith chapter of Ezekiel gives, in my opinion, a lively description of our behaviour towards our Lord. We were, like base-born, children, cast out in the field to the loathing of our persons: no eye pitied or had compassion on us. Jesus passed by, saw us polluted in our own blood, and said unto us, "Live," i. e. preserved us, even in our natural state, from death. And when his time of love was come, he spread the skirt of his imputed righteousness over us, and covered the nakedness of our souls, entered into covenant with us, and we became his. He washed us also with water, even in the laver of regeneration, and thoroughly washed us by his precious blood, from the guilt of all our sins. He cloathed us also with broidered work, and decked us with ornaments, even with righteousness, and peace, and joy in the Holy Ghost. We did eat fine flour and honey at his ordinances, and we fed on Jesus Christ in our hearts by faith, with thanksgiving. In short, we were made exceeding beautiful, and the kingdom of God was erected in our hearts. We were renowned among our neighbours for our love to God, and all that knew us took knowledge of us, that we had been with Jesus. But alas! how have we fallen, who were once sons of the morning! How have we trusted in our own beauty, have grown spiritually proud, and provoked our patient and unspeakably long-suffering Lord to anger? Where is that ardent love we spake of, when we told him, that, though we should die for him, we would not deny him in any wife? How desperately wicked, and deceitful above all things, have we proved our hearts to be, since we have done all these things, even the work of an imperious woman? These are great and numerous charges; but great and numerous as they are, there is not a single believer here present, but, if he knows his own heart, may plead guilty to some, or all of them. But this is a tender point: I see you concerned: your tears, O believers, are a proof of the anguish of your souls. And can any of us give any reason, why Jesus Christ should not give us a bill of divorcement, and put us away? May he not justly speak to us as he did to his adultress Israel, in the forementioned xvith of Ezekiel, "Wherefore, O harlot, hear the word of the Lord; I will judge thee as women that break wedlock, and shed blood, are judged. I will give thee blood in fury and jealousy, because thou hast not remembered the days of thy youth, but hast fretted me in all these things. Behold, therefore, I also will recompence thy way upon thy head. I will even deal with thee as thou hast done, who hast despised the oath, in breaking the covenant, the marriage contract that was between us." This, I am persuaded, you will confess to be the treatment which we all most justly deserve. But be not overwhelmed with overmuch sorrow: for though the Lord our God is a jealous God, and will certainly vsit our offences with a rod, and our backslidings with a spiritual scourge, yet his loving-kindness will he not utterly take from us, nor suffer his truth to fail. Though we have changed, yet he changeth not: He abideth faithful: his loving-kindness abideth for evermore. Hark! how sweetly he speaks to his backsliding people of old; "O Israel, thou hast destroyed thyself, but in me is thy help. I will heal their backsliding, and love them freely." And in the verses immediately following the words of the text, how comfortably does he address his espoused people! "In a little wrath, I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, faith the Lord thy Redeemer. For this is as the waters of Noah unto me: for as I have sworn, that the waters of Noah should no more go over the earth; so have I sworn, that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, faith the Lord that hath mercy on thee." O that this goodness may lead us to repentance! O that this unparalleled, infinite, unchangeable love, may constrain us to an universal, uniform, chearful, unanimous, persevering obedience to all the commands of God! Brethren, my heart is enlarged towards you, and I could dwell a long while upon the many great and precious invitations that are made to backsliders, to return to their first love, and do their first works: but it is high time for me, if, as was proposed, III. I give to every one their proper portion; to speak to those poor souls, who know nothing of this blessed Bridegroom of the church, and consequently cannot yet say, "My Maker is my husband." Ah! I pity you from my inmost soul; I could weep over, and for you, though perhaps you will not weep for yourselves. But surely you would weep, and howl too, did you know the miserable condition those are in, who are not married to Jesus Christ. Will you give me leave (I think I speak it in much love) to inform you, that if you are not married to Jesus Christ, you are married to the law, the world, the flesh, and the devil, neither of which can make you happy; but all, on the contrary, concur to make you miserable. Hear ye not, ye that are married to the law, and seek to be Justified in the sight of God, partly, at least, if not wholly, by your own works, what the law faith to those that are under it, as a convenant of works? "Cursed is every one that continueth not in all things that are written in the book of the law, to do them." Every word breathes threatening and slaughter to poor fallen creatures. Cursed, both here and hereafter, be this man, and every one, naturally engendered of the offspring of Adam, without exception, that continueth not, even to the very end of life, in all things; not only in some, or many, but in all things, that are written in the book of the law, to do them, in the utmost perfection: for "he that offendeth in one point, is guilty of all." So that, according to the tenor of the covenant of works, whosoever is guilty of one wicked thought, word, or action, is under the curse of an angry sin-avenging God. "For as many as are under the law, are under the curse." And do you know what it is to be under the curse of God, and to have the wrath of God abide upon you? If you did, I believe you would not be so unwilling to be divorced from the law, and be espoused, as chaste virgins, to Jesus Christ. And why are ye so wedded to the world? Did it ever prove faithful or satisfactory to any of its votaries? Has not Solomon reckoned up the sum total of worldly happiness? And what does it amount to? "Vanity, vanity, faith the preacher, all is vanity," nay he adds, "and vexation of spirit." And has not a greater than Solomon informed us, that a man’s life, the happiness of a man’s life, doth not consist in the things which he possesseth? Besides, "know ye not that the friendship of this world is enmity with God; so that whosoever will be a friend to the world, (to the corrupt customs and vices of it) is an enemy to God?" And what better reasons can you give for being wedded to your lusts? Might not the poor slaves in the gallies, as reasonably be wedded to their chains? For do not your lusts fetter down your souls from God? Do they not lord it, and have they not dominion over you? Do not they say, Come, and ye come; Go, and ye go; Do this, and ye do it? And is not he or she that liveth in pleasure, dead, whilst he liveth? And above all, how can ye bear the thoughts of being wedded to the devil, as every natural man is: for thus speaks the scripture, "He now ruleth in the children of disobedience." And how can ye bear to be ruled by one, who is such a professed open enemy to the most high and holy God? Who will make a drudge of you, whilst you live, and be your companion in endless and extreme torment, after you are dead? For thus will our Lord say to those on the left hand, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." But, IV. Will you permit me, O sinners, that I may draw towards a close of this discourse, to propose a better match to your souls. This is a part of the discourse which I long to come to, it being my heart’s desire, and earnest prayer to God, that your souls may be saved. "And now, O Lord God Almighty, thou Father of mercies, and God of all consolations, thou God and Father of our Lord Jesus Christ, who hast promised to give thy Son the heathen for his inheritance, and the uttermost parts of the earth for his possession, send me good speed this day, O Lord, send me now prosperity. Behold, I stand here without the camp, bearing a little of thy dear Son’s sacred reproach! Hear me, O Lord, hear me, and according to thy word, let thy dear, thine only begotten Son, see of the travel of his soul, and be satisfied! O help me so to speak, that many may believe on, and cleave unto thy blessed, thine holy child Jesus!" But who am I, that I should undertake to recommend the blessed Jesus to others, who am myself altogether unworthy to take his sacred name into my polluted lips? Indeed, my brethren, I do not count myself worthy of such an honour; but since it has pleased him, in whom all fulness dwells, to count me worthy, and put me into the ministry, the very stories would cry out against me, did I not attempt, at least, to lisp out his praise, and earnestly recommend the ever-blessed Jesus to the choice of all. Thus Abraham’s faithful servant behaved, when sent out to fetch a wife for his master Isaac. He spake of the riches and honours, which God had conferred on him; but what infinitely greater honours and riches, has the God and Father of our Lord Jesus, conferred on his only Son, to whom I now Invite every christless sinner! To you, therefore, I call, O ye sons of men, assuring you, there is every thing in Jesus that your hearts can desire, or hunger and thirst after. Do people in disposing of themselves or their children in marriage, generally covet to be matched with persons of great names? Let this consideration serve as a motive to stir you up to match with Jesus. For God the Father has given him a name above every name; he has upon his vesture, and upon his thigh, a name written, "The King of kings, and the Lord of lords;" and here in the text we are told, "The Lord of Hosts is his name." Nor has he an empty title, but power equivalent; for he is a prince, as well as a saviour. "All power is given unto him, both in heaven and on earth:" "The God of the whole earth, (says our text) he shall be called." The government of men, of the church, and of devils, is put upon his shoulders: "Thrones, principalities and powers, are made subject unto him; by him kings reign, and princes decree justice; he setteth up one, and putteth down another: and of his kingdom there shall be no end." Will riches be an inducement unto you to come and match with Jesus? Why then, I can tell you, the riches of Jesus are infinite: for unto me, who am less than the least of all saints, is this grace given, that I should preach to poor sinners, the unsearchable riches of Jesus Christ. I appeal to you that are his saints, whether you have not found this true, by happy experience; and though some of you, may have been acquainted with him thirty, forty, fifty years ago, do you not find his riches are yet unsearchable, and as much past finding out, as they were the very first moment in which you gave him your hearts! Would you match with a wise husband? Haste then, sinners, come away to Jesus: He is the fountain of wisdom, and makes all that come unto him, wife unto salvation; "He is the wisdom of the Father: the Lord possessed him in the beginning of his way, before his works of old. When he prepared the heavens, he was there; when he appointed the foundations of the earth, then was he with him, as one brought up with him; he was daily his delight, rejoicing always before him." As he is wife, so is he holy; and therefore, in the words of our text, he is stiled, "The Redeemer, the Holy One of Israel:" and by the angel Gabriel, "That holy Thing." The apostles, addressing God the Father, stile him his "holy child Jesus:" and the spirits of just men made perfect, and the angels in heaven, cease not day or night, saying, "Holy, holy, holy." Nor is his beauty inferior to his wisdom or holiness; the seraphs veil their faces, when they appear before him: "He is the chiefest among ten thousand, nay, he is altogether lovely." And, as he is altogether lovely, so is he altogether loving: his name and his nature is Love. God, God in Christ is love: love in the abstract. And in this has he manifested his love, in that, whilst we were yet sinners, nay open enemies, Jesus, in his own due time, died for the ungodly. He loved us so as to give himself for us. O what manner of love is this! What was Jacob’s love to Rachel, in comparison of the love which Jesus bore to a perishing world! He became a curse for us. For it is written; "Cursed is every man that hangeth upon a tree." What Zipporah said to her husband improperly, Jesus may say properly to his spouse the church, "A bloody wife hast thou been to me, because of the crucifixion." For he has purchased her with his own blood. And having once loved his people, he loves them unto, the end. His love, like himself, is from everlasting to everlasting. He hates putting away: though we change, yet he changeth not: he abideth faithful. When we are married here, there comes in that shocking clause, to use the words of holy Mr. Boston, "Till death us doth part;" but death itself shall not separate a true believer from the love of God, which is in Christ Jesus his Lord: for he will never cease loving his Bride, till he has loved her to heaven, and presented her before his Father, without spot or wrinkle, or any such thing. Nay, his love will, as it were, but be beginning, through the endless ages of eternity. And now, Sirs, what say you? Shall I put that question to you, which Rebecca’s relations, upon a proposal of marriage, put to her? "Will ye go with the man?" With the God-man, this infinitely great, this infinitely powerful, this all-wise, all-holy, altogether lovely, ever-loving Jesus? What objection have you to make against such a gracious offer? One would imagine, you had not a single one; but it is to be feared, through the prevalency of unbelief, and the corruption of your desperately wicked deceitful hearts, you are ready to urge several. Methinks I hear some of you say within yourselves, "We like the proposal, but alas! we are poor." Are you so? If that be all, you may, not withstanding, be welcome to Jesus: "For has not God chosen the poor of this world, to make them rich in faith, and heirs of his everlasting kingdom?" And what says that Saviour, to whom I am now inviting you? "Blessed are the poor in Spirit, for theirs is the kingdom of heaven." And what says his Apostle concerning him? "Though he was rich, yet for our sakes he became poor, that we through his Poverty might be made rich. But say you, "We are not only poor, but we are in debt; we owe God ten thousand talents, and have nothing to pay;" but that need not keep you back: for God the Father, from the Lord Jesus, his dearly beloved Son, has received double for all believers sins: the blood of Jesus cleanseth from them all. But you are blind, and miserable, and naked; to whom then should you fly for succour, but to Jesus, who came to open the eyes of the blind, to seek and save the miserable and lost, and cloath the naked with his perfect and spotless righteousness. And now, what can hinder your espousals with the dear and ever-blessed Lamb of God? I know but of one thing, that dreadful sin of unbelief. But this is my comfort, Jesus died for unbelief, as well as for other sins, and has promised to send down the Holy Spirit to convince the world of this sin in particular: "If I go not away, the Comforter will not come unto you; but if I go away, I will send the Comforter, and he will convince the world of sin." What sin? of unbelief; "because they believe not on me." O that this promise may be so fulfilled in your hearts, and Jesus may so become the author of divine faith in your souls, that you may be able to send me the same message as a good woman in Scotland, on her dying bed, sent me by a friend: "Tell him, (says she) for his comfort, that at such a time he married me to the Lord Jesus." This would be comfort indeed. Not that we can marry you to Christ: No; the Holy Ghost must tie the marriage knot. But such honour have all God’s ministers; under him they espouse poor sinners to Jesus Christ. "I have espoused you (says St. Paul) as a chaste virgin to Jesus Christ." O that you may say, We will go with the man; then will I bow my head, as Abraham‘s servant did, and go with joy and tell my Master, that he has not left his poor servant destitute this day: then shall I rejoice in your felicity. For I know, my Master will take you into the banqueting-house of his ordinances, and his banner over you shall be love. That this may be the happy case of you all, may the glorious God grant, for the sake of Jesus his dearly beloved Son, the glorious bridegroom of his church; to whom, with the Father, and the Holy Spirit, be all honour and glory, now and for evermore. Amen, and Amen. Whitefield, G. (1772). The Works of the Reverend George Whitefield (Vol. 5). London: Edward and Charles Dilly. (Public Domain) CHRIST the Best Husband Christ the best Husband: Or an earnest Invitation to Young Women to come and see Christ Preached to a Society of Young Women, in Fetter-Lane Psalm 45:10, 11 Hearken, O Daughter, and consider, and incline thine Ear: Forget also thine own People, and thy Father’s House: So shall the King greatly desire thy Beauty; for he is thy Lord, and worship thou him. THIS psalm is called the song of loves, the most pure and spiritual, the most dear and delightful loves; namely, those which are between Christ the beloved, and his church, which is his spouse; wherein is set forth, first, the Lord Jesus Christ in regard of his majesty, power, and divinity, his truth, meekness and equity: And then the spouse is set forth, in regard of her ornaments, companions, attendants and posterity; and both in regard of their comeliness and beauty. After the description of Christ, an invitation to his espousals, is given the children of men, called by the name of daughter; and therefore, particularly applicable unto you, my dear sisters, as being the daughters of men, yet not so as excluding the sons of men. I shall now, therefore, consider the words, as spoken to you in particular, and containing this doctrine; That the Lord Jesus Christ doth invite the daughters of men to be his spouse; and is exceeding desirous of their beauty; who, forgetting their people and father’s house, do hearken, consider and incline to his invitation, and join themselves to him in this relation. I shall shew, I. How Christ doth espouse himself unto the children, but, more especially, unto the daughters of men. The Lord Jesus Christ, doth espouse himself unto the children of men, in this world, but the public solemnization of the marriage, is reserved until the last day; when his spouse shall be brought forth to him, in white robes, and a raiment of perfect righteousness, more rich and curious, my dear sisters, than any of your needle-work; and the marriage feast will be kept in his Father’s house, in heaven, where they shall be received into the nearest and closest embraces of his love. The marriage knot is tied here, in which are included four things: First, Mutual Choice, Secondly, Mutual Affection. Thirdly, Mutual Union. Fourthly, Mutual Obligation. First, My dear sisters, there is a mutual choice which is not only in Christ, as Mediator, but also by Christ as the eternal Son of God, yea, God himself; notwithstanding all that the polite Arians and Socinians say to the contrary. The Lord Jesus Christ, my dear sisters, doth chuse you merely by his free grace; if is freely of his own mercy, that he brings you into the marriage covenant: You, who have so grievously offended him, yet, the Lord Jesus Christ hath chosen you; you did not, you would not have chosen him; but when once, my dear sisters, he hath chosen you, then, and not till then, you make choice of him for your Lord and Husband. The Lord Jesus Christ when he first comes to you, finds you full of sin and pollution; you are deformed, defiled, enslaved, poor, miserable and wretched, very despicable and loathsome, by reason of sin; and he maketh choice of you, not because of your holiness, nor of your beauty, nor of your being qualified for them; no, the Lord Jesus Christ puts those qualifications upon you, as may make you meet for his embrace; and you are drawn to make choice of this Lord Jesus Christ because he first chose you. Secondly, In this espousal of your’s, my dear sisters, there is a mutual affection; this doth accompany the choice. Your hearts are drawn out after Christ; your souls pant and long for him; you cannot be at rest until you are engaged to this Jesus: You are ready to cry out continually, none but Christ, none but Christ: this is the language of your hearts, if you are truly sensible of your need of him. The more acquaintance you have of this Lord Jesus, the more pleased you are with your choice, and the more your affections are drawn towards him. And where can you place your affections better than upon that Jesus who shed his blood for your sakes? Surely he deserves both your loves and affections: Go on, go on, my dear sisters, that your affections may grow stronger and stronger. Thirdly, There is not only mutual choice, and mutual, affection, but likewise mutual Union: And here doth the marriage lie chiefly, in this union; Christ and souls are contracted, and the knot is tied so fast, that neither men on earth, how great soever they be, nor devils in hell, though they should combine all their wrath and rage together, still they cannot dissolve, they cannot untie it; no, my dear sisters, it is indissolvable, for the union is, by the spirit, on Christ’s part, and by faith on your’s: By the spirit, Christ doth lay hold on you; and by faith, you do lay hold on him; and thus the match is made; Christ becomes your’s, his person, portion, and all his benefits are your’s; and you become Christ’s, your persons, your hearts, and all that you have is resigned up unto him; and O that they may be so more and more. Fourthly, There is a mutual Obligation between Christ and his spouse. Christ obliges himself to love you here; he will not, indeed he never will leave you, he will protect you from the malice of the Pharisees of this generation, he will provide for you in all difficulties; he will live with you here, and at last he will take you to himself, to live with him for ever. And you are engaged to him to be loving, loyal, faithful, obedient; and you are to stick close to him as long as you live; and then you will find yourselves to be married to the best advantage, both for soul and body, for time and for eternity. II. Christ doth invite all of you to be his spouse. And it is on this account that he sends forth his ministers to preach. It is this, that makes me thus come among you; that you would accept of this invitation, to which, in the name of the Lord Jesus Christ, I do call and intreat you to take him, on his own terms. He calls all of you, my sisters, whether elder or younger, whether married or unmarried, of higher degree, or of the meanest quality, the poorest servants, yea, the rabble of this world, as the world calls you, who are willing to be espoused unto the Lord Jesus Christ. I say, the poor are as welcome to be Christ’s spouse as those that are rich. He regardeth not the rich more than the poor: he chose a mean virgin, espoused to a carpenter, to be his mother; and he chuseth and calleth all such to be his spouse; then be not discouraged at your being despised in the world; for if you are but loved by Christ, and espoused to him, it will be an over-sufficiency for all the trouble that you have met with here. III. Those who would be espoused unto Christ, must hearken, consider, and incline to his invitation, and forget even their father’s house. Such as would be espoused unto Christ must hearken. "Hearken, O daughter." Many amongst you, my sisters, stop their ears against the calls of the gospel; they shut their ears like the deaf adder, which will not hearken unto the voice of the charmer, though he charm never so wisely. You will not hearken unto the invitations of Christ; you can hearken unto the vanities of the world, and be delighted with the espousals of the world, but never think, or are delighted with the espousals of Christ. It was by the ear, that the temptation of sin was received by the first man, when he departed from God; and by the ear, the invitation to be Christ’s spouse must be received, before the heart will be opened to receive Jesus Christ in this conjugal relation. If you would, my dear sisters, be espoused to Christ, you must consider Christ’s invitation. It is not a slight or bare hearing of Christ’s invitation, which will be of any service to you, or make up the match between Christ and your souls; no, you must receive Christ in the heart; you must consider the thing itself, the advantages of it, the difference between Christ’s invitations and the devil’s temptations, or any of the world’s proffers. Those who would be espoused to Christ, must be inclined to accept of Christ’s invitation. "Hearken, O daughter, consider and incline thine ear." This is to incline your hearts: You must consent with you wills; there must be a compliance to the motion of Christ, and you must have desires after Christ, and then your hearts will say, ‘Lord, let us be thy spouse, and be thou our beloved.’ You must likewise forget your father’s house. "Hearken, O daughter, and consider, and forget thy father’s house." You are not here to cast off all affections unto natural relations; but you must forget all relations, so as to be ready to forego all their favour, when it standeth in competition with that of the Lord Jesus Christ; and do not let your carnal friends and relations hinder you from closing with, and espousing the Lord Jesus. I earnestly beseech you to suffer the loss of any thing, rather than to lose his favours; you must indeed forget your own people, that is you must forget all your evil customs which you have learned in your father’s house, and forsake all your vain conversation, your reading of plays, novels, or romances; and you must keep from learning to sing the songs of the drunkard; for Christ, if you are his spouse, hath redeemed you. Such of you, my dear sisters, as are espoused to the Lord Jesus Christ are very beautiful. I do not mean in respect of your bodies; you may have less of external comeliness than others, in respect of your bodies, but as to your souls you will exceed in beauty, not so much in the eyes of man, as in the eyes of God; such have the most beautiful image of God stamped upon them; none in the world, beside them, have the least spark of spiritual beauty. Such as are not married to Christ, are unregenerated, they are not born again, nor brought from sin unto God, which must be done before you be espoused to Christ. And the Lord Jesus Christ desireth to see this beauty in his spouse, for he cries out, "O my dove, thou art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely." He calleth his spouse his love, being the dear object of his love; and he admireth her loveliness; he repeats it twice in one verse, "Behold thou art fair, my love, behold thou art fair." Thus you see he describes their beauty. And then, my sisters, we have a wonderful expression of Christ to his spouse, "Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck." Thus you see how pleased the Lord Jesus Christ is with his spouse; and will not you, therefore, be espoused unto the Lord Jesus? I offer Jesus Christ to all of you; if you, have been never so notorious for sin, if you have been as great a harlot as Mary Magdalen was, when once you are espoused to Christ, you shall be forgiven. Therefore be not discouraged, at whatever slights and contempts the world may pass upon you, but come and join yourselves to the Lord Jesus Christ, and all your sins shall be washed away in his blood; and when once you are espoused to Jesus, you are disjoined from sin, you are born again. You are now, as it were, espoused unto sin; sin is your husband, and you are too fond of it, but when once you are married to Christ, when you are born again, then you may be said to die unto sin; but till then, sin liveth in your affections; therefore, my sisters, give sin its death-wound in your hearts; you have been called by the word time after time, and it has had no effect upon you; but when you are espoused unto the Lord Jesus Christ, then you will be brought to him by his Spirit: You will then lay hold on him by faith, his Spirit will draw you unto himself; he will make you to be willing in the day of his power; he will give you faith in him. Faith is the hand of the soul which layeth hold on Christ; therefore, do not rest contented till you have this grace of faith wrought in you with power; do not be contented till you have received the Lord Jesus Christ. Embrace Christ in the arms of your dearest love; then you love the Lord Jesus Christ with sincerity, when you love and esteem him before father, mother, or all the delights and pleasures of this life; but if you do delight in any thing that this world can produce, more than in the Lord Jesus Christ, you have no true love to him. If you are espoused to Christ, you have acquaintance and converse with him; you will endeavour to promote his interest, and advance his name in the world; when others are going to the polite and fashionable diversions of life, you will be labouring to bring honour to the Lord Jesus Christ; you will commend your beloved above all other beloveds, and endeavour to bring others into love to him. Can you, my dear sisters, who are now assembled to worship God, shew such evidence of your espousals unto the Lord Jesus Christ? O! how joyful, how comfortable an estate is this! Surely this is a marriage worth seeking after; this is the only desirable marriage, and the Lord Jesus Christ is the only lover that is worth seeking after. Now, my dear sisters, I shall speak a few words to those of you who have not yet espoused yourselves to the Lord Jesus. It is a great sin, and surely you highly affront the Lord that bought you. It is likewise your folly to refuse and neglect the gracious proffers of being the spouse of Christ; hereby you forfeit all that love which he would bestow upon you; hereby you chuse rags before robes, dross before gold, pebbles before jewels, guilt before a pardon, wounds before healing, defilement before cleansing, deformity before comeliness, trouble before peace, slavery before liberty, the service of the devil before the service of Christ. Hereby you chuse dishonour before a crown, death before life, hell before heaven, eternal misery and torment before everlasting joy and glory. And need there a farther evidence of your folly and madness, in refusing and neglecting Christ to be your spouse. My dear sisters, I should exceed the limits of your time, should I particularize all the advantages which you would obtain by being espoused to the Lord Jesus. This is your wisdom; they are foolish virgins who refuse; but you are the wise virgins who have accepted of the Lord Jesus Christ, and have disposed of yourselves to him; you have made the wisest choice; and however the blind world may deem you fools, and despise you as being methodically mad, yet you are wise in the esteem of God, and will, one day, appear so in the esteem of them that now despise you. It is your glory that you are espoused unto the Lord Jesus; and therefore glory in your espousal; glory not in yourselves, but in the Lord who hath thus freely and graciously bestowed these favours upon you. It is your safety to be espoused unto the Lord Jesus Christ, he will protect and defend you even from sin and satan, and eternal ruin; and therefore thus far you are safe; he hath a regard for you in times of danger from men, and these times of danger seem to be hastening; it is now arising as a black cloud no bigger than a man’s hand, and by and by it will overspread the heavens, and when it is full it will burst; but if you are espoused to Christ, you are safe. Now, my dear sisters, I shall conclude with an earnest exhortation to high and low, rich and poor, one with another, to be espoused unto Christ. Let me speak unto you, young women, who are not yet espoused unto Christ, in an especial manner. It may be to satisfy your curiosity, has brought many of you here; though, perhaps, this may be the time when you shall be brought home to embrace the Lord Jesus, and be espoused to him. And O, that I may persuade you, by his Spirit, to espouse yourselves unto the Lord of life. And if you are but brought to close with the Lord Jesus Christ, I shall attain my end, and then both you and I shall rejoice that I preached this sermon to you. Come virgins, will you give me leave to be a suitor unto you, not in my own name, but in the name of the Lord? O! that I may prevail with you for your affections, and persuade you to give them unto Christ! May I be instrumental of bringing your souls to Christ! May I be instrumental to join you and Christ together this day! Be not coy, as some of you possibly are in other loves: modesty and the virgin blush may very well become you, when proposals of another kind are made unto you; but here coyness is solly, and backwardness to accept of this motion, is shame: you have ten thousand times more reason to blush at the refusal of Christ for your beloved, than at the acceptance; when otherwise the devil and sin would ravish your virgin affections. Never had you a better motion made to you; never was such a match proffered to you as this, of being matched and espoused unto the Lord Jesus Christ. Consider who the Lord Jesus is, whom you are invited to espouse yourselves unto; he is the best husband; there is none comparable to Jesus Christ. Do you desire one that is great? He is of the highest dignity, he is the glory of heaven, the darling of eternity, admired by angels, dreaded by devils, and adored by saints. For you to be espoused to so great a king, what honour will you have by this espousal? Do you desire one that is rich? None is comparable to Christ, the fulness of the earth belongs to him. If you be espoused to Christ, you shall share in his unsearchable riches; you shall receive of his fulness, even grace for grace here, and you shall hereafter be admitted to glory, and shall live with this Jesus to all eternity. Do you desire one that is wise? There is none comparable to Christ for wisdom. His knowledge is infinite, and his wisdom is correspondent thereto. And if you are espoused to Christ, he will guide and counsel you, and make you wise unto salvation. Do you desire one that is potent, who may defend you against your enemies, and all the insults and reproaches of the Pharisees of this generation? There is none that can equal Christ in power; for the Lord Jesus Christ hath all power. Do you desire one that is good? There is none like unto Christ in this regard; others may have some goodness, but it is imperfect; Christ’s goodness is compleat and perfect, he is full of goodness, and in him dwelleth no evil. Do you desire one that is beautiful? His eyes are most sparkling, his looks and glances of love are ravishing, his smiles are most delightful and refreshing unto the soul: Christ is the most lovely person of all others in the world. Do you desire one that can love you? None can love you like Christ: His love, my dear sisters, is incomprehensible; his love passeth all other loves: The love of the Lord Jesus is first, without beginning; his love is free without any motive; his love is great without any measure; his love is constant without any change, and his love is everlasting. It was the love of the Lord Jesus Christ, my dear sisters, which brought him down from heaven; and which veiled his divinity in a human soul and body; for he is God over all blessed for ever: It was love that made him subject to hunger, thirst and sorrow; he was humbled, even unto death for you; for you who are espoused to him, he underwent the painful, shameful and ignominious death of the cross: and can you, my sisters, hear this, and not be concerned to think that the blessed Jesus underwent all this for such sinful creatures as you and I are? And when out of love he had finished the redemption on earth, as to what was needful for satisfaction; it was his love that carried him back to heaven, where he was before, that he might make application of what he had purchased, that there he might make intercession for those whom he had redeemed, and prepare a place for them, even glorious mansions with himself, in the house not made with hands, which is eternal in the heavens. It is out of love that he sendeth such tokens to his people from heaven to earth, which he conveyeth through his ordinances, by his Spirit unto them. Surely then none is so deserving as the Lord Jesus Christ for you to espouse yourselves unto: if you be espoused unto Christ he is your’s, all that he is, all that he hath; you shall have his heart, and share in the choicest expressions of his dearest love. The Lord Jesus Christ, my dear sisters, doth beseech you to be his spouse. We ministers have a commission from the Lord Jesus Christ to invite you, in his name, unto this very thing; and Christ’s invitations are real; general; frequent; earnest; free. Christ’s invitations of you, to be his spouse, are real; and as the thing is real, so you, my dear sisters, are really invited unto it. The Lord doth not mock and dissemble with you, as some pretending lovers, who dissemble love unto virgins, until they have gained their affections, and then falsely and basely relinquish them, never really intending either to espouse, or marry them: but the Lord doth really intend the thing, in his invitations of you; he never cast off any whose consent and affections he had gained. Again, Christ’s invitations of you, my dear sisters, are general. All of you are invited, none of you are excluded; all sorts of sinners are invited; the most vile and abominable sinners, the most notorious transgressors are invited to be Christ’s spouse, and shall be as welcome as any unto the embraces of his love. Christ’s invitations of you are frequent: Jesus Christ calls on you frequently; he hath waited on you time after time, one year after another; and he doth now invite you, by me this day, to come unto Him. Do not slight this invitation, but receive it with joy and thankfulness. Come, I beseech you, to this Jesus, who thus invites you to be his spouse. Again, Christ’s invitations to be his spouse are earnest; he doth call upon you, and not only call, but call earnestly too; yea, he useth many arguments with you: he will press you to come unto him; he is loth to take any denial from you: he knocks, and knocks hard at the door of your hearts for entertainment; and surely you will not deny the Lord of life and glory who died for you, and gave himself for you: O my dear sisters, let this be the evening of your espousals to the Lord Jesus Christ. He invites you freely to be his spouse, for all his invitations are free; he doth not expect a portion with you, as worldly lovers do; He wants nothing of you: nay, you must have nothing, if you be espoused unto the Lord Jesus Christ. If you be poor, miserable, blind, naked, Jesus Christ will supply all these defect of his own free mercy; he will fill and supply you with all things out of his treasury; he will make you meet for himself; he will prepare you to live with him for ever. Consider, if you be once espoused unto Christ, if once joined in this relation, you shall never be separated from him; neither men nor devils shall be able to separate you: none, none, shall disjoin you; and when death doth break all other bonds, it shall not break the conjugal bond between you and Christ, but bring you unto the most full and everlasting possession of your beloved. And what do you now say, young women? shall I have a grant for my master, or be sent away with a repulse and refusal; no, I cannot carry such a message to my master; I hope better things of you, my sisters, and things which accompany salvation: methinks by this time ye should begin to have a mind unto Jesus Christ; you look as if you did desire; you hearken as if you would consent. What do you say? Shall the match be made up this evening between Christ and your souls? O that I may be instrumental in joining your hands, or rather your hearts together: O that I may be instrumental to tie that knot, which never can be unloosed. Some marry in haste, and repent at leisure; but if you were once espoused unto Jesus Christ, you would never repent; nothing would grieve you, but that you were not joined him sooner; and you would not be disjoined again for all the world. Shall this be the day of your espousals? Some of you have stayed a long time; and will you defer any longer? If you will not now, perhaps you may never have another opportunity; this may be the last time of asking; and therefore it is dangerous to refuse: some of you are very young, too young for other espousals; but none of you, my dear sisters, are too young to be espoused unto the Lord Jesus Christ: in other espousals, you must have the consent of your parents; but in this you are at your own disposal; you may give, and ought to match yourselves to Christ, whether parents do consent or not. But if any of you should ask, what you must do that you may be espoused unto Christ? You must be sensible of your need of being espoused to him; and untill you are sensible of your need of the Lord Jesus Christ, you cannot be espoused to him: You must have desires after this Jesus, and seek unto him for an interest in him; you must cry nightly unto him to espouse you to himself: put off the filthiness of sin and all its defilements; and then, my sisters, put on the white raiment, and clean garments, which Christ hath provided for you, the robes of his righteousness; in these garments you shall be beautiful; and in these garments you shall be accepted: you must have the wedding garment on; you must put off all your own good works, for they will be but a means to keep you from Christ; no, you must come as not having your own righteousness, which is of the law, but you must have the righteousness of Christ. Therefore, come unto the Lord Jesus Christ, and he will give it to you; he will not send you away without it. Receive him upon his own terms, and he is your’s for ever: O devote yourselves to him, soul and body, and all, to be his for ever; and Christ will be your’s, and then happy, happy you, that ever you were born! But if any of you die before this espousal unto the Lord Jesus Christ, then woe, woe, unto you, that ever you had a being in life; but if you go to Christ you shall be espoused unto the Lord Jesus: though your sins have been never so great, yea, the blood of Christ will cleanse you from them; the marriage covenant between Christ and your souls will dissolve all your sins; you will then be weary of your old ways, for all things will become new in your souls. Now, my dear Sisters, I shall conclude by just speaking a word or two to those of you, who are already espoused unto the Lord Jesus Christ. O admire, admire the rich and free grace, which hath brought you to this relation: Is not this an instance of the greatest of love, that you should be the spouse of the Lord Jesus Christ? You that had no beauty, you that had no comeliness, that was full of sin, that He should embrace such as you and I are; that we should be taken into the embrace of this Lord Jesus. O infinite condescending kindness! O amazing love! Reverence, reverence, I beseech you, this Lord Jesus Christ. He is your Lord, and you must reverence him, love and be faithful unto him, be subject to him, and careful to please him in every thing; endeavour to keep up a daily communion with him; look, long and prepare for Christ’s second appearance, when the nuptials between you shall be solemnized, and you live with him in mansions of everlasting joys, where you shall love and live with this king of glory for ever and ever. I know not how to conclude; methinks I could speak to you till midnight, if it would bring you unto the Lord Jesus Christ, and make you be espoused to him, for indeed, that will be the espousal which will turn to the greatest advantage, as you will find by experience, if you will but make the trial; and that you may do so, my prayers and my constant endeavours shall be used. I will, my dear sisters, spend and be spent for you, and by the assistance of God, will persevere in this that I have begun; and as many of you may have opportunity some evening in the week, without breaking in on the business of life; I shall therefore, my sisters, either be here, or where you shall be publicly acquainted with: I will not mind being reproached or despised: the men of this world may use what language they please; they may say I am a Methodist. Indeed, my sisters, I am resolved, by the grace of God, to use all methods I can, to pluck you from Satan, that you may be as brands plucked from the burning fire: this shall be my method, which I hope will be the means of effectually saving your precious and immortal souls. And if I am the instrument of this, I shall rejoice, yea, and I will rejoice in spight of what men, or devils, can say or do to the contrary: and may the Lord Jesus Christ direct, and assist me at all times, to act what will be most for his glory, and the welfare of your souls: and may you all say a hearty Amen thereto. "Now the Lord Jesus Christ, who is God over all, blessed for ever, assist and watch over you, keep you from all evil and sin here, and present you before his Father faultless at the great day of account! To this Lord Jesus Christ, the Father, and the blessed Spirit, three persons and but one eternal and invisible God, be ascribed all honour, power, glory, might, majesty and dominion, now, henceforth, and for ever more. Amen, Amen." "The grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Ghost be with you all, to comfort under, and deliver you from tribulation; to preserve you to your respective places of abode; and when there, to keep you in his fear, that you may live to his glory; that to live may be Christ’s, and to die be your eternal gain; so that you may live with him through eternal ages, and sing Hallelujahs to him for ever. Amen." Whitefield, G. (1772). The Works of the Reverend George Whitefield (Vol. 5). London: Edward and Charles Dilly. (Public Domain) Come and Welcome, to Jesus Christ, Part 19 Come and Welcome, to Jesus Christ, Part 19 Comers Ofttimes Afraid That Christ Will Not Receive Them OBSERVATION SECOND.—I come now to the second observation propounded to be spoken to, to wit, That they that are coming to Jesus Christ, are ofttimes heartily afraid that Jesus Christ will not receive them. I told you that this observation is implied in the text; and I gather it, First, From the largeness and openness of the promise: “I will in no wise cast out.” For had there not been a proneness in us to “fear casting out,” Christ needed not to have, as it were, waylaid our fear, as he doth by this great and strange expression, “In no wise;” “And him that cometh to me I will in no wise cast out.” There needed not, as I may say, such a promise to be invented by the wisdom of heaven, and worded at such a rate, as it were on purpose to dash in pieces at one blow all the objections of coming sinners, if they were not prone to admit of such objections, to the discouraging of their own souls. For this word, “in no wise,” cutteth the throat of all objections; and it was dropped by the Lord Jesus for that very end; and to help the faith that is mixed with unbelief. And it is, as it were, the sum of all promises; neither can any objection be made upon the unworthiness that thou findest in thee, that this promise will not assoil. But I am a great sinner, sayest thou. “I will in no wise cast out,” says Christ. But I am an old sinner, sayest thou. “I will in no wise cast out,” says Christ. But I am a hard-hearted sinner, sayest thou. “I will in no wise cast out,” says Christ. But I am a backsliding sinner, sayest thou. “I will in no wise cast out,” says Christ. But I have served Satan all my days, sayest thou. “I will in no wise cast out,” says Christ. But I have sinned against light, sayest thou. “I will in no wise cast out,” says Christ. But I have sinned against mercy, sayest thou. “I will in no wise cast out,” says Christ. But I have no good thing to bring with me, sayest thou. “I will in no wise cast out,” says Christ. Thus I might go on to the end of things, and show you, that still this promise was provided to answer all objections, and doth answer them. But I say, what need it be, if they that are coming to Jesus Christ are not sometimes, yea, oftentimes, heartily afraid, “that Jesus Christ will cast them out?” Second, I will give you now two instances that seem to imply the truth of this observation. In the ninth of Matthew, at the second verse, you read of a man that was sick of the palsy; and he was coming to Jesus Christ, being borne upon a bed by his friends: he also was coming himself, and that upon another account than any of his friends were aware of; even for the pardon of sins, and the salvation of his soul. Now, so soon as ever he was come into the presence of Christ, Christ bids him “be of good cheer.” It seems then, his heart was fainting; but what was the cause of his fainting? Not his bodily infirmity, for the cure of which his friends did bring him to Christ; but the guilt and burden of his sins, for the pardon of which himself did come to him; therefore he proceeds, “Be of good cheer, thy sins be forgiven thee.” I say, Christ saw him sinking in his mind, about how it would go with his most noble part; and therefore, first, he applies himself to him upon that account. For though his friends had faith enough as to the cure of the body, yet he himself had little enough as to the cure of his soul: therefore Christ takes him up as a man falling down, saying, “Son, be of good cheer, thy sins be forgiven thee.” That about the Prodigal seems pertinent also to this matter: “When he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! I will arise and go to my father.” Heartily spoken; but how did he perform his promise? I think not so well as he promised to do; and my ground for my thoughts is, because his father, so soon as he was come to him, fell upon his neck and kissed him; implying, methinks, as if the prodigal by this time was dejected in his mind; and therefore his father gives him the most sudden and familiar token of reconciliation. And kisses were of old time often used to remove doubts and fears. Thus Laban and Esau kiss Jacob. Thus Joseph kissed his brethren; and thus also David kissed Absalom (Gen 31:55; 33:1–4; 48:9, 10; 2 Sam 14:33). It is true, as I said, at first setting out, he spake heartily, as sometimes sinners also do in their beginning to come to Jesus Christ; but might not he, yea, in all probability he had, between the first step he took, and the last, by which he accomplished that journey, many a thought, both this way and that; as whether his father would receive him or no? As thus: I said, “I would go to my Father.” But how, if when I come at him he should ask me, Where I have all this while been? What must I say then? Also, if he ask me, What is become of the portion of goods that he gave me? What shall I say then? If he asks me, Who have been my companions? What shall I say then? If he also shall ask me, What hath been my preferment in all the time of my absence from him? What shall I say then? Yea, and if he ask me, Why I came home no sooner? What shall I say then? Thus, I say, might he reason with himself, and being conscious to himself, that he could give but a bad answer to any of these interrogatories, no marvel if he stood in need first of all of a kiss from his father’s lips. For had he answered the first in truth, he must say, I have been a haunter of taverns and ale-houses; and as for my portion, I spent it in riotous living; my companions were whores and drabs; as for my preferment, the highest was, that I became a hog-herd; and as for my not coming home till now, could I have made shift to have staid abroad any longer, I had not lain at thy feet for mercy now. I say, these things considered, and considering, again, how prone poor man is to give way, when truly awakened, to despondings and heart misgivings, no marvel if he did sink in his mind, between the time of his first setting out, and that of his coming to his Father. Third, But, thirdly, methinks I have for the confirmation of this truth the consent of all the saints that are under heaven, to wit, That they that are coming to Jesus Christ, are ofttimes heartily afraid that he will not receive them. Question. But what should be the reason? I will answer to this question thus: 1. It is not for want of the revealed will of God, that manifesteth grounds for the contrary, for of that there is a sufficiency; yea, the text itself hath laid a sufficient foundation for encouragement, for them that are coming to Jesus Christ. “And him that cometh to me I will in no wise cast out.” 2. It is not for want of any invitation to come, for that is full and plain. “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matt 11:28). 3. Neither is it for want of a manifestation of Christ’s willingness to receive, as those texts above named, with that which follows, declareth, “If any man thirst, let him come unto me, and drink” (John 7:37). 4. It is not for want of exceeding great and precious promises to receive them that come. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (2 Cor 6:17, 18). 5. It is not for want of solemn oath and engagement to save them that come. “For-because he could swear by no greater, he swear by himself-that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Heb 6:13–18). 6. Neither is it for want of great examples of God’s mercy, that have come to Jesus Christ, of which we read most plentifully in the Word. Therefore, it must be concluded, it is for want of that which follows. What it is that prevents the Coming to Christ First, It is for want of the knowledge of Christ. Thou knowest but little of the grace and kindness that is in the heart of Christ; thou knowest but little of the virtue and merit of his blood; thou knowest but little of the willingness that is in his heart to save thee; and this is the reason of the fear that ariseth in thy heart, and that causeth thee to doubt that Christ will not receive thee. Unbelief is the daughter of Ignorance. Therefore Christ saith, “O fools, and slow of heart to believe” (Luke 24:25). Slowness of heart to believe, flows from thy foolishness in the things of Christ; this is evident to all that are acquainted with themselves, and are seeking after Jesus Christ. The more ignorance, the more unbelief. The more knowledge of Christ, the more faith. “They that know thy name will put their trust in thee” (Psa 9:10). He, therefore, that began to come to Christ but the other day, and hath yet but little knowledge of him, he fears that Christ will not receive him. But he that hath been longer acquainted with him, he “is strong, and hath overcome the wicked one” (1 John 2:13). When Joseph’s brethren came into Egypt to buy corn, it is said, “Joseph knew his brethren, but his brethren knew not him.” What follows? Why, great mistrust of heart about their speeding well; especially, if Joseph did but answer them roughly, calling them spies, and questioning their truth and the like. And observe it, so long as their ignorance about their brother remained with them, whatsoever Joseph did, still they put the worse sense upon it. For instance, Joseph upon a time bids the steward of his house bring them home, to dine with him, to dine even in Joseph’s house. And how is this resented by them? Why, they are afraid. “And the men were afraid, because they were brought unto” their brother “Joseph’s house.” And they said, He seeketh occasion against us, and will fall upon us, and take us for bondmen, and our asses (Gen 42, 43). What! afraid to go to Joseph’s house? He was their brother; he intended to feast them; to feast them, and to feast with them. Ah! but they were ignorant that he was their brother. And so long as their ignorance lasted, so long their fear terrified them. Just thus it is with the sinner that but of late is coming to Jesus Christ. He is ignorant of the love and pity that is in Christ to coming sinners. Therefore he doubts, therefore he fears, therefore his heart misgives him. Coming sinner, Christ inviteth thee to dine and sup with him. He inviteth thee to a banquet of wine, yea, to come into his wine-cellar, and his banner over thee shall be love (Rev 3:20; Song 2:5). But I doubt it, says the sinner: but, it is answered, he calls thee, invites thee to his banquet, flagons, apples; to his wine, and to the juice of his pomegranate. “O, I fear, I doubt, I mistrust, I tremble in expectation of the contrary!” Come out of the man, thou dastardly ignorance! Be not afraid, sinner, only believe; “He that cometh to Christ he will in no wise cast out.” Let the coming sinner, therefore, seek after more of the good knowledge of Jesus Christ. Press after it, seek it as silver, and dig for it as for hid treasure. This will embolden thee; this will make thee wax stronger and stronger. “I know whom I have believed,” I know him, said Paul; and what follows? Why, “and I am persuaded that he is able to keep that which I have committed unto him, against that day” (2 Tim 1:12). What had Paul committed to Jesus Christ? The answer is, He had committed to him his soul. But why did he commit his soul to him? Why, because he knew him. He knew him to be faithful, to be kind. He knew he would not fail him, nor forsake him; and therefore he laid his soul down at his feet, and committed it to him, to keep against that day. But, Second, Thy fears that Christ will not receive thee may be also a consequent of thy earnest and strong desires after thy salvation by him. For this I observe, that strong desires to have, are attended with strong fears of missing. What man most sets his heart upon, and what his desires are most after, he ofttimes most fears he shall not obtain. So the man, the ruler of the synagogue, had a great desire that his daughter should live; and that desire was attended with fear, that she should not. Wherefore, Christ saith unto him, “Be not afraid” (Mark 5:36). Suppose a young man should have his heart much set upon a virgin to have her to wife, if ever he fears he shall not obtain her, it is when he begins to love; now, thinks he, somebody will step in betwixt my love and the object of it; either they will find fault with my person, my estate, my conditions, or something! Now thoughts begin to work; she doth not like me, or something. And thus it is with the soul at first coming to Jesus Christ, thou lovest him, and thy love produceth jealousy, and that jealousy ofttimes begets fears. Now thou fearest the sins of thy youth, the sins of thine old age, the sins of thy calling, the sins of thy Christian duties, the sins of thine heart, or something; thou thinkest something or other will alienate the heart and affections of Jesus Christ from thee; thou thinkest he sees something in thee, for the sake of which he will refuse thy soul. But be content, a little more knowledge of him will make thee take better heart; thy earnest desires shall not be attended with such burning fears; thou shalt hereafter say, “This is my infirmity” (Psa 77:10). Thou art sick of love, a very sweet disease, and yet every disease has some weakness attending of it: yet I wish this distemper, if it be lawful to call it so, was more epidemical. Die of this disease I would gladly do; it is better than life itself, though it be attended with fears. But thou criest, I cannot obtain: well, be not too hasty in making conclusions. If Jesus Christ had not put his finger in at the hole of the lock, thy bowels would not have been troubled for him (Song 5:4). Mark how the prophet hath it, “They shall walk after the Lord; he shall roar like a lion; when he shall roar, then the children shall tremble from the west, they shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria” (Hosea 11:10, 11). When God roars (as ofttimes the coming soul hears him roar), what man that is coming can do otherwise than tremble? (Amos 3:8). But trembling he comes: “He sprang in, and came trembling, and fell down before Paul and Silas” (Acts 16:29). Should you ask him that we mentioned but now, How long is it since you began to fear you should miss of this damsel you love so? The answer will be, Ever since I began to love her. But did you not fear it before? No, nor should I fear it now, but that I vehemently love her. Come, sinner, let us apply it: How long is it since thou began to fear that Jesus Christ will not receive thee? Thy answer is, Ever since I began to desire that he would save my soul. I began to fear, when I began to come; and the more my heart burns in desires after him, the more I feel my heart fear I shall not be saved by him. See now, did not I tell thee that thy fears were but the consequence of strong desires? Well, fear not, coming sinner, thousands of coming souls are in thy condition, and yet they will get safe into Christ’s bosom: “Say,” says Christ, “to them that are of a fearful heart, Be strong, fear not; your God will come and save you” (Isa 35:4; 63:1). Third, Thy fear that Christ will not receive thee may arise from a sense of thine own unworthiness. Thou seest what a poor, sorry, wretched, worthless creature thou art; and seeing this, thou fearest Christ will not receive thee. Alas, sayest thou, I am the vilest of all men; a town-sinner, a ringleading sinner! I am not only a sinner myself, but have made others twofold worse the children of hell also. Besides, now I am under some awakenings and stirrings of mind after salvation, even now I find my heart rebellious, carnal, hard, treacherous, desperate, prone to unbelief, to despair: it forgetteth the Word; it wandereth; it runneth to the ends of the earth. There is not, I am persuaded, one in all the world that hath such a desperate wicked heart as mine is; my soul is careless to do good, but none more earnest to do that which is evil. Can such a one as I am, live in glory? Can a holy, a just, and a righteous God, once think (with honour to his name) of saving such a vile creature as I am? I fear it. Will he show wonders to such a dead dog as I am? I doubt it. I am cast out to the loathing of my person, yea, I loath myself; I stink in mine own nostrils. How can I then be accepted by a holy and sin-abhorring God? (Psa 38:5–7; Eze 11; 20:42, 44). Saved I would be; and who is there that would not, were they in my condition? Indeed, I wonder at the madness and folly of others, when I see them leap and skip so carelessly about the mouth of hell! Bold sinner, how darest thou tempt God, by laughing at the breach of his holy law? But alas! they are not so bad one way, but I am worse another: I wish myself were anybody but myself; and yet here again, I know not what to wish. When I see such as I believe are coming to Jesus Christ, O I bless them! But I am confounded in myself, to see how unlike, as I think, I am to every good man in the world. They can read, hear, pray, remember, repent, be humble, do everything better than so vile a wretch as I. I, vile wretch, am good for nothing but to burn in hell-fire, and when I think of that, I am confounded too! Thus the sense of unworthiness creates and heightens fears in the hearts of them that are coming to Jesus Christ; but indeed it should not; for who needs the physician but the sick? or who did Christ come into the world to save, but the chief of sinners? (Mark 2:17; 1 Tim 1:15). Wherefore, the more thou seest thy sins, the faster fly thou to Jesus Christ. And let the sense of thine own unworthiness prevail with thee yet to go faster. As it is with the man that carrieth his broken arm in a sling to the bone-setter, still as he thinks of his broken arm, and as he feels the pain and anguish, he hastens his pace to the man. And if Satan meets thee, and asketh, Whither goest thou? tell him thou art maimed, and art going to the Lord Jesus. If he objects thine own unworthiness, tell him, That even as the sick seeketh the physician; as he that hath broken bones seeks him that can set them; so thou art going to Jesus Christ for cure and healing for thy sin sick soul. But it ofttimes happeneth to him that flies for his life, he despairs of escaping, and therefore delivers himself up into the hand of the pursuer. But up, up, sinner; be of good cheer, Christ came to save the unworthy ones: be not faithless, but believe. Come away, man, the Lord Jesus calls thee, saying, “And him that cometh to me I will in no wise cast out.” Fourth. Thy fear that Christ will not receive thee, may arise from a sense of the exceeding mercy of being saved; sometimes salvation is in the eyes of him that desires so great, so huge, so wonderful a thing, that the very thoughts of the excellency of it, engenders unbelief about obtaining it, in the heart of those that unfeignedly desire it. “Seemeth it to you,” saith David, “a light thing to be a king’s son-in-law?” (1 Sam 18:23). So the thoughts of the greatness and glory of the thing propounded, as heaven, eternal life, eternal glory, to be with God, and Christ, and angels; these are great things, things too good, saith the soul that is little in his own eyes; things too rich, saith the soul that is truly poor in spirit, for me. Besides, the Holy Ghost hath a way to greaten heavenly things to the understanding of the coming sinner; yea, and at the same time to greaten, too, the sin and unworthiness of that sinner. Now the soul staggeringly wonders, saying, What! to be made like angels, like Christ, to live in eternal bliss, joy, and felicity! This is for angels, and for them that can walk like angels! If a prince, a duke, an earl, should send (by the hand of his servant) for some poor, sorry, beggarly scrub, to take her for his master to wife, and the servant should come and say, My lord and master, such an one hath sent me to thee, to take thee to him to wife; he is rich, beautiful, and of excellent qualities; he is loving, meek, humble, well-spoken, &c. What now would this poor, sorry, beggarly creature think? What would she say? or how would she frame an answer? When king David sent to Abigail upon this account, and though she was a rich woman, yet she said, “Behold, let thine handmaid be a servant to wash the feet of the servants of my lord” (1 Sam 25:40, 41). She was confounded, she could not well tell what to say, the offer was so great, beyond what could in reason be expected. But suppose this great person should second his suit, and send to this sorry creature again, what would she say now? Would she not say, You mock me? But what if he affirms that he is in good earnest, and that his lord must have her to wife; yea, suppose he should prevail upon her to credit his message, and to address herself for her journey; yet, behold every thought of her pedigree confounds her; also her sense of want of beauty makes her ashamed; and if she doth but think of being embraced, the unbelief that is mixed with that thought whirls her into tremblings; and now she calls herself fool, for believing the messenger, and thinks not to go; if she thinks of being bold, she blushes; and the least thought that she shall be rejected, when she comes at him, makes her look as if she would give up the ghost. And is it a wonder, then, to see a soul that is drowned in the sense of glory and a sense of its own nothingness, to be confounded in itself, and to fear that the glory apprehended is too great, too good, and too rich, for such an one? That thing, heaven and eternal glory, is so great, and I that would have it, so small, so sorry a creature, that the thoughts of obtaining it confounds me. Thus, I say, doth the greatness of the things desired, quite dash and overthrow the mind of the desirer. O, it is too big! it is too big! it is too great a mercy! But, coming sinner, let me reason with thee. Thou sayest, it is too big, too great. Well, will things that are less satisfy thy soul? Will a less thing than heaven, than glory and eternal life, answer thy desires? No, nothing less; and yet I fear they are too big, and too good for me, ever to obtain. Well, as big and as good as they are, God giveth them to such as thou; they are not too big for God to give; no, not too big to give freely. Be content; let God give like himself; he is that eternal God, and giveth like himself. When kings give, they do not use to give as poor men do. Hence it is said, that Nabal made a feast in his house like the feast of a king; and again, “All these things did Araunah, as a king, give unto David” (1 Sam 25:36; 2 Sam 24:23). Now, God is a great king, let him give like a king; nay, let him give like himself, and do thou receive like thyself. He hath all, and thou hast nothing. God told his people of old, that he would save them in truth and in righteousness, and that they should return to, and enjoy the land, which before, for their sins, had spewed them out; and then adds, under a supposition of their counting the mercy too good, or too big, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts” (Zech 8:6). As who should say, they are now in captivity, and little in their own eyes; therefore they think the mercy of returning to Canaan is a mercy too marvellously big for them to enjoy; but if it be so in their eyes, it is not so in mine; I will do for them like God, if they will but receive my bounty like sinners. Coming sinner, God can give his heavenly Canaan, and the glory of it, unto thee; yea, none ever had them but as a gift, a free gift. He hath given us his Son, “How shall he not with him also freely give us all things?” (Rom 8:32). It was not the worthiness of Abraham, or Moses, or David or Peter, or Paul, but the mercy of God, that made them inheritors of heaven. If God thinks thee worthy, judge not thyself unworthy; but take it, and be thankful. And it is a good sign he intends to give thee, if he hath drawn out thy heart to ask. “Lord, thou hast heard the desire of the humble; thou wilt prepare their heart; thou wilt cause thine ear to hear” (Psa 10:17). When God is said to incline his ear, it implies an intention to bestow the mercy desired. Take it therefore; thy wisdom will be to receive, not sticking at thy own unworthiness. It is said, “He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory.” Again, “He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill, that he may set him with princes, even with the princes of his people” (1 Sam 2:8; Psa 113:7, 8). You see also when God made a wedding for his Son, he called not the great, nor the rich, nor the mighty; but the poor, the maimed, the halt, and the blind (Matt 12; Luke 14). Fifth. Thy fears that Christ will not receive thee may arise from the hideous roaring of the devil, who pursues thee. He that hears him roar, must be a mighty Christian, if he can at that time deliver himself from fear. He is called a roaring lion; and then to allude to that in Isaiah, “If one look” into them, they have “darkness and sorrow, and the light is darkened in the heavens thereof” (1 Peter 5:8; Isa 5:3). [Two of the devil’s objections.]—There are two things among many that Satan useth to roar out after them that are coming to Jesus Christ. 1. That they are not elected. Or, 2. That they have sinned the sin against the Holy Ghost. To both these I answer briefly— 1. [Election.]—Touching election, out of which thou fearest thou art excluded. Why, coming sinner, even the text itself affordeth thee help against this doubt, and that by a double argument. (1.) That coming to Christ is by virtue of the gift, promise, and drawing of the Father; but thou art a-coming; therefore God hath given thee, promised thee, and is drawing thee to Jesus Christ. Coming sinner, hold to this; and when Satan beginneth to roar again, answer, But I feel my heart moving after Jesus Christ; but that would not be, if it were not given by promise, and drawing to Christ by the power of the Father. (2.) Jesus Christ hath promised, “That him that cometh to him he will in no wise cast out.” And if he hath said it, will he not make it good, I mean even thy salvation? For, as I have said already, not to cast out, is to receive and admit to the benefit of salvation. If then the Father hath given thee, as is manifest by thy coming; and if Christ will receive thee, thou coming soul, as it is plain he will, because he hath said, “He will in no wise cast out;” then be confident, and let those conclusions, that as naturally flow from the text as light from the sun, or water from the fountain, stay thee. If Satan therefore objecteth, But thou art not elected; answer, But I am coming, Satan, I am coming; and that I could not be, but that the Father draws me; and I am coming to such a Lord Jesus, as will in no wise cast me out. Further, Satan, were I not elect, the Father would not draw me, nor would the Son so graciously open his bosom to me. I am persuaded, that not one of the nonelect shall ever be able to say, no, not in the day of judgment, I did sincerely come to Jesus Christ. Come they may, feignedly, as Judas and Simon Magus did; but that is not our question. Therefore, O thou honest-hearted coming sinner, be not afraid, but come. 2. [Of the sin against the Holy Ghost.]—As to the second part of the objection, about sinning the sin against the Holy Ghost, the same argument overthrows that also. But I will argue thus: (1.) Coming to Christ is by virtue of a special gift of the Father; but the Father giveth no such gift to them that have sinned that sin; therefore thou that art coming hast not committed that sin. That the Father giveth no such gift to them that have sinned that sin is evident—(a.) Because such have sinned themselves out of God’s favour; “They shall never have forgiveness” (Matt 12:32). But it is a special favour of God to give unto a man, to come to Jesus Christ; because thereby he obtaineth forgiveness. Therefore he that cometh hath not sinned that sin. (b.) They that have sinned the sin against the Holy Ghost, have sinned themselves out of an interest in the sacrifice of Christ’s body and blood; “There remaineth [for such] no more sacrifice for sins” (Heb 10:26). But God giveth not grace to any of them to come to Christ, that have no share in the sacrifice of his body and blood. Therefore, thou that art coming to him, hast not sinned that sin. (2.) Coming to Christ is by the special drawing of the Father; “No man can come to me except the Father which hath sent me draw him” (John 6:44). But the Father draweth not him to Christ, for whom he hath not allotted forgiveness by his blood; therefore they that are coming to Jesus Christ have not committed that sin, because he hath allotted them forgiveness by his blood. That the Father cannot draw them to Jesus Christ, for whom he hath not allotted forgiveness of sins, is manifest to sense: for that would be a plain mockery, a flam, neither becoming his wisdom, justice, holiness, nor goodness. (3.) Coming to Jesus Christ lays a man under the promise of forgiveness and salvation. But it is impossible that he that hath sinned that sin should ever be put under a promise of these. Therefore, he that hath sinned that sin can never have heart to come to Jesus Christ. (4.) Coming to Jesus Christ lays a man under his intercession. “For he ever liveth to make intercession for them that come” (Heb 7:25). Therefore, he that is coming to Jesus Christ cannot have sinned that sin. Christ has forbidden his people to pray for them that have sinned that sin; and, therefore, will not pray for them himself, but he prays for them that come. (5.) He that hath sinned that sin, Christ is to him of no more worth than is a man that is dead; “For he hath crucified to himself the Son of God;” yea, and hath also counted his precious blood as the blood of an unholy thing. (Heb 6; 10) Now, he that hath this low esteem of Christ will never come to him for life; but the coming man has an high esteem of his person, blood, and merits. Therefore, he that is coming has not committed that sin. (6.) If he that has sinned this sin might yet come to Jesus Christ, then must the truth of God be overthrown; which saith in one place, “He hath never forgiveness;” and in another, “I will in no wise cast him out.” Therefore, that he may never have forgiveness, he shall never have heart to come to Jesus Christ. It is impossible that such an one should be renewed, either to or by repentance (Heb 6). Wherefore, never trouble thy head nor heart about this matter; he that cometh to Jesus Christ cannot have sinned against the Holy Ghost. Sixth, Thy fears that Christ will not receive thee may arise from thine own folly, in inventing, yea, in thy chalking out to God, a way to bring thee home to Jesus Christ. Some souls that are coming to Jesus Christ are great tormentors of themselves upon this account; they conclude, that if their coming to Jesus Christ is right, they must needs be brought home thus and thus. As to instance: 1. Says one, If God be bringing of me to Jesus Christ, then will he load me with the guilt of sin till he makes me roar again. 2. If God be indeed a-bringing me home to Jesus Christ, then must I be assaulted with dreadful temptations of the devil. 3. If God be indeed a-bringing me to Jesus Christ, then, even when I come at him, I shall have wonderful revelations of him. This is the way that some sinners appoint for God; but, perhaps, he will not walk therein; yet will he bring them to Jesus Christ. But now, because they come not the way of their own chalking out, therefore they are at a loss. They look for heavy load and burden; but, perhaps, God gives them a sight of their lost condition, and addeth not that heavy weight and burden. They look for fearful temptations of Satan; but God sees that yet they are not fit for them, nor is the time come that he should be honoured by them in such a condition. They look for great and glorious revelations of Christ, grace, and mercy; but, perhaps, God only takes the yoke from off their jaws, and lays meat before them. And now again they are at a loss, yet a-coming to Jesus Christ; “I drew them,” saith God, “with cords of a man, with bands of love—I took the yoke from off their jaws, and laid meat unto them” (Hosea 11:4). Now, I say, If God brings thee to Christ, and not by the way that thou hast appointed, then thou art at a loss; and for thy being at a loss, thou mayest thank thyself. God hath more ways than thou knowest of to bring a sinner to Jesus Christ; but he will not give thee beforehand an account by which of them he will bring thee to Christ (Isa 40:13; Job 33:13). Sometimes he hath his ways in the whirlwind; but sometimes the Lord is not there (Nahum 1:3; 1 Kings 19:11). If God will deal more gently with thee than with others of his children, grudge not at it; refuse not the waters that go softly, lest he bring upon thee the waters of the rivers, strong and many, even these two smoking firebrand, the devil and guilt of sin (Isa 8:6, 7). He saith to Peter, “Follow me.” And what thunder did Zaccheus hear or see? Zaccheus, “Come down,” said Christ; “and he came down,” says Luke, “and received him joyfully.” But had Peter or Zaccheus made the objection that thou hast made, and directed the Spirit of the Lord as thou hast done, they might have looked long enough before they had found themselves coming to Jesus Christ. Besides, I will tell thee, that the greatness of sense of sin, the hideous roaring of the devil, yea, and abundance of revelations, will not prove that God is bringing thy soul to Jesus Christ; as Balaam, Cain, Judas, and others, can witness. Further, consider that what thou hast not of these things here, thou mayest have another time, and that to thy distraction. Wherefore, instead of being discontent, because thou art not in the fire, because thou hearest not the sound of the trumpet and alarm of war, “Pray that thou enter not into temptation;” yea, come boldly to the throne of grace, and obtain mercy, and find grace to help in that time of need (Psa 88:15; Matt 26:41; Heb 4:16). Poor creature! thou criest, if I were tempted, I could come faster and with more confidence to Christ. Thou sayest thou knowest not what. What says Job? “Withdraw thine hand far from me: and let not thy dread make me afraid. Then call thou, and I will answer: or let me speak, and answer thou me” (Job 13:21, 22). It is not the overheavy load of sin, but the discovery of mercy; not the roaring of the devil, but the drawing of the Father, that makes a man come to Jesus Christ; I myself know all these things. True, sometimes, yea, most an end, they that come to Jesus Christ come the way that thou desirest; the loading, tempted way; but the Lord also leads some by the waters of comfort. If I was to choose when to go a long journey, to wit, whether I would go it in the dead of winter or in the pleasant spring, though, if it was a very profitable journey, as that of coming to Christ is, I would choose to go it through fire and water before I would choose lose the benefit. But, I say, if I might choose the time, I would choose to go it in the pleasant spring, because the way would be more delightsome, the days longer and warmer, the nights shorter and not so cold. And it is observable, that that very argument that thou usest to weaken thy strength in the way, that very argument Christ Jesus useth to encourage his beloved to come to him: “Rise up,” saith he, “my love, my fair one, and come away.” Why? “For lo, the winter is past, the rain is over and gone; the flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our land; the fig-tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away” (Song 2:10–13). Trouble not thyself, coming sinner. If thou seest thy lost condition by original and actual sin; if thou seest thy need of the spotless righteousness of Jesus Christ; if thou art willing to be found in him, and to take up thy cross and follow him; then pray for a fair wind and good weather, and come away. Stick no longer in a muse and doubt about things, but come away to Jesus Christ. Do it, I say, lest thou tempt God to lay the sorrows of a travailing woman upon thee. Thy folly in this thing may make him do it. Mind what follows: “The sorrows of a travailing woman shall come upon him.” Why? “He is an unwise son; for he should not stay long in the place of the breaking forth of children” (Hosea 13:13). Seventh, Thy fears that Christ will not receive thee may arise from those decays that thou findest in thy soul, even while thou art coming to him. Some, even as they are coming to Jesus Christ, do find themselves grow worse and worse; and this is indeed a sore trial to the poor coming sinner. Fears that we do not run fast enough To explain myself. There is such an one a coming to Jesus Christ who, when at first he began to look out after him, was sensible, affectionate, and broken in spirit; but now is grown dark, senseless, hard-hearted, and inclining to neglect spiritual duties, &c. Besides, he now finds in himself inclinations to unbelief, atheism, blasphemy, and the like; now he finds he cannot tremble at God’s Word, his judgment, nor at the apprehension of hell fire; neither can he, as he thinketh, be sorry for these things. Now, this is a sad dispensation. The man under the sixth head complaineth for want of temptations, but thou hast enough of them; art thou glad of them, tempted, coming sinner? They that never were exercised with them may think it a fine thing to be within the range, but he that is there is ready to sweat blood for sorrow of heart, and to howl for vexation of spirit! This man is in the wilderness among wild beasts. Here he sees a bear, there a lion, yonder a leopard, a wolf, a dragon; devils of all sorts, doubts of all sorts, fears of all sorts, haunt and molest his soul. Here he sees smoke, yea, feels fire and brimstone, scattered upon his secret places. He hears the sound of an horrible tempest. O! my friends, even the Lord Jesus, that knew all things, even he saw no pleasure in temptations, nor did he desire to be with them; wherefore, one text saith, “he was led,” and another, “he was driven,” of the Spirit into the wilderness, to be tempted of the devil (Matt 4:1; Mark 1:12). But to return. Thus it happeneth sometimes to them that are coming to Jesus Christ. A sad hap indeed! One would think that he that is flying from wrath to come has little need of such clogs as these. And yet so it is, and woeful experience proves it. The church of old complained that her enemies overtook her between the straits; just between hope and fear, heaven and hell (Lam 1). This man feeleth the infirmity of his flesh, he findeth a proneness in himself to be desperate. Now, he chides with God, flings and tumbles like a wild bull in a net, and still the guilt of all returns upon himself, to the crushing of him to pieces. Yet he feeleth his heart so hard, that he can find, as he thinks, no kind falling under any of his miscarriages. Now, he is a lump of confusion in his own eyes, whose spirit and actions are without order. Temptations serve the Christian as the shepherd’s dog serveth the silly sheep; that is, coming behind the flock, he runs upon it, pulls it down, worries it, wounds it, and grievously bedabbleth it with dirt and wet, in the lowest places of the furrows of the field, and not leaving it until it is half dead, nor then neither, except God rebuke. Here is now room for fears of being cast away. Now I see I am lost, says the sinner. This is not coming to Jesus Christ, says the sinner; such a desperate, hard, and wretched heart as mine is, cannot be a gracious one, saith the sinner. And bid such an one be better, he says, I cannot; no, I cannot. Why temptations assail God’s people Question. But what will you say to a soul in this condition? Answer. I will say, That temptations have attended the best of God’s people. I will say, That temptations come to do us good; and I will say also, That there is a difference betwixt growing worse and worse, and thy seeing more clearly how bad thou art. There is a man of an ill-favored countenance, who hath too high a conceit of his beauty; and, wanting the benefit of a glass, he still stands in his own conceit; at last a limner is sent unto him, who draweth his ill-favored face to the life; now looking thereon, he begins to be convinced that he is not half so handsome as he thought he was. Coming sinner, thy temptations are these painters; they have drawn out thy ill-favored heart to the life, and have set it before thine eyes, and now thou seest how ill-favoured thou art. Hezekiah was a good man, yet when he lay sick, for aught I know, he had somewhat too good an opinion of his heart; and for aught I know also, the Lord might, upon his recovery, leave him to a temptation, that he might better know all that was in his heart. Compare Isaiah 38:1–3, with 2 Chronicles 32:31. Alas! we are sinful out of measure, but see it not to be the full, until an hour of temptation comes. But when it comes, it doth as the painter doth, draweth out our heart to the life: yet the sight of what we are should not keep us from coming to Jesus Christ. There are two ways by which God lets a man into a sight of the naughtiness of his heart; one is, by the light of the Word and Spirit of God; and the other is, by the temptations of the devil. But, by the first, we see our naughtiness one way; and, by the second, another. By the light of the Word and Spirit of God, thou hast a sight of thy naughtiness; and by the light of the sun, thou hast a sight of the spots and defilements that are in thy house or raiment. Which light gives thee to see a necessity of cleansing, but maketh not the blemishes to spread more abominably. But when Satan comes, when he tempts, he puts life and rage into our sins, and turns them, as it were, into so many devils within us. Now, like prisoners, they attempt to break through the prison of our body; they will attempt to get out at our eyes, mouth, ears, any ways, to the scandal of the gospel, and reproach of religion, to the darkening of our evidences, and damning of our souls. But I shall say, as I said before, this hath ofttimes been the lot of God’s people. And, “There hath no temptation overtaken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able” (1 Cor 10:13). See the Book of Job, the Book of Psalms, and that of the Lamentations. And remember further, that Christ himself was tempted to blaspheme, to worship the devil, and to murder himself, (Matt 4; Luke 4); temptations worse than which thou canst hardly be overtaken with. But he was sinless, that is true. And he is thy Saviour, and that is as true! Yea, it is as true also, that by his being tempted, he became the conqueror of the tempter, and a succourer of those that are tempted (Col 2:14, 15; Heb 2:15; 4:15, 16). Question. But what should be the reason that some that are coming to Christ should be so lamentably cast down and buffeted with temptations? Answer. It may be for several causes. 1. Some that are coming to Christ cannot be persuaded, until the temptation comes, that they are so vile as the Scripture saith they are. True, they see so much of their wretchedness as to drive them to Christ. But there is an over and above of wickedness which they see not. Peter little thought that he had had cursing, and swearing, and lying, and an inclination in his heart to deny his Master, before the temptation came; but when that indeed came upon him, then he found it there to his sorrow (John 13:36–38; Mark 14:36–40; 68–72). 2. Some that are coming to Jesus Christ are too much affected with their own graces, and too little taken with Christ’s person; wherefore God, to take them off from doting upon their own jewels, and that they might look more to the person, undertaking, and merits of his Son, plunges them into the ditch by temptations. And this I take to be the meaning of Job, “If I wash myself,” said he, “with snow-water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me” (Job 9:30). Job had been a little too much tampering with his own graces, and setting his excellencies a little too high; as these texts make manifest: Job 33:8–13; 34:5–10, 35:2, 3, 38:1, 2; 40:10–15, 42:3–6. But by that the temptations were ended, you find him better taught. Yea, God doth ofttimes, even for this thing, as it were, take our graces from us, and so leave us almost quite to ourselves and to the tempter, that we may learn not to love the picture more than the person of his Son. See how he dealt with them in the 16th of Ezekiel, and the second of Hosea. 3. Perhaps thou hast been given too much to judge thy brother, to condemn thy brother, because a poor tempted man. And God, to bring down the pride of thy heart, letteth the tempter loose upon thee, that thou also mayst feel thyself weak. For “pride goeth before destruction, and an haughty spirit before a fall” (Prov 16:18). 4. It may be thou hast dealt a little too roughly with those that God hath this way wounded, not considering thyself, lest thou also be tempted. And therefore God hath suffered it to come unto thee (Gal 6:1). 5. It may be thou wast given to slumber and sleep, and therefore these temptations were sent to awake thee. You know that Peter’s temptation came upon him after his sleeping; then, instead of watching and praying, then he denied, and denied, and denied his Master (Matt 26). 6. It may be thou hast presumed too far, and stood too much in thine own strength, and therefore is a time of temptation come upon thee. This was also one cause why it came upon Peter—Though all men forsake thee, yet will not I. Ah! that is the way to be tempted indeed (John 13:36–38). 7. It may be God intends to make thee wise, to speak a word in season to others that are afflicted; and therefore he suffereth thee to be tempted. Christ was tempted that he might be able to succour them that are tempted (Heb 2:18). 8. It may be Satan hath dared God to suffer him to tempt thee; promising himself, that if he will but let him do it, thou wilt curse him to his face. Thus he obtained leave against Job; wherefore take heed, tempted soul, lest thou provest the devil’s sayings true (Job 1:11). 9. It may be thy graces must be tried in the fire, that that rust that cleaveth to them may be taken away, and themselves proved, both before angels and devils, to be far better than of gold that perisheth; it may be also, that thy graces are to receive special praises, and honour, and glory, at the coming of the Lord Jesus to judgment, for all the exploits that thou hast acted by them against hell, and its infernal crew, in the day of thy temptation (1 Peter 1:6, 7). 10. It may be God would have others learn by thy sighs, groans, and complaints, under temptation, to beware of those sins for the sake of which thou art at present delivered to the tormentors. But to conclude this, put the worst to the worst—and then things will be bad enough—suppose that thou art to this day without the grace of God, yet thou art but a miserable creature, a sinner, that hath need of a blessed Saviour; and the text presents thee with one as good and kind as heart can wish; who also for thy encouragement saith, “And him that cometh to me I will in no wise cast out.” Application of Observation Second To come, therefore, to a word of application. Is it so, that they that are coming to Jesus Christ are ofttimes heartily afraid that Jesus Christ will not receive them? Then this teacheth us these things— 1. That faith and doubting may at the same time have their residence in the same soul. “O thou of little faith, wherefore didst thou doubt?” (Matt 14:31). He saith not, O thou of no faith! but, O thou of little faith! because he had a little faith in the midst of his many doubts. The same is true even of many that are coming to Jesus Christ. They come, and fear they come not, and doubt they come not. When they look upon the promise, or a word of encouragement by faith, then they come; but when they look upon themselves, or the difficulties that lie before them, then they doubt. “Bid me come,” said Peter; “Come,” said Christ. So he went down out of the ship to go to Jesus, but his hap was to go to him upon the water; there was the trial. So it is with the poor desiring soul. Bid me come, says the sinner; Come, says Christ, and I will in no wise cast thee out. So he comes, but his hap is to come upon the water, upon drowning difficulties; if, therefore, the wind of temptations blow, the waves of doubts and fears will presently arise, and this coming sinner will begin to sink, if he has but little faith. But you shall find here in Peter’s little faith, a twofold act; to wit, coming and crying. Little faith cannot come all the way without crying. So long as its holy boldness lasts, so long it can come with peace; but when it is so, it can come no further, it will go the rest of the way with crying. Peter went as far as his little faith would carry him: he also cried as far as his little faith would help, “Lord, save me, I perish!” And so with coming and crying he was kept from sinking, though he had but a little faith. “Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?” 2. Is it so, that they that are coming to Jesus Christ are ofttimes heartily afraid that Jesus Christ will not receive them? Then this shows us a reason of that dejection, and those castings down, that very often we perceive to be in them that are coming to Jesus Christ. Why, it is because they are afraid that Jesus Christ will not receive them. The poor world they mock us, because we are a dejected people; I mean, because we are sometimes so: but they do not know the cause of our dejection. Could we be persuaded, even then, when we are dejected, that Jesus Christ would indeed receive us, it would make us fly over their heads, and would put more gladness into our hearts than in the time in which their corn, wine, and oil increases (Psa 4:6, 7). But, 3. It is so, That they that are coming to Jesus Christ are ofttimes heartily afraid that he will not receive them. Then this shows that they that are coming to Jesus Christ are an awakened, sensible, considering people. For fear cometh from sense, and consideration of things. They are sensible of sin, sensible of the curse due thereto; they are also sensible of the glorious majesty of God, and of what a blessed, blessed thing it is to be received of Jesus Christ. The glory of heaven, and the evil of sin, these things they consider, and are sensible of. “When I remember, I am afraid.” “When I consider, I am afraid” (Job 21:6; 23:15). These things dash their spirits, being awake and sensible. Were they dead, like other men, they would not be afflicted with fear as they are. For dead men fear not, feel not, care not, but the living and sensible man, he it is that is ofttimes heartily afraid that Jesus Christ will not receive him. I say, the dead and senseless are not distressed. They presume; they are groundlessly confident. Who so bold as blind Bayard? These indeed should fear and be afraid, because they are not coming to Jesus Christ. O! the hell, the fire, the pit, the wrath of God, and torment of hell, that are prepared for poor neglecting sinners! “How shall we escape if we neglect so great salvation?” (Heb 3:3). But they want sense of things, and so cannot fear. 4. Is it so, that they that are coming to Jesus Christ are ofttimes heartily afraid that he will not receive them? Then this should teach old Christians to pity and pray for young comers. You know the heart of a stranger; for you yourselves were strangers in the land of Egypt. You know the fears, and doubts, and terrors, that take hold of them; for that they sometimes took hold of you. Wherefore pity them, pray for them, encourage them; they need all this: guilt hath overtaken them, fears of the wrath of God hath overtaken them. Perhaps they are within the sight of hell-fire; and the fear of going thither is burning hot within their hearts. You may know, how strangely Satan is suggesting his devilish doubts unto them, if possible he may sink and drown them with the multitude and weight of them. Old Christians, mend up the path for them, take the stumblingblocks out of the way; lest that which is feeble and weak be turned aside, but let it rather be healed (Heb 12). Bunyan, J. (2006). Come and Welcome, to Jesus Christ (Vol. 1, pp. 271–273). Bellingham, WA: Logos Bible Software. (Public Domain) Spring in the Heart Spring in the Heart "Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof."—Psalm 65:10. THOUGH other seasons excel in fulness, spring must always bear the palm for freshness and beauty. We thank God when the harvest hours draw near, and the golden grain invites the sickle, but we ought equally to thank him for the rougher days of spring, for these prepare the harvest. April showers are mothers of the sweet May flowers, and the wet and cold of winter are the parents of the splendour of summer. God blesses the springing thereof, or else it could not be said, "Thou crownest the year with thy goodness." There is as much necessity for divine benediction in spring as for heavenly bounty in summer; and, therefore, we should praise God all the year round. Spiritual spring is a very blessed season in a church. Then we see youthful piety developed, and on every hand we hear the joyful cry of those who say, "We have found the Lord." Our sons are springing up as the grass and as willows by the watercourses. We hold up our hands in glad astonishment and cry, "Who are these that fly as a cloud and as doves to their windows?" In the revival days of a Church, when God is blessing her with many conversions, she has great cause to rejoice in God and to sing, "Thou blessest the springing thereof." I intend to take the text in reference to individual cases. There is a time of springing of grace, when it is just in its bud, just breaking through the dull cold earth of unregenerate nature. I desire to talk a little about that, and concerning the blessing which the Lord grants to the green blade of new-born godliness, to those who are beginning to hope in the Lord. I. First, I shall have a little to say about the work previous to the springing thereof. It appears from the text that there is work for God alone to do before the springing comes, and we know that there is work for God to do through us as well. There is work for us to do. Before there can be a springing up in the soul of any, there must be ploughing, harrowing, and sowing. There must be a ploughing, and we do not expect that as soon as ever we plough we shall reap the sheaves. Blessed be God, in many cases, the reaper overtakes the ploughman, but we must not always expect it. In some hearts God is long in preparing the soul by conviction: the law with its ten black horses drags the ploughshare of conviction up and down the soul till there is no one part of it left unfurrowed. Conviction goes deeper than any plough to the very core and centre of the spirit, till the spirit is wounded. The ploughers make deep furrows indeed when God puts his hand to the work: the soil of the heart is broken in pieces in the presence of the Most High. Then comes the sowing. Before there can be a springing up it is certain that there must be something put into the ground, so that after the preacher has used the plough of the law, he applies to his Master for the seed-basket of the gospel. Gospel promises, gospel doctrines, especially a clear exposition of free grace and the atonement, these are the handfuls of corn which we scatter broadcast. Some of the grain falls on the highway, and is lost; but other handfuls fall where the plough has been, and there abide. Then comes the harrowing work. We do not expect to sow seed and then leave it: the gospel has to be prayed over. The prayer of the preacher and the prayer of the Church make up God’s harrow to rake in the seed after it is scattered, and so it is covered up within the clods of the soul, and is hidden in the heart of the hearer. Now there is a reason why I dwell upon this, namely, that I may exhort my dear brethren who have not seen success, not to give up the work but to hope that they have been doing the ploughing, and sowing, and harrowing work, and that the harvest is to come. I mention this for yet another reason, and that is, by way of warning to those who expect to have a harvest without this preparatory work. I do not believe that much good will come from attempts at sudden revivals made without previous prayerful labour. A revival to be permanent must be a matter of growth, and the result of much holy effort, longing, pleading, and watching. The servant of God is to preach the gospel whether men are prepared for it or not; but in order to large success, depend upon it there is a preparedness necessary amongst the hearers. Upon some hearts warm earnest preaching drops like an unusual thing which startles but does not convince; while in other congregations, where good gospel preaching has long been the rule, and much prayer has been offered, the words fall into the hearers’ souls and bring forth speedy fruit. We must not expect to have results without work. There is no hope of a church having an extensive revival in its midst unless there is continued and importunate waiting upon God, together with earnest labouring, intense anxiety, and hopeful expectation. But there is also a work to be done which is beyond our power. After ploughing, sowing, and harrowing, there must come the shower from heaven. "Thou visitest the earth and waterest it," says the Psalmist. In vain are all our efforts unless God shall bless us with the rain of his Holy Spirit’s influence. O Holy Spirit! thou, and thou alone, workest wonders in the human heart, and thou comest from the Father and the Son to do the Father’s purposes, and to glorify the Son. Three effects are spoken of. First, we are told he waters the ridges. As the ridges of the field become well saturated through and through with the abundant rain, so God sends his Holy Spirit till the whole heart of man is moved and influenced by his divine operations. The understanding is enlightened, the conscience is quickened, the will is controlled, the affections are inflamed; all these powers, which I may call the ridges of the heart, come under the divine working. It is ours to deal with men as men, and bring to bear upon them gospel truth, and to set before them motives that are suitable to move rational creatures; but, after all, it is the rain from on high which alone can water the ridges: there is no hope of the heart being savingly affected except by divine operations. Next, it is added, "Thou settlest the furrows," by which some think it is meant that the furrows are drenched with water. Others think there is an allusion here to the beating down of the earth by heavy rain till the ridges become flat, and by the soaking of the water are settled into a more compact mass. Certain it is that the influences of God’s Spirit have a humbling and settling effect upon a man. He was unsettled once like the earth that is dry and crumbly, and blown about and carried away with every wind of doctrine; but as the earth when soaked with wet is compacted and knit together, so the heart becomes solid and serious under the power of the Spirit. As the high parts of the ridge are beaten down into the furrows, so, the lofty ideas, the grand schemes, and carnal boastings of the heart begin to level down, when the Holy Spirit comes to work upon the soul. Genuine humility is a very gracious fruit of the Spirit. To be broken in heart is the best means of preparing the soul for Jesus. "A broken and a contrite heart, O God, thou wilt not despise." Brethren, always be thankful when you see high thoughts of man brought down; this settling the furrows is a very gracious preparatory work of grace. Yet again, it is added, "Thou makest it soft with showers." Man’s heart is naturally hardened against the gospel; like the Eastern soil, it is hard as iron if there be no gracious rain. How sweetly and effectively does the Spirit of God soften the mau through and through! He is no longer towards the Word what he used to be: he feels everything, whereas once he felt nothing. The rock flows with water; the heart is dissolved in tenderness, the eyes are melted into tears. All this is God’s work. I have said already that God works through us, but still it is God’s immediate work to send down the rain of his grace from on high. Perhaps he is at work upon some of you, though as yet there is no springing up of spiritual life in your souls. Though your condition is still a sad one, we will hope for you that ere long there shall be seen the living seed of grace sending up its tender green shoot above the soil, and may the Lord bless the springing thereof. II. In the second place, let us deliver a brief description of the springing thereof. After the operations of the Holy Spirit have been quietly going on for a certain season as pleaseth the great Master and Husbandman, then there are signs of grace. Remember the apostle’s words, "First the blade, then the ear, then the full corn in the ear." Some of our friends are greatly disturbed because they cannot see the full corn in the ear in themselves. They suppose that, if they were the subjects of a divine work they would be precisely like certain advanced Christians with whom it is their privilege to commune, or of whom they may have read in biographies. Beloved, this is a very great mistake. When first grace enters the heart, it is not a great tree covering with its shadow whole acres, but it is the least of all seeds, like a grain of mustard seed. When it first rises upon the soul, it is not the sun shining at high noon, but it is the first dim ray of dawn. Are you so simple as to expect the harvest before you have passed through the springing-time? I shall hope that by a very brief description of the earliest stage of Christian experience you may be led to say, "I have gone as far as that," and then I hope you may be able to take the comfort of the text to yourselves: "Thou blessest the springing thereof." What then is the springing up of piety in the heart? We think it is first seen in sincerely earnest desires after salvation. The man is not saved, in his own apprehension, but he longs to be. That which was once a matter of indifference is now a subject of intense concern. Once he despised Christians, and thought them needlessly earnest; he thought religion a mere trifle, and he looked upon the things of time and sense as the only substantial matters; but now how changed he is! He envies the meanest Christian, and would change places with the poorest believer if he might but be able to read his title clear to mansions in the skies. Now worldly things have lost dominion over him, and spiritual things are uppermost. Once with the unthinking many, he cried, "Who will show us any good?" but now he cries, "Lord, lift thou up the light of thy countenance upon me." Once it was the corn and the wine to which he looked for comfort, but now he looks to God alone. His rock of refuge must be God, for he finds no comfort elsewhere. His holy desires, which he had years ago, were like smoke from the chimney, soon blown away; but now his longings are permanent, though not always operative to the same degree. At times these desires amount to a hungering and a thirsting after righteousness, and yet he is not satisfied with these desires, but wishes for a still more anxious longing after heavenly things. These desires are among the first springings of divine life in the soul. "The springing thereof" shows itself next in prayer. It is prayer now. Once it was the mocking of God with holy sounds unattended by the heart; but now, though the prayer is such that he would not like a human ear to hear him, yet God approves it, for it is the talking of a spirit to a Spirit, and not the muttering of lips to an unknown God. His prayers, perhaps, are not very long: they do not amount to more than this, "Oh!" "Ah!" "Would to God!" "Lord have mercy upon me, a sinner!" and such-like short ejaculations; but, then, they are prayers. "Behold he prayeth," does not refer to a long prayer; it is quite as sure a proof of spiritual life within, if it only refers to a sigh or to a tear. These "groanings that cannot be uttered," are amongst "the springings thereof." There will also be manifest a hearty love for the means of grace, and the house of God. The Bible, long unread, which was thought to be of little more use than an old almanack, is now treated with great consideration; and though the reader finds little in it that comforts him just now, and much that alarms him, yet he feels that it is the book for him, and he turns to its pages with hope. When he goes up to God’s house, he listens eagerly, hoping that there may be a message for him. Before, he attended worship as a sort of pious necessity incumbent upon all respectable people; but now he goes up to God’s house that he may find the Saviour. Once there was no more religion in him than in the door which turns upon its hinges; but now he enters the house praying, "Lord, meet with my soul," and if he gets no blessing, he goes away sighing, "O that I knew where I might find him, that I might come even to his seat." This is one of the blessed signs of "the springing thereof." Yet more cheering is another, namely, that the soul in this state has faith in Jesus Christ, at least in some degree. It is not a faith which brings great joy and peace, but still it is a faith which keeps the heart from despair, and prevents its sinking under a sense of sin. I have known the time when I do not believe any man living could see faith in me, and when I could scarcely perceive any in myself, and yet I was bold to say, with Peter, "Lord, thou knowest all things, thou knowest that I love thee." What man cannot see, Christ can see. Many people have faith in the Lord Jesus Christ, but they are so much engaged in looking at it that they do not see it. If they would look to Christ and not to their own faith, they would not only see Christ but see their own faith too; but they measure their faith, and it seems so little when they contrast it with the faith of full-grown Christians, that they fear it is not faith at all. Oh, little one, if thou hast faith enough to receive Christ, remember the promise, "To as many as received him, to them gave he power to become the sons of God." Poor simple, weak-hearted, and troubled one, look to Jesus and answer, Can such a Saviour suffer in vain? Can such an atonement be offered in vain? Canst thou trust him, and yet be cast away? It cannot be. It never was in the Saviour’s heart to shake off one that did cling to his arm. However feeble the faith he blesses "the springing thereof." The difficulty arises partly from misapprehension and partly from want of confidence in God. I say misapprehension: now if like some Londoners you had never seen corn when it is green, you would cry out, "What! Do you say that yonder green stuff is wheat?" "Yes," the farmer says, "that is wheat." You look at it again and you reply, "Why, man alive, that is nothing but grass. You do not mean to tell me that this grassy stuff will ever produce a loaf of bread such as I see in the baker’s window; I cannot conceive it." No, you could not conceive it, but when you get accustomed to it, it is not at all wonderful to see the wheat go through certain stages; first the blade, then the ear, and afterwards the full corn in the ear. Some of you have never seen growing grace, and do not know anything about it. When you are newly converted you meet with Christians who are like ripe golden ears, and you say, "I am not like them." True, you are no more like them than that grassy stuff in the furrows is like full-grown wheat; but you will grow like them one of these days. You must expect to go through the blade period before you get to the ear period, and in the ear period you will have doubts whether you will ever come to the full corn in the ear; but you will arrive at perfection in due time. Thank God that you are in Christ at all. Whether I have much faith or little faith, whether I can do much for Christ or little for Christ is not the first question; I am saved, not on account of what I am, but on account of what Jesus Christ is; and if I am trusting to him, however little in Israel I may be, I am as safe as the brightest of the saints. I have said, however, that mixed with misapprehension there is a great deal of unbelief. I cannot put it all down to an ignorance that may be forgiven: for there is sinful unbelief too. O sinner, why do you not trust Jesus Christ? Poor quickened, awakened conscience, God gives you his word that he who trusts in Christ is not condemned, and yet you are afraid that you are condemned! This is to give God the lie! Be ashamed and confounded that you should ever have been guilty of doubting the veracity of God. All your other sins do not grieve Christ so much as the sin of thinking that he is unwilling to forgive you, or the sin of suspecting that if you trust him he will cast you away. Do not slander his gracious character. Do not cast a slur upon the generosity of his tender heart. He saith, "Him that cometh to me I will in no wise cast out." Come in the faith of his promise, and he will receive you just now. I have thus given some description of "the springing thereof." III. Thirdly, according to the text, there is one who sees this springing. Thou, Lord—thou blessest the springing thereof. I wish that some of us had quicker eyes to see the beginning of grace in the souls of men; for want of this we let slip many opportunities of helping the weaklings. If a woman had the charge of a number of children that were not her own, I do not suppose she would notice all the incipient stages of disease; but when a mother nurses her own dear children, as soon as ever upon the cheek or in the eye there is a token of approaching sickness, she perceives it at once. I wish we had just as quick an eye, because just as tender a heart, towards precious souls. I do not doubt that many young people are weeks and even months in distress, who need not be, if you who know the Lord were a little more watchful to help them in the time of their sorrow. Shepherds are up all night at lambing time to catch up the lambs as soon as they are born, and take them in and nurse them; and we, who ought to be shepherds for God, should be looking out for all the lambs, especially at seasons when there are many born into God’s great fold, for tender nursing is wanted in the first stages of the new life. God, however, when his servants do not see "the springing thereof," sees it all. Now, you silent, retired spirits, who dare not speak to father or mother, or brother or sister, this text ought to be a sweet morsel to you. "Thou blessest the springing thereof," which proves that God sees you and your newborn grace. The Lord sees the first sign of penitence. Though you only say to yourself, "I will arise, and go to my Father," your Father hears you. Though it is nothing but a desire, your Father registers it. "Thou puttest my tears into thy bottle. Are they not in thy book?" He is watching your return; he runs to meet you, and puts his arms about you, and kisses you with the kisses of his accepting love. O soul, be encouraged with that thought, that up in the chamber or down by the hedge, or wherever it is that thou hast sought secrecy, God is there. Dwell on the thought, "Thou God seest me." That is a precious text,—"All my desire is before thee;" and here is another sweet one, "The Lord taketh pleasure in them that fear him, in them that hope in his mercy." He can see you when you only hope in his mercy, and he takes pleasure in you if you have only begun to fear him. Here is a third choice word, "Thou wilt perfect that which concerneth me." Have you a concern about these things? Is it a matter of soul-concern with you to be reconciled to God, and to have an interest in Jesu’s precious blood? It is only "the springing thereof," but he blesses it. It is written, "A bruised reed he will not break, and the smoking flax he will not quench, till he bring forth judgment unto victory." There shall be victory for you, even before the judgment-seat of God, though as yet you are only like the flax that smokes and gives no light, or like the reed that is broken, and yields no music. God sees the first springing of grace. IV. A few words upon a fourth point: what a misery it would be, if it were possible, to have this springing without God’s blessing! The text says, "Thou blessest the springing thereof." We must, just a moment, by way of contrast, think of how the springing would have been without the blessing. Suppose we were to see a revival amongst us without God’s blessing. It is my conviction that there are revivals which are not of God at all, but are produced by excitement merely. If there be no blessing from the Lord, it will be all a delusion, a bubble blown up into the air for a moment, and then gone to nothing. We shall only see the people stirred, to become the more dull and dead afterwards; and this is a great mischief to the church. In the individual heart, if there should be a springing up without God’s blessing, there would be no good in it. Suppose you have good desires, but no blessing on these desires, they will only tantalize and worry you; and then, after a time, they will be gone, and you will be more impervious than you were before to religious convictions; for, if religious desires are not of God’s sending, but are caused by excitement, they will probably prevent your giving a serious hearing to the Word of God in times to come. If convictions do not soften they will certainly harden. To what extremities have some been driven who have had springings of a certain sort which have not led them to Christ! Some have been crushed by despair. They tell us that religion crowds the madhouse: it is not true; but there is no doubt whatever that religiousness of a certain kind has driven many a man out of his mind. The poor souls have felt their wound but have not seen the balm. They have not known Jesus. They have had a sense of sin and nothing more. They have not fled for refuge to the hope which God has set before them. Marvel not if men do go mad when they refuse the Saviour. It may come as a judicial visitation of God upon those men who, when in great distress of mind, will not fly to Christ. I believe it is with some just this—you must either fly to Jesus, or else your burden will become heavier and heavier until your spirit will utterly fail. This is not the fault of religion, it is the fault of those who will not accept the remedy which religion presents. A springing up of desires without God’s blessing would be an awful thing, but we thank him that we are not left in such a case. V. And now I have to dwell upon the comforting thought that God does bless "the springing thereof." I wish to deal with you who are tender and troubled; I want to show that God does bless your springing. He does it in many ways. Frequently he does it by the cordials which he brings. You have a few very sweet moments: you cannot say that you are Christ’s, but at times the bells of your heart ring very sweetly at the mention of his name. The means of grace are very precious to you. When you gather to the Lord’s worship you feel a holy calm, and you go away from the service wishing that there were seven Sundays in the week instead of one. By the blessing of God the Word has just suited your case, as if the Lord had sent his servants on purpose to you: you lay aside your crutches for awhile, and you begin to run. Though these things have been sadly transient, they are tokens for good. On the other hand, if you have had none of these comforts, or few of them, and the means of grace have not been consolations to you, I want you to look upon that as a blessing. It may be the greatest blessing that God can give us to take away all comforts on the road, in order to quicken our running towards the end. When a man is flying to the City of Refuge to be protected from the man-slayer, it may be an act of great consideration to stay him for a moment that he may quench his thirst and run more swiftly afterwards; but perhaps, in a case of imminent peril, it may be the kindest thing neither to give him anything to eat or to drink, nor invite him to stop for a moment, in order that he may fly with undiminished speed to the place of safety. The Lord may be blessing you in the uneasiness which you feel. Inasmuch as you cannot say that you are in Christ, it may be the greatest blessing which heaven can give to take away every other blessing from you, in order that you may be compelled to fly to the Lord. You perhaps have a little of your self-righteousness left, and while it is so you cannot get joy and comfort. The royal robe which Jesus gives will never shine brilliantly upon us till every rag of our own goodness is gone. Perhaps you are not empty enough, and God will never fill you with Christ till you are. Fear often drives men to faith. Have you never heard of a person walking in the fields into whose bosom a bird has flown because pursued by the hawk? Poor timid thing, it would not have ventured there had not a greater fear compelled it. All this may be so with you; your fears may be sent to drive you more swiftly and more closely to the Saviour, and if so, I see in these present sorrows the signs that God is blessing "the springing thereof." In looking back upon my own "springing" I sometimes think God blessed me then in a lovelier way than now. Though I would not willingly return to that early stage of my spiritual life, yet there were many joys about it. An apple tree when loaded with apples is a very comely sight; but give me, for beauty, the apple tree in bloom. The whole world does not present a more lovely sight than an apple blossom. Now, a full-grown Christian laden with fruit is a comely sight, but still there is a peculiar loveliness about the young Christian. Let me tell you what that blessedness is; you have probably now a greater horror of sin than professors who have known the Lord for years; they might wish that they felt your tenderness of conscience. You have now a graver sense of duty, and a more solemn fear of the neglect of it than some who are further advanced. You have also a greater zeal than many: you are now doing your first works for God, and burning with your first love; nothing is too hot or too heavy for you: I pray that you may never decline, but always advance. And now to close. I think there are three lessons for us to learn. First, let older saints be very gentle and kind to young believers. God blesses the springing thereof—mind that you do the same. Do not throw cold water upon young desires: do not snuff out young believers with hard questions. While they are babes and need the milk of the Word, do not be choking them with your strong meat; they will eat strong meat by-and-by, but not just yet. Remember, Jacob would not overdrive the lambs; be equally prudent. Teach and instruct them, but let it be with gentleness and tenderness, not as their superiors, but as nursing fathers for Christ’s sake. God, you see, blesses the springing thereof—may he bless it through you! The next thing I have to say is, fulfil the duty of gratitude. Beloved, if God blesses the springing thereof we ought to be grateful for a little grace. If you have only seen the first shoot peeping up through the mould be thankful, and you shall see the green blade waving in the breeze; be thankful for the ankle-deep verdure and you shall soon see the commencement of the ear; be thankful for the first green ears and you shall see the flowering of the wheat, and by-and-by its ripening, and the joyous harvest. The last lesson is one of encouragement. If God blesses "the springing thereof," dear beginners, what will he not do for you in after days? If he gives you such a meal when you break your fast, what dainties will be on your table when he says to you, "Come and dine"; and what a banquet will he furnish at the supper of the Lamb! O troubled one! let the storms which howl and the snows which fall, and the wintry blasts that nip your springing, all be forgotten in this one consoling thought, that God blesses your springing, and whom God blesses none can curse. Over your head, dear, desiring, pleading, languishing soul, the Lord of heaven and earth pronounces the blessing of the Father, and the Son, and the Holy Spirit. Take that blessing and rejoice in it evermore. Amen. Spurgeon, C. H. (1882). Farm Sermons. New York: Passmore and Alabaster. (Public Domain) The Seed of the Woman, and the Seed of the Serpent The Seed of the Woman, and the Seed of the Serpent Genesis 3:15 And I will put Enmity between thee and the Woman, and between thy Seed and her Seed; it shall bruise thy Head, and thou shalt bruise his Heel. ON reading to you these words, I may address you in the language of the holy angels to the shepherds, that were watching their flocks by night; "Behold, I bring you glad tidings of great joy." For this is the first promise that was made of a Saviour to the apostate race of Adam. We generally look for Christ only in the New Testament; but christianity, in one sense, is very near as old as the creation. It is wonderful to observe how gradually God revealed his Son to mankind. He began with the promise in the text, and this the elect lived upon, till the time of Abraham. To him, God made further discoveries of his eternal council concerning man’s redemption. Afterwards, at sundry times, and in divers manners, God spoke to the fathers by the prophets, till at length the Lord Jesus himself was manifested in flesh, and came and tabernacled amongst us. This first promise must certainly be but dark to our first parents, in comparison of that great light which we enjoy: And yet, dark as it was, we may assure ourselves they built upon it their hopes of everlasting salvation, and by that faith were saved. How they came to stand in need of this promise, and what is the extent and meaning of it, I intend, God willing, to make the subject-matter of your present meditation. The fall of man is written in too legible characters not to be understood: Those that deny it, by their denying, prove it. The very heathens confessed, and bewailed it: They could see the streams of corruption running through the whole race of mankind, but could not trace them to the fountain-head. Before God gave a revelation of his Son, man was a riddle to himself. And Moses unfolds more, in this one chapter (out of which the text is taken) than all mankind could have been capable of finding out of themselves, though they had studied to all eternity. In the preceding chapter he had given us a full account, how God spoke the world into being; and especially how he he breath of life, so that he became a living soul. A council of formed man of the dust of the earth, and breathed into him tthe Trinity was called concerning the formation of this lovely creature. The result of that council was, "Let us make man in our image, after our likeness. So God created man in his own image, in the image of God created he him." Moses remarkably repeats these words, that we might take particular notice of our divine Original. Never was so much expressed in so few words: None but a man inspired could have done so. But it is remarkable, that though Moses mentions our being made in the image of God, yet he mentions it but twice, and that in a transient manner; as though he would have said, "man was made in honour, God made him upright, ‘in the image of God, male and female created he them.’ But man so soon fell, and became like the beasts that perish, nay, like the devil himself, that it is scarce worth mentioning." How soon man sell after he was created, is not told us; and therefore, to fix any time, is to be wise above what is written. And, I think, they who suppose that man fell the same day in which he was made, have no sufficient ground for their opinion. The many things which are crouded together in the former chapter, such as the formation of Adam‘s wife, his giving names to the beasts, and his being put into the garden which God had planted, I think require a longer space of time than a day to be transacted in. However, all agree in this, "man stood not long." How long, or how short a while, I will not take upon me to determine. It more concerns us to enquire, how he came to fall from his stedfastness, and what was the rise and progress of the temptation which prevailed over him. The account given us in this chapter concerning it, is very full; and it may do us much service, under God, to make some remarks upon it. "Now the serpent (says the sacred historian) was more subtile than any beast of the field which the Lord God had made; and he said unto the woman, Yea, hath God said, ye shall not eat of every tree of the garden?" Though this was a real serpent, yet he that spoke was no other than the devil; from hence, perhaps, called the old serpent, because he took possession of the serpent when he came to beguile our first parents. The devil envied the happiness of man, who was made, as some think, to supply the place of the fallen angels. God made man upright, and with full power to stand if he would: He was just, therefore, in suffering him to be tempted. If he fell, he had no one to blame except himself. But how must satan effect his fall? He cannot do it by his power, he attempts it therefore by policy: he takes possession of a serpent, which was more subtile than all the beasts of the field, which the Lord God had made; so that men who are full of subtilty, but have no piety, are only machines for the devil to work upon, just as he pleases. "And he said unto the woman." Here is an instance of his subtilty. He says unto the woman, the weaker vessel, and when she was alone from her husband, and therefore was more liable to be overcome; "Yea, hath God said, ye shall not eat of every tree of the garden?" These words are certainly spoken in answer to something which the devil either saw or heard. In all probability, the woman was now near the tree of knowledge of good and evil; (for we shall find her, by and by, plucking an apple from it) perhaps she might be looking at, and wondering what there was in that tree more than the others, that she and her husband should be forbidden to taste of it. Satan seeing this, and coveting to draw her into a parley with him, (for if the devil can persuade us not to resist, but to commune with him, he hath gained a great point) he says, "Yea, hath God said, ye shall not eat of every tree in the garden?" The first thing he does is to persuade her, if possible, to entertain hard thoughts of God; this is his general way of dealing with God’s children: "Yea, hath God said, ye shall not eat of every tree of the garden? What! hath God planted a garden, and placed you in the midst of it, only to teaze and perplex you? hath he planted a garden, and yet forbid you making use of any of the fruits of it at all?" It was impossible for him to ask a more insnaring question, in order to gain his end: For Eve was here seemingly obliged to answer, and vindicate God’s goodness. And therefore,— Verse 2, 3. The woman said unto the serpent, "We may eat of the fruit of the trees of the garden: But of the fruit of the tree which it in the midst of the garden, God hath said, ye shall not eat of it, neither shall ye touch it, left ye die." The former part of the answer was good, "We may eat of the fruit of the trees of the garden, God has not forbid us eating of every tree of the garden. No; we may eat of the fruit of the trees in the garden (and, it should seem, even of the tree of life, which was as a sacrament to man in a state of innocence) there is only one tree in the midst of the garden, of which God hath said, ye shall not eat of it, neither shall ye touch it, left ye die." Here she begins to warp, and sin begins to conceive in her heart. Already she has contracted some of the serpent’s poison, by talking with him, which she ought not to have done at all. For she might easily suppose, that it could be no good being, that could put such a question unto her, and insinuate such dishonourable thoughts of God. She should therefore have fled from him, and not stood to have parleyed with him at all. Immediately the ill effects of it appear, she begins to soften the divine threatning. God had said, "the day thou eatest thereof, thou shalt surely die;" or, dying thou shalt die. But Eve says, "Ye shall not eat of it, neither shall ye touch it, lest ye die." We may be assured we are fallen into, and begin to fall by temptation, when we begin to think God will not be as good as his word, in respect to the execution of his threatnings denounced against sin. Satan knew this, and therefore artfully "Said unto the woman, (ver. 4.) Ye shall not surely die," in an insinuating manner, "Ye shall not surely die. Surely, God will not be so cruel as to damn you only for eating an apple, it cannot be." Alas! how many does Satan lead captive at his will, by flattering them, that they shall not surely die; that hell-torments will not be eternal; that God is all mercy; that he therefore will not punish a few years sin with an eternity of misery? But Eve found God as good as his word; and so will all they who go on in sin, under a false hope that they shall not surely die. We may also understand the words spoken positively, and this is agreeable to what follows; You shall not surely die; "It is all a delusion, a mere bugbear, to keep you in a servile subjection." For (ver. 5.) "God doth know, that in the day ye eat thereof, then shall your eyes be opened, and ye shall be as gods, knowing good and evil." What child of God can expect to escape slander, when God himself was thus slandered even in paradise? Surely the understanding of Eve must have been, in some measure, blinded, or she would not have suffered the tempter to speak such perverse things. In what odious colours is God here represented! "God doth know, that in the day ye eat there of, ye shall be as gods," (equal with God.) So that the grand temptation was, that they should be hereafter under no controul, equal, if not superior, to God that made them, knowing good and evil. Eve could not tell what Satan meant by this; but, to be sure, she understood it of some great privilege which they were to enjoy. And thus Satan now points out a way which seems right to sinners, but does not tell them the end of that way is death. To give strength and force to this temptation, in all probability, Satan, or the serpent, at this time plucked an apple from the tree, and ate it before Eve; by which Eve might be induced to think, that the sagacity and power of speech, which the serpent had above the other beasts, must be owing, in a great measure, to his eating that fruit; and, therefore, if he received so much improvement, she might also expect a like benefit from it. All this, I think, is clear; for, otherwise, I do not see with what propriety it could be said, "When the woman saw that it was good for food." How could she know it was good for food, unless she had seen the serpent seed upon it? Satan now begins to get ground apace. Lust had conceived in Eve’s heart; shortly it will bring forth sin. Sin being conceived, brings forth death. Verse 6. "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband, and he did eat." Our senses are the landing ports of our spiritual enemies. How needful is that resolution of holy Job, "I have made a covenant with mine eyes!" When Eve began to gaze on the forbidden fruit with her eyes, she soon began to long after it with her heart. When she saw that it was good for food, and pleasant to the eyes, (here was the lust of the flesh, and lust of the eye) but, above all, a tree to be desired to make one wise, wiser than God would have her be, nay, as wise as God himself; she took of the fruit thereof, and gave also unto her husband with her, and he did eat. As soon as ever she sinned herself, she turned tempter to her husband. It is dreadful, when those, who should be help-meets for each other in the great work of their salvation, are only promoters of each other’s damnation: but thus it is. If we ourselves are good, we shall excite others to goodness; if we do evil, we shall entice others to do evil also. There is a close connection between doing and teaching. How needful then is it for us all to take heed that we do not sin any way ourselves, lest we should become factors for the devil, and insnare, perhaps, our nearest and dearest relatives? "she gave also unto her husband with her, and he did eat." Alas! what a complication of crimes was there in this one single act of sin! Here is an utter disbelief of God’s threatning; the utmost ingratitude to their Maker, who had so lately planted this garden, and placed them in it, with such a glorious and comprehensive charter. And, the utmost neglect of their posterity, who they knew were to stand or fall with them. Here was the utmost pride of heart: they wanted to be equal with God. Here’s the utmost contempt put upon his threatning and his law: the devil is credited and obeyed before him, and all this only to satisfy their sensual appetite. Never was a crime of such a complicated nature committed by any here below: Nothing but the devil’s apostasy and rebellion could equal it. And what are the consequences of their disobedience? Are their eyes opened? Yes, their eyes are opened; but, alas! it is only to see their own nakedness. For we are told (ver. 7.) "That the eyes of them both were opened, and they knew that they were naked." Naked of God, naked of every thing that was holy and good, and destitute of the divine image, which they before enjoyed. They might rightly now be termed Ichabod; for the glory of the Lord departed from them. O how low did these sons of the morning then fall! out of God, into themselves; from being partakers of the divine nature, into the nature of the devil and the beast. Well, therefore, might they know that they were naked, not only in body, but in soul. And how do they behave now they are naked? Do they flee to God for pardon? Do they seek to God for a robe to cover their nakedness? No, they were now dead to God, and became earthly, sensual, devilish: therefore, instead of applying to God for mercy, "they sewed or platted fig-leaves together, and made themselves aprons," or things to gird about them. This is a lively representation of all natural men: we see that we are naked: we, in some measure, confess it; but, instead of looking up to God for succour, we patch up a righteousness of our own (as our first-parents platted fig-leaves together) hoping to cover our nakedness by that. But our righteousness will not stand the severity of God’s judgment: it will do us no more service than the fig-leaves did Adam and Eve, that is, none at all. For (ver. 8.) "They heard the voice of the Lord God walking in the trees of the garden, in the cool of the day; and Adam and his wife (notwithstanding their fig-leaves) hid themselves from the presence of the Lord God, among the trees of the garden." They heard the voice of the Lord God, or the Word of the Lord God, even the Lord Jesus Christ, who is "the word that was with God, and the word that was God." They heard him walking in the trees of the garden, in the cool of the day. A season, perhaps, when Adam and Eve used to go, in an especial manner, and offer up an evening-sacrifice of praise and thanksgiving. The cool of the day. Perhaps the sin was committed early in the morning, or at noon; but God would not come upon them immediately, he said till the cool of the day. And if we would effectually reprove others, we should not do it when they are warmed with passion, but wait till the cool of the day. But what an alteration is here! Instead of rejoicing at the voice of their beloved, instead of meeting him with open arms and inlarged hearts, as before, they now hide themselves in the trees of the garden. Alas, what a foolish attempt was this? Surely they must be naked, otherwise how could they think of hiding themselves from God? Whither could they flee from his presence? But, by their fall, they had contracted an enmity against God: they now hated, and were afraid to converse with God their Maker. And is not this our case by nature? Assuredly it is. We labour to cover our nakedness with the fig-leaves of our own righteousness: We hide ourselves from God as long as we can, and will not come, and never should come, did not the Father prevent, draw, and sweetly constrain us by his grace, as he here prevented Adam. Verse 9. "And the Lord God called unto Adam, and said unto him, Adam, where art thou?" "The Lord God called unto Adam," (for otherwise Adam would never have called unto the Lord God) and said, "Adam, where art thou? How is it that thou comest not to pay thy devotions as usual?" Christians, remember the Lord keeps an account when you fail coming to worship. Whenever therefore you are tempted to withhold your attendance, let each of you fancy you heard the Lord God calling unto you, and saying, "O man, O woman, where art thou? It may be understood in another and better sense; Adam, where art thou?" What a condition is thy poor soul in? This is the first thing the Lord asks and convinces a sinner of; when he prevents and calls him effectually by his grace; he also calls him by name; for unless God speaks to us in particular, and we know where we are, how poor, how miserable, how blind, how naked, we shall never value the redemption wrought out for us by the death and obedience of the dear Lord Jesus. "Adam, where art thou?" Verse 10. "And he said, I heard thy voice in the garden, and I was afraid." See what cowards sin makes us. If we knew no sin, we should know no fear. "Because I was naked, and I hid myself." Ver. 11. "And he said, who told thee that thou wast naked? Hast thou eaten of the tree, whereof I (thy Maker and Law-giver) commanded thee, that thou shouldst not eat?" God knew very well that Adam was naked, and that he had eaten of the forbidden fruit. But God would know it from Adam‘s own mouth. Thus God knows all our necessities before we ask, but yet insists upon our asking for his grace, and confessing our sins. For, by such acts, we acknowledge our dependence upon God, take shame to ourselves, and thereby give glory to his great name. Verse 12. "And the man said, the woman which thou gavest to be with me, she gave me of the tree, and I did eat." Never was nature more lively delineated. See what pride Adam contracted by the fall! How unwilling he is to lay the blame upon, or take shame to himself. This answer is full of insolence towards God, enmity against his wife, and disingenuity in respect to himself. For herein he tacitly reflects upon God. "The woman that thou gavest to be with me." As much as to say, if thou hadst not given me that woman, I had not eaten the forbidden fruit. Thus, when men sin, they lay the fault upon their passions; then blame and reflect upon God for giving them those passions. Their language is, "the appetites that thou gavest us, they deceived us; and therefore we sinned against thee." But, as God, notwithstanding, punished Adam for hearkning to the voice of his wife, so he will punish those who hearken to the dictates of their corrupt inclinations: For God compels no man to sin. Adam might have withstood the solicitations of his wife, if he would. And so, if we look up to God, we should find grace to help in the time of need. The devil and our own hearts tempt, but they cannot force us to consent, without the concurrence of our own wills. So that our damnation is of ourselves, as it will evidently appear at the great day, notwithstanding all mens present impudent replies against God. As Adam speaks insolently in respect to God, so he speaks with enmity against his wife; the woman, or this woman, she gave me. He lays all the fault upon her, and speaks of her with much contempt. He does not say, my wife, my dear wife; but, this woman. Sin disunites the most united hearts: it is the bane of holy fellowship. Those who have been companions in sin here, if they die without repentance, will both hate and condemn one another hereafter. All damned souls are accusers of their brethren. Thus it is, in some degree, on this side the grave. "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." What a disingenuous speech was here! He makes use of no less than fifteen words to excuse himself, and but one or two (in the original) to confess his fault, if it may be called a confession at all. "The woman which thou gavest to be with me, she gave me of the tree;" here are fifteen words; "and I did eat." With what reluctance do these last words come out? How soon are they uttered? "And I did eat." But thus it is with an unhumbled, unregenerate heart: It will be laying the fault upon the dearest friend in the world, nay, upon God himself, rather than take shame to itself. This pride we are all subject to by the fall; and, till our hearts are broken, and made contrite by the spirit of our Lord Jesus Christ, we shall be always charging God foolishly. "Against thee, and thee only, have I sinned, that thou mightest be justified in thy saying, and clear when thou art judged," is the language of none but those, who, like David, are willing to confess their faults, and are truly sorry for their sins. This was not the case of Adam: his heart was not broken; and therefore he lays the fault of his disobedience upon his wife and God, and not upon himself; "The woman which thou gavest to be with me, she gave me of the tree, and I did eat." Verse 13. "And the Lord God said, What is this that thou hast done?" What a wonderful concern does God express in this expostulation! "What a deluge of misery hast thou brought upon thyself, thy husband, and thy posterity? What is this that thou hast done? Disobeyed thy God, obeyed the devil, and ruined thy husband, for whom I made thee to be an help-meet! What is this that thou hast done?" God would here awaken her to a sense of her crime and danger, and therefore, as it were, thunders in her ears: for the law must be preached to self-righteous sinners. We must take care of healing before we see sinners wounded, lest we should say, Peace, peace, where there is no peace. Secure sinners must hear the thunderings of mount Sinai, before we bring them to mount Sion. They who never preach up the law, it is to be feared, are unskilful in delivering the glad tidings of the gospel. Every minister should be a Boanerges, a son of thunder, as well as a Barnabas, a son of consolation. There was an earthquake and a whirlwind, before the small still voice came to Elijah: We must first shew people they are condemned, and then shew them how they must be saved. But how and when to preach the law, and when to apply the promises of the gospel, wisdom is profitable to direct. "And the Lord God said unto the woman, What is this that thou hast done?" "And the woman said, The serpent beguiled me, and I did eat." She does not make use of so many words to excuse herself, as her husband; but her heart is as unhumbled as his. What is this, says God, that thou hast done? God here charges her with doing it. She dares not deny the fact, or say, I have not done it; but she takes all the blame off herself, and lays it upon the serpent; "The serpent beguiled me, and I did eat." She does not say, "Lord, I was to blame for talking with the serpent; Lord, I did wrong, in not hastening to my husband, when he put the first question to me; Lord, I plead guilty, I only am to blame, O let not my poor husband suffer for my wickedness!" This would have been the language of heart, had she now been a true penitent. But both were now alike proud; therefore neither will lay the blame upon themselves: "The serpent beguiled me, and I did eat. The woman which thou gavest to be with me, she gave me of the tree, and I did eat." I have been the more particular in remarking this part of their behaviour, because it tends so much to the magnifying of Free-grace, and plainly shews us, that salvation cometh only from the Lord. Let us take a short view of the miserable circumstances our first parents were now in: They were legally and spiritually dead, children of wrath, and heirs of hell. They had eaten the fruit, of which God had commanded them, that they should not eat; and when arraigned before God, notwithstanding their crime was so complicated, they could not be brought to confess it. What reason can be given, why sentence of death should not be pronounced against the prisoners at the bar? All must own they are worthy to die. Nay, how can God, consistently with his justice, possibly forgive them? He had threatened, that the day wherein they eat of the forbidden fruit, they should "surely die;" and, if he did not execute this threatening, the devil might then slander the Almighty indeed. And yet mercy cries, spare these sinners, spare the work of thine own hands. Behold, then, wisdom contrives a scheme how God may be just, and yet be merciful; be faithful to his threatening, punish the offence, and at the same time spare the offender. An amazing scene, of divine love here opens to our view, which had been from all eternity hid in the heart of God! Notwithstanding Adam and Eve were thus unhumbled, and did not so much as put up one single petition for pardon, God immediately passes sentence upon the serpent, and reveals to them a Saviour. Verse 14. "And the Lord God said unto the serpent, because thou hast done this, thou art accursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life;" i. e. he should be in subjection, and his power should always be limited and restrained. "His enemies shall lick the very dust," says the Psalmist. (Ver. 15.) "And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel." Before I proceed to the explanation of this Verse, I cannot but take notice of one great mistake which the author of the Whole Duty of Man is guilty of, in making this Verse contain a covenant between God and Adam, as though God now personally treated with Adam, as before the fall. For, talking of the second covenant in his preface, concerning caring for the soul, says he, "This second covenant was made with Adam, and us in him, presently after the fall, and is briefly contained in these words, Gen. 3:15. where God declares, ‘The seed of the woman shall break the serpent’s head;’ and this was made up, as the first was, of some mercies to be afforded by God, and some duties to be performed by us." This is exceeding false divinity: for these words are not spoken to Adam; they are directed only to the serpent. Adam and Eve stood by as criminals, and God could not treat with them, because they had broken his covenant. And it is so for from being a covenant wherein "some mercies are to be afforded by God, and some duties to be performed by us," that here is not a word looking that way; it is only a declaration of a free gift of salvation through Jesus Christ our Lord. God the Father and God the Son had entered into a covenant concerning the salvation of the elect from all eternity, wherein God the Father promised, That, if the Son would offer his soul a sacrifice for sin, he should see his seed. Now this is an open revelation of this secret Covenant, and therefore God speaks in the most positive terms, "It shall bruise thy head, and thou shalt bruise his heel." The first Adam, God had treated with before; he proved false: God therefore, to secure the second covenant from being broken, puts it into the hands of the second Adam, the Lord from heaven. Adam, after the fall, stood no longer as our representative; he and Eve were only private persons, as we are, and were only to lay hold on the declaration of mercy contained in this promise by faith, (as they really did) and by that they were saved. I do not say but we are to believe and obey, if we are everlastingly saved. Faith and obedience are conditions, if we only mean that they in order go before our salvation; but I deny that these are proposed by God to Adam, or that God treats with him in this promise, as he did before the fall under the covenant of works. For how could that be, when Adam and Eve were now prisoners at the bar, without strength to perform any conditions at all? The truth is this: God, as a reward of Christ’s sufferings, promised to give the elect faith and repentance, in order to bring them to eternal life: and both these, and every thing else necessary for their everlasting happiness, are infallibly secured to them in this promise; as Mr. Boston, an excellent Scots divine, clearly shews, in a book entitled, "A view of the covenant of grace." This is by no means an unnecessary distinction; it is a matter of great importance: for want of knowing this, people have been so long misled. They have been taught that they must Do so and so, as though they were under a covenant of works, and then for doing this, they should be saved. Whereas, on the contrary, people should be taught, That the Lord Jesus was the second Adam, with whom the Father entered into covenant for fallen man; That they can now do nothing of or for themselves, and should therefore come to God, beseeching him to give them faith, by which they shall be enabled to lay hold on the righteousness of Christ; and that faith they will then shew forth by their works, out of love and gratitude to the ever-blessed Jesus, their most glorious Redeemer, for what he has done for their souls. This is a consistent scriptural scheme: without holding this, we must run into one of those two bad extremes; I mean, Antinomianism on the one hand, or Arminianism on the other: from both which may the good Lord deliver us! But to proceed: By the seed of the woman, we are here to understand the Lord Jesus Christ, who, though very God of very God, was, for us men and our salvation, to have a a body prepared for him by the Holy Ghost, and to be born of a woman who never knew man, and by his obedience and death make an atonement for man’s transgression, and bring in an everlasting righteousness, work in them a new nature, and thereby bruise the serpent’s head, i. e. destroy his power and dominion over them. By the serpent’s seed, we are to understand the devil and all his children, who are permitted by God to tempt and sift his children. But, blessed be God, he can reach no further than our heel. It is not to be doubted but Adam and Eve understood this promise in this sense; for it is plain, in the latter part of the chapter, sacrifices were instituted. From whence should those skins come, but from beasts slain for sacrifice, of which God made them coats? We find Abel, as well as Cain, offering sacrifice in the next chapter: and the Apostle tells us, he did it by faith, no doubt in this promise. And Eve, when Cain was born, said, "I have gotten a man from the Lord;" or, (as Mr. Henry observes, it may be rendered) "I have gotten a man,—the Lord,—the promised Messiah." Some further suppose, that Eve was the first believer; and therefore they translate it thus, "The seed, (not of the, but) of this woman:" which magnifies the grace of God so much the more, that she, who was first in the transgression, should be the first partaker of redemption. Adam believed also, and was saved: for unto Adam and his wife did the Lord God make coats of skins, and cloathed them: which was a remarkable type of their being clothed with the righteousness of our Lord Jesus Christ. This promise was literally fulfilled in the person of our Lord Jesus Christ. Satan bruised his heel, when he tempted him for forty days together in the wilderness: he bruised his heel, when he raised up strong persecution against him during the time of his public ministry: he in an especial manner bruised his heel, when our Lord complained, that his soul was exceeding sorrowful, even unto death, and he sweat great drops of blood falling upon the ground, in the garden: He bruised his heel, when he put it into the heart of Judas to betray him: and he bruised him yet most of all, when his emissaries nailed him to an accursed tree, and our Lord cried out, "My God, my God, why hast thou forsaken me?" Yet, in all this, the blessed Jesus, the feed of the woman, bruised Satan’s accursed head: for, in that he was tempted, he was able to succour those that are tempted. By his stripes we are healed. The chastisement of our peace was upon him. By dying, he destroyed him that had the power of death, that is, the devil. He thereby spoiled principalities and powers, and made a shew of them openly, triumphing over them upon the cross. This promise has been fulfilled in the elect of God, considered collectively, as well before, as since the coming of our Lord in the flesh: for they may be called, the seed of the woman. Marvel not, that all who will live godly in Christ Jesus, must suffer persecution. In this promise, there is an eternal enmity put between the seed of the woman, and the seed of the serpent; so that those that are born after the spirit. This enmity shewed itself, soon after this promise was revealed, in Cain’s bruising the heel of Abel: it continued in the church through all ages before Christ came in the flesh, as the history of the Bible, and the xith chapter of the Hebrews, plainly shew. It raged exceedingly after our Lord’s ascension; witness the Acts of the Apostles, and the History of the Primitive Christians. It now rages, and will continue to rage and shew itself, in a greater or less degree, to the end of time. But let not this dismay us; for in all this, the seed of the woman is more than conqueror, and bruises the serpent’s head. Thus the Israelites, the more they were oppressed, the more they increased. Thus it was with the Apostles; thus it was with their immediate followers. So that Tertullian compares the church in his time to a mowed field; the more frequently it is cut, the more it grows. The blood of the martyrs was always the seed of the church. And I have often sat down with wonder and delight, and admired how God has made the very schemes which his enemies contrived, in order to hinder, become the most effectual means to propagate his gospel. The devil has had so little success in persecution, that if I did not know that he and his children, according to this verse, could not but persecute, I should think he would count it his strength to sit still. What did he get by persecuting the martyrs in Queen Mary’s time? Was not the grace of God exceedingly glorified in their support? What did he get by persecuting the good old Puritans? Did it not prove the peopling of New-England? Or, to come nearer our own times, what has he got by putting us out of the synagogues? Hath not the word of God, since that, mightily prevailed? My dear hearers, you must excuse me for enlarging on this head; God fills my soul generally, when I come to this topic. I can say with Luther, "If it were not for persecution, I should not understand the scripture." If Satan should be yet suffered to bruise my heel further, and his servants should thrust me into prison, I doubt not, but even that would only tend to the more effectual bruising of his head. I remember a saying of the then Lord Chancellor to the pious Bradford: "Thou hast done more hurt, said he, by thy exhortations in private in prison, than thou didst in preaching before thou wast put in," or words to this effect. The promise of the text is my daily support; "I will put enmity between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Further: this promise is also fulfilled, not only in the church in general, but in every individual believer in particular. In every believer there are two seeds, the seed of the woman, and the seed of the serpent; the flesh lusting against the spirit, and the spirit against the flesh. It is with the believer, when quickened with grace in his heart, as it was with Rebekah, when she had conceived Esau and Jacob in her womb; she felt a struggling, and began to be uneasy; "If it be so, says she, why am I thus?" Thus grace and nature struggle (if I may so speak) in the womb of a believer’s heart: but, as it was there said, "The elder shall serve the younger;" so it is here,—grace in the end shall get the better of nature; the seed of the woman shall bruise the serpent’s head. Many of you that have believed in Christ, perhaps may find some particular corruption yet strong, so strong, that you are sometimes ready to cry out with David, "I shall fall one day by the hand of Saul." But, fear not, the promise in the text insures the perseverance and victory of believers over sin, Satan, death, and hell. What if indwelling corruption does yet remain, and the seed of the serpent bruise your heel, in vexing and disturbing your righteous souls? Fear not, though faint, yet pursue: you shall yet bruise the serpent’s head. Christ hath died for you; and yet a little while, and he will send death to destroy the very being of sin in you. Which brings me To shew the most extensive manner in which the promise of the text shall be fulfilled, viz. at the final judgment, when the Lord Jesus shall present the elect to his Father, without spot or wrinkle, or any such thing, glorified both in body and soul. Then shall the seed of the woman give the last and fatal blow, in bruising the serpent’s head. Satan, the accuser of the brethren, and all his accursed seed, shall then be cast out, and never suffered to disturb the seed of the woman any more. Then shall the righteous shine as the sun in the kingdom of their Father, and sit with Christ on thrones in majesty on high. Let us, therefore, not be weary of well-doing; for we shall reap an eternal harvest of comfort, if we faint not. Dare, dare, my dear brethren in Christ, to follow the Captain of your salvation, who was made perfect through sufferings. The seed of the woman shall bruise the serpent’s head. Fear not men. Be not too much cast down at the deceitfulness of your hearts. Fear not devils; you shall get the victory even over them. The Lord Jesus has engaged to make you more than conquerors over all. Plead with your Saviour, plead: plead the promise in the text. Wrestle, wrestle with God in prayer. If it has been given you to believe, fear not if it should also be given you to suffer. Be not any wise terrified by your adversaries; the king of the church has them all in a chain: be kind to them, pray for them; but fear them not. The Lord will yet bring back his ark, though at present driven into the wilderness; and Satan like lightening shall fall from heaven. Are there any enemies of God here? The promise of the text encourages me to bid you defiance: the seed of the woman, the ever-blessed Jesus, shall bruise the serpent’s head. What signifies all your malice? You are only raging waves of the sea, foaming out your own shame. For you, without repentance, is reserved the blackness of darkness for ever. The Lord Jesus sits in heaven, ruling over all, and causing all things to work for his childrens good: he laughs you to scorn: he hath you in the utmost derision, and therefore so will I. Who are you that persecute the children of the ever-blessed God? Though a poor stripling, the Lord Jesus, the seed of the woman, will enable me to bruise your heads. My brethren in Christ, I think I do not speak thus in my own strength, but in the strength of my Redeemer. I know in whom I have believed; I am persuaded he will keep that safe, which I have committed unto him. He is faithful who hath promised, that the seed of the woman shall bruise the serpent’s head. May we all experience a daily completion of this promise, both in the church and in our hearts, till we come to the church of the first-born, the spirits of just men made perfect, in the presence and actual fruition of the great God our heavenly Father! To whom, with the Son, and the Holy Ghost, be ascribed all honour, power, might, majesty, and dominion, now and for evermore. Amen. Whitefield, G. (1772). The Works of the Reverend George Whitefield (Vol. 5). London: Edward and Charles Dilly. (Public Domain) The great Duty of Family-Religion The great Duty of Family-Religion Joshua 24:15 As for me and my House, we will serve the Lord. THESE words contain the holy resolution of pious Joshua, who having in a most moving, affectionate discourse recounted to the Israelites what great things God had done for them, in the verse immediately preceding the text, comes to draw a proper inference from what he had been delivering; and acquaints them, in the most pressing terms, that since God had been so exceeding gracious unto them, they could do no less, than out of gratitude, for such uncommon favours and mercies, dedicate both themselves and families to his service. "Now therefore, fear the Lord, and serve him in sincerity and truth, and put away the God’s which your fathers served on the other side of the flood." And by the same engaging motive does the prophet Samuel afterwards enforce their obedience to the commandments of God, 1 Sam. 12:24. "Only fear the Lord, and serve him in truth; with all your heart; for consider how great things he hath done for you." But then, that they might not excuse themselves (as too many might be apt to do) by his giving them a bad example, or think he was laying heavy burdens upon them, whilst he himself touched them not with one of his fingers, he tells them in the text, that whatever regard they might pay to the doctrine he had been preaching, yet he (as all ministers ought to do) was resolved to live up to and practise it himself: "Chuse you therefore, whom you will serve, whether the Gods which your fathers served, or the Gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord." A resolution this, worthy of Joshua, and no less becoming, no less necessary for every true son of Joshua, that is intrusted with the care and government of a family in our day: and, if it was ever seasonable for ministers to preach up, or people to put in practice family-religion, it was never more so than in the present age; since it is greatly to be feared, that out of those many housholds that call themselves christians, there are but few that serve God in their respective families as they ought. It is true indeed, visit our churches, and you may perhaps see something of the form of godliness still subsisting amongst us; but even that is scarcely to be met with in private houses. So that were the blessed angles to come, as in the patriarchal age, and observe our spiritual oeconomy at home, would they not be tempted to say as Abraham to Abimilech, "Surely, the fear of God is not in this place?" Gen. 20:11. How such a general neglect of family-religion first began to overspread the christian world, is difficult to determine. As for the primitive christians, I am positive it was not so with them: No, they had not so learned Christ, as falsely to imagine religion was to be confined solely to their assemblies for public worship; but, on the contrary, behaved with such piety and exemplary holiness in their private families, that St. Paul often styles their house a church: "Salute such a one, says he, and the church which is in his house." And, I believe, we must for ever despair of seeing a primitive spirit of piety revived in the world, till we are so happy as to see a revival of primitive family religion; and persons unanimously resolving with good old Joshua, in the words of the text, "As for me and my house, we will serve the Lord." From which words, I shall beg leave to insist on these three things. I. First, That it is the duty of every governor of a family to take care, that not only he himself, but also that those committed to his charge, "Serve the Lord." II. Secondly, I shall endeavour to shew after what manner a governor and his houshold ought to serve the Lord. And, III. Thirdly, I shall offer some motives, in order to excite all governors, with their respective households, to serve the Lord in the manner that shall be recommended. And First, I am to shew that it is the duty of every governor of a family to take care, that not only he himself, but also that those committed to his charge, should serve the Lord. And this will appear, if we consider that every governor of a family ought to look upon himself as obliged to act in three capacities: as a prophet, to instruct; as a priest, to pray for and with; as a king, to govern, direct, and provide for them. It is true indeed, the latter of these, their, kingly office, they are not so frequently deficient in, (nay in this they are generally too solicitous;) but as for the two former, their priestly and prophetic office, like Gallio, they care for no such things. But however indifferent some governors may be about it, they may be assured, that God will require a due discharge of these officers as their hands. For if, as the apostle argues, "He that does not provide for his own house," in temporal things, "has denied the faith, and is worse than an infidel;" to what greater degree of apostasy must he have arrived, who takes no thought to provide for the spiritual welfare of his family! But farther, persons are generally very liberal of their invectives against the clergy, and think they justly blame the conduct of that minister who does not take heed to and watch over the flock, of which the Holy Ghost has made him overseer: but may not every governor of a family, be in a lower degree liable to the same censure, who takes no thought for those souls that are committed to his charge? For every house is as it were a little parish, every governor (as was before observed) a priest, every family a flock: and if any of them perish through the governor’s neglect, their blood will God require at their hands. Was a minister to disregard teaching his people publicly, and from house to house, and to excuse himself by saying, that he had enough to do work out his own salvation with fear and trembling, without concerning himself with that of others; would you not be apt to think such a minister, to be like the unjust judge, "One that neither feared God, nor regarded man?" And yet, odious as such a character would be, it is no worse than that governor of a family deserves, who thinks himself obliged only to save his own soul, without paying any regard to the souls of his houshold. For (as was above hinted) every house is as it were a parish, and every master is concerned to secure, as much as in him lies, the spiritual prosperity of every one under his roof, as any minister whatever is obliged to look to the spiritual welfare of every individual person under his charge. What precedents men who neglect their duty in this particular, can plead for such omission, I cannot tell. Doubtless not the example of holy Job, who was so far from imagining that he had no concern, as governor of a family, with my one’s soul but his own, that the scripture acquaints us, "When the days of his childrens feasting were gone about, that Job sent and sanctified them, and offered burnt-offerings, according to the number of them all; for Job said, It may be that my sons have sinned and cursed God in their hearts; thus did Job continually." Nor can they plead the practice of good old Joshua, whom, in the text, we find as much concerned for his houshold’s welfare, as his own. Nor lastly, that of Cornelius, who feared God, not only himself, but with all his house: and were christians but of the same spirit of Job, Joshua, and the Gentile centurion, they would act as Job, Joshua, and Cornelius did. But alas! if this be the case, and all governors of families ought not only to serve the Lord themselves, but likewise to see that their respective housholds do so too; what will then become of those who not only neglect serving God themselves, but also make it their business to ridicule and scoff at any of their house that do? Who are not content with "not entering into the kingdom of heaven themselves; but those also that are willing to enter in, they hinder." Surely such men are factors for the devil indeed. Surely their damnation slumbereth not: for although God, in his good providence, may suffer such stumbling-blocks to be put in his childrens way, and suffer their greatest enemies to be those of their own housholds, for a trial of their sincerity, and improvement of their faith; yet we cannot but pronounce a woe against those masters by whom such offences come. For if those that only take care of their own souls, can scarcely be saved, where will such monstrous profane and wicked governors appear? But hoping there are but few of this unhappy stamp, proceed we now to the Second thing proposed; To shew after what manner a governor and his houshold ought to serve the Lord. 1. And the first thing I shall mention, is, reading the word of God. This is a duty incumbent on every private person. "Search the scriptures, for in them ye think ye have eternal life," is a precept given by our blessed Lord indifferently to all: but much more so, ought every governor of a family to think it in a peculiar manner spoken to himself, because (as hath been already proved) he ought to look upon himself as a prophet, and therefore, agreeably to such a character, bound to instruct those under his charge in the knowledge of the word of God. This we find was the order God gave to his peculiar people Israel: for thus speaks his representative Moses,Deut. 6:6, 7. "These words," that is, the scripture words, "which I command thee this day, shall be in thy heart, and thou shalt teach them diligently unto thy children," that is, as it is generally explained, servants, as well as children, "and shalt talk of them when thou sittest in thy house." From whence we may infer, that the only reason, why so many neglect to read the words of scripture diligently to their children is, because the words of scripture are not in their hearts: for if they were, out of the abundance of the heart their mouth would speak. Besides, servants as well as children, are, for the generallty, very ignorant, and mere novices in the laws of God: and how shall they know, unless some one teach them? And what more proper to teach them by, than the lively oracles of God, "which are able to make them wise unto salvation?" And who more proper to instruct them by these lively oracles, than parents and masters, who (as hath been more than once observed) are as much concerned to feed them with spiritual, as with bodily bread, day by day. But if these things be so, what a miserable condition are those unhappy governors in, who are so far from seeding those committed to their care with the sincere milk of the word, to the intent they may grow thereby, that they neither search the scriptures themselves, nor are careful to explain them to other? Such families must be in a happy way indeed to do their Master’s will, who take such prodigious pains to know it! Would not one imagine that they had turned converts to the Church of Rome; that they thought ignorance to be the mothers of devotion; and that those were to be condemned as heretics who read their Bibles? And yet how few families are there amongst us, who do not act after this unseemly manner! But shall I praise them in this? I praise them not: Brethren, this thing ought not so to be. 2. Pass we on now to the second means whereby every governor and his houshold ought to serve the Lord, family-prayer. This is a duty, through as much neglected, yet as absolutely necessary as the former. Reading is a good preparative for prayer, as prayer is an excellent means to reading effectual. And the reason why every governor of a family should join both these exercises together, is plain, because a governor of a family should join both these exercises together, is plain, because a governor of a family cannot perform his priestly office (which we before observed he is in some degree invested with) without performing this duty of family prayer. We find it therefore remarked, when mention is made of Cain and Abel’s offering sacrifices, that they brought them. But to whom did they bring them? Why, in all probability, to their father Adam, who, as priest of the family, was to offer sacrifice in their names. And of ought every spiritual son of the second Adam, who is entrusted with the care of an houshold, to offer up the spiritual sacrifices of supplications and thanksgivings, acceptable to God through Jesus Christ, in the presence and name of all who wait upon, or eat meat at his table. Thus we our blessed Lord behaved, when he tabernacled amongst us: for it is said often, that he prayed with his twelve disciples, which was then his little family. And he himself has promised a particular blessing to joint supplication: "Wheresoever two or three are gathered together in my name, there am I in the midst of them." And again, "If two or three are agreed touching any thing they shall ask, it shall be give them." Add to this, that we are commanded by the Apostle to "pray always, with all manner of supplication," which doubtless includes family prayer. And holy Joshua, which he set up the good resolution in the text, that he and his houshold would serve the Lord, certainly resolved to pray with his family, which is one of the best testimonies they could give of their serving him. Besides, there are no families but what have some common blessings, of which they have been all partakers, to give thanks for; some common crosses and afflictions, which they are to pray against; some common sins, which they are all to lament and bewail: but how this can be done, without joining together in one common act of humiliation, supplication, and thanksgiving, is difficult to devise. From all which considerations put together, it is evident, that family prayer is a great and necessary duty; and consequently, those governors that neglect it, are certainly without excuse. And it is much to be feared, if they live without family prayer, they live without God in the world. And yet, such an hateful character as this is, it is to be feared, that was God to send out an angel to destroy us, as he did once to destroy the Egyptian first-born, and withal give him a commission, as then, to spare no houses but where they saw the blood of the lintel, sprinkled on the door-post, so now, to let no families escape, but those that called upon him in morning and evening prayer; few would remain unhurt by his avenging sword. Shall I term such families christians or heathens? Doubtless they deserve not the name of christians; and heathens will rise up in judgment against such profane families of his generation: for they had always their houshold gods, whom they worshipped, and whose assistance they frequently invoked. And a pretty pass those families surely are arrived at, who must be sent to school to pagans. But will not Lord be avenged on such profane housholds as these? Will he not pour out his furry upon those that call not upon his name? 3. But it is time for me to hasten to the third and last means I shall recommend, whereby every governor ought with his houshold to serve the Lord, catechizing and instructing their children and servants, and bringing them up in the nurture and admonition of the Lord. That this, as well as the two former, is a duty incumbent on every governor of an house, appears from that famous encomium or commendation God gives of Abraham: "I know that he will command his children and his houshold after him, to keep the way of the Lord, to do justice and judgment." And indeed scarce any thing is more frequently pressed upon us in holy writ, than this duty of catechising. Thus, says God in a passage before cited, "Thou shalt teach these words diligently unto thy children." And parents are commanded in New Testament, to "breed up their children in the nurture and admonition of the Lord." The holy Psalmist acquaints us, that one great end why God did such great wonders for his people, was, "to the indent that when they grew up, they should shew their children, or servants, the same." And in Deut. 6 at the 20th and following verses, God strictly commands his people to instruct their children in the true nature of the ceremonial worship, when they should enquire about it, as he supposed they would do, in time to come. And if servants and children were to be instructed in the nature of Jewish rites, much more ought they now to be initiated and grounded in the doctrines and first principles of the gospel of Christ: not only, because it is a revelation, which has brought life and immortality to a fuller and clearer light, but also, because many seducers and gone abroad into the world, who do their utmost endeavour to destroy not only the superstructure, but likewise to sap the very foundation of our most holy religion. Would then the present generation have their posterity be true lovers and honourers of God; masters and parents must take Solomon’s good advice, and train up and catechise their respective housholds in the way wherein they should go. I am but of one objection, that can, with any shew of reason, be urged against what has been advanced; which is, that such a procedure as this will take up too much time, and hinder families too long from their worldly business. But it is much to be questioned, whether persons that start such an objection, are not of the same hypocritical spirit as the traitor Judas, who had indignation against devout Mary, for being so profuse of her ointment, in anointing our blessed Lord, and asked why it might not be sold for two hundred pence, and given to the poor. For has God given us so much time to work for ourselves, and shall we not allow some small pittance of it, morning and evening, to be devoted to his more immediate worship and service? Have not people read, that it is God who gives men power to get wealth, and therefore that the best way to prosper in the world, is to secure his favour? And has not our blessed Lord himself promised, that if we seek first the kingdom of God and his righteousness, all outward necessaries shall be added unto us? Abraham, no doubt, was a man of as great business as such objectors may be; but yet he would find time to command his houshold to serve the Lord. Nay, David was a king, and consequently had a great deal of business upon his hands; yet notwithstanding, he professes that he would walk in his house with a perfect heart. And, to instance but one more, holy Joshua was a person certainly engaged very much in temporal affairs; and yet he solemnly declares before all Israel, that as for him and his houshold, they would serve the Lord. And did persons but redeem their time, as Abraham, David, or Joshua did, they would no longer complain, that family duties kept them too long from the business of the world. III. But my Third and Last general head, under which I was to offer some motives, in order to excite all governors, with their respective housholds, to serve the Lord in the manner before recommended, I hope, will serve instead of a thousand arguments, to prove the weakness and folly of any such objection. 1. And the first motive I shall mention is the duty of gratitude, which you that are governors of families owe to God. Your lot, every must confess, is cast in a fair ground: providence hath given you a goodly heritage, above many of your fellow-creatures; and therefore, out of a principle of gratitude, you ought to endeavour, as much as in you lies, to make every person of your respective housholds to call upon him as long as they live: not to mention, that the authority, with which God has invested you as parents and governs of families, is a talent committed to your trust, and which you are bound to improve to your Master’s honour. In other things we find governors and parents can exercise lordship over their children and servants readily, and frequently enough can say to one, Go, and he goeth; and to another, Come, and he cometh; to a third, Do this, and he doeth it. And shall this power be so often employed in your own affairs, and never exerted in the things of God? Be astonished, O heavens, at this! Thus did not faithful Abraham; no, God says, that he knew Abraham would command his servants and children after him. Thus did not Joshua: no, he was resolved not only to walk with God himself, but to improve his authority in making all about him do so too: "As for me and my houshold, we will serve the Lord." Let us go and do likewise. 2. But Secondly, If gratitude to God will not, methinks love and pity to your children should move you, with your respective families, to serve the Lord. Most people express a great fondness for their children: nay so great, that very often their own lives are wrapped up in those of their offspring. "Can a woman forget her sucking child, that she should not have compassion on the son of her womb?" says God by his Prophet Isaiah. He speaks of it as a monstrous thing, and scarce credible; but the words immediately following, affirm it to be possible, "Yea, they may forget:" and experience also assures us they may. Father and mother may both forsake their children: for what greater degree of forgetfulness can they express towards them, than to neglect the improvement of their better part, and not bring them up in the knowledge and fear of God? It is true indeed, parents seldom forget to provide for their childrens bodies, (though, it is to be feared, some men are so far sunk beneath the beasts that perish, as to neglect even that) but then how often do they forget, or rather, when do they remember, to secure the salvation of their immortal souls? But is this their way of expressing their fondness for the fruit of their bodies? Is this the best testimony they can give of their affection to the darling of their hearts? Then was Dalilah fond of Samson, when she delivered him up into the hands of the Philistines: then were those ruffians well affected to Daniel, when they threw him into a den of lions. 3. But Thirdly, If neither gratitude to God, nor love and pity to your children, will prevail on you; yet let a principle of common honesty and justice move you to set up the holy resolution in the text. This is a principle which all men would be thought to act upon. But certainly, if any may be truly censured for their injustice, none can be more liable to such censure, than those who think themselves injured if their servants withdraw themselves from their bodily work, and yet they in return take no care of their inestimable souls. For is it just that servants should spend their time and strength in their master’s service, and masters not at the same time give them what is just and equal for their service? It is true, some men may think they have done enough when they give unto their servants food and raiment, and say, "Did not I bargain with thee for so much a year?" But if they give them no other reward than this, what do they less for their very beasts? But are not servants better than they? Doubtless they are: and however masters may put off their convictions for the present, they will find a time will come, when they shall know they ought to have given them some spiritual as well as temporal wages; and the cry of those that have mowed down their fields, will enter into the ears of the the Lord of Sabaoth. 4. But Fourthly, If neither gratitude to God, pity to children, nor a principle of common justice to servants, are sufficient to balance all objections; yet let that darling, that prevailing motive of self-interest turn the scale, and engage you with your respective housholds to serve the Lord. This weighs greatly with you in other matters: be then persuaded to let it have a due and full influence on you in this: and if it has, if you have but saith as a grain of mustard-feed, how can you avoid believing, that promoting family-religion, will be the best means to promote your own temporal, as well as eternal welfare? For "Godliness has the promise of the life that now is, as well as that which is to come." Besides, you all, doubtless, with for honest servants, and pious children: and to have them prove otherwise, would be as great a grief to you, as it was to Elisha to have a treacherous Gehazi, or David to be troubled with a rebellious Absalom. But how can it be expected they should learn their duty, except those set over them, take care to teach it to them? Is it not as reasonable to expect you should reap where you had not sown, or gather where you had not strawed? Did christianity, indeed, give any countenance to children and servants to disregard their parents and masters according to the flesh, or represent their duty to them, as inconsistent with their entire obedience to their father and master who is in heaven, there might then be some pretence to neglect instructing them in the principles of such a religion. But since the precepts of this pure and undefiled religion, are all of them holy, just, and good; and the more they are taught their duty to God, the better they will perform their duties to you; methinks, to neglect the improvement of their souls, out of a dread of spending too much time in religious duties, is acting quite contrary to your own interest as well as duty. 5. Fifthly and Lastly, If neither gratitude to God, love to your children, common justice to your servants, nor even that most prevailing motive self-interest, will excite; yet let a consideration of the terrors of the Lord persuade you to put in practice the pious resolution in the text. Remember, the time will come, and that perhaps very shortly, when we must all appear before the judgment-seat of Christ; where we must give a solemn and strict account how we have had our conversation, in our respective families in this world. How will you endure to fee your children and servants (who ought to be your joy and crown of rejoicing in the day of our Lord Jesus Christ) coming out as so many swift witnesses against you; cursing the father that begot them, the womb that bare them, the paps which they have sucked, and the day they ever entered into your houses? Think you not, the damnation which men must endure for their own sins, will be sufficient, that they need load themselves with the additional guilt of being accessary to the damnation of others also? O consider this, all ye that forget to serve the Lord with your respective housholds, "lest he pluck you away, and there be none to deliver you!" But God forbid, brethren, that any such evil should befal you: no, rather will I hope, that you have been in some measure convinced by what has been said of the great importance of family-religion; and therefore are ready to cry out in the words immediately following the text, "God forbid that we should forsake the Lord;" and again, ver. 21, "Nay, but we will (with our several housholds) serve the Lord." And that there may be always such a heart in you, let me exhort all governors of families, in the name of our Lord Jesus Christ, often to reflect on the inestimable worth of their own souls, and the infinite ransom, even the precious blood of Jesus Christ, which has been paid down for them. Remember, I beseech you to remember, that you are fallen creatures; that you are by nature lost and estranged from God; and that you can never be restored to your primitive happiness, till by being born again of the Holy Ghost, you arrive at your primitive state of purity, have the image of God restamped upon your souls, and are thereby made meet to be partakers of the inheritance with the saints in light. Do, I say, but seriously and frequently reflect on, and act as persons that believe such important truths, and you will no more neglect your family’s spiritual welfare than your own. No, the love of God, which will then be shed abroad in your hearts, will constrain you to do your utmost to preserve them: and the deep sense of God’s free grace in Christ Jesus, (which you will then have) in calling you, will excite you to do your utmost to save others, especially those of your own houshold. And though, after all your pious endeavours, some may continue unreformed; yet you will have this comfortable reflection to make, that you did what you could to make your families religious: and therefore may rest assured of sitting down in the kingdom of heaven, with Abraham, Joshua, and Cornelius, and all the godly housholders, who in their several generations shone forth as so many lights in their respective housholds upon earth. Amen. Whitefield, G. (1772). The Works of the Reverend George Whitefield (Vol. 5). London: Edward and Charles Dilly. (Public Domain) Comments are closed.