CMF eZine The online magazine of the Christian Military Fellowship. 10 December The Name of Jesus, Prized by His People By Charles Haddon Spurgeon Incarnation 0 Comment The Name of Jesus, Prized by His People THE Name of Jesus, chosen by God for His Son, is also given to Him by all who truly know Him, and they give it to Him heartily, zealously, boldly. All of us call Him Jesus if we really know Him, and we are resolved to publish His Name abroad as long as we live. If He was Jesus in the cradle, what is He now that He is exalted in the highest heavens? As Emmanuel, God with us, His very Incarnation made Him Jesus, the Saviour of men; but what shall we say of Him now that, in addition to His Incarnation, we have His Atonement; and beside His Atonement, His Resurrection; and beyond that, His Ascension; and, to crown all, His perpetual Intercession? How grandly does the title of Saviour befit Him now that He is able to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them! If in the arms of His mother He was the Saviour, what is He now that He sitteth upon the throne of God? If wrapped in swaddling-bands He was Jesus, the Saviour, what is He now that the heavens have received Him? If in the workshop of Nazareth, and sitting in the temple among the doctors, He was Jesus, the Saviour, what is He now that His infancy and childhood are over, and He is exalted far above all principalities and powers? If He was Jesus when on the cross, presenting Himself as an offering for His people, what is He now that He hath by one sacrifice perfected for ever them that are set apart? What is He now that He sits at the right hand of God, expecting till His enemies be made His footstool? Let all who trust in Him unite in calling our Lord by this tender human Name of Jesus. Did He not call all believers by the endearing titles of mother, and sister, and brother? Then we, too, will call Him Jesus. “Jesus, Name all names above, Jesus best and nearest; Jesus, fount of perfect love, Holiest, tenderest, dearest; Jesus, source of grace completed, Jesus holiest, sweetest; Jesus, Saviour all Divine, Thine’s the Name, and only Thine.” Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 15–16). Bellingham, WA: Logos Bible Software. (Public Domain) The Name of Jesus, Prized by His People THE Name of Jesus, chosen by God for His Son, is also given to Him by all who truly know Him, and they give it to Him heartily, zealously, boldly. All of us call Him Jesus if we really know Him, and we are resolved to publish His Name abroad as long as we live. If He was Jesus in the cradle, what is He now that He is exalted in the highest heavens? As Emmanuel, God with us, His very Incarnation made Him Jesus, the Saviour of men; but what shall we say of Him now that, in addition to His Incarnation, we have His Atonement; and beside His Atonement, His Resurrection; and beyond that, His Ascension; and, to crown all, His perpetual Intercession? How grandly does the title of Saviour befit Him now that He is able to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them! If in the arms of His mother He was the Saviour, what is He now that He sitteth upon the throne of God? If wrapped in swaddling-bands He was Jesus, the Saviour, what is He now that the heavens have received Him? If in the workshop of Nazareth, and sitting in the temple among the doctors, He was Jesus, the Saviour, what is He now that His infancy and childhood are over, and He is exalted far above all principalities and powers? If He was Jesus when on the cross, presenting Himself as an offering for His people, what is He now that He hath by one sacrifice perfected for ever them that are set apart? What is He now that He sits at the right hand of God, expecting till His enemies be made His footstool? Let all who trust in Him unite in calling our Lord by this tender human Name of Jesus. Did He not call all believers by the endearing titles of mother, and sister, and brother? Then we, too, will call Him Jesus. “Jesus, Name all names above, Jesus best and nearest; Jesus, fount of perfect love, Holiest, tenderest, dearest; Jesus, source of grace completed, Jesus holiest, sweetest; Jesus, Saviour all Divine, Thine’s the Name, and only Thine.” Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 15–16). Bellingham, WA: Logos Bible Software. (Public Domain) Related The Name of Jesus, Common, Yet Unique The Name of Jesus, Common, Yet Unique THE name Jesus was not at all uncommon among the Jews. Josephus mentions no less than twelve persons who bore that name. Salvation of a certain kind was so longed for by the Jews that their eagerness was seen even in the choice they made of their children’s names. Their little ones were, because of their hopes concerning them, called saviours, yet they were not really saviours. How common are nominal saviours! “Lo, here,” say some, “is a saviour!” “Lo, there,” cry others, “is another saviour!” All these have the name, but not the power; and now, our Lord Jesus Christ has claimed the title exclusively for Himself. His Name shall be called Jesus, for He alone is a Prince and a Saviour, and He only saves His people from their sins. Other so-called saviours do but mock the hopes of mankind; they promise fairly, but they utterly deceive all who rely upon them. But this Holy Child, this blessed, glorious “God with us,” has truly brought us salvation, and He saith, “Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.” This Jesus of Nazareth, the King of kings, and Lord of Lords, is the one and only Saviour. He, and none but He, shall save His people. He, and not another, shall save them by His own act and deed. Singly and unaided, He shall save His people. Personally, and not by another, in His own Name, and on His own behalf, He shall, by Himself, purge away His people’s sins. He shall do all the work, and leave none of it undone; He shall begin it, carry it on, and complete it; and therefore is His Name called Jesus, because He shall fully, entirely, and perfectly, save His people from their sins. The name Jesus has been, in a minor sense, applied to others aforetime; but now, henceforth, no one else may wear it, since there is no other Saviour but Christ the Lord; “neither is there salvation in any other: for there is none other name under Heaven given among men, whereby we must be saved.” Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 17–18). Bellingham, WA: Logos Bible Software. (Public Domain) The Name of Jesus, God-Given The Name of Jesus, God-Given THE first angel, who appeared to the shepherds, gave them this message, “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.” That word “Saviour” reminds us of what the angel of the Lord said to Joseph, “Fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a Son, and thou shalt call His Name JESUS: for He shall save His people from their sins.” The condition of Joseph, when he heard this Name for the first time, is not altogether without instruction. The angel spake to him “in a dream.” That Name is so soft and sweet that it breaks no man’s rest, but rather yields a peace unrivalled,—“the peace of God.” With such a dream, Joseph’s sleep was even more blessed than his waking. The Name of Jesus has evermore this power, for, to those who know its preciousness, it unveils a glory brighter than dreams have ever imaged. Under its wondrous spell, young men see visions, and old men dream dreams; and these do not mock them, as ordinary dreams do, but they are faithful and true prophecies of what shall surely come to pass. This Name brings before our minds a vision of glory, in the latter days, when Jesus shall reign from pole to pole; and yet another vision of glory unutterable when His people shall be with Him where He is, and shall reign with Him for ever and ever. The Name of Jesus was comforting at the first mention of it by the angel of the Lord, because of the words with which it was accompanied; for they were meant to remove perplexity and anxiety from Joseph’s mind. The angel said to him, “Fear not;” and, truly, no name can banish fear like the Name of Jesus; it is the beginning of hope, and the end of despair. It is worthy of note that the angel commenced his message to the shepherds in a similar way: “Fear not: for, behold, I bring you good tidings of great joy.” Let the sinner but hear of “a Saviour, which is Christ the Lord,” and, straightway, he hopes to live, he rises out of the deadly lethargy of his hopelessness, and, looking upward, he sees a reconciled God, and fears no longer. This Name of Jesus appears to us even more full of rare delights when we meditate upon the infinite preciousness of the glorious Person to whom it was assigned. Ah, here is a Jonathan’s wood dripping with honey from every bough, and he that tasteth it shall have his eyes enlightened! We have no common Saviour, for neither earth nor Heaven could produce His equal. At the time when the Name was given to Him by God, Jesus had not been seen by mortal eyes, for He lay as yet concealed from human gaze; but soon He came forth, having been born of Mary by the power of the Holy Ghost,—the matchless Holy Child Jesus. He bore our nature, but not our corruption. He was made in the likeness of sinful flesh, but yet in His flesh there was no sin. He was “holy, harmless, undefiled, separate from sinners.” This Holy One is the Son of God, and yet He is the Son of man; this surpassing excellence of nature makes His Name most precious. Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 12–14). 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) The Name of Jesus Indicates His Work The Name of Jesus Indicates His Work “THOU shalt call His Name JESUS: for He shall save His people from their sins.” He is not called Jesus because He is our Exemplar, though indeed He is perfection itself, and we long to tread in His foot-steps; but He is called Jesus because He has come to seek and to save that which was lost. He is Christ, too, or the Anointed, but then He is Christ Jesus; that is to say, it is as a Saviour that He is anointed. He is nothing at all if He is not a Saviour. He is anointed to this very end. His very Name is a sham if He does not save His people from their sins. It is a gracious but very startling fact that our Lord’s connection with His people lies in the direction of their sins. This is amazing condescension. He is called Saviour in connection with His people, but it is in reference to their sins, because it is from their sins that they need to be saved. If they had never sinned, they would never have required a Saviour, and there would have been no Name of Jesus known upon earth. That is a wonderful text in Galatians 1:4,—did you ever meditate upon it?—“Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father.” It is true, as Martin Luther says, He never gave Himself for our righteousness, but He did give Himself for our sins. Sin is a horrible evil, a deadly poison, yet it is this which gives Jesus His title when He overcomes it. What a wonder this is! The first link between my soul and Christ is, not my goodness, but my badness; not my merit, but my misery; not my standing, but my falling; not my riches, but my need. He comes to visit His people, yet not to admire their beauties, but to remove their deformities; not to reward their virtues, but to forgive their sins. O ye sinners,—I mean you real sinners,—not you who call yourselves by that name simply because you are told that is what you are, but you who really feel yourselves to be guilty before God, here is good news for you! O you self-condemned sinners, who feel that, if you are ever to get salvation, Jesus must bring it to you, and be the beginning and the end of it, I pray you to rejoice in this dear, this precious, this blessed Name, for Jesus has come to save you, even you! Go to Him as sinners, call Him “Jesus,” and say to Him, “O Lord Jesus, be Jesus to me, save me, for I need Thy salvation!” Doubt not that He will fulfill His own Name, and exhibit His saving power in you. Only confess to Him your sin, and He will save you from it. Only believe in Him, and He will be your salvation. What does Paul mean when he says “that Christ Jesus came into the world to save sinners”? He means, first, that Jesus came to save them from the punishment of their sin. Their sin shall not be laid to their charge, so that they shall be condemned for it, if they do but trust in Him who was punished in the place of those who were really guilty. That is one thing that Christ Jesus came into the world to do for sinners. He came, also, to save them from the pollution of their sin, so that, though their mind has been debased, and their taste degraded, and their conscience deadened by sin, He came to take that evil away, and to give them a tender heart, and a hatred of sin, and a love for holiness, and a desire for purity. That is a great work for Him to accomplish, yet Jesus came to do even more than that. He came, also, to take away our tendencies to sin, those tendencies which are born in us, and which grow up with us. He came by His Spirit to eradicate them, to pluck them up by the roots, and to put within us another principle, which shall fight with the old principle of sin, and overcome it, till Christ alone shall reign, and every thought shall be brought into captivity to Him. Further, Jesus came to save His people from apostasy. He “came into the world to save sinners,” in the fullest possible sense, by keeping them faithful to the end, so that they shall not go back unto perdition. This is a very important part of the work of Divine grace. To start a man right, is but little; but to keep that man holding on even to the end, is a triumph of almighty grace, and this is what Christ has come to do. “Christ Jesus came into the world,” not to half save you, not to save you in this, direction or that, and in this light or that, but to save you from your sin, to save you from an angry temper, to save you from pride, to save you from strong drink, to save you from covetousness, to save you from every evil thing, “and to present you faultless before the presence of His glory with exceeding joy.” This is a glorious truth, “Christ Jesus came into the world to save sinners.” He came to Bethlehem’s manger, and afterwards to Calvary’s cross, with this as His one business, that He might save sinners. Is He not able to save? Is He not just the Saviour that we need? God and yet man in one adorable Person, He is able to sympathize because He is man, and He is able to save because He is God. Blessed God-man, Jesus Christ, Thou art able and willing to save me, and Thou art able and willing to save all other sinners who will believe in Thee! Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 19–22). Bellingham, WA: Logos Bible Software. (Public Domain) Christ's Fullness Received by His People Christ's Fullness Received by His People NOT only does John say that our Lord Jesus Christ is “full of grace and truth,” but he adds, “and of His fullness have all we received.” It is not one saint alone who has derived grace from the Redeemer, but all have done so; and they have not merely derived a part of the blessings of grace from Jesus, but all that they ever had they received from Him. It would be a wonderful vision if we could now behold passing before us the long procession of the chosen, the great and the small, the goodly fellowship of the apostles, the noble army of martyrs, the once weeping but now rejoicing band of penitents. There they go! Methinks I see them all in their white robes, bearing their palms of victory. But you shall not, if you stay the procession at any point, be able to discover one who will claim to have obtained grace from another source than Christ; nor shall one of them say, “I owed the first grace I gained to Christ, but I gained other grace elsewhere.” No, the unanimous testimony of the glorified is, “Of His fullness have all we received.” My inner eye beholds the countless throng as the wondrous procession passes, and I note how every one of the saints prostrates himself before the throne of the Lamb, and all together they cry, “ ‘Of His fullness have all we received.’ Whoever we may be, however faithfully we have served our Master, whatever of honor we have gained, all the glory is due unto our Lord, who has enabled us to finish our course, and to win the prize. ‘Non nobis, Domine!’ is our cry; ‘not unto us, O Lord, not unto us, but unto Thy Name be all the praise!’ ” What a precious truth, then, we have before us, that all the saints in all ages have been just what we must be if we would be saved; that is, receivers! They did not any of them bring anything of merit to Christ, but they received everything from Him. If they, at this moment, cast their crowns at His feet, those crowns were first given to them by Him. Their white robes are wedding garments of His providing. The whole course of saintship is receptive. None of the saints above talk of what they gave to Jesus, none of them speak of what came of themselves; but, without a solitary exception, they all bear testimony that they were receivers from Jesus’ fullness. This truth casts mire into the face of human self-sufficiency. What! is there not one saint who had a little grace of his own? Is there not one of all the favored throng who could supply himself with what he needed? No, not one. Did none of them look to the works of the law? No, they all went to Jesus and His grace, not to Moses and the law. Did none of them trust in priests of earthly anointing? Did none of them bow down before holy fathers and saintly confessors to obtain absolution? There is not a word said about any such gentry, nor even a syllable concerning appeals to saints and saintesses; but all the saved ones declare that they received grace and salvation direct from His fullness, who filleth all in all. These receptive saints received very abundantly from Christ’s fullness. They drew from an abundance, and they drew largely from it, as the words seem to indicate. It is worth while to notice the marvelous simplicity of the one act by which salvation comes to all saints. It is merely by receiving. Now, receiving is a very easy thing. There are fifty things which you cannot do; but, my dear friend, you could undoubtedly receive a guinea, could you not, if it were offered to you? There is not a rational man, or woman, or child, so imperfect in power as to be unable to receive. Everybody seems capable of receiving to any amount; and, in salvation, you have to do nothing but merely receive what Christ gives. There is a beggar’s hand, and if it be wanted to write a fair letter, it cannot do that, but it can receive alms. Try it, and the beggar will soon let you know that it can do so. Look at that next hand; see you not that it has the palsy? Behold how it quivers and shakes! Ah! but for all that, it can receive. Many a palsied hand has received a jewel. But the hand that I now see, in addition to being black, and palsied, is afflicted with a foul disease; the leprosy lies within it, and is not to be washed out by any mode of purification known to us; yet even that hand can receive; and the saints all came to be saints, and have remained saints, through doing exactly what that poor black, quivering, leprous hand can do. There was not in John any good thing but what he had received from his Master; there was not in the noble proto-martyr, Stephen, one grain of courage but what he had received from Christ; Paul, Apollos, Cephas,—all these had nothing but what they took from Him. If, then, they received everything from Christ, why should we hesitate to do the same? All their grace came by receiving; so, dear reader, I put to you the question,—Have you received of the fullness of Christ? Have you come to Him all empty-handed, and taken Him to be your All-in-all? I know what you did at first; you were busy accumulating the shining heaps of your own merits, and esteeming them as if they were so much gold; but you found out that your labor profited not, so at last you came to Christ empty-handed, and said to Him, “My precious Savior, do but give me Thyself, and I will abandon all thought of my own merit. I renounce all my giving, and doing, and working, and I take Thee to be everything to me.” Then, friend, you are saved if that be true, for acceptance of Christ is the hall-mark of saints. The fullness of God’s grace is placed where you can receive it, where you can receive it now, for it is placed in Him who is your Brother, bone of your bone, and flesh of your flesh; it dwells in Him who loves to give it, because, as our Head, He delights to communicate grace to all the members of His mystical body. The plenitude of grace dwells in Him who is Himself yours; and since He is yours, all that is in Him is yours. You need not pray as if you had no inheritance in the blessing which you seek. Christ is the Trustee of the fullness of God, and the ownership of it is vested in His people; you have only to ask of Him, and He will give you that which is your own already. Why do you hesitate? How can you linger? The Father has placed His grace in Christ because it gratifies His love to His Son. It pleases the heart of the great God to see Jesus adorned with the fullness of Deity, and every time Jesus gives out grace to believers, the heart of God is thereby gladdened. How can you hesitate about receiving it if it pleases God for you to partake of it? You may go with high expectation of comfort, since Jesus Himself is honored by your going to Him. He obtains glory by distributing of His fullness to empty sinners, who, when they receive grace, are sure to love Him; then, how can you think Him reluctant to bestow the gift which will increase His glory? Thinking upon this subject brings to my mind right joyful memories of the hour when first these eyes looked to Christ, and were lightened; when I received pardon from His dying love, and knew myself forgiven. Have not many of my readers similar recollections? And since your conversion, is it not true that everything good you have ever had you have received from your Lord? What have you drunk out of your own cistern? What treasure have you found in your own fields? Nakedness, poverty, misery, death,—these are the only possessions of nature; but life, riches, fullness, joy,—these are gifts of grace through Jesus Christ. Are you accepted before God? Then, He has justified you. Have you been kept? Then, He has preserved you. Are you sanctified? Then, He has cleansed you by His blood. Do you know, by full assurance, your interest in the Father’s love? Then, He gave you that assurance. All you have, and all you ever will have, all that every saint who ever will be born shall have, that is worth the having,—all has been received, and will be received from Christ’s fullness. Do you not know, too, that when you receive from Christ, you gain by that very act? I am so thankful that Christ has not put the fullness of grace in myself, for then I should not require to go to Him so often; or if I did go to Him, I should not have an errand to go upon of such importance as to justify me in seeking an audience; but now, every time I go to Christ’s door, I can plead necessity. We go to Him because we must go. When is there an hour when a believer does not need to receive from Jesus? Go, then, beloved, to Him often, since your going honours Christ, pleases God, and is the means of soul-enrichment for yourselves. Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 131–136). Bellingham, WA: Logos Bible Software. (Public Domain) Ploughing the Rock Ploughing the Rock "Shall horses run upon the rock? will one plow there with oxen?"—Amos 6:12. THESE expressions are proverbs, taken from the familiar sayings of the east country. A proverb is generally a sword with two edges, or, if I may so say, it has many edges, or is all edge, and hence it may be turned this way and that way, and every part of it will have force and point. A proverb has often many bearings, and you cannot always tell what was the precise meaning of him who uttered it. The connection would abundantly tolerate two senses in this place. An ancient commentator asserts that it has seven meanings, and that any one of them would be consistent with the context. I cannot deny the assertion, and if it be correct it is only one among many instances of the manifold wisdom of the Word of God. Like those curiously carved Chinese balls in which there is one ball within another, so in many a holy text there is sense within sense, teaching within teaching, and each one worthy of the Spirit of God. The first sense of the text upon which I would say just a word or two is this: the prophet is expostulating with ungodly men upon their pursuit of happiness where it never can be found. They were endeavouring to grow rich and great and strong by oppression. The prophet says, "Ye have turned judgment into gall, and the fruit of righteousness into hemlock." Justice was bought and sold among them, and the book of the law was made the instrument of fraud. "Yet," says the prophet, "there is no gain to be gotten this way—no real profit, no true happiness. As well may horses run upon a rock, and oxen plough the sand: it is labour in vain." If any of you try to content yourselves with this world, and hope to find a heaven in the midst of your business and your family without looking upward for it, you labour in vain. If you hope to find pleasure in sin, and think that it will go well with you if you despise the law of God, you will make a great mistake. You might as well seek for roses in the grottoes of the sea, or look for pearls on the pavements of the city. You will find what your soul requires nowhere but in God. To seek after happiness in evil deeds is to plough a rock of granite. To labour after true prosperity by dishonest means is as useless as to till the sandy shore. "Wherefore do you spend your money for that which is not bread, and your labour for that which satisfieth not?" Young man, you are killing yourself with ambition; you seek your own honour and emolument, and this is a poor, poor object for an immortal soul. And you, too, sir, are wearing out your life with care; your mind and body both fail you in endeavouring to amass riches, as if a man’s life consisted in the abundance of the things which he possesses: you are ploughing a rock; your cares will not bring you joy of heart or content of spirit; your toil will end in failure. And you, too, who labour to weave a righteousness by your works apart from Christ, and fancy that with the diligent use of outward ceremonies you may be able to do the work of the Holy Spirit upon your own heart, you, too, are ploughing thankless rock. The strength of fallen nature exerted at its utmost can never save a soul. Why, then, plough the rock any longer? Give over the foolish task. So far, I believe, we have not misread the text, but have mentioned a very probable meaning of the words; still, another strikes me, which I think equally suitable, and upon it I shall dwell, by God’s help. It is this. God will not always send his ministers to call men to repentance. When men’s hearts remain obdurate, and they do not and will not repent, then God will not always deal with them in mercy. "My Spirit shall not always strive with man." There is a time of ploughing, but when it is evident that the heart is wilfully hardened, then wisdom itself suggests to mercy that she should give over her efforts. "Shall horses run upon the rock? will one plow there with oxen?" No, there is a limit to the efforts of kindness, and in fulness of time the labour ceases, and the rock remains unploughed henceforth and for ever. I. Taking that sense, we shall speak upon it, and remark, first, that ministers labour to break up men’s hearts: the wise preacher tries by the power of the Holy Ghost to break up the hard clods of the heart, so that it may receive the heavenly seed. Many truths are used like sharp ploughshares to break up the heart. Men must be made to feel that they have sinned, and they must be led to repent of sin. They must receive Christ, not with the head only, but with the heart; for with the heart man believeth unto righteousness. There must be emotion: we must cut into the heart with the ploughshare of the law. A farmer who is too tender-hearted to tear up and harrow the land will never see a harvest. Here is the failing of certain divines, they are afraid of hurting anyone’s feelings, and so they keep clear of all the truths which are likely to excite fear or grief. They have not a sharp ploughshare on their premises, and are never likely to have a stack in their rickyard. They angle without hooks for fear of hurting the fish, and fire without bullets out of respect to the feelings of the birds. This kind of love is real cruelty to men’s souls. It is much the same as if a surgeon should permit a patient to die because he would not pain him with the lancet, or by the necessary removal of a limb. It is a terrible tenderness which leaves men to sink into hell rather than distress their minds. It is pleasant to prophesy smooth things, but woe unto the man who thus degrades himself. Is this the spirit of Christ? Did he conceal the sinner’s peril? Did he cast doubts upon the unquenchable fire and the undying worm? Did he lull souls into slumber by smooth strains of flattery? Nay, but with honest love and anxious concern he warned men of the wrath to come, and bade them repent or perish. Let the servant of the Lord Jesus in this thing follow his Master, and plough deep with a sharp ploughshare, which will not be baulked by the hardest clods. This we must school ourselves to do. If we really love the souls of men, let us prove it by honest speech. The hard heart must be broken, or it will still refuse the Saviour who was sent to bind up the broken-hearted. There are some things which men may or may not have, and yet may be saved; but those things which go with the ploughing of the heart are indispensable; there must be a holy fear and a humble trembling before God, there must be an acknowledgment of guilt and a penitent petition for mercy; there must, in a word, be a thorough ploughing of the soul before we can expect the seed to bring forth fruit. II. But the text indicates to us that at times ministers labour in vain. "Shall horses run upon the rock? will one plow there with oxen?" In a short time a ploughman feels whether the plough will go or not, and so does the minister. He may use the very same words in one place which he has used in another, but he feels in the one place great joy and hopefulness in preaching, while with another audience he has heavy work, and little hope. The plough in the last case seems to jump out of the furrow; and a bit of the share is broken off now and then. He says to himself, "I do not know how it is, but I do not get on at this," and he finds that his Master has sent him to work upon a particularly heavy soil. All labourers for Christ know that this is occasionally the case. You must have found it so in a Sunday-school class, or in a cottage meeting, or in any other gathering where you have tried to teach and preach Jesus. You have said to yourself every now and then, "Now I am ploughing a rock. Before, I turned up rich mould which a yoke of oxen might plough with ease, and a horse might even run at the work; but now the horse may tug, and the oxen may wearily toil till they gall their shoulders, but they cannot cut a furrow; the rock is stubborn to the last degree." There are such hearers in all congregations. They are as iron, and yet they are side by side with a fine plot of ground. Their sister, their brother, their son, their daughter, all these have readily felt the power of the gospel; but they do not feel it. They hear it respectfully; and they so far allow it free course that they permit it to go in at one ear and out at the other, but they will have nothing more to do with it. They would not like to be Sabbath-breakers and stop away from worship; they therefore do the gospel the questionable compliment of coming where it is preached and then refusing to regard it. They are hard, hard, hard bits of rock, the plough does not touch them. Many, on the other hand, are equally hard; but it is in another way. The impression made by the word is not deep or permanent. They receive it with joy, but they do not retain it. They listen with attention, but it never comes to practice with them. They hear about repentance, but they never repent. They hear about faith, but they never believe. They are good judges of what the gospel is, and yet they have never accepted it for themselves. They will not eat; but still they insist that good bread shall be put on the table. They are great sticklers for the very things which they personally reject. They are moved to feeling; they shed tears occasionally, but still their hearts are not really broken up by the word. They go their way, and forget what manner of men they are. They are rocky-hearted through and through: all our attempts to plough them are failures. Now this is all the worse, because certain of these rocky-hearted people have been ploughed for years, and have become harder instead of softer. Once or twice ploughing, and a broken share or two, and a disappointed ploughman or two, we might not mind, if they would yield at last; but these have since their childhood known the gospel and never given way before its power. It is a good while since their childhood now with some of them. Their hair is turning grey, and they themselves are getting feeble with years. They have been entreated and persuaded times beyond number, but labour has been lost upon them. In fact, they used to feel the word, in a certain fashion, far more years ago than they do now. The sun, which softens wax, hardens clay, and the same gospel which has brought others to tenderness and repentance has exercised a contrary effect upon them, and made them more careless about divine things than they were in their youth. This is a mournful state of things, is it not? Why are certain men so extremely rocky? Some are so from a peculiar stolidity of nature. There are many people in the world whom yon cannot very well move, they have a great deal of granite in their constitution, and are more nearly related to Mr. Obstinate than to Mr. Pliable. Now, I do not think badly of these people, because one knows what it is to preach to an excitable people, and to get them all stirred, and to know that in the end they are none the better; whereas some of the more solid and immovable people when they are, moved are moved indeed; when they do feel they feel intensely, and they retain any impression that is made. A little chip made in granite by very hard blows will abide there, while the lashing of water, which is easy enough, will leave no trace even for a moment. It is a grand thing to get hold of a fine piece of rock and to exercise faith about it. The Lord’s own hammer has mighty power to break, and in the breaking great glory comes to the Most High. Worse still, certain men are hard because of their infidelity—not heart-infidelity all of it, but an infidelity which springs out of a desire not to believe, which has helped them to discover difficulties. These difficulties exist, and were meant to exist, for there would be no room for faith if everything were as plain as the nose on one’s face. These persons have gradually come to doubt, or to think that they doubt, essential truths, and this renders them impervious to the gospel of Christ. A much more numerous body are orthodox enough, but hard-hearted for all that. Worldliness hardens a man in every way. It often dries up all charity to the poor, because the man must make money, and he thinks that the poor-rates are sufficient excuse for neglecting the offices of charity. He has no time to think of the next world; he must spend all his thoughts upon the present one. Money is tight, and therefore he must hold it tight; and when money brings in little interest he finds therein a reason for being the more niggardly. He has no time for prayer, he must get down to the counting-house. He has no time for reading his Bible, his ledger wants him. You may knock at his door, but his heart is not at home; it is in the counting-house, wherein he lives and moves and has his being. His god is his gold, his bliss is his business, his all in all is himself. What is the use of preaching to him? As well may horses run upon a rock, or oxen drag a plough across a field sheeted with iron a mile thick. With some, too, there is a hardness, produced by what I might almost call the opposite of stern worldliness, namely, a general levity. They are naturally butterflies flitting about and doing nothing. They never think, or want to think. Half a thought exhausts them, and they must needs be diverted, or their feeble minds will utterly weary. They live in a round of amusement. To them the world is a stage, and all the men and women only players. It is of little use to preach to them: there is no depth of earth in their superficial nature; beneath a sprinkling of shifting, worthless sand lies an impenetrable rock of utter stupidity and senselessness. I might thus multiply reasons why some are harder than others, but it is a well assured fact that they are so, and there I leave the matter. III. I shall now ask everybody to judge whether the running of horses upon a rock, and the ploughing there with oxen, shall always be continued. I assert that it is unreasonable to expect that God’s servants should always continue to labour in vain. These people have been preached to, taught, instructed, admonished, expostulated with, and advised; shall this unrecompensed work be always performed? We have given them a fair trial; what do reason and prudence say? Are we bound to persevere till we are worn out by this unsuccessful work? We will ask it of men who plough their own farms; do they recommend perseverance when failure is certain? Shall horses run upon the rock? Shall one plough there with oxen? Surely not for ever. I think we shall all agree that labour in vain cannot be continued for ever if we consider the ploughman. He does not want to be much considered; but still his Master does not overlook him. See how weary he grows when the work discourages him. He goes to his Master with, "Who hath believed our report, and to whom is the arm of the Lord revealed?" "Why hast thou sent me," says he, "to a people that have ears but hear not? They sit as thy people sit, and they hear as thy people hear, and then they go their way and they forget every word that is spoken, and they obey not the voice of the Lord." See how disappointed the preacher becomes. It is always hard work when you appear to get no forwarder, although you do your utmost. No man, whoever he may be, likes to be set upon work which appears to be altogether a waste of time and effort. To his own mind it seems to have a touch of the ridiculous about it, and he fears that he will be despised of his fellows for aiming at the impossible. Shall it always be the lot of God’s ministers to be trifled with? Will the great Husbandman bid his ploughmen spill their lives for nought? Must his preachers continue to cast pearls before swine? If the consecrated workers are so bidden by their Lord they will persevere in their painful task; but their Master is considerate of them, and I ask you also to consider whether it is reasonable to expect a zealous heart to be for ever occupied with the salvation of those who never respond to its anxiety? Shall the horses always plough upon the rock? Shall the oxen always labour there? Again, there is the Master to be considered. The Lord—is he always to be resisted and provoked? Many of you have had eternal life set before you as the result of believing in Jesus; and you have refused to believe. It is a wonder that my Lord has not said to me, "You have done your duty with them; never set Christ before them again; my Son shall not be insulted." If you offer a beggar in the street a shilling and he will not have it, you cheerfully put it into your purse and go your way; you do not entreat him to have his wants relieved. But, behold, our God in mercy begs sinners to come to him, and implores them to accept his Son. In his condescension he even stands like a salesman in the market, crying, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come, buy wine and milk without money and without price." In another place he says of himself, "All day long have I stretched out my hands to a disobedient and gainsaying generation." If the Lord of mercy has been refused so long in the sight of you who reverence him, does not some indignation mingle with your pity, and while you love sinners and would have them saved, do you not feel in your heart that there must be an end to such insulting behaviour? I ask even the careless to think of the matter in this light, and if they do not respect the ploughman, yet let them have regard to his Master. And then, again, there are so many other people who are needing the gospel, and who would receive it if they had it, that it would seem to be wise to leave off wearying oneself about those who despise it. What did our Lord say? He said that if the mighty things which had been done in Bethsaida and Chorazin had been done in Tyre and Sidon, they would have repented. What is more wonderful still, he says that if he had wrought the same miracles in Sodom and Gomorrah which were wrought in Capernaum, they would have repented in sackcloth and ashes. Does it not occur to us at once to give the word to those who will have it, and leave the despisers to perish in their own wilfulness? Does not reason say, "Let us send this medicine where there are sick people who will value it"? Thousands of people are willing to hear the gospel. See how they crowd wherever the preacher goes—how they tread upon one another in their anxiety to listen to him; and if these people who hear him every day will not receive his message, "in God’s name," saith he, "let me go where there is a probability of finding soil that can be ploughed." "Shall horses run upon the rock? Will one plough there with oxen?" Must I work always where nothing comes of it? Does not reason say, let the word go to China, to Hindostan, or to the utmost parts of the earth, where they will receive it; for those who have it preached in the corners of their streets despise it? I shall not lengthen this argument, but shall solemnly put the question again. Would any of you continue to pursue an object when it has proved to be hopeless? Do you wonder that when the Lord has sent his servants to speak kind, gracious, tender words, and men have not heard, he says to them, "They are joined unto their idols; let them alone"? There is a boundary to the patience of men, and we soon arrive at it; and assuredly there is a limit, though it is long before we outrun it, to the patience of God, "At length," he says, "it is enough. My Spirit shall no longer strive with them." If the Lord says this, can any of us complain? Is not this the way of wisdom? Does not prudence itself dictate it? Any thoughtful mind will say, "Ay, ay, a rock cannot be ploughed for ever." IV. Fourthly. There must be an alteration, then, and that speedily. The oxen shall be taken off from such toil. It can be easily done, and done soon. It can be effected in three ways. First, the unprofitable hearer can be removed so that he shall no more hear the gospel from the lips of his best approved minister. There is a preacher who has some sort of power over him; but as he rejects his testimony, and remains impenitent, the man shall be removed to another town, where he shall hear monotonous discourses which will not touch his conscience. He shall go where he shall be no longer persuaded and entreated; and there he will sleep himself into hell. That may be readily enough done; perhaps some of you are making arrangements even now for your own removal from the field of hope. Another way is to take away the ploughman. He has done his work as best he could, and he shall be released from his hopeless task. He is weary. Let him go home. The soil would not break up, but he could not help that; let him have his wage. He has broken his plough at the work; let him go home and hear his Lord say, "Well done." He was willing to keep on at the disheartening labour as long as his Master bade him; but it is evidently useless, therefore let him go home, for his work is done. He has been sore sick, let him die, and enter into his rest. This is by no means improbable. Or, there may happen something else. The Lord may say, "That piece of rock shall never trouble the ploughman any more. I will take it away." And he may take it away in this fashion: the man who has heard the gospel, but rejected it, will die. I pray my Master that he will not suffer any one of you to die in your sins, for then we cannot reach you any more, or indulge the faintest hope for you. No prayers of ours can follow you into eternity. There is one name by which you may be saved, and that name is sounded in your ears—the name of Jesus; but if you reject him now, even that name will not save you. If you do not take Jesus to be your Saviour he will appear as your judge. I pray you, do not destroy your own souls by continuing to be obstinate against almighty love. God grant that some better thing may happen. Can nothing else be done? This soil is rock; can we not sow it without breaking it? No. Without repentance there is no remission of sin. But is there not a way of saving men without the grace of God? The Lord Jesus did not say so; but he said, "He that believeth and is baptized shall be saved, but he that believeth not shall be damned." He did not hint at a middle course or hold out a "larger hope," but he declared, "He that believeth not shall be damned," and so he must be. Dream not of a back door to heaven, for the Lord has provided none. What then? Shall the preacher continue his fruitless toil? If there is only half a hope left him, he is willing to go on and say, "Hear, ye deaf, and see, ye blind, and live, ye dead." He will even so speak this day, for his Master bids him preach the gospel to every creature; but it will be hard work to repeat the word of exhortation for years to those who will not hear it. Happily there is one other turn which affairs may take. There is a God in heaven, let us pray to him to put forth his power. Jesus is at his side, let us invoke his interposition. The Holy Ghost is almighty, let us call for his aid. Brothers who plough and sisters who pray, cry to the Master for help. The horse and the ox evidently fail, but there remains One above who is able to work great marvels. Did he not once speak to the rock, and turn the flint into a stream of water? Let us pray him to do the same now. And, oh, if there is one who feels and mourns that his heart is like a piece of rock, I am glad he feels it; for he who feels that his heart is a rock gives some evidence that the flint is being transformed. O rock, instead of smiting thee, as Moses smote the rock in the wilderness and erred therein, I would speak to thee. O rock, wouldst thou become like wax? O rock, wouldst thou dissolve into rivers of repentence? Hearken to God’s voice! O rock, break with good desire! O rock, dissolve with longing after Christ, for God is working upon thee now. Who knows but at this very moment thou shalt begin to crumble down. Dost thou feel the power of the Word? Does the sharp ploughshare touch thee just now? Break and break again, till by contrition thou art dissolved, for then will the good seed of the gospel come to thee, and thou shalt receive it into thy bosom, and we shall all behold the fruit thereof. And so I will fling one more handful of good corn, and have done. If thou desirest eternal life, trust Jesus Christ, and thou art saved at once. "Look unto me, and be ye saved, all the ends of the earth," says Christ, "for I am God, and beside me there is none else." He that believeth in him hath everlasting life. "Like as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life." O Lord, break up the rock, and let the seed drop in among its broken substance, and get thou a harvest from the dissolved granite, at this time, for Jesus Christ’s sake. Amen. Spurgeon, C. H. (1882). Farm Sermons. New York: Passmore and Alabaster. (Public Domain) Comments are closed.