Chapter II: CHRIST doth Invite all of you to be his spouse (6)

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 she 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 _Samuel_ vi. 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 shamlessly 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 to 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 teize 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 _Thessalonians_ ii. 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 husbands 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 fervently.” 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 frowardly 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 wise? 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 over-much sorrow: for though the LORD our GOD is a jealous GOD, and will certainly ♦visit 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, saith 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, saith 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!

♦ “vsit” replaced with “visit”

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 saith to those that are under it, as a covenant 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, saith 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 stones 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, wise 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 wise, 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, notwithstanding, 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_.

SERMON XIII.

The Potter and the Clay.

JEREMIAH xviii. 1‒6.

_The word which came to Jeremiah from the Lord, saying, Arise,
and go down to the potter’s house, and there I will cause thee
to hear my words. Then I went down to the potter’s house, and
behold, he wrought a work on the wheels. And the vessel that
he made of clay was marred in the hands of the potter, so he
made it again another vessel, as seemed good to the potter to
make it. Then the word of the Lord came to me, saying, O house
of Israel, cannot I do with you as this potter? saith the Lord.
Behold, as the clay is in the potter’s hand, so are ye in mine
hand, O house of Israel._

AT sundry times, and in divers manners, GOD was pleased to speak to our fathers by the prophets, before he spoke to us in these last days by his Son. To _Elijah_, he revealed himself by a small still voice. To _Jacob_, by a dream. To _Moses_, he spake face to face. Sometimes he was pleased to send a favourite prophet on some especial errand; and whilst he was thus employed, vouchsafed to give him a particular message, which he was ordered to deliver without reserve to all the inhabitants of the land. A very instructive instance of this kind we have recorded in the passage now read to you. The first verse informs us that it was a word, or message, which came immediately from the LORD to the prophet _Jeremiah_. At what time, or how the prophet was employed when it came, we are not told. Perhaps, whilst he was praying for those who would not pray for themselves: Perhaps, near the morning, when he was slumbering or musing on his bed. For the word came to him, saying, “Arise.” And what must he do when risen? He must “go down to the potter’s house” (the prophet knew where to find it) “and there (says the great Jehovah) I will cause thee to hear my words.” _Jeremiah_ does not confer with flesh and blood, he does not object that it was dark or cold, or desire that he might have his message given him there, but without the least hesitation is immediately obedient to the heavenly vision. “Then (says he) I went down to the potter’s house, and behold he wrought a work upon the wheels.” Just as he was entering into the house or workshop, the potter, it seems, had a vessel upon his wheel. And was there any thing so extraordinary in this, that it should be ushered in with the word BEHOLD? What a dreaming visionary, or superstitious enthusiast, would this _Jeremiah_ be accounted, even by many who read his prophecies with seeming respect, was he alive now? But this was not the first time _Jeremiah_ had heard from heaven in this manner. He therefore willingly obeyed; and had you or I accompanied him to the potter’s house, I believe we should have seen him silently, but intensely waiting upon his great and all-wise Commander, to know wherefore he sent him thither. Methinks I see him all attention. He takes notice, that “the vessel was of clay;” but as he held it in his hand, and turned round the wheel, in order to work it into some particular form, “it was marred in the hands of the potter,” and consequently unfit for the use he before intended to put it to. And what becomes of this marred vessel? Being thus marred, I suppose, the potter, without the least imputation of injustice, might have thrown it aside, and taken up another piece of clay in its room. But he did not. “He made it again another vessel.” And does the potter call a council of his domestics, to enquire of them what kind of vessel they would advise him to make of it? No, in no wise. “He made it again another vessel, as seemed good to the potter to make it.”

“Then,” adds _Jeremiah_, whilst he was in the way of duty――then――whilst he was mentally crying, LORD what wouldst thou have me to do? “Then the word of the LORD came unto me, saying, O house of _Israel_, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the hands of the potter (marred, and unfit for the first designed purpose) so are ye in mine hand, O house of _Israel_.” At length, then, _Jeremiah_ hath his sermon given to him: short, but popular. It was to be delivered to the whole house of _Israel_, princes, priests, and people: short, but pungent, even sharper than a two-edged sword. What! says the sovereign LORD of heaven and earth, must I be denied the privilege of a common potter? May I not do what I will with my own? “Behold, as the clay is in the potter’s hands, so are ye in mine hands, O house of _Israel_. I made and formed you into a people, and blessed you above any other nation under heaven: but, O _Israel_, thou by thy backslidings hast destroyed thyself. As the potter therefore might justly have thrown aside his marred clay, so may I justly unchurch and unpeople you. But what if I should come over the mountains of your guilt, heal your backslidings, revive my work in the midst of the years, and cause your latter end greatly to increase? Behold, as the clay is in the hands of the potter, lying at his disposal, either to be destroyed or formed into another vessel, so are ye in my hands, O house of _Israel_: I may either reject, and thereby ruin you, or I may revisit and revive you according to my own sovereign good will and pleasure, and who shall say unto me, what dost thou?”

This seems to be the genuine interpretation, and primary intention of this beautiful part of holy writ. But waving all further enquiries about its primary design or meaning, I shall now proceed to shew, that what the glorious Jehovah here says of the house of _Israel_ in general, is applicable to every individual of mankind in particular. And as I presume this may be done, without either wire-drawing scripture on the one hand, or wresting it from its original meaning on the other, not to detain you any longer, I shall, from the passage thus explained and paraphrased, deduce, and endeavour to enlarge on these two general heads.

_First_, I shall undertake to prove, that every man naturally engendered of the offspring of _Adam_, is in the sight of the all-seeing, heart-searching GOD, only as a “piece of marred clay.”

_Secondly_, That being thus marred, he must necessarily be renewed: and under this head, we shall likewise point out by whose agency this mighty change is to be brought about.

These particulars being discussed, way will naturally be made for a short word of application.

_First_, To prove that every man naturally engendered of the offspring of _Adam_, is in the sight of an all-seeing, heart-searching GOD, only as a piece of marred clay.

Be pleased to observe, that we say every man _naturally_ engendered of the offspring of _Adam_, or every man since the fall: for if we consider man as he first came out of the hands of his Maker, he was far from being in such melancholy circumstances. No: he was originally made upright; or as _Moses_, that sacred penman, declares, “GOD made him after his own image.” Surely never was so much expressed in so few words; which hath often made me wonder how that great critic _Longinus_, who so justly admires the dignity and grandeur of _Moses_’s account of the creation, and “GOD said, Let there be light, and there was light;” I say I have often wondered why he did not read a little further, and bestow as just an encomium upon this short, but withal inexpressibly august and comprehensive description of the formation of man, “so GOD created man in his own image.” Struck with a deep sense of such amazing goodness, and that he might impress yet a deeper sense of it upon our minds too, he immediately adds, “in the image of GOD made he him.” A council of the most adorable Trinity was called on this important occasion: GOD did not say, Let there be a man, and there was a man, but GOD said, “Let us make man in our image, after our likeness.” This is the account which the lively oracles of GOD do give us of man in his first estate: but it is very remarkable, that the transition from the account of his creation to that of his misery, is very quick, and why? For a very good reason, because he soon fell from his primeval dignity; and by that fall, the divine image is so defaced, that he is now to be valued only as antiquarians value an ancient medal, merely for the sake of the image and superscription once stamped upon it; or of a second divine impress, which, through grace, it may yet receive.

Let us take a more particular survey of him, and see whether these things are so or not: and first, as to his _understanding_. As man was created originally “after GOD in knowledge,” as well as righteousness and true holiness, we may rationally infer, that his understanding, in respect to things natural, as well as divine, was of a prodigious extent: for he was made but a little lower than the angels, and consequently being like them, excellent in his understanding, he knew much of GOD, of himself, and all about him; and in this as well as every other respect, was, as Mr. _Collier_ expresses it in one of his essays, a perfect major: but this is far from being our case now. For in respect to _natural things_, our understandings are evidently darkened. It is but little that we can know, and even that little knowledge which we can acquire, is with much weariness of the flesh, and we are doomed to gain it as we do our daily bread, I mean by the sweat of our brows.

Men of low and narrow minds soon commence wise in their own conceits: and having acquired a little smattering of the learned languages, and made some small proficiency in the dry sciences, are easily tempted to look upon themselves as a head taller than their fellow mortals, and accordingly too, too often put forth great swelling words of vanity. But persons of a more exalted, and extensive reach of thought, dare not boast. No: they know that the greatest scholars are in the dark, in respect to many even of the minutest things in life: and after all their painful researches into the _Arcanæ Naturæ_, they find such an immense void, such an unmeasurable expanse yet to be travelled over, that they are obliged at last to conclude, almost with respect to every thing, “that they know nothing yet as they ought to know.” This consideration, no doubt, led _Socrates_, when he was asked by one of his scholars, why the oracle pronounced him the wisest man on earth, to give him this judicious answer, “Perhaps it is, because I am most sensible of my own ignorance.” Would to GOD, that all who call themselves christians, had learnt so much as this heathen! We should then no longer hear so many _learned men_, falsely so called, betray their ignorance by boasting of the extent of their shallow understanding, nor by professing themselves so wise, prove themselves such arrant pedantic fools.

If we view our understandings in respect to _spiritual things_, we shall find that they are not only darkened, but become darkness itself, even “darkness that may be felt” by all who are not past feeling. And how should it be otherwise, since the infallible word of GOD assures us, that they are alienated from the light and life of GOD, and thereby naturally as incapable to judge of divine and spiritual things, comparatively speaking, as a man born blind is incapacitated to distinguish the various colours of the rainbow. “The natural man, (says an inspired apostle) discerneth not the things of the Spirit of GOD;” so far from it, “they are foolishness unto him;” and why? Because they are only to be “spiritually discerned.” Hence it was, that _Nicodemus_, who was blessed with an outward and divine revelation, who was a ruler of the _Jews_, nay a master of _Israel_, when our LORD told him, “he must be born again;” appealed to be quite grappled. “How (says he) can a man be born when he is old? can he enter a second time into his mother’s womb and be born? how can these things be?” Were three more absurd questions ever proposed by the most ignorant man alive? or can there be a clearer proof of the blindness of man’s understanding, in respect to divine, as well as natural things? Is not man then a piece of marred clay?

This will appear yet more evident, if we consider the _perverse bent of his will_. Being made in the very image of GOD; undoubtedly before the fall, man had no other will but his Maker’s. GOD’s will, and _Adam_’s, were then like unisons in music. There was not the least disunion, or discord between them. But now he hath a will, as directly contrary to the will of GOD, as light is contrary to darkness, or heaven to hell. We all bring into the world with us a carnal mind, which is not only an enemy to GOD, but “enmity itself, and which is therefore not subject unto the law of GOD, neither indeed can it be.” A great many shew much zeal in talking against the man of sin, and loudly (and indeed very justly) exclaim against the _Pope_ for sitting in the temple, I mean the church of CHRIST, and “exalting himself above all that is called GOD.” But say not within thyself, who shall go to _Rome_, to pull down this spiritual antichrist? as though there was no antichrist but what is without us. For know, O man, whoever thou art, an infinitely more dangerous antichrist, because less discerned, even _self-will_, sits daily in the temple of thy heart, exalting itself above all that is called GOD, and obliging all its votaries to say of CHRIST himself, that Prince of peace, “we will not have this man to reign over us.” GOD’s people, whose spiritual senses are exercised about spiritual things, and whose eyes are opened to see the abominations that are in their hearts, frequently feel this to their sorrow. Whether they will or not, this enmity from time to time bubbles up, and in spight of all their watchfulness and care, when they are under the pressure of some sharp affliction, a long desertion, or tedious night of temptation, they often find something within rising in rebellion against the all-wise disposals of divine Providence, and saying unto GOD their heavenly father, “what dost thou?” This makes them to cry (and no wonder, since it constrained one of the greatest saints and apostles first to introduce the expression) “O wretched man that I am, who shall deliver me from the body of this death?” The spiritual and renewed soul groans thus, being burdened; but as for the natural and unawakened man, it is not so with him; self-will, as well as every other evil, either in a more latent or discernable manner, reigns in his unrenewed soul, and proves him, even to a demonstration to others, whether he knows, or will confess it himself or not, that in respect to the disorders of his will, as well as his understanding, man is only a piece of marred clay.