CMF eZine The online magazine of the Christian Military Fellowship. 3 February Cause of Freedom By Bob Flynn Service 0 Comment The Cause of Freedom is a Gospel Opportunity—by Bob Flynn A Warrior's End "No foreign power or combination of foreign powers could by force take a drink from the Ohio or make a track on the Blue Ridge in a trial of a thousand years. At what point then is the approach of danger to be expected? I answer, if it ever reach us it must spring up from among us, it cannot come from abroad. If destruction be our lot, we must ourselves be its author and finisher. As a nation of freemen we must live through all time or die of suicide.” Abraham Lincoln When Abraham Lincoln spoke these words I doubt that he could have conceived of a day when we would have a Department of Homeland Security. It is by design that America has NOT YET suffered another twin tower disaster! This success has been wrought at great cost! “With malice toward none, with charity for all, with firmness in the right, as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation’s wounds, to care for him who shall have borne the battle, and for his widow, and his orphan—to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.” Abraham Lincoln (1809-1865) Destination Assured “The patriot who feels himself in the service of God, who acknowledges Him in all his ways, has the promise of Almighty direction, and will find His word in his greatest darkness, ‘a lantern to his feet and a lamp unto his path.’ He will therefore seek to establish for his country in the eyes of the world, such a character as shall make her not unworthy of the name of a Christian nation.” Francis Scott Key (1779-1843) “And God has given us the task of reconciling people to him. For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them. This is the wonderful message he has given us to tell others.” (2 Corinthians 5:18-19 NLT) Destination Assured We can ponder the significance of “A Warrior’s End” from many perspectives. There is the look on a mother’s face that can never be forgotten when she is told she will never hug her beloved son again; or the empty side of the bed that grieves the young wife’s heart; the empty chair at the dinner table where Daddy used to sit. If together we could introduce each one of these young men and women to the Gospel before the crisis, their destination will be changed for an eternity! For those who return wounded of heart, there is one immutable fact: warriors talk only to warriors about warrior things. Would you consider partnering with us in this effort to carry the Gospel to those yet unsaved and hug the wounded? These are the needs: Local Representatives (that’s you) who are willing to facilitate fellowship groups at their location. Prayer warriors (that’s you) willing to pray daily for the concerns of the troops, their families and this ministry. Financial support (that’s you) for the ministry. Our general fund still lags behind the expenses. Please consider becoming a regular giver. Our Dream: To have an active CMF fellowship group at each and every military installation, Veterans Hospital, and Active Duty or Reserve community in the world. The Cause of Freedom is a Gospel Opportunity—by Bob Flynn A Warrior's End "No foreign power or combination of foreign powers could by force take a drink from the Ohio or make a track on the Blue Ridge in a trial of a thousand years. At what point then is the approach of danger to be expected? I answer, if it ever reach us it must spring up from among us, it cannot come from abroad. If destruction be our lot, we must ourselves be its author and finisher. As a nation of freemen we must live through all time or die of suicide.” Abraham Lincoln When Abraham Lincoln spoke these words I doubt that he could have conceived of a day when we would have a Department of Homeland Security. It is by design that America has NOT YET suffered another twin tower disaster! This success has been wrought at great cost! “With malice toward none, with charity for all, with firmness in the right, as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation’s wounds, to care for him who shall have borne the battle, and for his widow, and his orphan—to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.” Abraham Lincoln (1809-1865) Destination Assured “The patriot who feels himself in the service of God, who acknowledges Him in all his ways, has the promise of Almighty direction, and will find His word in his greatest darkness, ‘a lantern to his feet and a lamp unto his path.’ He will therefore seek to establish for his country in the eyes of the world, such a character as shall make her not unworthy of the name of a Christian nation.” Francis Scott Key (1779-1843) “And God has given us the task of reconciling people to him. For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them. This is the wonderful message he has given us to tell others.” (2 Corinthians 5:18-19 NLT) Destination Assured We can ponder the significance of “A Warrior’s End” from many perspectives. There is the look on a mother’s face that can never be forgotten when she is told she will never hug her beloved son again; or the empty side of the bed that grieves the young wife’s heart; the empty chair at the dinner table where Daddy used to sit. If together we could introduce each one of these young men and women to the Gospel before the crisis, their destination will be changed for an eternity! For those who return wounded of heart, there is one immutable fact: warriors talk only to warriors about warrior things. Would you consider partnering with us in this effort to carry the Gospel to those yet unsaved and hug the wounded? These are the needs: Local Representatives (that’s you) who are willing to facilitate fellowship groups at their location. Prayer warriors (that’s you) willing to pray daily for the concerns of the troops, their families and this ministry. Financial support (that’s you) for the ministry. Our general fund still lags behind the expenses. Please consider becoming a regular giver. Our Dream: To have an active CMF fellowship group at each and every military installation, Veterans Hospital, and Active Duty or Reserve community in the world. Related Come and Welcome, to Jesus Christ, Part 20 Come and Welcome, to Jesus Christ, Part 20 Christ Would Have Comers Not Once Think That He Will Cast Them Out OBSERVATION THIRD.—I come now to the next observation, and shall speak a little to that; to wit, That Jesus Christ would not have them, that in truth are coming to him, once think that he will cast them out. The text is full of this: for he saith, “And him that cometh to me I will in no wise cast out.” Now, if he saith, I will not, he would not have us think he will. This is yet further manifest by these considerations. First, Christ Jesus did forbid even them that as yet were not coming to him, once to think him such an one. “Do not think,” said he, “that I will accuse you to the Father” (John 5:45). These, as I said, were such, that as yet were not coming to him. For he saith of them a little before, “And ye will not come to me;” for the respect they had to the honour of men kept them back. Yet, I say, Jesus Christ gives them to understand, that though he might justly reject them, yet he would not, but bids them not once to think that he would accuse them to the Father. Now, not to accuse, with Christ, is to plead for: for Christ in these things stands not neuter between the Father and sinners. So then, if Jesus Christ would not have them think, that yet will not come to him, that he will accuse them; then he would not that they should think so, that in truth are coming to him. “And him that cometh to me I will in no wise cast out.” Second, When the woman taken in adultery, even in the very act, was brought before Jesus Christ, he so carried it both by words and actions, that he evidently enough made it manifest, that condemning and casting out were such things, for the doing of which he came not into the world. Wherefore, when they had set her before him, and had laid to her charge her heinous fact, he stooped down, and with his finger wrote upon the ground, as though he heard them not. Now what did he do by this his carriage, but testify plainly that he was not for receiving accusations against poor sinners, whoever accused by? And observe, though they continue asking, thinking at last to force him to condemn her; yet then he so answered, so that he drove all condemning persons from her. And then he adds, for her encouragement to come to him; “Neither do I condemn thee; go, and sin no more” (John 8:1–11). Not but that he indeed abhorred the fact, but he would not condemn the woman for the sin, because that was not his office. He was not sent “into the world to condemn the world; but that the world through him might be saved” (John 3:17). Now if Christ, though urged to it, would not condemn the guilty woman, though she was far at present from coming to him, he would not that they should once think that he will cast them out, that in truth are coming to him. “And him that cometh to me I will in no wise cast out.” Third, Christ plainly bids the turning sinner come; and forbids him to entertain any such thought as that he will cast him out. “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isa 4:6). The Lord, by bidding the unrighteous forsake his thoughts, doth in special forbid, as I have said, viz., those thoughts that hinder the coming man in his progress to Jesus Christ, his unbelieving thoughts. Therefore he bids him not only forsake his ways, but his thoughts. “Let the wicked forsake his way, and the unrighteous man his thoughts.” It is not enough to forsake one if thou wilt come to Jesus Christ; because the other will keep thee from him. Suppose a man forsakes his wicked ways, his debauched and filthy life; yet if these thoughts, that Jesus Christ will not receive him, be entertained and nourished in his heart; these thoughts will keep him from coming to Jesus Christ. Sinner, coming sinner, art thou for coming to Jesus Christ? Yes, says the sinner. Forsake thy wicked ways then. So I do, says the sinner. Why comest thou then so slowly? Because I am hindered. What hinders? Has God forbidden thee? No. Art thou not willing to come faster? Yes, yet I cannot. Well, prithee be plain with me, and tell me the reason and ground of thy discouragement. Why, says the sinner, though God forbids me not, and though I am willing to come faster, yet there naturally ariseth this, and that, and the other thought in my heart, that hinders my speed to Jesus Christ. Sometimes I think I am not chosen; sometimes I think I am not called; sometimes I think I am come too late; and sometimes I think I know not what it is to come. Also one while I think I have no grace; and then again, that I cannot pray; and then again, I think that I am a very hypocrite. And these things keep me from coming to Jesus Christ. Look ye now, did not I tell you so? There are thoughts yet remaining in the heart, even of those who have forsaken their wicked ways; and with those thoughts they are more plagued than with anything else; because they hinder their coming to Jesus Christ; for the sin of unbelief, which is the original of all these thoughts, is that which besets a coming sinner more easily, than doth his ways (Heb 12:1–4). But now, since Jesus Christ commands thee to forsake these thoughts, forsake them, coming sinner; and if thou forsake them not, thou transgressest the commands of Christ, and abidest thine own tormentor, and keepest thyself from establishment in grace. “If ye will not believe, surely ye shall not be established” (Isa 7:9). Thus you see how Jesus Christ setteth himself against such thoughts, that any way discourage the coming sinner; and thereby truly vindicates the doctrine we have in hand; to wit, that Jesus Christ would not have them, that in truth are coming to him, once think that he will cast them out. “And him that cometh to me I will in no wise cast out.” Reasons of Observation Third I come now to the reasons of the observation. 1. If Jesus Christ should allow thee once to think that he will cast thee out, he must allow thee to think that he will falsify his word; for he hath said, “I will in no wise cast out.” But Christ would not that thou shouldst count him as one that will falsify his word; for he saith of himself, “I am the truth;” therefore he would not that any that in truth are coming to him, should once think that he will cast them out. 2. If Jesus Christ should allow the sinner that in truth is coming to him, once to think that he will cast him out, then he must allow, and so countenance the first appearance of unbelief; the which he counteth his greatest enemy, and against which he hast bent even his holy gospel. Therefore Jesus Christ would not that they that in truth are coming to him, should once think that he will cast them out. See Matthew 14:31; 21:21, Mark 11:23; Luke 24:25. 3. If Jesus Christ should allow the coming sinner once to think that he will cast him out; then he must allow him to make a question, Whether he is willing to receive his Father’s gift; for the coming sinner is his Father’s gift; as also says the text; but he testifieth, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” Therefore Jesus Christ would not have him, that in truth is coming to him, once to think that he will cast him out. 4. If Jesus Christ should allow them once to think, that indeed are coming to him, that he will cast them out, he must allow them to think that he will despise and reject the drawing of his Father. For no man can come to him but whom the Father draweth. But it would be high blasphemy, and damnable wickedness once to imagine thus. Therefore, Jesus Christ would not have him that cometh once think that he will cast him out. 5. If Jesus Christ should allow those that indeed are coming to him, once to think that he will cast them out, he must allow them to think that he will be unfaithful to the trust and charge that his Father hath committed to him; which is to save, and not to lose anything of that which he hath given unto him to save (John 6:39). But the Father hath given him a charge to save the coming sinner; therefore it cannot be, that he should allow, that such an one should once think that he will cast him out. 6. If Jesus Christ should allow that they should once think that are coming to him, that he will cast them out, then he must allow them to think that he will be unfaithful to his office of priesthood; for, as by the first part of it, he paid price for, and ransomed souls, so by the second part thereof, he continually maketh intercession to God for them that come (Heb 7:25). But he cannot allow us to question his faithful execution of his priesthood. Therefore he cannot allow us once to think that the coming sinner shall be cast out. 7. If Jesus Christ should allow us once to think that the coming sinner shall be cast out, then he must allow us to question his will, or power, or merit to save. But he cannot allow us once to question any of these; therefore not once to think, that the coming sinner shall be cast out. (1.) He cannot allow them to question his will; for he saith in the text, “I WILL in no wise cast out.” (2.) He cannot allow us to question his power; for the Holy Ghost saith HE IS ABLE to save to the uttermost them that come. (3.) He cannot allow them to question the efficacy of his merit; for the blood of Christ cleanseth the comer from all sin, (1 John 1:7), therefore he cannot allow that he that is coming to him should once think that he will cast them out. 8. If Jesus Christ should allow the coming sinner once to think that he will cast him out, he must allow him to give the lie to the manifest testimony of the Father, Son, and Spirit; yea, to the whole gospel contained in Moses, the prophets, the book of Psalms, and that commonly called the New Testament. But he cannot allow of this; therefore, not that the coming sinner should once think that he will cast him out. 9. Lastly, If Jesus Christ should allow him that is coming to him, once to think that he will cast him out, he must allow him to question his Father’s oath, which he in truth and righteousness hath taken, that they might have a strong consolation, who have fled for refuge to Jesus Christ. But he cannot allow this; therefore he cannot allow that the coming sinner should once think that he will cast him out (Heb 6). USE AND APPLICATION I come now to make some GENERAL USE AND APPLICATION OF THE WHOLE, and so to draw towards a conclusion. USE FIRST.—the First Use—A USE OF INFORMATION; And, First, It informeth us that men by nature are far off from Christ. Let me a little improve this use, by speaking to these three questions. 1. Where is he that is coming [but has not come], to Jesus Christ? 2. What is he that is not coming to Jesus Christ? 3. Whither is he to go that cometh not to Jesus Christ? 1. Where is he? [Answer.] (1.) He is far from God, he is without him, even alienate from him both in his understanding, will, affections, judgment, and conscience (Eph 2:12; 4:18). (2.) He is far from Jesus Christ, who is the only deliverer of men from hell fire (Psa 73:27). (3.) He is far from the work of the Holy Ghost, the work of regeneration, and a second creation, without which no man shall see the kingdom of heaven (John 3:3). (4.) He is far more righteous, from that righteousness that should make him acceptable in God’s sight (Isa 46:12, 13). (5.) He is under the power and dominion of sin; sin reigneth in and over him; it dwelleth in every faculty of his soul, and member of his body; so that from head to foot there is no place clean (Isa 1:6; Rom 3:9–18). (6.) He is in the pest-house with Uzziah and excluded the camp of Israel with the lepers (2 Chron 26:21; Num 5:2; Job 36:14). (7.) His “life is among the unclean.” He is “in the gall of bitterness, and in the bond of iniquity” (Acts 8:28). (8.) He is “in sin,” “in the flesh,” “in death,” “in the snare of the devil,” and is “taken captive by him at his will” (1 Cor 15:17; Rom 8:8; 1 John 3:14; 2 Tim 2:26). (9.) He is under the curse of the law, and the devil dwells in him, and hath the mastery of him (Gal 3:13; Eph 2:2, 3; Acts 26:18). (10.) He is in darkness, and walketh in darkness, and knows not whither he goes; for darkness has blinded his eyes. (11.) He is in the broad way that leadeth to destruction; and holding on, he will assuredly go in at the broad gate, and so down the stairs to hell. 2. What is he that cometh not to Jesus Christ? [Answer.] (1.) He is counted one of God’s enemies (Luke 19:14; Rom 8:7). (2.) He is a child of the devil, and of hell; for the devil begat him, as to his sinful nature, and hell must swallow him at last, because he cometh not to Jesus Christ (John 8:44; 1 John 3:8; Matt 23:15; Psa 9:17). (3.) He is a child of wrath, an heir of it; it is his portion, and God will repay it him to his face (Eph 2:1–3; Job 21:29–31). (4.) He is a self-murderer; he wrongeth his own soul, and is one that loveth death (Prov 1:18; 8:36). (5.) He is a companion for devils and damned men (Prov 21:16; Matt 25:41). 3. Whither is he like to go that cometh not to Jesus Christ? [Answer.] (1.) He that cometh not to him, is like to go further from him; so every sin is a step further from Jesus Christ (Hosea 11). (2.) As he is in darkness, so he is like to go on in it; for Christ is the light of the world, and he that comes not to him, walketh in darkness (John 8:12). (3.) He is like to be removed at last as far from God, and Christ, and heaven, and all felicity, as an infinite God can remove him (Matt 12:41). But, Second, This doctrine of coming to Christ informeth us where poor destitute sinners may find life for their souls, and that is in Christ. This life is in his Son; he that hath the Son, hath life. And again, “Whoso findeth me findeth life, and shall obtain favour of the Lord” (Prov 8:35). Now, for further enlargement, I will also here propound three more questions: 1. What life is in Christ? 2. Who may have it? 3. Upon what terms? 1. What life is in Jesus Christ? [Answer.] (1.) There is justifying life in Christ. Man by sin is dead in law; and Christ only can deliver him by his righteousness and blood from this death into a state of life. “For God sent his Son into the world, that we might live through him” (1 John 4:9). That is, through the righteousness which he should accomplish, and the death that he should die. (2.) There is eternal life in Christ; life that is endless; life for ever and ever. “He hath given us eternal life, and this life is in his Son” (1 John 5:11). Now, justification and eternal salvation being both in Christ, and nowhere else to be had for men, who would not come to Jesus Christ? 2. Who may have this life? I answer, Poor, helpless, miserable sinners. Particularly, (1.) Such as are willing to have it. “Whosoever will, let him take the water of life” (Rev 22:17). (2.) He that thirsteth for it. “I will give unto him that is athirst of the fountain of the water of life” (Rev 21:6). (3.) He that is weary of his sins. “This is the rest wherewith ye may cause the weary to rest; and this is the refreshing” (Isa 28:12). (4.) He that is poor and needy. “He shall spare the poor and needy, and shall save the souls of the needy” (Psa 72:13). (5.) He that followeth after him, crieth for life. “He that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). 3. Upon what terms may he have this life? [Answer.] Freely. Sinner, dost thou hear. Thou mayest have it freely. Let him take the water of life freely. I will give him of the fountain of the water of life freely. “And when they had nothing to pay, he frankly forgave them both” (Luke 7:42). Freely, without money, or without price. “Ho! every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price” (Isa 55:1). Sinner, art thou thirsty? art thou weary? art thou willing? Come, then, and regard not your stuff; for all the good that is in Christ is offered to the coming sinner, without money and without price. He has life to give away to such as want it, and that hath not a penny to purchase it; and he will give it freely. Oh what a blessed condition is the coming sinner in! But, Third, This doctrine of coming to Jesus Christ for life, informeth us, that it is to be had nowhere else. Might it be had anywhere else, the text, and him that spoke it, would be but little set by; for what greater matter is there in “I will in no wise cast out,” if another stood by that could receive them? But here appears the glory of Christ, that none but he can save. And here appears his love, that though none can save but he, yet he is not coy in saving. “But him that comes to me,” says he, “I will in no wise cast out.” That none can save but Jesus Christ, is evident from Acts 4:12: “Neither is there salvation in any other;” and “he hath given to us eternal life, and this life is in his Son” (1 John 5:11). If life could have been had anywhere else, it should have been in the law. But it is not in the law; for by the deeds of the law, no man living shall be justified; and if not justified, then no life. Therefore life is nowhere to be had but in Jesus Christ (Gal 3). [Question.] But why would God so order it, that life should be had nowhere else but in Jesus Christ? [Answer.] There is reason for it, and that both with respect to God and us. 1. With respect to God. (1.) That it might be in a way of justice as well as mercy. And in a way of justice it could not have been, if it had not been by Christ; because he, and he only, was able to answer the demand of the law, and give for sin what the justice thereof required. All angels had been crushed down to hell for ever, had that curse been laid upon them for our sins, which was laid upon Jesus Christ; but it was laid upon him, and he bare it; and answered the penalty, and redeemed his people from under it, with that satisfaction to Divine justice that God himself doth now proclaim, That he is faithful and just to forgive us, if by faith we shall venture to Jesus, and trust to what he has done for life (Rom 3:24–26; John 1:4). (2.) Life must be by Jesus Christ, that God might be adored and magnified, for finding out this way. This is the Lord’s doings, that in all things he might be glorified through Jesus Christ our Lord. (3.) It must be by Jesus Christ, that life might be at God’s dispose, who hath great pity for the poor, the lowly, the meek, the broken in heart, and for them that others care not for (Psa 34:6; 138:6; 25; 51:17; 147:3). (4.) Life must be in Christ, to cut off boasting from the lips of men. This also is the apostle’s reason in Romans 3:19, 27 (Eph 2:8–10). 2. Life must be in Jesus Christ with respect to us. (1.) That we might have it upon the easiest terms, to wit, freely: as a gift, not as wages. Was it in Moses’ hand, we should come hardly at it. Was it in the pope’s hand, we should pay soundly for it. But thanks be to God, it is in Christ, laid up in him, and by him to be communicated to sinners upon easy terms, even for receiving, accepting, and embracing with thanksgiving; as the Scriptures plainly declare (John 1:11, 12; 2 Cor 11:4; Heb 11:13; Col 3:13–15). (2.) Life is in Christ FOR US, that it might not be upon so brittle a foundation, as indeed it would had it been anywhere else. The law itself is weak because of us, as to this. But Christ is a tried stone, a sure foundation, one that will not fail to bear thy burden, and to receive thy soul, coming sinner. (3.) Life is in Christ, that it might be sure to all the seed. Alas! the best of us, was life left in our hand, to be sure we should forfeit it, over, and over, and over; or, was it in any other hand, we should, by our often backslidings, so offend him, that at last he would shut up his bowels in everlasting displeasure against us. But now it is in Christ, it is with one that can pity, pray for, pardon, yea, multiply pardons; it is with one that can have compassion upon us, when we are out of the way; with one that hath an heart to fetch us again, when we are gone astray; with one that can pardon without upbraiding. Blessed be God, that life is in Christ! For now it is sure to all the seed. But, Fourth, This doctrine of coming to Jesus Christ for life informs us of the evil of unbelief; that wicked thing that is the only or chief hindrance to the coming sinner. Doth the text say, “Come?” Doth it say, “and him that cometh to me I will in no wise cast out?” Then what an evil is that that keepeth sinners from coming to Jesus Christ! And that evil is unbelief: for by faith we come; by unbelief we keep away. Therefore it is said to be that by which a soul is said to depart from God; because it was that which at first caused the world to go off from him, and that also that keeps them from him to this day. And it doth it the more easily, because it doth it with a wile. [Of the Sin of Unbelief.]—This sin may be called the white devil, for it oftentimes, in its mischievous doings in the soul, shows as if it was an angel of light: yea, it acteth like a counselor of heaven. Therefore a little to discourse of this evil disease. 1. It is that sin, above all others, that hath some show of reason in its attempts. For it keeps the soul from Christ by pretending its present unfitness and unpreparedness; as want of more sense of sin, want of more repentance, want of more humility, want of a more broken heart. 2. It is the sin that most suiteth with the conscience: the conscience of the coming sinner tells him that he hath nothing good; that he stands inditeable for ten thousand talents; that he is a very ignorant, blind, and hard-hearted sinner, unworthy to be once taken notice of by Jesus Christ. And will you, says Unbelief, in such a case as you now are, presume to come to Jesus Christ? 3. It is the sin that most suiteth with our sense of feeling. The coming sinner feels the workings of sin, of all manner of sin and wretchedness in his flesh; he also feels the wrath and judgment of God due to sin, and ofttimes staggers under it. Now, says Unbelief, you may see you have no grace; for that which works in you is corruption. You may also perceive that God doth not love you, because the sense of his wrath abides upon you. Therefore, how can you bear the face to come to Jesus Christ? 4. It is that sin, above all others, that most suiteth with the wisdom of our flesh. The wisdom of our flesh thinks it prudent to question awhile, to stand back awhile, to hearken to both sides awhile; and not to be rash, sudden, or unadvised, in too bold a presuming upon Jesus Christ. And this wisdom unbelief falls in with. 5. It is that sin, above all other, that continually is whispering the soul in the ear with mistrusts of the faithfulness of God, in keeping promise to them that come to Jesus Christ for life. It also suggests mistrust about Christ’s willingness to receive it, and save it. And no sin can do this so artificially as unbelief. 6. It is also that sin which is always at hand to enter an objection against this or that promise that by the Spirit of God is brought to our heart to comfort us; and if the poor coming sinner is not aware of it, it will, by some evasion, slight, trick, or cavil, quickly wrest from him the promise again, and he shall have but little benefit of it. 7. It is that, above all other sins, that weakness our prayers, our faith, our love, our diligence, our hope, and expectations: it even taketh the heart away from God in duty. 8. Lastly, This sin, as I have said even now, it appeareth in the soul with so many sweet pretences to safety and security, that it is, as it were, counsel sent from heaven; bidding the soul be wise, wary, considerate, well-advised, and to take heed of too rash a venture upon believing. Be sure, first, that God loves you; take hold of no promise until you are forced by God unto it; neither be you sure of your salvation; doubt it still, though the testimony of the Lord has been often confirmed in you. Live not by faith, but by sense; and when you can neither see nor feel, then fear and mistrust, then doubt and question all. This is the devilish counsel of unbelief, which is so covered over with specious pretences, that the wisest Christian can hardly shake off these reasonings. [Qualities of unbelief as opposed to faith.]—But to be brief. Let me here give thee, Christian reader, a more particular description of the qualities of unbelief, by opposing faith unto it, in these twenty-five particulars:— 1. Faith believeth the Word of God; but unbelief questioneth the certainty of the same (Psa 106:24). 2. Faith believeth the Word, because it is true; but unbelief doubteth thereof, because it is true (1 Tim 4:3; John 8:45). 3. Faith sees more in a promise of God to help, than in all other things to hinder; but unbelief, notwithstanding God’s promise, saith, How can these things be? (Rom 4:19–21; 2 Kings 7:2; John 3:11, 12). 4. Faith will make thee see love in the heart of Christ, when with his mouth he giveth reproofs; but unbelief will imagine wrath in his heart, when with his mouth and Word he saith he loves us (Matt 15:22, 28; Num 13; 2 Chron 14:3). 5. Faith will help the soul to wait, though God defers to give; but unbelief will take huff and throw up all, if God makes any tarrying (Psa 25:5; Isa 8:17; 2 Kings 6:33; Psa 106:13, 14). 6. Faith will give comfort in the midst of fears; but unbelief causeth fears in the midst of comfort (2 Chron 20:20, 21; Matt 8:26; Luke 24:26; 27). 7. Faith will suck sweetness out of God’s rod; but unbelief can find no comfort in his greatest mercies (Psa 23:4; Num 21). 8. Faith maketh great burdens light; but unbelief maketh light ones intolerably heavy (2 Cor 4:1; 14–18; Mal 1:12, 13). 9. Faith helpeth us when we are down; but unbelief throws us down when we are up (Micah 7:8–10; Heb 4:11). 10. Faith bringeth us near to God when we are far from him; but unbelief puts us far from God when we are near to him (Heb 10:22; 3:12, 13). 11. Where faith reigns, it declareth men to be the friends of God; but where unbelief reigns, it declareth them to be his enemies (John 3:23; Heb 3:18; Rev 21:8). 12. Faith putteth a man under grace; but unbelief holdeth him under wrath (Rom 3:24–26; 14:6; Eph 2:8; John 3:36; 1 John 5:10; Heb 3:17; Mark 16:16). 13. Faith purifieth the heart; but unbelief keepeth it polluted and impure (Acts 15:9; Titus 1:15, 16). 14. By faith, the righteousness of Christ is imputed to us; but by unbelief, we are shut up under the law to perish (Rom 4:23, 24; 11:32; Gal 3:23). 15. Faith maketh our work acceptable to God through Christ; but whatsoever is of unbelief is sin. For without faith it is impossible to please him (Heb 11:4; Rom 14:23; Heb 6:6). 16. Faith giveth us peace and comfort in our souls; but unbelief worketh trouble and tossings, like the restless waves of the sea (Rom 5:1; James 1:6). 17. Faith maketh us to see preciousness in Christ; but unbelief sees no form, beauty, or comeliness in him (1 Peter 2:7; Isa 53:2, 3). 18. By faith we have our life in Christ’s fullness; but by unbelief we starve and pine away (Gal 2:20). 19. Faith gives us the victory over the law, sin, death, the devil, and all evils; but unbelief layeth us obnoxious to them all (1 John 5:4, 5; Luke 12:46). 20. Faith will show us more excellency in things not seen, than in them that are; but unbelief sees more in things that are seen, than in things that will be hereafter;. (2 Cor 4:18; Heb 11:24–27; 1 Cor 15:32). 21. Faith makes the ways of God pleasant and admirable; but unbelief makes them heavy and hard (Gal 5:6; 1 Cor 12:10, 11; John 6:60; Psa 2:3). 22. By faith Abraham, Isaac, and Jacob possessed the land of promise; but because of unbelief, neither Aaron, nor Moses, nor Miriam could get thither (Heb 11:9; 3:19). 23. By faith the children of Israel passed through the Red Sea; but by unbelief the generality of them perished in the wilderness (Heb 11:29; Jude 5). 24. By faith Gideon did more with three hundred men, and a few empty pitchers, than all the twelve tribes could do, because they believed not God (Judg 7:16–22; Num 14:11, 14). 25. By faith Peter walked on the water; but by unbelief he began to sink (Matt 14:28–30). Thus might many more be added, which, for brevity’s sake, I omit; beseeching every one that thinketh he hath a soul to save, or be damned, to take heed of unbelief; lest, seeing there is a promise left us of entering into his rest, any of us by unbelief should indeed come short of it. USE SECOND. The Second Use—A USE OF EXAMINATION We come now to a use of examination. Sinner, thou hast heard of the necessity of coming to Christ; also of the willingness of Christ to receive the coming soul; together with the benefit that they by him shall have that indeed come to him. Put thyself now upon this serious inquiry, Am I indeed come to Jesus Christ? Motives plenty I might here urge, to prevail with thee to a conscientious performance of this duty. As, 1. Thou art in sin, in the flesh, in death, in the snare of the devil, and under the curse of the law, if you are not coming to Jesus Christ. 2. There is no way to be delivered from these, but by coming to Jesus Christ. 3. If thou comest, Jesus Christ will receive thee, and will in no wise cast thee out. 4. Thou wilt not repent it in the day of judgment, if now thou comest to Jesus Christ. 5. But thou wilt surely mourn at last, if now thou shalt refuse to come. 6. And lastly, Now thou hast been invited to come; now will thy judgment be greater, and thy damnation more fearful, if thou shalt yet refuse, than if thou hadst never heard of coming to Christ. Object. But we hope we are come to Jesus Christ. Answer. It is well if it proves so. But lest thou shouldst speak without ground, and so fall unawares into hell-fire, let us examine a little. First, Art thou indeed come to Jesus Christ? What hast thou left behind thee? What didst thou come away from, in thy coming to Jesus Christ? When Lot came out of Sodom, he left the Sodomites behind him (Gen 19). When Abraham came out of Chaldea, he left his country and kindred behind him (Gen 12; Acts 7). When Ruth came to put her trust under the wings of the Lord God of Israel, she left her father and mother, her gods, and the land of her nativity, behind her (Ruth 1:15–17; 2:11, 12). When Peter came to Christ, he left his nets behind him (Matt 4:20). When Zaccheus came to Christ, he left the receipt of custom behind him (Luke 19). When Paul came to Christ, he left his own righteousness behind him (Phil 3:7, 8). When those that used curious arts came to Jesus Christ, they took their curious books and burned them; though, in another man’s eye, they were counted worth fifty thousand pieces of silver (Acts 19:18–20). What sayest thou, man? Hast thou left thy darling sins, thy Sodomitish pleasures, thy acquaintance and vain companions, thy unlawful gain, thy idol-gods, thy righteousness, and thy unlawful curious arts, behind thee? If any of these be with thee, and thou with them, in thy heart and life, thou art not yet come to Jesus Christ. Second, Art thou come to Jesus Christ? Prithee tell me what moved thee to come to Jesus Christ? Men do not usually come or go to this or that place, before they have a moving cause, or rather a cause moving them thereto. No more do they come to Jesus Christ—I do not say, before they have a cause, but—before that cause moveth them to come. What sayest thou? Hast thou a cause moving thee to come? To be at present in a state of condemnation, is cause sufficient for men to come to Jesus Christ for life. But that will not do, except the cause move them; the which it will never do, until their eyes be opened to see themselves in that condition. For it is not a man’s being under wrath, but his seeing it, that moveth him to come to Jesus Christ. Alas! all men by sin are under wrath; yet but few of that all come to Jesus Christ. And the reason is, because they do not see their condition. “Who hath warned you to flee from the wrath to come?” (Matt 3:7). Until men are warned, and also receive the warning, they will not come to Jesus Christ. Take three or four instances for this. Adam and Eve came not to Jesus Christ until they received the alarm, the conviction of their undone state by sin. (Gen 3) The children of Israel cried not out for a mediator before they saw themselves in danger of death by the law (Exo 20:18, 19). Before the publican came, he saw himself lost and undone (Luke 18:13). The prodigal came not, until he saw death at the door, ready to devour him (Luke 15:17, 18). The three thousand came not, until they knew not what to do to be saved (Acts 2:37–39). Paul came not, until he saw himself lost and undone (Acts 9:3–8, 11). Lastly, Before the jailer came, he saw himself undone (Acts 16:29–31). And I tell thee, it is an easier thing to persuade a well man to go to the physician for cure, or a man without hurt to seek for a plaster to cure him, than it is to persuade a man that sees not his soul-disease, to come to Jesus Christ. The whole have no need of the physician; then why should they go to him? The full pitcher can hold no more; then why should it go to the fountain? And if thou comest full, thou comest not aright; and be sure Christ will send thee empty away. “But he healeth the broken in heart, and bindeth up their wounds” (Mark 2:17; Psa 147:3; Luke 1:53). Third, Art thou coming to Jesus Christ? Prithee tell me, What seest thou in him to allure thee to forsake all the world, to come to him? I say, What hast thou seen in him? Men must see something in Jesus Christ, else they will not come to him. 1. What comeliness hast thou seen in his person? thou comest not, if thou seest no form nor comeliness in him (Isa 53:1–3). 2. Until those mentioned in the Song were convinced that there was more beauty, comeliness, and desirableness in Christ, than in ten thousand, they did not so much as ask where he was, nor incline to turn aside after him (Song 5, 6). There be many things on this side heaven that can and do carry away the heart; and so will do, so long as thou livest, if thou shalt be kept blind, and not be admitted to see the beauty of the Lord Jesus. Fourth, Art thou come to the Lord Jesus? What hast thou found in him, since thou camest to him? Peter found with him the word of eternal life (John 6:68). They that Peter makes mention of, found him a living stone, even such a living stone as communicated life to them (1 Peter 2:4, 5). He saith himself, they that come to him, &c., shall find rest unto their souls; hast thou found rest in him for thy soul? (Matt 11:28). Let Us Go Back to the Times of the Old Testament 1. Abraham found THAT in him, that made him leave his country for him, and become for his sake a pilgrim and stranger in the earth (Gen 12; Heb 11). 2. Moses found THAT in him, that made him forsake a crown, and a kingdom for him too. 3. David found so much in him, that he counted to be in his house one day was better than a thousand; yea, to be a door-keeper therein was better, in his esteem, than to dwell in the tents of wickedness (Psa 84:10). 4. What did Daniel and the three children find in him, to make them run the hazards of the fiery furnace, and the den of lions, for his sake? (Dan 3, 6). Let Us Come Down to Martyrs 1. Stephen found that in him that made him joyful, and quietly yield up his life for his name (Acts 7). 2. Ignatius found that in Christ that made him choose to go through the torments of the devil, and hell itself, rather than not to have him.—Fox’s Acts and Monuments, vol. 1, p. 52, Anno. 111. Edit. 1632. 3. What saw Romanus in Christ, when he said to the raging Emperor, who threatened him with fearful torments, Thy sentence, O Emperor, I joyfully embrace, and refuse not to be sacrificed by as cruel torments as thou canst invent?—Fox, vol. 1, p. 116. 4. What saw Menas, the Egyptian, in Christ, when he said, under most cruel torments, There is nothing in my mind that can be compared to the kingdom of heaven; neither is all the world, if it was weighed in a balance, to be preferred with the price of one soul? Who is able to separate us from the love of Jesus Christ our Lord? And I have learned of my Lord and King not to fear them that kill the body, &c. P. 117. 5. What did Eulalia see in Christ, when she said, as they were pulling her one joint from another, Behold, O Lord, I will not forget thee. What a pleasure it is for them, O Christ! that remember thy triumphant victory? P. 121. 6. What think you did Agnes see in Christ, when rejoicingly she went to meet the soldier that was appointed to be her executioner. I will willingly, said she, receive into my paps the length of this sword, and into my breast will draw the force thereof, even to the hilts; that thus I, being married to Christ my spouse, may surmount and escape all the darkness of this world? P. 122. 7. What do you think did Julitta see in Christ, when, at the Emperor’s telling of her, that except she would worship the gods, she should never have protection, laws, judgments, nor life, she replied, Farewell life, welcome death; farewell riches, welcome poverty: all that I have, if it were a thousand times more, would I rather lose, than to speak one wicked and blasphemous word against my Creator? P. 123. 8. What did Marcus Arethusius see in Christ, when after his enemies had cut his flesh, anointed it with honey, and hanged him up in a basket for flies and bees to feed on, he would not give, to uphold idolatry, one halfpenny to save his life? P. 128. 9. What did Constantine see in Christ, when he used to kiss the wounds of them that suffered for him? P. 135. 10. But what need I give thus particular instances of words and smaller actions, when by their lives, their blood, their enduring hunger, sword, fire, pulling asunder, and all torments that the devil and hell could devise, for the love they bare to Christ, after they were come to him? What Hast THOU Found in Him, Sinner? What! come to Christ, and find nothing in him!—when all things that are worth looking after are in him!—or if anything, yet not enough to wean thee from thy sinful delights, and fleshly lusts! Away, away, thou art not coming to Jesus Christ. He that has come to Jesus Christ, hath found in him, that, as I said, that is not to be found anywhere else. As, 1. He that is come to Christ hath found God in him reconciling the world unto himself, not imputing their trespasses to them. And so God is not to be found in heaven and earth besides (2 Cor 5:19, 20). 2. He that is come to Jesus Christ hath found in him a fountain of grace, sufficient, not only to pardon sin, but to sanctify the soul, and to preserve it from falling, in this evil world. 3. He that is come to Jesus Christ hath found virtue in him; THAT virtue, that if he does but touch thee with his Word, or thou him by faith, life is forthwith conveyed into thy soul. It makes thee wake as one that is waked out of his sleep; it awakes all the powers of the soul (Psa 30:11, 12; Song 6:12). 4. Art thou come to Jesus Christ? Thou hast found glory in him, glory that surmounts and goes beyond. “Thou art more glorious-than the mountains of prey” (Psa 76:4). 5. What shall I say? Thou hast found righteousness in him; thou hast found rest, peace, delight, heaven, glory, and eternal life. Sinner, be advised; ask thy heart again, saying, Am I come to Jesus Christ? For upon this one question, Am I come, or, am I not? hangs heaven and hell as to thee. If thou canst say, I am come, and God shall approve that saying, happy, happy, happy man art thou! But if thou art not come, what can make thee happy? yea, what can make that man happy that, for his not coming to Jesus Christ for life, must be damned in hell? USE THIRD.—the Third Use—A USE OF ENCOURAGEMENT Coming sinner, I have now a word for thee; be of good comfort, “He will in no wise cast out.” Of all men, thou art the blessed of the Lord; the Father hath prepared his Son to be a sacrifice for thee, and Jesus Christ, thy Lord, is gone to prepare a place for thee (John 1:29; Heb 10). What shall I say to thee? [First,] Thou comest to a FULL Christ; thou canst not want anything for soul or body, for this world or that to come, but it is to be had in or by Jesus Christ. As it is said of the land that the Danites went to possess, so, and with much more truth, it may be said of Christ; he is such an one with whom there is no want of any good thing that is in heaven or earth. A full Christ is thy Christ. 1. He is full of grace. Grace is sometimes taken for love; never any loved like Jesus Christ. Jonathan’s love went beyond the love of women; but the love of Christ passes knowledge. It is beyond the love of all the earth, of all creatures, even of men and angels. His love prevailed with him to lay aside his glory, to leave the heavenly place, to clothe himself with flesh, to be born in a stable, to be laid in a manger, to live a poor life in the world, to take upon him our sicknesses, infirmities, sins, curse, death, and the wrath that was due to man. And all this he did for a base, undeserving, unthankful people; yea, for a people that was at enmity with him. “For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that while we were yet sinners, Christ died for us. Much more, then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Rom 5:6–10). 2. He is full of truth. Full of grace and truth. Truth, that is, faithfulness in keeping promise, even this of the text, with all other, “I will in no wise cast out” (John 14:6). Hence it is said, that his words be true, and that he is the faithful God, that keepeth covenant. And hence it is also that his promises are called truth: “Thou wilt fulfil thy truth unto Jacob, and thy mercy unto Abraham, which thou hast sworn unto our fathers from the days of old.” Therefore it is said again, that both himself and words are truth: “I am the truth, the Scripture of truth” (Dan 10:21). “Thy word is truth,” (John 17:17; 2 Sam 7:28); “thy law is truth,” (Psa 119:142); and “my mouth,” saith he, “shall speak truth,” (Prov 8:7); see also Ecclesiastes 12:10; Isaiah 25:1; Malachi 2:6; Acts 26:25, 2 Timothy 2:12, 13. Now, I say, his word is truth, and he is full of truth to fulfil his truth, even to a thousand generations. Coming sinner, he will not deceive thee; come boldly to Jesus Christ. 3. He is full of wisdom. He is made unto us of God wisdom; wisdom to manage the affairs of his church in general, and the affairs of every coming sinner in particular. And upon this account he is said to be “head over all things,” (1 Cor 1; Eph 1), because he manages all things that are in the world by his wisdom, for the good of his church; all men’s actions, all Satan’s temptations, all God’s providences, all crosses, and disappointments; all things whatever are under the hand of Christ—who is the wisdom of God—and he ordereth them all for good to his church. And can Christ help it—and be sure he can—nothing shall happen or fall out in the world, but it shall, in despite of all opposition, have a good tendency to his church and people. 4. He is full of the Spirit, to communicate it to the coming sinner; he hath therefore received it without measure, that he may communicate it to every member of his body, according as every man’s measure thereof is allotted him by the Father. Wherefore he saith, that he that comes to him, “Out of his belly shall flow rivers of living water” (John 3:34; Titus 3:5, 6; Acts 2; John 7:33–39). 5. He is indeed a storehouse full of all the graces of the Spirit. “Of his fullness have all we received, and grace for grace” (John 1:16). Here is more faith, more love, more sincerity, more humility, more of every grace; and of this, even more of this, he giveth to every lowly, humble, penitent coming sinner. Wherefore, coming soul, thou comest not to a barren wilderness when thou comest to Jesus Christ. 6. He is full of bowels and compassion: and they shall feel and find it so that come to him for life. He can bear with thy weaknesses, he can pity thy ignorance, he can be touched with the feeling of thy infirmities, he can affectionately forgive they transgressions, he can heal thy backslidings, and love thee freely. His compassions fail not; “and he will not break a bruised reed, nor quench the smoking flax; he can pity them that no eye pities, and be afflicted in all thy afflictions” (Matt 26:41; Heb 5:2; 2:18; Matt 9:2; Hosea 14:4; Eze 16:5, 6; Isa 63:9; Psa 78:38; 86:15; 111:4; 112:4; Lam 3:22; Isa 42:3). 7. Coming soul, the Jesus that thou art coming to, is full of might and terribleness for thy advantage; he can suppress all thine enemies; he is the Prince of the kings of the earth; he can bow all men’s designs for thy help; he can break all snares laid for thee in the way; he can lift thee out of all difficulties wherewith thou mayest be surrounded; he is wise in heart, and mighty in power. Every life under heaven is in his hand; yea, the fallen angels tremble before him. And he will save thy life, coming sinner (1 Cor 1:24; Rom 8:28; Matt 28:18; Rev 4; Psa 19:3; 27:5, 6; Job 9:4; John 17:2; Matt 8:29; Luke 8:28; James 2:19). 8. Coming sinner, the Jesus to whom thou art coming is lowly in heart, he despiseth not any. It is not thy outward meanness, nor thy inward weakness; it is not because thou art poor, or base, or deformed, or a fool, that he will despise thee: he hath chosen the foolish, the base, and despised things of this world, to confound the wise and mighty. He will bow his ear to thy stammering prayers he will pick out the meaning of thy inexpressible groans; he will respect thy weakest offering, if there be in it but thy heart (Matt 11:20; Luke 14:21; Prov 9:4–6; Isa 38:14, 15; Song 5:15; John 4:27; Mark 12:33, 34; James 5:11). Now, is not this a blessed Christ, coming sinner? Art thou not like to fare well, when thou hast embraced him, coming sinner? But, Second. Thou hast yet another advantage by Jesus Christ, thou art coming to him, for he is not only full, BUT FREE. He is not sparing of what he has; he is open-hearted and open-handed. Let me in a few particulars show thee this: 1. This is evident, because he calls thee; he calls upon thee to come unto him; the which he would not do, was he not free to give; yea, he bids thee, when come, ask, seek, knock. And for thy encouragement, adds to every command a promise, “Seek, and ye shall find; ask, and ye shall have; knock, and it shall be opened unto you.” If the rich man should say thus to the poor, would not he be reckoned a free-hearted man? I say, should he say to the poor, Come to my door, ask at my door, knock at my door, and you shall find and have; would he not be counted liberal? Why, thus doth Jesus Christ. Mind it, coming sinner (Isa 55:3; Psa 50:15; Matt 7:7–9). 2. He doth not only bid thee come, but tells thee, he will heartily do thee good; yea, he will do it with rejoicing; “I will rejoice over them, to do them good-with my whole heart, and with my whole soul” (Jer 32:41). 3. It appeareth that he is free, because he giveth without twitting. “He giveth to all men liberally, and upbraideth not” (James 1, 5). There are some that will not deny to do the poor a pleasure, but they will mix their mercies with so many twits, that the persons on whom they bestow their charity shall find but little sweetness in it. But Christ doth not do so, coming sinner; he casteth all thine iniquities behind his back (Isa 38:17). Thy sins and iniquities he will remember no more (Heb 8:12). 4. That Christ is free, is manifest by the complaints that he makes against them that will not come to him for mercy. I say, he complains, saying, “O Jerusalem, Jerusalem! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matt 23:37). I say, he speaks it by way of complaint. He saith also in another place, “But thou hast not called upon me, O Jacob” (Isa 43:22). Coming sinner, see here the willingness of Christ to save; see here how free he is to communicate life, and all good things, to such as thou art. He complains, if thou comest not; he is displeased, if thou callest not upon him. Hark, coming sinner, once again; when Jerusalem would not come to him for safeguard, “he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace; but now they are hid from thine eyes” (Luke 19:41, 42). 5. Lastly, He is open and free-hearted to do thee good, as is seen by the joy and rejoicing that he manifesteth at the coming home of poor prodigals. He receives the lost sheep with rejoicing; the lost goat with rejoicing; yea, when the prodigal came home, what joy and mirth, what music and dancing, was in his father’s house! (Luke 15). Third. Coming sinner, I will add another encouragement for thy help. 1. God hath prepared a mercy-seat, a throne of grace to sit on; that thou mayest come thither to him, and that he may from thence hear thee, and receive thee. “I will commune with thee,” saith he, “from above the mercy-seat” (Exo 25:22). As who shall say, sinner, When thou comest to me, thou shalt find me upon the mercy-seat, where also I am always found of the undone coming sinner. Thither I bring my pardons; there I hear and receive their petitions, and accept them to my favour. 2. God hath also prepared a golden altar for thee to offer thy prayers and tears upon. A golden altar! It is called a “golden altar,” to show what worth it is of in God’s account: for this golden altar is Jesus Christ; this altar sanctifies thy gift, and makes thy sacrifice acceptable. This altar, then, makes thy groans golden groans; thy tears golden tears; and thy prayers golden prayers, in the eye of that God thou comest to, coming sinner (Rev 8; Matt 23:19; Heb 10:10; 1 Peter 2:5). 3. God hath strewed all the way, from the gate of hell, where thou wast, to the gate of heaven, whither thou art going, with flowers out of his own garden. Behold how the promises, invitations, calls, and encouragements, like lilies, lie round about thee! take heed that thou dost not tread them under foot, sinner. With promises, did I say? Yea, he hath mixed all those with his own name, his Son’s name; also, with the name of mercy, goodness, compassion, love, pity, grace, forgiveness, pardon, and what not, that may encourage the coming sinner. 4. He hath also for thy encouragement laid up the names, and set forth the sins, of those that have been saved. In this book they are fairly written, that thou, through patience and comfort of the Scriptures, mightest have hope. (1.) In this book is recorded Noah’s maim and sin; and how God had mercy upon him. (2.) In this record is fairly written the name of Lot, and the nature of his sin; and how the Lord had mercy upon him. (3.) In this record thou hast also fairly written the names of Moses, Aaron, Gideon, Samson, David, Solomon, Peter, Paul, with the nature of their sins; and how God had mercy upon them; and all to encourage thee, coming sinner. Fourth. I will add yet another encouragement for the man that is coming to Jesus Christ. Art thou coming? Art thou coming, indeed? Why, 1. Then this thy coming is by virtue of God’s call. Thou art called. Calling goes before coming. Coming is not of works, but of him that calleth. “He goeth up into a mountain, and calleth unto him whom he would; and they came unto him” (Mark 3:13). 2. Art thou coming? This is also by virtue of illumination. God has made thee see; and, therefore, thou art coming. So long as thou wast darkness, thou lovedst darkness, and couldst not abide to come, because thy deeds were evil; but being now illuminated and made to see what and where thou art, and also what and where thy Saviour is, now thou art coming to Jesus Christ; “Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee,” saith Christ, “but my Father which is in heaven” (Matt 16:17). 3. Art thou coming? This is because God hath inclined thine heart to come. God hath called thee, illuminated thee, and inclined thy heart to come; and, therefore, thou comest to Jesus Christ. It is God that worketh in thee to will, and to come to Jesus Christ. Coming sinner, bless God for that he hath given thee a will to come to Jesus Christ. It is a sign that thou belongest to Jesus Christ, because God has made thee willing to come to him (Psa 110:3). Bless God for slaying the enmity of thy mind; had he not done it, thou wouldst as yet have hated thine own salvation. 4. Art thou coming to Jesus Christ? It is God that giveth thee power: power to pursue thy will in the matters of thy salvation, is the gift of God. “It is God which worketh in you both to will and to do” (Phil 2:13). Not that God worketh will to come, where he gives no power; but thou shouldest take notice, that power is an additional mercy. The church saw that will and power were two things, when she cried, “Draw me, we will run after thee” (Song 1:4). And so did David too, when he said, “I will run the way of thy commandments, when thou shalt enlarge my heart” (Psa 119:32). Will to come, and power to pursue thy will, is double mercy, coming sinner. 5. All thy strange, passionate, sudden rushings forward after Jesus Christ, coming sinners know what I mean, they also are thy helps from God. Perhaps thou feelest at some times more than at others, strong stirrings up of heart to fly to Jesus Christ; now thou hast at this time a sweet and stiff gale of the Spirit of God, filling thy sails with the fresh gales of his good Spirit; and thou ridest at those times as upon the wings of the wind, being carried out beyond thyself, beyond the most of thy prayers, and also above all thy fear and temptations. 6. Coming sinner, hast thou not now and then a kiss of the sweet lips of Jesus Christ, I mean some blessed word dropping like a honey-comb upon thy soul to revive thee, when thou art in the midst of thy dumps? 7. Does not Jesus Christ sometimes give thee a glimpse of himself, though perhaps thou seest him not so long a time as while one may tell twenty. 8. Hast thou not sometimes as it were the very warmth of his wings overshadowing the face of thy soul, that gives thee as it were a gload upon thy spirit, as the bright beams of the sun do upon thy body, when it suddenly breaks out of a cloud, though presently all is gone away? Well, all these things are the good hand of thy God upon thee, and they are upon thee to constrain, to provoke, and to make thee willing and able to come, coming sinner, that thou mightest in the end be saved. Bunyan, J. (2006). Come and Welcome, to Jesus Christ (Vol. 1, pp. 271–273). Bellingham, WA: Logos Bible Software. (Public Domain) Good Friday 1604 - Bishop Lancelot Andrewes Good Friday 1604 — Biship Lancelot Andrewes Lamentations 1:12 Have ye no regard, O all ye that pass by the way? Consider, and behold, if ever there were sorrow like My sorrow, which was done unto Me, wherewith the Lord did afflict Me in the day of the fierceness of His wrath. At the very reading or hearing of which verse, there is none but will presently conceive, it is the voice of a party in great extremity. In great extremity two ways: 1. First, in such distress as never was any, "If ever there were sorrow like My sorrow;" 2. And then in that distress, having none to regard Him; "Have ye no regard, all ye?" To be afflicted, and so afflicted as none ever was, is very much. In that affliction, to find none to respect him or care for him, what can be more? In all our sufferings, it is a comfort to us that we have a sicut;* that nothing has befallen us, but such as others have felt the like. But here, si fuerit sicut; "If ever the like were"—that is, never the like was. Again, in our greatest pains it is a kind of ease, even to find some regard. Naturally we desire it, if we cannot be delivered,* if we cannot be relieved, yet to be pitied. It sheweth there be yet some that are touched with the sense of our misery, that wish us well, and would give us ease if they could. But this Afflicted here findeth not so much, neither the one nor the other; but is even as He were an out-cast both of Heaven and earth. Now verily an heavy case, and worthy to be put in this book of Lamentations. I demand then, "Of whom speaketh the Prophet this? of himself, or of some other?" This I find; there is not any of the ancient writers but do apply, yea in a manner appropriate, this speech to our Saviour Christ. And that this very day, the day of His Passion, truly termed here the day of God’s wrath, and wheresoever they treat of the Passion, ever this verse cometh in. And to say the truth, to take the words strictly as they lie, they cannot agree, or be verified of any but of Him, and Him only. For though some other, not unfitly, may be allowed to say the same words, it must be in a qualified sense; for in full and perfect propriety of speech, He and none but He. None can say, neither Jeremy, nor any other, si fuerit dolor Meus, as Christ can; no day of wrath like to His day, no sorrow to be compared to His, all are short of it, nor His to any, it exceedeth them all. And yet, according to the letter, it cannot be denied but they be set down by Jeremy in the person of his own people, being then come to great misery; and of the holy city, then laid waste and desolate by the Chaldees.* What then? Ex Ægypto vocavi Filium Meum, "out of Egypt have I called My Son,"* was literally spoken of this people too, yet is by the Evangelist applied to our Saviour Christ.* "My God, my God, why hast Thou forsaken me?" at the first uttered by David; yet the same words our Saviour taketh Himself,* and that more truly and properly, than ever David could; and of those of David’s, and of these of Jeremy’s, there is one and the same reason. Of all which the ground is that correspondence which is between Christ, and the Patriarchs, Prophets, and people before Christ,* of whom the Apostle’s rule is, omnia in figurâ contingebant illis; "that they were themselves types," and their sufferings forerunning figures of the great suffering of the Son of God. Which maketh Isaac’s offering, and Joseph’s selling, and Israel’s calling from Egypt, and that complaint of David’s, and this of Jeremy’s, appliable to Him; that He may take them to Himself, and the Church ascribe them to Him, and that in more fitness of terms, and more fulness of truth, than they were at the first spoken by David, or Jeremy, or any of them all. And this rule, and the steps of the Fathers proceeding by this rule, are to me a warrant to expound and apply this verse, as they have done before, to the present occasion of this time; which requireth some such Scripture to be considered by us as doth belong to His Passion, Who this day poured out His most precious Blood, as the only sufficient price of the dear purchase of all our redemptions. Be it then to us, as to them it was, and as most properly it is, the speech of the Son of God, as this day hanging on the cross, to a sort of careless people, that go up and down without any manner of regard of these His sorrows and sufferings, so worthy of all regard. "Have ye no regard? O all ye that pass by the way, consider and behold, if ever there were sorrow like to my sorrow, which was done unto me, wherewith the Lord afflicted me in the day of the fierceness of His wrath." Here is a complaint, and here is a request. A complaint that we have not, a request that we would have the pains and Passions of our Saviour Christ in some regard. For first He complaineth, and not without cause, "Have ye no regard?" And then, as willing to forget their former neglect, so they will yet do it, He falleth to entreat, "O consider and behold!" And what is that we should consider? The sorrow which He suffereth, and in it two things; the quality, and the cause. 1. The quality, Si fuerit sicut; ‘if ever the like were;’ and that either in respect of Dolor, or Dolor Meus, ‘the sorrow suffered,’ or ‘the Person suffering.’ 2. The cause: that is God That in His wrath, in His fierce wrath, doth all this to Him. Which cause will not leave us, till it have led us to another cause in ourselves, and to another yet in Him; all which serve to ripen us to regard. These two then specially we are moved to regard. 1. Regard is the main point. But because therefore we regard but faintly, because either we consider not, or not aright, we are called to consider seriously of them. As if He should say, Regard you not? If you did consider, you would; if you considered as you should, you would regard as you ought. Certainly the Passion, if it were throughly considered, would be duly regarded. Consider then. So the points are two: 1. The quality, and 2. the cause of His suffering. And the duties two: 1. To consider, and regard; 2. So to consider that we regard them, and Him for them. "Have ye no regard," &c.? To ease this complaint, and to grant this request, we are to regard; and that we may regard, we are to consider the pains of His Passion. Which, that we may reckon no easy common matter of light moment, to do or not to do as we list; first, a general stay is made of all passengers, this day. For, as it were from His cross, doth our Saviour address this His speech to them that go to and fro, the day of His Passion, without so much as entertaining a thought, or vouchsafing a look that way. O vos qui transitis! "O you that pass by the way," stay and consider. To them frameth He His speech, that pass by; to them, and to them all, O vos omnes, qui transitis, "O all ye that pass by the way, stay and consider." Which very stay of His sheweth it to be some important matter, in that it is of all. For, as for some to be stayed, and those the greater some, there may be reason; the most part of those that go thus to and fro, may well intend it, they have little else to do. But to except none, not some special person, is hard. What know we their haste? their occasions may be such, and so urgent, as they cannot stay. Well, what haste, what business soever, pass not by, stay though. As much to say as, Be they never so great, your occasions; they are not, they cannot be so great as this. How urgent soever, this is more, and more to be intended. The regard of this is worthy the staying of a journey. It is worth the considering of those, that have never so great affairs in hand. So material is this sight in His account. Which serveth to shew the exigence of this duty. But as for this point, it needeth not be stood upon to us here at this time; we are not going by, we need not be stayed, we have stayed all other our affairs to come hither, and here we are all present before God, to have it set before us, that we may consider it. Thither then let us come. That which we are called to behold and consider, is His sorrow. And sorrow is a thing which of itself nature inclineth us to behold,* "as being ourselves in the body," which may be one day in the like sorrowful ease. Therefore will every good eye turn itself, and look upon them that lie in distress.* Those two in the Gospel that passed by the wounded man, before they passed by him, though they helped him not as the Samaritan did, yet they looked upon him as he lay.* But, this party here lieth not, He is lift up as the serpent in the wilderness, that unless we turn our eyes away purposely, we can neither will nor choose but behold Him. But because, to behold and not to consider is but to gaze, and gazing the Angel blameth in the Apostles themselves,* we must do both—both "behold" and "consider;" look upon with the eye of the body, that is "behold;" and look into with the eye of the mind, that is "consider." So saith the Prophet here. And the very same doth the Apostle advise us to do. First, ἀφορᾷν, to look upon Him, that is, to "behold,"* and then ἀναλογίζεσθαι, to think upon Him, that is, to "consider" His sorrow. Sorrow sure would be considered. Now then, because as the quality of the sorrow is, accordingly it would be considered—for if it be but a common sorrow the less will serve, but if it be some special, some very heavy ease, the more would be allowed it; for proportionably with the suffering, the consideration is to arise;—to raise our consideration to the full, and to elevate it to the highest point, there is upon His sorrow set a si fuerit sicut, a note of highest eminency; for si fuerit sicut, are words that have life in them, and are able to quicken our consideration, if it be not quite dead; for by them we are provoked, as it were, to "consider," and considering to see whether ever any sicut may be found to set by it, whether ever any like it. For if never any, our nature is to regard things exceeding rare and strange; and such as the like whereof is not else to be seen. Upon this point then, there is a ease made, as if He should say, ‘if ever the like, regard not this;’ but if never any, be like yourselves in other things, and vouchsafe this, if not your chiefest, yet some regard. To enter this comparison, and to shew it for such. That are we to do, three sundry ways; for three sundry ways, in three sundry words, are these sufferings of His here expressed, all three within the compass of the verse. The first is מכאוב, Mac-ob, which we read "sorrow," taken from a wound or stripe, as all do agree. The second is עולל, Gholcl; we read "Done to me," taken from a word that signifieth melting in a furnace, as St. Hierome noteth out of the Chaldee, who so translateth it. The third is הוגה, Hoga, where we read afflicted, from a word which importeth renting off, or bereaving. The old Latin turneth it Vindemiavit me, as a vine whose fruit is all plucked off. The Greek, with Theodoret, ἀπεφύλλισέ με, as a vine or tree whose leaves are all beaten off, and is left naked and bare. In these three are comprised His sufferings—wounded, melted, and bereft leaf and fruit, that is, all manner of comfort. Of all that is penal, or can be suffered, the common division is, sensus et damni, grief for that we feel, or for that we forego. For that we feel in the two former, wounded in body, melted in soul; for that we forego in the last, bereft all, left neither fruit nor so much as a leaf to hang on Him. According to these three, to consider His sufferings, and to begin first with the first. The pains of His body, His wounds and His stripes. Our very eye will soon tell us no place was left in His body, where He might be smitten and was not. His skin and flesh rent with the whips and scourges, His hands and feet wounded with the nails, His head with the thorns, His very heart with the spear-point; all His senses, all His parts laden with whatsoever wit or malice could invent. His blessed body given as an anvil to be beaten upon with the violent hands of those barbarous miscreants, till they brought Him into this case of si fuerit sicut.* For Pilate’s Ecce Homo! his shewing Him with an Ecce, as if He should say, Behold, look if ever you saw the like rueful spectacle; this very shewing of his sheweth plainly, He was then come into woeful plight—so woeful as Pilate verily believed His very sight so pitiful, as it would have moved the hardest heart of them all to have relented and said, This is enough, we desire no more. And this for the wounds of His body, for on this we stand not. In this one peradventure some sicut may be found, in the pains of the body; but in the second, the sorrow of the soul, I am sure, none. And indeed, the pain of the body is but the body of pain; the very soul of sorrow and pain is the soul’s sorrow and pain. Give me any grief, save the grief of the mind,* saith the Wise Man; for, saith Solomon, "The spirit of a man will sustain all his other infirmities, but a wounded spirit, who can bear?" And of this, this of His soul, I dare make a ease, Si fuerit sicut. "He began to be troubled in soul,"* saith St. John; "to be in an agony,"* saith St. Luke; "to be in anguish of mind and deep distress,"* saith St. Mark. To have His soul round about on every side environed with sorrow,* and that sorrow to the death. Here is trouble, anguish, agony, sorrow, and deadly sorrow; but it must be such, as never the like: so it was too. The estimate whereof we may take from the second word of melting,* that is, from His sweat in the garden; strange, and the like whereof was never heard or seen. No manner violence offered Him in body, no man touching Him or being near Him; in a cold night, for they were fain to have a fire within doors, lying abroad in the air and upon the cold earth, to be all of a sweat, and that sweat to be blood; and not as they call it diaphoreticus, ‘a thin faint sweat,’ but grumosus, ‘of great drops;’ and those so many, so plenteous, as they went through His apparel and all; and through all streamed to the ground, and that in great abundance;—read, enquire, and consider, si fuerit sudor sicut sudor iste; ‘if ever there were sweat like this sweat of His.’ Never the like sweat certainly, and therefore never the like sorrow. Our translation is, "Done unto Me;" but we said the word properly signifieth, and so S. Hierome and the Chaldee paraphrast read it, "melted Me." And truly it should seem by this fearful sweat of His He was near some furnace, the feeling whereof was able to cast Him into that sweat, and to turn His sweat into drops of blood. And sure it was so; for see, even in the very next words of all to this verse, He complaineth of it;* Ignem misit in ossibus meis, "that a fire was sent into His bones" which melted Him, and made that bloody sweat to distil from Him. That hour, what His feelings were, it is dangerous to define; we know them not, we may be too bold to determine of them. To very good purpose it was, that the ancient Fathers of the Greek Church in their Liturgy, after they have recounted all the particular pains, as they are set down in His Passion, and by all, and by every one of them, called for mercy, do after all shut up all with this, Διʼ ἀγνωστῶν κόπων καὶ βασάνων ἐλέησον καὶ σῶσον ἡμᾶς, ‘By Thine unknown sorrows and sufferings, felt by Thee, but not distinctly known by us, Have mercy upon us, and save us!’ Now, though this suffice not, nothing near, yet let it suffice, the time being short, for His pains of body and soul. For those of the body, it may be some may have endured the like; but the sorrows of His soul are unknown sorrows, and for them none ever have, ever have or ever shall suffer the like, the like, or near the like in any degree. And now to the third. It was said before, to be in distress, such distress as this was, and to find none to comfort, nay not so much as to regard Him, is all that can be said to make His sorrow a non sicut. Comfort is it by which, in the midst of all our sorrows, we are confortati, that is strengthened and made the better able to bear them all out. And who is there, even the poorest creature among us, but in some degree findeth some comfort, or some regard at some body’s hands? For if that be not left, the state of that party is here in the third word said to be like the tree, whose leaves and whose fruit are all beaten off quite, and itself left bare and naked both of the one and of the other. And such was our Saviour’s case in these His sorrows this day, and that so as what is left the meanest of the sons of men, was not left Him, not a leaf. Not a leaf! Leaves I may well call all human comforts and regards, whereof He was then left clean desolate.* 1. "His own," they among whom He had gone about all His life long, healing them, teaching them, feeding them, doing them all the good He could, it is they that cry, "Not Him, no, but Barabbas rather;" "away with Him," "His blood be upon us and our children." It is they that in the midst of His sorrows shake their head at Him,* and cry,* "Ah, thou wretch;" they that in His most disconsolate estate cry Eli,* Eli, in most barbarous manner, deride Him and say,* "Stay, and you shall see Elias come presently and take Him down." And this was their regard. But these were but withered leaves. They then that on earth were nearest Him of all, the greenest leaves and likest to hang on, and to give Him some shade; even of them some bought and sold Him, others denied and forswore Him, but all fell away, and forsook Him. Ἀπεφύλλισέ με, saith Theodoret, not a leaf left. But leaves are but leaves, and so are all earthly stays. The fruit then, the true fruit of the Vine indeed, the true comfort in all heaviness, is desuper, ‘from above,’ is divine consolation. But Vindemiavit Me, saith the Latin text;—even that was, in this His sorrow, this day bereft Him too. And that was His most sorrowful complaint of all others; not that His friends upon earth, but that His Father from Heaven had forsaken Him; that neither Heaven nor earth yielded Him any regard, but that between the passioned powers of His soul, and whatsoever might any ways refresh Him, there was a traverse drawn, and He left in the state of a weather-beaten tree, all desolate and forlorn. Evident, too evident, by that His most dreadful cry, which at once moved all the powers in Heaven and earth,* "My God, My God, why hast Thou forsaken Me?" Weigh well that cry, consider it well, and tell me, si fuerit clamor sicut clamor iste, ‘if ever there were cry like that of His:’ never the like cry, and therefore never the like sorrow. It is strange, very strange, that of none of the martyrs the like can be read, who yet endured most exquisite pains in their martyrdoms; yet we see with what courage, with what cheerfulness, how even singing, they are reported to have passed through their torments. Will ye know the reason? St. Augustine setteth it down: martyres non eripuit, sed nunquid deseruit? ‘He delivered not His martyrs, but did He forsake them?’ He delivered not their bodies, but He forsook not their souls, but distilled into them the dew of His heavenly comfort, an abundant supply for all they could endure. Not so here. Vindemiavit Me, saith the Prophet; Dereliquisti Me, saith He Himself;—no comfort, no supply at all. Leo it is that first said it, and all antiquity allow of it, Non solvit unionem, sed subtraxit visionem.* ‘The union was not dissolved: true, but the beams, the influence was restrained,’ and for any comfort from thence His soul was even as a scorched heath-ground, without so much as any drop of dew of divine comfort; as a naked tree—no fruit to refresh Him within, no leaf to give Him shadow without; the power of darkness let loose to afflict Him, the influence of comfort restrained to relieve Him. It is a non sicut this, it cannot be expressed as it should, and as other things may; in silence we may admire it, but all our words will not reach it. And though to draw it so far as some do, is little better than blasphemy, yet on the other side to shrink it so short as other some do, cannot be but with derogation to His love, Who, to kindle our love and loving regard, would come to a non sicut in His suffering; for so it was, and so we must allow it to be. This, in respect of His passion, Dolor. Now in respect of His Person, Dolor Meus. Whereof, if it please you to take a view even of the Person thus wounded, thus afflicted and forsaken, you shall then have a perfect non sicut. And indeed the Person is here a weighty circumstance, it is thrice repeated—Meus, Mihi, Me, and we may not leave it out. For as is the Person, so is the Passion; and any one, even the very least degree of wrong or disgrace, offered to a person of excellency, is more than a hundred times more to one of mean condition; so weighty is the circumstance of the person. Consider then how great the Person was; and I rest fully assured here we boldly challenge and say, si fuerit sicut. Ecce Homo! saith Pilate first: a Man He is as we are, and were He but a Man,* nay, were He not a Man, but some poor dumb creature, it were great ruth to see Him so handled as He was. "A Man," saith Pilate, and a "just Man," saith Pilate’s wife. "Have thou nothing to do with that just Man."* And that is one degree farther. For though we pity the punishment even of malefactors themselves, yet ever most compassion we have of them that suffer and be innocent.* And He was innocent; Pilate and Herod, and "the prince of this world,"* His very enemies, being His judges. Now among the innocent, the more noble the person, the more heavy the spectacle. And never do our bowels yearn so much as over such.* "Alas, alas for that noble Prince," saith this Prophet;—the style of mourning for the death of a great personage. And He that suffered here is such, even a principal Person among the sons of men, of the race royal, descended from Kings.* Pilate styled Him so in his title, and he would not alter it. Three degrees. But yet we are not at our true quantus. For He is yet more, more than the highest of the sons of men, for He is the Son of the Most High God. Pilate saw no farther but Ecce Homo!* the centurion did, vere Filius Dei erat Hic,* "now truly This was the Son of God." And here all words forsake us, and every tongue becometh speechless. We have no way to express it but a minore ad majus;—thus. Of this book, the book of Lamentations, one special occasion was the death of King Josias; but behold a greater than Josias is here. Of King Josias, as a special reason of mourning, the Prophet saith,* Spiritus oris nostri, christus Domini, "the very breath of our nostrils, the Lord’s anointed," for so are all good Kings in their subjects’ accounts, he is gone. But behold, here is not christus Domini, but Christus Dominus, "the Lord’s christ,"* but the "Lord Christ Himself;" and that not coming to an honourable death in battle as Josias did, but to a most vile reproachful death, the death of malefactors in the highest degree. And not slain outright as Josias was, but mangled and massacred in most pitiful strange manner; wounded in Body, wounded in Spirit, left utterly desolate. O consider this well, and confess the case is truly put, si fuerit Dolor sicut Dolor meus! Never, never the like person; and if as the person is, the passion be, never the like Passion to His. It is truly affirmed, that any one, even the least drop of blood, even the least pain, yea of the body only, of this so great a Person, any Dolor with this Meus, had been enough to make a non sicut of it. That is enough, but that is not all; for add now the three other degrees; add to this Person those wounds, that sweat and that cry, and put all together, and I make no manner question the like was not, shall not, cannot ever be. It is far above all that ever was or can be, abyssus est. Men may drowsily hear it and coldly affect it, but principalities and powers stand abashed at it. And for the quality both of the Passion and of the Person, that never the like, thus much. Now to proceed to the cause and to consider it, for without it we shall have but half a regard, and scarce that. Indeed, set the cause aside, and the passion, as rare as it is, is yet but a dull and heavy sight, we list not much look upon spectacles of that kind, though never so strange, they fill us full of pensive thoughts and make us melancholic. And so doth this, till upon examination of the cause we find it toucheth us near; and so near, so many ways, as we cannot choose but have some regard of it. What was done to Him we see. Let there now be a quest of enquiry to find who was doer of it. Who? who but the "power of darkness," wicked Pilate, bloody Caiaphas,* the envious Priests, the barbarous soldiers? None of these are returned here. We are too low by a great deal, if we think to find it among men. Quæ fecit Mihi Deus, ‘it was God That did it.’ An hour of that day was the hour of the "power of darkness;" but the whole day itself, is said here plainly, was the day of the wrath of God. God was a doer in it; "wherewith God hath afflicted Me." God afflicteth some in mercy, and others in wrath. This was in His wrath. In His wrath God is not alike to all; some He afflicteth in His more gentle and mild, others in His fierce wrath. This was in the very fierceness of His wrath. His sufferings, His sweat, and cry, shew as much; they could not come but from a wrath si fuerit sicut, for we are not past non sicut, no not here,—in this part it followeth us still, and will not leave us in any point, not to the end. The cause then in God was wrath. What caused this wrath? God is not wroth but with sin, nor grievously wroth but with grievous sin. And in Christ there was no grievous sin; nay, no sin at all. God did it, the text is plain. And in His fierce wrath He did it. For what cause? For, God forbid, God should do as did Annas the high-priest,* cause Him to be smitten without cause!* God forbid, saith Abraham, "the Judge of the world should do wrong" to any! To any, but specially to His own Son, that His Son, of Whom with thundering voice from Heaven He testifieth, all His joy and delight were in Him,* "in Him only He was well-pleased." And how then could His wrath wax hot to do all this unto Him? There is no way to preserve God’s justice, and Christ’s innocency both, but to say as the Angel said of Him to the Prophet Daniel,* "The Messias shall be slain," ואין לו ve-en-lo, "shall be slain but not for Himself." "Not for Himself?" For whom then? For some others. He took upon Him the person of others, and so doing, justice may have her course and proceed. Pity it is to see a man pay that he never took; but if he will become a surety, if he will take on him the person of the debtor, so he must. Pity to see a silly poor lamb lie bleeding to death; but if it must be a sacrifice, such is the nature of a sacrifice, so it must. And so Christ, though without sin in Himself, yet as a surety, as a sacrifice, may justly suffer for others, if He will take upon Him their persons; and so God may justly give way to His wrath against Him. And who be those others? The Prophet Esay telleth us, and telleth it us seven times over for failing,* "He took upon Him our infirmities, and bare our maladies. He was wounded for our iniquities, and broken for our transgressions: the chastisement of our peace was upon Him, and with His stripes were we healed. All we as sheep were gone astray, and turned every man to his own way; and the Lord hath laid upon Him the iniquity of us all." "All," "all," even those that pass to and fro, and for all this regard neither Him nor His Passion. The short is, it was we that for our sins, our many great and grievous sins,—Si fuerit sicut, the like whereof never were,—should have sweated this sweat and have cried this cry; should have been smitten with these sorrows by the fierce wrath of God, had not He stepped between the blow and us, and latched it in His own body and soul, even the dint of the fierceness of the wrath of God. O the non sicut of our sins, that could not otherwise be answered! To return then a true verdict. It is we—we, wretched sinners that we are—that are to be found the principals in this act, and those on whom we seek to shift it, to drive it from ourselves, Pilate and Caiaphas and the rest, but instrumental causes only. And it is not the executioner that killeth the man properly, that is, they; no, nor the judge, which is God in this case; only sin, solum peccatum homicida est, ‘sin only is the murderer,’ to say the truth, and our sins the murderers of the Son of God; and the non sicut of them the true cause of the non sicut both of God’s wrath, and of His sorrowful sufferings. Which bringeth home this our text to us, even into our own bosoms, and applieth it most effectually to me that speak and to you that hear, to every one of us, and that with the Prophet Nathan’s application; Tu es homo, "Thou art the man," even thou,* for whom God in "His fierce wrath" thus afflicted Him. Sin then was the cause on our part why we, or some other for us. But yet what was the cause, why He on His part? what was that that moved Him thus to become our surety, and to take upon Him our debt and danger? that moved Him thus to lay upon His soul a sacrifice for our sin? Sure,* oblatus est quia voluit, saith Esay again, "Offered He was for no other cause, but because He would." For unless He would, He needed not. Needed not for any necessity of justice, for no lamb was ever more innocent; nor for any necessity of constraint, for twelve legions of Angels were ready at His command, but because He would. And why would He? No reason can be given but because He regarded us:—Mark that reason. And what were we? Verily, utterly unworthy even His least regard, not worth the taking up, not worth the looking after.* Cum inimici essemus, saith the Apostle; "we were His enemies," when He did it, without all desert before, and without all regard after He had done and suffered all this for us; and yet He would regard us that so little regard Him. For when He saw us a sort of forlorn sinners, non prius natos quam damnatos, ‘damned as fast as born,’ as being "by nature children of wrath,"* and yet still "heaping up wrath against the day of wrath," by the errors of our life, till the time of our passing hence; and then the "fierce wrath of God" ready to overwhelm us,* and to make us endure the terror and torments of a never dying death, another non sicut yet: when, I say, He was in this case, He was moved with compassion over us and undertook all this for us. Even then in His love He regarded us, and so regarded us that He regarded not Himself, to regard us. Bernard saith most truly, Dilexisti me Domine magis quam Te, quando mori voluisti pro me: ‘In suffering all this for us Thou shewedst, Lord, that we were more dear to Thee, that Thou regardest us more than Thine ownself;’ and shall this regard find no regard at our hands? It was sin then, and the heinousness of sin in us, that provoked wrath and the fierceness of His wrath in God; it was love, and the greatness of His love in Christ, that caused Him to suffer the sorrows, and the grievousness of these sorrows, and all for our sakes. And indeed, but only to testify the non sicut of this His love, all this needed not that was done to Him. One, any one, even the very least of all the pains He endured, had been enough; enough in respect of the Meus, enough in respect of the non sicut of His person. For that which setteth the high price on this sacrifice, is this; that He which offereth it unto God, is God. But if little had been suffered, little would the love have been thought that suffered so little, and as little regard would have been had of it. To awake our regard then, or to leave us excuseless, if we continue regardless, all this He bare for us; that he might as truly make a case of Si fuerit amor sicut amor Meus, as He did before of Si fuerit dolor sicut dolor Meus. We say we will regard love; if we will, here it is to regard. So have we the causes, all three: 1. Wrath in God; 2. Sin in ourselves; 3. Love in Him. Yet have we not all we should. For what of all this? What good? Cui bono? That, that, is it indeed that we will regard if any thing, as being matter of benefit, the only thing in a manner the world regardeth, which bringeth us about to the very first words again. For the very first words which we read, "Have ye no regard?" are in the original, לוא אליכם lo alechem, which the Seventy turn, word for word, οὐ πρὸς ὑμᾶς; and the Latin likewise, nonne ad vos pertinet? Pertains it not to you, that you regard it no better? For these two, pertaining and regarding, are folded one in another, and go together so commonly as one is taken often for the other. Then to be sure to bring us to regard, he urgeth this: "Pertains not all this to you?" Is it not for your good? Is not the benefit yours? Matters of benefit, they pertain to you, and without them love and all the rest may pertain to whom they will. Consider then the inestimable benefit that groweth unto you from this incomparable love. It is not impertinent this, even this, that to us hereby all is turned about clean contrary; that "by His stripes we are healed," by His sweat we refreshed, by His forsaking we received to grace. That this day, to Him the day of the fierceness of God’s wrath, is to us the day of the fulness of God’s favour, as the Apostle calleth it,* "a day of salvation." In respect of that He suffered, I deny not, an evil day, a day of heaviness; but in respect of that which He by it hath obtained for us, it is as we truly call it a good day, a day of joy and jubilee. For it doth not only rid us of that wrath which pertaineth to us for our sins; but farther, it maketh that pertain to us whereto we had no manner of right at all. For not only by His death as by the death of our sacrifice, by the blood of His cross as by the blood of the paschal lamb,* the destroyer passeth over us, and we shall not perish; but also by His death,* as by the death of our High Priest—for He is Priest and Sacrifice both—we are restored from our exile, even to our former forfeited estate in the land of Promise. Or rather, as the Apostle saith,* non sicut delictum sic donum; not to the same estate, but to one nothing like it, that is, one far better than the estate our sins bereft us. For they deprived us of Paradise, a place on earth; but by the purchase of His blood we are entitled to a far higher, even the Kingdom of Heaven; and His blood,* not only the blood of "remission," to acquit us of our sins, but "the blood of the Testament too," to bequeath us and give us estate in that Heavenly inheritance. Now whatsoever else, this I am sure is a non sicut, as that which the eye by all it can see, the ear by all it can hear, the heart by all it can conceive, cannot pattern it, or set the like by it. "Pertains not this unto us" neither? Is not this worth the regard? Sure if any thing be worthy the regard, this is most worthy of our very worthiest and best regard. Thus have we considered and seen, not so much as in this sight we might or should, but as much as the time will give us leave. And now lay all these before you, every one of them a non sicut of itself; the pains of His body esteemed by Pilate’s Ecce; the sorrows of His soul, by His sweat in the garden; the comfortless estate of His sorrows, by His cry on the cross; and with these, His Person, as being the Son of the Great and Eternal God. Then join to these the cause: in God, "His fierce wrath;" in us, our heinous sins deserving it; in Him, His exceeding great love, both suffering that for us which we had deserved, and procuring for us that we could never deserve; making that to appertain to Himself which of right pertained to us, and making that pertain to us which pertained to Him only, and not to us at all but by His means alone. And after their view in several, lay them all together, so many non sicuts into one, and tell me if His complaint be not just and His request most reasonable. Yes sure, His complaint is just, "Have ye no regard?" None? and yet never the like? None? and it pertains unto you? "No regard?" As if it were some common ordinary matter, and the like never was? "No regard?" As if it concerned you not a whit, and it toucheth you so near? As if He should say, Rare things you regard, yea, though they no ways pertain to you: this is exceeding rare, and will you not regard it? Again, things that nearly touch you you regard, though they be not rare at all: this toucheth you exceeding near, even as near as your soul toucheth you, and will you not yet regard it? Will neither of these by itself move you? Will not both these together move you? What will move you? Will pity? Here is distress never the like. Will duty? Here is a Person never the like. Will fear? Here is wrath never the like. Will remorse? Here are sins never the like. Will kindness? Here is love never the like. Will bounty? Here are benefits never the like. Will all these? Here they be all, all above any sicut, all in the highest degree. Truly the complaint is just, it may move us; it wanteth no reason, it may move; and it wanteth no affection in the delivery of it to us, on His part to move us. Sure it moved Him exceeding much; for among all the deadly sorrows of His most bitter Passion, this, even this, seemeth to be His greatest of all, and that which did most affect Him, even the grief of the slender reckoning most men have it in; as little respecting Him, as if He had done or suffered nothing at all for them. For lo, of all the sharp pains He endureth He complaineth not, but of this He complaineth, of no regard; that which grieveth Him most, that which most He moaneth is this. It is strange He should be in pains, such pains as never any was, and not complain Himself of them, but of want of regard only. Strange, He should not make request, O deliver Me, or relieve Me! But only, O consider and regard Me! In effect as if He said, None, no deliverance, no relief do I seek; regard I seek. And all that I suffer, I am content with it, I regard it not, I suffer most willingly, if this I may find at your hands, regard. Truly, this so passionate a complaint may move us, it moved all but us; for most strange of all it is, that all the creatures in Heaven and earth seemed to hear this His mournful complaint, and in their kind to shew their regard of it. The sun in Heaven shrinking in his light, the earth trembling under it, the very stones cleaving in sunder, as if they had sense and sympathy of it, and sinful men only not moved with it. And yet it was not for the creatures this was done to Him, to them it pertaineth not; but for us it was, and to us it doth. And shall we not yet regard it? shall the creature, and not we? shall we not? If we do not, it may appertain to us, but we pertain not to it; it pertains to all but all pertain not to it. None pertain to it but they that take benefit by it; and none take benefit by it no more than by the brazen serpent, but they that fix their eye on it. Behold, consider, and regard it; the profit, the benefit is lost without regard. If we do not, as this was a day of God’s "fierce wrath" against Him, only for regarding us; so there is another day coming, and it will quickly be here,* a day of like "fierce wrath" against us, for not regarding Him. "And who regardeth the power of His wrath?" He that doth, will surely regard this. In that day, there is not the most careless of us all but shall cry as they did in the Gospel, Domine, non ad Te pertinet, si perimus?* "Pertains it not to Thee, carest Thou not that we perish?" Then would we be glad to pertain to Him and His Passion. Pertains it to us then, and pertains it not now? Sure now it must, if then it shall. Then to give end to this complaint, let us grant Him His request, and regard His Passion. Let the rareness of it, the nearness to us, let pity or duty, fear or remorse, love or bounty; any of them or all of them; let the justness of His complaint, let His affectionate manner of complaining of this and only this, let the shame of the creatures’ regard, let our profit or our peril, let something prevail with us to have it in some regard. Some regard! Verily, as His sufferings, His love, our good by them are, so should our regard be a non sicut too; that is, a regard of these, and of nothing in comparison of these. It should be so, for with the benefit ever the regard should arise. But God help us poor sinners, and be merciful unto us! Our regard is a non sicut indeed, but it is backward, and in a contrary sense; that is, no where so shallow, so short, or so soon done. It should be otherwise, it should have our deepest consideration this, and our highest regard. But if that cannot be had, our nature is so heavy, and flesh and blood so dull of apprehension in spiritual things, yet at leastwise some regard. Some I say; the more the better, but in any wise some, and not as here no regard, none at all. Some ways to shew we make account of it, to withdraw ourselves, to void our minds of other matters, to set this before us, to think upon it, to thank Him for it, to regard Him, and stay and see whether He will regard us or no. Sure He will,* and we shall feel our "hearts pricked" with sorrow, by consideration of the cause in us—our sin; and again,* "warm within us," by consideration of the cause in Him—His love; till by some motion of grace He answer us, and shew that our regard is accepted of Him. And this, as at all other times, for no day is amiss but at all times some time to be taken for this duty, so specially on this day; this day, which we hold holy to the memory of His Passion, this day to do it; to make this day, the day of God’s wrath and Christ’s suffering, a day to us of serious consideration and regard of them both. It is kindly to consider opus diei in die suo, ‘the work of the day in the day it was wrought;’ and this day it was wrought. This day therefore, whatsoever business be, to lay them aside a little; whatsoever our haste, yet to stay a little, and to spend a few thoughts in calling to mind and taking to regard what this day the Son of God did and suffered for us; and all for this end, that what He was then we might not be, and what He is now we might be for ever. Which Almighty God grant we may do, more or less, even every one of us, according to the several measures of His grace in us! Andrewes, L. (1841). Ninety-Six Sermons (Vol. 2). Oxford: John Henry Parker. (Public Domain) Come and Welcome, to Jesus Christ, Part 19 Come and Welcome, to Jesus Christ, Part 19 Comers Ofttimes Afraid That Christ Will Not Receive Them OBSERVATION SECOND.—I come now to the second observation propounded to be spoken to, to wit, That they that are coming to Jesus Christ, are ofttimes heartily afraid that Jesus Christ will not receive them. I told you that this observation is implied in the text; and I gather it, First, From the largeness and openness of the promise: “I will in no wise cast out.” For had there not been a proneness in us to “fear casting out,” Christ needed not to have, as it were, waylaid our fear, as he doth by this great and strange expression, “In no wise;” “And him that cometh to me I will in no wise cast out.” There needed not, as I may say, such a promise to be invented by the wisdom of heaven, and worded at such a rate, as it were on purpose to dash in pieces at one blow all the objections of coming sinners, if they were not prone to admit of such objections, to the discouraging of their own souls. For this word, “in no wise,” cutteth the throat of all objections; and it was dropped by the Lord Jesus for that very end; and to help the faith that is mixed with unbelief. And it is, as it were, the sum of all promises; neither can any objection be made upon the unworthiness that thou findest in thee, that this promise will not assoil. But I am a great sinner, sayest thou. “I will in no wise cast out,” says Christ. But I am an old sinner, sayest thou. “I will in no wise cast out,” says Christ. But I am a hard-hearted sinner, sayest thou. “I will in no wise cast out,” says Christ. But I am a backsliding sinner, sayest thou. “I will in no wise cast out,” says Christ. But I have served Satan all my days, sayest thou. “I will in no wise cast out,” says Christ. But I have sinned against light, sayest thou. “I will in no wise cast out,” says Christ. But I have sinned against mercy, sayest thou. “I will in no wise cast out,” says Christ. But I have no good thing to bring with me, sayest thou. “I will in no wise cast out,” says Christ. Thus I might go on to the end of things, and show you, that still this promise was provided to answer all objections, and doth answer them. But I say, what need it be, if they that are coming to Jesus Christ are not sometimes, yea, oftentimes, heartily afraid, “that Jesus Christ will cast them out?” Second, I will give you now two instances that seem to imply the truth of this observation. In the ninth of Matthew, at the second verse, you read of a man that was sick of the palsy; and he was coming to Jesus Christ, being borne upon a bed by his friends: he also was coming himself, and that upon another account than any of his friends were aware of; even for the pardon of sins, and the salvation of his soul. Now, so soon as ever he was come into the presence of Christ, Christ bids him “be of good cheer.” It seems then, his heart was fainting; but what was the cause of his fainting? Not his bodily infirmity, for the cure of which his friends did bring him to Christ; but the guilt and burden of his sins, for the pardon of which himself did come to him; therefore he proceeds, “Be of good cheer, thy sins be forgiven thee.” I say, Christ saw him sinking in his mind, about how it would go with his most noble part; and therefore, first, he applies himself to him upon that account. For though his friends had faith enough as to the cure of the body, yet he himself had little enough as to the cure of his soul: therefore Christ takes him up as a man falling down, saying, “Son, be of good cheer, thy sins be forgiven thee.” That about the Prodigal seems pertinent also to this matter: “When he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! I will arise and go to my father.” Heartily spoken; but how did he perform his promise? I think not so well as he promised to do; and my ground for my thoughts is, because his father, so soon as he was come to him, fell upon his neck and kissed him; implying, methinks, as if the prodigal by this time was dejected in his mind; and therefore his father gives him the most sudden and familiar token of reconciliation. And kisses were of old time often used to remove doubts and fears. Thus Laban and Esau kiss Jacob. Thus Joseph kissed his brethren; and thus also David kissed Absalom (Gen 31:55; 33:1–4; 48:9, 10; 2 Sam 14:33). It is true, as I said, at first setting out, he spake heartily, as sometimes sinners also do in their beginning to come to Jesus Christ; but might not he, yea, in all probability he had, between the first step he took, and the last, by which he accomplished that journey, many a thought, both this way and that; as whether his father would receive him or no? As thus: I said, “I would go to my Father.” But how, if when I come at him he should ask me, Where I have all this while been? What must I say then? Also, if he ask me, What is become of the portion of goods that he gave me? What shall I say then? If he asks me, Who have been my companions? What shall I say then? If he also shall ask me, What hath been my preferment in all the time of my absence from him? What shall I say then? Yea, and if he ask me, Why I came home no sooner? What shall I say then? Thus, I say, might he reason with himself, and being conscious to himself, that he could give but a bad answer to any of these interrogatories, no marvel if he stood in need first of all of a kiss from his father’s lips. For had he answered the first in truth, he must say, I have been a haunter of taverns and ale-houses; and as for my portion, I spent it in riotous living; my companions were whores and drabs; as for my preferment, the highest was, that I became a hog-herd; and as for my not coming home till now, could I have made shift to have staid abroad any longer, I had not lain at thy feet for mercy now. I say, these things considered, and considering, again, how prone poor man is to give way, when truly awakened, to despondings and heart misgivings, no marvel if he did sink in his mind, between the time of his first setting out, and that of his coming to his Father. Third, But, thirdly, methinks I have for the confirmation of this truth the consent of all the saints that are under heaven, to wit, That they that are coming to Jesus Christ, are ofttimes heartily afraid that he will not receive them. Question. But what should be the reason? I will answer to this question thus: 1. It is not for want of the revealed will of God, that manifesteth grounds for the contrary, for of that there is a sufficiency; yea, the text itself hath laid a sufficient foundation for encouragement, for them that are coming to Jesus Christ. “And him that cometh to me I will in no wise cast out.” 2. It is not for want of any invitation to come, for that is full and plain. “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matt 11:28). 3. Neither is it for want of a manifestation of Christ’s willingness to receive, as those texts above named, with that which follows, declareth, “If any man thirst, let him come unto me, and drink” (John 7:37). 4. It is not for want of exceeding great and precious promises to receive them that come. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (2 Cor 6:17, 18). 5. It is not for want of solemn oath and engagement to save them that come. “For-because he could swear by no greater, he swear by himself-that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Heb 6:13–18). 6. Neither is it for want of great examples of God’s mercy, that have come to Jesus Christ, of which we read most plentifully in the Word. Therefore, it must be concluded, it is for want of that which follows. What it is that prevents the Coming to Christ First, It is for want of the knowledge of Christ. Thou knowest but little of the grace and kindness that is in the heart of Christ; thou knowest but little of the virtue and merit of his blood; thou knowest but little of the willingness that is in his heart to save thee; and this is the reason of the fear that ariseth in thy heart, and that causeth thee to doubt that Christ will not receive thee. Unbelief is the daughter of Ignorance. Therefore Christ saith, “O fools, and slow of heart to believe” (Luke 24:25). Slowness of heart to believe, flows from thy foolishness in the things of Christ; this is evident to all that are acquainted with themselves, and are seeking after Jesus Christ. The more ignorance, the more unbelief. The more knowledge of Christ, the more faith. “They that know thy name will put their trust in thee” (Psa 9:10). He, therefore, that began to come to Christ but the other day, and hath yet but little knowledge of him, he fears that Christ will not receive him. But he that hath been longer acquainted with him, he “is strong, and hath overcome the wicked one” (1 John 2:13). When Joseph’s brethren came into Egypt to buy corn, it is said, “Joseph knew his brethren, but his brethren knew not him.” What follows? Why, great mistrust of heart about their speeding well; especially, if Joseph did but answer them roughly, calling them spies, and questioning their truth and the like. And observe it, so long as their ignorance about their brother remained with them, whatsoever Joseph did, still they put the worse sense upon it. For instance, Joseph upon a time bids the steward of his house bring them home, to dine with him, to dine even in Joseph’s house. And how is this resented by them? Why, they are afraid. “And the men were afraid, because they were brought unto” their brother “Joseph’s house.” And they said, He seeketh occasion against us, and will fall upon us, and take us for bondmen, and our asses (Gen 42, 43). What! afraid to go to Joseph’s house? He was their brother; he intended to feast them; to feast them, and to feast with them. Ah! but they were ignorant that he was their brother. And so long as their ignorance lasted, so long their fear terrified them. Just thus it is with the sinner that but of late is coming to Jesus Christ. He is ignorant of the love and pity that is in Christ to coming sinners. Therefore he doubts, therefore he fears, therefore his heart misgives him. Coming sinner, Christ inviteth thee to dine and sup with him. He inviteth thee to a banquet of wine, yea, to come into his wine-cellar, and his banner over thee shall be love (Rev 3:20; Song 2:5). But I doubt it, says the sinner: but, it is answered, he calls thee, invites thee to his banquet, flagons, apples; to his wine, and to the juice of his pomegranate. “O, I fear, I doubt, I mistrust, I tremble in expectation of the contrary!” Come out of the man, thou dastardly ignorance! Be not afraid, sinner, only believe; “He that cometh to Christ he will in no wise cast out.” Let the coming sinner, therefore, seek after more of the good knowledge of Jesus Christ. Press after it, seek it as silver, and dig for it as for hid treasure. This will embolden thee; this will make thee wax stronger and stronger. “I know whom I have believed,” I know him, said Paul; and what follows? Why, “and I am persuaded that he is able to keep that which I have committed unto him, against that day” (2 Tim 1:12). What had Paul committed to Jesus Christ? The answer is, He had committed to him his soul. But why did he commit his soul to him? Why, because he knew him. He knew him to be faithful, to be kind. He knew he would not fail him, nor forsake him; and therefore he laid his soul down at his feet, and committed it to him, to keep against that day. But, Second, Thy fears that Christ will not receive thee may be also a consequent of thy earnest and strong desires after thy salvation by him. For this I observe, that strong desires to have, are attended with strong fears of missing. What man most sets his heart upon, and what his desires are most after, he ofttimes most fears he shall not obtain. So the man, the ruler of the synagogue, had a great desire that his daughter should live; and that desire was attended with fear, that she should not. Wherefore, Christ saith unto him, “Be not afraid” (Mark 5:36). Suppose a young man should have his heart much set upon a virgin to have her to wife, if ever he fears he shall not obtain her, it is when he begins to love; now, thinks he, somebody will step in betwixt my love and the object of it; either they will find fault with my person, my estate, my conditions, or something! Now thoughts begin to work; she doth not like me, or something. And thus it is with the soul at first coming to Jesus Christ, thou lovest him, and thy love produceth jealousy, and that jealousy ofttimes begets fears. Now thou fearest the sins of thy youth, the sins of thine old age, the sins of thy calling, the sins of thy Christian duties, the sins of thine heart, or something; thou thinkest something or other will alienate the heart and affections of Jesus Christ from thee; thou thinkest he sees something in thee, for the sake of which he will refuse thy soul. But be content, a little more knowledge of him will make thee take better heart; thy earnest desires shall not be attended with such burning fears; thou shalt hereafter say, “This is my infirmity” (Psa 77:10). Thou art sick of love, a very sweet disease, and yet every disease has some weakness attending of it: yet I wish this distemper, if it be lawful to call it so, was more epidemical. Die of this disease I would gladly do; it is better than life itself, though it be attended with fears. But thou criest, I cannot obtain: well, be not too hasty in making conclusions. If Jesus Christ had not put his finger in at the hole of the lock, thy bowels would not have been troubled for him (Song 5:4). Mark how the prophet hath it, “They shall walk after the Lord; he shall roar like a lion; when he shall roar, then the children shall tremble from the west, they shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria” (Hosea 11:10, 11). When God roars (as ofttimes the coming soul hears him roar), what man that is coming can do otherwise than tremble? (Amos 3:8). But trembling he comes: “He sprang in, and came trembling, and fell down before Paul and Silas” (Acts 16:29). Should you ask him that we mentioned but now, How long is it since you began to fear you should miss of this damsel you love so? The answer will be, Ever since I began to love her. But did you not fear it before? No, nor should I fear it now, but that I vehemently love her. Come, sinner, let us apply it: How long is it since thou began to fear that Jesus Christ will not receive thee? Thy answer is, Ever since I began to desire that he would save my soul. I began to fear, when I began to come; and the more my heart burns in desires after him, the more I feel my heart fear I shall not be saved by him. See now, did not I tell thee that thy fears were but the consequence of strong desires? Well, fear not, coming sinner, thousands of coming souls are in thy condition, and yet they will get safe into Christ’s bosom: “Say,” says Christ, “to them that are of a fearful heart, Be strong, fear not; your God will come and save you” (Isa 35:4; 63:1). Third, Thy fear that Christ will not receive thee may arise from a sense of thine own unworthiness. Thou seest what a poor, sorry, wretched, worthless creature thou art; and seeing this, thou fearest Christ will not receive thee. Alas, sayest thou, I am the vilest of all men; a town-sinner, a ringleading sinner! I am not only a sinner myself, but have made others twofold worse the children of hell also. Besides, now I am under some awakenings and stirrings of mind after salvation, even now I find my heart rebellious, carnal, hard, treacherous, desperate, prone to unbelief, to despair: it forgetteth the Word; it wandereth; it runneth to the ends of the earth. There is not, I am persuaded, one in all the world that hath such a desperate wicked heart as mine is; my soul is careless to do good, but none more earnest to do that which is evil. Can such a one as I am, live in glory? Can a holy, a just, and a righteous God, once think (with honour to his name) of saving such a vile creature as I am? I fear it. Will he show wonders to such a dead dog as I am? I doubt it. I am cast out to the loathing of my person, yea, I loath myself; I stink in mine own nostrils. How can I then be accepted by a holy and sin-abhorring God? (Psa 38:5–7; Eze 11; 20:42, 44). Saved I would be; and who is there that would not, were they in my condition? Indeed, I wonder at the madness and folly of others, when I see them leap and skip so carelessly about the mouth of hell! Bold sinner, how darest thou tempt God, by laughing at the breach of his holy law? But alas! they are not so bad one way, but I am worse another: I wish myself were anybody but myself; and yet here again, I know not what to wish. When I see such as I believe are coming to Jesus Christ, O I bless them! But I am confounded in myself, to see how unlike, as I think, I am to every good man in the world. They can read, hear, pray, remember, repent, be humble, do everything better than so vile a wretch as I. I, vile wretch, am good for nothing but to burn in hell-fire, and when I think of that, I am confounded too! Thus the sense of unworthiness creates and heightens fears in the hearts of them that are coming to Jesus Christ; but indeed it should not; for who needs the physician but the sick? or who did Christ come into the world to save, but the chief of sinners? (Mark 2:17; 1 Tim 1:15). Wherefore, the more thou seest thy sins, the faster fly thou to Jesus Christ. And let the sense of thine own unworthiness prevail with thee yet to go faster. As it is with the man that carrieth his broken arm in a sling to the bone-setter, still as he thinks of his broken arm, and as he feels the pain and anguish, he hastens his pace to the man. And if Satan meets thee, and asketh, Whither goest thou? tell him thou art maimed, and art going to the Lord Jesus. If he objects thine own unworthiness, tell him, That even as the sick seeketh the physician; as he that hath broken bones seeks him that can set them; so thou art going to Jesus Christ for cure and healing for thy sin sick soul. But it ofttimes happeneth to him that flies for his life, he despairs of escaping, and therefore delivers himself up into the hand of the pursuer. But up, up, sinner; be of good cheer, Christ came to save the unworthy ones: be not faithless, but believe. Come away, man, the Lord Jesus calls thee, saying, “And him that cometh to me I will in no wise cast out.” Fourth. Thy fear that Christ will not receive thee, may arise from a sense of the exceeding mercy of being saved; sometimes salvation is in the eyes of him that desires so great, so huge, so wonderful a thing, that the very thoughts of the excellency of it, engenders unbelief about obtaining it, in the heart of those that unfeignedly desire it. “Seemeth it to you,” saith David, “a light thing to be a king’s son-in-law?” (1 Sam 18:23). So the thoughts of the greatness and glory of the thing propounded, as heaven, eternal life, eternal glory, to be with God, and Christ, and angels; these are great things, things too good, saith the soul that is little in his own eyes; things too rich, saith the soul that is truly poor in spirit, for me. Besides, the Holy Ghost hath a way to greaten heavenly things to the understanding of the coming sinner; yea, and at the same time to greaten, too, the sin and unworthiness of that sinner. Now the soul staggeringly wonders, saying, What! to be made like angels, like Christ, to live in eternal bliss, joy, and felicity! This is for angels, and for them that can walk like angels! If a prince, a duke, an earl, should send (by the hand of his servant) for some poor, sorry, beggarly scrub, to take her for his master to wife, and the servant should come and say, My lord and master, such an one hath sent me to thee, to take thee to him to wife; he is rich, beautiful, and of excellent qualities; he is loving, meek, humble, well-spoken, &c. What now would this poor, sorry, beggarly creature think? What would she say? or how would she frame an answer? When king David sent to Abigail upon this account, and though she was a rich woman, yet she said, “Behold, let thine handmaid be a servant to wash the feet of the servants of my lord” (1 Sam 25:40, 41). She was confounded, she could not well tell what to say, the offer was so great, beyond what could in reason be expected. But suppose this great person should second his suit, and send to this sorry creature again, what would she say now? Would she not say, You mock me? But what if he affirms that he is in good earnest, and that his lord must have her to wife; yea, suppose he should prevail upon her to credit his message, and to address herself for her journey; yet, behold every thought of her pedigree confounds her; also her sense of want of beauty makes her ashamed; and if she doth but think of being embraced, the unbelief that is mixed with that thought whirls her into tremblings; and now she calls herself fool, for believing the messenger, and thinks not to go; if she thinks of being bold, she blushes; and the least thought that she shall be rejected, when she comes at him, makes her look as if she would give up the ghost. And is it a wonder, then, to see a soul that is drowned in the sense of glory and a sense of its own nothingness, to be confounded in itself, and to fear that the glory apprehended is too great, too good, and too rich, for such an one? That thing, heaven and eternal glory, is so great, and I that would have it, so small, so sorry a creature, that the thoughts of obtaining it confounds me. Thus, I say, doth the greatness of the things desired, quite dash and overthrow the mind of the desirer. O, it is too big! it is too big! it is too great a mercy! But, coming sinner, let me reason with thee. Thou sayest, it is too big, too great. Well, will things that are less satisfy thy soul? Will a less thing than heaven, than glory and eternal life, answer thy desires? No, nothing less; and yet I fear they are too big, and too good for me, ever to obtain. Well, as big and as good as they are, God giveth them to such as thou; they are not too big for God to give; no, not too big to give freely. Be content; let God give like himself; he is that eternal God, and giveth like himself. When kings give, they do not use to give as poor men do. Hence it is said, that Nabal made a feast in his house like the feast of a king; and again, “All these things did Araunah, as a king, give unto David” (1 Sam 25:36; 2 Sam 24:23). Now, God is a great king, let him give like a king; nay, let him give like himself, and do thou receive like thyself. He hath all, and thou hast nothing. God told his people of old, that he would save them in truth and in righteousness, and that they should return to, and enjoy the land, which before, for their sins, had spewed them out; and then adds, under a supposition of their counting the mercy too good, or too big, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts” (Zech 8:6). As who should say, they are now in captivity, and little in their own eyes; therefore they think the mercy of returning to Canaan is a mercy too marvellously big for them to enjoy; but if it be so in their eyes, it is not so in mine; I will do for them like God, if they will but receive my bounty like sinners. Coming sinner, God can give his heavenly Canaan, and the glory of it, unto thee; yea, none ever had them but as a gift, a free gift. He hath given us his Son, “How shall he not with him also freely give us all things?” (Rom 8:32). It was not the worthiness of Abraham, or Moses, or David or Peter, or Paul, but the mercy of God, that made them inheritors of heaven. If God thinks thee worthy, judge not thyself unworthy; but take it, and be thankful. And it is a good sign he intends to give thee, if he hath drawn out thy heart to ask. “Lord, thou hast heard the desire of the humble; thou wilt prepare their heart; thou wilt cause thine ear to hear” (Psa 10:17). When God is said to incline his ear, it implies an intention to bestow the mercy desired. Take it therefore; thy wisdom will be to receive, not sticking at thy own unworthiness. It is said, “He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory.” Again, “He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill, that he may set him with princes, even with the princes of his people” (1 Sam 2:8; Psa 113:7, 8). You see also when God made a wedding for his Son, he called not the great, nor the rich, nor the mighty; but the poor, the maimed, the halt, and the blind (Matt 12; Luke 14). Fifth. Thy fears that Christ will not receive thee may arise from the hideous roaring of the devil, who pursues thee. He that hears him roar, must be a mighty Christian, if he can at that time deliver himself from fear. He is called a roaring lion; and then to allude to that in Isaiah, “If one look” into them, they have “darkness and sorrow, and the light is darkened in the heavens thereof” (1 Peter 5:8; Isa 5:3). [Two of the devil’s objections.]—There are two things among many that Satan useth to roar out after them that are coming to Jesus Christ. 1. That they are not elected. Or, 2. That they have sinned the sin against the Holy Ghost. To both these I answer briefly— 1. [Election.]—Touching election, out of which thou fearest thou art excluded. Why, coming sinner, even the text itself affordeth thee help against this doubt, and that by a double argument. (1.) That coming to Christ is by virtue of the gift, promise, and drawing of the Father; but thou art a-coming; therefore God hath given thee, promised thee, and is drawing thee to Jesus Christ. Coming sinner, hold to this; and when Satan beginneth to roar again, answer, But I feel my heart moving after Jesus Christ; but that would not be, if it were not given by promise, and drawing to Christ by the power of the Father. (2.) Jesus Christ hath promised, “That him that cometh to him he will in no wise cast out.” And if he hath said it, will he not make it good, I mean even thy salvation? For, as I have said already, not to cast out, is to receive and admit to the benefit of salvation. If then the Father hath given thee, as is manifest by thy coming; and if Christ will receive thee, thou coming soul, as it is plain he will, because he hath said, “He will in no wise cast out;” then be confident, and let those conclusions, that as naturally flow from the text as light from the sun, or water from the fountain, stay thee. If Satan therefore objecteth, But thou art not elected; answer, But I am coming, Satan, I am coming; and that I could not be, but that the Father draws me; and I am coming to such a Lord Jesus, as will in no wise cast me out. Further, Satan, were I not elect, the Father would not draw me, nor would the Son so graciously open his bosom to me. I am persuaded, that not one of the nonelect shall ever be able to say, no, not in the day of judgment, I did sincerely come to Jesus Christ. Come they may, feignedly, as Judas and Simon Magus did; but that is not our question. Therefore, O thou honest-hearted coming sinner, be not afraid, but come. 2. [Of the sin against the Holy Ghost.]—As to the second part of the objection, about sinning the sin against the Holy Ghost, the same argument overthrows that also. But I will argue thus: (1.) Coming to Christ is by virtue of a special gift of the Father; but the Father giveth no such gift to them that have sinned that sin; therefore thou that art coming hast not committed that sin. That the Father giveth no such gift to them that have sinned that sin is evident—(a.) Because such have sinned themselves out of God’s favour; “They shall never have forgiveness” (Matt 12:32). But it is a special favour of God to give unto a man, to come to Jesus Christ; because thereby he obtaineth forgiveness. Therefore he that cometh hath not sinned that sin. (b.) They that have sinned the sin against the Holy Ghost, have sinned themselves out of an interest in the sacrifice of Christ’s body and blood; “There remaineth [for such] no more sacrifice for sins” (Heb 10:26). But God giveth not grace to any of them to come to Christ, that have no share in the sacrifice of his body and blood. Therefore, thou that art coming to him, hast not sinned that sin. (2.) Coming to Christ is by the special drawing of the Father; “No man can come to me except the Father which hath sent me draw him” (John 6:44). But the Father draweth not him to Christ, for whom he hath not allotted forgiveness by his blood; therefore they that are coming to Jesus Christ have not committed that sin, because he hath allotted them forgiveness by his blood. That the Father cannot draw them to Jesus Christ, for whom he hath not allotted forgiveness of sins, is manifest to sense: for that would be a plain mockery, a flam, neither becoming his wisdom, justice, holiness, nor goodness. (3.) Coming to Jesus Christ lays a man under the promise of forgiveness and salvation. But it is impossible that he that hath sinned that sin should ever be put under a promise of these. Therefore, he that hath sinned that sin can never have heart to come to Jesus Christ. (4.) Coming to Jesus Christ lays a man under his intercession. “For he ever liveth to make intercession for them that come” (Heb 7:25). Therefore, he that is coming to Jesus Christ cannot have sinned that sin. Christ has forbidden his people to pray for them that have sinned that sin; and, therefore, will not pray for them himself, but he prays for them that come. (5.) He that hath sinned that sin, Christ is to him of no more worth than is a man that is dead; “For he hath crucified to himself the Son of God;” yea, and hath also counted his precious blood as the blood of an unholy thing. (Heb 6; 10) Now, he that hath this low esteem of Christ will never come to him for life; but the coming man has an high esteem of his person, blood, and merits. Therefore, he that is coming has not committed that sin. (6.) If he that has sinned this sin might yet come to Jesus Christ, then must the truth of God be overthrown; which saith in one place, “He hath never forgiveness;” and in another, “I will in no wise cast him out.” Therefore, that he may never have forgiveness, he shall never have heart to come to Jesus Christ. It is impossible that such an one should be renewed, either to or by repentance (Heb 6). Wherefore, never trouble thy head nor heart about this matter; he that cometh to Jesus Christ cannot have sinned against the Holy Ghost. Sixth, Thy fears that Christ will not receive thee may arise from thine own folly, in inventing, yea, in thy chalking out to God, a way to bring thee home to Jesus Christ. Some souls that are coming to Jesus Christ are great tormentors of themselves upon this account; they conclude, that if their coming to Jesus Christ is right, they must needs be brought home thus and thus. As to instance: 1. Says one, If God be bringing of me to Jesus Christ, then will he load me with the guilt of sin till he makes me roar again. 2. If God be indeed a-bringing me home to Jesus Christ, then must I be assaulted with dreadful temptations of the devil. 3. If God be indeed a-bringing me to Jesus Christ, then, even when I come at him, I shall have wonderful revelations of him. This is the way that some sinners appoint for God; but, perhaps, he will not walk therein; yet will he bring them to Jesus Christ. But now, because they come not the way of their own chalking out, therefore they are at a loss. They look for heavy load and burden; but, perhaps, God gives them a sight of their lost condition, and addeth not that heavy weight and burden. They look for fearful temptations of Satan; but God sees that yet they are not fit for them, nor is the time come that he should be honoured by them in such a condition. They look for great and glorious revelations of Christ, grace, and mercy; but, perhaps, God only takes the yoke from off their jaws, and lays meat before them. And now again they are at a loss, yet a-coming to Jesus Christ; “I drew them,” saith God, “with cords of a man, with bands of love—I took the yoke from off their jaws, and laid meat unto them” (Hosea 11:4). Now, I say, If God brings thee to Christ, and not by the way that thou hast appointed, then thou art at a loss; and for thy being at a loss, thou mayest thank thyself. God hath more ways than thou knowest of to bring a sinner to Jesus Christ; but he will not give thee beforehand an account by which of them he will bring thee to Christ (Isa 40:13; Job 33:13). Sometimes he hath his ways in the whirlwind; but sometimes the Lord is not there (Nahum 1:3; 1 Kings 19:11). If God will deal more gently with thee than with others of his children, grudge not at it; refuse not the waters that go softly, lest he bring upon thee the waters of the rivers, strong and many, even these two smoking firebrand, the devil and guilt of sin (Isa 8:6, 7). He saith to Peter, “Follow me.” And what thunder did Zaccheus hear or see? Zaccheus, “Come down,” said Christ; “and he came down,” says Luke, “and received him joyfully.” But had Peter or Zaccheus made the objection that thou hast made, and directed the Spirit of the Lord as thou hast done, they might have looked long enough before they had found themselves coming to Jesus Christ. Besides, I will tell thee, that the greatness of sense of sin, the hideous roaring of the devil, yea, and abundance of revelations, will not prove that God is bringing thy soul to Jesus Christ; as Balaam, Cain, Judas, and others, can witness. Further, consider that what thou hast not of these things here, thou mayest have another time, and that to thy distraction. Wherefore, instead of being discontent, because thou art not in the fire, because thou hearest not the sound of the trumpet and alarm of war, “Pray that thou enter not into temptation;” yea, come boldly to the throne of grace, and obtain mercy, and find grace to help in that time of need (Psa 88:15; Matt 26:41; Heb 4:16). Poor creature! thou criest, if I were tempted, I could come faster and with more confidence to Christ. Thou sayest thou knowest not what. What says Job? “Withdraw thine hand far from me: and let not thy dread make me afraid. Then call thou, and I will answer: or let me speak, and answer thou me” (Job 13:21, 22). It is not the overheavy load of sin, but the discovery of mercy; not the roaring of the devil, but the drawing of the Father, that makes a man come to Jesus Christ; I myself know all these things. True, sometimes, yea, most an end, they that come to Jesus Christ come the way that thou desirest; the loading, tempted way; but the Lord also leads some by the waters of comfort. If I was to choose when to go a long journey, to wit, whether I would go it in the dead of winter or in the pleasant spring, though, if it was a very profitable journey, as that of coming to Christ is, I would choose to go it through fire and water before I would choose lose the benefit. But, I say, if I might choose the time, I would choose to go it in the pleasant spring, because the way would be more delightsome, the days longer and warmer, the nights shorter and not so cold. And it is observable, that that very argument that thou usest to weaken thy strength in the way, that very argument Christ Jesus useth to encourage his beloved to come to him: “Rise up,” saith he, “my love, my fair one, and come away.” Why? “For lo, the winter is past, the rain is over and gone; the flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our land; the fig-tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away” (Song 2:10–13). Trouble not thyself, coming sinner. If thou seest thy lost condition by original and actual sin; if thou seest thy need of the spotless righteousness of Jesus Christ; if thou art willing to be found in him, and to take up thy cross and follow him; then pray for a fair wind and good weather, and come away. Stick no longer in a muse and doubt about things, but come away to Jesus Christ. Do it, I say, lest thou tempt God to lay the sorrows of a travailing woman upon thee. Thy folly in this thing may make him do it. Mind what follows: “The sorrows of a travailing woman shall come upon him.” Why? “He is an unwise son; for he should not stay long in the place of the breaking forth of children” (Hosea 13:13). Seventh, Thy fears that Christ will not receive thee may arise from those decays that thou findest in thy soul, even while thou art coming to him. Some, even as they are coming to Jesus Christ, do find themselves grow worse and worse; and this is indeed a sore trial to the poor coming sinner. Fears that we do not run fast enough To explain myself. There is such an one a coming to Jesus Christ who, when at first he began to look out after him, was sensible, affectionate, and broken in spirit; but now is grown dark, senseless, hard-hearted, and inclining to neglect spiritual duties, &c. Besides, he now finds in himself inclinations to unbelief, atheism, blasphemy, and the like; now he finds he cannot tremble at God’s Word, his judgment, nor at the apprehension of hell fire; neither can he, as he thinketh, be sorry for these things. Now, this is a sad dispensation. The man under the sixth head complaineth for want of temptations, but thou hast enough of them; art thou glad of them, tempted, coming sinner? They that never were exercised with them may think it a fine thing to be within the range, but he that is there is ready to sweat blood for sorrow of heart, and to howl for vexation of spirit! This man is in the wilderness among wild beasts. Here he sees a bear, there a lion, yonder a leopard, a wolf, a dragon; devils of all sorts, doubts of all sorts, fears of all sorts, haunt and molest his soul. Here he sees smoke, yea, feels fire and brimstone, scattered upon his secret places. He hears the sound of an horrible tempest. O! my friends, even the Lord Jesus, that knew all things, even he saw no pleasure in temptations, nor did he desire to be with them; wherefore, one text saith, “he was led,” and another, “he was driven,” of the Spirit into the wilderness, to be tempted of the devil (Matt 4:1; Mark 1:12). But to return. Thus it happeneth sometimes to them that are coming to Jesus Christ. A sad hap indeed! One would think that he that is flying from wrath to come has little need of such clogs as these. And yet so it is, and woeful experience proves it. The church of old complained that her enemies overtook her between the straits; just between hope and fear, heaven and hell (Lam 1). This man feeleth the infirmity of his flesh, he findeth a proneness in himself to be desperate. Now, he chides with God, flings and tumbles like a wild bull in a net, and still the guilt of all returns upon himself, to the crushing of him to pieces. Yet he feeleth his heart so hard, that he can find, as he thinks, no kind falling under any of his miscarriages. Now, he is a lump of confusion in his own eyes, whose spirit and actions are without order. Temptations serve the Christian as the shepherd’s dog serveth the silly sheep; that is, coming behind the flock, he runs upon it, pulls it down, worries it, wounds it, and grievously bedabbleth it with dirt and wet, in the lowest places of the furrows of the field, and not leaving it until it is half dead, nor then neither, except God rebuke. Here is now room for fears of being cast away. Now I see I am lost, says the sinner. This is not coming to Jesus Christ, says the sinner; such a desperate, hard, and wretched heart as mine is, cannot be a gracious one, saith the sinner. And bid such an one be better, he says, I cannot; no, I cannot. Why temptations assail God’s people Question. But what will you say to a soul in this condition? Answer. I will say, That temptations have attended the best of God’s people. I will say, That temptations come to do us good; and I will say also, That there is a difference betwixt growing worse and worse, and thy seeing more clearly how bad thou art. There is a man of an ill-favored countenance, who hath too high a conceit of his beauty; and, wanting the benefit of a glass, he still stands in his own conceit; at last a limner is sent unto him, who draweth his ill-favored face to the life; now looking thereon, he begins to be convinced that he is not half so handsome as he thought he was. Coming sinner, thy temptations are these painters; they have drawn out thy ill-favored heart to the life, and have set it before thine eyes, and now thou seest how ill-favoured thou art. Hezekiah was a good man, yet when he lay sick, for aught I know, he had somewhat too good an opinion of his heart; and for aught I know also, the Lord might, upon his recovery, leave him to a temptation, that he might better know all that was in his heart. Compare Isaiah 38:1–3, with 2 Chronicles 32:31. Alas! we are sinful out of measure, but see it not to be the full, until an hour of temptation comes. But when it comes, it doth as the painter doth, draweth out our heart to the life: yet the sight of what we are should not keep us from coming to Jesus Christ. There are two ways by which God lets a man into a sight of the naughtiness of his heart; one is, by the light of the Word and Spirit of God; and the other is, by the temptations of the devil. But, by the first, we see our naughtiness one way; and, by the second, another. By the light of the Word and Spirit of God, thou hast a sight of thy naughtiness; and by the light of the sun, thou hast a sight of the spots and defilements that are in thy house or raiment. Which light gives thee to see a necessity of cleansing, but maketh not the blemishes to spread more abominably. But when Satan comes, when he tempts, he puts life and rage into our sins, and turns them, as it were, into so many devils within us. Now, like prisoners, they attempt to break through the prison of our body; they will attempt to get out at our eyes, mouth, ears, any ways, to the scandal of the gospel, and reproach of religion, to the darkening of our evidences, and damning of our souls. But I shall say, as I said before, this hath ofttimes been the lot of God’s people. And, “There hath no temptation overtaken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able” (1 Cor 10:13). See the Book of Job, the Book of Psalms, and that of the Lamentations. And remember further, that Christ himself was tempted to blaspheme, to worship the devil, and to murder himself, (Matt 4; Luke 4); temptations worse than which thou canst hardly be overtaken with. But he was sinless, that is true. And he is thy Saviour, and that is as true! Yea, it is as true also, that by his being tempted, he became the conqueror of the tempter, and a succourer of those that are tempted (Col 2:14, 15; Heb 2:15; 4:15, 16). Question. But what should be the reason that some that are coming to Christ should be so lamentably cast down and buffeted with temptations? Answer. It may be for several causes. 1. Some that are coming to Christ cannot be persuaded, until the temptation comes, that they are so vile as the Scripture saith they are. True, they see so much of their wretchedness as to drive them to Christ. But there is an over and above of wickedness which they see not. Peter little thought that he had had cursing, and swearing, and lying, and an inclination in his heart to deny his Master, before the temptation came; but when that indeed came upon him, then he found it there to his sorrow (John 13:36–38; Mark 14:36–40; 68–72). 2. Some that are coming to Jesus Christ are too much affected with their own graces, and too little taken with Christ’s person; wherefore God, to take them off from doting upon their own jewels, and that they might look more to the person, undertaking, and merits of his Son, plunges them into the ditch by temptations. And this I take to be the meaning of Job, “If I wash myself,” said he, “with snow-water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me” (Job 9:30). Job had been a little too much tampering with his own graces, and setting his excellencies a little too high; as these texts make manifest: Job 33:8–13; 34:5–10, 35:2, 3, 38:1, 2; 40:10–15, 42:3–6. But by that the temptations were ended, you find him better taught. Yea, God doth ofttimes, even for this thing, as it were, take our graces from us, and so leave us almost quite to ourselves and to the tempter, that we may learn not to love the picture more than the person of his Son. See how he dealt with them in the 16th of Ezekiel, and the second of Hosea. 3. Perhaps thou hast been given too much to judge thy brother, to condemn thy brother, because a poor tempted man. And God, to bring down the pride of thy heart, letteth the tempter loose upon thee, that thou also mayst feel thyself weak. For “pride goeth before destruction, and an haughty spirit before a fall” (Prov 16:18). 4. It may be thou hast dealt a little too roughly with those that God hath this way wounded, not considering thyself, lest thou also be tempted. And therefore God hath suffered it to come unto thee (Gal 6:1). 5. It may be thou wast given to slumber and sleep, and therefore these temptations were sent to awake thee. You know that Peter’s temptation came upon him after his sleeping; then, instead of watching and praying, then he denied, and denied, and denied his Master (Matt 26). 6. It may be thou hast presumed too far, and stood too much in thine own strength, and therefore is a time of temptation come upon thee. This was also one cause why it came upon Peter—Though all men forsake thee, yet will not I. Ah! that is the way to be tempted indeed (John 13:36–38). 7. It may be God intends to make thee wise, to speak a word in season to others that are afflicted; and therefore he suffereth thee to be tempted. Christ was tempted that he might be able to succour them that are tempted (Heb 2:18). 8. It may be Satan hath dared God to suffer him to tempt thee; promising himself, that if he will but let him do it, thou wilt curse him to his face. Thus he obtained leave against Job; wherefore take heed, tempted soul, lest thou provest the devil’s sayings true (Job 1:11). 9. It may be thy graces must be tried in the fire, that that rust that cleaveth to them may be taken away, and themselves proved, both before angels and devils, to be far better than of gold that perisheth; it may be also, that thy graces are to receive special praises, and honour, and glory, at the coming of the Lord Jesus to judgment, for all the exploits that thou hast acted by them against hell, and its infernal crew, in the day of thy temptation (1 Peter 1:6, 7). 10. It may be God would have others learn by thy sighs, groans, and complaints, under temptation, to beware of those sins for the sake of which thou art at present delivered to the tormentors. But to conclude this, put the worst to the worst—and then things will be bad enough—suppose that thou art to this day without the grace of God, yet thou art but a miserable creature, a sinner, that hath need of a blessed Saviour; and the text presents thee with one as good and kind as heart can wish; who also for thy encouragement saith, “And him that cometh to me I will in no wise cast out.” Application of Observation Second To come, therefore, to a word of application. Is it so, that they that are coming to Jesus Christ are ofttimes heartily afraid that Jesus Christ will not receive them? Then this teacheth us these things— 1. That faith and doubting may at the same time have their residence in the same soul. “O thou of little faith, wherefore didst thou doubt?” (Matt 14:31). He saith not, O thou of no faith! but, O thou of little faith! because he had a little faith in the midst of his many doubts. The same is true even of many that are coming to Jesus Christ. They come, and fear they come not, and doubt they come not. When they look upon the promise, or a word of encouragement by faith, then they come; but when they look upon themselves, or the difficulties that lie before them, then they doubt. “Bid me come,” said Peter; “Come,” said Christ. So he went down out of the ship to go to Jesus, but his hap was to go to him upon the water; there was the trial. So it is with the poor desiring soul. Bid me come, says the sinner; Come, says Christ, and I will in no wise cast thee out. So he comes, but his hap is to come upon the water, upon drowning difficulties; if, therefore, the wind of temptations blow, the waves of doubts and fears will presently arise, and this coming sinner will begin to sink, if he has but little faith. But you shall find here in Peter’s little faith, a twofold act; to wit, coming and crying. Little faith cannot come all the way without crying. So long as its holy boldness lasts, so long it can come with peace; but when it is so, it can come no further, it will go the rest of the way with crying. Peter went as far as his little faith would carry him: he also cried as far as his little faith would help, “Lord, save me, I perish!” And so with coming and crying he was kept from sinking, though he had but a little faith. “Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?” 2. Is it so, that they that are coming to Jesus Christ are ofttimes heartily afraid that Jesus Christ will not receive them? Then this shows us a reason of that dejection, and those castings down, that very often we perceive to be in them that are coming to Jesus Christ. Why, it is because they are afraid that Jesus Christ will not receive them. The poor world they mock us, because we are a dejected people; I mean, because we are sometimes so: but they do not know the cause of our dejection. Could we be persuaded, even then, when we are dejected, that Jesus Christ would indeed receive us, it would make us fly over their heads, and would put more gladness into our hearts than in the time in which their corn, wine, and oil increases (Psa 4:6, 7). But, 3. It is so, That they that are coming to Jesus Christ are ofttimes heartily afraid that he will not receive them. Then this shows that they that are coming to Jesus Christ are an awakened, sensible, considering people. For fear cometh from sense, and consideration of things. They are sensible of sin, sensible of the curse due thereto; they are also sensible of the glorious majesty of God, and of what a blessed, blessed thing it is to be received of Jesus Christ. The glory of heaven, and the evil of sin, these things they consider, and are sensible of. “When I remember, I am afraid.” “When I consider, I am afraid” (Job 21:6; 23:15). These things dash their spirits, being awake and sensible. Were they dead, like other men, they would not be afflicted with fear as they are. For dead men fear not, feel not, care not, but the living and sensible man, he it is that is ofttimes heartily afraid that Jesus Christ will not receive him. I say, the dead and senseless are not distressed. They presume; they are groundlessly confident. Who so bold as blind Bayard? These indeed should fear and be afraid, because they are not coming to Jesus Christ. O! the hell, the fire, the pit, the wrath of God, and torment of hell, that are prepared for poor neglecting sinners! “How shall we escape if we neglect so great salvation?” (Heb 3:3). But they want sense of things, and so cannot fear. 4. Is it so, that they that are coming to Jesus Christ are ofttimes heartily afraid that he will not receive them? Then this should teach old Christians to pity and pray for young comers. You know the heart of a stranger; for you yourselves were strangers in the land of Egypt. You know the fears, and doubts, and terrors, that take hold of them; for that they sometimes took hold of you. Wherefore pity them, pray for them, encourage them; they need all this: guilt hath overtaken them, fears of the wrath of God hath overtaken them. Perhaps they are within the sight of hell-fire; and the fear of going thither is burning hot within their hearts. You may know, how strangely Satan is suggesting his devilish doubts unto them, if possible he may sink and drown them with the multitude and weight of them. Old Christians, mend up the path for them, take the stumblingblocks out of the way; lest that which is feeble and weak be turned aside, but let it rather be healed (Heb 12). Bunyan, J. (2006). Come and Welcome, to Jesus Christ (Vol. 1, pp. 271–273). Bellingham, WA: Logos Bible Software. (Public Domain) In the Hay Field In the Hay Field "He causeth the grass to grow for the cattle."—Psalm 104:14. AT the appointed season all the world is busy with ingathering the grass crop, and you can scarcely ride a mile in the country without scenting the delicious fragrance of the new-mown hay, and hearing the sharpening of the mower’s scythe. There is a gospel in the hay-field, and that gospel we intend to bring out as we may be enabled by the Holy Spirit. Our text conducts us at once to the spot, and we shall therefore need no preface. "He causeth the grass to grow for the cattle"—three things we shall notice; first, that grass is in itself instructive; secondly, that grass is far more so when God is seen in it; and thirdly, that by the growth of grass for the cattle, the ways of grace may be illustrated. I. First, then, "He causeth the grass to grow for the cattle." Here we have something which is in itself instructive. Scarcely any emblem, with the exception of water and light, is more frequently used by inspiration than the grass of the field. In the first place, the grass may be instructively looked upon as the symbol of our mortality. "All flesh is grass." The whole history of man may be seen in the meadow. He springs up green and tender, subject to the frosts of infancy, which imperil his young life; he grows, he comes to maturity, he puts on beauty even as the grass is adorned with flowers; but after a while his strength departs and his beauty is wrinkled, even as the grass withers and is followed by a fresh generation, which withers in its turn. Like ourselves, the grass ripens but to decay. The sons of men come to maturity in due time, and then decline and wither as the green herb. Some of the grass is not left to come to ripeness at all, but the mower’s scythe removes it, even as swift-footed death overtakes the careless children of Adam. "In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth. For we are consumed by thine anger, and by thy wrath are we troubled." "As for man, his days are as grass: as a flower of the field, so he flourisheth. For the wind passeth over it, and it is gone; and the place thereof shall know it no more." This is very humbling; and we need frequently to be reminded of it, or we dream of immortality beneath the stars. We ought never to tread upon the grass without remembering that whereas the green sod covers our graves, it also reminds us of them, and preaches by every blade a sermon to us concerning our mortality, of which the text is, "All flesh is grass, and all the goodliness thereof is as the flower of the field." In the second place, grass is frequently used in Scripture as an emblem of the wicked. David tells us from his own experience that the righteous man is apt to grow envious of the wicked when he sees the prosperity of the ungodly. We have seen them spreading themselves like green bay trees, and apparently fixed and rooted in their places; and when we have smarted under our own troubles, and felt that all the day long we were scourged, and chastened every morning, we have been apt to say, "How can this be consistent with the righteous government of God?" We are reminded by the Psalmist that in a short time we shall pass by the place of the wicked, and lo, he shall not be; we shall diligently consider his place, and lo, it shall not be; for he is soon cut down as the grass, and withereth as the green herb. The grass withereth, the flower thereof fadeth away, and even so shall pass away for ever the glory of those who build upon the estate of time, and dig for lasting comfort in the mines of earth. As the Eastern husbandman gathers up the green herb, and, despite its former beauty, casts it into the furnace, such must be your lot, O vainglorious sinner! Thus will the judge command his angels, "Bind them in bundles to burn." Where now your merriment? Where now your confidence? Where now your pride and your pomp? Where now your boastings and your loud-mouthed blasphemies? They are silent for ever; for, as thorns crackle under a pot, but are speedily consumed, and leave nothing except a handful of ashes, so shall it be with the wicked as to this life; the fire of God’s wrath shall devour them. It is more pleasing to recollect that the grass is used in Scripture as a picture of the elect of God. The wicked are comparable to the dragons of the wilderness, but God’s own people shall spring up in their place, for it is written, "In the habitation of dragons, where each lay, shall be grass with reeds and rushes." The elect are compared to grass, because of their number as they shall be in the latter days, and because of the rapidity of their growth. You remember the passage, "There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth." O that the long expected day might soon come, when God’s people shall no longer be like a lone tuft of grass, but when they shall spring up as among the grass, as willows by the watercourses." Grass and willows are two of the fastest growing things we know of: so shall a nation be born in a day, so shall crowds be converted at once; for when the Spirit of God shall be mightily at work in the midst of the church, men shall fly unto Christ as doves fly to their dovecotes, so that the astonished church shall exclaim, "These, where had they been?" O that we might live to see the age of gold, the time which prophets have foretold, when the company of God’s people shall be innumerable as the blades of grass in the meadows, and grace and truth shall flourish. How like the grass are God’s people for this reason, that they are absolutely dependent upon the influences of heaven! Our fields are parched if vernal showers and gentle dews are withheld, and what are our souls without the gracious visitations of the Spirit? Sometimes through severe trials our wounded hearts are like the mown grass, and then we have the promise, "He shall come down like rain upon the mown grass; as showers that water the earth." Our sharp troubles have taken away our beauty, and lo, the Lord visits us, and we revive again. Thank God for that old saying, which is a gracious doctrine as well as a true proverb, "Each blade of grass has its own drop of dew." God is pleased to give his own peculiar mercies to each one of his own servants. "Thy blessing is upon thy people." Once again, grass is comparable to the food wherewith the Lord supplies the necessities of his chosen ones. Take the twenty-third Psalm, and you have the metaphor worked out in the sweetest form of pastoral song: "He maketh me to lie down in green pastures: he leadeth me beside the still waters." Just as the sheep has nourishment according to its nature, and this nourishment is abundantly found for it by its shepherd, so that it not only feeds, but then lies down in the midst of the fodder, satiated with plenty, and perfectly content and at ease; even so are the people of God when Jesus Christ leads them into the pastures of the covenant, and opens up to them the precious truths upon which their souls shall be fed. Beloved, have we not proved that promise true, "In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined"? My soul has sometimes fed upon Christ till I have felt as if I could receive no more, and then I have laid me down in the bounty of my God to take my rest, satisfied with favour, and full of the goodness of the Lord. Thus, you see, the grass itself is not without instruction for those who will incline their ear. II. In the second place, God is seen in the growing of the grass. He is seen first as a worker, "He causeth the grass to grow." He is seen secondly as a care-taker, "He causeth the grass to grow for the cattle." 1. First, as a worker, God is to be seen in every blade of grass, if we have but eyes to discern him. A blind world this, which always talks about "natural laws," and "the effects of natural causes," but forgets that laws cannot operate of themselves, and that natural causes, so called, are not causes at all unless the First Cause shall set them in motion. The old Romans used to say, God thundered; God rained. We say, it thunders; it rains. What "it"? All these expressions are subterfuges to escape from the thought of God. We commonly say, "How wonderful are the works of nature!" What is "nature"? Do you know what nature is? I remember a lecturer in the street, an infidel, speaking about nature, and he was asked by a Christian man standing by whether he would tell him what nature was, He never gave a reply. The production of grass is not the result of natural law apart from the actual work of God; mere law would be inoperative unless the great Master himself sent a thrill of power through the matter which is regulated by the law—unless, like the steam engine, which puts force into all the spinning-jennies and wheels of a cotton-mill, God himself were the motive power to make every wheel revolve. I find rest on the grass as on a royal couch, now that I know that my God is there at work for his creatures. Having asked you to see God as a worker, I want you to make use of this—therefore I bid you to see God in common things. He makes the grass to grow—grass is a common thing. You see it everywhere, yet God is in it. Dissect it and pull it to pieces: the attributes of God are illustrated in every single flower of the field, and in every green leaf. In like manner see God in your common matters, your daily afflictions, your common joys, your every-day mercies. Do not say, "I must see a miracle before I see God." In truth, everything teems with marvel. See God in the bread of your table and the water of your cup. It will be the happiest way of living if you can say in each providential circumstance, "My Father has done all this." See God also in little things. The little things of life are the greatest troubles. A man will hear that his house is burned down more quietly than he will see an ill-cooked joint of meat upon his table, when he reckoned upon its being done to a turn. It is the little stone in the shoe which makes the pilgrim limp. To see God in little things, to believe that there is as much the presence of God in a limb falling from the elm as in the avalanche which crushes a village; to believe that the guidance of every drop of spray, when the wave breaks on the rock, is as much under the hand of God as the steerage of the mightiest planet in its course: to see God in the little as well as in the great—all this is true wisdom. Think, too, of God working among solitary things; for grass does not merely grow where men take care of it, but up there on the side of the lone Alp, where no traveller has ever passed. Where only the eye of the wild bird has beheld their lonely verdure, moss and grass display their beauty; for God’s works are fair to other eyes than those of mortals. And you, solitary child of God, dwelling unknown and obscure, in a remote hamlet; you are not forgotten by the love of heaven. He maketh the grass to grow all alone, and shall he not make you flourish despite your loneliness? He can bring forth your graces and educate you for the skies in solitude and neglect. The grass, you know, is a thing we tread upon, nobody thinks of its being crushed by the foot, and yet God makes it grow. Perhaps you are oppressed and down-trodden, but let not this depress your spirit, for God executeth righteousness for all those that are oppressed: he maketh the grass to grow, and he can make your heart to flourish under all the oppressions and afflictions of life, so that you shall still be happy and holy though all the world marches over you; still living in the immortal life which God himself bestows upon you though hell itself set its heel upon you. Poor and needy one, unknown, unobserved, oppressed and down-trodden, God makes the grass to grow, and he will take care of you. 2. But I said we should see in the text God also as a great caretaker. "He causeth the grass to grow for the cattle." "Doth God take care for oxen? Or saith he it altogether for our sakes?" "Thou shalt not muzzle the mouth of the ox that treadeth out the corn," shows that God has a care for the beasts of the field; but it shows much more than that, namely, that he would have those who work for him feed as they work. God cares for the beasts, and makes grass to grow for them. Then, my soul, though sometimes thou hast said with David, "So foolish was I, and ignorant: I was as a beast before thee," yet God cares for thee. "He giveth to the beast his food, and to the young ravens which cry"—there you have an instance of his care for birds, and here we have his care for beasts; and though you, my hearer, may seem to yourself to be as black and defiled as a raven, and as far from anything spiritually good as the beasts, yet take comfort from this text; he gives grass to the cattle, and he will give grace to you, though you think yourself to be as a beast before him. Observe, he cares for these beasts who are helpless as to caring for themselves. The cattle could not plant the grass, nor cause it to grow. Though they can do nothing in the matter, yet he does it all for them; he causeth the grass to grow. You who are as helpless as cattle to help yourselves, who can only stand and moan out your misery, but know not what to do, God can prevent you in his lovingkindness, and favour you in his tenderness. Let the bleatings of your prayer go up to heaven, let the moanings of your desires go up to him, and help shall come to you though you cannot help yourselves. Beasts are dumb, speechless things, yet God makes the grass grow for them. Will he hear those that cannot speak, and will he not hear those who can? Since our God views with kind consideration the cattle in the field, he will surely have compassion upon his own sons and daughters when they desire to seek his face. There is this also to be said, God not only cares for cattle, but the food which he provides for them is fit food—he causeth grass to grow for the cattle, just the sort of food which ruminants require. Even thus the Lord God provides fit sustenance for his people. Depend upon him by faith and wait upon him in prayer, and you shall have food convenient for you. You shall find in God’s mercy just that which your nature demands, suitable supplies for peculiar wants. This "convenient" food the Lord takes care to reserve for the cattle, for no one eats the cattle’s food but the cattle. There is grass for them, and nobody else cares for it, and thus it is kept for them; even so God has a special food for his own people; "the secret of the Lord is with them that fear him, and he will show them his covenant." Though the grass be free to all who choose to eat it, yet no creature careth for it except the cattle for whom it is prepared; and though the grace of God be free to all men, yet no man careth for it except the elect of God, for whom he prepared it, and whom he prepares to receive it. There is as much reserve of the grass for the cattle as if there were walls around it; and so, though the grace of God be free, and there be no bound set about it, yet it is as much reserved as if it were restricted. God is seen in the grass as the worker and the caretaker: then let us see his hand in providence at all times. Let us see it, not only when we have abundance, but even when we have scant supplies; for the grass is preparing for the cattle even in the depth of winter. And you, ye sons of sorrow, in your trials and troubles, are still cared for by God; he will accomplish his own divinely gracious purposes in you: only be still and see the salvation of God. Every winter’s night has a direct connection with the joyous days of mowing and reaping, and each time of grief is linked to future joy. III. Our third head is most interesting. God’s working in the grass for the cattle gives us illustrations concerning grace. I will soliloquize, and say to myself as I read the text, "He causeth the grass to grow for the cattle. In this I perceive a satisfying provision for that form of creature. I am also a creature, but I am a nobler creature than the cattle. I cannot imagine for a moment that God will provide all that the cattle need and not provide for me. But naturally I feel uneasy: I cannot find in this world what I want—if I were to win all its riches I should still be discontented; and when I have all that heart could wish of time’s treasures, yet still my heart feels as if it were empty. There must be somewhere or other something that will satisfy me as a man with an immortal soul. God altogether satisfies the ox; he must therefore have something or other that would altogether satisfy me if I could get it. There is the grass, the cattle get it, and when they have eaten their share, they lie down and seem perfectly contented; now, all I have ever found on earth has never satisfied me so that I could lie down and be satisfied; there must, then, be something somewhere that would content me if I could get at it." Is not this good reasoning? I ask both the Christian and the unbeliever to go with me so far; but then let us proceed another step:—The cattle do get what they want—not only is the grass provided, but they get it. Why should not I obtain what I want? I find my soul hungering and thirsting after something more than I can see with my eyes or hear with my ears: there must be something to satisfy my soul, why should I not find it? The cattle pasture upon that which satisfies them: why should not I obtain satisfaction too? Then I begin to pray, "O Lord, satisfy my mouth with good things, and renew my youth." While I am praying I also meditate and think,—God has provided for cattle that which is consonant to their nature: they are nothing but flesh, and flesh is grass, there is therefore grass for their flesh. I also am flesh, but I am something else besides: I am spirit, and to satisfy me I need spiritual meat. Where is it? When I turn to God’s word, I find there that though the grass withereth, the word of the Lord endureth for ever; and the word which Jesus speaks unto us is spirit and life. "Oh! then," I say, "here is spiritual food for my spiritual nature, I will rejoice therein. O may God help me to know what that spiritual meat is, and enable me to lay hold upon it, for I perceive that though God provides the grass for the cattle, the cattle must eat it themselves. They are not fed if they refuse to eat. I must imitate the cattle, and receive that which God provides for me? What do I find provided in Scripture? I am told that the Lord Jesus came into this world to suffer, and bleed, and die instead of me, and that if I trust in him I shall be saved; and, being saved, the thoughts of his love will give solace and joy to me and be my strength. What have I to do but to feed on these truths? I do not find the cattle bringing any preparation to the pasture except hunger, but they enter it and partake of their portion. Even so must I by an act of faith live upon Jesus. Lord, give me grace to feed upon Christ; make me hungry and thirsty after him; give me the faith by which I may be a receiver of him, that so I may be satisfied with favour, and full of the goodness of the Lord. My text, though it looked small, grows as we meditate upon it. I want to introduce you to a few more illustrations of divine grace. Preventing grace may here be seen in a symbol. Grass grew before cattle were made. We find in the first chapter of Genesis that God provided the grass before he created the cattle. And what a mercy that covenant supplies for God’s people were prepared before they were born. God had given his Son Jesus Christ to be the Saviour of his chosen before Adam fell; long before sin came into the world the everlasting mercy of God foresaw the ruin of sin, and provided a refuge for every elect soul. What a thought it is for me, that, before I hunger, God has prepared the manna; before I thirst, God has caused the rock in the wilderness to send forth crystal streams to satisfy the thirst of my soul! See what sovereign grace can do! Before the cattle come to the pasture the grass has grown for them, and before I feel my need of divine mercy, that mercy is provided for me. Then I perceive an illustration of free grace, for when the ox comes into the field, he brings no money with him. So I, a poor needy sinner, having nothing, come and receive Christ without money and without price. The Lord maketh the grass to grow for the cattle, and so doth he provide grace for my needy soul, though I have now no money, no virtue, no excellence of my own. And why is it, my friends, why is it that God gives the cattle the grass? The reason is, because they belong to him. Here is a text to prove it. "The silver and the gold are mine, and the cattle upon a thousand hills." God provides grass for his own cattle, and grace is provided for God’s people? Of every herd of cattle in the world, God could say, "They are mine." Long before the grazier puts his brand on the bullock God has set his creating mark upon it; so, before the stamp of Adam’s fall was set upon our brow, the stamp of electing love was set there: "In thy book all my members were written, which in continuance were fashioned, when as yet there was none of them." God also feeds cattle because he has entered into a covenant with them to do so. "What! a covenant with the cattle!" says somebody. Ay! truly so, for when God spake to his servant Noah, in that day when all the cattle came out of the ark, we find him saying, "I establish my covenant with you, and with your seed after you; and with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you." Thus a covenant was made with the cattle, and that covenant was that seed-time and harvest should not fail; therefore the earth brings forth for them, and for them the Lord causeth the grass to grow. Does Jehovah keep his covenant with cattle, and will he not keep his covenant with his own beloved? Ah! it is because his chosen people are his covenanted ones in the person of the Lord Jesus, that he provides for them all things that they shall need in time and in eternity, and satisfies them out of the fulness of his everlasting love. Once, again, God feeds the cattle, and then the cattle praise him. We find David saying, in the hundred and forty-eighth Psalm, "Praise the Lord … ye beasts and all cattle." The Lord feeds his people to the end that their glory may sing praise unto him and not be silent. While other creatures give glory to God, let the redeemed of the Lord especially say so, whom he has redeemed out of the hand of the enemy. Nor even yet is our text exhausted. Turning one moment from the cattle, I want you to notice the grass. It is said of the grass, "He causeth the grass to grow": here is a doctrinal lesson, for if grass does not grow without God’s causing it to grow, how could grace arise in the human heart apart from divine operations? Surely grace is a much more wonderful product of divine wisdom than the grass can be! And if grass does not grow without a divine cause, depend upon it grace does not dwell in us without a divine implantation. If I have so much as one blade of grace growing within me, I must trace it all to God’s divine will, and render to him all the glory. Again, if God thinks it worth his while to make grass, and take care of it, much more will he think it to his honour to cause his grace to grow in our hearts. If the great invisible Spirit, whose thoughts are high and lofty, condescends to look after that humble thing which grows by the hedge, surely he will condescend to watch over his own nature, which he calls "the incorruptible seed, which liveth and abideth for ever!" Mungo Park, in the deserts of Africa, was much comforted when he took up a little piece of moss, and saw the wisdom and power of God in that lonely piece of verdant loveliness. So, when you see the fields ripe and ready for the mower, your hearts should leap for joy to see how God has produced the grass, caring for it all through the rigorous cold of winter, and the chill months of spring, until at last he sent the genial rain and sunshine, and brought the fields to their best condition. And so, my soul, though thou mayest endure many a frost of sorrow and a long winter of trial, yet the Lord will cause thee to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: to whom be glory for ever. Amen. Spurgeon, C. H. (1882). Farm Sermons. New York: Passmore and Alabaster. (Public Domain) The Incarnation, The Cause of Trouble The Incarnation, The Cause of Trouble WHEN Christ was born, many were troubled because of Him. Matthew says that “Herod was troubled, and all Jerusalem with him.” It is an unusual thing to hear of a king being troubled by a babe. Proud Herod, the fire-eater, troubled by a babe in swaddling-bands, lying in a manger? Ah, me! how little is the real greatness of wickedness, and how small a power of goodness may bring it grief! When some people hear the Gospel, and find that it has power in it, they are troubled. Herod was troubled, because he feared that he should lose his throne; he thought that the house of David, in the person of the new-born Child, would take possession of his throne; so he trembled, and was troubled. How many there are still who think that, if religion be true, they will lose by it! Business will suffer. There are some businesses that ought to suffer; and as true godliness spreads, they will suffer. I need not indicate them; but those who are engaged in them usually feel that they had better cry out, “Great is Diana of the Ephesians,” for they get their living by making and selling her shrines; and if their shrines are in danger, and their craft is in danger, then they are troubled. I have known men, who have been ringleaders in sin, and they have thought that they should lose some of their followers through Christ’s coming; so they have been troubled. But “all Jerusalem” was troubled with Herod. Why was that? It was most probably because the people thought there would be contention. If there was a new King born, there would be a fight between Him and Herod, and there would be trouble for Jerusalem. So there are some men who say, “Do not bring that religion here; it makes such contention. One believes this, and one believes that, and another believes nothing at all. We shall have trouble in the family if we get religion into it.” Yes, you will; that is acknowledged in the Scriptures, for our Lord came to bring fire on the earth. He has come, with a sword in His hand, on purpose to fight against everything that is evil; and there must, therefore, be contention. Hence I do not wonder that the lovers of ease are troubled. Yet it is very sad that the Gospel, which is meant to be good news to men, should trouble them; that the heavenly offer of free grace should trouble them; that to have Heaven’s gate widely opened before them should trouble them; that to be asked to wash themselves or to be washed in the blood of Christ should trouble them. Troubled by infinite mercy! Troubled by almighty love! Yet such is the depravity of human nature that, to many who hear the Gospel every day, it is still nothing but a trouble to them. Herod tried to get out of the trouble by playing the part of a hypocrite. “Yes,” he says to the wise men, “there is One who is born King of the Jews. Will you kindly tell me all about it? You say that you saw a star; when did it appear? Be very precise in your account of it. Did you take note of its movements? What time in the evening was it first visible? What day of the month did it appear?” Herod is very particular in getting all the information that he can about the star; and now he sends for the doctors of divinity, and the scribes, and the priests, and he says to them, “When ought this Messiah, that you talk about, to be born, and where ought He to be born? Tell me.” Herod, you see, is a wonderful disciple, is he not? He is sitting at the feet of the doctors; he is willing to be instructed by the magi; and then he finishes up by saying to the wise men, “You go and worship the new-born King; you are quite right to have come all this distance to worship this Child. Be particular, too, to take notes as to where you find Him, and then come and tell me about Him, that I also may go and worship Him.” So we always find that, where Christ is, there is a Herod or a Judas somewhere near. If the Gospel comes to any place, there is a certain number of persons who say, “Oh, yes, yes, yes, we shall attend that place!” I know a certain town where there is one true preacher of the Gospel, who has won many to Christ; but there are a great many who go there who know nothing at all about Christ. A certain number of people would think that all was wrong with them if they did not hear sound doctrine; but all the while they have made up their minds that sound doctrine shall never change their lives, and shall never affect their inward character. They are hypocrites, just as this man Herod was. They will not have Christ to reign over them. They do not mind hearing about Him; they do not mind acknowledging to a certain extent His rights; but they will not yield allegiance to Him, they will not practically submit to His rule, and become believers in Him, and followers of Him. Spurgeon, C. H. (2009). Christ’s Incarnation: The foundation of Christianity (pp. 105–108). Bellingham, WA: Logos Bible Software. (Public Domain) Good Friday 1597 Bishop Lancelot Andrewes Good Friday 1597 — Bishop Lancelot Andrewes Zechariah 12:10 And they shall look upon Me, Whom they have pierced. That great and honourable person the Eunuch, sitting in his chariot, and reading a like place of the Prophet Esay, asketh St. Philip. "I pray thee,* Of Whom speaketh the Prophet this? of himself, or some other?" A question very material, and to great good purpose, and to be asked by us in all prophecies. For knowing who the party is, we shall not wander in the Prophet’s meaning. Now, if the Eunuch had been reading this of Zachary, as then he was that of Esay, and had asked the same question of St. Philip, he would have made the same answer. And as he out of those words took occasion, so may we out of these take the like, to preach Jesus unto them. For neither of himself, nor of any other, but of Jesus, speaketh the Prophet this;* and "the testimony of Jesus is the spirit of this prophecy." That so it is the Holy Ghost is our warrant, Who in St. John’s Gospel reporting the Passion, and the last act of the Passion—this opening of the side, and piercing of the heart—our Saviour Christ saith plainly, that in the piercing the very words of the prophecy were fulfilled,* Respicient in Me Quem transfixerunt. Which term of piercing we shall the more clearly conceive, if with the ancient writers, we sort it with the beginning of Psalm 22. the Psalm of the Passion. For, in the very front or inscription of this Psalm, our Saviour Christ is compared cervo matutino, "to the morning hart;" that is, a hart roused early in the morning, as from His very birth He was by Herod, hunted and chased all His life long, and this day brought to His end, and, as the poor deer, stricken and pierced through side, heart, and all; which is it we are here willed to behold. There is no part of the whole course of our Saviour Christ’s life or death but it is well worthy our looking on, and from each part in it there goeth virtue to do us good; but of all other parts, and above them all, this last part of His piercing is here commended unto our view. Indeed, how could the Prophet commend it more, than in avowing it to be an act of grace, as in the fore part of this verse he doth? Effundam super cos Spiritum Gratiæ, et respicient, &c.* as if he should say; If there be any grace in us, we will think it worth the looking on. Neither doth the Prophet only, but the Apostle also, call us unto it,* and willeth us what to "look unto" and regard, "Jesus the Author and Finisher of our faith." Then specially, and in that act, when for "the joy of our salvation set before Him He endured the cross, and despised the shame;" that is, in this spectacle, when He was pierced. Which surely is continually, all our life long, to be done by us, and at all times some time to be spared unto it; but if at other times, most requisite at this time, this very day which we hold holy to the memory of His Passion, and the piercing of His precious side. That, though on other days we employ our eyes otherwise, this day at least we fix them on this object, respicientes in Eum. This day, I say, which is dedicated to none other end,* but even to lift up the Son of Man, as Moses did the serpent in the wilderness, that we may look upon Him and live; when every Scripture that is read soundeth nothing but this unto us, when by the office of preaching Jesus Christ is lively described in our sight, and as the Apostle speaketh,* is "visibly crucified among us;" when in the memorial of the Holy Sacrament,* "His death is shewed forth until He come," and the mystery of this His piercing so many ways, so effectually represented before us. This prophecy therefore, if at any time, at this time to take place, Respicient in Me, &c. The principal words are but two, and set down unto us in two points. I. The sight itself, that is, the thing to be seen; II. and the sight of it, that is, the act of seeing or looking. Quem transfixerunt is the object, or spectacle propounded. Respicient in Eum, is the act or duty enjoined. Of which the object though in place latter, in nature is the former, and first to be handled; for that there must be a thing first set up, before we can set our eyes to look upon it. Of the object generally, first. Certain it is, that Christ is here meant: St. John hath put us out of doubt for that point. And Zachary here could have set down His name, and said, Respice in Christum; for Daniel before had named his name, Occidetur Messias;* and Zachary, being after him in time, might have easily repeated it. But it seemed good to the Holy Ghost and to him, rather to use a circumlocution; and suppressing His name of Christ, to express Him by the style or term, Quem transfixerunt. Which being done by choice, must needs have a reason of the doing, and so it hath. 1. First, the better to specify and particularize the Person of Christ, by the kind, and most peculiar circumstance, of His death.* Esay had said, Morietur, "Die He shall, and lay down His soul an offering for sin." 2. Die—but what death? a natural or a violent?* Daniel tells us, Occidetur; He shall die, not a natural, but a violent death. 3. But many are slain after many sorts, and divers kinds there be of violent deaths. The Psalmist, the more particularly to set it down, describeth it thus:* "They pierced My hands and My feet;" which is only proper to the death of the Cross. 4. Die, and be slain, and be crucified. But sundry else were crucified; and therefore the Prophet here, to make up all, addeth, that He should not only be crucifixus, but transfixus; not only have His hands and His feet, but even His heart pierced too. Which very note severs Him from all the rest, with as great particularity as may be; for that, though many besides at other times, and some at the same time with Him were crucified, yet the side and the heart of none was opened, but His, and His only. 2. Secondly, as to specify Christ Himself in Person, and to sever Him from the rest; so in Christ Himself, and in His Person, to sever from the rest of His doings and sufferings, what that is that chiefly concerneth us, and we specially are to look to; and that is this day’s work—Christ pierced. St. Paul doth best express this:* "I esteemed," saith he, "to know nothing among you, save Jesus Christ, and Him crucified." That is, the perfection of our knowledge is Christ; the perfection of our knowledge in, or touching Christ, is the knowledge of Christ’s piercing. This is the chief sight; nay, as it shall after appear, in this sight are all sights; so that know this, and know all. This generally. Now, specially. In the object, two things offer themselves; 1. The Passion, or suffering itself, which was, to be "pierced." 2. And the Persons, by whom. For if the Prophet had not intended the Persons should have had their respect too, he might have said Respicient in Eum Qui transfixus est;—which passive would have carried the Passion itself full enough—but so he would not, but rather chose to say, Quem transfixerunt; which doth necessarily imply the piercers themselves too. So that we must needs have an eye in the handling, both to the fact, and to the persons, 1. quid, and 2. quibus, both what, and of whom. In the Passion, we first consider the degree; for transfixerunt is a word of gradation, more than fixerunt, or suffixerunt, or confixerunt either. Expressing unto us the piercing, not with whips and scourges; nor of the nails and thorns, but of the spear-point. Not the whips and scourges, wherewith His skin and flesh were pierced; nor the nails and thorns wherewith His feet, hands, and head were pierced; but the spear-point which pierced, and went through, His very heart itself; for of that wound,* of the wound in His heart, is this spoken. Therefore trans is here a transcendent—through and through; through skin and flesh, through hands and feet, through side and heart, and all; the deadliest and deepest wound, and of highest gradation. Secondly, as the preposition trans hath his gradation of divers degrees, so the pronoun me hath his generality of divers parts; best expressed in the original. "Upon Me;" not, upon My body and soul. "Upon Me" Whose Person, not Whose parts, either body without, or soul within; but "upon Me," Whom wholly, body and soul, quick and dead, "they have pierced." Of the body’s piercing there can be no question, since no part of it was left unpierced. Our senses certify us of that—what need we farther witness? Of the soul’s too, it is as certain, and there can be no doubt of it neither; that we truly may affirm; Christ, not in part, but wholly, was pierced. For we should do injury to the sufferings of our Saviour, if we should conceive by this piercing none other but that of the spear. And may a soul then be pierced? Can any spear-point go through it? Truly Simeon saith to the blessed Virgin by way of prophecy,* that "the sword should go through her soul," at the time of His Passion. And as the sword through hers, so I make no question but the spear through His. And if through hers which was but anima compatientis, through His much more, which was anima patientis; since compassion is but passion at rebound. Howbeit, it is not a sword of steel, or a spear-head of iron, that entereth the soul, but a metal of another temper; the dint whereof no less goreth and woundeth the soul in proportion, than those do the body. So that we extend this piercing of Christ farther than to the visible gash in His side, even to a piercing of another nature, whereby not His heart only was stabbed, but His very spirit wounded too. The Scripture recounteth two, and of them both expressly saith, that they both pierce the soul. The Apostle saith it by sorrow:* "And pierced themselves through with many sorrows."* The Prophet, of reproach: "There are whose words are like the pricking of a sword;" and that to the soul both, for the body feels neither. With these, even with both these, was the soul of Christ Jesus wounded. For sorrow—it is plain through all four Evangelists; Undique tristis est anima Mea usque ad mortem!* "My soul is environed on every side with sorrow,* even to the death." Cœpit Jesus tædere et pavere,* "Jesus began to be distressed and in great anguish."* Factus in agoniâ, "being cast into an agony."* Jam turbata est anima Mea; "Now is My soul troubled." Avowed by them all, confessed by Himself. Yea, that His strange and never else heard of sweat—drops of blood plenteously issuing from Him all over His body, what time no manner of violence was offered to His body, no man then touching Him, none being near Him; that blood came certainly from some great sorrow wherewith His soul was pierced. And that His most dreadful cry, which at once moved all the powers of Heaven and earth,* "My God, My God, &c." was the voice of some mighty anguish, wherewith His soul was smitten; and that in other sort, than with any material spear. For derelinqui a Deo—the body cannot feel it, or tell what it meaneth. It is the soul’s complaint, and therefore without all doubt His soul within Him was pierced and suffered, though not that which—except charity be allowed to expound it—cannot be spoken without blasphemy. Not so much, God forbid! yet much, and very much, and much more than others seem to allow; or how much, it is dangerous to define. To this edge of sorrow, if the other of piercing despite be added as a point, as added it was, it will strike deep into any heart; especially, being wounded with so many sorrows before. But the more noble the heart, the deeper; who beareth any grief more easily than this grief, the grief of a contumelious reproach.* "To persecute a poor distressed soul, and to seek to vex Him that is already wounded at the heart," why, it is the very pitch of all wickedness; the very extremity that malice can do, or affliction can suffer. And to this pitch were they come, when after all their wretched villanies and spittings, and all their savage indignities in reviling Him most opprobriously, He being in the depth of all His distress, and for very anguish of soul crying, Eli, Eli, &c., they stayed those that would have relieved him; and void of all humanity then scorned,* saying; "Stay, let alone, let us see if Elias will now come and take Him down." This barbarous and brutish inhumanity of theirs, must needs pierce deeper into His soul, than ever did the iron into His side. To all which if we it add, not only that horrible ingratitude of theirs, there by Him seen, but ours also no less than theirs by Him foreseen at the same time; who make so slender reckoning of these His piercings, and, as they were a matter not worth the looking on, vouchsafe not so much as to spend an hour in the due regard and meditation of them; nay, not that only, but farther by incessant sinning, and that without remorse, do most unkindly requite those His bitter pains, and as much as in us lies,* "even crucify afresh the Son of God, making a mock of Him and His piercings." These I say, for these all and every of them in that instant were before His eyes, must of force enter into, and go through and through His soul and spirit; that what with those former sorrows, and what with these after indignities, the Prophet might truly say of Him, and He of Himself in Me, "upon Me;" not whose body or whose soul, but whom entirely and wholly, both in body and soul, alive and dead, they have pierced and passioned this day on the cross. Of the persons;—which, as it is necessarily implied in the word, is very properly incident to the matter itself. For it is usual, when one is found slain as here, to make enquiry, By whom he came by his death. Which so much the rather is to be done by us, because there is commonly an error in the world, touching the parties that were the causes of Christ’s death. Our manner is, either to lay it on the soldiers, that were the instruments; or if not upon them, upon Pilate the judge that gave sentence; or if not upon him, upon the people that importuned the judge; or lastly, if not upon them, upon the Elders of the Jews that animated the people; and this is all to be found by our quest of enquiry. But the Prophet here indicted others. For by saying, "They shall look," &c., "Whom they have pierced," he intendeth by very construction, that the first and second "They," are not two, but one and the same parties. And that they that are here willed to look upon Him, are they and none other that were the authors of this fact, even of the murder of Jesus Christ. And to say truth, the Prophet’s intent is no other but to bring the malefactors themselves that pierced Him, to view the body and the wounded heart of Him, "Whom they have so pierced." In the course of justice we say, and say truly, when a party is put to death, that the executioner cannot be said to be the cause of his death; nor the sheriff, by whose commandment he doth it; neither yet the judge by whose sentence; nor the twelve men by whose verdict; nor the law itself, by whose authority it is proceeded in. For, God forbid we should indict these, or any of these, of murder. Solum peccatum homicida; sin, and sin only, is the murderer. Sin, I say, either of the party that suffereth; or of some other, by whose means, or for whose cause, he is put to death. Now, Christ’s own sin it was not that He died for. That is most evident.* Not so much by His own challenge, Quis ex vobis arguit Me de peccato?* as by the report of His judge, who openly professed that he had examined Him, and "found no fault in Him." "No, nor yet Herod," for being sent to him and examined by him also, nothing worthy death was found in Him.* And therefore, calling for water and washing his hands he protesteth his own innocency of the blood of this "Just Man;" thereby pronouncing Him Just, and void of any cause in Himself of His own death. It must then necessarily be the sin of some others, for whose sake Christ Jesus was thus pierced. And if we ask, who those others be? or whose sins they were? the Prophet Esay tells us,* Posuit super Eum iniquitates omnium nostrûm, "He laid upon Him the transgressions of us all;" who should, even for those our many, great, and grievous transgressions, have eternally been pierced, in body and soul, with torment and sorrows of a never-dying death, had not He stepped between us and the blow, and received it in His own body; even the dint of the wrath of God to come upon us. So that it was the sin of our polluted hands that pierced His hands, the swiftness of our feet to do evil that nailed His feet, the wicked devices of our heads that gored His head, and the wretched desires of our hearts that pierced His heart. We that "look upon," it is we that "pierced Him;" and it is we that "pierced Him," that are willed to "look upon Him." Which bringeth it home to us, to me myself that speak, and to you yourselves that hear; and applieth it most effectually to every one of us, who evidently seeing that we were the cause of this His piercing, if our hearts be not too hard, ought to have remorse to be pierced with it. When, for delivering to David a few loaves, Abimelech and the Priests were by Saul put to the sword, if David did then acknowledge with grief of heart and say,* "I, even I, am the cause of the death of thy father and all his house;"—when he was but only the occasion of it, and not that direct neither—may not we, nay ought not we much more justly and deservedly say of this piercing of Christ our Saviour, that we verily, even we, are the cause thereof, as verily we are, even the principals in this murder; and the Jews and others, on whom we seek to derive it, but only accessories and instrumental causes thereof. Which point we ought as continually, so seriously to think of; and that no less than the former. The former, to stir up compassion in ourselves, over Him that thus was pierced; the latter, to work deep remorse in our hearts, for being authors of it. That He was pierced, will make our bowels melt with compassion over Christ. That He was pierced by us that look on Him, if our hearts be not "flint," as Job saith, or as "the nether mill-stone,"* will breed remorse over ourselves, wretched sinners as we are. The act followeth in these words; Respicient in Eum. A request most reasonable, to "look upon Him"—but "to look upon Him," to bestow but a look and nothing else, which even of common humanity we cannot deny, Quia non aspicere despicere est. It argueth great contempt, not to vouchsafe it the cast of our eye, as if it were an object utterly unworthy the looking toward. Truly, if we mark it well, nature itself of itself inclineth to this act. When Amasa treacherously was slain by Joab, and lay weltering in his blood by the way side, the story saith that not one of the whole army, then marching by,* but when he came at him, "stood still and looked on him." In the Gospel, the party that goeth from Jerusalem to Jericho was spoiled and wounded and lay drawing on, though the Priest and Levite that passed near the place relieved him not, as the Samaritan after did; yet it is said of them, they "went near and looked on,"* and then passed on their way. Which desire is even natural in us; so that even nature itself inclineth us to satisfy the Prophet. Nature doth, and so doth Grace too. For generally we are bound to "regard the work of the Lord,* and to consider the operations of His hands;" and specially this work, in comparison whereof God Himself saith, the former works of His "shall not be remembered,* nor the things done of old once regarded." Yea Christ Himself, pierced as He is, inviteth us to it. For in the Prophet here it is not in Eum, but in Me; not ‘on Him,’ but "on Me Whom they have pierced." But more fully in Jeremy; for, to Christ Himself do all the ancient writers apply, and that most properly, those words of the Lamentation;* "Have ye no regard all ye that pass by this way? Behold and sec, if there be any sorrow like My sorrow, which is done unto Me, wherewith the Lord hath afflicted Me in the day of His fierce wrath." Our own profit, which is wont to persuade well, inviteth us;* for that as from the brazen serpent no virtue issued to heal but unto them that steadily beheld it, so neither doth there from Christ but upon those that with the eye of faith have their contemplation on this object; who thereby draw life from Him, and without it may and do perish, for all Christ and His Passion. And if nothing else move us, this last may, even our danger. For the time will come when we ourselves shall desire, that God looking with an angry countenance upon our sins, would turn His face from them and us, and look upon the face of His Christ, that is, respicere in Eum; which shall justly be then denied us, if we ourselves could never be gotten to do this duty, respicere in Eum, when it was called for of us. God shall not look upon Him at ours, Whom we would not look upon at His request. In the act itself are enjoined three things: 1. That we do it with attention; for it is not Me, but in Me; not only "upon Him," but "into Him," 2. That we do it oft, again and again, with iteration; for respicient is re-aspicient. Not a single act, but an act iterated. 3. That we cause our nature to do it, as it were, by virtue of an injunction, per actum elicitum, as the schoolmen call it. For in the original it is in the commanding conjugation, that signifieth, facient se respicere, rather than respicient. First then, not slightly, superficially or perfunctorily, but steadfastly, and with due attention, to "look upon Him." And not to look upon the outside alone, but to look into the very entrails; and with our eye to pierce Him That was thus pierced. In Eum beareth both. 1. "Upon Him" if we "look," we shall see so much as Pilate shewed of Him;—ecce Homo, that He is a Man. And if He were not a man, but some other unreasonable creature, it were great ruth to see Him so handled. 2. Among men we less pity malefactors, and have most compassion on them that be innocent. And He was innocent, and deserved it not, as you have heard, His enemies themselves being His judges. 3. Among those that be innocent, the more noble the person, the greater the grief, and the more heavy ever is the spectacle. Now if we consider the verse of this text well, we shall see it is God Himself and no man that here speaketh, for to God only it belongeth to "pour out the Spirit of grace," it passeth man’s reach to do it; so that, if we look better upon Him, we shall see as much as the Centurion saw, that this party thus pierced "is the Son of God."* The Son of God slain!* Surely he that hath done this deed "is the child of death," would every one of us say; Et tu es homo, "Thou art the man," would the Prophet answer us. You are they, for whose sins the Son of God hath His very heart-blood shed forth. Which must needs strike into us remorse of a deeper degree than before; that not only it is we that have pierced the party thus found slain, but that this party, whom we have thus pierced, is not a principal person among the children of men, but even the only-begotten Son of the Most High God. Which will make us cry out with St. Augustine, O amaritudo peccati mei, ad quam tollendam necessaria fuit amaritudo tanta! ‘Now sure, deadly was the bitterness of our sins, that might not be cured, but by the bitter death and blood-shedding Passion of the Son of God.’ And this may we see looking upon Him. But now then, if we look in Eum, "into Him," we shall see yet a greater thing, which may raise us in comfort, as far as the other cast us down. Even the bowels of compassion and tender love, whereby He would and was content to suffer all this for our sakes.* For that, whereas "no man had power to take His life from Him," for He had power to have commanded twelve legions of Angels in His just defence;* and without any Angel at all, power enough of Himself with His Ego sum, to strike them all to the ground;* He was content notwithstanding all this, to lay down His life for us sinners. The greatness of which love passeth the greatest love that man hath; for "greater love than this hath no man, but to bestow his life for his friends,"* whereas He condescended to lay it down for His enemies. Even for them that sought His death, to lay down His life, and to have His blood shed for them that did shed it; to be pierced for His piercers. Look how the former in Eum worketh grief, considering the great injuries offered to so great a Personage; so, to temper the grief of it, this latter in Eum giveth some comfort, that so great a Person should so greatly love us, as for our sakes to endure all those so many injuries, even to the piercing of His very heart. Secondly, respicient, that is, re-aspicient; not once or twice, but oftentimes to look upon it; that is, as the Prophet saith here, iteratis vicibus, to look again and again; or, as the Apostle saith, recogitare,* "to think upon it over and over again," as it were to dwell in it for a time. In a sort, with the frequentness of this our beholding it, to supply the weakness and want of our former attention. Surely, the more steadily and more often we shall fix our eye upon it, the more we shall be inured; and being inured, the more desire to do it. For at every looking some new sight will offer itself, which will offer unto us occasion, either of godly sorrow, true repentance, sound comfort, or some other reflection, issuing from the beams of this heavenly mirror. Which point, because it is the chief point, the Prophet here calleth us to, even how to look upon Christ often, and to be the better for our looking; it shall be very agreeable to the text, and to the Holy Ghost’s chief intent, if we prove how, and in how diverse sorts, we may with profit behold and "look upon Him" Whom thus we have "pierced." First then, looking upon Him, we may bring forth for the first effect that which immediately followeth this text itself in this text, Et plangent Eum:—Respice et plange. First, ‘look and lament,’ or mourn; which is indeed the most kindly and natural effect of such a spectacle. "Look upon Him that is pierced," and with looking upon Him be pierced thyself; respice et transfigere. A good effect of our first look, if we could bring it forth. At leastwise, if we cannot respice et transfigere, ‘look and be pierced,’ yet that it might be respice et compungere, ‘that with looking on Him we might be "pricked in our hearts," ’* and have it enter past the skin, though it go not clean through. Which difference in this verse the Prophet seemeth to insinuate, when first he willeth us to mourn as for one’s only son, with whom all is lost. Or, if that cannot be had, to mourn as for a first-begotten son, which is though not so great, yet a great mourning; even for the first-begotten, though other sons be left. And,* in the next verse, if we cannot reach to natural grief, yet he wisheth us to mourn with a civil; even with such a lamentation as was made for Josias. And behold a greater than Josias is here. Coming not, as he, to an honourable death in battle, but to a most vile death, the death of a malefactor; and not, as Josias, dying without any fault of theirs, but mangled and massacred in this shameful sort for us, even for us and our transgressions. Verily, the dumb and senseless creatures had this effect wrought in them, of mourning at the sight of His death; in their kind sorrowing for the murder of the Son of God. And we truly shall be much more senseless than they, if it have in us no work to the like effect. Especially, considering it was not for them He suffered all this, nor they no profit by it, but for us it was, and we by it saved; and yet they had compassion, and we none. Be this then the first. Now, as the first is respice et transfigere, ‘look upon Him and be pierced;’ so the second may be, and that fitly, respice et transfige, ‘look upon Him and pierce;’ and pierce that in thee that was the cause of Christ’s piercing, that is, sin and the lusts thereof. For as men that are pierced indeed with the grief of an indignity offered, withal are pricked to take revenge on him that offers it, such a like affection ought our second looking to kindle in us, even to take a wreak or revenge upon sin, quia fecit hoc, ‘because it hath been the cause of all this.’ I mean, as the Holy Ghost termeth it, a mortifying or crucifying; a thrusting through of our wicked passions and concupiscences, in some kind of repaying those manifold villanies, which the Son of God suffered by means of them. At leastwise, as before, if it kindle not our zeal so far against sin, yet that it may slake our zeal and affection to sin; that is, respice ne respicias, respice Christum ne respicias peccatum. That we have less mind, less liking, less acquaintance with sin, for the Passion-sake. For that by this means we do in some sort spare Christ, and at least make His wounds no wider; whereas by affecting sin anew we do what in us lieth to crucify Him afresh, and both increase the number, and enlarge the wideness of His wounds. It is no unreasonable request, that if we list not wound sin, yet seeing Christ hath wounds enough, and they wide and deep enough, we should forbear to pierce Him farther, and have at least this second fruit of our looking upon Him; either to look and to pierce sin, or to look and spare to pierce Him any more. Now, as it was sin that gave Him these wounds, so it was love to us that made Him receive them, being otherwise able enough to have avoided them all. So that He was pierced with love no less than with grief, and it was that wound of love made Him so constantly to endure all the other. Which love we may read in the palms of His hands, as the Fathers express it out of Esay 49:16;* for "in the palms of His hands He hath graven us," that He might not forget us. And the print of the nails in them, are as capital letters to record His love towards us. For Christ pierced on the cross is liber charitatis, ‘the very book of love’ laid open before us. And again, this love of His we may read in the cleft of His heart. Quia clavus penetrans factus est nobis clavis reserans, saith Bernard, ut patcant nobis viscera per vulnera;* ‘the point of the spear serves us instead of a key, letting us through His wounds see His very bowels,’ the bowels of tender love and most kind compassion, that would for us endure to be so entreated. That if the Jews that stood by said truly of Him at Lazarus’ grave,* Ecce quomodo dilexit eum! when He shed a few tears out of His eyes; much more truly may we say of Him, Ecce quomodo dilexit nos! seeing Him shed both water and blood, and that in great plenty, and that out of His heart. Which sight ought to pierce us with love too, no less than before it did with sorrow. With one, or with both, for both have power to pierce; but specially love, which except it had entered first and pierced Him, no nail or spear could ever have entered. Then let this be the third, respice et dilige; ‘look and be pierced with love of Him’ that so loved thee, that He gave Himself in this sort to be pierced for thee. And forasmuch as it is Christ His Ownself That, resembling His Passion on the cross to the brazen serpent lift up in the wilderness, maketh a correspondence between their beholding and our believing—for so it is John 3:14.—we cannot avoid,* but must needs make that an effect too; even respice et crede. And well may we believe and trust Him, Whom looking a little before we have seen so constantly loving us. For the sight of that love maketh credible unto us, whatsoever in the whole Scripture is affirmed unto us of Christ, or promised in His Name; so that believe it, and believe all. Neither is there any time wherein with such cheerfulness or fulness of faith we cry unto Him,* "My Lord, and My God," as when our eye is fixed upon "the print of the nails, and on the hole in the side" of Him that was pierced for us. So that this fourth duty Christ Himself layeth upon us, and willeth us from His own mouth, respice et crede. And believing this of Him, what is there the eye of our hope shall not look for from Him? What would not He do for us, That for us would suffer all this? It is St. Paul’s argument,* "If God gave His Son for us, how shall He deny us any thing with Him?" That is, respice et spera. ‘Look upon Him, and His heart opened, and from that gate of hope promise thyself, and look for all manner of things that good are.’ Which our expectation is reduced to these too: 1. The deliverance from evil of our present misery; 2. and the restoring to the good of our primitive felicity. By the death of this undefiled Lamb, as by the yearly Passover, look for and hope for a passage out of Egypt, which spiritually is our redemption from the servitude of the power of darkness. And as by the death of the Sacrifice we look to be freed from whatsoever evil, so by the death of the High Priest look we for and hope for restitution to all that is good; even to our forfeited estate in the land of Promise which is Heaven itself, where is all joy and happiness for evermore. Respice et spera, ‘look and look for;’ by the Lamb that is pierced to be freed from all misery, by the High Priest that is pierced fruition of all felicity. Now, inasmuch as His heart is pierced, and His side opened; the opening of the one, and the piercing of the other, is to the end somewhat may flow forth. To which end, saith St. Augustine, Vigilanti verbo usus est Apostolus, ‘the Apostle was well advised when he used the word opening;’* for there issued out "water and blood," which make the sixth effect, Respice et recipe. Mark it running out, and suffer it not to run waste, but receive it.* Of the former, the water, the Prophet speaketh in the first words of the next chapter,* that out of His pierced side God "opened a fountain of water to the House of Israel for sin and for uncleanness;" of the fulness whereof we all have received in the Sacrament of our Baptism. Of the latter, the blood, which the Prophet,* in the ninth chapter before, calleth "the blood of the New Testament," we may receive this day; for it will run in the high and holy mysteries of the Body and Blood of Christ. There may we be partakers of the flesh of the Morning Hart,* as upon this day killed. There may we be partakers of "the cup of salvation,"* "the precious blood" "which was shed for the remission of our sins."* Our part it shall be not to account "the blood of the Testament an unholy thing,"* and to suffer it to run in vain for all us, but with all due regard to receive it so running, for even therefore was it shed. And so to the former to add this sixth, Respice et recipe. And shall we alway receive grace, even streams of grace issuing from Him That is pierced, and shall there not from us issue something back again, that He may look for and receive from us that from Him have, and do daily, receive so many good things? No doubt there shall, if love which pierced Him have pierced us aright. And that is, no longer to hold you with these effects, Respice et retribue. For it will even behove us, no less than the Psalmist, to enter into the consideration of quid retribuam.* Especially since we by this day both see and receive that, which he and many others desired to see, and receive, and could not.* Or if we have nothing to render,* yet ourselves to return with the Samaritan, and falling down at His feet, with a loud voice, to glorify His goodness, Who finding us in the estate that other Samaritan found the forlorn and wounded man, healed us by being wounded Himself, and by His own death restored us to life. For all which His kindness if nothing will come from us, not so much as a kind and thankful acknowledgment, we are certainly worthy He should restrain the fountain of His benefits, which hitherto hath flowed most plenteously, and neither let us see nor feel Him any more. But I hope for better things—that love, such and so great love, will pierce us, and cause both other fruits, and especially thoughts of thankfulness to issue from us. Thus many, and many more if the time would serve, but thus many several uses may we have of thus many several respects, or reflexed lookings upon Him Whom we have pierced. Thirdly, facient se respicere. For the Holy Ghost did easily foresee, we would not readily be brought to the sight, or to use our eyes to so good an end. Indeed, to flesh and blood it is but a dull and heavy spectacle. And neither willingly they begin to look upon it, and having begun are never well till they have done and look off of it again. Therefore is the verb by the Prophet put into this conjugation of purpose, which to turn in strict propriety is respicere se facient, rather than respicient. ‘They shall procure or cause, or even enjoin or enforce themselves to look upon it;’ or, as one would say, look that they look upon it. For some new and strange spectacle, though vain and idle, and which shall not profit us how strange soever, we cause ourselves sometimes to take a journey, and besides our pains are at expenses too to behold them. We will not only look upon, but even cause ourselves to look upon vanities; and in them, we have the right use of facient se respicere. And why should we not take some pains, and even enjoin ourselves to look upon this, being neither far off, nor chargeable to come to, and since the looking on it may so many ways so mainly profit us?* Verily it falleth out oft, that of Christ’s; violenti rapiunt illud, nature is not inclined, and where it is not inclined, force must be offered, which we call in schools actum elicitum. Which very act by us undertaken for God, and as here at His word, is unto Him a sacrifice right acceptable. Therefore facias, or fac facias; ‘do it willingly, or do it by force.’ Do it, I say, for done it must be. Set it before you and look on it; or if you list not, remove it, and set it full before you: though it be not with your ease, respice, ‘look back upon it’ with some pain; for one way or other, look upon it we must. The necessity whereof, that we may the better apprehend it, it will not be amiss we know, that these words are in two sundry places two sundry ways applied.* 1. Once by St. John in the Gospel, 2. and the second time again by Christ Himself in the Revelation. By St. John to Christ at His first coming, suffering as our Saviour upon the cross. By Christ to Himself at His second coming, sitting as our Judge upon His throne, in the end of the world:* "Behold He cometh in the clouds, and every eye shall see Him, yea, even they that pierced Him;" et plangent se super Eum omnes gentes terræ. The meaning whereof is, Look upon Him here if you will; enjoin yourselves if you think good, either here or somewhere else; either now or then, look upon Him you shall. And they which put this spectacle far from them here, and cannot endure to "look upon Him Whom they have pierced," et plangere Eum, "and be grieved for Him," while it is time; a place and time shall be, when they shall be enforced to look upon Him, whether they will or no, et plangent se super Eum, ‘and be grieved for themselves,’ that they had no grace to do it sooner. Better compose themselves to a little mourning here, with some benefit to be made by their beholding, than to be drawn to it there when it is too late, and when all their looking and grieving will not avail a whit. For there respicientes respiciet, et despicientes despiciet; ‘His look shall be amiable to them that have respected His piercing here, and dreadful on the other side to them that have neglected it.’ And as they that have inured themselves to this looking on here,* shall in that day "look up and lift up their heads with joy, the day of their redemption being at hand;" so they that cannot bring themselves to look upon Him here, after they once have looked upon Him there, shall not dare to do it the second time, but cry to the mountains, "Fall upon us, and to the hills,* Hide us from the face of Him That sits upon the throne." Therefore, respicient is no evil counsel. No, though it be facient se respicere. In a word, if thus causing ourselves to fix our eyes on Him we ask, How long we shall continue so doing, and when we may give over? let this be the answer; Donec totus fixus in corde, Qui totus fixus in cruce. Or if that be too much or too hard, yet saltem, ‘at the least,’ respice in Illum donce Ille te respexerit, ‘Look upon Him till He look upon you again.’ For so He will.* He did upon Peter, and with His look melted him into tears. He that once and twice before denied Him and never wept, because Christ looked not on him, then denied and Christ looked on him, and "he went out and wept bitterly." And if to Peter thus He did, and vouchsafed him so gracious a regard, when Peter not once looked toward Him, how much more shall He not deny us like favour, if by looking on Him first we provoke Him in a sort to a second looking on us again, with the Prophet, saying; Proposui Dominum coram me,* ‘I have set Thee, O Lord, before me;’* and again, Respice in me, &c. "O look Thou upon me, and be merciful unto me, as Thou usest to do to those that love Thy Name." "That love Thy Name," which is Jesus, "a Saviour;" and which love that sight wherein most properly Thy Name appeareth, and wherein Thou chiefly shewest Thyself to be Jesus "a Saviour." And to conclude, if we ask, How we shall know when Christ doth thus respect us? Then truly, when fixing both the eyes of our meditation "upon Him That was pierced,"—as it were one eye upon the grief, the other upon the love wherewith He was pierced, we find by both, or one of these, some motion of grace arise in our hearts; the consideration of His grief piercing our hearts with sorrow, the consideration of His love piercing our hearts with mutual love again. The one is the motion of compunction which they felt, who when they heard such things "were pricked in their hearts."* The other, the motion of comfort which they felt, who, when Christ spake to them of the necessity of His piercing, said; "Did we not feel our hearts warm within us?"* That, from the shame and pain He suffered for us; this, from the comforts and benefits He thereby procured for us. These have been felt at this looking on, and these will be felt. It may be at the first, imperfectly, but after with deeper impression; and that of some, with such as nemo scit, ‘none knoweth,’ but He that hath felt them. Which that we may endeavour to feel, and endeavouring may feel, and so grow into delight of this looking, God, &c. Comments are closed.