CMF eZine The online magazine of the Christian Military Fellowship. 24 October Lord of the Harvest By Dan Cartwright 0 Comment In the two previous articles in this series, Behind Enemy Lines: Situational Awareness and Understanding the Mission, we said that, as believers in Christ, we are living “behind enemy lines” and that as followers of Christ, it is our mission to share the Gospel and make disciples for the Kingdom of our Lord. Now we'll see how God provides all we need to accomplish our mission by: · Equipping the messenger, · Preparing hearts for the message, and · Connecting the heart to the message. Equipping the Messenger. “When he (Jesus) saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36). Jesus was moved with a deep compassion for people, comparing the multitudes without a savior to helpless sheep without a shepherd (infantry squad without a squad leader). The Holy Spirit of God, living inside the believer, will give us the same gut-wrenching compassion for our loved ones, friends, co-workers, comrades in battle, and even those who mistreat us. “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8) “When they (Jewish religious leaders and the Roman ‘feds’) saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus” (Acts 4:13). The Holy Spirit, who lives inside the believer, providing assurance, comfort and guidance, also provides power to be an effective witness to the gospel. Peter and John were common fishermen who hung out with Jesus for a few years, listening to His teaching. When the Holy Spirit came in power on Pentecost, the head knowledge became heart knowledge. They couldn't help but talk about what they had seen and heard! Preparing hearts for the message. “No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day” (John 6:44). At the same time God is preparing messengers, He is busy preparing hearts to receive the most important message they will ever receive! It might be a family member, friend or co-worker, or the soldier by your side in a firefight. Sometimes opportunities to share God's message come knocking loudly at your door, but more often they just “happen.” I remember a lot of those ─ the medic on the SF “A” team who “happened” to be dating a Christian girl, who “happened” to be talking to him about spiritual stuff, resulting in his “happening” to ask me about the things she was saying! Connecting the heart to the message. There's a great story in the New Testament where we see the process at work. Acts 8:26-40 tells of Phillip, whom God had prepared as the messenger, an Ethiopian man who “happened” to be reading one of the prophets, and, a “divine” appointment. Phillip ended up sharing the good news about Jesus, and the Ethiopian received the message in his heart, was baptized in a convenient pool of water and went on his way rejoicing. So What? Although the story of Philip and the Ethiopian was a bit more spectacular than we see in our normal everyday life as Christians, the process is the same. There is an equipped messenger, a prepared heart, and a connecting that impacts eternity. The architect of the process is the Holy Spirit of God. Jesus Christ is the Lord of the harvest! He told his disciples: “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field” (Matthew 9:37, 38). God has a plan and doesn’t need “Super-Christians” to make it work. All God wants is workers. Look in the mirror and see one of God’s harvest workers. Now that you are available, the Lord of the Harvest will do the rest. Remember, harvest workers are always behind enemy lines. In the two previous articles in this series, Behind Enemy Lines: Situational Awareness and Understanding the Mission, we said that, as believers in Christ, we are living “behind enemy lines” and that as followers of Christ, it is our mission to share the Gospel and make disciples for the Kingdom of our Lord. Now we'll see how God provides all we need to accomplish our mission by: · Equipping the messenger, · Preparing hearts for the message, and · Connecting the heart to the message. Equipping the Messenger. “When he (Jesus) saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36). Jesus was moved with a deep compassion for people, comparing the multitudes without a savior to helpless sheep without a shepherd (infantry squad without a squad leader). The Holy Spirit of God, living inside the believer, will give us the same gut-wrenching compassion for our loved ones, friends, co-workers, comrades in battle, and even those who mistreat us. “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8) “When they (Jewish religious leaders and the Roman ‘feds’) saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus” (Acts 4:13). The Holy Spirit, who lives inside the believer, providing assurance, comfort and guidance, also provides power to be an effective witness to the gospel. Peter and John were common fishermen who hung out with Jesus for a few years, listening to His teaching. When the Holy Spirit came in power on Pentecost, the head knowledge became heart knowledge. They couldn't help but talk about what they had seen and heard! Preparing hearts for the message. “No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day” (John 6:44). At the same time God is preparing messengers, He is busy preparing hearts to receive the most important message they will ever receive! It might be a family member, friend or co-worker, or the soldier by your side in a firefight. Sometimes opportunities to share God's message come knocking loudly at your door, but more often they just “happen.” I remember a lot of those ─ the medic on the SF “A” team who “happened” to be dating a Christian girl, who “happened” to be talking to him about spiritual stuff, resulting in his “happening” to ask me about the things she was saying! Connecting the heart to the message. There's a great story in the New Testament where we see the process at work. Acts 8:26-40 tells of Phillip, whom God had prepared as the messenger, an Ethiopian man who “happened” to be reading one of the prophets, and, a “divine” appointment. Phillip ended up sharing the good news about Jesus, and the Ethiopian received the message in his heart, was baptized in a convenient pool of water and went on his way rejoicing. So What? Although the story of Philip and the Ethiopian was a bit more spectacular than we see in our normal everyday life as Christians, the process is the same. There is an equipped messenger, a prepared heart, and a connecting that impacts eternity. The architect of the process is the Holy Spirit of God. Jesus Christ is the Lord of the harvest! He told his disciples: “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field” (Matthew 9:37, 38). God has a plan and doesn’t need “Super-Christians” to make it work. All God wants is workers. Look in the mirror and see one of God’s harvest workers. Now that you are available, the Lord of the Harvest will do the rest. Remember, harvest workers are always behind enemy lines. Related The Joy of Harvest The Joy of Harvest "They joy before thee according to the joy in harvest."—Isaiah 9:3. THE other day I kept the feast with a company who shouted "Harvest Home." I was glad to see the rich and poor rejoicing together; and when the cheerful meal was ended, I was glad to turn one of the tables into a pulpit, and in the large barn to preach the gospel of the ever-blessed God to an earnest audience. My heart was merry in harmony with the occasion, and I shall now keep in the same key, and talk to you a little upon the joy of harvest. Londoners forget that it is harvest time; living in this great desert of dingy bricks we hardly know what a wheatear is like, except as we see it dry and white in the window of a corn-dealer’s shop; yet let us all remember that there is such a season as harvest, when by God’s goodness the fruits of the earth are gathered in. What is the joy of harvest which is here taken as the simile of the joy of the saints before God? I am afraid that to the more selfish order of spirits the joy of harvest is simply that of personal gratification at the increase of wealth. Sometimes the farmer only rejoices because he sees the reward of his toils, and is so much the richer man. I hope that with many there mingles the second cause of joy; namely, gratitude to God that an abundant harvest will give bread to the poor, and remove complaining from our streets. There is a lawful joy in harvest, no doubt, to the man who is enriched by it; for any man who works hard has a right to rejoice when at last he gains his desire. It would be well if men would always recollect that their last and greatest harvest will be to them according to their labour. He that soweth to the flesh will of the flesh reap corruption, and only the man that soweth to the spirit will of the spirit reap life everlasting. Many a young man commences life by sowing what he calls his wild oats, which he had better never have sown, for they will bring him a terrible harvest. He expects that from these wild oats he will gather a harvest of true pleasure, but it cannot be: the truest pleasures of life spring from the good seed of righteousness, and not from the hemlock of sin. As a man who sows thistles in his furrows must not expect to reap the golden wheatsheaf, so he who follows the ways of vice must not expect happiness. On the contrary, if he sows the wind he will reap the whirlwind. When a sinner feels the pangs of conscience he may well say, "This is what I sowed." When he shall at last receive the punishment of his evil deeds he will blame no one but himself: he sowed tares and he must reap tares. On the other hand, the Christian man, though his salvation is not of works, but of grace, will have a gracious reward given to him by his Master. Sowing in tears, he shall reap in joy. Putting out his talents to interest, he shall enter into his Master’s joy, and hear him say, "Well done, good and faithful servant." The joy of harvest in part consists of the reward of labour; may such be our joy in serving the Lord. The joy of harvest has another element in it, namely, that of gratitude to God for favours bestowed. We are singularly dependent on God; far more so than most of us imagine. When the children of Israel were in the wilderness they went forth every morning and gathered the manna. Our manna does not come to us every morning, but it comes once a year. It is as much a heavenly supply as if it lay like a hoar-frost round about the camp. If we went out into the field and gathered food which dropped from the clouds we should think it a great miracle; and is it not as great a marvel that our bread should come up from the earth as that it should come down from the sky? The same God who bade the heavens drop with angels’ food bids the dull earth in its due season yield corn for mankind. Therefore, whenever we find that harvest comes, let us be grateful to God, and let us not suffer the season to pass over without psalms of thanksgiving. I believe I shall be correct if I say that there is never in the world, as a rule, more than sixteen months’ supply of food; that is to say, when the harvest is gathered in, there may be sixteen months’ supply; but at the time of harvest there is not usually enough wheat in the whole world to last the population more than four or five months; so that if the harvest did not come we should be on the verge of famine. We live still from hand to mouth. Let us pause and bless God, and let the joy of harvest be the joy of gratitude. To the Christian it should be great joy, by means of the harvest, to receive an assurance of God’s faithfulness. The Lord has promised that seed-time and harvest, summer and winter, shall never cease; and when you see the loaded wain carrying in the crop you may say to yourself, "God is true to his promise. Despite the dreary winter and the damp spring, autumn has come with its golden grain." Depend upon it, that as the Lord keeps this promise he will keep all the rest. All his promises are yea and amen in Christ Jesus: if he keeps his covenant to the earth, much more will he keep his covenant with his own people, whom he hath loved with an everlasting love. Go, Christian, to the mercy-seat with the promise on your lip and plead it. Be assured it is not a dead letter. Let not unbelief cause you to stammer when you mention the promise before the throne, but say it boldly—"Fulfil this word unto thy servant on which thou hast caused me to hope." Shame upon us that we so little believe our God. The world is full of proofs of his goodness. Every rising sun, every falling shower, every revolving season certifies his faithfulness. Wherefore do we doubt him? If we never doubt him till we have cause for it we shall never know distrust again. Encouraged by the return of harvest, let us resolve in the strength of the Spirit of God that we will not waver, but will believe in the divine word and rejoice in it. Once more. To the Christian, in the joy of harvest there will always be the joy of expectation. As there is a harvest to the husbandman for which he waiteth patiently, so there is a harvest for all faithful waiters who are looking for the coming and the appearing of our Lord and Saviour Jesus Christ. The mature Christian, like the ripe ear of corn, hangs down his head with holy humility. When he was but green in the things of God he stood erect and was somewhat boastful, but now that he has become full of the blessing of the Lord he is humbled thereby, and bows himself down; he is waiting for the sickle, and he dreads it not, for no common reaper shall come to gather Christ’s people—he himself shall reap the harvest of the world. The Lord leaves the destroying angel to reap the vintage and to cast it into the wine-vat to be trodden with vengeance; but as for the grain which he himself has sown, he will gather it himself with his own golden sickle. We are looking for this. We are growing amongst the tares, and sometimes we are half afraid lest the tares should be stronger than ourselves and choke the wheat; but we shall be separated by-and-by, and when the corn is well winnowed and stored in the garner, we shall be there. It is this expectation which even now makes our hearts throb with joy. We have gone to the grave with precious sheaves that belonged to our Master, and when we were there we thought we could almost say, "Lord, if they sleep they shall do well. Let us die with them." Our joy of harvest is the hope of being at rest with all the saints, and for ever with the Lord. A view of these shadowy harvests upon earth should make us exceedingly glad, because they are the image and foreshadowing of the eternal harvest above. So much about the joy of harvest; but I hasten onward. What joys are those which to the believer are as the joy of harvest? It is a common notion that Christians are an unhappy people. It is true that we are tried, but it is false that we are miserable. With all their trials, believers have such a compensation in the love of Christ that they are still a blessed generation, and it may be said of them, "Happy art thou, O Israel." One of the first seasons in which we knew a joy equal to the joy of harvest—a season which has continued with us ever since it commenced—was when we found the Saviour, and so obtained salvation. You recollect for yourselves, brethren and sisters, the time of the ploughing of your souls. My heart was fallow, and covered with weeds; but on a certain day the great Husbandman came and began to plough my soul. Ten black horses were his team, and it was a sharp ploughshare that he used, and the ploughers made deep furrows. The ten commandments were those black horses, and the justice of God, like a ploughshare, tore my spirit. I was condemned, undone, destroyed, lost, helpless, hopeless,—I thought hell was before me. Then there came a cross ploughing, for when I went to hear the gospel it did not comfort me; it made me wish I had a part in it, but I feared that such a boon was out of the question. The choicest promises of God frowned at me, and his threatenings thundered at me. I prayed, but found no answer of peace. It was long with me thus. After the ploughing came the sowing. God who ploughed the heart made it conscious that it needed the gospel, and the gospel seed was joyfully received. Do you recollect that auspicious day when at last you began to have some little hope? It was very little—like a green blade that peeps up from the soil: you scarce knew whether it was grass or corn, whether it was presumption or true faith. It was a little hope, but it grew very pleasantly. Alas, a frost of doubt came; snow of fear fell; cold winds of despondency blew on you, and you said, "There can be no hope for me." But what a glorious day was that when at last the wheat which God had sown ripened, and you could say, "I have looked unto him and have been lightened: I have laid my sins on Jesus, where God laid them of old, and they are taken away, and I am saved." I remember well that day, and so no doubt do many of you. O sirs! no husbandman ever shouted for joy as our hearts shouted when a precious Christ was ours, and we could grasp him with full assurance of salvation in him. Many days have passed since then, but the joy of it is still fresh with us. And, blessed be God, it is not the joy of the first day only that we look back upon; it is the joy of every day since then, more or less; for our joy no man taketh from us; still we are walking in Christ, even as we received him. Even now all our hope on him is stayed, all our help from him we bring; and our joy and peace continue with us because they are based upon an immovable foundation. We rejoice in the Lord, yea, and we will rejoice. The joy of harvest generally shows itself by the farmer giving a feast to his friends and neighbours; and, usually, those who find Christ express their joy by telling their friends and their neighbours how great things the Lord hath done for them. The grace of God is communicative. A man cannot be saved, and always hold his tongue about it: as well look for dumb choirs in heaven as for a silent church on earth. If a man has been thirsty, and has come to the living stream, his first impulse will be to cry, "Ho! every one that thirsteth!" Do you feel the joy of harvest, the joy that makes you wish that others should share with you? If so, do not repress the impulse to proclaim your happiness. Speak of Christ to brothers and sisters, to friends and kinsfolk; and, if the language be stammering, the message in itself is so important that the words in which you couch it will be a secondary consideration. Tell it, tell it out far and wide—that there is a Saviour, that you have found him, and that his blood can wash away transgression. Tell it everywhere; and so the joy of harvest shall spread o’er land and sea, and God shall be glorified. We have another joy which is like the joy of harvest. We frequently have it, too. It is the joy of answered prayer. I hope you know what it is to pray in faith. Some prayer is not worth the words used in presenting it, because there is no faith mixed with it. "With all thy sacrifices thou shalt offer salt," and the salt of faith is needful if we would have our sacrifices accepted. Those who are familiar with the mercy-seat know that prayer is a reality, and that the doctrine of divine answers to prayer is no fiction. Sometimes God will delay to answer for wise reasons: then his children must cry, and cry, and cry again. They are in the condition of the husbandman who must wait for the precious fruits of the earth; and when at last the answer to prayer comes, they are then in the husbandman’s position when he receives the harvest. Remember Hannah’s wail and Hannah’s word. In the bitterness of her soul she cried to God, and when her child was given to her she called it "Samuel," meaning, "Asked of God"; for, said she, "For this child I prayed." He was a dear child to her, because he was a child of prayer. Any mercy that comes to you in answer to prayer will be your Samuel mercy, your darling mercy. You will say of it, "For this mercy I prayed," and it will bring the joy of harvest to your spirit. If the Lord desires to surprise his children he has only to answer their prayers; for the most of them would be astonished if an answer came to their petitions. I know how they speak about answers to prayer. They say, "How remarkable! How wonderful!" as if it were anything remarkable that God should be true, and that the Most High should keep his promise. Oh for more faith to rest upon his word! and we should have more of these harvest joys. We have another joy of harvest in ourselves when we conquer a temptation. We know what it is to get under a cloud sometimes: sin within us rises with a darkening force, or an external adversity beclouds us, and we miss the plain path we were accustomed to walk in. A child of God at such times will cry mightily for help; for he is fearful of himself and fearful of his surroundings. Some of God’s people have been by the week and month together exposed to the double temptation, from without and from within, and have cried to God in bitter anguish. It has been a very hard struggle: the sinful action has been painted in very fascinating colours, and the siren voice of temptation has almost enchanted them. But when at last they have got through the valley of the shadow of death without having slipped with their feet; when, after all, they have not been destroyed by Apollyon, but have come forth again into the daylight, they feel a joy unspeakable, compared with which the joy of harvest is mere childish merriment. Those know deep joy who have felt bitter sorrow. As the man feels that he is the stronger for the conflict, as he feels that he has gathered experience and stronger faith from having passed through the trial, he lifts up his heart, and rejoices, not in himself, but before his God, with the joy of harvest. Brethren beloved, you know what that means. Again, there is such a thing as the joy of harvest when we have been rendered useful. The master passion of every Christian is to be useful. There should be a burning zeal within us for the glory of God. When the man who desires to be useful has laid his plans and set about his work, he begins to look out for the results; but perhaps it will be weeks, or years, before results will come. The worker is not to be blamed that there are no fruits as yet, but he is to be blamed if he is content to be without fruits. A preacher may preach without conversions, and who shall blame him? but if he be happy, who shall excuse him? It is ours to break our own hearts if we cannot by God’s grace break other men’s hearts; if others will not weep for their sins it should be our constant habit to weep for them. When the heart becomes earnest, warm, zealous, God usually gives a measure of success, some fifty-fold, some a hundred-fold. When the success comes it is the joy of harvest indeed. I cannot help being egotistical enough to mention the joy I felt when first I heard that a soul had found peace through my youthful ministry. I had been preaching in a village some few Sabbaths with an increasing congregation, but I had not heard of a conversion, and I thought, "Perhaps I am not called of God. He does not mean me to preach, for if he did he would give me spiritual children." One Sabbath my good deacon said, "Don’t be discouraged. A poor woman was savingly impressed last Sabbath." How long do you suppose it was before I saw that woman? It was just as long as it took me to reach her cottage. I was eager to hear from her own lips whether it was a work of God’s grace or not. I always looked upon her with interest, though only a poor labourer’s wife, till she was taken away to heaven, after having lived a holy life. Many since then have I rejoiced over in the Lord, but that first seal to my ministry was peculiarly dear to me. It gave me a sip of the joy of harvest. If somebody had left me a fortune it would not have caused me one hundredth part of the delight I had in discovering that a soul had been led to the Saviour. I am sure Christian people who have not this joy have missed one of the choicest delights that a believer can know this side heaven. In fact, when I see souls saved, I do not envy Gabriel his throne nor the angels their harps. It shall be our heaven to be out of heaven for a season if we can but bring others to know the Saviour and so add fresh jewels to the Redeemer’s crown. I will mention another delight which is as the joy of harvest, and that is, fellowship with the Lord Jesus Christ. This is not so much a matter for speech as for experience and delight. If we try to speak of what communion with Christ is, we fail. Solomon, the wisest of men, when inspired to write of the fellowship of the church with her Lord, was compelled to write in allegories and emblems, and though to the spiritual mind the Book of Canticles is always delightful, yet to the carnal mind it seems a mere love song. The natural man discerneth not the things that be of God, for they are spiritual, and can only be spiritually discerned. But, oh, the bliss of knowing that Christ is yours, and of entering into nearness of communion with him. To thrust your hand into his side, and your finger into the print of the nails; these be not everyday joys; but when such near and dear communings come to us on our highdays and holydays, they make our souls like the chariots of Ammi-nadib, or, if you will, they cause us to tread the world beneath our feet and all that earth calls good or great. Our condition matters nothing to us if Christ be with us;—he is our God, our comfort, and our all, and we rejoice before him as with the joy of harvest. I have no time to enlarge further; for I want to close with one other practical word. Many of us are anxiously desiring a harvest which would bring to us an intense delight. Of late, divers persons have communicated to me in many ways the strong emotion they feel of pity for the souls of men. Others of us have felt a mysterious impulse to pray more than we did, and to be more anxious than ever we were that Christ would save poor perishing sinners. We shall not be satisfied until there is a thorough awakening in this land. We did not raise the feeling in our own minds, and we do not desire to repress it. We do not believe it can be repressed; but others will feel the same heavenly affection, and will sigh and cry to God day and night until the blessing comes. This is the sowing, this is the ploughing, this is the harrowing—may it go on to harvesting. I long to hear my brethren and sisters universally saying, "We are full of anguish, we are in agony till souls be saved." The cry of Rachel, "Give me children, or I die," is the cry of your minister this day, and the longing of thousands more besides. As that desire grows in intensity a revival is approaching. We must have spiritual children born to Christ, or our hearts will break for the longing that we have for their salvation. Oh for more of these longings, yearnings, cravings, travailings! If we plead till the harvest of revival comes we shall partake in the joy of it. Who will have the most joy? Those who have been the most concerned about it. You who do not pray in private, nor come out to prayer-meetings, will not have the joy when the blessing comes, and the church is increased. You had no share in the sowing, therefore you will have little share in the reaping. You who never speak to others about their souls, who take no share in Sunday-school or mission work, but simply eat the fat and drink the sweet—you shall have none of the joy of harvest, for you do not put your hands to the work of the Lord. And who would wish that idlers should be happy? Rather in our zeal and jealousy we feel inclined to say, "Curse ye Meroz, curse ye bitterly the inhabitants thereof; because they came not up to the help of the Lord, to the help of the Lord against the mighty." If you come to the help of the Lord by his own divine Spirit, you shall share the joy of harvest. Perhaps none will have more of that joy than those who shall have the privilege of seeing their own dear ones brought to God. Some of you have children who are a trial to you whenever you think of them; let them be such a trial to you that they drive you to incessant prayer for them, and, if the blessing comes, why should it not drop on them? If a revival comes, why should not your daughter yet be converted, and that wild boy of yours be brought in, or even your grey-headed father, who has been sceptical and unbelieving—why should not the grace of God come to him? And, oh, what a joy of harvest you will have then! What bliss will thrill through your spirit when you see those who are united to you in ties of blood united to Christ your Lord! Pray much for them with earnest faith, and you shall yet have the joy of harvest in your own house, a shout of harvest home in your own family. Possibly, my hearer, you have not much to do with such joy, for you are yourself unsaved. Yet it is a grand thing for an unconverted person to be under a ministry that God blesses, and with a people that pray for conversions. It is a happy thing for you, young man, to have a Christian mother. It is a great boon for you, O unconverted woman, that you have a godly sister. These make us hopeful for you. Whilst your relations are prayerful, we are hopeful for you. May the Lord Jesus be yours yet. But, ah! if you remain unbelieving, however rich a blessing comes to others, it will leave you none the better for it. "If ye be willing and obedient, ye shall eat the good of the land"; but there are some who may cry in piteous accents, "The harvest is past, the summer is ended, and we are not saved." It has been remarked that those who pass through a season of revival and remain unconverted are more hardened and unimpressed than before. I believe it to be so, and I therefore pray the divine Spirit to come with such energy that none of you may escape his power. May you be led to pray, "Pass me not, O mighty Spirit! Thou canst make the blind to see; Witnesser of Jesus’ merit, Speak the word of power to me, Even me. "Have I long in sin been sleeping, Long been slighting, grieving thee? Has the world my heart been keeping? Oh forgive and rescue me, Even me." Oh for earnest, importunate prayer from all believers throughout the world! If our churches could be stirred up to incessant, vehement crying to God, so as to give him no rest till he make Zion a praise in the earth, we might expect to see God’s kingdom come, and the power of Satan fall. As many of you as love Christ, I charge you by his dear name to be much in prayer; as many of you as love the Church of God, and desire her prosperity, I beseech you keep not back in this time of supplication. The Lord grant that you may be led to plead till the harvest joy is granted. Do you remember one Sabbath my saying, "The Lord deal so with you as you deal with his work during this next month." I feel as if it will be so with many of you—that the Lord will deal so with you as you shall deal with his Church. If you scatter little you shall have little, if you pray little you shall have little favour; but if you have zeal and faith, and plead much and work much for the Lord, good measure, pressed down and running over, shall the Lord return into your own bosoms. If you water others with drops you shall receive drops in return; but if the Spirit helps you to pour out rivers of living water from your own soul, then floods of heavenly grace shall flow into your spirit. God bring in the unconverted, and lead them to a simple trust in Jesus; then shall they also know the joy of harvest. We ask it for his name’s sake. Amen. Spurgeon, C. H. (1882). Farm Sermons. New York: Passmore and Alabaster. (Public Domain) CHRIST the Best Husband Christ the best Husband: Or an earnest Invitation to Young Women to come and see Christ Preached to a Society of Young Women, in Fetter-Lane Psalm 45:10, 11 Hearken, O Daughter, and consider, and incline thine Ear: Forget also thine own People, and thy Father’s House: So shall the King greatly desire thy Beauty; for he is thy Lord, and worship thou him. THIS psalm is called the song of loves, the most pure and spiritual, the most dear and delightful loves; namely, those which are between Christ the beloved, and his church, which is his spouse; wherein is set forth, first, the Lord Jesus Christ in regard of his majesty, power, and divinity, his truth, meekness and equity: And then the spouse is set forth, in regard of her ornaments, companions, attendants and posterity; and both in regard of their comeliness and beauty. After the description of Christ, an invitation to his espousals, is given the children of men, called by the name of daughter; and therefore, particularly applicable unto you, my dear sisters, as being the daughters of men, yet not so as excluding the sons of men. I shall now, therefore, consider the words, as spoken to you in particular, and containing this doctrine; That the Lord Jesus Christ doth invite the daughters of men to be his spouse; and is exceeding desirous of their beauty; who, forgetting their people and father’s house, do hearken, consider and incline to his invitation, and join themselves to him in this relation. I shall shew, I. How Christ doth espouse himself unto the children, but, more especially, unto the daughters of men. The Lord Jesus Christ, doth espouse himself unto the children of men, in this world, but the public solemnization of the marriage, is reserved until the last day; when his spouse shall be brought forth to him, in white robes, and a raiment of perfect righteousness, more rich and curious, my dear sisters, than any of your needle-work; and the marriage feast will be kept in his Father’s house, in heaven, where they shall be received into the nearest and closest embraces of his love. The marriage knot is tied here, in which are included four things: First, Mutual Choice, Secondly, Mutual Affection. Thirdly, Mutual Union. Fourthly, Mutual Obligation. First, My dear sisters, there is a mutual choice which is not only in Christ, as Mediator, but also by Christ as the eternal Son of God, yea, God himself; notwithstanding all that the polite Arians and Socinians say to the contrary. The Lord Jesus Christ, my dear sisters, doth chuse you merely by his free grace; if is freely of his own mercy, that he brings you into the marriage covenant: You, who have so grievously offended him, yet, the Lord Jesus Christ hath chosen you; you did not, you would not have chosen him; but when once, my dear sisters, he hath chosen you, then, and not till then, you make choice of him for your Lord and Husband. The Lord Jesus Christ when he first comes to you, finds you full of sin and pollution; you are deformed, defiled, enslaved, poor, miserable and wretched, very despicable and loathsome, by reason of sin; and he maketh choice of you, not because of your holiness, nor of your beauty, nor of your being qualified for them; no, the Lord Jesus Christ puts those qualifications upon you, as may make you meet for his embrace; and you are drawn to make choice of this Lord Jesus Christ because he first chose you. Secondly, In this espousal of your’s, my dear sisters, there is a mutual affection; this doth accompany the choice. Your hearts are drawn out after Christ; your souls pant and long for him; you cannot be at rest until you are engaged to this Jesus: You are ready to cry out continually, none but Christ, none but Christ: this is the language of your hearts, if you are truly sensible of your need of him. The more acquaintance you have of this Lord Jesus, the more pleased you are with your choice, and the more your affections are drawn towards him. And where can you place your affections better than upon that Jesus who shed his blood for your sakes? Surely he deserves both your loves and affections: Go on, go on, my dear sisters, that your affections may grow stronger and stronger. Thirdly, There is not only mutual choice, and mutual, affection, but likewise mutual Union: And here doth the marriage lie chiefly, in this union; Christ and souls are contracted, and the knot is tied so fast, that neither men on earth, how great soever they be, nor devils in hell, though they should combine all their wrath and rage together, still they cannot dissolve, they cannot untie it; no, my dear sisters, it is indissolvable, for the union is, by the spirit, on Christ’s part, and by faith on your’s: By the spirit, Christ doth lay hold on you; and by faith, you do lay hold on him; and thus the match is made; Christ becomes your’s, his person, portion, and all his benefits are your’s; and you become Christ’s, your persons, your hearts, and all that you have is resigned up unto him; and O that they may be so more and more. Fourthly, There is a mutual Obligation between Christ and his spouse. Christ obliges himself to love you here; he will not, indeed he never will leave you, he will protect you from the malice of the Pharisees of this generation, he will provide for you in all difficulties; he will live with you here, and at last he will take you to himself, to live with him for ever. And you are engaged to him to be loving, loyal, faithful, obedient; and you are to stick close to him as long as you live; and then you will find yourselves to be married to the best advantage, both for soul and body, for time and for eternity. II. Christ doth invite all of you to be his spouse. And it is on this account that he sends forth his ministers to preach. It is this, that makes me thus come among you; that you would accept of this invitation, to which, in the name of the Lord Jesus Christ, I do call and intreat you to take him, on his own terms. He calls all of you, my sisters, whether elder or younger, whether married or unmarried, of higher degree, or of the meanest quality, the poorest servants, yea, the rabble of this world, as the world calls you, who are willing to be espoused unto the Lord Jesus Christ. I say, the poor are as welcome to be Christ’s spouse as those that are rich. He regardeth not the rich more than the poor: he chose a mean virgin, espoused to a carpenter, to be his mother; and he chuseth and calleth all such to be his spouse; then be not discouraged at your being despised in the world; for if you are but loved by Christ, and espoused to him, it will be an over-sufficiency for all the trouble that you have met with here. III. Those who would be espoused unto Christ, must hearken, consider, and incline to his invitation, and forget even their father’s house. Such as would be espoused unto Christ must hearken. "Hearken, O daughter." Many amongst you, my sisters, stop their ears against the calls of the gospel; they shut their ears like the deaf adder, which will not hearken unto the voice of the charmer, though he charm never so wisely. You will not hearken unto the invitations of Christ; you can hearken unto the vanities of the world, and be delighted with the espousals of the world, but never think, or are delighted with the espousals of Christ. It was by the ear, that the temptation of sin was received by the first man, when he departed from God; and by the ear, the invitation to be Christ’s spouse must be received, before the heart will be opened to receive Jesus Christ in this conjugal relation. If you would, my dear sisters, be espoused to Christ, you must consider Christ’s invitation. It is not a slight or bare hearing of Christ’s invitation, which will be of any service to you, or make up the match between Christ and your souls; no, you must receive Christ in the heart; you must consider the thing itself, the advantages of it, the difference between Christ’s invitations and the devil’s temptations, or any of the world’s proffers. Those who would be espoused to Christ, must be inclined to accept of Christ’s invitation. "Hearken, O daughter, consider and incline thine ear." This is to incline your hearts: You must consent with you wills; there must be a compliance to the motion of Christ, and you must have desires after Christ, and then your hearts will say, ‘Lord, let us be thy spouse, and be thou our beloved.’ You must likewise forget your father’s house. "Hearken, O daughter, and consider, and forget thy father’s house." You are not here to cast off all affections unto natural relations; but you must forget all relations, so as to be ready to forego all their favour, when it standeth in competition with that of the Lord Jesus Christ; and do not let your carnal friends and relations hinder you from closing with, and espousing the Lord Jesus. I earnestly beseech you to suffer the loss of any thing, rather than to lose his favours; you must indeed forget your own people, that is you must forget all your evil customs which you have learned in your father’s house, and forsake all your vain conversation, your reading of plays, novels, or romances; and you must keep from learning to sing the songs of the drunkard; for Christ, if you are his spouse, hath redeemed you. Such of you, my dear sisters, as are espoused to the Lord Jesus Christ are very beautiful. I do not mean in respect of your bodies; you may have less of external comeliness than others, in respect of your bodies, but as to your souls you will exceed in beauty, not so much in the eyes of man, as in the eyes of God; such have the most beautiful image of God stamped upon them; none in the world, beside them, have the least spark of spiritual beauty. Such as are not married to Christ, are unregenerated, they are not born again, nor brought from sin unto God, which must be done before you be espoused to Christ. And the Lord Jesus Christ desireth to see this beauty in his spouse, for he cries out, "O my dove, thou art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely." He calleth his spouse his love, being the dear object of his love; and he admireth her loveliness; he repeats it twice in one verse, "Behold thou art fair, my love, behold thou art fair." Thus you see he describes their beauty. And then, my sisters, we have a wonderful expression of Christ to his spouse, "Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck." Thus you see how pleased the Lord Jesus Christ is with his spouse; and will not you, therefore, be espoused unto the Lord Jesus? I offer Jesus Christ to all of you; if you, have been never so notorious for sin, if you have been as great a harlot as Mary Magdalen was, when once you are espoused to Christ, you shall be forgiven. Therefore be not discouraged, at whatever slights and contempts the world may pass upon you, but come and join yourselves to the Lord Jesus Christ, and all your sins shall be washed away in his blood; and when once you are espoused to Jesus, you are disjoined from sin, you are born again. You are now, as it were, espoused unto sin; sin is your husband, and you are too fond of it, but when once you are married to Christ, when you are born again, then you may be said to die unto sin; but till then, sin liveth in your affections; therefore, my sisters, give sin its death-wound in your hearts; you have been called by the word time after time, and it has had no effect upon you; but when you are espoused unto the Lord Jesus Christ, then you will be brought to him by his Spirit: You will then lay hold on him by faith, his Spirit will draw you unto himself; he will make you to be willing in the day of his power; he will give you faith in him. Faith is the hand of the soul which layeth hold on Christ; therefore, do not rest contented till you have this grace of faith wrought in you with power; do not be contented till you have received the Lord Jesus Christ. Embrace Christ in the arms of your dearest love; then you love the Lord Jesus Christ with sincerity, when you love and esteem him before father, mother, or all the delights and pleasures of this life; but if you do delight in any thing that this world can produce, more than in the Lord Jesus Christ, you have no true love to him. If you are espoused to Christ, you have acquaintance and converse with him; you will endeavour to promote his interest, and advance his name in the world; when others are going to the polite and fashionable diversions of life, you will be labouring to bring honour to the Lord Jesus Christ; you will commend your beloved above all other beloveds, and endeavour to bring others into love to him. Can you, my dear sisters, who are now assembled to worship God, shew such evidence of your espousals unto the Lord Jesus Christ? O! how joyful, how comfortable an estate is this! Surely this is a marriage worth seeking after; this is the only desirable marriage, and the Lord Jesus Christ is the only lover that is worth seeking after. Now, my dear sisters, I shall speak a few words to those of you who have not yet espoused yourselves to the Lord Jesus. It is a great sin, and surely you highly affront the Lord that bought you. It is likewise your folly to refuse and neglect the gracious proffers of being the spouse of Christ; hereby you forfeit all that love which he would bestow upon you; hereby you chuse rags before robes, dross before gold, pebbles before jewels, guilt before a pardon, wounds before healing, defilement before cleansing, deformity before comeliness, trouble before peace, slavery before liberty, the service of the devil before the service of Christ. Hereby you chuse dishonour before a crown, death before life, hell before heaven, eternal misery and torment before everlasting joy and glory. And need there a farther evidence of your folly and madness, in refusing and neglecting Christ to be your spouse. My dear sisters, I should exceed the limits of your time, should I particularize all the advantages which you would obtain by being espoused to the Lord Jesus. This is your wisdom; they are foolish virgins who refuse; but you are the wise virgins who have accepted of the Lord Jesus Christ, and have disposed of yourselves to him; you have made the wisest choice; and however the blind world may deem you fools, and despise you as being methodically mad, yet you are wise in the esteem of God, and will, one day, appear so in the esteem of them that now despise you. It is your glory that you are espoused unto the Lord Jesus; and therefore glory in your espousal; glory not in yourselves, but in the Lord who hath thus freely and graciously bestowed these favours upon you. It is your safety to be espoused unto the Lord Jesus Christ, he will protect and defend you even from sin and satan, and eternal ruin; and therefore thus far you are safe; he hath a regard for you in times of danger from men, and these times of danger seem to be hastening; it is now arising as a black cloud no bigger than a man’s hand, and by and by it will overspread the heavens, and when it is full it will burst; but if you are espoused to Christ, you are safe. Now, my dear sisters, I shall conclude with an earnest exhortation to high and low, rich and poor, one with another, to be espoused unto Christ. Let me speak unto you, young women, who are not yet espoused unto Christ, in an especial manner. It may be to satisfy your curiosity, has brought many of you here; though, perhaps, this may be the time when you shall be brought home to embrace the Lord Jesus, and be espoused to him. And O, that I may persuade you, by his Spirit, to espouse yourselves unto the Lord of life. And if you are but brought to close with the Lord Jesus Christ, I shall attain my end, and then both you and I shall rejoice that I preached this sermon to you. Come virgins, will you give me leave to be a suitor unto you, not in my own name, but in the name of the Lord? O! that I may prevail with you for your affections, and persuade you to give them unto Christ! May I be instrumental of bringing your souls to Christ! May I be instrumental to join you and Christ together this day! Be not coy, as some of you possibly are in other loves: modesty and the virgin blush may very well become you, when proposals of another kind are made unto you; but here coyness is solly, and backwardness to accept of this motion, is shame: you have ten thousand times more reason to blush at the refusal of Christ for your beloved, than at the acceptance; when otherwise the devil and sin would ravish your virgin affections. Never had you a better motion made to you; never was such a match proffered to you as this, of being matched and espoused unto the Lord Jesus Christ. Consider who the Lord Jesus is, whom you are invited to espouse yourselves unto; he is the best husband; there is none comparable to Jesus Christ. Do you desire one that is great? He is of the highest dignity, he is the glory of heaven, the darling of eternity, admired by angels, dreaded by devils, and adored by saints. For you to be espoused to so great a king, what honour will you have by this espousal? Do you desire one that is rich? None is comparable to Christ, the fulness of the earth belongs to him. If you be espoused to Christ, you shall share in his unsearchable riches; you shall receive of his fulness, even grace for grace here, and you shall hereafter be admitted to glory, and shall live with this Jesus to all eternity. Do you desire one that is wise? There is none comparable to Christ for wisdom. His knowledge is infinite, and his wisdom is correspondent thereto. And if you are espoused to Christ, he will guide and counsel you, and make you wise unto salvation. Do you desire one that is potent, who may defend you against your enemies, and all the insults and reproaches of the Pharisees of this generation? There is none that can equal Christ in power; for the Lord Jesus Christ hath all power. Do you desire one that is good? There is none like unto Christ in this regard; others may have some goodness, but it is imperfect; Christ’s goodness is compleat and perfect, he is full of goodness, and in him dwelleth no evil. Do you desire one that is beautiful? His eyes are most sparkling, his looks and glances of love are ravishing, his smiles are most delightful and refreshing unto the soul: Christ is the most lovely person of all others in the world. Do you desire one that can love you? None can love you like Christ: His love, my dear sisters, is incomprehensible; his love passeth all other loves: The love of the Lord Jesus is first, without beginning; his love is free without any motive; his love is great without any measure; his love is constant without any change, and his love is everlasting. It was the love of the Lord Jesus Christ, my dear sisters, which brought him down from heaven; and which veiled his divinity in a human soul and body; for he is God over all blessed for ever: It was love that made him subject to hunger, thirst and sorrow; he was humbled, even unto death for you; for you who are espoused to him, he underwent the painful, shameful and ignominious death of the cross: and can you, my sisters, hear this, and not be concerned to think that the blessed Jesus underwent all this for such sinful creatures as you and I are? And when out of love he had finished the redemption on earth, as to what was needful for satisfaction; it was his love that carried him back to heaven, where he was before, that he might make application of what he had purchased, that there he might make intercession for those whom he had redeemed, and prepare a place for them, even glorious mansions with himself, in the house not made with hands, which is eternal in the heavens. It is out of love that he sendeth such tokens to his people from heaven to earth, which he conveyeth through his ordinances, by his Spirit unto them. Surely then none is so deserving as the Lord Jesus Christ for you to espouse yourselves unto: if you be espoused unto Christ he is your’s, all that he is, all that he hath; you shall have his heart, and share in the choicest expressions of his dearest love. The Lord Jesus Christ, my dear sisters, doth beseech you to be his spouse. We ministers have a commission from the Lord Jesus Christ to invite you, in his name, unto this very thing; and Christ’s invitations are real; general; frequent; earnest; free. Christ’s invitations of you, to be his spouse, are real; and as the thing is real, so you, my dear sisters, are really invited unto it. The Lord doth not mock and dissemble with you, as some pretending lovers, who dissemble love unto virgins, until they have gained their affections, and then falsely and basely relinquish them, never really intending either to espouse, or marry them: but the Lord doth really intend the thing, in his invitations of you; he never cast off any whose consent and affections he had gained. Again, Christ’s invitations of you, my dear sisters, are general. All of you are invited, none of you are excluded; all sorts of sinners are invited; the most vile and abominable sinners, the most notorious transgressors are invited to be Christ’s spouse, and shall be as welcome as any unto the embraces of his love. Christ’s invitations of you are frequent: Jesus Christ calls on you frequently; he hath waited on you time after time, one year after another; and he doth now invite you, by me this day, to come unto Him. Do not slight this invitation, but receive it with joy and thankfulness. Come, I beseech you, to this Jesus, who thus invites you to be his spouse. Again, Christ’s invitations to be his spouse are earnest; he doth call upon you, and not only call, but call earnestly too; yea, he useth many arguments with you: he will press you to come unto him; he is loth to take any denial from you: he knocks, and knocks hard at the door of your hearts for entertainment; and surely you will not deny the Lord of life and glory who died for you, and gave himself for you: O my dear sisters, let this be the evening of your espousals to the Lord Jesus Christ. He invites you freely to be his spouse, for all his invitations are free; he doth not expect a portion with you, as worldly lovers do; He wants nothing of you: nay, you must have nothing, if you be espoused unto the Lord Jesus Christ. If you be poor, miserable, blind, naked, Jesus Christ will supply all these defect of his own free mercy; he will fill and supply you with all things out of his treasury; he will make you meet for himself; he will prepare you to live with him for ever. Consider, if you be once espoused unto Christ, if once joined in this relation, you shall never be separated from him; neither men nor devils shall be able to separate you: none, none, shall disjoin you; and when death doth break all other bonds, it shall not break the conjugal bond between you and Christ, but bring you unto the most full and everlasting possession of your beloved. And what do you now say, young women? shall I have a grant for my master, or be sent away with a repulse and refusal; no, I cannot carry such a message to my master; I hope better things of you, my sisters, and things which accompany salvation: methinks by this time ye should begin to have a mind unto Jesus Christ; you look as if you did desire; you hearken as if you would consent. What do you say? Shall the match be made up this evening between Christ and your souls? O that I may be instrumental in joining your hands, or rather your hearts together: O that I may be instrumental to tie that knot, which never can be unloosed. Some marry in haste, and repent at leisure; but if you were once espoused unto Jesus Christ, you would never repent; nothing would grieve you, but that you were not joined him sooner; and you would not be disjoined again for all the world. Shall this be the day of your espousals? Some of you have stayed a long time; and will you defer any longer? If you will not now, perhaps you may never have another opportunity; this may be the last time of asking; and therefore it is dangerous to refuse: some of you are very young, too young for other espousals; but none of you, my dear sisters, are too young to be espoused unto the Lord Jesus Christ: in other espousals, you must have the consent of your parents; but in this you are at your own disposal; you may give, and ought to match yourselves to Christ, whether parents do consent or not. But if any of you should ask, what you must do that you may be espoused unto Christ? You must be sensible of your need of being espoused to him; and untill you are sensible of your need of the Lord Jesus Christ, you cannot be espoused to him: You must have desires after this Jesus, and seek unto him for an interest in him; you must cry nightly unto him to espouse you to himself: put off the filthiness of sin and all its defilements; and then, my sisters, put on the white raiment, and clean garments, which Christ hath provided for you, the robes of his righteousness; in these garments you shall be beautiful; and in these garments you shall be accepted: you must have the wedding garment on; you must put off all your own good works, for they will be but a means to keep you from Christ; no, you must come as not having your own righteousness, which is of the law, but you must have the righteousness of Christ. Therefore, come unto the Lord Jesus Christ, and he will give it to you; he will not send you away without it. Receive him upon his own terms, and he is your’s for ever: O devote yourselves to him, soul and body, and all, to be his for ever; and Christ will be your’s, and then happy, happy you, that ever you were born! But if any of you die before this espousal unto the Lord Jesus Christ, then woe, woe, unto you, that ever you had a being in life; but if you go to Christ you shall be espoused unto the Lord Jesus: though your sins have been never so great, yea, the blood of Christ will cleanse you from them; the marriage covenant between Christ and your souls will dissolve all your sins; you will then be weary of your old ways, for all things will become new in your souls. Now, my dear Sisters, I shall conclude by just speaking a word or two to those of you, who are already espoused unto the Lord Jesus Christ. O admire, admire the rich and free grace, which hath brought you to this relation: Is not this an instance of the greatest of love, that you should be the spouse of the Lord Jesus Christ? You that had no beauty, you that had no comeliness, that was full of sin, that He should embrace such as you and I are; that we should be taken into the embrace of this Lord Jesus. O infinite condescending kindness! O amazing love! Reverence, reverence, I beseech you, this Lord Jesus Christ. He is your Lord, and you must reverence him, love and be faithful unto him, be subject to him, and careful to please him in every thing; endeavour to keep up a daily communion with him; look, long and prepare for Christ’s second appearance, when the nuptials between you shall be solemnized, and you live with him in mansions of everlasting joys, where you shall love and live with this king of glory for ever and ever. I know not how to conclude; methinks I could speak to you till midnight, if it would bring you unto the Lord Jesus Christ, and make you be espoused to him, for indeed, that will be the espousal which will turn to the greatest advantage, as you will find by experience, if you will but make the trial; and that you may do so, my prayers and my constant endeavours shall be used. I will, my dear sisters, spend and be spent for you, and by the assistance of God, will persevere in this that I have begun; and as many of you may have opportunity some evening in the week, without breaking in on the business of life; I shall therefore, my sisters, either be here, or where you shall be publicly acquainted with: I will not mind being reproached or despised: the men of this world may use what language they please; they may say I am a Methodist. Indeed, my sisters, I am resolved, by the grace of God, to use all methods I can, to pluck you from Satan, that you may be as brands plucked from the burning fire: this shall be my method, which I hope will be the means of effectually saving your precious and immortal souls. And if I am the instrument of this, I shall rejoice, yea, and I will rejoice in spight of what men, or devils, can say or do to the contrary: and may the Lord Jesus Christ direct, and assist me at all times, to act what will be most for his glory, and the welfare of your souls: and may you all say a hearty Amen thereto. "Now the Lord Jesus Christ, who is God over all, blessed for ever, assist and watch over you, keep you from all evil and sin here, and present you before his Father faultless at the great day of account! To this Lord Jesus Christ, the Father, and the blessed Spirit, three persons and but one eternal and invisible God, be ascribed all honour, power, glory, might, majesty and dominion, now, henceforth, and for ever more. Amen, Amen." "The grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Ghost be with you all, to comfort under, and deliver you from tribulation; to preserve you to your respective places of abode; and when there, to keep you in his fear, that you may live to his glory; that to live may be Christ’s, and to die be your eternal gain; so that you may live with him through eternal ages, and sing Hallelujahs to him for ever. Amen." Whitefield, G. (1772). The Works of the Reverend George Whitefield (Vol. 5). London: Edward and Charles Dilly. (Public Domain) CHRIST the Believer’s Husband Christ the Believer’s Husband Isaiah 54:5 For thy Maker is thy Husband. ALTHOUGH believers by nature, are far from God, and children of wrath, even as others, yet it is amazing to think how nigh they are brought to him again by the blood of Jesus Christ. Eye hath not seen, nor ear heard, neither hath it entered into the heart of any man living, fully to conceive, the nearness and dearness of that relation, in which they stand to their common head. He is not ashamed to call them brethren. Behold, says the blessed Jesus in the days of his flesh, "my mother and my brethren." And again after his resurrection, "go tell my brethren." Nay sometimes he is pleased to term believers his friends. "Henceforth call I you no longer servants, but friends." "Our friend Lazarus sleepeth." And what is a friend? Why there is a friend that is nearer than a brother, nay, as near as one’s own soul. And "thy friend, (says God in the book of Deuteronomy) which is as thy own soul." Kind and endearing appellations these, that undoubtedly bespeak a very near and ineffably intimate union between the Lord Jesus and the true living members of his mystical body! But, methinks, the words of our text point out to us a relation, which not only comprehends, but in respect to nearness and dearness, exceeds all other relations whatsoever. I mean that of a Husband. "For thy Maker is thy husband; the Lord of Hosts is his name; and thy Redeemer the Holy One of Israel, the God of the whole earth shall he be called." These words were originally spoken to the people of the Jews, considered collectively as a peculiar people, whom our Lord had betrothed and married to himself; and they seem to be spoken, when religion was on the decline among their churches; when they had, in a great measure, lost that life and power, which they once experienced; and their enemies began to insult them with a "where is now your God?" Such a state of things must undoubtedly be very afflicting to the true mourners in Zion; and put them upon crying unto the Lord, in this their deep distress. He hears their prayer, his bowels yearn towards them; and in the preceding verse, he assures them, that though the enemy had broken in upon them like a flood, yet their extremity should be his opportunity to lift up a standard against him. "Fear not, (says the great Head and King of his church) for thou shalt not be ashamed (finally or totally); neither be thou confounded, (dissipated or dejected, giving up all for gone, as though thou never shouldst see better days, or another revival of religion) for thou shalt not (entirely) be put to shame;" though for a while, for thy humiliation, and the greater confusion of thy adversaries, I suffer them to triumph over thee: "For thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widow-hood any more;" i. e. I will vouchsase you such another glorious gale of my blessed Spirit, that you shall quite forget your former troubled widow-state, and give your enemies no more occasion to insult you, on account of your infant-condition, but rather to envy you, and gnash their teeth, and melt away at the sight of your unthought-of glory and prosperity. And why will the infinitely great and condescending Jesus deal thus with his people? Because the church is his spouse; "For, (as in the words just now read to you) thy Maker is thy husband; thy Redeemer, the Holy One of Israel;" and therefore he loves thee too well, to let thy enemies always trample thee under foot, "The Lord of Hosts is his name, the God of the whole earth shall he be called;" and therefore he is armed with sufficient power to relieve his oppressed people, and overcome and avenge himself of all their haughty and insulting foes. This seems to be the prime and genuine interpretation of the text and context, especially if we add, that they may have a further view to the latter-day glory, and that blessed state of the church, which the people of God have been looking for in all ages, and the speedy approach of which, we undoubtedly pray for, when we put up that petition of our Lord’s, "thy kingdom come." But, though the words were originally spoken to the Jews, yet they are undoubtedly applicable to all believers in all ages, and, when inlarged on in a proper manner, will afford us suitable matter of discourse both for sinners and for saints; for such as know God, as well as for such who know him not; and likewise for those, who once walked in the light of his blessed countenance, but are now backslidden from him, have their harps hung upon the willows, and are afraid that their beloved is gone, and will return to their souls no more. Accordingly, without prefacing this discourse any farther, as I suppose that a mixed multitude of saints, unconverted sinners, and backsliders, are present here this day, I shall endeavour so to speak from the words of the text, that each may have a proper portion, and none be sent empty away. In prosecuting this design, I will, I. Endeavour to shew, what must pass between Jesus Christ and our souls before we can say, "that our Maker is our husband." II. The duties of love which they owe to our Lord, who stand in so near a relation to him. III. The miserable condition of such as cannot yet say, "their Maker is their husband." And IV. I shall conclude with a general exhortation to all such unhappy souls, to come and match with the dear Lord Jesus. And O! may that God who blessed Abraham’s servant, when he went out to seek a wife for his son Isaac, bless me, even me also, now I am come, I trust, relying on divine strength, to invite poor sinners, and recal backsliders, to my Master Jesus! And First, I am to shew, what must pass between Jesus Christ and our souls before we can say, "Our Maker is our husband." But before I proceed to this, it may not be improper to observe, that if any of you, amongst whom I am now preaching the kingdom of God, are enemies to inward religion, and explode the doctrine of inward feelings, as enthusiasm, cant and nonsense, I shall not be surprized, if your hearts rise against me whilst I am preaching; for I am about to discourse on true, vital, internal piety; and an inspired apostle hath told us, "that the natural man discerneth not the things of the spirit, because they are spiritually discerned." But, however, be noble as the Bereans were; search the Scriptures as they did; lay aside prejudice; hear like Nathaniel, with a true Israelitish ear; be willing to do the will of God; and then you shall, according to the promise of our dearest Lord, "know of the doctrine, whether it be of God, or whether I speak of myself." I would further observe, that if any here do expect fine preaching from me this day, they will, in all probability, go away disappointed. For I came not here to shoot over people’s heads; but, if the Lord shall be pleased to bless me, to reach their hearts. Accordingly, I shall endeavour to cloath my ideas in such plain language, that the meanest negro or servant, if God is pleased to give a hearing ear, may understand me; for I am certain, if the poor and unlearned can comprehend, the learned and rich must. This being premised, proceed we to shew what must pass between Jesus Christ and our souls, before we can say, "our Maker is our husband." Now, that we may discourse more pertinently and intelligibly upon this point, it may not be amiss to consider, what is necessary to be done, before a marriage between two parties amongst ourselves, can be said to be valid in the sight of God and man. And that will lead us in a familiar way, to shew what must be done, or what must pass between us and Jesus Christ, before we can say, "our Maker is our husband." And First, In all lawful marriages, it is absolutely necessary, that the parties to be joined together in that holy and honourable estate, are actually and legally freed from all pre-engagements whatsoever. "A woman is bound to her husband, (faith the apostle) so long as her husband liveth." The same law holds good in respect to the man. And so likewise, if either party be betrothed and promised, though not actually married to another, the marriage is not lawful, till that pre-engagement and promise be fairly and mutually dissolved. Now, it is just thus between us and the Lord Jesus. For, we are all by nature born under, and wedded to the law, as a covenant of works. Hence it is that we are so fond of, and artfully go about, in order to establish a righteousness of our own. It is as natural for us to do this, as it is to breathe. Our first parents, Adam and Eve, even after the covenant of grace was revealed to them in that promise, "the seed of the woman shall bruise the serpent’s head," reached out their hands, and would again have taken hold of the tree of life, which they had forfeited, had not God drove them out of paradise, and compelled them, as it were, to be saved by grace. And thus all their descendants naturally run to, and want to be saved, partly at least, if not wholly, by their works. And even gracious souls, who are inwardly renewed, so far as the old man abides in them, find a strong propensity this way. Hence it is, that natural men are generally so fond of Arminian principles. "Do and live," is the native language of a proud, self-righteous heart. But before we can say, "our Maker is our husband," we must be divorced from our old husband the law; we must renounce our own righteousness, our own doings and performances, in point of dependence, whether in whole or part, as dung and dross, for the excellency of the knowledge of Christ Jesus our Lord. For thus speaks the apostle Paul to the Romans, chap. 7:4. "Ye also are become dead to the law (as a covenant of works) by the body of Christ, that ye should be married to another, even to him, who is raised from the dead." As he also speaketh in another place, "I have espoused you, as a chaste virgin to Jesus Christ." This was the apostle’s own case. Whilst he depended on his being a Hebrew of the Hebrews, and thought himself secure, because, as to the outward observation of the law, he was blameless; he was an entire stranger to the divine life: but when he began to experience the power of Jesus Christ’s resurrection, we find him, in his epistle to the Philippians, absolutely renouncing all his external privileges, and all his pharisaical righteousness; "Yea, doubtless, and I count all things but loss, nay but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Jesus Christ, the righteousness which is of God by faith." And thus it must be with us, ere we can say, "our Maker is our husband." Though we may not be wrought upon in that extraordinary way in which the apostle was, yet we must be dead to the law, we must be espoused as chaste virgins to Jesus Christ, and count all external privileges, and our most splendid performances (as was before observed) only "as dung and dross, for the excellency of the knowledge of Jesus Christ our Lord." But further; before a marriage among us can stand good in law, both parties must not only be freed from all pre-engagements, but there must be a mutual consent on both sides. We are not used to marry people against their wills. This is what the Jews called betrothing, or espousing, a thing previous to the solemnity of marriage. Thus we find, the Virgin Mary is said to be espoused to Joseph, before they actually came together, Mat. 1:18. And thus it is among us. Both parties are previously agreed, and, as it were, espoused to each other, before we publish, what we call the banns of marriage concerning them. And so it will be in the spiritual marriage, between Jesus Christ and our souls. Before we are actually married or united to him by faith; or, to keep to the terms of the text, before we assuredly can say, that "our Maker is our husband," we must be made willing people in the day of God’s power, we must be sweetly and effectually persuaded by the Holy Spirit of God, that the glorious Emmanuel is willing to accept of us, just as we are, and also that we are willing to accept of him upon his own terms, yea, upon any terms. And when once it comes to this, the spiritual marriage goes on apace, and there is but one thing lacking to make it compleat. And what is that? An actual union. This is absolutely necessary in every lawful marriage among men. There must be a joining of hands before witnesses, ere they can be deemed lawfully joined together. Some men in deed of corrupt minds, are apt to look upon this as a needless ceremony, and think it sufficient to be married, as they term it, in the fight of God. But whence men get such divinity, I know not. I am positive, not from the Bible; for we there read that even at the first marriage in paradise, there was something of outward solemnity; God himself (if I may so speak) being there the priest. For we are told, Gen. 2:22. that, after God had made the woman, "he brought her unto the man." And indeed, to lay aside all manner of outward ceremony in marriage, would be to turn the world into a den of brute beasts. Men would then take, or forsake as many wives as they pleased, and we should soon sink into as bad and brutal a state, as those nations are, amongst whom such practices are allowed of, and who are utterly destitute of the knowledge of our Lord and Saviour Jesus Christ. Whoever has experienced the power of his resurrection, I am persuaded will never plead for such a licentious practice. For the terms made use of in Scripture, to represent the mystical union between Christ and his church, such as, our being "joined to the Lord," and "married to Jesus Christ," are all metaphorical expressions, taken from some analogous practices amongst men. And as persons when married, though before twain, are now one flesh; so those that are joined to the Lord, and can truly say, "our Maker is our husband," are in the apostle’s language, one spirit. This was typified in the original marriage of our first parents. When God brought Eve to Adam, he received her with joy at his hands, and said, "this is bone of my bone, and flesh of my flesh." They had there, primarily, but one name. For thus speaks the sacred Historian, Gen. 5:1, 2. "In the day that God created man, he blessed them, and called their name Adam." and why? because they were one flesh, and were to have but one heart. The self-same terms are made use of in Scripture, to express the believer’s union with Jesus Christ. We are called Christians, after Christ’s name, because made partakers of Christ’s nature. Out of his fulness, believers receive grace for grace. And therefore, the marriage state, especially by the apostle Paul, is frequently made use of, to figure out to us the real, vital union, between Jesus Christ and regenerate souls. This is termed by the apostle, Eph. 5:32. "A great mystery." But great as it is, we must all experience it, before we can say assuredly, that "our Maker is our husband." For what says our Lord, in that prayer he put up to his Father before his bitter passion? "Father, I will that those whom thou hast given me, shall be where I am, that they may be one with thee; even as thou, O Father, and I are one, I in them, and they in me, that we all may be made perfect in one." O infinite condescension! O ineffable union! Hence it is, that believers are said to be members of his body, of his flesh, and of his bones. Hence it is, that the apostle speaking of himself, says, "I live, yet not I, but Christ liveth in me." What an expression is that? How much does it comprehend? And, that we might not think this was something peculiar to himself, he puts this close question to the Corinthians; "Know ye not, that Christ is in you, unless you be reprobates?" Agreeable to what he says in his epistle to the Colossians, "Christ in you, the hope of glory," And hence it is, that our church, in the communion-office, directs the minister to acquaint all those who receive the sacrament worthily, that they are one with Christ, and Christ with them; that they dwell in Christ, and Christ in them. Words that deserve to be written in letters of gold, and which evidently shew, what our reformers believed all persons must experience, before they could truly and assuredly say, that "their Maker is their husband." From what has been delivered, may not the poorest and most illiterate person here present easily know whether or not he is really married to Jesus Christ. Some indeed, I am afraid, are so presumptuous as to affirm, at least to insinuate, that there is no such thing as knowing, or being fully assured, whilst here below, whether we are in Christ or not. Or at least, if there be such a thing, it is very rare, or was only the privilege of the primitive believers. Part of this is true, and part of this absolutely false. That this glorious privilege of a full assurance is very rare, is too, too true. And so it is equally too true, that real christians, comparatively speaking, are very rare also. But that there is no such thing, or that this was only the privilege of the first followers of our blessed Lord, is directly opposite to the word of God. "We know (says St. John, speaking of believers in general) that we are his, by the spirit which he hath given us;" and, "He that believeth hath the witness in himself;" "because you are sons (saith St. Paul) God hath sent forth his Spirit into your hearts, even the spirit of adoption, whereby we cry, Abba, Father." Not that I dare affirm, that there is no real christian, but what has this full assurance of faith, and clearly knows, that his Maker is his husband. In speaking thus, I should undoubtedly condemn some of the generation of God’s dear children, who through the prevalence of unbelief, indwelling sin, spiritual sloth, or it may be, for want of being informed of the privileges of believers, may walk in darkness, and see no light: therefore, though I dare not affirm, that a full assurance of faith is absolutely necessary for the very being, yet I dare assert, that it is absolutely necessary, for the well being of a christian. And for my own part, I cannot conceive, how any persons, that pretend to christianity, can rest satisfied or contented without it. This is stopping short, on this side Jordan, with a witness. And gives others too much reason to suspect, that such persons, however high their profession may be, have, as yet, on true saving grace at all. Men, whose hearts are set on this world’s goods, or, to use our Lord’s language, "the children of this world," act not so. I suppose there is scarce a single merchant in this great congregation, especially in these troublous times, that will venture out either his ship or cargo, without first insuring, both against the violence of an enemy, or a storm. And I suppose there is scarce a single house, of any considerable value, in any populous town of city, but the owner has taken out a policy from the fire-office, to insure it, in case of fire. And can I be so irrational as to think, that there is such a thing as securing my goods, and my house, and that there is no such thing as insuring, what is infinitely more valuable, my precious and immortal soul? Or if there be such a thing, as undoubtedly there is, what foolishness of folly must it needs be in men, that pretend to be men of parts, of good sense, and solid reasoning, to be so anxious to secure their ships against a storm, and their houses against a fire, and at the same time, not to be unspeakably more solicitous, to take a policy out of the assurance-office of heaven; even the seal and witness of the blessed Spirit of God, to insure their souls against that storm of divine wrath, and that vengeance of eternal fire, which will at the last decisive day come upon all those, who know not God, and have not obeyed his gracious gospel? To affirm therefore, that there is no such thing as knowing, that "our Maker is our husband;" or that it was privilege peculiar to the first christians, to speak in the mildest terms, is both irrational and unscriptural. Not that all who can say, their Maker is their husband, can give the same clear and distinct account of the time, manner and means of their being spiritually united and married by faith, to the blessed bridegroom of the church. Some there may be now, as well as formerly, sanctified from the womb. And others in their insancy and non-age, as it were silently converted. Such perhaps may say, with a little Scotch maiden, now with God, when I asked her, whether Jesus Christ had taken away her old heart, and given her a new one? "Sir, it may be, (said she,) I cannot directly tell you the time and place, but this I know, it is done." And indeed it is not so very material, though no doubt it is very satisfactory, if we cannot relate all the minute and particular circumstances, that attended our conversion; if so be we are truly converted now, and can say, the work is done, and that, "our Maker is our husband." And I question, whether there is one single adult believer, now on earth, who lived before conversion, either in a course of secret or open sin, but can, in a good degree, give an account of the beginning and progress of the work of grace in his heart. What think ye? Need I tell any married persons in this congregation, that they must go to the university, and learn the languages, before they can tell whether they are married or not? Or, if their marriage was to be doubted, could they not, think you, bring their certificates, to certify the time and place of their marriage; and the minister that joined them together in that holy state? And if you are adult, and are indeed married to Jesus Christ, though you may be unlearned, and what the world terms illiterate men, cannot you tell me the rise and progress, and consummation of the spiritual marriage, between Jesus Christ and your souls? Know you not the time, when you were first under the drawings of the Father, and Jesus began to woo you for himself? Tell me, O man, tell me, O woman, knowest thou not the time, or at least, knowest thou not, that there was a time, when the blessed Spirit of God stripped thee of the fig-leaves of thy own righteousness, hunted thee out of the trees of the garden of thy performances, forced thee from the embraces of thy old husband the law, and made thee to abhor thy own righteousness, as so many filthy rags? Canst thou not remember, when, after a long struggle with unbelief, Jesus appeared to thee, as altogether lovely, mighty and willing to save? And canst thou not reflect upon a season, when thy own stubborn heart was made to bend; and thou wast made willing to embrace him, as freely offered to thee in the everlasting gospel? And canst thou not, with pleasure unspeakable, reflect on some happy period, some certain point of time, in which a sacred something (perhaps thou couldst not then well tell what) did captivate, and fill thy heart, so that thou could say, in a rapture of holy surprize, and extacy of divine love, "My Lord and my God! my beloved is mine, and I am his; I know that my Redeemer liveth;" or, to keep to the words of our text, "My Maker is my husband." Surely, amidst this great and solemn assembly, there are many that can answer these questions in the affirmative. For these are transactions, not easily to be forgotten; and the day of our espousals is, generally, a very remarkable day; a day to be had in everlasting remembrance. And can any of you indeed, upon good grounds say, that your Maker is your husband? May I not then (as it is customary to wish persons joy who are just entered into the marriage state) congratulate you upon your happy change, and with you joy, with all my heart? Sure am I that there was joy in heaven on the day of your espousals: and why should not the blessed news occasion joy on earth? May I not address you in the language of our Lord to the women that came to visit his sepulchre, "All hail!" for ye are highly favoured. Blessed are ye among men, blessed are ye among women! All generations shall call you blessed. What! "is your Maker your husband? the holy one of Israel your Redeemer?" Sing, O heavens, and rejoice, O earth! What an amazing stoop is this! What a new thing has God created on the earth! Do not your hearts, O believers, burn within you, when meditating on this unspeakable condescension of the high and lofty one that inhabiteth eternity? Whilst you are musing, does not the sacred fire of divine love kindle in your souls? And, out of the abundance of your hearts, do you not often speak with your tongues, and call upon all that is within you, to laud and magnify your Redeemer’s holy name? Is not that God exalting, self-abasing expression frequently in your mouths, "Why me, Lord, why me?" And are you not often constrained to break out into that devout exclamation of Solomon, when the glory of the Lord filled the temple, "And will God indeed dwell with man?" ungrateful, rebellious, ill, and hell-deserving man! O, my brethren, my heart is enlarged towards you! Tears, while I am speaking, are ready to gush out. But they are tears of love and joy. How shall I give it vent? How shall I set forth thy happiness, O believer, thou bride of God! And is thy Maker thy husband? Is his name "The Lord of hosts?" Whom then shouldst thou fear? And is thy Redeemer the holy one of Israel? the God of the whole earth should he be called! of whom then shouldst thou be afraid? He that toucheth thee, toucheth the very apple of God’s eye. "The very hairs of thy head are all numbered;" and "it is better that a man should have a milstone tied round his neck, and be drowned in the sea, than that he should justly offend thee." All hail, (I must again repeat it) thou Lamb’s bride! For thou art all glorious within, and comely, through the comeliness thy heavenly bridegroom hath put upon thee. Thy garment is indeed of wrought gold; and, ere long, the King shall bring thee forth with a raiment of needle-work, and present thee blameless before his Father, without spot, or wrinkle, or any such thing. In the mean while, well shall it be with you, and happy shall you be, who are married to Jesus Christ: for all that Christ has, is yours. "He is made of God to you, wisdom, righteousness, sanctification, and eternal redemption". "Whether Paul, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours." All his attributes are engaged for your preservation, and all things shall work together for your good, who love God, and, by being thus married to the Lord Jesus, give an evident proof that you are called according to his purpose. What say you? When you meditate on these things, are you not frequently ready to cry out, What shall we render unto the Lord for all these mercies, which, of his free unmerited grace, he hath been pleased to bestow upon us? For, though you are dead to the law, as a covenant of works, yet you are alive to the law as a rule of life, and are in, or under the law (for either expression seems to denote the same thing) to your glorious husband, Jesus Christ. Pass we on therefore to the Second general head, under which I was to shew, what duties of love they owe to Jesus Christ, who are so happy as to be able to say, "My Maker is my husband." I say, duties of love. For being now married to Jesus Christ, you work not for life, but from life. The love of God constrains you, so that, if there was no written law, or supposing Jesus would set you at liberty from his yoke, so far as grace prevails in your hearts, you would say, we love our blessed bridegroom, and will not go from him. And what does the Lord require of you? That we may speak on this head as plainly as may be, we shall pursue the method we begun with; and, by carrying on the allegory, and examining what is required of truly christian wives, under the gospel, infer what our Lord may justly demand of those who are united to him by faith, and can therefore say, "our Maker is our husband." And here let us go to the law and to the testimony. What says the scripture? "Let the wife see that she reverence her husband." It is, no doubt, the duty of married women to think highly of their husbands. From whom may husbands justly command respect, if not from their wives? The apostle’s expression is emphatical. "Let the wife see that the reverence her husband;" thereby implying, that women, some of them at least, are too prone to disrespect their husbands; as Michal, Saul’s daughter, despised David in her heart, when she tauntingly said, 2 Sam. 6:20. "How glorious was the king of Israel to-day, who uncovered himself to-day in the eyes of the handmaids of his servants, as one of the vain fellows shamlesly uncovereth himself." This is a source and fountain, from whence many domestic evils frequently flow. Women should remember the character that husbands sustain in scripture. They are to them, what Christ is to the church. And it is mentioned to the honour of Sarah, that she called Abraham "Lord." "Shall I have a child who am old, my Lord being old also?" It is remarkable, there are but two good words in that whole sentence, "my Lord," (for all the others are the language of unbelief) and yet those two words the Holy Ghost mentions to her eternal honour, and buries, as it were, the rest in oblivion. "Even as Sarah (says St. Peter) obeyed Abraham, calling him Lord." An evident proof how pleasing it is in the sight of God, for women in the married state to reverence and respect their husbands. Not that husbands therefore should Lord it over their wives, or require too much respect at their hands. This would be unchristian, as well as ungenerous, indeed. They ought rather, as God has taken such care to keep up their authority, commanding their wives to reverence and respect them; they ought, I say, to be doubly careful, that they live so holy and unblameable, as to lay their wives under no temptation to despise them. But to return from this digression. Does the apostle say, "Let the wife see that she reverence her husband?" May I not pertinently apply this caution to you who are married to Jesus Christ? See so it that you reverence and respect your husband. I say, see to it. For the devil will be often suggesting to you hard and mean thoughts against your husband. It was thus he beset our mother Eve, even in a state of innocence. He would fain persuade her to entertain hard thoughts of her glorious benefactor. "What, has God said, ye shall not eat of the trees of the garden?" Has he been so cruel to put you here in a beautiful garden only to vex and seize you? This he made use of as an inlet to all his succeeding insinuations. And this trade he is still pursuing, and will be pursuing to the very end of time. Besides, in the eyes of the world, Jesus Christ has no form or comeliness that they should desire him; and therefore, unless you "watch and pray," you will be led into temptation, and not keep up such high thoughts of your blessed Jesus as he justly deserves. In this you can never exceed. Women, perhaps, may sometimes think too highly of, and, through excess of love, idolize their earthly comforts. But it is impossible for you to think too highly of your heavenly husband, Jesus Christ. Farther, what says the apostle in his epistle to the Ephesians? Speaking of the marriage state, he says, "The wife is the glory of her husband:" as though he had said, a christian wife should so behave, and so walk, as to be a credit to her husband. As Abigail was an honour to Nabal, and by her sweet deportment made up in some degree, for her husband’s churlishness. This is to be a help-meet indeed. Such a woman will be praised in the gate; and her husband get glory, and meet with respect on her account. And ought a woman to be the glory of her husband? How much more ought you, that are the Lamb’s bride, so to live, and so to walk, as to bring glory, and gain respect, to the cause and interest of your husband Jesus? This is what the apostle every where supposes, when he would draw a parallel between a temporal and spiritual marriage. "The woman, is the glory of her husband, even as the church is the glory of Christ." Agreeable to this, he tells the Corinthians, "Whether you eat or drink, or whatsoever you do, do all to the glory of God;" and as he also speaks to the Thessalonians, 1 Thess. 2:11, 12. "As you know how we exhorted, and comforted, and charged every one of you (as a father doth his children) that you would walk worthy of God who hath called you to his kingdom, and his glory." What an expression is here! "That you would walk worthy of God." O! how ought this, and such like texts, to stir up your pure minds, O believers, so to have your conversation in this world, that you may be what the apostle says some particular persons were, even "the glory of Christ." You are his glory; he rejoices over you with singing; and you should so walk, that all who know and hear of you, may glorify Christ in you. Subjection, is another duty, that is enjoined married women, in the word of God. They are to "be subject to their own husband in every thing," every lawful thing: "For, the husband is the head of the wife, even as Christ is the head of the church." And knowing how unapt some base minds would be to submit to the husband’s authority, he takes care to enforce this duty of subjection by many cogent and powerful arguments." "For Adam was first made, and not Eve. Neither was the man made for the woman, but the woman for the man." And again, "The man was not first in the transgression, but the woman." Upon which accounts, subjection was imposed on her as part of her punishment. "Thy desire (says God) shall be to thy husband, and he shall rule (though not tyrannize) over thee." So that, to use the words of pious Mr. Henry, those who attempt to usurp authority over their husbands, not only contradict a divine command, but thwart a divine curse. And if women are to be subject to their own husbands in every thing, how much more ought believers, whether men or women, to be subject to Jesus Christ: for he is the head of the church. He has bought her by his blood. Believers therefore are not their own, but are under the highest obligations to glorify and obey Jesus Christ, in their bodies and their souls, which are his. Add to this, that his service, as it is admirably expressed in one of our collects, is perfect freedom. His commandments holy, just, and good. And therefore it is your highest privilege, O believers, to submit to, and obey them. Earthly husbands may be so mean as to impose some things upon their wives, merely to shew their authority; but it is not so with Jesus Christ. He can and does impose nothing, but what immediately conduces to our present, as well as future good. In doing, nay, in suffering for Jesus Christ, there is a present unspeakable reward. And therefore I may say to believers, as the blessed Virgin said to the servants at the marriage in Cana, "Whatsoever he says unto you, do it." "For his yoke is easy, and his burden is light." And I believe it might easily be proved in a few minutes, that all the disorders which are now in the world, whether in church or state, are owing to a want of being universally, unanimously, chearfully, and perseveringly conformed to the laws and example of our Lord and Saviour Jesus Christ. Again, Faithfulness in the marriage state, is strictly enjoined in the scriptures of truth. "Marriage is honourable in all, and the bed undefiled. But whoremongers and adulterers God will judge." Nay, adultery is an iniquity to be punished by the earthly judges; it dissolves the marriage relation. "For the man has not power over his own body, but the woman; neither has the woman power over her own body, but the man." The heathens themselves have been taught this by the light of nature; and adultery, among some of them, is punished with immediate death. And ought married persons to be thus careful to keep the marriage-bed undefiled, how carefully then ought believers to keep their souls chaste, pure, and undefiled, now they are espoused to Jesus Christ? For there is such a thing as spiritual adultery; "O ye adulterers and adulteresses," saith St. James. And God frequently complains of his people’s playing the harlot. Hence it is, that St. John, in the most endearing manner, exhorts believers to "keep themselves from idols." For the lust of the eye, the lust of the flesh, and pride of life, are always ready to steal away our hearts from Jesus Christ. And every time we place our affections upon any thing more than Christ, we do undoubtedly commit spiritual adultery. For we admit a creature to rival the Creator, who is God over all, blessed for evermore. "Little children, therefore, keep yourselves from idols." But it is time for me to draw towards the close of this head. Fruitfulness was a blessing promised by God to the first happy pair; "Increase and multiply, and replenish the earth." "Lo, children, and the fruit of the womb, (says the Psalmist) are a gift and heritage, which cometh of the Lord." And so, if we are married to Jesus Christ, we must be fruitful. In what? In every good word and work: for thus speaks the Apostle, in his epistle to the Romans: "Wherefore, my brethren, ye also are become dead to the law, by the body of Christ, that ye should be married to another, even to him who is raised from the dead." What follows? "That we should bring forth fruit unto God." Glorious words, and proper to be considered in a peculiar manner, by such who would explode the doctrine of free justification, as an Antinomian doctrine, and as though it destroyed good works. No; it establishes, and lays a solid foundation, whereon to build the superstructure of good works. Titus is therefore commanded to "exhort believers to be careful to maintain good works." And "herein (says our Lord) is my Father glorified, that ye bring forth much fruit. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;" with a multitude of passages to the same purpose. Moreover, it is required of wives, that they not only love and reverence their husbands, but that they also love and respect their husband’s friends. And if we are married to Jesus Christ, we shall not only reverence the bridegroom, but we shall also love and honour the bridegroom’s friends. "By this, shall all men know that ye are my disciples, if ye love one another." "By this we know, (says the beloved disciple) that we have passed from death to life, because we love the brethren." Observe, the brethren, indefinitely, of whatever denomination. And this love must be "without dissimulation, and with a pure heart servently." This was the case of the primitive christians. They were all of one heart, and of one mind. It was said of them (O that it could be said of us!) "See how these christians love one another!" They were of the same spirit as a good woman of Scotland was, who, when she saw a great multitude, as is customary in that country, coming from various parts to receive the blessed sacrament, saluted them with a "Come in, ye blessed of the Lord, I have an house that will hold an hundred of you, and a heart that will hold ten thousand." Let us go and do likewise. Once more. Persons that are married, take one another for better or for worse, for richer or for poorer, to love and to cherish each other in sickness and in health. And if we are married to Jesus Christ, we shall be willing to bear his cross, as well as to wear his crown. "If any man will come, after me, let him deny himself, take up his cross, and follow me." Neither will they be compelled to do this, as Simon of Cyrene was, but they will be volunteers in his service; they will cry out, Crown him, crown him, when others are crying out, "Crucify him, crucify him." They will never leave or forsake him, but willingly follow the Captain of their salvation, though it be through a sea of blood. I might run the parallel still further, and also enlarge upon the hints already given; but I fear I have said enough already to reproach most believers; I am sure I have said more than enough to abash and upbraid myself. For alas! how vilely, treacherously, and ungratefully have we behaved towards our spiritual husband, the dear Lord Jesus, ever since the day of our espousals? Had our friends, or even the wives of our own bosoms, behaved to us as we have behaved to our great and best friend, our glorious husband, we should have broken off our friendship, and sued for a bill of divorcement long ago. Under our first love, what promises did we make to him? But how forwardly have we behaved ourselves in this covenant? How little have we reverenced him? How often has our Beloved been no more to us than another beloved? How little have we lived to his glory? Have we not been a shame and reproach to his gospel? Have we not crucified him afresh, and has he not been sorely wounded in the house of his friends? Nay, has not his holy name been blasphemed through our means? For alas! how little have we obeyed him? How careless and indifferent have we been, whether we pleased him or not? We have often said, indeed, when commanded by him to go work in his vineyard, We go, Lord; but alas! we went not. Or if we did go, with what reluctance has it been? How unwilling to watch with our dear Lord and Master, only one hour? And of his sabbaths, how often have we said, What a weariness is this? As for our adulteries, and spiritual fornications, how frequent, how aggravated have they been? Have not idols of all sorts, been suffered to fill up the room of the ever-blessed Jesus in our hearts? You that love him in sincerity, will not be offended if I tell you, that the xvith chapter of Ezekiel gives, in my opinion, a lively description of our behaviour towards our Lord. We were, like base-born, children, cast out in the field to the loathing of our persons: no eye pitied or had compassion on us. Jesus passed by, saw us polluted in our own blood, and said unto us, "Live," i. e. preserved us, even in our natural state, from death. And when his time of love was come, he spread the skirt of his imputed righteousness over us, and covered the nakedness of our souls, entered into covenant with us, and we became his. He washed us also with water, even in the laver of regeneration, and thoroughly washed us by his precious blood, from the guilt of all our sins. He cloathed us also with broidered work, and decked us with ornaments, even with righteousness, and peace, and joy in the Holy Ghost. We did eat fine flour and honey at his ordinances, and we fed on Jesus Christ in our hearts by faith, with thanksgiving. In short, we were made exceeding beautiful, and the kingdom of God was erected in our hearts. We were renowned among our neighbours for our love to God, and all that knew us took knowledge of us, that we had been with Jesus. But alas! how have we fallen, who were once sons of the morning! How have we trusted in our own beauty, have grown spiritually proud, and provoked our patient and unspeakably long-suffering Lord to anger? Where is that ardent love we spake of, when we told him, that, though we should die for him, we would not deny him in any wife? How desperately wicked, and deceitful above all things, have we proved our hearts to be, since we have done all these things, even the work of an imperious woman? These are great and numerous charges; but great and numerous as they are, there is not a single believer here present, but, if he knows his own heart, may plead guilty to some, or all of them. But this is a tender point: I see you concerned: your tears, O believers, are a proof of the anguish of your souls. And can any of us give any reason, why Jesus Christ should not give us a bill of divorcement, and put us away? May he not justly speak to us as he did to his adultress Israel, in the forementioned xvith of Ezekiel, "Wherefore, O harlot, hear the word of the Lord; I will judge thee as women that break wedlock, and shed blood, are judged. I will give thee blood in fury and jealousy, because thou hast not remembered the days of thy youth, but hast fretted me in all these things. Behold, therefore, I also will recompence thy way upon thy head. I will even deal with thee as thou hast done, who hast despised the oath, in breaking the covenant, the marriage contract that was between us." This, I am persuaded, you will confess to be the treatment which we all most justly deserve. But be not overwhelmed with overmuch sorrow: for though the Lord our God is a jealous God, and will certainly vsit our offences with a rod, and our backslidings with a spiritual scourge, yet his loving-kindness will he not utterly take from us, nor suffer his truth to fail. Though we have changed, yet he changeth not: He abideth faithful: his loving-kindness abideth for evermore. Hark! how sweetly he speaks to his backsliding people of old; "O Israel, thou hast destroyed thyself, but in me is thy help. I will heal their backsliding, and love them freely." And in the verses immediately following the words of the text, how comfortably does he address his espoused people! "In a little wrath, I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, faith the Lord thy Redeemer. For this is as the waters of Noah unto me: for as I have sworn, that the waters of Noah should no more go over the earth; so have I sworn, that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, faith the Lord that hath mercy on thee." O that this goodness may lead us to repentance! O that this unparalleled, infinite, unchangeable love, may constrain us to an universal, uniform, chearful, unanimous, persevering obedience to all the commands of God! Brethren, my heart is enlarged towards you, and I could dwell a long while upon the many great and precious invitations that are made to backsliders, to return to their first love, and do their first works: but it is high time for me, if, as was proposed, III. I give to every one their proper portion; to speak to those poor souls, who know nothing of this blessed Bridegroom of the church, and consequently cannot yet say, "My Maker is my husband." Ah! I pity you from my inmost soul; I could weep over, and for you, though perhaps you will not weep for yourselves. But surely you would weep, and howl too, did you know the miserable condition those are in, who are not married to Jesus Christ. Will you give me leave (I think I speak it in much love) to inform you, that if you are not married to Jesus Christ, you are married to the law, the world, the flesh, and the devil, neither of which can make you happy; but all, on the contrary, concur to make you miserable. Hear ye not, ye that are married to the law, and seek to be Justified in the sight of God, partly, at least, if not wholly, by your own works, what the law faith to those that are under it, as a convenant of works? "Cursed is every one that continueth not in all things that are written in the book of the law, to do them." Every word breathes threatening and slaughter to poor fallen creatures. Cursed, both here and hereafter, be this man, and every one, naturally engendered of the offspring of Adam, without exception, that continueth not, even to the very end of life, in all things; not only in some, or many, but in all things, that are written in the book of the law, to do them, in the utmost perfection: for "he that offendeth in one point, is guilty of all." So that, according to the tenor of the covenant of works, whosoever is guilty of one wicked thought, word, or action, is under the curse of an angry sin-avenging God. "For as many as are under the law, are under the curse." And do you know what it is to be under the curse of God, and to have the wrath of God abide upon you? If you did, I believe you would not be so unwilling to be divorced from the law, and be espoused, as chaste virgins, to Jesus Christ. And why are ye so wedded to the world? Did it ever prove faithful or satisfactory to any of its votaries? Has not Solomon reckoned up the sum total of worldly happiness? And what does it amount to? "Vanity, vanity, faith the preacher, all is vanity," nay he adds, "and vexation of spirit." And has not a greater than Solomon informed us, that a man’s life, the happiness of a man’s life, doth not consist in the things which he possesseth? Besides, "know ye not that the friendship of this world is enmity with God; so that whosoever will be a friend to the world, (to the corrupt customs and vices of it) is an enemy to God?" And what better reasons can you give for being wedded to your lusts? Might not the poor slaves in the gallies, as reasonably be wedded to their chains? For do not your lusts fetter down your souls from God? Do they not lord it, and have they not dominion over you? Do not they say, Come, and ye come; Go, and ye go; Do this, and ye do it? And is not he or she that liveth in pleasure, dead, whilst he liveth? And above all, how can ye bear the thoughts of being wedded to the devil, as every natural man is: for thus speaks the scripture, "He now ruleth in the children of disobedience." And how can ye bear to be ruled by one, who is such a professed open enemy to the most high and holy God? Who will make a drudge of you, whilst you live, and be your companion in endless and extreme torment, after you are dead? For thus will our Lord say to those on the left hand, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." But, IV. Will you permit me, O sinners, that I may draw towards a close of this discourse, to propose a better match to your souls. This is a part of the discourse which I long to come to, it being my heart’s desire, and earnest prayer to God, that your souls may be saved. "And now, O Lord God Almighty, thou Father of mercies, and God of all consolations, thou God and Father of our Lord Jesus Christ, who hast promised to give thy Son the heathen for his inheritance, and the uttermost parts of the earth for his possession, send me good speed this day, O Lord, send me now prosperity. Behold, I stand here without the camp, bearing a little of thy dear Son’s sacred reproach! Hear me, O Lord, hear me, and according to thy word, let thy dear, thine only begotten Son, see of the travel of his soul, and be satisfied! O help me so to speak, that many may believe on, and cleave unto thy blessed, thine holy child Jesus!" But who am I, that I should undertake to recommend the blessed Jesus to others, who am myself altogether unworthy to take his sacred name into my polluted lips? Indeed, my brethren, I do not count myself worthy of such an honour; but since it has pleased him, in whom all fulness dwells, to count me worthy, and put me into the ministry, the very stories would cry out against me, did I not attempt, at least, to lisp out his praise, and earnestly recommend the ever-blessed Jesus to the choice of all. Thus Abraham’s faithful servant behaved, when sent out to fetch a wife for his master Isaac. He spake of the riches and honours, which God had conferred on him; but what infinitely greater honours and riches, has the God and Father of our Lord Jesus, conferred on his only Son, to whom I now Invite every christless sinner! To you, therefore, I call, O ye sons of men, assuring you, there is every thing in Jesus that your hearts can desire, or hunger and thirst after. Do people in disposing of themselves or their children in marriage, generally covet to be matched with persons of great names? Let this consideration serve as a motive to stir you up to match with Jesus. For God the Father has given him a name above every name; he has upon his vesture, and upon his thigh, a name written, "The King of kings, and the Lord of lords;" and here in the text we are told, "The Lord of Hosts is his name." Nor has he an empty title, but power equivalent; for he is a prince, as well as a saviour. "All power is given unto him, both in heaven and on earth:" "The God of the whole earth, (says our text) he shall be called." The government of men, of the church, and of devils, is put upon his shoulders: "Thrones, principalities and powers, are made subject unto him; by him kings reign, and princes decree justice; he setteth up one, and putteth down another: and of his kingdom there shall be no end." Will riches be an inducement unto you to come and match with Jesus? Why then, I can tell you, the riches of Jesus are infinite: for unto me, who am less than the least of all saints, is this grace given, that I should preach to poor sinners, the unsearchable riches of Jesus Christ. I appeal to you that are his saints, whether you have not found this true, by happy experience; and though some of you, may have been acquainted with him thirty, forty, fifty years ago, do you not find his riches are yet unsearchable, and as much past finding out, as they were the very first moment in which you gave him your hearts! Would you match with a wise husband? Haste then, sinners, come away to Jesus: He is the fountain of wisdom, and makes all that come unto him, wife unto salvation; "He is the wisdom of the Father: the Lord possessed him in the beginning of his way, before his works of old. When he prepared the heavens, he was there; when he appointed the foundations of the earth, then was he with him, as one brought up with him; he was daily his delight, rejoicing always before him." As he is wife, so is he holy; and therefore, in the words of our text, he is stiled, "The Redeemer, the Holy One of Israel:" and by the angel Gabriel, "That holy Thing." The apostles, addressing God the Father, stile him his "holy child Jesus:" and the spirits of just men made perfect, and the angels in heaven, cease not day or night, saying, "Holy, holy, holy." Nor is his beauty inferior to his wisdom or holiness; the seraphs veil their faces, when they appear before him: "He is the chiefest among ten thousand, nay, he is altogether lovely." And, as he is altogether lovely, so is he altogether loving: his name and his nature is Love. God, God in Christ is love: love in the abstract. And in this has he manifested his love, in that, whilst we were yet sinners, nay open enemies, Jesus, in his own due time, died for the ungodly. He loved us so as to give himself for us. O what manner of love is this! What was Jacob’s love to Rachel, in comparison of the love which Jesus bore to a perishing world! He became a curse for us. For it is written; "Cursed is every man that hangeth upon a tree." What Zipporah said to her husband improperly, Jesus may say properly to his spouse the church, "A bloody wife hast thou been to me, because of the crucifixion." For he has purchased her with his own blood. And having once loved his people, he loves them unto, the end. His love, like himself, is from everlasting to everlasting. He hates putting away: though we change, yet he changeth not: he abideth faithful. When we are married here, there comes in that shocking clause, to use the words of holy Mr. Boston, "Till death us doth part;" but death itself shall not separate a true believer from the love of God, which is in Christ Jesus his Lord: for he will never cease loving his Bride, till he has loved her to heaven, and presented her before his Father, without spot or wrinkle, or any such thing. Nay, his love will, as it were, but be beginning, through the endless ages of eternity. And now, Sirs, what say you? Shall I put that question to you, which Rebecca’s relations, upon a proposal of marriage, put to her? "Will ye go with the man?" With the God-man, this infinitely great, this infinitely powerful, this all-wise, all-holy, altogether lovely, ever-loving Jesus? What objection have you to make against such a gracious offer? One would imagine, you had not a single one; but it is to be feared, through the prevalency of unbelief, and the corruption of your desperately wicked deceitful hearts, you are ready to urge several. Methinks I hear some of you say within yourselves, "We like the proposal, but alas! we are poor." Are you so? If that be all, you may, not withstanding, be welcome to Jesus: "For has not God chosen the poor of this world, to make them rich in faith, and heirs of his everlasting kingdom?" And what says that Saviour, to whom I am now inviting you? "Blessed are the poor in Spirit, for theirs is the kingdom of heaven." And what says his Apostle concerning him? "Though he was rich, yet for our sakes he became poor, that we through his Poverty might be made rich. But say you, "We are not only poor, but we are in debt; we owe God ten thousand talents, and have nothing to pay;" but that need not keep you back: for God the Father, from the Lord Jesus, his dearly beloved Son, has received double for all believers sins: the blood of Jesus cleanseth from them all. But you are blind, and miserable, and naked; to whom then should you fly for succour, but to Jesus, who came to open the eyes of the blind, to seek and save the miserable and lost, and cloath the naked with his perfect and spotless righteousness. And now, what can hinder your espousals with the dear and ever-blessed Lamb of God? I know but of one thing, that dreadful sin of unbelief. But this is my comfort, Jesus died for unbelief, as well as for other sins, and has promised to send down the Holy Spirit to convince the world of this sin in particular: "If I go not away, the Comforter will not come unto you; but if I go away, I will send the Comforter, and he will convince the world of sin." What sin? of unbelief; "because they believe not on me." O that this promise may be so fulfilled in your hearts, and Jesus may so become the author of divine faith in your souls, that you may be able to send me the same message as a good woman in Scotland, on her dying bed, sent me by a friend: "Tell him, (says she) for his comfort, that at such a time he married me to the Lord Jesus." This would be comfort indeed. Not that we can marry you to Christ: No; the Holy Ghost must tie the marriage knot. But such honour have all God’s ministers; under him they espouse poor sinners to Jesus Christ. "I have espoused you (says St. Paul) as a chaste virgin to Jesus Christ." O that you may say, We will go with the man; then will I bow my head, as Abraham‘s servant did, and go with joy and tell my Master, that he has not left his poor servant destitute this day: then shall I rejoice in your felicity. For I know, my Master will take you into the banqueting-house of his ordinances, and his banner over you shall be love. That this may be the happy case of you all, may the glorious God grant, for the sake of Jesus his dearly beloved Son, the glorious bridegroom of his church; to whom, with the Father, and the Holy Spirit, be all honour and glory, now and for evermore. Amen, and Amen. Whitefield, G. (1772). The Works of the Reverend George Whitefield (Vol. 5). London: Edward and Charles Dilly. (Public Domain) The Seed of the Woman, and the Seed of the Serpent The Seed of the Woman, and the Seed of the Serpent Genesis 3:15 And I will put Enmity between thee and the Woman, and between thy Seed and her Seed; it shall bruise thy Head, and thou shalt bruise his Heel. ON reading to you these words, I may address you in the language of the holy angels to the shepherds, that were watching their flocks by night; "Behold, I bring you glad tidings of great joy." For this is the first promise that was made of a Saviour to the apostate race of Adam. We generally look for Christ only in the New Testament; but christianity, in one sense, is very near as old as the creation. It is wonderful to observe how gradually God revealed his Son to mankind. He began with the promise in the text, and this the elect lived upon, till the time of Abraham. To him, God made further discoveries of his eternal council concerning man’s redemption. Afterwards, at sundry times, and in divers manners, God spoke to the fathers by the prophets, till at length the Lord Jesus himself was manifested in flesh, and came and tabernacled amongst us. This first promise must certainly be but dark to our first parents, in comparison of that great light which we enjoy: And yet, dark as it was, we may assure ourselves they built upon it their hopes of everlasting salvation, and by that faith were saved. How they came to stand in need of this promise, and what is the extent and meaning of it, I intend, God willing, to make the subject-matter of your present meditation. The fall of man is written in too legible characters not to be understood: Those that deny it, by their denying, prove it. The very heathens confessed, and bewailed it: They could see the streams of corruption running through the whole race of mankind, but could not trace them to the fountain-head. Before God gave a revelation of his Son, man was a riddle to himself. And Moses unfolds more, in this one chapter (out of which the text is taken) than all mankind could have been capable of finding out of themselves, though they had studied to all eternity. In the preceding chapter he had given us a full account, how God spoke the world into being; and especially how he he breath of life, so that he became a living soul. A council of formed man of the dust of the earth, and breathed into him tthe Trinity was called concerning the formation of this lovely creature. The result of that council was, "Let us make man in our image, after our likeness. So God created man in his own image, in the image of God created he him." Moses remarkably repeats these words, that we might take particular notice of our divine Original. Never was so much expressed in so few words: None but a man inspired could have done so. But it is remarkable, that though Moses mentions our being made in the image of God, yet he mentions it but twice, and that in a transient manner; as though he would have said, "man was made in honour, God made him upright, ‘in the image of God, male and female created he them.’ But man so soon fell, and became like the beasts that perish, nay, like the devil himself, that it is scarce worth mentioning." How soon man sell after he was created, is not told us; and therefore, to fix any time, is to be wise above what is written. And, I think, they who suppose that man fell the same day in which he was made, have no sufficient ground for their opinion. The many things which are crouded together in the former chapter, such as the formation of Adam‘s wife, his giving names to the beasts, and his being put into the garden which God had planted, I think require a longer space of time than a day to be transacted in. However, all agree in this, "man stood not long." How long, or how short a while, I will not take upon me to determine. It more concerns us to enquire, how he came to fall from his stedfastness, and what was the rise and progress of the temptation which prevailed over him. The account given us in this chapter concerning it, is very full; and it may do us much service, under God, to make some remarks upon it. "Now the serpent (says the sacred historian) was more subtile than any beast of the field which the Lord God had made; and he said unto the woman, Yea, hath God said, ye shall not eat of every tree of the garden?" Though this was a real serpent, yet he that spoke was no other than the devil; from hence, perhaps, called the old serpent, because he took possession of the serpent when he came to beguile our first parents. The devil envied the happiness of man, who was made, as some think, to supply the place of the fallen angels. God made man upright, and with full power to stand if he would: He was just, therefore, in suffering him to be tempted. If he fell, he had no one to blame except himself. But how must satan effect his fall? He cannot do it by his power, he attempts it therefore by policy: he takes possession of a serpent, which was more subtile than all the beasts of the field, which the Lord God had made; so that men who are full of subtilty, but have no piety, are only machines for the devil to work upon, just as he pleases. "And he said unto the woman." Here is an instance of his subtilty. He says unto the woman, the weaker vessel, and when she was alone from her husband, and therefore was more liable to be overcome; "Yea, hath God said, ye shall not eat of every tree of the garden?" These words are certainly spoken in answer to something which the devil either saw or heard. In all probability, the woman was now near the tree of knowledge of good and evil; (for we shall find her, by and by, plucking an apple from it) perhaps she might be looking at, and wondering what there was in that tree more than the others, that she and her husband should be forbidden to taste of it. Satan seeing this, and coveting to draw her into a parley with him, (for if the devil can persuade us not to resist, but to commune with him, he hath gained a great point) he says, "Yea, hath God said, ye shall not eat of every tree in the garden?" The first thing he does is to persuade her, if possible, to entertain hard thoughts of God; this is his general way of dealing with God’s children: "Yea, hath God said, ye shall not eat of every tree of the garden? What! hath God planted a garden, and placed you in the midst of it, only to teaze and perplex you? hath he planted a garden, and yet forbid you making use of any of the fruits of it at all?" It was impossible for him to ask a more insnaring question, in order to gain his end: For Eve was here seemingly obliged to answer, and vindicate God’s goodness. And therefore,— Verse 2, 3. The woman said unto the serpent, "We may eat of the fruit of the trees of the garden: But of the fruit of the tree which it in the midst of the garden, God hath said, ye shall not eat of it, neither shall ye touch it, left ye die." The former part of the answer was good, "We may eat of the fruit of the trees of the garden, God has not forbid us eating of every tree of the garden. No; we may eat of the fruit of the trees in the garden (and, it should seem, even of the tree of life, which was as a sacrament to man in a state of innocence) there is only one tree in the midst of the garden, of which God hath said, ye shall not eat of it, neither shall ye touch it, left ye die." Here she begins to warp, and sin begins to conceive in her heart. Already she has contracted some of the serpent’s poison, by talking with him, which she ought not to have done at all. For she might easily suppose, that it could be no good being, that could put such a question unto her, and insinuate such dishonourable thoughts of God. She should therefore have fled from him, and not stood to have parleyed with him at all. Immediately the ill effects of it appear, she begins to soften the divine threatning. God had said, "the day thou eatest thereof, thou shalt surely die;" or, dying thou shalt die. But Eve says, "Ye shall not eat of it, neither shall ye touch it, lest ye die." We may be assured we are fallen into, and begin to fall by temptation, when we begin to think God will not be as good as his word, in respect to the execution of his threatnings denounced against sin. Satan knew this, and therefore artfully "Said unto the woman, (ver. 4.) Ye shall not surely die," in an insinuating manner, "Ye shall not surely die. Surely, God will not be so cruel as to damn you only for eating an apple, it cannot be." Alas! how many does Satan lead captive at his will, by flattering them, that they shall not surely die; that hell-torments will not be eternal; that God is all mercy; that he therefore will not punish a few years sin with an eternity of misery? But Eve found God as good as his word; and so will all they who go on in sin, under a false hope that they shall not surely die. We may also understand the words spoken positively, and this is agreeable to what follows; You shall not surely die; "It is all a delusion, a mere bugbear, to keep you in a servile subjection." For (ver. 5.) "God doth know, that in the day ye eat thereof, then shall your eyes be opened, and ye shall be as gods, knowing good and evil." What child of God can expect to escape slander, when God himself was thus slandered even in paradise? Surely the understanding of Eve must have been, in some measure, blinded, or she would not have suffered the tempter to speak such perverse things. In what odious colours is God here represented! "God doth know, that in the day ye eat there of, ye shall be as gods," (equal with God.) So that the grand temptation was, that they should be hereafter under no controul, equal, if not superior, to God that made them, knowing good and evil. Eve could not tell what Satan meant by this; but, to be sure, she understood it of some great privilege which they were to enjoy. And thus Satan now points out a way which seems right to sinners, but does not tell them the end of that way is death. To give strength and force to this temptation, in all probability, Satan, or the serpent, at this time plucked an apple from the tree, and ate it before Eve; by which Eve might be induced to think, that the sagacity and power of speech, which the serpent had above the other beasts, must be owing, in a great measure, to his eating that fruit; and, therefore, if he received so much improvement, she might also expect a like benefit from it. All this, I think, is clear; for, otherwise, I do not see with what propriety it could be said, "When the woman saw that it was good for food." How could she know it was good for food, unless she had seen the serpent seed upon it? Satan now begins to get ground apace. Lust had conceived in Eve’s heart; shortly it will bring forth sin. Sin being conceived, brings forth death. Verse 6. "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband, and he did eat." Our senses are the landing ports of our spiritual enemies. How needful is that resolution of holy Job, "I have made a covenant with mine eyes!" When Eve began to gaze on the forbidden fruit with her eyes, she soon began to long after it with her heart. When she saw that it was good for food, and pleasant to the eyes, (here was the lust of the flesh, and lust of the eye) but, above all, a tree to be desired to make one wise, wiser than God would have her be, nay, as wise as God himself; she took of the fruit thereof, and gave also unto her husband with her, and he did eat. As soon as ever she sinned herself, she turned tempter to her husband. It is dreadful, when those, who should be help-meets for each other in the great work of their salvation, are only promoters of each other’s damnation: but thus it is. If we ourselves are good, we shall excite others to goodness; if we do evil, we shall entice others to do evil also. There is a close connection between doing and teaching. How needful then is it for us all to take heed that we do not sin any way ourselves, lest we should become factors for the devil, and insnare, perhaps, our nearest and dearest relatives? "she gave also unto her husband with her, and he did eat." Alas! what a complication of crimes was there in this one single act of sin! Here is an utter disbelief of God’s threatning; the utmost ingratitude to their Maker, who had so lately planted this garden, and placed them in it, with such a glorious and comprehensive charter. And, the utmost neglect of their posterity, who they knew were to stand or fall with them. Here was the utmost pride of heart: they wanted to be equal with God. Here’s the utmost contempt put upon his threatning and his law: the devil is credited and obeyed before him, and all this only to satisfy their sensual appetite. Never was a crime of such a complicated nature committed by any here below: Nothing but the devil’s apostasy and rebellion could equal it. And what are the consequences of their disobedience? Are their eyes opened? Yes, their eyes are opened; but, alas! it is only to see their own nakedness. For we are told (ver. 7.) "That the eyes of them both were opened, and they knew that they were naked." Naked of God, naked of every thing that was holy and good, and destitute of the divine image, which they before enjoyed. They might rightly now be termed Ichabod; for the glory of the Lord departed from them. O how low did these sons of the morning then fall! out of God, into themselves; from being partakers of the divine nature, into the nature of the devil and the beast. Well, therefore, might they know that they were naked, not only in body, but in soul. And how do they behave now they are naked? Do they flee to God for pardon? Do they seek to God for a robe to cover their nakedness? No, they were now dead to God, and became earthly, sensual, devilish: therefore, instead of applying to God for mercy, "they sewed or platted fig-leaves together, and made themselves aprons," or things to gird about them. This is a lively representation of all natural men: we see that we are naked: we, in some measure, confess it; but, instead of looking up to God for succour, we patch up a righteousness of our own (as our first-parents platted fig-leaves together) hoping to cover our nakedness by that. But our righteousness will not stand the severity of God’s judgment: it will do us no more service than the fig-leaves did Adam and Eve, that is, none at all. For (ver. 8.) "They heard the voice of the Lord God walking in the trees of the garden, in the cool of the day; and Adam and his wife (notwithstanding their fig-leaves) hid themselves from the presence of the Lord God, among the trees of the garden." They heard the voice of the Lord God, or the Word of the Lord God, even the Lord Jesus Christ, who is "the word that was with God, and the word that was God." They heard him walking in the trees of the garden, in the cool of the day. A season, perhaps, when Adam and Eve used to go, in an especial manner, and offer up an evening-sacrifice of praise and thanksgiving. The cool of the day. Perhaps the sin was committed early in the morning, or at noon; but God would not come upon them immediately, he said till the cool of the day. And if we would effectually reprove others, we should not do it when they are warmed with passion, but wait till the cool of the day. But what an alteration is here! Instead of rejoicing at the voice of their beloved, instead of meeting him with open arms and inlarged hearts, as before, they now hide themselves in the trees of the garden. Alas, what a foolish attempt was this? Surely they must be naked, otherwise how could they think of hiding themselves from God? Whither could they flee from his presence? But, by their fall, they had contracted an enmity against God: they now hated, and were afraid to converse with God their Maker. And is not this our case by nature? Assuredly it is. We labour to cover our nakedness with the fig-leaves of our own righteousness: We hide ourselves from God as long as we can, and will not come, and never should come, did not the Father prevent, draw, and sweetly constrain us by his grace, as he here prevented Adam. Verse 9. "And the Lord God called unto Adam, and said unto him, Adam, where art thou?" "The Lord God called unto Adam," (for otherwise Adam would never have called unto the Lord God) and said, "Adam, where art thou? How is it that thou comest not to pay thy devotions as usual?" Christians, remember the Lord keeps an account when you fail coming to worship. Whenever therefore you are tempted to withhold your attendance, let each of you fancy you heard the Lord God calling unto you, and saying, "O man, O woman, where art thou? It may be understood in another and better sense; Adam, where art thou?" What a condition is thy poor soul in? This is the first thing the Lord asks and convinces a sinner of; when he prevents and calls him effectually by his grace; he also calls him by name; for unless God speaks to us in particular, and we know where we are, how poor, how miserable, how blind, how naked, we shall never value the redemption wrought out for us by the death and obedience of the dear Lord Jesus. "Adam, where art thou?" Verse 10. "And he said, I heard thy voice in the garden, and I was afraid." See what cowards sin makes us. If we knew no sin, we should know no fear. "Because I was naked, and I hid myself." Ver. 11. "And he said, who told thee that thou wast naked? Hast thou eaten of the tree, whereof I (thy Maker and Law-giver) commanded thee, that thou shouldst not eat?" God knew very well that Adam was naked, and that he had eaten of the forbidden fruit. But God would know it from Adam‘s own mouth. Thus God knows all our necessities before we ask, but yet insists upon our asking for his grace, and confessing our sins. For, by such acts, we acknowledge our dependence upon God, take shame to ourselves, and thereby give glory to his great name. Verse 12. "And the man said, the woman which thou gavest to be with me, she gave me of the tree, and I did eat." Never was nature more lively delineated. See what pride Adam contracted by the fall! How unwilling he is to lay the blame upon, or take shame to himself. This answer is full of insolence towards God, enmity against his wife, and disingenuity in respect to himself. For herein he tacitly reflects upon God. "The woman that thou gavest to be with me." As much as to say, if thou hadst not given me that woman, I had not eaten the forbidden fruit. Thus, when men sin, they lay the fault upon their passions; then blame and reflect upon God for giving them those passions. Their language is, "the appetites that thou gavest us, they deceived us; and therefore we sinned against thee." But, as God, notwithstanding, punished Adam for hearkning to the voice of his wife, so he will punish those who hearken to the dictates of their corrupt inclinations: For God compels no man to sin. Adam might have withstood the solicitations of his wife, if he would. And so, if we look up to God, we should find grace to help in the time of need. The devil and our own hearts tempt, but they cannot force us to consent, without the concurrence of our own wills. So that our damnation is of ourselves, as it will evidently appear at the great day, notwithstanding all mens present impudent replies against God. As Adam speaks insolently in respect to God, so he speaks with enmity against his wife; the woman, or this woman, she gave me. He lays all the fault upon her, and speaks of her with much contempt. He does not say, my wife, my dear wife; but, this woman. Sin disunites the most united hearts: it is the bane of holy fellowship. Those who have been companions in sin here, if they die without repentance, will both hate and condemn one another hereafter. All damned souls are accusers of their brethren. Thus it is, in some degree, on this side the grave. "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." What a disingenuous speech was here! He makes use of no less than fifteen words to excuse himself, and but one or two (in the original) to confess his fault, if it may be called a confession at all. "The woman which thou gavest to be with me, she gave me of the tree;" here are fifteen words; "and I did eat." With what reluctance do these last words come out? How soon are they uttered? "And I did eat." But thus it is with an unhumbled, unregenerate heart: It will be laying the fault upon the dearest friend in the world, nay, upon God himself, rather than take shame to itself. This pride we are all subject to by the fall; and, till our hearts are broken, and made contrite by the spirit of our Lord Jesus Christ, we shall be always charging God foolishly. "Against thee, and thee only, have I sinned, that thou mightest be justified in thy saying, and clear when thou art judged," is the language of none but those, who, like David, are willing to confess their faults, and are truly sorry for their sins. This was not the case of Adam: his heart was not broken; and therefore he lays the fault of his disobedience upon his wife and God, and not upon himself; "The woman which thou gavest to be with me, she gave me of the tree, and I did eat." Verse 13. "And the Lord God said, What is this that thou hast done?" What a wonderful concern does God express in this expostulation! "What a deluge of misery hast thou brought upon thyself, thy husband, and thy posterity? What is this that thou hast done? Disobeyed thy God, obeyed the devil, and ruined thy husband, for whom I made thee to be an help-meet! What is this that thou hast done?" God would here awaken her to a sense of her crime and danger, and therefore, as it were, thunders in her ears: for the law must be preached to self-righteous sinners. We must take care of healing before we see sinners wounded, lest we should say, Peace, peace, where there is no peace. Secure sinners must hear the thunderings of mount Sinai, before we bring them to mount Sion. They who never preach up the law, it is to be feared, are unskilful in delivering the glad tidings of the gospel. Every minister should be a Boanerges, a son of thunder, as well as a Barnabas, a son of consolation. There was an earthquake and a whirlwind, before the small still voice came to Elijah: We must first shew people they are condemned, and then shew them how they must be saved. But how and when to preach the law, and when to apply the promises of the gospel, wisdom is profitable to direct. "And the Lord God said unto the woman, What is this that thou hast done?" "And the woman said, The serpent beguiled me, and I did eat." She does not make use of so many words to excuse herself, as her husband; but her heart is as unhumbled as his. What is this, says God, that thou hast done? God here charges her with doing it. She dares not deny the fact, or say, I have not done it; but she takes all the blame off herself, and lays it upon the serpent; "The serpent beguiled me, and I did eat." She does not say, "Lord, I was to blame for talking with the serpent; Lord, I did wrong, in not hastening to my husband, when he put the first question to me; Lord, I plead guilty, I only am to blame, O let not my poor husband suffer for my wickedness!" This would have been the language of heart, had she now been a true penitent. But both were now alike proud; therefore neither will lay the blame upon themselves: "The serpent beguiled me, and I did eat. The woman which thou gavest to be with me, she gave me of the tree, and I did eat." I have been the more particular in remarking this part of their behaviour, because it tends so much to the magnifying of Free-grace, and plainly shews us, that salvation cometh only from the Lord. Let us take a short view of the miserable circumstances our first parents were now in: They were legally and spiritually dead, children of wrath, and heirs of hell. They had eaten the fruit, of which God had commanded them, that they should not eat; and when arraigned before God, notwithstanding their crime was so complicated, they could not be brought to confess it. What reason can be given, why sentence of death should not be pronounced against the prisoners at the bar? All must own they are worthy to die. Nay, how can God, consistently with his justice, possibly forgive them? He had threatened, that the day wherein they eat of the forbidden fruit, they should "surely die;" and, if he did not execute this threatening, the devil might then slander the Almighty indeed. And yet mercy cries, spare these sinners, spare the work of thine own hands. Behold, then, wisdom contrives a scheme how God may be just, and yet be merciful; be faithful to his threatening, punish the offence, and at the same time spare the offender. An amazing scene, of divine love here opens to our view, which had been from all eternity hid in the heart of God! Notwithstanding Adam and Eve were thus unhumbled, and did not so much as put up one single petition for pardon, God immediately passes sentence upon the serpent, and reveals to them a Saviour. Verse 14. "And the Lord God said unto the serpent, because thou hast done this, thou art accursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life;" i. e. he should be in subjection, and his power should always be limited and restrained. "His enemies shall lick the very dust," says the Psalmist. (Ver. 15.) "And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel." Before I proceed to the explanation of this Verse, I cannot but take notice of one great mistake which the author of the Whole Duty of Man is guilty of, in making this Verse contain a covenant between God and Adam, as though God now personally treated with Adam, as before the fall. For, talking of the second covenant in his preface, concerning caring for the soul, says he, "This second covenant was made with Adam, and us in him, presently after the fall, and is briefly contained in these words, Gen. 3:15. where God declares, ‘The seed of the woman shall break the serpent’s head;’ and this was made up, as the first was, of some mercies to be afforded by God, and some duties to be performed by us." This is exceeding false divinity: for these words are not spoken to Adam; they are directed only to the serpent. Adam and Eve stood by as criminals, and God could not treat with them, because they had broken his covenant. And it is so for from being a covenant wherein "some mercies are to be afforded by God, and some duties to be performed by us," that here is not a word looking that way; it is only a declaration of a free gift of salvation through Jesus Christ our Lord. God the Father and God the Son had entered into a covenant concerning the salvation of the elect from all eternity, wherein God the Father promised, That, if the Son would offer his soul a sacrifice for sin, he should see his seed. Now this is an open revelation of this secret Covenant, and therefore God speaks in the most positive terms, "It shall bruise thy head, and thou shalt bruise his heel." The first Adam, God had treated with before; he proved false: God therefore, to secure the second covenant from being broken, puts it into the hands of the second Adam, the Lord from heaven. Adam, after the fall, stood no longer as our representative; he and Eve were only private persons, as we are, and were only to lay hold on the declaration of mercy contained in this promise by faith, (as they really did) and by that they were saved. I do not say but we are to believe and obey, if we are everlastingly saved. Faith and obedience are conditions, if we only mean that they in order go before our salvation; but I deny that these are proposed by God to Adam, or that God treats with him in this promise, as he did before the fall under the covenant of works. For how could that be, when Adam and Eve were now prisoners at the bar, without strength to perform any conditions at all? The truth is this: God, as a reward of Christ’s sufferings, promised to give the elect faith and repentance, in order to bring them to eternal life: and both these, and every thing else necessary for their everlasting happiness, are infallibly secured to them in this promise; as Mr. Boston, an excellent Scots divine, clearly shews, in a book entitled, "A view of the covenant of grace." This is by no means an unnecessary distinction; it is a matter of great importance: for want of knowing this, people have been so long misled. They have been taught that they must Do so and so, as though they were under a covenant of works, and then for doing this, they should be saved. Whereas, on the contrary, people should be taught, That the Lord Jesus was the second Adam, with whom the Father entered into covenant for fallen man; That they can now do nothing of or for themselves, and should therefore come to God, beseeching him to give them faith, by which they shall be enabled to lay hold on the righteousness of Christ; and that faith they will then shew forth by their works, out of love and gratitude to the ever-blessed Jesus, their most glorious Redeemer, for what he has done for their souls. This is a consistent scriptural scheme: without holding this, we must run into one of those two bad extremes; I mean, Antinomianism on the one hand, or Arminianism on the other: from both which may the good Lord deliver us! But to proceed: By the seed of the woman, we are here to understand the Lord Jesus Christ, who, though very God of very God, was, for us men and our salvation, to have a a body prepared for him by the Holy Ghost, and to be born of a woman who never knew man, and by his obedience and death make an atonement for man’s transgression, and bring in an everlasting righteousness, work in them a new nature, and thereby bruise the serpent’s head, i. e. destroy his power and dominion over them. By the serpent’s seed, we are to understand the devil and all his children, who are permitted by God to tempt and sift his children. But, blessed be God, he can reach no further than our heel. It is not to be doubted but Adam and Eve understood this promise in this sense; for it is plain, in the latter part of the chapter, sacrifices were instituted. From whence should those skins come, but from beasts slain for sacrifice, of which God made them coats? We find Abel, as well as Cain, offering sacrifice in the next chapter: and the Apostle tells us, he did it by faith, no doubt in this promise. And Eve, when Cain was born, said, "I have gotten a man from the Lord;" or, (as Mr. Henry observes, it may be rendered) "I have gotten a man,—the Lord,—the promised Messiah." Some further suppose, that Eve was the first believer; and therefore they translate it thus, "The seed, (not of the, but) of this woman:" which magnifies the grace of God so much the more, that she, who was first in the transgression, should be the first partaker of redemption. Adam believed also, and was saved: for unto Adam and his wife did the Lord God make coats of skins, and cloathed them: which was a remarkable type of their being clothed with the righteousness of our Lord Jesus Christ. This promise was literally fulfilled in the person of our Lord Jesus Christ. Satan bruised his heel, when he tempted him for forty days together in the wilderness: he bruised his heel, when he raised up strong persecution against him during the time of his public ministry: he in an especial manner bruised his heel, when our Lord complained, that his soul was exceeding sorrowful, even unto death, and he sweat great drops of blood falling upon the ground, in the garden: He bruised his heel, when he put it into the heart of Judas to betray him: and he bruised him yet most of all, when his emissaries nailed him to an accursed tree, and our Lord cried out, "My God, my God, why hast thou forsaken me?" Yet, in all this, the blessed Jesus, the feed of the woman, bruised Satan’s accursed head: for, in that he was tempted, he was able to succour those that are tempted. By his stripes we are healed. The chastisement of our peace was upon him. By dying, he destroyed him that had the power of death, that is, the devil. He thereby spoiled principalities and powers, and made a shew of them openly, triumphing over them upon the cross. This promise has been fulfilled in the elect of God, considered collectively, as well before, as since the coming of our Lord in the flesh: for they may be called, the seed of the woman. Marvel not, that all who will live godly in Christ Jesus, must suffer persecution. In this promise, there is an eternal enmity put between the seed of the woman, and the seed of the serpent; so that those that are born after the spirit. This enmity shewed itself, soon after this promise was revealed, in Cain’s bruising the heel of Abel: it continued in the church through all ages before Christ came in the flesh, as the history of the Bible, and the xith chapter of the Hebrews, plainly shew. It raged exceedingly after our Lord’s ascension; witness the Acts of the Apostles, and the History of the Primitive Christians. It now rages, and will continue to rage and shew itself, in a greater or less degree, to the end of time. But let not this dismay us; for in all this, the seed of the woman is more than conqueror, and bruises the serpent’s head. Thus the Israelites, the more they were oppressed, the more they increased. Thus it was with the Apostles; thus it was with their immediate followers. So that Tertullian compares the church in his time to a mowed field; the more frequently it is cut, the more it grows. The blood of the martyrs was always the seed of the church. And I have often sat down with wonder and delight, and admired how God has made the very schemes which his enemies contrived, in order to hinder, become the most effectual means to propagate his gospel. The devil has had so little success in persecution, that if I did not know that he and his children, according to this verse, could not but persecute, I should think he would count it his strength to sit still. What did he get by persecuting the martyrs in Queen Mary’s time? Was not the grace of God exceedingly glorified in their support? What did he get by persecuting the good old Puritans? Did it not prove the peopling of New-England? Or, to come nearer our own times, what has he got by putting us out of the synagogues? Hath not the word of God, since that, mightily prevailed? My dear hearers, you must excuse me for enlarging on this head; God fills my soul generally, when I come to this topic. I can say with Luther, "If it were not for persecution, I should not understand the scripture." If Satan should be yet suffered to bruise my heel further, and his servants should thrust me into prison, I doubt not, but even that would only tend to the more effectual bruising of his head. I remember a saying of the then Lord Chancellor to the pious Bradford: "Thou hast done more hurt, said he, by thy exhortations in private in prison, than thou didst in preaching before thou wast put in," or words to this effect. The promise of the text is my daily support; "I will put enmity between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Further: this promise is also fulfilled, not only in the church in general, but in every individual believer in particular. In every believer there are two seeds, the seed of the woman, and the seed of the serpent; the flesh lusting against the spirit, and the spirit against the flesh. It is with the believer, when quickened with grace in his heart, as it was with Rebekah, when she had conceived Esau and Jacob in her womb; she felt a struggling, and began to be uneasy; "If it be so, says she, why am I thus?" Thus grace and nature struggle (if I may so speak) in the womb of a believer’s heart: but, as it was there said, "The elder shall serve the younger;" so it is here,—grace in the end shall get the better of nature; the seed of the woman shall bruise the serpent’s head. Many of you that have believed in Christ, perhaps may find some particular corruption yet strong, so strong, that you are sometimes ready to cry out with David, "I shall fall one day by the hand of Saul." But, fear not, the promise in the text insures the perseverance and victory of believers over sin, Satan, death, and hell. What if indwelling corruption does yet remain, and the seed of the serpent bruise your heel, in vexing and disturbing your righteous souls? Fear not, though faint, yet pursue: you shall yet bruise the serpent’s head. Christ hath died for you; and yet a little while, and he will send death to destroy the very being of sin in you. Which brings me To shew the most extensive manner in which the promise of the text shall be fulfilled, viz. at the final judgment, when the Lord Jesus shall present the elect to his Father, without spot or wrinkle, or any such thing, glorified both in body and soul. Then shall the seed of the woman give the last and fatal blow, in bruising the serpent’s head. Satan, the accuser of the brethren, and all his accursed seed, shall then be cast out, and never suffered to disturb the seed of the woman any more. Then shall the righteous shine as the sun in the kingdom of their Father, and sit with Christ on thrones in majesty on high. Let us, therefore, not be weary of well-doing; for we shall reap an eternal harvest of comfort, if we faint not. Dare, dare, my dear brethren in Christ, to follow the Captain of your salvation, who was made perfect through sufferings. The seed of the woman shall bruise the serpent’s head. Fear not men. Be not too much cast down at the deceitfulness of your hearts. Fear not devils; you shall get the victory even over them. The Lord Jesus has engaged to make you more than conquerors over all. Plead with your Saviour, plead: plead the promise in the text. Wrestle, wrestle with God in prayer. If it has been given you to believe, fear not if it should also be given you to suffer. Be not any wise terrified by your adversaries; the king of the church has them all in a chain: be kind to them, pray for them; but fear them not. The Lord will yet bring back his ark, though at present driven into the wilderness; and Satan like lightening shall fall from heaven. Are there any enemies of God here? The promise of the text encourages me to bid you defiance: the seed of the woman, the ever-blessed Jesus, shall bruise the serpent’s head. What signifies all your malice? You are only raging waves of the sea, foaming out your own shame. For you, without repentance, is reserved the blackness of darkness for ever. The Lord Jesus sits in heaven, ruling over all, and causing all things to work for his childrens good: he laughs you to scorn: he hath you in the utmost derision, and therefore so will I. Who are you that persecute the children of the ever-blessed God? Though a poor stripling, the Lord Jesus, the seed of the woman, will enable me to bruise your heads. My brethren in Christ, I think I do not speak thus in my own strength, but in the strength of my Redeemer. I know in whom I have believed; I am persuaded he will keep that safe, which I have committed unto him. He is faithful who hath promised, that the seed of the woman shall bruise the serpent’s head. May we all experience a daily completion of this promise, both in the church and in our hearts, till we come to the church of the first-born, the spirits of just men made perfect, in the presence and actual fruition of the great God our heavenly Father! To whom, with the Son, and the Holy Ghost, be ascribed all honour, power, might, majesty, and dominion, now and for evermore. Amen. Whitefield, G. (1772). The Works of the Reverend George Whitefield (Vol. 5). London: Edward and Charles Dilly. (Public Domain) The Sheep Before the Shearers The Sheep Before the Shearers "As a sheep before her shearers is dumb, so he openeth not his mouth."—Isaiah 53:7. OUR Lord Jesus so took our place that we are in this chapter compared to sheep: "All we like sheep have gone astray," and he is compared to a sheep also,—"As a sheep before her shearers is dumb." It is wonderful how complete was the interchange of positions between Christ and his people, so that he became what they were in order that they might become what he is. We can well understand how we should be the sheep and he the shepherd; but to liken the Son of the Highest to a sheep would have been unpardonable presumption had not his own Spirit employed the condescending figure. Though the emblem is very gracious, its use in this place is by no means singular, for our Lord had been long before Isaiah’s day typified by the lamb of the Passover. Since then he has been proclaimed as "the Lamb of God which taketh away the sin of the world;" and indeed even in his glory he is the Lamb in the midst of the throne. I. In opening up this divine emblem I would invite you to consider, first, our Saviour’s patience, set forth under the figure of a sheep dumb before her shearers. Our Lord was brought to the shearers that he might be shorn of his comfort, and of his honour, shorn even of his good name, and shorn at last of life itself; but when under the shearers he was as silent as a sheep. How patient he was before Pilate, and Herod, and Caiaphas, and on the cross. You have no record of his uttering any exclamation of impatience at the pain and shame which he received at the hands of these wicked men. You hear not one bitter word. Pilate cries, "Answerest thou nothing? Behold how many things they witness against thee"; and Herod is wofully disappointed, for he expected to see some miracle wrought by him. All that our Lord does say is in submissive tones, like the bleating of a sheep, though infinitely more full of meaning. He utters sentences like these,—"For this purpose was I born, and came into the world, that I might bear witness to the truth," and, "Father, forgive them, for they know not what they do." Otherwise he is all patience and silence. Remember, first, that our Lord was dumb and opened not his mouth against his adversaries, and did not accuse one of them of cruelty or injustice. They slandered him, but he replied not; false witnesses arose, but he answered them not. One would have thought he must have spoken when they spat in his face. Might he not have said, "Friend, why doest thou this? For which of all my works dost thou insult me?" But the time for such expostulations was over. When they smote him on the face with the palms of their hands, it would not have been wonderful if he had said, "Wherefore do you smite me so?" But no; he is as though he heard not their revilings. He brings no accusation to his Father. He needed only to have lifted his eye to heaven and legions of angels would have chased away the ribald soldiery; one flash of a seraph’s wing and Herod had been eaten by worms, and Pilate had died the death he well deserved as an unjust judge. The hill of the cross might have become a volcano’s mouth to swallow up the whole multitude who stood there jesting and jeering at him: but no, there was no display of power, or rather there was so great a display of power over himself that he restrained Omnipotence itself with a strength which never can be measured. Again, as he did not utter a word against his adversaries, so he did not say a word against any one of us. You remember how Zipporah said to Moses, "Surely a bloody husband art thou to me," as she saw her child bleeding; and surely Jesus might have said to his church, "Thou art a costly spouse to me, to bring me all this shame and bloodshedding." But he giveth liberally, he openeth the very fountain of his heart, and he upbraideth not. He had reckoned on the uttermost expenditure, and therefore he endured the cross, despising the shame. "This was compassion like a God, That when the Saviour knew. The price of pardon was his blood, His pity ne’er withdrew." No doubt he looked across the ages; for that eye of his was not dim, even when bloodshot on the tree: he must have foreseen your indifference and mine, our coldness of heart, and base unfaithfulness, and he might have left on record some such words as these: "I am suffering for those who are utterly unworthy of my regard; their love will be a miserable return for mine. Though I give my whole heart for them, how lukewarm is their love to me! I am sick of them, I am weary of them, and it is woe to me that I should be laying down my heart’s blood for such a worthless race as these my people are." But there is not a hint of such a feeling. No. "Having loved his own which were in the world, he loved them unto the end," and he did not utter a syllable that looked like murmuring at his suffering on their behalf, or regretting that he had commenced the work. And again, as there was not a word against his adversaries, nor a word against you nor me, so there was not a word against his Father, nor a syllable of repining at the severity of the chastisement laid upon him for our sakes. You and I have murmured when under a comparatively light grief, thinking ourselves hardly done by. We have dared to cry out against God, "My face is foul with weeping, and on my eyelids is the shadow of death; not for any injustice in mine hands: also my prayer is pure." But not so the Saviour; in his mouth were no complaints. It is quite impossible for us to conceive how the Father pressed and bruised him, yet was there no repining. "My God, my God, why hast thou forsaken me?" is an exclamation of astonished grief, but it is not the voice of complaint. It shows manhood in weakness, but not manhood in revolt. Many are the Lamentations of Jeremiah, but few are the lamentations of Jesus. Jesus wept, and Jesus sweat great drops of blood, but he never murmured nor felt rebellion in his heart. Behold your Lord and Saviour lying in passive resignation beneath the shearers, as they take away everything that is dear to him, and yet he openeth not his mouth. I see in this our Lord’s complete submission. He gives himself up; there is no reserve about it. The sacrifice did not need binding with cords to the horns of the altar. How different from your case and mine! He stood there willing to suffer, to be spit upon, to be shamefully entreated, and to die, for in him there was a complete surrender. He was wholly given to do the Father’s will, and to work out our redemption. There was complete self-conquest too. In him no faculty arose to plead for liberty, and ask to be exempted from the general strain; no limb of the body, no portion of the mind, no faculty of the spirit started, but all submitted to the divine will: the whole Christ gave up his whole being unto God, that he might perfectly offer himself without spot for our redemption. There was not only self-conquest, but complete absorption in his work. The sheep, lying there, thinks no more of the pastures, it yields itself up to the shearer. The zeal of God’s house did eat up our Lord in Pilate’s hall as well as everywhere else, for there he witnessed a good confession. No thought had he but for the clearing of the divine honour, and the salvation of God’s elect. Brethren, I wish we could arrive at this, to submit our whole spirit to God, to learn self-conquest, and the delivering up of conquered self entirely to God. The wonderful serenity and submissiveness of our Lord are still better set forth by our text, if it be indeed true that sheep in the East are even more docile than with us. Those who have seen the noise and roughness of many of our washings and shearings will hardly believe the testimony of that ancient writer Philo-Judæus when he affirms that the sheep came voluntarily to be shorn. He says; "Woolly rams laden with thick fleeces put themselves into the shepherd’s hands to have their wool shorn, being thus accustomed to pay their yearly tribute to man, their king by nature. The sheep stands in a silent inclining posture, unconstrained under the hand of the shearer. These things may appear strange to those who do not know the docility of the sheep, but they are true." Marvellous indeed was this submissiveness in our Lord’s case; let us admire and imitate. II. Thus I have feebly set forth the patience of our beloved Master. Now I want you to follow me, in the second place, to view our own case under the same metaphor as that which is used in reference to our Lord. Did I not begin by saying that because we were sheep he deigns to compare himself to a sheep? Let us look from another point of view: our Lord was a sheep under the shearers, and as he is so are we also in this world. Though we shall never be offered up like lambs in the temple by way of expiation, yet the saints for ages were the flock of slaughter, as it is written, "For thy sake we are killed all the day long, we are accounted as sheep for the slaughter!" Jesus sends us forth as sheep in the midst of wolves, and we are to regard ourselves as living sacrifices, ready to be offered up. I dwell, however, more particularly upon the second symbol: we are brought as sheep under the shearers’ hands. Just as a sheep is taken by the shearer, and its wool is all cut off, so doth the Lord take his people and shear them, taking away all their earthly comforts, and leaving them bare. I wish when it came to our turn to undergo this shearing operation it could be said of us as of our Lord, "As a sheep before her shearers is dumb, so he openeth not his mouth." I fear that we open our mouths a great deal, and make no end of complaining without any apparent cause, or with the very slenderest reason. But now to the figure. First, remember that a sheep rewards its owner for all his care and trouble by being shorn. There is nothing else that I know of that a sheep can do. It yields food when it is killed, but while it is alive the one payment that the sheep can make to the shepherd is to yield its fleece in due season. Some of God’s people can give to Christ a tribute of gratitude by active service, and they should do so gladly every day of their lives; but many others cannot do much in active service, and about the only reward they can give to their Lord is to render up their fleece by suffering when he calls upon them to suffer, submissively yielding to be shorn of their personal comfort when the time comes for patient endurance. Here comes the shearer; he takes the sheep and begins to cut, cut, cut, cut, taking away the wool wholesale. Affliction is often used as the big shears. The husband, or perhaps the wife, is removed, little children are taken away, property is shorn off, and health is gone. Sometimes the shears cut off the man’s good name; slander follows; comforts vanish. Well, this is your shearing time, and it may be that you are not able to glorify God to any very large extent except by undergoing this process. If this be the fact, do you not think that we, like good sheep of Christ, should surrender ourselves cheerfully, feeling, "I lay myself down with this intent, that thou shouldst take from me anything and everything, and do what thou wilt with me; for I am not mine own, I am bought with a price"? Notice that the sheep is itself benefited by the operation of shearing. Before they begin to shear the sheep the wool is long and old, and every bush and briar tears off a bit of the wool, until the sheep looks ragged and forlorn. If the wool were left, when the heat of summer came the sheep would not be able to bear itself, it would be so overloaded with clothing that it would be as uncomfortable as we are when we have kept on our borrowed wool, our flannels and broadcloths, too late. So brethren, when the Lord shears us, we do not like the operation any more than the sheep do; but first, it is for his glory; and secondly, it is for our benefit, and therefore we are bound most willingly to submit. There are many things which we should have liked to have kept which, if we had kept them, would not have proved blessings but curses. A stale blessing is a curse. The manna, though it came from heaven, was only good so long as God’s command made it a blessing, but when they kept it over its due time it bred worms and stank, and then it was no blessing. Many persons would keep their mercies till they turn to corruption; but God will not have it so. Up to a certain point for you to be wealthy was a blessing; it would not have been a blessing any longer, and so the Lord took your riches away. Up to that point your child was a boon, but it would have been no longer so, and therefore it fell sick and died. You may not be able to see it, but it is so, that God, when he withdraws a blessing from his people, takes it away because it would not be a blessing any longer. Before sheep are shorn they are always washed. Were you ever present at the scene when they drive them down to the brook? Men are placed in rows, leading to the shepherd who stands in the water. The sheep are driven down, and the men seize them, throw them into the pool, keeping their faces above water, and swirl them round and round and round to wash the wool before they clip it off. You see them come out on the other side frightened to death, poor things, wondering whatever is coming. I want to suggest to you, brethren, that whenever a trial threatens to overtake you, you should entreat the Lord to sanctify it to you. If the good Shepherd is going to clip your wool, ask him to wash it before he takes it off; ask to be cleansed in spirit, soul, and body. That is a very good custom Christian people have of asking a blessing on their meals before they eat bread. Do you not think it is even more necessary to ask a blessing on our troubles before we get into them? Here is your dear child likely to die; will you not, dear parents, meet together and ask God to bless the death of that child, if it is to happen? The harvest fails; would it not be well to say—"Lord, sanctify this poverty, this loss, this year’s bad harvest: cause it to be a means of grace to us." Why not ask a blessing on the cup of bitterness as well as upon the cup of thanksgiving? Ask to be washed before you are shorn, and if the shearing must come, let it be your chief concern to yield clean wool. After the washing, when the sheep has been dried, it actually loses what was its comfort. The sheep is thrown down, and the shearers get to work; the poor creature is losing its comfortable fleece. You also will have to part with your comforts. Will you recollect this? The next time you receive a fresh blessing call it a loan. Poor sheep, there is no wool on your back but what will have to come off; child of God, there is no earthly comfort in your possession but what will either leave you, or you will leave it. Nothing is our own except our God. "Why," says one, "not our sin?" Sin was our own, but Jesus has taken it upon himself, and it is gone. There is nothing our own but our God, for all his gifts are held on lease, terminable at his sovereign will. We foolishly consider that our mercies belong to us, and when the Lord takes them away we half grumble. A loan, they say, should go laughing home, and so should we rejoice when the Lord takes back that which he had lent us. All our possessions are but brief favours borrowed for the hour. As the sheep yields up its wool and so loses its comfort, so must we yield up all our earthly properties; or if they remain with us till we die, we shall part with them then, we shall not take so much as one of them across the stream of death. The shearers take care not to hurt the sheep: they clip as close as they can, but they do not cut the skin. If possible, they will not draw blood, even in the smallest degree. When they do make a gash, it is because the sheep does not lie still: but a careful shearer has bloodless shears. Of this Thomson sings in his Seasons, and the passage is so good an illustration of the whole subject that I will adorn my discourse with it:— "How meek, how patient, the mild creature lies! What softness in its melancholy face, What dumb complaining innocence appears! Fear not, ye gentle tribes! ’tis not the knife Of horrid slaughter that is o’er you waved; No, ’tis the tender swain’s well guided shears, Who having now, to pay his annual care, Borrow’d your fleece, to you a cumbrous load, Will send you bounding to your hills again." It is the kicking and the struggling that make the shearing work at all hard, but if we are dumb before the shearers no harm can come. The Lord may clip wonderfully close: I have known him clip some so close that they did not seem to have a bit of wool left, for they were stripped entirely, even as Job when he cried, "Naked came I out of my mother’s womb, and naked shall I return thither." Still, like Job, they have added, "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." Notice that the shearers always shear at a suitable time. It would be a very wicked, cruel, and unwise thing to begin sheepshearing in winter time. There is a proverb which talks about God "tempering the wind to the shorn lamb." It may be so, but it is a very cruel practice to shear lambs while winds need tempering. Sheep are shorn when it is warm, genial weather, when they can afford to lose their fleeces, and are all the better for being relieved of them. As the summer comes on sheepshearing time comes. Have you ever noticed that whenever the Lord afflicts us he selects the best possible time? There is a prayer that he put into his disciples’ mouths, "Pray that your flight be not in the winter": the spirit of that prayer may be seen in the seasonableness of our sorrows. He will not send us our worst troubles at our worst times. If your soul is depressed the Lord does not send you a very heavy burden; he reserves such a load for times when you have joy in the Lord to be your strength. It has come to be a kind of feeling with us that when we have much delight a trial is near, but when sorrow thickens deliverance is approaching. The Lord does not send us two burdens at a time; or, if he does, he sends double strength. His shearing time is chosen with tender discretion. There is another thing to remember. It is with us as with the sheep, there is new wool coming. Whenever the Lord takes away our earthly comforts with one hand, one, two, three, he restores with the other hand six, a score, a hundred; we are crying and whining about the little loss, and yet it is necessary in order that we may be able to receive the great gain. Yes, it will be so, we shall yet have cause for rejoicing, "joy cometh in the morning." If we have lost one position, there is another for us: if we have been driven out of one place, a better refuge is prepared. Providence opens a second door when it shuts the first. If the Lord takes away the manna, as he did from his people Israel, it is because they have the old corn of the land of Caanan to live upon. If the water of the rock did not follow the tribes any longer, it was because they drank of the Jordan, and of the brooks. O sheep of the Lord’s fold, there is new wool coming: therefore do not fret at the shearing. I have given these thoughts in brief, that we may come to the last word. III. Let us, in the third place, endeavour to imitate the example of our blessed Lord when our turn comes to be shorn. Let us be dumb before the shearers, submissive, quiescent, even as he was. I have been giving, in everything I have said, a reason for so doing. I have shown that our shearing by affliction glorifies God, rewards the Shepherd, and benefits ourselves. I have shown that the Lord measures and tempers our affliction, and sends the trial at the right time. I have shown you in many ways that it will be wise to submit ourselves, as the sheep does to the shearer, and that the more completely we do so the better. We struggle far too much, and we are apt to make excuses for so doing. Sometimes we say, "Oh, this is so painful, I cannot be patient! I could have borne anything else but this." When a father is going to correct his child, does he select something pleasant? No. The painfulness of the punishment is the essence of it, and even so the bitterness of our sorrow is the soul of our chastening. By the blueness of the wound the heart will be made better. Do not repine because your trial seems strange and sharp. That would in fact be saying, "If l have it all my own way I will, but if everything does not please me I will rebel"; and that is not a fit spirit for a child of God. Sometimes we complain because of our great weakness. "Lord, were I stronger I would not mind this heavy loss; but I am frail as a sere leaf driven of the tempest." But who is to be the judge of the suitability of your trial? You or God? Since the Lord judges this trial to be suitable to your weakness, you may be sure that it is so. Lie still! Lie still! "Alas," you say, "my grief comes from the most cruel quarter; this trouble did not arise directly from God, it came through my cousin or my brother who ought to have treated me with gratitude. It was not an enemy: then I could have borne it." My brother, let me assure you that in reality trial comes not from an enemy after all. God is at the bottom of all your tribulation; look through the second causes to the great First Cause. It is a great mistake when we fret over the human instrument which smites us, and forget the hand which uses the rod. If I strike a dog, he bites my stick; poor creature, he knows no better: but if he could think a little he would bite me, or else take the blow submissively. Now, you must not begin biting the stick. After all, it is your heavenly Father that uses the staff; though it be of ebony or of blackthorn, it is in his hand. It is well to have done with picking and choosing our trials, and to leave the whole matter in the hand of infinite wisdom. A sweet singer has put this matter very prettily; let me quote the lines:— "But when my Lord did ask me on what side I were content, The grief whereby I must be purified, To me was sent, "As each imagined anguish did appear, Each withering bliss Before my soul, I cried, ‘Oh! spare me here, Oh, no, not this!’ "Like one that having need of, deep within, The surgeon’s knife, Would hardly bear that it should graze the skin, Though for his life. "Nay, then, but he, who best doth understand Both what we need, And what can bear, did take my case in hand, Nor crying heed." This is the pith of my sermon: oh, believer, yield thyself! Lie passive in the hands of God! Yield thee, and struggle not! There is no use in struggling, for our great Shearer, if he means to shear, will do it. Did I not say just now that the sheep, by struggling, might be cut by the shears! So you and I, if we struggle against God, will get two strokes instead of one; and after all there is not half so much trouble in a trouble as there is in kicking against the trouble. The Eastern ploughman has a goad, and pricks the ox to make it move more actively; he does not hurt it much by his gentle prodding, but suppose the ox flings out its leg the moment it touches him, he drives the goad into himself, and bleeds. So it is with us, we shall find it hard to kick against the pricks; we shall endure much more pain by rebelling than would have come if we had yielded to the divine will. What good comes of fretting? We cannot make one hair white or black. You that are troubled, rest with us, for you cannot make shower or shine, foul or fair, with all your groaning. Did you ever bring a penny into the till by fretting, or put a loaf on the table by complaint? Murmuring is wasted breath, and fretting is wasted time. To lie passive in the hand of God brings a blessing to the soul. I would myself be more quiet, calm, and self-possessed. I long to cry habitually, "Lord, do what thou wilt, when thou wilt, as thou wilt, with me, thy servant: appoint me honour or dishonour, wealth or poverty, sickness or health, exhilaration or depression, and I will take all right gladly from thy hand." A man is not far from the gates of heaven when he is fully submissive to the Lord’s will. You that have been shorn have, I hope, received comfort through the ever blessed Spirit of God. May God bless you. Oh that the sinner, too, would humble himself under the mighty hand of God! Submit yourselves unto God, let every thought be brought into captivity to him, and the Lord send his blessing, for Christ’s sake. Amen. Spurgeon, C. H. (1882). Farm Sermons. New York: Passmore and Alabaster. (Public Domain) Farm Labourers Farm Labourers "I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry."—1 Corinthians 3:6–9. I SHALL begin at the end of my text, because I find it to be the easiest way of mapping out my discourse. We shall first remark that the church is God’s farm: "Ye are God’s husbandry." In the margin of the revised version we read, "Ye are God’s tilled ground," and that is the very expression for me. "Ye are God’s tilled ground," or farm. After we have spoken of the farm we will next say a little upon the fact that the Lord employs labourers on his estate: and when we have looked at the labourers—such poor fellows as they are—we will remember that God himself is the great worker: "We are labourers together with God." I. We begin by considering that the church is God’s farm. The Lord has made the church his own by his sovereign choice. He has also secured it unto himself by purchase, having paid for it a price immense. "The Lord’s portion is his people; Jacob is the lot of his inheritance." Every acre of God’s farm cost the Saviour a bloody sweat, yea, the blood of his heart. He loved us, and gave himself for us: that is the price he paid. Henceforth the church is God’s freehold, and he holds the title deeds of it. It is our joy to feel that we are not our own, we are bought with a price. The church is God’s farm by choice and purchase. And now he has made it his by enclosure. It lay exposed aforetime as part of an open common, bare and barren, covered with thorns and thistles, and the haunt of every wild beast; for we were "by nature the children of wrath, even as others." Divine foreknowledge surveyed the waste, and electing love marked out its portion with a full line of grace, and thus set us apart to be the Lord’s own estate for ever. In due time effectual grace came forth with power, and separated us from the rest of mankind, as fields are hedged and ditched to part them from the open heath. Hath not the Lord declared that he hath chosen his vineyard and fenced it? "We are a garden wall’d around, Chosen and made peculiar ground; A little spot, enclosed by grace Out of the world’s wide wilderness." The Lord has also made this farm evidently his own by cultivation. What more could he have done for his farm? He has totally changed the nature of the soil: from being barren he hath made it a fruitful land. He hath ploughed it, and digged it, and fattened it, and watered it, and planted it with all manner of flowers and fruits. It hath already brought forth to him many a pleasant cluster, and there are brighter times to come, when angels shall shout the harvest home, and Christ "shall see of the travail of his soul, and shall be satisfied." This farm is preserved by the Lord’s continual protection. Not only did he enclose it, and cultivate it by his miraculous power, to make it his own farm, but he continually maintains possession of it. "I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day." If it were not for God’s continual power her hedges would soon be thrown down, and wild beasts would devour her fields. Wicked hands are always trying to break down her walls and lay her waste again, so that there should be no true church in the world; but the Lord is jealous for his land, and will not allow it to be destroyed. A church would not long remain a church if God did not preserve it unto himself. What if God should say, "I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down"? What a wilderness it would become. What saith he? "Go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel." Go ye to Jerusalem, where of old was the city of his glory and the shrine of his indwelling, and what is left there to-day? Go ye to Rome, where once Paul preached the gospel with power: what is it now but the centre of idolatry? The Lord may remove the candlestick, and leave a place that was bright as day to become black as darkness itself. Hence God’s farm remains a farm because he is ever in it to prevent its returning to its former wildness. Omnipotent power is as needful to keep the fields of the church under cultivation as to reclaim them at the first. Inasmuch as the church is God’s own farm, he expects to receive a harvest from it. The world is waste, and he looks for nothing from it; but we are tilled land, and therefore a harvest is due from us. Barrenness suits the moorland, but to a farm it would be a great discredit. Love looks for returns of love; grace given demands gracious fruit. Watered with the drops of the Saviour’s bloody sweat, shall we not bring forth a hundredfold to his praise? Kept by the eternal Spirit of God, shall there not be produced in us fruits to his glory? The Lord’s husbandry upon us has shown a great expenditure of cost, and labour, and thought; ought there not to be a proportionate return? Ought not the Lord to have a harvest of obedience, a harvest of holiness, a harvest of usefulness, a harvest of praise? Shall it not be so? I think some churches forget that an increase is expected from every field of the Lord’s farm, for they never have a harvest or even look for one. Farmers do not plough their lands or sow their fields for amusement; they mean business, and plough and sow because they desire a harvest. If this fact could but enter into the heads of some professors, surely they would look at things in a different light; but of late it has seemed as if we thought that God’s church was not expected to produce anything, but existed for her own comfort and personal benefit. Brethren, it must not be so; the great Husbandman must have some reward for his husbandry. Every field must yield its increase, and the whole estate must bring forth to his praise. We join with the bride in the Song in saying, "My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred." But I come back to the place from which I started. This farm is, by choice, by purchase, by enclosure, by cultivation, by preservation, entirely the Lord’s. See, then, the injustice of allowing any of the labourers to call even a part of the estate his own. When a great man has a large farm of his own, what would he think if Hodge the ploughman should say, "Look here, I plough this farm, and therefore it is mine: I shall call this field Hodge’s Acres"? "No," says Hobbs, "I reaped that land last harvest, and therefore it is mine, and I shall call it Hobbs’s Field." What if all the other labourers became Hodgeites and Hobbsites, and so parcelled out the farm among them? I think the landlord would soon eject the lot of them. The farm belongs to its owner, and let it be called by his name; but it is absurd to call it by the names of the men who labour upon it. Shall insignificant nobodies rob God of his glory? Remember how Paul put it: "Who then is Paul, and who is Apollos?" "Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?" The entire church belongs to him who has chosen it in his sovereignty, bought it with his blood, fenced it by his grace, cultivated it by his wisdom, and preserved it by his power. There is but one church on the face of the earth, and those who love the Lord should keep this truth in mind. Paul is a labourer, Apollos is a labourer, Cephas is a labourer; but the farm is not Paul’s, not so much as a rood of it, nor does a single parcel of land belong to Apollos, or the smallest allotment to Cephas; for "Ye are Christ’s." The fact is that in this case the labourers belong to the land, and not the land to the labourers: "For all things are yours; whether Paul, or Apollos, or Cephas." "We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake." II. We have now to notice, as our second head, that the great husbandman employs labourers. By human agency God ordinarily works out his designs. He can, if he pleases, by his Holy Spirit get directly at the hearts of men, but that is his business, and not ours; we have to do with such words as these: "It pleased God by the foolishness of preaching to save them that believe." The Master’s commission is not, "Sit still and see the Spirit of God convert the nations;" but, "Go ye into all the world, and preach the gospel to every creature." Observe God’s method in supplying the race with food. In answer to the prayer, "Give us this day our daily bread," he might have bidden the clouds drop manna, morning by morning, at each man’s door; but he sees that it is for our good to work, and so he uses the hands of the ploughman and the sower for our supply. God might cultivate his chosen farm, the church, by miracle, or by angels; but in great condescension he blesses her through her own sons and daughters. He employs us for our own good; for we who are labourers in his fields receive much more good for ourselves than we bestow. Labour develops our spiritual muscle and keeps us in health. "Unto me," says Paul, "who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." Our great Master means that every labourer on his farm should receive some benefit from it, for he never muzzles the mouth of the ox that treadeth out the corn. The labourer’s daily bread comes out of the soil. Though he works not for himself, but for his Master, yet still he has his portion of food. In the Lord’s granary there is seed for the sower, but there is also bread for the eater. However disinterestedly we may serve God in the husbandry of his church we are ourselves partakers of the fruit. It is a great condescension on God’s part that he uses us at all, for we are poor tools at the best, and more hindrance than help. The labourers employed by God are all occupied upon needful work. Notice: "I have planted, Apollos watered." Who beat the big drum, or blew his own trumpet? Nobody. On God’s farm none are kept for ornamental purposes. I have read some sermons which could only have been meant for show, for there was not a grain of gospel in them. They were ploughs with the share left out, drills with no wheat in the box, clod-crushers made of butter. I do not believe that our God will ever pay wages to men who only walk about his grounds to show themselves. Orators who display their eloquence in the pulpit are more like gipsies who stray on the farm to pick up chickens, than honest labourers who work to bring forth a crop for their master. Many of the members of our churches live as if their only business on the farm was to pluck blackberries or gather wild flowers. They are great at finding fault with other people’s ploughing and mowing; but not a hand’s turn will they do themselves. Come on, my good fellows. Why stand ye all the day idle? The harvest is plenteous, and the labourers are few. You who think yourselves more cultivated than ordinary people, if you are indeed Christians, must not strut about and despise those who are hard at work. If you do, I shall say, "That person has mistaken his master; he may probably be in the employ of some gentleman farmer, who cares more for show than profit; but our great Lord is practical, and on his estate his labourers attend to needful labour." When you and I preach or teach it will be well if we say to ourselves, "What will be the use of what I am going to do? I am about to teach a difficult subject: will it do any good? I have chosen an abstruse point of theology: will it serve any purpose?" Brethren, a labourer may work very hard at a whim of his own, and yet it may be all waste labour. Some discourses do little more than show the difference between tweedle-dum and tweedle-dee, and what is the use of that? Suppose we sow the fields with sawdust, or sprinkle them with rosewater, what of that? Will God bless our moral essays, and fine compositions, and pretty passages? Brethren, we must aim at usefulness: we must as labourers together with God be occupied with something that is worth doing. "I," says one, "have planted": it is well, for planting must be done. "I," answers another, "have watered:" that also is good and necessary. See to it that ye can each bring in a solid report; but let no man be content with the mere child’s-play of oratory, or the getting up of entertainments and such like. On the Lord’s farm there is a division of labour. Even Paul did not say, "I have planted and watered." No, Paul planted. And certainly Apollos could not say, "I have planted as well as watered." No, it was enough for him to attend to the watering. No man has all gifts. How foolish, then, are they who say, "I enjoy So-and-so’s ministry because he edifies the saints in doctrine; but when he was away the other Sunday I could not profit by the preacher because he was all for the conversion of sinners." Yes, he was planting; you have been planted a good while, and do not need planting again; but you ought to be thankful that others are made partakers of the benefit. One soweth and another reapeth, and therefore instead of grumbling at the honest ploughman because he did not bring a sickle with him, you ought to have prayed for him that he might have strength to plough deep and break up hard hearts. Observe that, on God’s farm, there is unity of purpose among the labourers. Read the text. "Now he that planteth and he that watereth are one." One Master has employed them, and though he may send them out at different times, and to different parts of the farm, yet they are all one in being used for one end, to work for one harvest. In England we do not understand what is meant by watering, because the farmer could not water all his farm; but in the East a farmer waters almost every inch of his ground. He would have no crop if he did not use all means for irrigating the fields. If you have ever been in Italy, Egypt, or Palestine, you will have seen a complete system of wells, pumps, wheels, buckets, channels, little streamlets, pipes, and so on, by which the water is carried all over the garden to every plant, otherwise in the extreme heat of the sun it would be dried up. Planting needs wisdom, watering needs quite as much, and the piecing of these two works together needs that the labourers should be of one mind. It is a bad thing when labourers are at cross purposes, and work against each other, and this evil is worse in the church than anywhere else. How can I plant with success if my helper will not water what I have planted; or what is the use of my watering if nothing is planted? Husbandry is spoiled when foolish people undertake it, and quarrel over it; for from sowing to reaping the work is one, and all must be done to one end. Let us pull together all our days, for strife brings barrenness. We are called upon to notice in our text that all the labourers put together are nothing at all. "Neither is he that planteth any thing, neither he that watereth." The workmen are nothing at all without their master. All the labourers on a farm could not manage it if they had no one at their head, and all the preachers and Christian workers in the world can do nothing unless God be with them. Remember that every labourer on God’s farm has derived all his qualifications from God. No man knows how to plant or water souls except the Lord teaches him from day to day. All these holy gifts are grants of free grace. All the labourers work under God’s direction and arrangement, or, they work in vain. They would not know when or how to do their work if their Master did not guide them by his Spirit, without whose help they cannot even think a good thought. All God’s labourers must go to him for their seed, or else they will scatter tares. All good seed comes out of God’s granary. If we preach, it must be the true word of God, or nothing can come of it. More than that, all the strength that is in the labourer’s arm to sow the heavenly seed must be given by the Master. We cannot preach except God be with us. A sermon is vain talk and dreary word-spinning unless the Holy Spirit enlivens it. He must give us both the preparation of the heart and the answer of the tongue, or we shall be as men who sow the wind. When the good seed is sown the whole success of it rests with God. If he withhold the dew and the rain the seed will never rise from the ground; and unless he shall shine upon it the green ear will never ripen. The human heart will remain barren, even though Paul himself should preach, unless God the Holy Ghost shall work with Paul and bless the word to those that hear it. Therefore, since the increase is of God alone, put the labourers into their place. Do not make too much of us; for when we have done all we are unprofitable servants. Yet, though inspiration calls the labourers nothing, it says that they shall be rewarded. God works our good works in us, and then rewards us for them. Here we have mention of a personal service, and a personal reward: "Every man shall receive his own reward according to his own labour." The reward is proportionate, not to the success, but to the labour. Many discouraged workers may be comforted by that expression. You are not to be paid by results, but by endeavours. You may have a stiff bit of clay to plough, or a dreary plot of land to sow, where stones, and birds, and thorns, and travellers, and a burning sun may all be leagued against the seed; but you are not accountable for these things; your reward shall be according to your work. Some put a great deal of labour into a little field, and make much out of it. Others use a great deal of labour throughout a long life, and yet they see but small result, for it is written, "One soweth, and another reapeth"; but the reaping man will not get all the reward, the sowing man shall receive his portion of the joy. The labourers are nobodies, but they shall enter into the joy of their Lord. Unitedly, according to the text, the workers have been successful, and that is a great part of their reward. "I have planted, Apollos watered; but God gave the increase." Frequently brethren say in their prayers, "A Paul may plant, an Apollos may water, but it is all in vain unless God gives the increase." This is quite true; but another truth is too much overlooked, namely, that, when Paul plants and Apollos waters, God does give the increase. We do not labour in vain. There would be no increase without God; but then we are not without God: when such men as Paul and Apollos plant and water, there is sure to be an increase; they are the right kind of labourers, they work in a right spirit, and God is certain to bless them. This is a great part of the labourers’ wages. III. So much upon the labourers. Now for the main point again. God himself is the great Worker. He may use what labourers he pleases, but the increase comes alone from him. Brethren, you know it is so in natural things: the most skilful farmer cannot make the wheat germinate, and grow, and ripen. He cannot even preserve a single field till harvest time, for the farmer’s enemies are many and mighty. In husbandry there’s many a slip ’twixt the cup and the lip; and when the farmer thinks, good easy man, that he shall reap his crop, there are blights and mildews lingering about to rob him of his gains. God must give the increase. If any man is dependent on God it is the husbandman, and through him we are all of us dependent upon God from year to year for the food by which we live. Even the king must live by the produce of the field. God gives the increase in the barn and the hayrick; and in the spiritual farm it is even more so, for what can man do in this business? If any of you think that it is an easy thing to win a soul I should like you to attempt it. Suppose that without divine aid you should try to save a soul—you might as well attempt to make a world. Why, you cannot create a fly, how can you create a new heart and a right spirit? Regeneration is a great mystery, it is out of your reach. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit." What can you and I do in this matter? it is far beyond our line. We can tell out the truth of God; but to apply that truth to the heart and conscience is quite another thing. I have preached Jesus Christ with my whole heart, and yet I know that I have never produced a saving effect upon a single unregenerate man unless the Spirit of God has opened the heart and placed the living seed of truth within it. Experience teaches us this. Equally is it the Lord’s work to keep the seed alive when it springs up. We think we have converts, and we are not long before we are disappointed in them. Many are like blossoms on our apple trees; they are fair to look upon, but they do not come to anything; and others are like the many little apples which fall off long before they have come to any size. He who presides over a great church, and feels an agony for the souls of men, will soon be convinced that if God does not work there will be no work done: we shall see no conversion, no sanctification, no final perseverance, no glory brought to God, no satisfaction for the passion of the Saviour, unless the Lord be with us. Well said our Lord, "Without me ye can do nothing." Briefly I would draw certain practical lessons out of this important truth: the first is, if the whole farm of the church belongs exclusively to the great Master Worker, and the labourers are worth nothing without him, let this promote unity among all whom he employs. If we are all under one Master, do not let us quarrel. It is a miserable business when we cannot bear to see good being done by those of a different denomination who work in ways of their own. If a new labourer comes on the farm, and he uses a hoe of a new shape, shall I become his enemy? If he does his work better than I do mine, shall I be jealous? Do you not remember reading in the Scriptures that, upon one occasion, the disciples could not cast out a devil? This ought to have made them humble; but to our surprise we read a few verses further on that they saw one casting out devils in Christ’s name, and they forbade him because he followed not with their company. They could not cast out the devil themselves, and they forbade those who could. A certain band of people are going about winning souls, but because they are not doing it in our fashion, we do not like it. It is true they have odd ways; but they do really save souls, and that is the main point. Instead of cavilling, let us encourage all on Christ’s side. Wisdom is justified of her children, though some of them are far from handsome. The labourers ought to be satisfied with the new ploughman if their Master smiles upon him. Brother, if the great Lord has employed you, it is no business of mine to question his choice. Can I lend you a hand? Can I show you how to work better? Or can you show me how I can improve? This is the proper behaviour of one workman to another. This truth, however, ought to keep all the labourers very dependent. Are you going to preach, young man? "Yes, I am going to do a great deal of good." Are you? Have you forgotten that you are nothing? "Neither is he that planteth anything." A divine is coming brimful of the gospel to comfort the saints. If he is not coming in strict dependence upon God, he, too, is nothing. "Neither is he that watereth anything." Power belongeth unto God. Man is vanity and his words are wind; to God alone belongeth power and wisdom. If we keep our places in all lowliness our Lord will use us; but if we exalt ourselves he will leave us to our nothingness. Next notice that this fact ennobles everybody who labours in God’s husbandry. My soul is lifted up with joy when I mark these words, "For we are labourers together with God:" mere labourers on his farm, and yet labourers with him. Does the Lord work with us? We know he does by the signs following. "My Father worketh hitherto, and I work," is language for all the sons of God as well as for the great Firstborn. God is with you, my brethren, when you are serving him with all your heart. Speaking to your class concerning Jesus, it is God that speaks by you; picking up that stranger on the way, and telling him of salvation by faith, Christ is speaking through you even as he spoke with the woman at the well; addressing the rough crowd in the open air, young man, if you are preaching pardon through the atoning blood, it is the God of Peter who is testifying of his Son, even as he did on the day of Pentecost. But, lastly, how this should drive us to our knees. Since we are nothing without God, let us cry mightily unto him for help in this our holy service. Let both sower and reaper pray together, or they will never rejoice together. If the blessing be withheld, it is because we do not cry for it and expect it. Brother labourers, come to the mercy-seat, and we shall yet see the reapers return from the fields bringing their sheaves with them, though, perhaps, they went forth weeping to the sowing. To our Father, who is the husbandman, be all glory, for ever and ever. Amen. Spurgeon, C. H. (1882). Farm Sermons. New York: Passmore and Alabaster. (Public Domain) Comments are closed.