CMF eZine The online magazine of the Christian Military Fellowship. 5 September The Great Privilege By Dan Cartwright Salvation, Process, Privilege 0 Comment The Great Privilege SGM Dan Cartwright, USA (Ret) Chairman, Board of Directors Idon't know about you, but I get tired of always hearing about “process” where I work as a government contractor. “Process” seems to have taken over everything! It's not like when I was running a communications shop in the Army, or even when I was the Operations Sergeant Major in the Battalion Headquarters. At least then ”process” was about more effectively getting the job done. Sometimes that meant figuring out how to do more with the same or fewer people. Sometimes it was learning to accomplish the mission with the resources that were available. If the “process” worked, it ended up as part of somebody’s SOP (Standard Operating Procedure). These days it seems the “process” is the mission! I sit next to a “process engineer” and sometimes, when I overhear his side of phone conversations, I feel his pain! Well, guess what? God is into “process”! Check this out: “For everyone who calls on the name of the Lord will be saved. How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them? And how are they to preach unless they are sent? As it is written, ‘How timely is the arrival of those who proclaim the good news.’ But not all have obeyed the good news, for Isaiah says, ‘Lord, who has believed our report?’ Consequently faith comes from what is heard, and what is heard comes through the preached word of Christ.” Romans 10:14-17 (NET) That looks like a “process” to me! Just in case you missed it, let’s identify the process steps. Call on the Name of the Lord and you will be saved. (The end state.) Before you can call on the Name of the Lord you have to believe. Before you can believe you have to hear. Before you can hear, there needs to be a preacher. Before there's a preacher, there is a “sending.” If it didn't before, does it look like a process now? Where I work, my Process Engineer (PE) buddy keeps track of all the written processes we use and helps develop new processes when they are needed. He also ensures people are actually following the established processes. The Apostle Paul, who wrote the letter to the Romans, is reminding Christians in Rome of the process, like my buddy at work does. You might also see Paul as one of the “sent preachers,” since after his conversion he dedicated his life to preaching the gospel, at times while working a regular job (tent making). Now the process “developer” ─ that’s another story. In fact, you've probably already figured out that God is the originator of the process, the Grand Architect. The only part of the process not specifically mentioned in the above passage from Romans is the work of the Holy Spirit in the heart of the person who has NOT yet called on the name of the Lord for salvation. In order for any person to call on the Lord, that person needs to have come to the point of realizing his/her condition of being lost and helpless, without a hope in the world of being saved through human effort. Some would say that this is the “drawing” by the Father to the Son that Jesus spoke of in John 6:44 and the enabling spoken of in John 6:65. When that drawing happens in the heart of the one who is needy and the gospel is preached, there is a supernatural combining of the realization of one’s lost condition and the hearing of the Word that results in calling out to the Lord and the saving of a soul for eternity! This amazing process that brings such sweet relief on the day of our salvation even honors the human will by turning the human heart, which is totally dead and unable to choose anything but sin (Romans 3: 10-18), toward God, so that our decision for Christ is out of our own freed will. We choose Christ because we desire Him. We desire Him because God has given us mercy and placed the necessary desire with us. You could say God “owns” the process (using the terms of the workplace). All three Persons of the Trinity act in unity to miraculously create the new birth in Christ! The Father is the Master Architect, the Son suffered, died and was resurrected to make it possible, and the Holy Spirit operates at both ends; preparing the heart of that one lost in sin and prompting someone to share the gospel (“sends the preacher”). So what does all this process “stuff” have to do with the “The Great Privilege”? Let me answer that with a couple of other questions: Did God have to develop a process to save anyone? No! Isn’t He God? Yes! After all, didn’t he confront Paul on the road to Damascus without human intervention? Yes! God can save ANY ONE, ANY TIME, ANY WAY He wants! At stake are the eternal souls of men and women, and God decides to use a method to save them that involves using regular, ordinary people as “process agents.” Consider the original twelve disciples. Among those Jesus chose were some fisherman, an IRS agent and at least one political activist. None of them had any sort of higher education. There wasn’t a learned religious leader, popular speaker, or finely dressed rich guy among the lot. Peter denied him, they argued about who was the greatest, and when he went to the Cross, all but one (John) disappeared from the scene. Why these guys? About all I can say to that is that He is GOD and it's HIS choice. The Apostle Paul, speaking to Christians at Corinth provides a better answer: “Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him.” There are probably other reasons why He chooses to use bumbling believers as process agents, but for the moment, it’s enough that He chose the method ─ “designed the process.” That’s where “Privilege” enters the picture. God doesn’t need people to save anyone—you, me or anyone else. It’s our Great Privilege to take the Good News to the world around us. If He prompts me to share that news and I refuse, He’ll send another. If that one refuses, He’ll send another. The mission WILL be accomplished, with or without me. God WILL send a man or woman obedient to the call, and souls WILL be saved according to HIS plan! As one pair of evangelical writers said so well: “The Spirit of God uses the Word of God through men and women of God to make the message about the Son of God available to all who want to know the truth. There is no limit to the creative ways God can use to bring about this process.”— from “I’m Glad You Asked” - Ken Boa and Larry Moody Reader, listen closely. Do you remember when you first embraced your Savior? Did not something happen inside you to cause you to desire God? Did you not somehow “hear” the good news of salvation in Christ and then call out to Him for that precious gift? Are you saved, to your eternal benefit and His everlasting glory? If so, the One who saved you now “sends” you into the world to share the greatest news mankind will ever know! (That's not my opinion─hear some of the last words of Jesus as He prayed earnestly to the Father on behalf of his closest disciples, those twelve ordinary men, shortly before He went to the cross of Calvary. “But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves. I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world. I am not asking you to take them out of the world, but that you keep them safe from the evil one. They do not belong to the world just as I do not belong to the world. Set them apart in the truth; your word is truth. Just as you sent me into the world, so I sent them into the world.” John 17:13-18 (NET) Do you desire to be called? Are you prepared to go when called? Will you share in the Great Privilege? I leave you with the question, and pray that the answer is a resounding YES! That like the prophet of old, you will hear the voice of the Lord saying, “Whom shall I send? And who will go for us?” And you will say, “Here am I. Send me!” NOTE: The only reason CMF exists is to support, train and equip believers serving in all branches of military service as they grow in Christ and as the “sent ones” wherever they live and serve God and our country. The Great Privilege SGM Dan Cartwright, USA (Ret) Chairman, Board of Directors Idon't know about you, but I get tired of always hearing about “process” where I work as a government contractor. “Process” seems to have taken over everything! It's not like when I was running a communications shop in the Army, or even when I was the Operations Sergeant Major in the Battalion Headquarters. At least then ”process” was about more effectively getting the job done. Sometimes that meant figuring out how to do more with the same or fewer people. Sometimes it was learning to accomplish the mission with the resources that were available. If the “process” worked, it ended up as part of somebody’s SOP (Standard Operating Procedure). These days it seems the “process” is the mission! I sit next to a “process engineer” and sometimes, when I overhear his side of phone conversations, I feel his pain! Well, guess what? God is into “process”! Check this out: “For everyone who calls on the name of the Lord will be saved. How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them? And how are they to preach unless they are sent? As it is written, ‘How timely is the arrival of those who proclaim the good news.’ But not all have obeyed the good news, for Isaiah says, ‘Lord, who has believed our report?’ Consequently faith comes from what is heard, and what is heard comes through the preached word of Christ.” Romans 10:14-17 (NET) That looks like a “process” to me! Just in case you missed it, let’s identify the process steps. Call on the Name of the Lord and you will be saved. (The end state.) Before you can call on the Name of the Lord you have to believe. Before you can believe you have to hear. Before you can hear, there needs to be a preacher. Before there's a preacher, there is a “sending.” If it didn't before, does it look like a process now? Where I work, my Process Engineer (PE) buddy keeps track of all the written processes we use and helps develop new processes when they are needed. He also ensures people are actually following the established processes. The Apostle Paul, who wrote the letter to the Romans, is reminding Christians in Rome of the process, like my buddy at work does. You might also see Paul as one of the “sent preachers,” since after his conversion he dedicated his life to preaching the gospel, at times while working a regular job (tent making). Now the process “developer” ─ that’s another story. In fact, you've probably already figured out that God is the originator of the process, the Grand Architect. The only part of the process not specifically mentioned in the above passage from Romans is the work of the Holy Spirit in the heart of the person who has NOT yet called on the name of the Lord for salvation. In order for any person to call on the Lord, that person needs to have come to the point of realizing his/her condition of being lost and helpless, without a hope in the world of being saved through human effort. Some would say that this is the “drawing” by the Father to the Son that Jesus spoke of in John 6:44 and the enabling spoken of in John 6:65. When that drawing happens in the heart of the one who is needy and the gospel is preached, there is a supernatural combining of the realization of one’s lost condition and the hearing of the Word that results in calling out to the Lord and the saving of a soul for eternity! This amazing process that brings such sweet relief on the day of our salvation even honors the human will by turning the human heart, which is totally dead and unable to choose anything but sin (Romans 3: 10-18), toward God, so that our decision for Christ is out of our own freed will. We choose Christ because we desire Him. We desire Him because God has given us mercy and placed the necessary desire with us. You could say God “owns” the process (using the terms of the workplace). All three Persons of the Trinity act in unity to miraculously create the new birth in Christ! The Father is the Master Architect, the Son suffered, died and was resurrected to make it possible, and the Holy Spirit operates at both ends; preparing the heart of that one lost in sin and prompting someone to share the gospel (“sends the preacher”). So what does all this process “stuff” have to do with the “The Great Privilege”? Let me answer that with a couple of other questions: Did God have to develop a process to save anyone? No! Isn’t He God? Yes! After all, didn’t he confront Paul on the road to Damascus without human intervention? Yes! God can save ANY ONE, ANY TIME, ANY WAY He wants! At stake are the eternal souls of men and women, and God decides to use a method to save them that involves using regular, ordinary people as “process agents.” Consider the original twelve disciples. Among those Jesus chose were some fisherman, an IRS agent and at least one political activist. None of them had any sort of higher education. There wasn’t a learned religious leader, popular speaker, or finely dressed rich guy among the lot. Peter denied him, they argued about who was the greatest, and when he went to the Cross, all but one (John) disappeared from the scene. Why these guys? About all I can say to that is that He is GOD and it's HIS choice. The Apostle Paul, speaking to Christians at Corinth provides a better answer: “Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him.” There are probably other reasons why He chooses to use bumbling believers as process agents, but for the moment, it’s enough that He chose the method ─ “designed the process.” That’s where “Privilege” enters the picture. God doesn’t need people to save anyone—you, me or anyone else. It’s our Great Privilege to take the Good News to the world around us. If He prompts me to share that news and I refuse, He’ll send another. If that one refuses, He’ll send another. The mission WILL be accomplished, with or without me. God WILL send a man or woman obedient to the call, and souls WILL be saved according to HIS plan! As one pair of evangelical writers said so well: “The Spirit of God uses the Word of God through men and women of God to make the message about the Son of God available to all who want to know the truth. There is no limit to the creative ways God can use to bring about this process.”— from “I’m Glad You Asked” - Ken Boa and Larry Moody Reader, listen closely. Do you remember when you first embraced your Savior? Did not something happen inside you to cause you to desire God? Did you not somehow “hear” the good news of salvation in Christ and then call out to Him for that precious gift? Are you saved, to your eternal benefit and His everlasting glory? If so, the One who saved you now “sends” you into the world to share the greatest news mankind will ever know! (That's not my opinion─hear some of the last words of Jesus as He prayed earnestly to the Father on behalf of his closest disciples, those twelve ordinary men, shortly before He went to the cross of Calvary. “But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves. I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world. I am not asking you to take them out of the world, but that you keep them safe from the evil one. They do not belong to the world just as I do not belong to the world. Set them apart in the truth; your word is truth. Just as you sent me into the world, so I sent them into the world.” John 17:13-18 (NET) Do you desire to be called? Are you prepared to go when called? Will you share in the Great Privilege? I leave you with the question, and pray that the answer is a resounding YES! That like the prophet of old, you will hear the voice of the Lord saying, “Whom shall I send? And who will go for us?” And you will say, “Here am I. Send me!” NOTE: The only reason CMF exists is to support, train and equip believers serving in all branches of military service as they grow in Christ and as the “sent ones” wherever they live and serve God and our country. Related Sharing Christ in a Hostile Culture, Pt 3 – It’s a Duty, a Great Privilege, and High Calling This article focuses on understanding the nature of the believer’s role in sharing Christ with the world around us. Bear in mind that God, being GOD, is able to save lost sinners in any way He chooses to do so, with, or without, our involvement. God has not only provided for the salvation of His people; he has chosen the means by which he saves lost sinners. – the preaching of the gospel (sharing Christ). Our Duty 18And Jesus came and said to them (the disciples), “All authority in heaven and on earth has been given to me. 19Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Mathew 28:18-20) You might be thinking that there is no command for personal evangelism in the above passage of scripture, I beg to differ. Jesus’ command, to ‘make disciples’, by its very nature requires sharing the message of the gospel. Disciples are only produced from saved; blood bought sinners. Jesus disciples (followers) were commanded to make disciples of those were already believers and preach the message of the gospel to those still lost so that they could then be made into disciples. Our Great Privilege God not only provided the way of salvation of His people in the death and resurrection of His Son, He also decreed the means whereby men are saved. 13“For ‘everyone who calls on the name of the Lord will be saved.’ 14How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? 15And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” (Romans 10:13-15) The above passage is crystal clear. Those who call on the Lord will be saved. Calling on the Lord means believing in Him. To believe they must first hear the good news (evangel). For them to hear, someone must preach Christ to them. Those who share the good news are ‘sent’ by God to do so. Dear friends, WE ae among those who are sent to share the good news! The Great Commission was given specifically to to Jesus’ immediate disciples and it was meant for all believers for all time. God has chosen to use flawed you and me to share His perfect message of salvation! How is that NOT the greatest privilege bestowed on God’s children? Our Highest Calling I recently read an article in a local newspaper about an F/A-18 Super Hornet weapons system officer who was actually the first female pilot to bomb ISIS from an F/A 18. Here is how she described ISIS and her role in the bombing: “They are a horrible crop of humans, with an utter disregard for human life,” she said. “To witness that, day in and out, to witness mass murder, you have such an understanding. I’d trained for so long to protect innocent people on the ground, and when I saw that violated, and to finally use my skills to do that and use weapons, there is no higher calling.” (Emphasis mine) With no disrespect to either a fine Naval officer or anyone who fights global terrorism, I have to confess that the immediate reaction of this old soldier was “But there IS a higher calling!” – to share the gospel of Jesus Christ with the world around us, and often hostile culture in which we live. I would suggest to you that personal evangelism, sharing Christ, is at least three things; our duty, our great privilege, and our HIGHEST calling! In many churches these days much is made of living our best lives now, discovering our special purpose for our time on planet Earth, and even achieving our ‘dream destinies’. Friends, I suggest to you that all of those things are merely temporary at best. I also suggest to you that our duty and great privilege to share the good news of Jesus Christ with a lost world, and the eternal consequences at stake (heaven and hell), define the great commission as the highest calling a blood bought child of God has received from heaven! I have no way of knowing if the brave Navy officer mentioned at the beginning of this article was also considering any kind of spiritual calling when she called destroying evil terrorists her ‘highest’ calling. I don’t know the full context of her remarks, so I choose to believe the best, and pray that all of us who name Christ as savior and Lord fully realize that sharing Christ with the world around us is indeed Our Duty, Our Great Privilege, and Our Highest Calling! Be blessed! 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) The Meanness and the Greatness of Man The Meanness and the Greatness of Man What is man, that Thou art mindful of him: and the son of man, that Thou visitest him? Psalm 8:4. Great S. Mary’s Church, 2nd Sunday after Easter, 1876. Who is here the speaker? Are we reading the experiences of the stripling still watching over his father’s flocks by night in the upland pastures of Bethlehem? Or of the lonely fugitive contemplating the starry skies from the broad plains of Philistia? Or of the powerful sovereign gazing upward to the overhanging vault from the palace roofs of Zion? Whether David the shepherd lad, or David the outlaw, or David the king, it matters not. The central idea of this magnificent psalm is plainly expressed, and makes no demands on historical criticism for its elucidation. Surveying the outspread canopy of heaven, the Psalmist is overwhelmed with awe at the scene. Its vast expanse, its fathomless blue, its starry glories, its beauty, its purity, its repose, all appal him with the sense of their grandeur; and crushed with the contrast between the greatness of universal creation and the littleness of the individual man, he exclaims bewildered and amazed, ‘When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained; what is man that Thou art mindful of him, and the son of man that Thou visitest him? Mystery of mysteries, that one so mean—an atom in this limitless expanse, a mote in this faultless glory, a flutter in this infinite calm—should be singled out for Thy special favour, and endowed with authority as Thy vicegerent upon earth.’ Could any paradox be imagined greater than this—this contrast, between the insignificance of man’s self and the pre-eminence of man’s destiny? We pass from the early dawn to the late afternoon of human history. The lapse of eight-and-twenty centuries is a large space in the life of mankind. It is a vast and profound chasm, which separates the simple inspiration of the shepherd-king from the many-sided culture of the poet, critic, philosopher, novelist, scientific investigator, the typical representative of modern thought and intellect in its latest phases. Yet to Goethe, holding solitary communion with nature in its higher forms, and contemplating earth and sky from the summit of the Brocken, the Psalmist’s thought still recurs with resistless importunity and finds its natural expression still in the Psalmist’s words, ‘Lord, what is man, that Thou art mindful of him?’ No interval of time nor transference of scene, no contrast of persons or of circumstances has tarnished its freshness, or robbed it of its power. Has robbed it of its power? Nay, must we not rather confess, in very truth, that as the world has grown older, the chasm between the greatness and the meanness of man has widened, and the paradox has increased from age to age? Was this disproportion so startling as to perplex and overawe the mind of the simple Hebrew in the remote past? What must it not be to us, who measure it by the accumulated experience of all the ages? This is the very essence of a true inspiration, that it should speak with fuller tones and a more articulate utterance to after-ages, than to the generations to which it was immediately addressed. So it is here. Every acquisition of modern science has emphasized the contrast in a manner, which the Psalmist himself could not have foreseen. Each new discovery has depressed the relative importance of man in the material universe. Each fresh investigation has obliterated some external distinction of origin or of structure or of growth, which was thought to isolate him from the rest of creation. Again and again, as science has announced some fresh revelation, the mysterious paradox has been brought home to our minds with redoubled force, ‘Lord, what, what is man, that Thou art mindful of him?’ 1. Astronomy first issued her impressive comment on the text, and the Christian teachers have not been slow to adopt her forcible illustrations of its truth. The starry heavens were a panorama of unspeakable beauty and awe to the shepherd-king nearly three thousand years ago. What must they not be to us now? We know now—any well-instructed child knows now—that those bright specks, which appeared to his eye as jewels studding the midnight sky, are glorious suns, the centres, it may be, round which are revolving worlds as huge and as magnificent as our own. We know now that, where he discerned only one such speck, there are thousands of these separate suns. We know now that those irregular patches of hazy light so shapeless and so unmeaning, which appear only to dim the purity of the liquid sky, are aggregates of such stars or suns, countless in multitude. We know now the smallest of the visible stars to be so remote that even with the extraordinary speed of light a ray flashed from one of these, when David was king, cannot even yet have reached our eyes. These truths are now the simplest educational lessons; and yet they never pall upon the imagination. As the long rows of figures, which describe the distances, are arrayed before us, and we vainly strive to grasp some conception of the facts which they represent, the eye swims and the mind falters. Racked with the vastness of these reasonings, we resign the hopeless task in despair; and the saying of the Psalmist presses upon us with crushing force, ‘Lord, what is man, amidst these countless worlds? What is man, nay, what is all humanity, but an atom in this limitless universe, a drop in this ocean of infinite space?’ 2. And, before we have recovered from our amazement and collected our stupefied senses, Geology takes up the lesson which Astronomy has laid down, enforcing it with other and not less striking illustrations. Geology teaches us our insignificance in time, as Astronomy had taught us our insignificance in space. Geology tells us how this earth, of which we boast ourselves the lords paramount, as if by the indefeasible title of sole and undisputed possession, existed for countless ages before the creation of our race. She relates how through millions of years continents were made and unmade, mountains piled up and seas poured out, climates changed from frigid to torrid and from torrid to frigid, new creations of vegetable and animal life peopled the earth and lived out their time and died off in endless succession; till once more the mind, wearied with the effort to grasp the vastness of the idea, resigns its functions; and this new announcement again wrings from us the despairing cry, ‘What is man? What is man, even on this earth of his own, but a fleeting apparition, a thing of yesterday, one term in an endless series, one ripple on the stream of the ages, one moment in infinite time?’ 3. But again: before we have had time to realise this fresh comment on the text, the teaching of the Psalmist is enforced anew from quite another quarter. As the telescope had revealed to us vast and multitudinous worlds stretching out into boundless space, so the microscope discovers to us miniature worlds equally strange and unsuspected, crowding under our very eyes, countless in number and each thronged with a dense population of its own. A single drop of water appears peopled with thousands of minute living creatures, which multiply indefinitely with the increased power of our lenses. A single nodule of rock is seen to be composed of millions of fossil organisms, each one endowed with a vitality of its own. Everywhere is life, teeming, fermenting, inexhaustible life. And so once more our imagination sinks under the burden of the thought, and once more we echo the cry of humiliation, ‘Lord, what is man? What is man, but a single throb in this endless pulsation of nature, a solitary bubble on this effervescence of infinite, omnipresent life?’ 4. Nor is this all. Hitherto at least the main fortress of our pride is unassailed. We can still maintain the isolation, the uniqueness, of man in the physical creation. But even this fondly-cherished idea falls before the next assault of science. The anatomist dissects and the chemist analyses the human body. This complex mechanism, this marvellous tenement of the spirit, is resolved into its component elements. Now at least it would seem as though the secret must be revealed. Now at length we shall discover whence comes, and wherein resides, and what is, the distinctive glory of man. Now at length we shall be able to hold up to the eye, and submit to the touch, the evidence of his special pre-eminence. But here too we are doomed to disappointment. Our expected triumph becomes a signal defeat. The elements of the human body are analysed and sorted and weighed and tabulated. Man is found to be compounded of just such substances as the brute or the tree or the stone. There is absolutely nothing besides. Reason, memory, imagination, foresight, spirit, conscience, personality—they are not here. Had we any right to expect it otherwise? This is no newly-discovered truth. It is as ancient as the first promptings of inspiration. It was declared, as in a parable, in that Divine saying of old, ‘Dust thou art, and unto dust shalt thou return.’ But it comes home to us with redoubled force, when the dissecting room and the laboratory have done their work; and nothing has been laid bare by the scalpel, and nothing has been detected by the retort, which can explain the mystery of man’s being—no unique atom which is the abode of the spirit, no nucleus which contains the living, thinking man, no indiscerptible unit, of which philosophers have dreamed, as the palpable germ of his immortality. ‘What is your life? It is even a vapour that appeareth for a little time, and then vanisheth away;’ and the mocking echo of materialism gives back the Apostle’s saying, ‘even a vapour, that vanisheth away.’ ‘What is man? An aggregate of chemical elements nicely combined, a compound of evanescent gases which escape and are dissipated, and all is gone.’ 5. Once more. If there is nothing in the component elements of the human frame which accounts for the pre-eminence of man, we may at all events look for an explanation in some peculiarities of structure. We shall at least find some differentiating characteristic here: we shall detect a certain uniqueness of type, which explains all. At length we shall have laid our finger on the elusive secret. Comparative anatomy and comparative physiology will come to our aid, where other sciences have failed us. This is our last hope; but here too we are frustrated. Each fresh advance of science seems to shew more plainly that we must look elsewhere than to his physical structure and growth for an explanation of the man, as the ruling, thinking, progressive, immortal being. The naturalist will tell us that the same essential type of structure prevails throughout; that different parts are more or less fully developed in different creatures, but that the ground idea in all is identical. He will tell us that the individual human being has in the several stages of his growth passed through forms analogous to the several types of the lower animals, before his structure was completed. He will tell us that all attempts at classification with a view to separating man off by a broad line from the lower creation fail signally. A slightly different convolution of the brain, a slightly different conformation of the skull, a firmer grasp of the hand, a steadier gait of the foot—trifles these—yet these, and such as these, are all that he can find to distinguish the man from the brute. And perhaps he will boldly advance a theory that the man is after all only the brute developed through a long series of ages. Of the truth or the falsehood of such a theory I say nothing here. But if it should prove most true, would it not justify and enforce by a new and unsuspected illustration the Psalmist’s awe, while contemplating the contrast between the nature and the destiny of man? ‘Man being in honour abideth not: he is like the beasts that perish.’ And again the voice of materialism throws back his pious ejaculation with its mocking echo, ‘like the beasts that perish.’ ‘What is man? Half-akin, nay more than half-akin, to the brute. And the son of man? A superior mammal, a developed mollusc, a creature among creatures, a finer sample of a vulgar type.’ Thus again and again we are brought back to the same point. Again and again, as we contemplate some new revelation of science, our amazement grows. At each step we are more and more bewildered with this strange paradox of humanity, this contrast between the two elements in our nature—that which we have in common with the lower creation, and that which is our special endowment as men—the dust which is taken from the earth, and the spirit which is breathed into us by God. At each step we exclaim with increased intensity of wonder, ‘What is man, that Thou art mindful of him: and the son of man, that Thou visitest him?’ For we cannot stop short at the first clause of the Psalmist’s words, and refuse to entertain the sequel. The materialist will be content to say, ‘What is man? An insignificant atom in time and space. And the son of man? An organism like other organisms.’ But the believer is constrained to add, ‘Lord, that Thou art mindful of him! Lord, that Thou visitest him!’ It is just this addition which transmutes the sneer of a cynical contempt, or the wail of a prostrate despair, into the psalm of devout and reverential awe. And the believer may boldly claim science herself as his teacher. To hear some men talk, one would suppose that in the height of scientific discovery the mystery of man’s being had been found no mystery at all. A moment’s thought will dispel the illusion. The profound secret remains as dark and impenetrable as ever. Much has been done to explain the conditions of life; but nothing, absolutely nothing, to explain life itself. Nay, every step in advance has only increased the paradox and widened the gulf, so that the mystery is more complete than before. It has widened the gulf; for while it has shewn that man, as a material structure, is only an infinitely small fraction of a vast universe like himself, differing almost inappreciably from other fractions, it has accumulated evidence at every step, that, as a thinking, hoping, aspiring, progressive being, he is quite unique in God’s creation. Each successive triumph of science makes the distance between the man and the brute wider. Each new acquisition is a fresh proof of capacity and a fresh ground for hope. If experience discovers the littleness of man to be more little, yet at the same time it shews his greatness to be more great. The Psalmist’s expression of wonder and awe and thanksgiving was wrung from him chiefly by the thought, that his Almighty Creator had given to man—to man, this frail, fleeting, impotent being—the dominion over the beasts of the field and the fowls of the air and the fishes of the sea, over creatures stronger in limb and more fleet of foot and keener-sighted and better-armed and longer-lived than himself. But what is all this compared with the triumphs which we have witnessed—the sovereignty of man asserted over the elemental powers of nature? We have lived to see how he can order the lightning; commanding it, and it flashes his message from continent to continent; forbidding it, and it glances harmlessly away. We have seen him weigh the sun, and measure the heavens, and analyse the stars. We have witnessed how he has made the vapour his slave, bidding it carry him to and fro and furnish his every need. And we feel that these achievements are only an earnest of greater triumphs yet in store for humanity. While the bee constructs its cells with just the same mathematical precision, and the ant piles up its winter stores with just the same prudent foresight—neither more nor less—as they did thousands of years ago; while the horse and the dog seem to contract almost human sensibilities by association with man, and then, when they are turned wild, lose them again, as if they had been only a reflection of a human master’s presence; while all the lower creation is stationary, mankind is rapidly advancing higher and higher. And still the marvel increases, ‘Lord, what is man, that Thou art mindful of him, and the son of man, that Thou visitest him?—visitest him in this faculty of experience whereby he records and treasures up the accumulated wisdom of the past, visitest him in this divination of foresight wherewith he projects himself into the triumphs and the hopes of the future, visitest him in his scientific achievements, in his social progress, in his ever-extended dominion over the material universe?’ Such thoughts as these may well occupy our minds. We cannot afford to overlook them. They are directly suggested by the Psalmist’s hymn of praise. They must ever supply a stanza—though not the loftiest—in our song of thanksgiving to the Almighty Creator. For after all, these magnificent victories, this dominion over the beasts of the field, this subjugation of the powers of nature, are only the earnest, the prelude, the foreshadowing, of greater things yet to come. This is plainly the Psalmist’s idea. A larger, fuller, more triumphant thought is struggling for utterance, than finds direct expression in words; ‘Thou hast crowned him with glory and honour; Thou hast put all things under his feet.’ Hence Apostles and Evangelists saw the true fulfilment of the Psalmist’s prophetic saying in the ultimate and supreme destiny of mankind, as realised in the Person and work of the one Representative Man. Nothing short of this could satisfy the hopes, which the jubilant strain inspires. Here at length was the exaltation, the glory, the absolute sovereignty, the final apotheosis of man. And, emphasized by this comment, the song of the Psalmist falls on the ears of Christians now, with a fuller cadence, swelled with the experience of nearly thirty centuries and prolonged into the hopes of eternity, ‘Lord, that Thou art mindful of him; Lord, that Thou visitest him!’ ‘That Thou art mindful of him.’ That Thou hast condescended to hold communion with This Thy frail and sinful creature; that through long ages Thou didst school him to an ever fuller knowledge of Thee; that even in the darkest times and among the most degraded peoples Thou didst not leave Thyself without a witness, speaking through the promptings of the conscience, speaking through the courses of the seasons, speaking through the hopes and the fears of the present; that Thou didst single out one man, one family, one nation, to be the depositary of Thy special revelation; that Thou didst guard and preserve this nation through unparalleled vicissitudes, so that exiled, enslaved, crushed, trampled under foot, it revived again and again; that Thou didst from time to time commission Thy special messengers—lawgiver, psalmist, prophet, priest—to renew the flame of truth on the altar of Thy chosen race; and that thus Thy revelation burst out ever and again with a clearer, brighter light, and Thy Divine economy broadened down from precedent to precedent, till at length the religion of a nation should become the religion of the world. ‘That Thou hast visited him.’ That Thou didst effect this change by a signal manifestation of Thyself; that in the fulness of time, when Egyptians and Assyrians and Persians, when Greeks and Romans had prepared the way, Thou didst of Thine infinite mercy send Thine only Son upon earth; that He was born as a man, lived as a man, suffered and died as a man; and that thus by this one act of marvellous condescension, humanity was redeemed, was exalted, was sanctified. ‘That Thou hast visited him.’ Not only that this Thy blessed Son lived and died as a man; but that as a man He rose from the grave, and thus as a man won for men the victory over sin and death; that, as a man, He ascended into the heaven of heavens, the firstfruits of the final triumph of mankind, the earnest of that glorious consummation of all human history, when His brother-men united in Him shall wear His crown, and reign with Him as kings for ever and ever. Lord, what is man—this speck in boundless space, this moment in infinite time, this atom of atoms, this frail, fleeting, helpless creature, this insignificance, this nothing—that Thou hast ordained him to such unspeakable glory? ‘What is man?’ Nay, what is this man? What am I, that Thou visitest me? We cannot escape the moral of the Psalmist’s appeal under the shelter of a vague generality. To you and to you—to each individually—the shaft strikes home. What am I—I with these vile passions, I with this hateful selfishness, I with this hopeless, intolerable meanness, of which I am conscious every hour, that Thou art mindful of me, that Thou visitest me? A pessimist you must be in one sense, if you examine yourself candidly. A pessimist the spirit of the time will tend to make you in another direction. It is the special temptation of our age, that its most prominent scientific interests almost of necessity lead the mind to dwell too exclusively on the lower affinities of our nature—on our animal emotions, on our perishable bodies, on our resemblance to the brute creation, on our sensitiveness, even our moral sensitiveness, to the manifold changes of circumstance, as food and climate and scenery. The danger is imminent. The thoughts, which absorb you, will also mould you. If you get to regard yourself as mean, you will at length become mean. Lift up your eyes then from earth to heaven. Rise from the consideration of your littleness to the contemplation of your greatness. Here, in that noblest of all optimisms, which science suggests and consciousness demands and revelation affirms—the belief in the unique personality, the boundless capacity, the triumphant progress, the eternal destiny of man: the belief in the godlike, nay, in the God within you—is the saving of your soul. The God within you. The Stoic of old would remind his disciples that they carried about a god enshrined in their hearts. Even as a vague surmise, a highly-wrought metaphor, the expression of an unsatisfied spiritual yearning, this teaching was very far from inoperative. What may it not be to you to whom it is an assured truth, to you who have been re-stamped in Christ with the image of God, to you who have been re-consecrated as the temples of the Spirit? The God within you. Carry this thought back to your rooms, you young men, and contemplate it with all reverence on your knees. Whatever temptations may assault you, it has power to overcome them all. If every other diversion and every other remedy should fail, this will never fail. Though the craven fear of detection should not restrain you, and the noble egotism of self-respect should not uphold you, and the apprehension of consequences now or hereafter should not deter you, the awe, the majesty, the glory of this Presence realised must scare away the demons of sin from your heart. ‘Lord, what are we, what am I, that Thou visitest me, that Thou makest Thine abode with me, that Thou hast enshrined Thyself in me? What are we, and what art Thou, O Lord? We are of yesterday; Thou art from eternity. We are here; Thou art everywhere. Our meanness and our greatness, our failures and our triumphs, what seems our weakness and what seems our worth—these are both alike, for these are both as nothing, in the face of Thine infinite perfection. Grant, Lord, that we may feel and know this. Teach us, Lord, to forget ourselves in Thee, that so losing ourselves we may truly find ourselves. This is the first and last thought in the Psalmist’s hymn of praise; this must be the first and the last also in the Christian’s song of thanksgiving—not our meanness, not our greatness, not ourselves, not humanity, not man; but Thou and Thou only, the Alpha and the Omega, the beginning and the end; Jehovah our Lord, how excellent is Thy name in all the earth!’ Lightfoot, J. B. (1890). Cambridge Sermons. London; New York: MacMillan and Co. (Public Domain) The Greatest Work in The World! By Dr. Warren W. Wiersbe | 1972 There are many good things that a man can do in the world today. But I have a conviction that the greatest work any of us can do is to help lead people to Jesus Christ. You do not have to be a “full-time Christian worker” to be a soul-winner. In fact, many of our greatest soul-winners are dedicated men and women who hold “ordinary” occupations, but who use every opportunity to witness for Christ. We use the word “soul-winner” so often, and yet I wonder if we really know what it means? Perhaps it would be helpful to us if we discovered from the Bible just what a soul-winner is and what he is supposed to do. As I was studying this subject, I was interested to find many pictures of the soul-winner in the Bible; and I want to share some of these pictures with you. The soul-winner is a shepherd. “Let him know that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (James 5:20). James is speaking particularly about Christians who may stray from the truth, but his words also apply to the lost. If it is important for us to guide wandering believers back into God’s way, how much more important it is to guide unbelievers! We are shepherds, out seeking the wandering sheep. “All we like sheep have gone astray” (Isaiah 53:6). If the lost sheep is left to himself, he will die; and if the lost soul is left to himself, he will perish forever. Here is one reason society is in a mess: people have strayed from the truth. It was a gradual thing. First men questioned God’s truth; then they criticized it; then they ignored it; then they laughed at it. The world would rather believe lies than face God’s truth, in spite of the fact that these lies are leading men to death. Jesus told the story about the shepherd who went out into the wilderness to find the lost sheep. What a beautiful picture of the soul-winner! “But none of the ransomed ever knew How deep were the waters crossed, Nor how black was the night that the Lord went through, E’er He found His sheep that was lost.” The most important characteristic for a shepherd is love. The Good Shepherd so loved us that He laid down His life for the sheep. Do we love lost souls enough to search them out and share the Good News with them? Or are we so wrapped up in our own plans that we do not have time to think about the other person? We are supposed to be shepherds who help to guide the wandering back into the fold. The soul-winner is a hunter. Proverbs 11:30 says, “He that winneth souls is wise.” That word “winneth” has the idea of “catching, as a hunter catches an animal.” We are supposed to “capture” souls! In many ways, the lost sinner is just like an animal. Jesus said to Saul of Tarsus, “It is hard for you to kick against the goads” (Acts 9:5). What is a goad? It is the sharp stick that the farmer uses to prod his lazy animals. God was “prodding” Saul; He was treating Saul like a stubborn animal! The lost sinner is just like a stubborn animal: he wants his own way, and yet he does not realize that his own way leads to death. Just as it takes love to be a shepherd, so it takes skill to be a hunter. It takes skill to “capture” lost souls. The hunter is careful not to frighten the animal. He is very careful not to permit his scent to be carried to the animal. I wish more Christians were that wise! Too often unsaved people “get the scent” from the church and know all the things that are going wrong! We Christians must be very careful not to get in the way of the wind, but to let the “wind of the Spirit” blow as He desires. Hunters will use different approaches in capturing animals. Many different kinds of traps are mentioned in the Bible, because you cannot use the same approach with different animals. Too often you and I use the same approach with every lost person, and we wonder why we often fail. It takes skill to be a hunter, and it takes skill to be a successful soul-winner. The soul-winner is a fisherman. “Follow me, and I will make you fishers of men” (Matthew 4:19). Christ called four fishermen to be disciples—Peter, Andrew, James, and John. And remember that fishing was not their hobby; it was their life’s work. To them, catching fish was not fun: it was a matter of life or death! Do you know why Jesus called four fishermen? Because fishermen know how to stick with the job and get it done. You will rarely see a fisherman sitting around doing nothing. He is either casting his nets, or cleaning his nets, or repairing his nets. He is always wrapped up in fishing. So it is with the soul-winner: he is always involved in witnessing—and he stays at it! The most important thing about a fisherman is his ability to stick with it, because fishing can be a very difficult and disappointing vocation. Too often, we “fishers of men” give up too soon. When the going gets tough, we decide to head for shore and give up fishing for a while. We sit around and discuss fishing instead of heading out to the depths to let down the nets! One preacher has suggested that most Christians have ceased to be fishers of men. Instead, they are owners of beautiful aquariums, and they spend most of their time moving the fish from one tank to another! In Bible days, fishermen had three methods of fishing: hooks, spears, and nets. Peter let the hook down and caught the fish that contained the money for the taxes. If you plan to use a hook, be sure you have the right kind of bait, and be sure you stay alert so you know when the fish is there! It takes real skill and patience to use the spear, but this is a good way to get fish. Just keep your eye on the one you want, and spear him! But the best way is the net, because you can catch more fish that way. It requires several men to use the nets; soul-winners must learn how to work together. To be sure, not every “fish” will be a good one. Jesus warns us that the net will contain all kinds of fish, some good and some bad (Matthew 13:47-50); but the presence of the bad fish is no reason for us to reject the good fish. Not every fish we catch for the Lord will be a true believer, but many of them will; and the more we try to catch, the bigger will be the percentage of true believers. If we are going to bring souls to Christ, we must be like the fishermen that Jesus called: we must have persistence. Only God can give the catch, no matter how hard we may toil. And let’s remember that only God knows how big the catch is! Let’s not get so wrapped up in numbers that we forget how important one individual soul is to Jesus Christ. The soul-winner is a harvester. Jesus tells us to “look on the fields, for they are white already to harvest” (John 4:35-38). It takes all kinds of workers to have a harvest: people to plow, people to sow and water, people to fight weeds, and people to reap the grain. But all of them are a part of the harvest! This is why soul-winners are compared to harvesters: we need to practice cooperation. Not compromise, but cooperation, a willingness to work together. There is no end to what God will do for the Christian who does not care who gets the credit. The important thing out in the field is not competing for attention, but reaping the harvest. We are laborers together, and each one must help the other. God has given us some marvelous tools for harvesting the grain: radio, television, literature, cassettes, computers, and a host of other tools. We are not to use these tools to impress each other, but to gather in the harvest. I fear that too often we harvesters are using the sickles on each other instead of on the grain! It is discouraging to see how one Christian attacks another Christian, or one worker criticizes another worker; and all the time the harvest is going to waste. One of the basic laws of the harvest is partnership: one sows, another reaps, but God gives the increase. The soul-winner is an ambassador. “Now then we are ambassadors for Christ” (2 Corinthians 5:20). Imagine! We are God’s ambassadors! This certainly puts dignity into this business of winning souls! Instead of apologizing when we witness for Christ or make a visit in a home, we ought to act like dedicated dignitaries, sent by God—because that is exactly what we are! “As my Father hath sent Me, so send I you” (John 20:21). As ambassadors, we have been chosen and commissioned; and our task is not to preach ourselves, but to represent the One Who sent us. “We preach not ourselves, but Christ Jesus the Lord” (2 Corinthians 4:5). We represent Him, and we carry His message of peace. When an ambassador is sent to a foreign country, all his needs are met by his government, and he is protected by their armies. So with us: God has promised to meet all our needs, and His protection is our assurance of victory. All that the government asks is that the ambassador be faithful, and that is what God asks of us. God is not at war with the world, but the world is at war with God. Our task as ambassadors is to tell the world that God loves sinners, Christ died for sinners, and that men can be reconciled to God. One of these days, God will declare war on the world; but before that happens, He will call His ambassadors home! While we are waiting, let’s be faithful ambassadors, representing Jesus Christ in the way we live and the words we speak. The soul winner is a fireman. “And others save with fear, pulling them out of the fire” (Jude 23). “Is not this a brand plucked out of the fire?” (Zechariah 3:2). The lost soul does not have to die to be in the fire; he is in the fire of condemnation right now! “He that believeth not is condemned already” (John 3:18). Lost people are already living in the “suburbs of hell,” yet they think their life is wonderful! Our task is to pull them out of the fire, because they are unable to save themselves. In other words, soul-winning requires urgency. Perhaps this is why many Christians avoid trying to win souls: it is a bit risky to put your hands in the fire! Certainly soul-winners get “burned” occasionally but it’s worth a few scars to rescue somebody from eternal fire. Sometimes the situation gets a bit “hot,” but we must keep right on witnessing, because God may use us to snatch some precious soul out of the burning. And God has promised to be with us when we go through the fire, so there is really nothing to fear. The next time you look at a lost soul, remember that he is already in the fire of sin and judgment. The worst is yet to come! Sin has so numbered him that he does not even feel the pains in his soul, and this is what makes his situation so tragic. Oh, the urgency of it! We must reach into the fire and help to pull them out! As those angels took hold of Lot and pulled him to safety out of Sodom, so we must lovingly snatch the brands out of the burning, before it is too late. The soul-winner is a witness. “If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we knew it not; doth not He that pondereth the heart consider it? And He that keepeth thy soul, doth not He know it? And shall He not render to every man according to his works?” (Proverbs 24:11-12). The picture here takes us back to an Old Testament Jewish village. Here is a man who has been condemned to die. The elders are taking him outside the village to stone him to death, and you see the man as they go by. And you know that the man does not deserve to die! You have the one piece of evidence that will save his life! What are you going to do? Some of us might say: “Well, I don’t want to get involved.” Or, “It’s too late to do anything now.” Or, “Who am I to tell others what to do?” God says, “Excuses! Excuses that will cost a man his life!” As soul-winners, you and I must be witnesses who have honest concern. It must burden us that men and women are being dragged off to judgment! It must concern us that we have the one message of life that can save them! The time has come for us to stop making excuses! Christ has left us here to be His witnesses, and our witness is the only thing that can save sinners from eternal death! What does it take to be an effective soul-winner? It takes the love of a shepherd, the skill of a hunter, the cooperation of a harvester, the dignity of an ambassador, the urgency of a fireman, and the heart concern of a witness. Let’s ask God to make us the kind of Christians that He can use to win others to Christ. Winning souls is the greatest work in the world—the most rewarding work in the world—the work that God blesses and that brings Him glory for all eternity! ______________ “Copyright © Moody Church Media. Used with Permission. www.moodymedia.org” "God With Us," Bridging the Great Gulf "God With Us," Bridging the Great Gulf THE Eternal seems to be so far away from us. He is infinite, and we are such little creatures. There appears to be a great gulf fixed between man and God, even in the matter of our creatureship. But He, who is God, has also become man. We never heard that God took the nature of angels into union with Himself; we may therefore say that, between Godhead and angelhood, there must be an infinite distance still; but the Lord has actually taken manhood into union with Himself. There is, therefore, no longer a great gulf between Him and us. On the contrary, here is a marvelous union; Godhead has entered into marriage bonds with manhood. O my soul, thou dost not stand now, like a poor lone orphan, wailing across the deep sea after thy Father, who has gone far away, and cannot hear thee; thou dost not now sob and sigh, like an infant left naked and helpless, its Maker having gone too far away to supply its wants, or listen to its cries! No, thy Maker has become like thyself. Is that too strong a word to use? He, without whom was not anything made that was made, was made flesh; and He was made flesh in such a way that He was tempted in all points like as we are, yet without sin. O manhood, was there ever such good news as this for thee? Poor manhood, thou weak worm of the dust, far lower than the angels, lift up thy head, and be not afraid! Poor manhood, born in weakness, living in toil, covered with sweat, and dying at last to be eaten by the worms, be not thou abashed even in the presence of seraphs, for next to God is man, and not even an archangel can come in between; nay, not merely next to God, for Jesus, who is God, is man also; Jesus Christ, eternally God, was born, and lived, and died as we also do. Our Lord Jesus Christ is, in some senses, more completely man than Adam ever was. Adam was not born; he was created as a man. Adam never had to struggle through the risks and weaknesses of infancy; he knew not the littlenesses of childhood,—he was full-grown at once. Father Adam could not sympathize with me as a babe and a child. But how manlike is Jesus! He does not begin with us in mid-life, as Adam did; but He is cradled with us, He accompanies us in the pains, and feebleness, and infirmities of infancy, and He continues with us even to the grave. There is sweet comfort in the thought that He who is this day God, was once an infant; so that, if my cares are little, and even trivial and comparatively infantile, I may go to Him with them, for He was once a child. Though the great ones of the earth may sneer at the child of poverty, and say, “You are too mean for us to notice, and your trouble is too slight to evoke our pity;” I recollect, with humble joy, that the King of Heaven was wrapped in swaddling-bands, and carried in a woman’s arms; and therefore I may tell Him all my griefs. How wonderful that He should have been an infant, and yet should be God, blessed for ever! The Holy Child Jesus bridges the great gulf between me and God. There was never a subject of sweeter song than this,—the stooping down of Godhead to the feebleness of manhood. When God manifested His power in the works of His hands, the morning stars sang together, and the sons of God shouted for joy; but when God manifests Himself, what music shall suffice for the grand psalm of adoring wonder? When wisdom and power are seen, these are but attributes of Deity; but in the Incarnation of Christ, it is the Divine Person Himself who is revealed, though He is, in a measure, hidden in our inferior clay. Well might Mary sing, when earth and Heaven even now are wondering at the condescending grace by which “the Word was made flesh, and dwelt among us.” We can never think that God sits on high, indifferent to the wants and woes of men; for He has visited us in our low estate. No longer need we lament that we can never participate in the moral glory and purity of God, for if God in glory can come down to His sinful creature, it is certainly less difficult for Him to bear that creature, blood-washed and purified, up the starry way, that the redeemed one may sit down for ever with Him on His throne. Let us dream no longer, in sombre sadness, that we cannot draw near to God, so that He can really hear our prayers, and relieve our necessities, for Jesus has become bone of our bone, and flesh of our flesh, and, bowing His head to death for us, He has opened that new and living way, by which we may come with boldness, and have access to the throne of the heavenly grace. Angels sang the story of Christ’s birth; yet, perhaps, they scarcely knew why they did so. Could they understand why God had become man? They must have known that herein was a great mystery of condescension; but all the loving consequences which the Incarnation involved, even their acute minds could hardly have guessed; but we see the whole, and comprehend the grand design most fully. The manger of Bethlehem was big with glory; in Christ’s Incarnation was wrapped up all the blessedness by which a soul, snatched from the depths of sin, is lifted up to the heights of glory. Shall not our clearer knowledge lead us to heights of song which angelic guesses could not reach? Shall the lips of cherubs move to flaming sonnets, and shall we, who are redeemed by the blood of the incarnate God, be treacherously and ungratefully silent? “Did archangels sing Thy coming? Did the shepherds learn their lays? Shame would cover me ungrateful, Should my tongue refuse to praise.” Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 53–56). Bellingham, WA: Logos Bible Software. (Public Domain) 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) Comments are closed.