UTHERFORD'S-H^ OMMUNION«>
ERMONS
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SECOND EDITION, ENLARGED.
FOURTEEN
COMMUNION SERMONS.
Rev. SAMUEL RUTHERFORD.
By Rev. ANDREW A. BONAR, D.D.
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GLASGOW:
CHARLES GLASS & CO., 85 MAXWELL STREET.
CONTENTS.
Page
Preface, . . . . . . . . , . 5
Sermon I. — Revelation xix. 11, 12, 13, 14, . , ,, 7
Sermon II. — Zechariah xiii. 7, 8, 9, . . . . 27
Sermon III. — Zechariah xiii. 7, 8, 9, . . . . 46
Sermon IV. — Luke xiv. 16, 17, &c., .. .. 60
Sermon V. — Hebrews xii. i, 2, 3, 4, 5, . . . . 89
Sermon VI. — Isaiah xlix. i, 2, 3, 4, . . . . 115
Sermon VII. — Zechariah xi. 9, 10, 11, 12, 13, .. 144
Sermon VIII. — John xx. 13, 14, 15, 16, 17, 18, .. 175
Sermon IX. — Song of Solomon v. i, 2, &c., . . . . 200
Sermon X. — Revelation xxi. 4, 5, 6, 7, . . . . 223
Seemon XL— Canticles ii. 14, 17, .. .. .. 250
Address XII.— Christ's Love and Loveliness, .. * 278
Sermon XIII. — Revelation xiv. 7, 8, 9, 10, 11, Sec, .. 291
Sermon XIV.— Canticles ii. 8-12, . . . . . . 315
^>^
ALL who relish "Samuel Rutherford's Letters" will welcome the reprint of this volume, entitled, when first printed, " Collection of Valuable Sermons Preached by him at Sacramental Occasions, in the years 1630, 1634, and 1637." I have added two discourses to the collection, one preached in 1630, and another in 1633, ^^^ ^^^^ what is commonly called a Communion Address, delivered in London.
All breathe the same spirit as the famous " Letters," and are full of racy remark and illustration, bearing on scriptural doctrine and Christian experience.
The Sermons were not published by himself, but from the notes of hearers, and so there are some awkward sentences and clauses. But still they are exceedingly valuable. The first nine sermons were originally printed at Glasgow, "from an old manu- script." The rest have frequently appeared in various forms. A Sermon, which bears the title, " T/ie Cruel Watchnian^^ and a fragment, " Chris fs Voice from Heave7i'' are not genuine, and so are not included in this collection. His only other Sermons are that on Luke viii. 22, preached before the House of Commons, 1644, arid that on Daniel vi. 26, preached before the House of Lords, 1645.
ANDREW A. BONAR.
Glasgow, 1876.
PREFACE TO THE SECOND EDITION.
'nr^HE first issue of two thousand copies has been "^ sold off within a year. In the meantime, two more of S. Rutherford's Sacramental Sermons have been sent to the Editor by friends who had them in their possession, and were happy to offer this addition to the First Twelve. They are given in this volume.
ANDREW A. BONAR. Glasgow, 1877.
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'-^^©-^^-a^^
SERMON I /'"
And I saw heaven opened, and behold a whit: horse; and he that sat upon him was called Faithful and True, and in righteous- ness he doth judge and viake war, cr'r. — Revelation xix. ii,
12, 13, 14.
CHRIST is here brought in triumphing on horse- back, and His armies following Him upon white horses. Here Christ is discovered gloriously : i. From His triumph, 071 horseback, 2. From His style, Faith- ful and True, 3. From His righteousness in govern- meiiL 4. From His head, His eyes, His 7iame, His habit, His convoy, His power of the sword, and His high style, KIJSiG OF KINGS, o^c, which are all here set down.
Before ever John see this triumph of Christ over Antichrist, he sees "Heaven opened,'' which shews him a new revelation. For, until God open the door, and glance t from heaven with new light, we never do certamly believe that Christ shall win the battle. If
♦ This Sermon was preached -at Kirkcudbright m Galloway, upon a day of thanksgiving. t Shine bright.
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God's door be closed, and our eyes be darkened, we think we see Christ going on foot, persecuted and banished, and put to the worse ; then we begin to droop and die, and cast away our confidence, as Elias did. But we have faith and hope when a window is opened in heaven to give us light, but until then, no marvei the saints have their faith to seek. David said. One day or other, I shall fall by the hand of Saul ; and yet he had that promise, that he should live and be king. He had then many experiences ; how comes this then, that he was in the dark? Here is a reason ; God had closed the door. We think no more of our trouble, but at first '^ by faith and hope to open our King's door, and in to Him, and be stayed with flagons, and comforted with apples. No, but God will cause His children to come and stand, and pant, and cry, and wait upon an open door. And yet they are believing though they know it not, they are waiting on for faith though they know it not ; and howbeit they think they believe not, yet that is believing to one of His children. And therefore howbeit our Lord keep a good house. His children will get leave to sleep and mourn twenty-four hours for bread. God loves a hungry child that's aye crying for bread. Nay, I say it is more glory to God, to knock a while at a locked door, than if the door were open to us night and day. We see not that hunger is often better for us than a full stomach. In hunger we seek and cry, and it pleases God ; but when we are full, we can lay our- selves down in the sun and fall asleep.
''And behold a white horse; a7id he that sat upon him zuas called Faithful and Truer — Here we have a glorious description of Christ; as also in Song iii. lo;
* At once.
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Col. i. 15, t6, 17 ; Rev. iii. 14. And wherefore is all this? I think it is a putting Christ to open market, a commending of Him as highly worth the buying. What think ye of Him? Well, is He not a lovely one, a sweet excellent person ? Saw ye ever the like of Him? (I will talk of this and the convoy, and let you see both together). AVhere is Christ ? He is triumphing upon a white horse, and the saints, His armies at His back, following Him on horseback in white. Here indeed is a fair company of horsemen, all in white ! Here all are in one livery ; Christ is the Captain or Colonel, and all His company. His armies with Him. Christ and all His Elect are a fair company together, and a well-favoured sight. ^' And I looked, and lo, a Lamb stood on the mount Zion, and with him an hundred forty and four thousand, having his Father's name wTitten in their foreheads '' (Rev. xiv. i). "Be- hold, I and the children whom thou hast given me'' (Isa. viii. 18). I think he would say. Am not I and my children a pleasant sight ? Judge ye then what a sight it will be at the last day, when Christ, having ended His court, and the saints have met Him in the air, He and they shall go back again to heaven, and He shall come in at the door with such majesty, and all the first-born, the fair bairn-tene,"^ the whole Elect, nations, tongues, languages and people, that none can number, at His back, every one of them as fair as the sun ! And He shall present them as a gift to the Father. "After this I beheld, and, lo, a great multi- tude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands" (Rev. vii. 9). In very
Family.
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deed, then, he is a happy man who is amongst them ; for that must be a glad meeting for evermore, when
)we shall meet with the Bridegroom. This white horse that Christ rides on, teaches nothing else than that He triumphs in Himself, and His cause and truth. He rode through death and hell, and was never thrown off the saddle. Nay, upon the cross, "having spoiled principalities and pov/ers, He made a show of them
, openly, triumphing over them in it" (Col. ii. 15).
1 " I am He that liveth, and was dead ; and, behold, I am alive for evermore. Amen ; and have the keys of
I hell and of death" (Rev. i. t8). Here is Christ rid- ing over hell and death upon His triumphant horse, and breaking the wards, and taking the keys of the prison with Him. And is He not daily posting upon this horse ? Has He not ridden like a victorious Lord through Germany, and sparkled dirt upon the Beast's face, and the false Prophet ? Ye will say, Christ loseth a battle sometimes. I grant you, Christ's horse seems to snapper* sometimes, and is upon his knees, but he doth not fall. Nay, even when the woman is chased, by the Dragon, to the wilderness, Christ keeps the saddle and bridle ; the devil cannot lay Him on the breadth of His back, and take His horse from Him. The horse seemed to lose a stroke in a mire, when Christ cried, " My God, my God, why hast thou for- saken me ?" and when the Kirk was in captivity, at the river of Babel, weeping like a poor silly captive. But believe me, Christ will win the race, and will get the gold, t and we shall get a part of it. Christ in His members will get a fall, but He will rise again and win the field, say all what ye will. He will yet ride in Scotland, and win the race. Ken ye what He said ?
Stumble. + The prize.
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(2 Cor. iv. 9), "Persecuted, but not forsaken; cast down, but not destroyed."
" Faithfid and Truer— ^o is He called the Faithful and True witness, the Amen, who spake the truth betwixt God and us, and told us all that ever He heard of the Father. And these styles the Lord Jesus gets because all the promises of God, made to us, are fastene_d^ to Christ, as so many bonds that God has given us in "^ the gospel. Says Christ, "He that believeth on Me, is passed from death to life; — he that loveth Me, shall be loved of My Father ; and we will come into him, and make our abode with him ; — he that overcometh, shall eat of the tree of life." Christ's name is in all the bonds, in all the bargains betwixt God and us. Christ is aye one, and He is a Cautioner, not only for us but with us ; for God challenged Him for our debt, and He, as Faithful and True, answered without bout-gates,* and was very honest in His word to His Father. He is (let me speak so) God's Cautioner to us, taking on Him that God shall keep true to us. This is a point not con- sidered as it should be by us; for there is not a promise made to the true believer, but he may challenge Christ for it by law ; though it is the law of the new Covenant. But in this good sense, Christ is God's debtor, and He is become our debtor. Indeed Christ is fastened in the Mediator's chair and offices, with strong nails and iron wedges, on both sides : God hath bound Him by law. "For the Lord God will help me ; therefore shall I not be confounded ; there- fore have I set my face like a flint, and I know that I shall not be ashamed" (Isaiah 1. 7). There Christ says, I am bound, but I hope I shall not die in my bonds :
* Evasion.
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I shall be true both to God and man : I hope I shall have no shame of my handy-works. Then we are far in the wrong to Christ, when we believe not. Nay, ye say ye dare not yet believe. Ye say ye are aye doubting. Ken ye what ye say, when ye say that? Ye are even saying, I fear Christ play me a slip : I fear Christ be but a false promiser. I say it is wrong to believe a falsehood of an honest man; for, thou that wilt not believe the promises, thou art saying the Lord Jesus Christ is but a double^ dyvour : *^ He that believeth not God, hath made Him a liar" (i John V. lo). Now when the text says Christ is Faithful and True, this is the King s broad seal for your salvation ; and aye the truer Christ be, it is the better for you. For when in judgment your salvation is questioned, and your sins come in f reckoning, whether they be satisfied for, or not, ye may see an easy way. Say ye, Lord, ask at Christ, the faithful witness, if they be not taken away. Christ is one of the sworn men (if we may so speak) upon His conscience for clearing of you, and He is Faithful and True, and will tell the truth. And will Christ get it denied, what scourges, whips, and strokes. He suffered for you? Nay, indeed we \ have gotten, I think, a strong hold of salvation, when I we have gotten it laid over on Christ the Faithful and True. It is much that a faithful man is in office, and that he keeps all the writs in the country ; and if he keeps the register who is faithful, true, and an honest witness, then all the writs and charters are safe. The writs you and I have for heaven, are all in Christ's hand, and ye should aye be looking them over.
" In righteousness He doth judge and make war^ — He rendereth to every man according to his works;
Deceitful. f Come into account.
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13
but in battles amongst men, much blood is spilt, false- hood, and violence used, while those who may be strongest, whether it be right or not, keep the field. Nay in very deed, are not kingdoms often ruined by . opposite parties, who rent them in pieces amongst them? As to Nebuchadnezzar's, the Medes, and Persians did. They draw it among them, and the thing they get is a fine web of linen, a bit of a king- dom with an ill conscience, which never does them good. They are like so many men striving about a leme ^ vessel ; he draws, and he draws, and the one pulls the side from the vessel, and breaks it in pieces : So conquerors, when they have subdued a kingdom, are like those who get the leme vessel, that seldom bides the second heir. Christ makes not war with the shedding of innocent blood ; when He takes in a city, He plays not foul play as other captains do, where often the soldier's right to a country is by the point of the sword; for there is no difference betwixt his sword, his conscience, and his musket. But it is not so with Christ. How then? i. When Christ takes in a city, nation or country. He has God's right to it, and His Father's promise of it (Psalm ii. 8; Psalm Ixxii. 8). ** He shall have dominion also from sea to sea, and from the river unto the ends of the earth." 2. When besieged men render and give up themselves to Christ, O ! but they get good quarters from Him ! They live and are not made captives, but kings and priests to God. Christ's captives have a king's life of it. 3. Christ makes not war in a passion, but sweetly to His people in the end, though seemingly bitter at the first. But when Christ's enemies who get the worse, are all driven to pieces with a rod of iron, they have no
Leme is clay or earthenware.
14
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comfort ; yet He hath done them no wrong, He hath made His war in righteousness. Then ye who are His enemies shall never be cured nor healed again, nor yet by Him pitied; nay, let Christ drive an enemy all to flinders, He doth it by laws God bade Him. Who will then gather them or mend them ? Oh ! there is no balm, no cure for the mending of Christ's wounds again. But there is sweetness, and comfort to those whom Christ takes in, and sets on to win them to the obedience of the gospel. He has good right to you, and has God's warrant to have you. Has Christ fought a battle with the devil and sin, and hath He won you ? Then He hath better right to you than you have to the coat on your back. Be glad ye are His own ; He wan you with the sweat of His brow. It is true, ye deserve not Christ, but indeed He deserves you; therefore be glad and humble, for Christ will not want His own. Who can rob, spoil, and oppress Christ ? I know well He is able to hold His own with the best of them. Then fear not that ye be lost, for Christ's right cannot be broken, God must give Him justice and law, and by law you are His ; for open market-right is a good right, and Christ has that of you.
Verse 12. — ^^ His eyes were as aflame offlrer — Fire flies out of His eyes, to cause His enemies flee and hide themselves. " And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens, and in the rocks of the mountains ; and said to the mountains and rocks, Fall upon us, and hide us from the face of the Lamb" (Rev. vi. 15, 16). What is the matter they are so afraid, when Christ had not as yet laid a finger-end upon them ? What then, saw they in
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15
His fiery eyes ? They saw fire in His face : Hide us, say they, from the face of Him that sitteth on the throne, and from the wTath of the Lamb. "There went up a smoke out of His nostrils, and fire out of His mouth : coals were kindled by it '' (Psalm xviii. 8). When there is such a fire and anger in His face, how soon, with a frown of His countenance, will He make the hearts of His enemies to melt like wax ? And this fire of His eyes will soon burn up the chaff and stubble. A glance of His fiery eye made Belshazzar's knees to shake and strike one against another. Then what wisdom is it for men to be sporting with Christ, and pulling at His Crown, and playing with His Sceptre ? Surely I think them like a child thrusting up a stick in the nose of a sleeping lion, and pulling his beard ; which is no wise play. Is it good play for fools (like bairns) to be sporting and playing with the Lion of the tribe of Judah? I think they are now scorning Christ, and breaking a jest upon Him; but one stroke of His paw, one of Chrisf s roars when He is angry, will cause them all to take a back-side. Fire shall go before Him, and shall devour and burn all His enemies.
" And 071 His head were many crownsT — I tell thee or ever* I go further, O believer, thou need not think shame of thy master. Saul went to the devil in the night ; but he that seri^eth Christ may not think shame of his master ; he may think it an honour to go to Him in fair day-light. He is more than a double king. For as He is God essential with the Father and Holy Spirit, He is an honourable Lord. All the king- doms of the earth are His; all the cro^vns in the world ; (of Britain, France, Spain, Israel and Judah,
* Ere ever.
1 6 COMMUNION SERMONS,
and tell* until the morn), they are all Christ's as God Creator. ^*By Him kings reign and princes decree justice '' (Prov. viii. 15). All the kings of the earth hold their being of Christ : He is appointed of the Father, "King upon the holy hill of Zion'' (Psalm ii. 6). "Kings shall fall down before Him, all nations shall serve Him " (Psal. Ixxii. 11). By His rising from the dead, He has gotten a name far above every name; so that at the name of Jesus every knee should bow. " The Lord at thy right hand, shall strike through kings in the day of His wrath" (Psalm ex. 5). Then kingdoms and kings that stand by policy, and not on Christ and His word, they stand on rotten tree t -legs. Now men of policy devise a way, and cast their wit in a pair of balances, how to shift the matter. Had they been in Daniel's place, they would have devised some way to have kept the court and place ; and would have said, " Can ye not speak low, and make little noisa with your pravers? To save yourselves from the lion's den, might ye not keep a close door and windows ? What need ye like fools make all the fields ado with your prayers?"! — and so have sewed the black coat with white thread. But in so doing, Daniel would have denied Christ to have "many crowns upon His head." And would not policy have said to the three Children, " Bow, bend your knee before the golden image, and think upon the God of Abraham, Isaac, and Jacob ; that so ye may put by an ill hour, and the harm of the fiery furnace !" Nay, but such counsel as this would have come from hell. Men are surest when they stay on Christ's side, and are always strongest when they stand with Him.
* Go on with the enumeration till to-morrow morning. t Wooden. X Make the fields full oi noise.
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" Anf^ He had a na^ne written that no man knew hut Himself'^ — O ! what a nameless king is this ! What ? Is Christ unbaptized that He wants a name ? Is there no man knows His name? **What is His name, and what is His son's name, if thou canst tell ?" (Prov. xxx. 4). " He was taken from prison and from judgment : and who shall declare His generation T (Isa. liii. 8). Here is a strange thing ! Says the angel, " Thou shalt call His name Jesus Christ.'^ Nay, but His name is Himself; and His nature, and so He is an infinite God. None knows infinite Christ but Himself. Ay, surely Christ is an unknown person ; though each one has Christ Jesus in their mouth, yet they know not what they are saying.
There are three mysteries in Christ we cannot per- fectly ken in this life, nor understand, i. The infinite wisdom, mercy, goodness, love, and grace in Christ ; which the angels delight to look into and wonder. Come near Christ here, and ye will never see the bottom of Him. Ye have seen mercy, mickle mercy ; there is yet more behind. One has seen much of Him, another more ; the angels that are sharp in sight have yet seen more ; nay, but there is infinite more behind. You will as soon take the sea in the hollow of your hand, and bind the wind in your cloak, as ye will take Him up. Ye must even stand still here and wonder, and cry out, O ! great Jesus, who will or can fathom Thee out? 2. The work of Christ's incarna- tion. O ! what a depth is in it ! God and dust married together ! How blood remains in a personal union with God ! How the finite Man-hood subsists in His infinite personality ! And how the God-head in the Second person, and not in the First or Third, assumed our nature, and yet but one God-head in all the Three ! How the God-head stood' under th*;
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Man-hood that was stricken, and the God-head as a back-friend*" held Him up, and yet the God-head suffered not ! How Jesus ma^i died, and Jesus God lived, and remained in death God and man ! And the 3rd mystery is, What a name Jesus has gotten by His rising from the dead, and how the Man-hood is advanced. Christ kens all these full well; He can read His own name. Ye will speak of learning to measure the earth, number the stars, and to learn their motion ; that is deep knowledge ; but God help you to come hither, and see this unknown name, JESUS, and find it out if you can. I trow ye cannot.
Now ask, Where will ye set Christ ? Where will ye get a seat, a throne, a chair to Him ? He cannot be set too high ; nay, if there were ten thousand times ten thousand heavens, and each to be above another, and Christ to be set in the highest of them all ; yet were He too low. Alas ! He is too little thought of ! He is like the field where the pearl is, that men go over, and tread upon the grass that grows above it, and yet they ken it not. INTen tramp upon this pearl, and yet they know not what they are doing. Fy ! fy ! earthly man that thou *art ! Wilt thou put a cow or a sheep in thy affection beyond thy salvation ? Fy for shame for evermore, that men set their lusts above Him ! And O, fy for shame ! that you should set your new-come-over lord, Wilful-will, above the old eternal Lord, the Ancient of days, Jesus Christ. O ! how is Christ put out of His place ? O let us long for glory, that place where we will read His name clearly, and will see Christ face to face. O strange ! we long not to be in heaven, to see this comely glorious one (if I may so speak), a darling indeed, and to play God's
A friend to help.
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19
bairns in heaven. We will then come and look into the Ark; for the curtain will be drawn by,"^ and we will see our fill of Christ there.
^^ A7id He was clothed with a vesture dipt in blood P — That is a strange garment ! I leave all expositions, and take it to be Christ in His suffering clothes, wooing His Kirk; represented thus to John in His wooing clothes. He is also represented so in Isa. Ixiii. 2, "Wherefore art Thou red in thine apparel, and Thy garments like him that treadeth in the wine fat ?'' Christ, in His suffering for us, was wet to the skin in His own blood. When He was slaying our enemies, He was all bloody to look upon ; even a loch of blood, dropping blood. O then come and see if He be not a red man ! Had there been but a drop of blood here and there upon Him, it had been less ; but He was all dyed with His own blood ; for blood drop- ped from Him and He wet the gi-ound where He lay ! " And His sweat was as it were gi*eat drops of blood falling down to the gi'ound " (Luke xxii. 44). So as I think for the space of near hand twenty-four hours, the blood got not leave to dry on Christ, in His suffering for us. For, after Supper, in the garden, He swat a sweat of blood that wet the ground He lay on, and it would be long ere it dried. Then immediately after that, there came a band of men with lanterns and torches, and they bound Him and led Him away, and He got blue marks anew. Pilate then scourged Him ; and blood came upon blood. Then, a crown of thorns was put upon His head, to renew His blood again. First God bled Him, then man bled Him, and then the laying on of the cross upon His holy shoulders, would thrust out more blood ; (for His wounds could
Aside.
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not be closed then) and then His holy hands and feet were nailed to the cross, and He hung bleeding there until the ninth hour, which was about three in the afternoon of the day after He was taken. Then His side was pierced until blood and water came out. So as from after supper in one night, until it was near night the day following, He was under blood. What think ye now of Christ's bloody coat, and bloody skin ? Was He not a strong keen warrior ? Fought He not well for you % Is He not well worthy of your love ? God grant Him good of it, and joy of it ! He fought for it, and would not give over the play; and God forbid He had given it over, and rendered up the cause ; woe then had been to us. Should ye not then give your best things to Christ ? for He gave the best things He had for you — even His precious blood ; for the life is in the blood. He seeks no more but the blood and life of your heart-idols and sins ; for, says He, ^' I slew Myself for you, and if ye love Me give blood for blood.''
"And His 7iame is called the Word of C^^."— The word is the birth of a man's mind, and an image of what is conceived in the understanding; and it re- presents to the hearers what is in the mind. Now, because man is a finite creature, the birth of his mind is finite also. As the image of a man in a glass represents the likeness of himself; so his words are the image of his soul, representing what is in him. Christ is the infinite and eternal Word of the invisible God, not only like Him, but God Himself, diff'ering only in manner of subsisting from God, " Who is the image of the invisible God" (Col. i. 15), ''being in the form of God, thought it not robbery to be equal with God " (Phil. ii. 6). ''He that hath seen Christ, hath seen the Father also. No man hath seen the Father at anv
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time, save the Son who is in the bosom of the Father, and He to whom He will reveal Him : All things that I have heard of My Father, I have made known unto you " (John xv. 15). Christ is God's tongue (to speak so) to us, betwixt us and our King. He is pri\y to all the Father's secrets ; then, would you have news from that great Court, and want to know the secrets of God, and how the work of your salvation thrives ? Christ only knows His Father's mind ; make your acquain- tance with Christ, and be oft with Him, and ask Him questions often times. He keeps the book where the names of the first-born are recorded ; desire Him to let you read your name there. Ye will advise with la^vyers, about your lands and inheritances ; Christ is our advocate, and has our law-book, to tell us what a holding we have, what duty we owe to our Lord the King ; what a fair rent and possession we have. Our mheritance is made sure unto us. Now, because Christ is the only one in all the world likest God, and being His substantial image, yea, being very God, if ye would send your commendations, your love, and sendees to your heavenly Father, desire Christ to do it, and He will carry them. If ye send a kiss to God by Christ, He will carry it to His Father and your Father.
^^ And the armies which were in heaven^ followed hint upon white horsesJ'' — This is not to be understood simply of the church triumphant in heaven; but also of the heavenly army of the church militant on earth; for the church on earth is burgess of another country. Heaven is her home ; her members are but merchants hereaway^ seeking the pearl of great price, but Christ has given them their burgess tickets, and made them
Down here.
22 COMMUNION SERMONS.
free men. They are sworn to be true to the burgh, and to hold with the heavenly company, to watch and ward with the saints, or " heavenly armies " — called so because they smell of heaven, and their portion is there. "Our conversation is of heaven" (Phil. iii. 20). Ye shall ken a man by the smell of his breath: if he savour of the earth, it says, that he is none of the spiritual or heavenly army. Ye might ken by Judas' breath (who said, of the box of spikenard, might not this have been sold for so much) that he was a burgess of the black pit. But see here, they are all on horseback, and in their Master Christ's livery, white and holy; they bear the King's arms upon them. " I have compared thee, O my love, to a company of horses in Pharaoh's chariots " (Song i. 9). See, then, that the saints are on horseback with Christ; He does not ride and His people walk, but will have His own mounted on horseback with Him. He is even then triumphing with us over all our enemies. " Nay, in all these things we are more than conquerors, through Him that loved us " (Rom. viii. 37). He will get the victory over all His and His people's enemies; and He will enable His people to get the victory at last. "These are they w^iich came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb " (Rev. vii. 14). See, then, all the saints are on horseback, galloping and posting to heaven after Christ; overcoming all temptations, triumphing over the world, sin, and death. Then, ye that are but Christ's foot-runners, take heed to this; you that have your souls licking the dust of the earth, and have aye a smell of clay, who mind earthly things. By the smell of their breath ye will ken what country they are of; they are upon their feet with it, wading to their knees, and on their elbows,
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among the filthy clay-ground of covetousness. Ride up, and ride down, and ride else where * ye will, ye will not get Christ overtaken. Ay, ye will get some like the young man in the Gospel, who would have galloped after Christ, but when Christ bade him go sell all he had, that threw him off the saddle, and laid him on the breadth of his back; and so he fell behind, and never overtook Christ again, so far as we hear of The devil and the world make some men say, that yon Captain, Christ, rides so hard and fast, that they cannot keep up with Him, and so lose Him. Demas posted awhile along with Paul after Christ and the Gospel, yet at last his horse stumbled, and he fell off, and lost his horse, and company, and altogether. Judas, he posted awhile, but the devil shot a musket ball at him, even thirty pieces of silver, and so he gave it over, and there he lay. Men ken not that the devil and the world are lying betwixt them and heaven, stealing a shot at Christ's horsemen. I assure you the devil seeks no better, than that ye will light and take a bait,t a drink of his strong wine, worldly lusts, and fleshly pleasures, that so your Master on the white horse may be far before you. A little of lawful pleasure is best ! Then light not, for the devil will have you lose sight of your Captain; and if ye lose your Master, Christ and fall behind Him, it will stand hard with you. Therefore when ye lose Him, seek and be diligent to find Him out again. Seek the right way, follow the horse's foot-steps, the print of Christ's foot-steps, in holiness, faith, patience, and hope, which may be seen all the way betwixt this and heaven. Ask Him out as the church does; " Saw ye him whom my soul loveth?'' (Song iii. 3). When the church said, Draw me, she
Wherever. t Refreshment.
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was three or four miles behind. When David said, *^ O Lord, how long?" (Psalm vi. 3), he had almost lost sight of his Captain. Nay, when Christ is a mile or two before, so that there is a little hill betwixt Him and us, with watery eyes and panting heart, look a long look over the mountain, and cry. Lord Jesus, ride at leisure, tarry and take a poor wearied traveller with Thee ! Lord, tarry, or else Thou wilt lose a foot- man. Job said, ^^Lord, Thou takest me for an enemy.'* He brake a girth there. Christ has many a sore tired horse to take out of the mire.
In this triumphing host, many of Christ's soldiers will be very near off their horses, and hanging by the houghs.'^ **I said in my haste, All men are liars" (Psalm cxvi. 11). Here David was hanging upon the saddle by the houghs. Peter got a fall off his horse, and he fell into a swoon, and lost his horse when he denied his Master. Yea, God will have the horse sometimes to stumble, and will have His servants laid on the breadth of their backs, and all their clothes spoiled, and a leg or an arm broken; because they, like young riders, are full of self-importance, and will not follow their Captain, and care not about keeping a good bridle-hand. As David will ride on a hanging and steep hill of murder and adultery ; Lot upon incest and drunkenness; and or ever they be aware, the devil trips up their heels to the sun, and gives them such a fall, that they be on their knees with it, and shall lose their horse, and so be obliged to creep up the hill on their hands and feet. " Then see that ye walk circumspectly, not as fools, but as wise, redeem- ing the time, because the days are evil" (Eph. v. 15, 16). "Work out your salvation with fear and trem-
* Hamstrings.
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25
bling." I think He speaks by this text, as if He would say, Be not rash; take heed to your ways; keep a good bridle-hand; hold off the hills, and hanging precipices of ice ; for if ye give the devil and your lusts the horse bridle to lead, they will sink you to the girths in a black marsh, near to the mouth of hell, and leave you there, and laugh at you when they have done. The devil is aye playing such sports and tricks as these; they are but feckless* sportG; and I tell you, do your best, ye will get a broken brow ere ye win to heaven. But come weeping to Jesus. I ken the saints fall on Christ's floor ; when they break their faces, He is at their elbow, to blow upon the wound, and take them up agam. We, like fools, will ride at full career, and cross the long sands ; and we grow too jolly and proud of our victory. I said I shall never be moved, says David ; I shall die in my nest, says Job ; but God breaks the bridle, and the horse loses his feet, or runs from him on a hard causeway, and there lies synef a stout man ! Be not high minded, be not too wanton, nor too secure, after ye have won a race at The Com- munion, and have gotten a hold of Christ ; ye know not how soon ye may get a fall, or your mittens laid up % (as we commonly say), and then your boasting will be laid. Ye will say. Ye bid us rejoice in the Lord. I bid you rejoice ; but see that it be humble rejoicing, sober joy, with fear and holy care.
" Clothed mfine linen, white and clean^ — Whiteness being the most perfect colour, is a token of innocence, and blackness is a mark of guilt. Here the saints are in their Master's livery, clean and holy : " Be ye holy as He is Holy." Be ye harmless as He is, who, when He was reviled, reviled not again. Let the white
Profitless, t Thereafter. % You not able to go abroad.
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clothes of your profession be also adorned by the innocency of your lives. Let your good works shine before men, that your heavenly Father may be glorified. Thus manifest your thankfulness after The Communion. Christ's sheep have His mark upon them, and are like Himself in holiness. Let them see Christ's stamp and coat of arms upon you : your King's arms, in all your actions. Faith, and Truth. What is it that makes men profess that they are riding to heaven after Christ, but to deceive the world : they are the devil's black armies, and are wearing the devil's double-black arms, False- hood and Vanity. They choose to live in sin, pride, and vanity of apparel, which is not booked like the white livery or linen of the saints, but rather like the black livery of the prince of the bottomless pit. May the Lord direct your hearts unto the love of God, and to a patient waiting for Christ, and to Him be praise. Amen.
SERMON 11/'
Awake, O sword, agaifist my shepherd, and a^amst the man that is my fellow, saith the Lord of hosts : smite the shepherd, and the sheep shall be scattered ; and I will turn mine hand upon the little ones, &c. — Zechariah xiii. 7, 8, 9.
AS the Eunuch, when reading Isaiah liii. asked the question, " Ot whom speaketh the prophet this? of himself, or of some other man?" so may we of the sufferings of Christ. Christ^s sufferings were so admir- able that they made Him a world's wonder ! As if a man would say. What a sight do I see? The like whereof I never saw ! I see the Son of God, the Lord of Life, all mangled in His hands and feet.
There are three grounds of wonder in our Lord's sufferings, i. Look at His Person. 2. Compare Him with others. 3. Look at the rare way of clearing mercy and justice.
I. Look on His Person, and wonder that the Way should be weary; Strength, faint; Life, die; Bread, hungry; and Water, thirsty. Is not this a rare matter? A wonder ! that the God-head should be knit in a per- sonal union with the Man of Sorrows ! For God with His Spirit to bear up a man under sorrow, is nothing, compared with giving His personal subsistetice to stand connected with wounds, blood,'" curse, and shame! For the God-head to breathe, live in, and dwell as one
* Preached at Anwoth, in Galloway, iii the year 1630.
2 8 COMMUNION SERMONS.
with the person shamed, cursed, hanging on the cross, dead, and buried, is truly wonderful 1 Here God is made a curse, God is made a shame; and the per- sonality of the God-head still abiding with the shame and the curse, howbeit neither cursed nor ashamed.
2. Compare Him with others. It was nothing to see Moses subjected to scorning; Zechariah slain, between the porch and the altar ; and many of the ancient Fathers rent in pieces : but for Christ, for God, to be so handled is strange ! No wonder though all the world wonder and cry, O God, what wonders do we see ! The hand that spanned the heavens, pierced with nails ! The feet of Him that treadeth on the stars, nailed to a tree !
3. What man or angel could have dreamed of this rare work, and strange way to heaven, that justice would have God-man to suffer ? This was a voluntary work, for God to come down and save men ; which He needed not to do by any necessity of nature. God's own free will was above, beyond, and before this set and decreed law of justice. Out of His free good will. He breathes out goodness, love, mercy, and tender compassion. What a mystery? The infinite God to suffer for miserable men !
Use, Then he that counteth little of sin, counteth little of God. The wilful sinner, who takes sin into his bosom, is cruel to his Maker. If Christ be your husband, and you His wife ; then sin slew your hus- band. Will the wife love the knife that cutted her husband's throat ? Ye will say, The wife loveth not the husband, if she take the man into her bosom who pursued her husband to the death, and helped to execute him* on the gallows. Should the redeemed of the Lord then love their lusts, that pursued Christ to the death, and nailed Him to the cross? Then
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beware, by going on in sin, of saying Amen to the shedding of Christ's blood.
Love, and learn to look at, Christ in His suffering for His people. O the love of God, it passeth all knowledge! "For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life'* (Romans v. 10). Christ laid the ground-stone, and foundation of His love very deep ; even down upon the earth, the grave, shame, the curse, hell, and the wrath of God. Yea, in His love. He maketh all His elect children kings and princes to God, and they shall reign with Him for ever and ever. O ! then what great fools are they who will not be kings and princes !
But alas ! that the world is aye picking quarrels with Christ and His followers. " Let us break their bands asunder, and cast away their cords from us" (Psalm ii. 3). When Christ came to the nation of the Jews, they were offended at Him. I assure you he is far for^vard who finds no fault with God ; who thinks Christ so fair and lovely, that there is no spot in Him, and loves Christ, even when He seems to be angry at him.
If it be asked, Should Christ have offered mercy to the Jews ? Is it not against justice, that mercy should be offered to those who trample mercy under foot ?
Ans, I. If you consider Christ's nature and offices, ye will see that He behoved to give an offer of mercy to those who spat in His face. Having man's nature in Him, He behoved to put on bowels of mercy. God's iafinite mercy upon Christ's tender heart, bound Him that He could not go away and leave His friend's house ; but constrained Him to stay still, and take all the strokes that His friends gave Him. A man has compassion on his first-born ; a woman on
30
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the fruit of her womb; a husband on his wife; a kinsman on his friend; and a faithful king on his people : but Christ is infinite (even mercy running over the banks) in His nature. Christ said to Justice, " Stay till I woo T^y bride :" for justice (as manifested to us) is a voluntary decree of God to punish sinners; and justice would have been at us to slay us. Absalom sought to slay David his father, but David gave command to the captains and officers to deal gently with the young man Absalom. Be not sore upon my child. So mercy comes to sinners through Christ.
2. Look to Christ's office, as dying Christ. Our Lord would never say amen to our forwardness, nor run away and leave us, nor yet would He say amen to the curse of the law. The law cried, Death upon all sinners ; Christ, as J\Iediator (to speak so) said, God forbid. My Father ! I would rather give My heart's blood ere it were so. How went the matter then ? Thus ; aye the unkinder the world was to Christ, He was aye the kinder to it; they abused Him, He kissed and embraced them in His arms. Christ, as Mediator, came and bowed down to go into the lion's^ of day that He had borrowed from the Jews (to speak so), but they met Him in the door, fell upon Him and abused Him, and bruised both His hands and His feet.
3. (Which may be sweetest of all). Upon what terms did Christ mak^-llie Imrgain with His Father ? He got commandment to die, but not continually. He said, Content, I will die, and be warm-hearted to them ; I shall take a lift of them in My two arms, to pull them out of hell, and from all their miserable toil. Our Lord says. Let them be as ill as devils to Me, I will be as good as God to them.
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Use, Then it reproves those who seek a reason why Christ died for them. O, say they, I am a hard- hearted body, so rebellious that Christ would never die for me ! Well, then, do ye think that Christ died for hire? Would you make Christ a Popish God, who died for sinners only for as good again. Christ, ere He came out of heaven, knew the worst of it, and said, Let My friends slay Me, I will die in love for them. Look, then, sour, unthankful world, what a hold Christ took ot your souls, and held them fast, and would not let them go. So it is a shame to us not to clasp to Him. This mercy of the Mediator has shamed us all out at the door ; we are ashamed for ever more, if we do not take Christ who would so fain take us. Come to yourselves, then, and fight no longer against Him. Say, Woe's me, that my Lord kissed me, but I abused Him ! If this move not our heart, and melt it with love to Christ, God shall break it all to pieces, and it never shall be healed again. O, my friends, Christ never got a good turn of His friends. ^^ He came unto His own, and His own received Him not'' (John i. 11). The house of Israel crucified Him ; the daughters of Jerusalem stirred Him up before He pleased. The rulers and teachers of the kirk, and professors are the traitors, who sell Christ, even the men who pretend friendship with Him. It is a shame to beguile and be false to any friend, far less should we be false to Christ. Art thou a professor and in the kirk ? Be true to Christ, and stand to His cause.
'' Awake^ O szcord, a^atJist My shepherd ^ — As if the sword had ears, and were asleep, the Lord speaks to it. " If I bring a sword upon a land, and say. Sword, go through the land, to cut off from it man and beast" (Ezek. xiv. 17). He is speaking
32 COMMUNION SERMONS,
to the sword as if it were a messenger who had ears, whom He sends on an errand. We should be afraid to anger the Lord who hath so many on His side. Providence and justice have many friends, and mercy has many servants. If God say. Sword, go to Germany, go through Scotland, it dare not sit His call '!^ God's providence has a secret impulse upon all the creatures. If God say. Arise, pestilence, and set on them; Awake, devils; Come hither, graven images and set on Scotland; Come hither, whore of Rome, smite Scotland, and make it a den of dragons, they must obey. He bids the sword awake against His Son, and Shepherd, Christ, because, by the determinate counsel of God, He was to be slain.
And there be two sweet reasons why He awaketh the sword against Christ, i. Because the sword behoved to sleep a while, till Christ's twelve hours of the day was over. Says He, Luke xiii. 32, " I must work to-day and to-morrow, and the third day I shall be perfected.'' So long as Christ hath the world to teach with the gospel, and any seed to sow, any soul to convert, as long the sword slept; for His Father gave Him a time to suitt His wife, and O! but our Lord bestirred His time, and hastened before the sword awaked against Him. 2. The sword behoved to sleep till the term- day came; and then the sword awaked, for God would not want payment an hour beyond the time, and that was a black and dreary hour to Christ. He got not two summons, with continuation of days, but He behoved to keep the first day, and answer the first summons. Therefore, when He was to answer peremptorily to the justice of God, and (as it were) an hour of awakening to the sword (for God would not let
* Fail to do His bidding. t To woo.
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the diet pass the day, nor renew Christ's bond), He said, " Now is My soul troubled ; and what shall I say? Father, save Me from this hour" (John xii. 27). So Christ desired it not ; but for the love He had to us He was glad of the day, and willing to pay the debt, and had the sum ready ; ^* For their sakes T sanctify Myself" (Johnxvii. 19). He made His soul and body ready for the fire, to be burnt as a sacrifice for man upon the altar of the cross. And because He was minded not to play the dy\'Our,* He was willing, with all His heart, to suffer ; therefore, says He, " Arise, let us go hence" (John xiv. 31). He went to that place where He knew they would take Him, and willingly went to prison for the debt. He was like an honest man who resolved to pay His debt, and would fain have the money off His hand, and receive a discharge. O ! fain would Christ have had a \vritten discharge in His hands for Himself, His heirs and assigns.!
Hence, we are taught to use our time well, our twelve hours of time here, as Christ did. At the hour of death, at thcr hour of call. He had nothing to do ; so let us be ready against our hour, that so death and judgment awake us not. It is an unmeet time to sleep then, while the judge is before the door ; and when we hear the voice of the Lord's feet coming in \\Tath against the land, it is not time for us to lay down our head, and say, "Soul, take thine ease." And yet it is often seen, when God is crying to the sword to awake against a land, it is midnight with men therein; then they are sleeping; and it is the fearfulest death of all to die in a sleep, and unprepared ; to be slain in that state and leap
* Bankrupt, f Assignees : persons to whom property is destined.
34 COMMUNION SERMONS.
into eternity in a night dream, when we know not where we are going.
'^ Awake, Sword, smites — Spare that man by no means ; Justice, Spare Him not ; Curse of the law, Spare Him not ; Men and devils, Take your will of Him. To hear God say this of Christ was a world's wonder ! O sun, hide thyself, hide thy face ! b heavens, put on a mask of darkness ! O angels, go down and dry the sweat off Him ! O earth, tremble 1 O graves, open ! O rocks, rent ! Fools mock and laugh at sin, but Christ wept when He satisfied for it.
, " Awake against viy fcTlo7ur — Christ who is equal With the Father, " the image of the invisible God, the first-born of every creature" (Col. i. 15), the ^' exact character "* of His person ; is the man who sfeftds' ^th God ever ready to do His work, and to run for us where ever the Lord bids Him. Hence learn, that Christ in nature is even the brightness of God's glory, "the express image of His person" (Heb. i. 3). We see the printing iron leaves behind it every way, the print of itself; so the Lord from eternity brought forth another like Himself, the Second Person of the Trinity, stamped with that same glorious God-head, with all the essential properties that are in the Father. As the Father has hfe, so the Son has life in Himself As all men honour the Father, so should they honour the Son. The brightness of God's glory is a great word, a rare and great mystery. The glancing" brightness coming from the sun, is not another sun; nor is the glancing brightness of a precious stone, another stone. And so it is here with Him. Because, all that is in God is God, and there
*The Greek word for ^^ Express i7nage.^\ t Bright-shining.
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is nothing in Him but what is in His nature ; therefore the riches and beams of infinite glory, and that substan- tial glancing glory, and beauty in God, is God, and the very nature of God, and the same God with the Father. Only this substantial glancing of God's glory, has subsistence in itself, to make it a person distinct from the Father ; and, therefore, Christ is God, and co-equal with God in all things, carrying the substan- tial stamp and character of the God-head. Now, this glorious image, being the Lord's delight from all eternity. He would not enjoy His alone, '^' but put a copy of the God-head, as it were in print, on the flesh and blood of man, when The Word was made flesh, that we might take this fellow and companion of God, to be our fellow and companion. See, then, the dignity of the elect in Christ, that God and they are made one ! are made one in such a manner that He has (so to speak) parted His own Son betwixt Himself *.nd them. Take Him, take Him, then, with God's blessing. God gave you Him with good will, take ye Him with heart and good will then.
''Smite the Shepherd'''— ^m\\.^ Christ and the apostles shall be offended, run away and leave Him. Here is a command to the sword to set on Christ God's Fellow and the chief Shepherd. Even Christ is arraigned before the judge, for the sins of men. Wherefore should this have been? We would have been stricken and condemned for ever, had not the Lord stricken and condemned His own Son. Here we have God taking the sacrifice of His Son, and letting us go. He knew that His Son would bear the strokes best. What reason had Christ to be stricken ? He came but under the debt ; mi.<2:ht He not have
* Himself soli! nrv.
36 COMMUNION SERMONS.
gone free'? No, no, as He came under the debt, He behoved to pay. Justice would not let Him away; but smote Him so, that indeed it struck the Lord's soul from His body. You that live in sin, are ye not afraid when the God of glory got such a stroke ? We make but sport of it, but God's sword goes through flesh and bones, soul and body. Beware of a stroke of it out of Justice's hand ; for if ye get it ye will nev^er do well again : ye will be like Moab, a broken and lame pot,"^ and shall curse the day wherein ye were born (Jer. xx. 15). " He hath hedged me about, that I cannot get out ; He hath made my chain heavy (Lam. iii. 7).
''And the sheep shall be scattered ^ — That is, The disciples shall flee away for fear, and shall start and fall at Christ's sufferings ; because they were thinking He should be an earthly king, and make them great men in the world. But they were all mistaken : for He came to get strokes, and not an earthly kingdom.
Doct. Observe here : The faith of the apostles, when Christ was taken, gets a crack ; the back of it is near broken, and they are at the point of giving up with Christ, taking Him not to be the Redeemer of the children of Israel. O, but God's children, in their way to heaven, get many sore backsets ! t Many sore trials have the people of God to encounter with. They are many times at that of it, that they know not what to do. What might the disciples now think, but Christ and they were separated never to meet again ? '' Wherefore hidest thou thy face, and holdest me for thine enemy?" (Job xiii. 24). Christ, the true heir, was put to this. What shall I do? '' Now is," says
* Probably, "a broken hnie pot^''"' i.e.^ earthen vessel, t Thrusti back.
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He, ^*My soul troubled, and what shall I say?" How- belt He never doubted, though He was put to tears and strong cries. I think the saints, in their way to heaven, are like rash children, who get many a fall, and break their face twice a day. God will give them such a backset and fall under temptations, that their eyes will reel again, their hands grow weak, and their hearts faint ; so that there is but as a hair-breadth, betwixt them and their giving up with God. Faith, as it were, goes through fire and water to heaven : or like a soldier going through an enemy's camp, this one runs at him with a spear, another discharges a musket at him, one runs him through the arm or thigh, with a sword ; another has well nigh put him oft' his horse, and he is very near surrendering ; yet he spurs through, and at last gets away with his life. So the Christian warrior, however many hazards he may meet with, shall come off victorious at last. This may be a com- fort for all under temptations and down-castings for their grievous sins. Ye sometimes cry, *'No, but God loves me not ; I am often doubting if the dead rise, if there be a heaven," (Jtc. These are backsets, but take ye no fear, give not over, all shall be well. Faith must not be like foolish people, to seek law-burrows* of temptations. True faith is an herb that grows best in winter weather.
When the disciples in the ill day forsake Christ, ye need not marvel to see many blown away with tempta- tions. So long as Christ has fair weather, and feeds the multitudes with loaves, they seek Him and would make Him their king (John vi. 15). But when the court changes, and it grows black in the west, and there comes winter weather; Oh ! then. What do
A pledge that no injury shall be done.
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they ? They all turn back and flee. Ay, Christ in a day of trial is like (if we may use the comparison) an old waste dove-house ; the doves flee away, and there is nothing there but old nests. It is just so when Christ has ought to do : many of His friends prove weak, and get a backset ; and many fall and deny Him ; "Will ye also go away?" said He to the Twelve. Many marry Christ, as some men do rich women, who marry their riches, but not themselves; and when they have gotten their riches, their afl'ections are else- where, and the women are lightly esteemed. So has it often been. When Christ's cause came in question, the rulers of this land suffered Christ and His cause to be wronged, and many of them took a back-side : but He has been a moth in many of their purses, and they are worm-eaten for it. When our Lord's Temple was measured, they suffered lowns and knaves to take acres of His land from Him, and so Christ got not all His bounds : and they see but little who see not, that for this, or since that time, God has taken broad lands from them, and even now is doing it : for they had put lordships in their purses.
" A7id I will turii Mine ha?id upon the Utile ones^ — Christ kept the faith of the little ones, when they were in Satan's sieve, and prayed to the Father that their faith should not fail. The turning of Christ's hand upon them, was much as ^' Though He had given them a back-stroke, yet He would lend them a lift for it again." He had scattered, but He would gather them again ; forsaken them, but He would return to them again. I think I recollect a story of one who had gone to see a dear friend, whom he found fighting with an enemy, and like to be overcome ; upon which he fell to and helped him, and took the enemy off his hand. Christ saw the disciples like to be overcome
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and mastered with the temptation. He saw that if He helped not, they would be shot through ; therefore He came in as a third man and heli:)ed them. Whence ye may see the privilege of the children of God, under a trouble or heavy sin ; God helps them ; so they fight not alone. If ye be God's, in all your fights Christ is a third man with you. If ye be like to be overcome with defection, if ye be His, He will bestow three things on you, which none get but the sons.
I. Suppose that God would seem to deny them, yet they will not deny Him. I think they are like noble minded heirs ; though their lands are under thousands of debt, yet they will never sell them without rever- sion; for then they would lose all.* If they quit the eye-look to the estate, they lose the place also. So it is with God's children under fear for sins ; when, to their apprehension, their part of Christ is mortgaged, and under thousands, yet they dare not resign their part of Him. I would have you doing this. God's children are under many sins; but I pray you sell not your right of Christ ; for if ye do, the devil is at your hand, to take instruments that you have quit Christ. But let your sins be ever so many ; still stick by this, that you are a son of God, and so Christ will redeem the inheritance, and make all free. David said he was cast off, yet still prayed as if he thought not so : Psalm xxxi. 2 2, "I said in my haste, I am cut off from before Thine eyes; nevertheless Thou heardest the voice of my supplications, when I cried unto Thee." There we may see he thought he was cast off, yet he prays and cries, and could not be at ease, and that tells us that he had not subscribed a resignation to his Lord.
* Hope of.
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2. God gives to His scattered little ones a sanctified nature. In opposition to sin, the renewed part cries aye out as a friend to Christ, ^' I vote not for that, that's against Christ, that's against me; I will never say amen to that. I take instruments in God's name, I hate that, and all other sins." Christ has an advocate in thy soul to plead for Him.
3. There is this in God's children, after they seem to have taken their leave of Christ, they look eagerly after Him. And it is a look over their shoulders, with a " Woe's me ! O to be back at Him again !" So the disciples, after they had fled, came the third day to the grave to seek their Lord again. Then learn, under temptations, to keep Christ on your side, and not to take on the Avork your alone,* lest when you are WTestling against temptations, ye be left to play the coward. But steal out of the gripes of sin and Satan, and yoke t them and Christ together, and He will give them their fill of it ; and if He be like to be overcome, let him take that in his own hand. He who would fain have amends of his enemies, if he be a man great with the king, uses means to get a plea raised betwixt them and the king, and then the king takes them off his hand.
" Two parts shall he cut off a7id die; but the third part shall he left thei'eiji'' — For the slaying of Christ, and the contempt of the gospel, the land shall be divided. Learn, Scotland (for I may not stay to amplify the docrine), learn to make much use of Christ. Are ye not more obliged to God than His beloved people the Jews were, the Lord's first bride, the wife of His youth ? The sorest stroke that ever a land gets, is a stroke for rejecting Christ and the
Without help. + Join.
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gospel. The third part shall be left therein. Two parts are cut off. Take them out of my sight. Jer. 1 XV. 2, " Such as are for death, to death ; and such as are for the sword, to the sword ; and such as are for the famine, to the famine ; and such as are for the captivity, to the captivity." Chap. ix. 13, 14, 15, ** Because they have forsaken my law, and walked after the imagination of their own heart, and after Baalim, — Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink." For oppression, see Amos viii. 7. And for vanity, see Isaiah iii.
When the workers of iniquity are taken out of this life, it is said to be a cutting off; but it is not said so of the godly. Isaiah Ivii. i, " Merciful men are taken away." God taketh away merciful men in His arms as children ; but He cuts the wicked off like the trees of the field, and pulls them up by the roots. *'They shall drive out Ashdod at noon-day," as so many cattle out of the com, "and Ekron shall be rooted up" (Zeph. ii. 4). God sends sword, famine, and pestilence, as so many dogs, against the wicked, to destroy them. But He needs not to hunt these out after the godly, nor summon them, for they go willingly. Says Joshua, xxiii. 14, " I go the way of all the earth." A good preparation before God's anger come to cut us off, is to get peace made up with Him. O to be ready to lie down under His feet. AVhen the king calls some to judgment, He does not summon them, but writes them with His own hand. In Ezekiel viii.. He denounces judgment in four several places against idolaters ; but in chap. ix. He bids them see the judgment. But how gets Christ His '^ third partV^ He must fight for them ; and kindle a fire, and cast them into it, before He get them. He draws the
42 COMMUNION SERMONS.
sword, kindles a fire, and casts them into the furnace, and courts His wife there. Now Christ is like no other captain : many captains get towns without stroke of sword, which surrender willingly to them; but Christ never took in a town, nor got a people, but by a strong hand. He is like a captain who gets His living by His sword. The rod, the sword, the fire, and pulling, drawing, and storming the conscience, are used, and yet they stand out. (See Hosea vi. 4? 5? ^? 7). God has a church here, but He cannot get His third part separated from the rest, but by stroke of sword. It is a sore matter or He conquer!** He must first fill the places with dead bodies, (Psalm ex. 6). And ere our Lord get His third part in this land, to be as He would have them, it will cost Him to plead the quarrel of the covenant with fire and sword. I have chosen thee in the fire, I have set my love upon thee; and ere I could have thee, thou wast cast into the furnace. He will refine thee as silver. Though the house should be burnt, God will have a care of the silver and the jewels, the godly, whom He gathers into His treasury.
Now, there are two sorts of metal, which our Lord will not admit into the treasury, i. Light clipped metal. The clipped silver that wants so much due weight, that is the money God refuses. So it is said of the king of Babylon, Thou art weighed in the balance, and art found light. Such are the men that are found light in God's balance, windy, light, and soft ^ men : when God puts His hand to them, they cannot abide a touch, but go all to pieces among His hands : they cannot sufi'er trouble, but they melt in the fire, and are worse after a downfall than before : these God casts
* Ere He conquer, much must be borne.
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away. Now, see that ye have the two weights that God seeketh ; I mean, be answerable to your profession. When ye are weighed, the balance will tell you better than the eye. God's weights will try if you have true grace.
2. He casts away the dross, the tin, and the brass, and will put none of it in His treasury. Whether it be guilded or washen brass, and put in a bag beside the gold, God will see what is but copper. Gold is gold now. Go therefore, each man, and see what metal ye are of, for God is kindling a fire in this land to try us; and when God's trial is come, we will see who burneth, and who glanceth^ in the fire (Ezek. xxii. i8). Many Avill appear like gold, and yet in reality are but watered t copper : they look like gold, they glitter and are yellow coloured, but when they are cast into the fire, the watering will go off, and there comes out nothing but dross. Demas and Ahithophel were of brass, which a little knock of the hammer broke all to pieces, and the devil comes to gather up the fragments. Joseph stood a temptation to lust, and did not yield (Gen. xxxix. 9). Ye make a wide profession, yet art not like Joseph, who said, " How then can I do this great wickedness, and sin against God ?" Fill up your chair, and fill up your coat ; fill it up ; the trial is near ! God has taken up His balance to weigh you. Look what you want, and nm to Christ's golden mine and get it. See that ye be in Christ, and when Christ and you are put in the balance together, you and He will be good weight. His righteousness will be weighed with you, and it is no clipped metal.
** They shall call on My ?ia7ne, and I will hear them." — See then, that this is the way to get relief from
Shines bright. t Plated over.
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troubles and temptations, when ye are trysted \vith them. Call on God by prayer, and ye shall obtain mercy. Thus the fire at last brings out mercy : and prayer in the fire is one of those sweet smells that God's spices cast forth. In the fire, the smoke of prayer, sighing and groaning that comes forth, goes up to heaven. See then what comes of trouble. It looks not unlike that, Rom. v. 3, 4, 5, " Knowing that tribulation worketh patience; and patience, experi- ence; and experience, hope; and hope maketh not ashamed." We would not have so many errands to the Lord, if we wanted trouble. An afflicted church is a praying church, and we need not be afraid of a praying church, if we could attain to this. If ye ask. Why the Lord tries His children so hard? Answer, Because they are slack in prayer. God gets not that worship of prayer that is due to Him by fair means : He useth law against us, and what mercy they shall have, says He, they shall have the sense of My favour. ^^ I will say ^ It is My people; and they shall say^ The Lord is my God.'' — There is (if we may so speak) a shaking of hands on both sides. There God claims kindness to His people, and they claim kindness to Him; He takes hold of them, and they cleave to Him; He loveth them, and they love Him. Kindness between God and His people, stands never on one side, it is on both sides. However, God must begin. Love is not an herb that grows with the root upper- most, and the top down : it grows not up, but comes do^^^l from God, and the beams of it spring up to Him again. See this meeting. Song i. 4, the church says, Draw me. She speaks to Christ to draw her; then says Christ, chap. ii. 10, ^'Rise up, my love, my fair one, and come away." He seeks her, and she seeks Him. She says, '^ Tell me, O Thou whom my soul
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loveth, where Thou feedest," chap. i. 7. I ^vill be where thou dwellest, I 7C'ill be where thou art. Christ seeks you in the sacrament, seek ye Him again, and though the devil should say the contrary, there shall be a meeting. She says, chap. iii. 3, " Saw ye Him whom my soul loveth.'' He says, chap. iv. 8. " Come with Me from Lebanon." He calls her. She says, chap. i. 4, " We will remember "I'hy love more than wine !" He says, chap. iv. 10, " How much better is thy love than wine !" He calls her, " His love and fair one," chap. ii. 10. She calls Him, chap. v. 10, "White and ruddy, the chiefest among ten thousand !" Let His love get a meeting ; He fought through death and hell to find you ; seek ye Him through all troubles. He bought you dear; say ye, O that I could buy Him, and give all that I have or could do for Him. There is not any blessed marriage otherwise. Love ye not Christ dearly ? Would ye not suffer and die for Him, as He suffered and died for you ? It is not marriage- love if it is not so ; it is but feigned love. Now Christ is holding forth His love to you this day, will ye not accept of the offer, and will ye return nothing again ? I like not that kindness when there is no taking and giving, no borrowing and lending betwixt Christ and you. May the Lord Jehovah persuade you to em- brace the offer, and flee into lovely Christ Jesus, the glorious Prince of renown, and to Him be praise for ever and ever. Amen.
SERMON 1 11.'^
Smite the shepherd, and the sheep shall be scattered ; and I
will tii7'7i mine hand npon the Utile ones, ^c, — Zechariah xiii. 7, 8, 9.
WHAT is the Kirk like when the Shepherd is stricken, the head all black with strokes, the members all chased away, and hiding themselves in this hole and that hole ? The case is dolorous enough.
Indeed Christ's back is at the wall now. The great Shepherd (if we may say so) has gotten such a bite on the heel, by that great hell's hound, the devil, that he cannot walk. He is under God's wrath, and death has given him the stakesf to keep. Dogs have come in among the sheep, and scattered them ; and stout fair- tongued Peter has taken a backside. The enemy is saying. Take up holy Christ now ! for all His holiness He is slain ! and His disciples have taken to their heels for it, fled to the hills, and are gone.
Christ might now say, as it is in Psalm Ixix. 20, " Reproach hath broken my heart ; and I am full of heaviness : and I looked for some to take pity, but there was none ; and for comforters, but I found none." Now might Christ say, Where are all my friends and mother's sons ? Ken ye where Christ dwells with His Avife in this world ? I say, Just in a cot-house; they lie
* Preached at a Communion, in Kirkmabreck, in the year 1630. t A proverb — left nothing worth having.
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on a straw bed, and even on the floor. They are in a silly smoky house, all full of reek. Here is the man ^' whom the nation abhorreth " (Isai. Ixix. 7). And his kirk is like a gardener's lodge, a cot-house, or a shep- herd's tent. Ken ye not Christ's word, ^^ The kingdom of God comes not \\dth obser\^ation." His noise is not heard in the street ; he comes not with coaches rattling on the causeway, and many men with him. It is said, Zech. ix. 9, "Rejoice greatly, O daughter of Zion ; shout, O daughter of Jerusalem : behold, thy King cometh unto thee." How comes he then ? In truth not very king like, '^ Lowly, and riding upon an ass, and upon a colt the foal of an ass." No mantle, nor yet a saddle ; but they laid their garments on the ass, and the foolish children about him, crj^ing, Hosanna. Yet there is the Kings of kings. He was Christ, for as simple and despicable as they took Him to be. And what are His own poor folks? Even esteemed in all ages the off-scourings of the world. See what a word the apostle has, i Cor. i. 25, "The foolishness of God is wiser than men : and the weak- ness of God is stronger than men." When Christ came, each one said, Is this He? A scorn ! This is not the Messiah, the King who Jeremiah said shall reign and prosper? (Jer. xxiii. 5). And who Daniel said, should have an everlasting dominion'? (Dan. vii. 14). Is this the Messiah ? the son of a carjienter, a beggar's son ! O fy ! Ye disgrace the nation of the Jews, if ye say this is your king. This man looks not like a king. I recollect a story of a man, who had no genteel fashions, who came in amongst a number of nobles; he shoots him, and he shoots him," saying, ^Vhere away is the ill- bred body going ? So was Christ tossed from side to
* This man and that man pushes him aside contemptuously.
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side ; they all hissed at Him, and scorned Him ; and yet He was their King !
This condemns a proud lordly faith. The repent- ing thief had a humble faith ; he believed that crucified Christ was Christ, and the King of the Jews; although he saw Him a despised man. I say, there is a humble faith, and a lordly faith. The disciples had a proud faith when they thought Christ should have restored the kingdom to Israel, and made them like kings on the earth ; but they were all mistaken. We have a proud high-looking faith if we will not have Christ to be Christ, unless He come in clothes all of gold, with much noise and rumbling coaches on the causeway, with six thousand chariots, and many horse- men. Because we see rulers, princes, and nobles against Christ, our proud faith saith, It is not He. Nay, but our faith must learn to look to Christ as low as the grave, and to His kirk in prison.
" 1 7inll turn Mine hand 7ipon the little Ofies^ — That is, I will turn My hand, and gather the scattered flock. Now, ^^ turning of the hand'' is a speech, in allusion to shearers, or mowers in a meadow, who fetch in a great roll of hay, or com, with the scythe and hook. Christ takes not in all His corn in one day ; He comes and drives in one flock this day to the kingdom of grace, and some day another. Christ's house is dail}^ gro A'ing ; and, indeed, it will cost Him many turnings of His hand ere He set us all in His Father's barn-yard. For we are over fond to be in Satan's broad fields, in following the sinful fashions and customs of the times. We have itching ears after new guises.''^ See what outbreakings are in Noah, David, Peter, and the rest of the Aposles, who ran
* Fashions.
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away from Christ when He suffered ; but He turned ^ His hand upon them and brought them back. He will take many shifts before He lose one of His little ones. He is hunting and seeking after them by every sermon, and at every communion. He must of \ necessity, from His redeeming love and election in : the covenant of redemption, brings them all in. ^' All ;' that the Father giveth Me, shall come unTo Me ; and ;' him that cometh to Me, I will in no wise cast out '' (John vi. 37). And what more? He says, verse 39, " And this is the Father's will which hath sent Me, that of all which He hath given Me, I should lose nothing, but should raise it up again at the last day." His Father said. Son, bring them all in with Thee, they shall all be welcome for Thy sake. " That He might present it to Himself a glorious church, not hav- ing spot, or wTinkle, or any such thing" (Eph. v. 27). The Lord Jesus (if we may so speak) shall take all His little ones in His arms at the last day, and say, Father, take, there's them all. And then He shall give up the kingdom to the Father, when all things shall be subdued, and made subject unto Him; ^Hhat God may be all in all" (i Corinthians xv. 28). May a poor conscience think, alas ! What will Christ do with me? Answer, Nay, thou shalt not fall by* in the telling, t If one of His, thou shalt be among the rest ; Christ will turn His hand upon thee also.
^'Little oriesT — Who be these? Those who are learning to speak, and can cry little more than Abba, Father. It is true, except ye be bom again, and be as little children who are learning to speak, ye cannot enter into the kingdom of heaven. Little children who are but learning to speak, have not high spirits, nor ken
* Aside. t The counting over.
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what pride is. Never one of them seeks to be a lord, a prince, or a king ; though they be King's children. ^ If they be but learning to speak and walk, there is no striving for place among them, as among the old, who must have a place in ParHament. So are all those who are Christ's; they are humble, and not high- minded. But the proud man is a broad and high man, he casts up his heart to look above both God and man. Habakkuk ii. 5. The king of Babylon's appetite was as wide as hell, and the grave. These creatures^ greatly swelled with pride, must have much driven off them before they enter heaven's gates. For the porch door of the palace of the King of gloiy is low, and narrow; so strait, that, ere Christ-man could win in, and get a new room to be Prmce and Lord, He became a little one. " Being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross" (Phil. 11. 8). Then, bis: men, ye will not win to heaven. If ye say, Who is the big man? Even the proud man, who is so long and so broad, and the door of heaven so Imv and narrow, that there must be much clipped off him before he win in there. Pride gets up to be at the throne in heaven, the country where it was first con- ceived in the breast of the proud devils, those fallen stars who were driven out of heaven for their pride. But God will not let pride in there again; it is for ever debarred. Then woe to the proud man, for he shall not enter in there. Amongst all sins, pride takes most room : it is a cumbersome neighbour to God, • and would be in upon His bounds. The prmce of Tyrus saith, " I am a God, I sit in the feet of God, m ^^ the midst of the seas" (Ezekiel xxviii. 2). The man who is not 2:iven up to the love of the world but aead and crucified to it is one of Christ's little ones.
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Then the covetous man cannot enter into heaven; there is strange tatters of clay hanging on him. He cannot enter until the bunch be driven off his back. Ye might as well put a ship's tow^ through a needle's eye. Worldly men are too great to win through the strait gate. Adam, ere he sinned, was a little one. But O ! how big doth sin make men. In a word, we could be content with heaven if we could win there with our predominant lusts. We have no will to want anything in length and breadth.
'^ Afidit shall come to pass, that in all the land, saith the Lord ; two parts therein shall be cut off, and die, but the third part shall be left therein^ — Here is an uni- versal trial : all the land shall be divided into three parts, two parts shall be cut off and die, and the third part shall come into the fire, come out as they will again. All must go through God's fire, to see whether they stand it or not. All must be winnowed, to try whether they are corn, or chaff, Isaiah xxxi. 9, " He is called the Lord, whose fire is in Zion, and His furnace in Jerusalem." God cannot want fire in His house, He has aye something to do with it. And because the case is thus with us, What will ye do when the Lord's fire is kindled in Zion? Then let the wicked now laugh at the righteous for adhering to God's cause as they will, we will one day see who will laugh best and longest. For, when the trial comes, the wicked — two parts — shall die ; and the godly — one part — shall be left alive.
" The third part shall be /^/."— When all goeth to all, the Lord's third part shall be left, and His kirk spared. God winnoweth the kirk, but let the hardest world come that can come, He will aye have a kirk,
Cable.
52
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and not want a witness. This is it that the enemies continually hunt after, that the Lord may not have a kirk on the earth. The gates of hell are opened, and armies are come from hell against the kirk of God. And armies from Rome, Antichrist, and the Dragon, follow the woman near to be delivered of a man-child : but God provides a place for her in the wilderness. And, howbeit, the dragon spew out of his mouth a flood after the woman; yet the earth openeth her mouth, and swalloweth up the flood. So let the enemies rage, let the devil mount on horseback, and let all his vassals put on their armour and follow him, they shall as soon put Christ out of heaven, as utterly destroy the kirk of God. The gates of hell cannot prevail there; nay, the devil and all his emissaries shall be finally overcome at last. *^ Behold, I will make Jerusalem a cup of trembling unto all the people round about." A cup of cold poison ; it is said that those who drink cold poison tiemble to death with cold. So will the enemies of the kirk. *'In that day will I make Jerusalem a burdensome stone for all people : all that burden themselves with it shall be cut to pieces, though all the people of the earth be gathered together against it" (Zech. xii. 2, 3). Let them be doing, then, and dash hard heads ** with Christ, and see whose head is hardest. When God sets the house on fire. He takes out His children. His jewels, and His gold ; and lets the fire take the rest, though they were silks and satins.
''And shall bring ike third part through the fireP— There is a necessity for us to go once through the fire. Can our Lord not get a kirk from among the dross, but by fire ? No, indeed. Christ plucks His
' Job XV. 26.
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own out of hell, and from among the rest of the world, by fire and sword, as it were by the hair of the head. It is not with our will that Christ gets us. To be short — those who come to Christ, first or last, are chased upon life and death. Christ wins all His at the point of the sword ere He get them. Every battle of the warrior is with confused noise, and gar- ments rolled in blood ; but this of Christ here is with burning and fuel of fire. What a battle had the Lord with Jonah, when He fought with him in the sea, and in the whale's belly. Also, David, near ten months' time, held out a castle against God ; and our Lord behoved to fall on, both with word and sword, before He would yield. We are indeed a piece of hard metal, and ill to work. Christ will spare no pains to gain His own.
'' I will bring the third part through the fire r — There is a sweet word. God, says he, will take His bride by the hand in the furnace; He will tell them each step they have to go in trouble. '' Because he hath set his love upon me, therefore will I deliver him : I will set him on high, because he hath known my name. He shall call upon me, and I will answer him : I will be with him in trouble ; I will deliver him, and honour him" (Psalm xci. 14, 15). *^ When thou passest through the waters, I will be with thee ; and through the rivers, they shall not overflow thee : when thou walkest through the fire, thou shalt not be burnt ; neither shall the flame kindle upon thee" (Isaiah xliii. 2). Would ye ken where the Lord is? Even at the bed-side of a groaning child. Yea, when His people are in a swoon. He is under their head, bearing them up; and when in trouble. He has them by the hand, and sustains them. Trow ye not but a hold of His hand would be heart- ening to them though they were in hell ? He has a
54 COMMUNION SERMONS.
hold of you by the hand, and ye may be His, though ye know it not. Ye may truly believe in Him, and not have the sensible assurance thereof. He may be leading you with faith, and hope of light and direc- tion, though, for the present, ye want His sensible presence. Ye may be raving and in a fever, and your heavenly Father at your bed-side, howbeit ye see Him not. Because ye droop, and have not a joyful sense of His presence, ye say, ^^ He is not with you.'* Ye cry with the kirk, " For these things I weep ; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me" (LauL i. 1 6). How far from you? Even standing at the furnace, blowing the bellows, and looking on whilst His gold melts. Ye \vill not believe that your sense can make a lie of God. Indeed, it were easy to prove that ye are seeking a plea* with God, and fancying a fault in Him, because ye get not a feast of joy and comfort. May it not satisfy you, that He leads you in trouble, howbeit He kiss you not.
^' And will refine them as silver is refined; and will fry them as gold is tried.'' — Then, if there be any good metal in you, as silver and gold, make ready for the furnace of the children of God. When trouble comes through the land, His people are ready to think that, because they have true grace, they shall be kept from the scourge. Nay, but your gold must go to the fire as well as the deviFs dross. Peter says, " That the trial of your faith, being much more precious than the gold which perisheth, though it be tried in the fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ" (i Peter i. 7; Jer. i. 18). There, says the Lord, " I have made thee a defenced
• A quarrd.
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city, and an iron pillar, and brazen walls, against the whole land," &c. But for what end? Not that Jeremiah might go and lay himself down in the sun. No. Verse 19, "And they shall fight against thee, but they shall not prevail against thee ; for I am with thee, saith the Lord, to deliver thee." When Jesus is full of the Holy Ghost, the devil shoots thiee of his arrows at Him, one after another. (Luke iv. i, 13.) So it is with God's children. When Paul was con- verted, he had an enemy in every to^vn. God's gold is made for the fire, and not to be laid up in the comer of a chest, or hidden in the earth as the wretch's pose.* Then make you for the fire, I say, make you for it. The devil will blow until he sweat, and yoke to t his hammer-men to batter you, and his plough to make long furrows on your souls. The enemies of the kirk are the devil's under-smiths, to mend the fire and blow the bellows. Nay, if God be sending a trial on this land, ye are to thank Him for it. Blessed be God, because He hath silver and gold in Scotland ! Yea, ye say ye are never tempted. Alas ! it is very possible, ye are but deaf nuts, t and so God thinks He will not lose His elding and fire-wood for you. A city or town that the devil sets not on, to take it in, has little luck in it : or else he has the keys of the port at his belt already. What said James, chapter i. 2, he says, " My brethren, count it all joy when ye fall into divers temptations ; " but ye are ready to count it all sorrow. Christ says, " Blessed is the man that endureth temptation, for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love Him" (James L 12). Then, beware ye be not all dross, for the fire
* The miser's hoard, t Set on. X No kernel in them.
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will burn you into white ashes, a blast will blow ye away, and ye will be cast out like dung, and turned into hell. For would ye know what men are not gold? The men who are all soft dross; and when the burnt dross and ashes are cast out, the wind blows them away through the air. The wicked are as soft ashes, and a blast will blow them all away. They are as soft dross : a temptation wins into the soul, prevails at the first knock, and the devil goes through it as a feaF dyke. Let Balaam hear tell of gold ! because he was but dross that temptation went through him : he saddled his ass, and would go and try the market. When the High Priest came athwart ^\ith thirty pieces of silver, then Judas is blown away with it. When Absalom sees an appearance of the people's hearts being towards him, he yields incontinent and makes to it. Nay, I think when the temptation comes to the wicked man's soul, and knocks, he knows a friend's tongue at the door, and opens and lets him in; whereas the children of God are hardened against troubles and temptations, and can give the devil three nay-says, t
''And they shall say, The Lord is my Godr — Then the people were at a feast of sense and joy, when they answered God. We see then there is a time when you get your sense full; as much joy as you can hold. So was the Church, Cant. ii. 3, *' I sat down under his shadow with great delight, and his fruit was sweet to my taste." But gets Christ aye an answer ? No ; He knocks and better knocks, 1 Cant. v. 5, but she is more concerned about a good sleep, and a warm bed, than all her beloved's love. Yea, ye may say, Why is it not aye so ? Nay, but a feast of sense is a , feast
* A turf-fence. t Denials. % Knocks over and over.
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appointed for a high time. Send up faith, hope, and love, to God, for it. What ails you at your meat? Nothing; but ye have a lordly stomach, like a servant that is offended if he be not as well fed as his master. Sense and joy are kings' meat, to be enjoyed in heaven. Your weak stomach is like the children's, who love to eat meat that they are not able to bear, but would be death to them.
" They shall call on My name'' — The people of God claim kindness to Him even in the fire, and though they think that they are cast off. Nay, the children of God will not fall out with Him for strokes : they cannot be driven away from Him. When the children of this world are put away from God, they take their leave and seek another master. When a servant is put out of the house, and gets his leave, he will not break his heart; he goes and seeks another master, and cares as little for the former one as he does for him. But a son cannot do so; he may not quit the inheritance so, but will stay about the house till his father repent, and take him in again. The wicked are like the shipwrecked man, who quits the ship, and betakes himself to swimming, and resolves to make legs and arms serve him for a ship. So do the wicked, when God seems to be a wrecked ship, they quit Him; for they cannot pray in trouble, and therefore resolve to swim. I do not love it when men resolve to seek another refuge than God. David could say, 2 Sam. xv. 26, ^^ But if he thus say, I have no delight in thee ; behold, here am I, let Him do to me as seemeth good unto Him." He is showing there how little the Lord is obliged to him, and that he is patient, and willing to submit to the Lord's chastening, as both just and wise.
But is it not presumption to lay claim to God when
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He denies us ? No. Ye desire to claim kindness to Him, and dare not give up with Him ? I say that is a hold of the covenant which ye have. Allowing, but not granting, that God has given up with you, yet ye have no warrant to lose your hold of Him. Although you may think that God has given you up, yet keep the earnest and love tokens ye got at the communion; for if ye begin to question the work of God, that is to return again the earnest of the bargain betwixt you.
'^ I will say, It is My people.''' — Here a sweet meeting, a sweeter agreement between God and His people than if they had never fallen out. Hence we see that after a sore outcast there is greater love betwixt Christ and His people than before. The forlorn "^ son came home, loved his father, and his father's house and bread, better than ever he did before. So it is with the people of God. " In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping : they shall go and seek the Lord their God : they shall ask the way to Zion, with their faces thither^vard, saying. Come, and let us join ourselves to the Lord in a perpetual covenant, that shall not be forgotten" (Jer. 1. 4, 5). And He says in the sixth verse, " My people hath been lost sheep ; their shepherds have caused them to go astray; they have turned them away on the moun- tains." He afterwards promiseth a free forgiveness, verse 20, and foretells the destruction of their enemies, the Babylonians, verse 35. Read another sweet place, Jer. xxxi. 20, "Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him."
Lost prodigal
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Then the Lord says, Dear, silly Ephraim, My dear child, has a broken heart that he has grieved Me, and I tell you I have a sore heart and troubled bowels that I was so rough to him, and cast him off. And so there is a new embracing betwixt the Lord and His people (Ezekiel xvi. 60), &c. There God, after a new agree- ment, remembers His covenant towards them. Then marvel not; though there be new out-casts betwixt Christ and Scotland, I hope that the end of it shall be, that Christ and Scotland shall yet weep in one another's arms ; and the poor people, after they have come through the trial, shall go towards Zion, and say, Which is the way to Zion ? Where shall we find the Lord ? When the Lord shall again take in this land anew. As after a wood is cut, there appears a fair young green wood, so the Lord will have a numerous seed yet to serve Him in Scotland. Scotland will have a new growth, like a second growth, that grows after a long hot drought. There will be many sweet calm showers, summer showers, which will make our withered garden grow green again ; and so become a fair green garden with many pleasant flowers. Seek to be among Christ's little ones, and covenant yourself away to Him, that so ye may be able to say, the Lord is your God ; and that He may acknowledge you to be His people. And, if you are His, there is no fear of a happy out-gate, though you should have ever so many straits, trials, and diflficulties in the way. The Lord enable you to close with Him. Amen.
SERMON I V. "-
Then said He unto him^ A certam man made a great supper^ and bade 7nany ; a^id sent his servant at supper time to say to them that were bidden^ Cojiie ; for all things are now ready ^ 6^c. — Luke xiv. 1 6, 17, «S:c.
THERE are two things which we have to mark in this parable. i. The dependance thereof on the preceding words. 2. The sum and scope of Christ's words therein.
The Lord is shewing what sort of guests they must invite to their feast ; even the poor and needy, whom the Lord shall recompense ^^at the resurrection of the just." Whereupon, a man who sat at meat with Him (whether a Pharisee or not is uncertain) says to Christ, ^' Blessed is he that shall eat bread in the kingdom of God." Many call them happy who have part in Christ, and yet think it not. Many will talk broad words for the kingdom of heaven, and of the worth of Christ ; but when it comes to this. What will ye quit for Christ ? Will ye quit your farms and your lands for Christ? Will ye quit your five yoke of oxen for Christ ? And will ye quit youi new married wife, and your children, for Christ ? — then they niake a stand, and question all. We are all good Christians till we be tried. We often make a fair profession, while we
* A Preparation Sermon, before the Comrnunion, at Kirkma- breck, in Galloway, 1634.
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mar all in practice. Many do with Jesus Christ as onlookers do in a great fair; they go through the market, and commend everything they see, but never open their purse to buy any thing. So multitudes can say, ^' It is good to be a Christian ; O ! the Son of God is worth all the world;" but they will never offer a penny for Christ's cause. They will not want a ridge of land, nor suffer the loss of an ox for Him. They will rather lose their immortal souls than lose their gear. All you who now speak proudly of Christ, when persecution comes, see w^hat ye will lose for Him. Oh ! the Lord Jesus has many friends, who yet are but false friends and flatterers at bottom. They will speak good of Him, but will do no good for Him. Few leave their nets and custom-box for Him. But the man who finds the pearl, he sells all, and buys it.
This man would here say. Blessed are they who have a keen appetite to banquet with Jesus Christ. This lets us see that many have a false stomach, and can call them blessed who eat bread with Christ, as if it were from true hunger; and yet it is only like the hunger of sick folk, who cry for meat, but as soon as they taste of it their stomach recoils, and they can take no more of it. IMany have the like hunger for Christ; they are soon full of Him when they come to the table. Balaam could say, *' How goodly are thy tents, O Jacob, and thy tabernacles, O Israel," and yet for the peace of Jacob, he would not lose court with the King of Moab. The petty kings of clay are often obeyed at the expense of disobeying the great King of heaven.
I now come to enter upon the particulars of the parable. The scope of it is to show " that few obey the gospel of Christ," set down under the similitude
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of a man who made a great supper, and invited many, who, notwithstanding of that, refused to come, the parts of which are these : —
I. The Preparation of the Supper : *^ A certain 7nan made a great supper, a?id bade via?iyr
II. The Invitation of the Guests : ^* Come; for all things are ?iow ready P
III. Their refusal : *' They all with one consent began to make excuse,'^ &c. And —
IV. The Servant's coming, and "shewing his Lord these things r
The Lord then takes a second course of fihing up his table, albeit they refuse who were first bidden; for he loses not his supper. Wisdom's wine that was drawn sours not : he gets two sorts of guests to eat his meat. I. The diseased and poor. II. The common people up and down the streets. And then, III. Ye have the Lord's sentence upon the recusants or refusers.
I. ^^ A certain man made a great supper T — The Lord is here offering mercy in the gospel, and is compared to a man, not a common man, nor to one who makes a supper only for his friends. This shows us God's mercy in the gospel. He shows Himself to us a man, a friend, banqueting us. But when we become beasts, and like the horse or mule that have no understanding, He then turns from a man to a lion, and to the house of Judah as a young lion; "I, even I, will tear and go away, and none shall rescue him." It is a hard word that the Lord speaks to Ephraim, Hos. v. 14, " I will be unto Ephraim as a lion, and to the house of Judah as a young lion." If we be men, God will be a man to us ; but if we be beasts, God is as a Hon and a bear. Lam. iii. 10, " He was unto me as a bear l)n[ng in wait, and as a lion in secret places."
Use. God carries Himself to us as a man and a
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friend, and has been feasting us these seventy years ; and, I assure you, the Lord is near the drawing of the table. The ordinary time of removing the table is, when all at it are full, and can eat no more. The gospel is now loathed by us, and the word of God contemned. At the beginning of this Supper, one sermon or a Communion was sweet ; people ran to it hke hungry banqueters ; now it is disregarded. One sermon in the day of the Lord's banquet is now thought sufficient. Well, I see men are fallen asleep. I fear, beloved, I fear (think of it as ye please) the word shall be taken from you, the board drawn, and the plague of the Lord follow it. Amos viii. 2, The famine of the word of God shall come. The
11. Part of the parable is, the Lord's invitation of the guests, " Come, for all things are now ready ^ — Here there be three things, i. A commission to His servant, that is, His ministers, to bid those that were called Come. 2. The Time — It is at supper-time. 3. A Reason — ^'All things are now readyT
I shall only touch these points, and briefly go over the words.
Doctrine, The Lord invites us to a banquet and great Supper. That is the hardest word that the Gospel speaks to poor sinners, '' Come." Never a word of hell, the wrath of God, or the plagues of God for sin. But His words are all (though He speaks in wrath to His enemies), My dear friends, I shall think Myself in your common,* if ye will come and sup with Me. Surely, beloved, the Lord might have supped Hist alone. The angels are good company; but God thinks He wants company if the children of men are not with Him ! In Proverbs viii. 31, says Wisdom
* Under obligation to you. + Without any to bear Him company.
/
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(which is Christ), ^' I was with God, yet playing and sporting with the children of men." Here, indeed, is love itself, the Lord inviting us to embrace the gospel ! He resembles it to a great supper. Merciful God ! Thou mightest command us, under the pain of condemnation, to come and believe in the Son of God. But not a word of that here : the Lord will hire us to come to the kingdom of heaven — this is evangelic. The first word that the gospel speaks is mercy, mercy to poor sinners. Song v. 2, The key wherewith Christ, the husband, opens the heart of His kirk is, '' Open to Me, My sister. My love, My dove. My undefiled; for My head is filled with dew, and My locks with the drops of the night." He might have said, AVoe be to thee, thou hast put me to the door, and hast taken a strange lover in My place ; I will quit thee ; I will go suit* in another place ; the back of My hand to thee ; I shall never look on thee again. No ; but His hardest knock is. Sweet Dove, Love, Fair One, I am both wet and weary ; let Me not lie in the streets ali night. Jer. iii. 14, *^Turn, O backsliding children, saith the Lord." What is the Lord's argument to move him ? " For I am married unto you, I am your husband." Hosea xi. 3, "I taught Ephraim to go taking them l^y the arms." God's mercy is a great net ; all the fish that come in the net are brought to land. Well, beloved, this is the gospel's voice. Come, ye wearied and laden ; but this voice will not last aye. In that day when the heavens shall part away like a scroll, the elements melt with heat, and the wicked cry, ^^ Hills and mountains, fall on us, and hide us from the face of the Lamb, for the great day of Llis wrath is come, and who can stand?" Not a
* Go to woo souls.
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word of a Supper then. Alas ! the board will be dra^^^l, and God will not care for your company then. The
Second particular is, The servant is sent out at supper-time, near night, and bed-time. Then the day of God's mercy is but a supper-time ; the edge of the evening ; the sun-setting. As long as the gospel speaks, it ever cries, Come, welcome, Avelcome, Sinners, ye will be welcome to sup with the Lord.
When all the rest were set down at the table, Paul came in, and the master of the house gave him the board-head.
Use, We shall be as welcome to come in at mid- supper, as thos^. were, who came to the Lord's vine-- yard at the sixth and ninth hour of the day. If ye come at the board-drawing, as the thief who died at Christ's right hand, and those who came at the eleventh hour, ye come to the dessert. But, beloved, I beseech you, beware that ye come not after supper, when the board is drawn, the goodman of the house in his bed, and the door shut, as the foolish virgins did. Remember that it is even now Supper-time, while the word is preached, and the Sacrament of the Lord's body and blood offered ; and blessed are they Avho come to the Supper. But woe be to them who come after, for they shall lie down in the beds of their graves unsupped. As Job says of the hypo- crite, *' Their bones shall be full of the sins of their youth." Oh ! the world has many debtors, ill debtors, who sell their souls for sin ; but what a pitiful thing ! for what can they give in exchange for their souls ? A man who has to cross the water will run at the first call of the seamen, because he knows the tide will i-ot wait him. And yet now, men who profess they would sail to Canaan, will not come out at the
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voice of the Lord's mariners, crying, '^ Come, it is now tide;" but they let the sea ebb, and sit still. And this is the devil's craft, when we have our one foot on the shore, and the other in the ship, and have a pur- pose to sail from our sins, Satan has a word to say. The Levite's father-in-law, urged him to stay a night >\dth him,'-' and promised him he should go to-morrow, but then, tempted him to stay another night. Even so it is here, after we have stayed in the devil's service one year, he will urge us to stay another year, and pro- mise he shall then demit. O ! that we were wise to close our eyes and ears at Satan's delays and tempta- tions. And now in the short time of the Gospel, while the table is covered^ embrace the Lord's Supper. Walk while ye have the light, says the Lord ; ** the night Cometh wherein no man can work." Our sins tell us that the long shadows are approaching; the night is at hand, the gospel is to be removed, and happy are they who sup in time. The
Third particular is the reason why they should come — " For all thmgs are ?iow prepared^ And so reasons Solomon, Pro v. ix. i, 2,'j"\Visdom hath builded her house, she hath hewn out her seven pillars ; she hath killed her beasts ; she hath mingled her wine ; she hath also furnished her table." Matt xxii. 4, *^ Tell them which are bidden. Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready, come to the marriage." Thus is mercy offered to the people of the Jews, where their God made all external means (as the word and sacra- ment) ready for them. So that he says, in Isaiah v. 4, What could I have done more to my vineyard, that I have not done. (Isaiah Ixv. 2), He stretches out His
* Judges xvi. 6.
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arms, and holds them out all the day long. (Prov. i. 20), *^ Wisdom crieth without, she uttereth her voice in the streets.'' Here God is crying, shouting, and casting out His arms, Matt xxiii. 37, Luke xix. 40, crying and shedding tears. He would have them turn and live. But as it is true of the Jews, so it is of us ; He has dressed the whole Supper Himself, covered the table, and there is no more for us to do, but sit down and eat. If we look to this dressed Supper, Christ dressed it all Himself, in the furnace of God's wrath, and the bread that we here eat is His flesh, which He gave for the life of the world. John vi. 51, The wine which is mingled and drawn is His blood. And, O, sirs, was not our Lord a hot man in making ready this Supper ? Not one dish is mis-cooked, all is set before us in the gospel, and Jesus craves no more for all His pains, but only that His friends come to the banquet and eat and be merry ; and if ye will come, Christ will ixiy all the reckoning. When the Israelites wxre fed with manna, they behoved to go out of the camp, and gather it themselves ; but we furnish nothing of this Supper. God be thanked, Christ bears all the expense. Alas ! alas ! that the unhappy world will not eat heartily, since Christ pays for all. The poor sons of Adam wxre all sick and at the point of death, and their stomachs were so spoiled with a sour apple that Adam did eat, that they were famished and not able to eat. In comes Jesus and makes a medicinal dinner of His own flesh and blood ; lays down Himself and is slain to make physic of His crucified body for us, in order to afl'ect our cure. It is just they die for hun- ger, and lose their stomach for evermore, who loathe this meat. In the sacrament all things are ready; >vhatever the soul wants, it shall find at the Table. AH the hungry shall find Christ meat and drink. John vi.
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55, They who are poor shall find Him gold, they who are naked shall find Him garments, they who are blind shall find Him light to the eyes. (Rev. iii. 1 8), *' I counsel thee to buy of me gold tried in the fire, that thou mayest be rich : and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear ; and anoint thine eyes with eye-salve, that thou mayest see." Look to the Supper and ye shall find it very expensive to Christ, for the fire tha.t made it ready was the wrath of God ; the fuel and the elding* was Christ, and a great burden of the sins of the elect on His back. And if Jesus had not been green timber He had been burnt all to ashes. Christ was first boiled in His own blood, in the garden of Gethsemane; then He was roasted and burnt on the cross, and carved all to pieces with nails, spears, and bulfetings, to make Him God's bread for the mouth and stomach of be- lievers. And the sourest sauce in this supper to Christ, was His dear Father hiding Himself And when all is done ye cannot do Him a worse turn than not to eat heartily. Now, for the Lord's sake, beloved, please thegoodman of the house, and eat and welcome. The last wine will be the best What would ye have ! Here is sweet company, eat, ye are heartily welcome ; and ye use to call that great cheer that has great ser- vants. Then there is not a plate set on this table by angels, far less by man. A curse upon them who bring in Mary's Milk, with Martyrs' Blood, as a dessert ! No, Christ's blood is in every dish, Christ's flesh is in every mess, and Christ's merit is a sweet sauce to all the messes. Other meats have no taste at this Supper. No, they are plain poison, put in by the devil's hand.
* The wood for fire.
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who would wish never a living man to rise from the table, but all to be poisoned.
III. '^ A7id they all with one co?isent began to make excuse.^^ — Reason would hold the opinion, that, when the Lord makes a great Supper for the world, they would all be glad to come, and take a meal from Him ; and that they would all run, striving who might be foremost at the table, and nearest the Lord's hand ! No, but it is not so here ; for there be three sorts of men, who all with one consent refuse to come. The first says, I have bought a farm : the second, I have bought five yoke of oxen : and the third says, I have married a wife. Honour holds away the first ; riches and profit, the second; and pleasure and lust, the third. It has been so since the beginning. God and the world have aye been at holding and draw- ing for men's soul ; God draws and the world holds fast. Here be the world's three gods : honour, profit, and pleasure. This is their trinity, their Father, Son, and Holy Ghost. John, in his first Epistle, chapter ii., sets down the doctrine of the world's trinity. In that place he is forbidding men to love the world, and gives good reason for it. Says he, verse 16, ^^ For all that is in the world, the lust of the flesh," that is, inordi- nate pleasure, "and the lust of the eyes," that is, coveteousness, '^and the pride of life," that is, honour, "is not of the Father, but is of the world."
'^ A?id they all with one cofisent^^ says the Lord, " reftised.^^ I would have you to consider two things. I. The refusal of the guests. 2. The number of recusants.
For the first, ^^ All with one coiisent began to make excHseP — Indeed, it seems wonderful that, amongst the three sorts of people, not one of them will leave so much as an ox for Christ ! May not the Lord bring them all in
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to the Supper whom He calls ? I answer, He may do that ; " For many are called, but few are chosen " (Matt. -^^ xxii. 14).' But we must here consider one of the deepest mysteries of God's counsel. There is a two- fold calling. I. There is one-external, or out^Yard, whereby God calls men who obey not : here many are called to the Supper, but few come. 2. There is an inward calling, whereof the Apostle speaks, Romans viii. 30, " Moreover, whom He did predestinate, them He also called ; and whom He called, them He also justified."
I St. If you look at God's outward calling, in I
respect of the word and sacraments. This calling ' finds men hand and foot in Satan's chains, and looses them not ; for God has bound them. He bids them loose themselves, as they are obliged to do; because obedience is a debt that reprobates, in so far \ as they are God's creatures, are owing to Him. And \ why should not the great Creator and Lord of the universe crave dyvours and bankrupts, although, by their own fault, they have nothing wherewith to pay ? And, therefore, unto both such as are effectually called, and such as obtain not grace to obey, the Lord is crying, Dyvour, pay thy debt or else go to prison. God, not having elected them to salvation, and finding them in the state of sin, and so only slaves and bastards (for the Cautioner, Christ, will not pay every bastard's debt), He leaves them with this. Either pay or die ; and they willingly lie still, and love to live, and die in Satan's arms. But
j 2nd. There is an inward calling, whereby God, not [only by His word, cries and shouts to waken up sleep- .^ 'ing sinners : but also by His Spirit inwardly breathes *• ^ the life of God into them, and sets them upon their feet. Those are said to be given of the Father to the
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Son ; the Son receives and keeps them : and this is a wonderful calling. The Father craves the debt of obedience from us, and says, "Pay, and obey My calUng, as ye are obliged to do ; " and in comes the Son, by His Spirit, and slips the sum into our hand, even the price of obedience, and says. Because My name is in the contract betwixt the Father and you, I will give you to pay my Father withal ; and, so long as I have, you shall not want. So that, although the elect be dyvours, yet they are their Father's dyA'Ours; and have a good Friend that pays for them.
In this calling there is a great mystery. God is both calling and answering in our hearts. In a good sense, this calling is God's calHng upon His OAvn Spirit in us, and we returning an answer by that same Spirit which dwelleth in us — the Father cry- ing, Come to the Supper, My elect people; and the Son, by His Spirit answering in our hearts. My Father, behold we are coming. In the Word of God, this calling is called a knocking at the door of our hearts for access to come in and sup with us. And, indeed, at one time the Lord is without knocking for admittance, and at another time He is within opening the door — without knocking, and within drawing. Ye will find Scripture for this. Acts xiv. 14, Paul is preaching to Lydia's heart : now, behold, there is God without calling and knocking by the word ; and behold, in the same verse it is said, '^The Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul." God be thanked, God craves and pays for us. While God is crying. Open, His one arm is without the door knocking, and the other arm is within drawing the bolt, and preparing a lodging for Himself. God is His own
.72
COMMUNION SERMONS,
harbinger,^ He makes His own bed, dresses His own supper, sweeps His own lodging, and does all when He comes. He has nothing of us but bare house-room : all the furniture is His own : He brings all with Him. The ground and reason of this inward calling and sweet election thus run equally together. Election is the King^s letters and decreet, ordaining such persons, by their names, to the kingdom of God ; and effectual calling is comprise- ment and imprisonment,! following upon these same letters, whereby such as are in Christ's Roll and Register Book, are called by the word to grace and glory. And, when they force | the King's charge, the Father draws them, and the Son bears them in His arms : then He rides upon the white horse of the gospel, and shoots the arrow of the irresistible word of God into the hearts of God's elect, so that they must obey and become the Lord's prisoners. His conquered, ransomed, and bought ones by virtue of the Father's decreet. § Thus the Son has caption against the elect. The Father gives them to the Son, and He will not want them (Cant. ii. 14). He draws His church (John vi. 44). The Spirit of the Father draws us to the Son ; for that Christ has of the Father by gift, and that He has by good right paid for. It is no riot for Him to break both doors and \vindows in the soul to get His own. He has law upon His side, and a sufficient decreet passed and subscribed by His Father's hand. And the doctrine that arises from this is,
I. That the outward means of the word, without
One who goes on before to provide lodgings, f Apprehension. X Refuse.
§ A writ ordering the arrest of a person.
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the inward working of the Spirit, will not bring us to the King s Supper. Here are many called, but they excuse themselves that they cannot come, because of other employments. This should teach us to hang upon the word, but withal to look beyond the word, and with the use of the word, call for the inward grace of the Spirit. It is not the bottle of the physician that heals the sick, but the medicine in the bottle. The word and sacraments are but empty bottles, except the Lord fill them with His virtue; and without this secret virtue we shall set our mouth to an empty bottle, and draw in wind, to the hurt of our souls and stomachs, which shall prove the savour of death unto death, and not the wine of God's refreshing grace. Our Lord, speaking to the woman of Samaria, says two sundry times (John iv.), that it is He who gives the water of life. Now, indeed, in the word and sacraments is the well of life ; and since that well is opened up in the house of David, good reason that He be found of His own, and that He be steward of His own heart's blood, and only have the key at His owTi girdle. And for what cause else is the kirk said to lie within the two arms of Christ ? (Song ii.) How can she then fall into a swoon for hunger, or faint when she is in the house of wine, where she may be cheered up with the comforts of His word? Yes, indeed, even there at the fountain head she will die, except the Lord hold the cup of spiritual refreshment to her mouth. This was experienced in Ezekiel's day by the dry bones, chapter xxxvii., where he says, the Lord caused him to prophesy; then bone came to bone, and sinews upon the bones, and flesh upon the sinews; then to prophesy to fetch spirit and breath that they might live. So the word without the Spirit is a blank charter, without our name written in it,
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without a seal, and without a subscription. The sacrament without the Spirit is no better than a piece of naked wax without seals of land. The
Second point is, the number of recusants. ^^They all with one consent began to viake excuse^^ says the Lord. Hence, observe,
1. The number who follow an ill course are the greatest, Gen. vi. 12. In Ahab's days, there was only one honest, Micaiah, while there was four hun- dred lowns.* Abraham durst not give his word that there would be five righteous persons in five great cities. Jer. i. 18, Against the Lord and Jeremiah, are kings, princes, priests, and people: there is a whole parliament, the three Estates of the land. Desolate truth stands her alone ;t she has a thin court (Matt, xxvii. 21). Men would say. Sin has not such a throng court now as it had in the days of Christ ; for now men, because of their oxen and their land, come to Christ's Supper. This is soon said. If we mean only eating and drinking, that proves nothing to justify our age; for Judas came that way; and if the devil himself had a true body, he might come to the Lord's table in that way. But how many in this kirk leave their hearts at home, when they come to the table of the Lord. Try your con- sciences here.
2. It condemns the religion of our time. *^ We live as our neighbours," say many. Many have a custom of swearing. Will ye do so, then? I say, these men take upon credit, and believe as the world does. Company is good, but company in hell is small comfort. Men vow Christ to be their husband, just as kings woo their queens; for they only hear of
Rogues. + Unsupported.
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them by report, and see their pictures, and upon that marriage passes betwixt them : so the men of our age hear of Christ by report. They paint a heaven in their own head, and a faith of their own, and run as a beast after the drove. But a man who would serve Christ as he should do, must indeed be a mocking stock to the world, and a wonder to many, Psalm Ixxi. 7. But think nothing to be counted, with Marius, a good man, all except one thing, that is, he is a Christian. Their answer is not a flat denial of God, and a disgraceful speaking of the Supper; but they all form a reason, every one, and desire to be excused. What is the meaning of the excuse I pray ? You tell God that ye love Him, ye love His Supper, ye love to be in His company; but say, "I pray Thee have me excused;'' I cannot but love my land, my five yoke of oxen, and my \vife, better than Thee. But if men knew Christ, they would say. Woe be to that farm, woe be to that ox, and woe be to that pleasure, that holds Christ and me asunder so long. However, they refuse to come to the Supper, yet they give a fair excuse to the Lord, and pray him to excuse them.
2. There is no sin we commit, if it were even to the treading of the blood of the New Covenant under foot, but we put a mask on it. The devil has taught men to baptize their sin with a new name, lest it should appear Irightful. The murdering of the Son of God is done by an assembly of kirk- men, under a fair pretence : " We have a law, and by that law He ought to die." Idolatry is called humble kneeling. Satan is a coiner of false money, and upon his reprobate coin he puts the King of heaven's stamp. Herod's killing is sold for worshipping; killing of the saints is called good service to God. The
7 6 COMMUNION SERMONS.
devil comes to none and says, " I am the devil, hear my counsel, and I shall draw you to hell." No, he is not such a fool; he changes himself into an angel of light. Blessed are they who, in the wisdom of God's Spirit, can pull the mask off the devil, and sin; see the devil to be the devil, and sin to be sin. If God's commandment be uppermost, it is no hard matter to discern sin. If God command a duty, no excuse in the world should cover thy disobedience. Alas ! What excuse can men have for staying from the kingdom of heaven 1 for refusing of Jesus Christ crucified? How can Satan run so far into men's hearts, as to make them say in God's face, " Excuse me. Lord, I cannot come to heaven ! Excuse me, I cannot believe in Christ, because I have other busi- ness to do!" What horrible ingratitude is here? God offers a heavenly inheritance for a few acres of land, but they refuse God, and neglect the offer of Christ. Now here is the first excuse.
" / have bought five yoke of oxeru^'' — O, merciful God ! ohall an acre of land, or an ox, be laid in the balance with Christ ? Woe be to them. Oh ! how many Esaus be there in the world, who sell their heavenly inheritance for a mess of pottage. Since the day that Adam did eat of the forbidden tree, the taste of our souls is so corrupt, that we call sweet sour, and put sour for sweet. Jesus Christ is like the white of an ^gg^ tasteless in the world's mouth. Give to Balaam the King of Moab's gold, and for all his broad words, he seeks not another heaven. Let Jeroboam keep the kingdom, he cares not for God's worship; but for fear the people revolt, he will not let them go to Jerusalem to worship, as God had commanded, but will have them to worship a god of gold nearer hand. And so it is now in our kirk, give
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men a piece of ground and five yoke of oxen, and they will consent to any religion, either Arminianism or Popery. Give the soldiers Christ's coat, and they seek no more, they will shed His blood, and take away His life. A drink of Jacob's well is better to the woman of Samaria, than Christ, the water of life, or heaven. Her heaven is in the ground^ of Jacob's well, " Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?" (John iv. 11.) A sow is better to the Gadarenes than Jesus Christ. Christ has lost courtf in men's hearts, He is worn out of fashion and request. The heaven we would have is a heaven we would see with our eyes, and catch with our hands. What is it, I pray you, that keeps the first rank of people from heaven ? Not a kingdom nor a broad inheritance, that would seem something ; but a piece of ground, one village, a little room that keeps only ten oxen! O, Lord God, say they, if Christ could be bought for money. But He is worth much money. It is a dangerous thing once to let the world into the heart : if ye be in love w^ith, and wedded to the world, then bid adieu to Christ. The world is like a great fire, if a cold man stands at a reasonable dis- tance, it warms and comforts him ; but if he go into the midst of it, it burns him. Men who have an indifferent hold of the world, and stand at a proper distance from it, are benefited thereby; but those who cast themselves into the midst of it, are thereby swallowed up, and for ever lost. Oh ! but poor worldlings get but a silly :|: heaven. In Luke xvi. it is described, in the person of the rich glutton, who was clothed in purple and fine linen, and fared sumptu-
■ The bottom. + Favour. % Paltry.
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ously every day. Is that their heaven? meat and clothes ! Indeed it is. Servants get no land, that is ordained for sons ; but they get a present hire, and more they seek not. Poor men, they get five yoke of oxen, and a little farm. God knows that is but a pitiful portion !
He begins again here, ^'I have bought a farm, and 2 must needs go and see itJ^ — He says not, I must needs use it, enjoy it, live upon it, take my pleasure, and dehght in it : but " I must needs go and see it."
Doctrine. All that men have in the world is indeed but a sight. Eccles. v. ii, "When goods increase, they are increased that eat them, and what good is there to the owners thereof, save the beholding of them with their eyes?" When the devil would have bargained with Christ, He let Him see all the kingdoms of the world, and the glory of them, in the twinkling of an eye ; but more he could not do. He could not put Christ in the peaceable possession of them. All the gloiy of the world wins never into the soul ! It stands at the door, nay, it stands at these two utmost windows of the soul : before the two eyes, and comes no further. Mark the fool's words, Luke xii. 19, "Soul, take thine ease, thou hast much goods laid up for many years." Every word here is like the fool who speaks them. Blind liar, they are not laid up for the soul; for all his full barns and gold could never fill the soul. The poor soul did. but look out at the two windows — the eyes — and see them. Then, I counsel you, since you must go to the market and buy, spend not your money on a sight; buy some- thing that may be seen, heard, and felt. Buy Jesus Christ ; ye may see Him, hear Him, and feel Him ; rub souls with Him, and enjoy Him; rest upon Him, and make your moan to Him. You can never make
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the world your own, but you must leave all at the mouth of the grave, and creep in like a naked worm that leaves a knot of lime at the mouth of their hole when they creep into the earth. But you may take Christ into the grave with you ! ye may take Him up ' to heaven with you ! ye may take Him to back you, and speak for you in the last day of judgment !
^' I have botight a piece of ground^ and I must needs go and see it. I have bought a yoke of oxen, and 1 7nust go and try theniJ' — But these fools are bad merchants ; the first should have seen the ground before he bought it ; the last should have tried the oxen before he bought them. They first buy, and then try ; but Solomon's virtuous woman (Proverbs xxxi. 16), first *' considers a field,'' and then " buys it." Thus fools first buy their land, and their oxen, and then go to see them. .
Doctrine, The foolish worldlings buy the world / before ever they take a good sight of it. The devil is a deceitful merchant; he would not give Christ a good hearty sight of the kingdoms of the world before He bought it ; he showed them to Him in a short glance, in the twinkling of an eye. Like a deceitful merchant who has no will to open up his wares that are adulterate before the sun. For the devil knows if a man saw the world, the griefs, the miseries, and the wrath of God, that hang over such as give them- selves up to the love of the world, he would never come speed. But the devil's bargains are blind bargains ; he sells by guess, and the fools of the world buy by guess and hearsays. So, indeed, he hides the end. O that men would look to the inner side of ambition, covetousness, and love of the world, they would not then forget Abner's word to Joab, 2 Samuel ii. 26, " Will it not be bitterness in the latter end?'*
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The devil causes us to buy sin before we see our merchandise. Judas bought an ill conscience before he saw the halter. The young man (Prov. vn. 21-27) sees the strange woman before he sees her dwelhng- place, which is the entry of hell. Foolish souls take , on the debt of sin, spend, and take aye on more till the term day come, and then God puts an account into their hands, that they must read and plead with watery eyes.
" / have married a wife and I therefore ^ cannot ^^;;^^.''_The third person in the world's trinity is inordinate lust. And this, indeed, you may gather from the words, is the mightiest god of the three : the other two had business which they must do, but he who worships the third god, says, "I cannot come." The other two, in a pretended humility, said, "I pray thee have me excused.'' The third absolutely said, " I cannot come," and never a word of " I pray thee have me excused.'^ Then,"^ we see pleasure is a more dangerous temptation than either honour or profit. Beware then of the love of plea- sure and inordinate lust. The thing that makes men hunt after honour and profit is pleasure, self- love, and pleasing of themselves. Men seek profit for pleasure ; so that pleasure is the devil's coni- mon bait, that he puts upon all his hooks. And even in the sin against the Holy Ghost, which to nature itself is the most thorny faced sin, yet Satan puts upon it the face of pleasure. For in a sort of hellish pleasing of themselves, they spit upon the face of the well favoured and beautiful Son of God. And therefore Solomon, speaking of the adulterous woman, (Prov. vii.) uses many forcible words, expressing the
* Therefore.
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power of this temptation ; she led the young man as an ox to the slaughter, until a dart struck through his liver. She wounds many, she slays strong men. And if ye ask where pleasure lodges? the same Solomon, in the last verse of that chapter will tell you; she chambers in the way to hell, in the very mouth of the grave, the throat and entry of hell; there is pleasure's dwelling house. I may well say pleasure is the devil's sportsman, and his broker, who sells and buys, and makes the price for him ; and goes through the world, and suits souls in mar- riage to him.
This should teach us to strive for mortification ; for when the apostle speaks of this sin, the lust of the flesh, that which is to be done against it is, that it should be taken to the cross and crucified. The eyes, the ears, and heart of the old man must be nailed to Christ's cross. "We shall never get the victory over this temptation except we be dead men to the world ; and the nails that pierced Christ go through the heart, soul, and body of the man of sin. Offer to dead men, kingdoms, jewels, and much gold; it were but a ploughing of the sand, they will neither see nor hear your offer. Mortified Joseph was cru- cified to the lust of the flesh; says he, ''How then can I do this great wickedness and sin against God?" (Gen. xxxix. 9). He being a dead man to that could not get it done. Blessed are they who are weaned from the love of the world. In the
IV. Part of the parable, the servant reports his diligence, and it works some effect in the master of the house; it angers him, and, as Mathew say^, ''He went out and destroyed them, and burnt up their city."
I. The Lord takes a new course, and will not
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want guests; He will have His table filled. God^s Supper will not be lost for want of eaters. God, in the beginning of this parable, was as a man : now He is turned as a lion. Mercy is His first offer. Come is His first word: but when that is refused, there is nothing for those but burning and slaying. Those men need not blame God for the burning of their city, for that is not a stolen dint,* or stroke. We may think that the servant said. Dear friends, and loving brethren, come and sup with my master; he thinks t long for you, he will not eat till you come, he loves and delights in your company, ye will be heartily welcome and well entertained. No doubt, although the servant said this, yet he also said : If ye refuse to come, God's wrath will come on you; ye shall never taste of His Supper, and ye shall seek Him, but ye shall not find Him.
God steals not a dint, or decreet against such as are disobedient to the gospel. They are twice or thrice summoned, and the penalty of non-compear- ance set down in the Scriptures before ever God be angry. The gospel is now crying in the ears of the unthankful world, " He that believeth not is con- demned already." He that refuses to come in at supper-time shall not be let in after supper. O ! but the gospel makes many fair offers to sinners. The law says, " Do this and live ; " but it speaks but once of life : for men having once sinned, the law never speaks another word of life. No, though you should mourn till your eyes fall out of your head, the law cries, *' I will hear of no repentance ; but away to hell immediately."
But the second covenant says, Jeremiah iii. 12-14;
* A blow given stealttiily* t Wearies for.
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Ezekiel xviii., " For all that has come and gone, if ye will turn and repent, sin shall not be your ruin." Our Second Husband says, Welcome to Me, although ye have played the harlot with many lovers (for love is soon entreated), yet return again unto Me, any time before supper, before the board be drawn. But if ye let the day of the gospel slip, and refuse Christ offered, till after supper, the gospel then turns into a law, and will hear no more of repentance. And why? Because there is not a covenant after the second covenant; there is not another gospel after this gospel; and there is no other collation after the King's mar- riage-supper. No, Christ cannot die again : death and He will never meet again; the devil will never get another yoking'" with Him upon the cross.
I will give it to you in a comparison. Our heavenly inheritance was forfeit in Adam, and by our ovm. voluntary transgression of the law ; but in comes Jesus, our elder brother, and makes a charter, wherein He serves Himself nearest and lawful heir to the inheritance ; whereby He loses the mortgage, redeems and makes all free, and puts us in our place again. But with this clause in the end of the charter, That if we shall sell the land again, and make a new mortgagement, and subscribe not the second covenant, by embracing the gospel, and coming precisely at supper-time, — that is, in the day of the gospel (while the word speaks to us, and the sacraments offer Christ as the body of the new charter to us) : it shall serve only for as much blank paper. For Christ will not die the second time; but "the wrath of God abides on you, and ye are condemned already.'' And, of all condemnations of ungodly men, this shall be the
* Assault upon.
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greatest, even that of those who hear the gospel and obey it not. For the charter is offered them to subscribe, and they refuse to put to their hands. It shall be more tolerable for Turks, who never heard tell of that covenant. Then beware, ye who have been at the Lord's table, that ye start and meet Christ pre- cisely at supper-time : for ye need not trouble yourself to seek Him in the night. Then, see to it, for if any- thing be doom in Scotland in the day of God's account, this will be it, '' I waited ]\Iy supper on you till the meat was like to be lost, and IMy blood became cold, but your pride kept you back till the board was drawn : now ye shall not taste of My supper, and well ye deserve such disappointment. '^ All the quarrel with us will be, we would not agree with Him. The
2. Eifect that the servant's message makes on the goodman of the house is. He commands His servants to go out to the high-ways and hedges, and bring in **the poor, the blind, the maimed, the halt, and the lame." So although all the world should refuse mercy, God can make a kirk to Himself of the very stones of the field. When the Jews will not come to the Lord's Supper, He can fill the table with Gentiles; and those that are not a people, such are made a people ; those that have not obtained mercy do obtain mercy. Ye see the Lord holds up the door of the house long : He closes the door on no man. He keeps a great open house both to poor and rich ; and indeed the poor, the blind, and the halt, will be at the board-head,"^ when the children of the kingdom shall be shut out, and put to the door. Here, in effect, is a description of God's kingdom. They are poor ones, and have no riches of their own; but Jesus
* Head of the tabic.
r
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gives them fine gold. They have not a leg to go upon; are halt, &:c., but the Lord Jesus bears them up. They have not a hand to hold Christ ; but what then? Christ takes fast hold of them. They have not an eye in their head; but what then? Jesus Christ leads them. Now, that is true which Jesus saith; he justifies the fact (Luke xix. 10) in going to Zaccheus ; **He came to seek and save that which was lost.'' Multitudes of miscarried Christians cry, Alas ! I am a sinner, and can have no part in Christ ! Fool, if thou be a sinner, thou art the man or woman whom he is seeking. I pray thee, What is heaven? No- thing but a company of broken-hearted sinners ; and there is none of all the sons of Adam, who stand before the throne and the Lamb, but their faces were once blotted. Although they be now kings, they were once slaves; there is none born noblemen in heaven. O ! this is a great comfort to the sons of Adam, that those who are most base in their own eyes are greatest in God's eyes. His calling runs upon babes, and passes by wise men (Matt. xi. 25). His call runs upon publicans and sinners, and passes by the self-righteous (Luke xvi.), and upon whores and harlots, and passes by the children of the kingdom : upon the base and off-scourings of the earth, and passes by the disputer of this world. Then, although it be ill to be a sinner, yet it is a glorious thing to be one of God's sinners, whom the Lord will call. As for the wicked and sinners indeed, they are Satan's sinners and their own sinners; Christ came not to seek them as His sinners. Now, What are those sinners in the streets and high-ways? Answer, When the Lord calls on us. He finds us not in our house, or under the shadow of God Almighty, but in the streets, without any shelter against the storm ;
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or in the fields, like Judah (Jer. ii. 23, 24), who is compared to " a swift dromedary traversing her ways." "A wild ass used to the Avilderness, snuffeth up the wind at her pleasure." We are " dead in trespasses and sins — and without God in the world " (Eph. ii. t, 12). " We are cast out in the open field, dying in our own blood, and no eye to pity us" (Ezek. xvi.) Now, those who are beggars in the streets, who never dream that the king will send for them, may make the invita- tion welcome when it comes. And woe be to them who think we lay money upon heaven, and mortgage grace, if not to buy it at full price ; for when Christ comes to us, we can see as** much as blind men, catch as much as maimed men, and run as swift as halting men. ^' And the servant said, It is done, Lord, as thou hast cofnmanded, a7id yet there is room,^^ — There is here never a word of buying of land, trying of oxen, and marrying of wives, but immediate obedience ; at the first word they come to the King's Supper. We see that where God's Spirit accompanies the word, the invited cannot but come to the Lord's Supper. In the next verse, he gives direction to his servant to compel them to come in ; wherein, ye see, there is a sort of divine violence used in the efi*ectual calling of God's children. What a long dispute is there between Him and the woman of Samaria. She gives the Lord two or three taunts, yet He will not want her nor leave her, till He say to her soul, " I that speak unto thee am He." And as Isaac said to Esau, *^I have blessed him, and he shall be blessed;" so may the Lord say to this poor land, Blind, lame, halt, and maimed, I have called thee, and thou shalt be Mine ; I have taken thee, and thou shalt be taken.
No more than.
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Christ will lay many oars in the water before He want His own : yea, although one of the elect should run to hell, yet He will follow them. And O ! but Christ be swift in following those whom He hath chosen. The way to heaven is an unknown way to sinners; but behold the Lord teaches them (Psalm XXV. 9). And when they are taught, they dare not go alone, because of the enemies in the way. Then that same Psalm says, verse 8, '^ The Lord leads sinners in the way." Ay, but sinners will not be led, because they do not like the way well : then ye shall find the Father and the son drawing and compelling them, Cant. i. 2 ; John vi. 44. And if drawing will not do the turn, ye shall find bearing and carrying in the Lord's bosom (Isa. xl. 11) and upon His shoulders (Luke XV. 5), and upon His heart (Cant. viii. 6).
What is the reason that Jesus will not want any of His own ? I answer : There be three causes of this :
I. That day that the Lord Jesus died for the elect. He bought them with His heart's blood ; with His soul he prized 'them, and thought them worthy of His life. Now, the Lord Jesus is God unchangeable : ye must not think that God buys any of the elect with His blood, and then begins to repent of the bargain. 2. Jesus is Almighty. Having once comprized * the elect as His own, who can free comprizement ? Christ has law on His side, and power to execute the law; then He cannot want His own. 3. The Father has given the elect to the Son, and He must render an account of them to the Father, man by man.
The last thing to be considered is, the Lord's sentence against the recusants — " None of those men who were bidden shall take of my Snpper,^^ — This is a
Laid hold of.
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hard word ; for in effect it is, They shall never have part in my Christ, shall never see my face. So now those men know not what God is doing, they are home at their farm, their oxen, and their new married wife, thinking no such thing, when God is concluding a black process against them. Eli knew little what the Lord was Hoing, when He was leading a black process against Him and His house (i Sam. iii. 14). And Ahab knows little what God is doing, when He is going do^\Tl to take possession of Naboth's vineyard, when the Lord, in the upper court, is giving out a doleful decreet against him. Elihu says of the wicked, ''They cry not when He (God) bindeth them" (Job xxxvi.. 13). We may be laughing, sporting, and making merry upon earth, while there is a black process going on against us in heaven. The destroy- ing angel has gotten a commission to go forth and destroy : happy are they who can see how their process goes forward in heaven. Ye should see and try how it goes betwixt God and your souls. I pray you, beloved, when ye are toiling at your farms, trafficking, or sporting, be asking at God, Lord, how shall it go with me at the last judgment ? If ye ask at me, How shall we know that, for that is a secret ? Indeed, ye must go to my Lord Secretary, Jesus Christ, and pray Him to tell you, and write from heaven to you how your case thrives. Say, Lord Jesus, Is there any hope of my action ? Many who are careful of their estate on earth, are often at their advocate ; they pray him, they write, and send friends to him. Why then should ye not do the same with Christ ? Amen.
SERMON V.''^*
Where fote^ seeing zue also are compassed about tvith so great a cloud of witnesses^ let us lay aside every weight, and the sm which doth so easily beset us, and let us run with patience the race that is set before us, cr-v. — Heb. xii. I, 2, 3, 4, 5*
BELOVED in Christ, here there is, i. A conclu- sion drawn from the doctrine of the former chapter, " Let us run our race'' 2. A reason. Many have gone before us, a whole cloud; it is a fair market-gate, a high street to heaven. 3. The way how we may come good speed in our race, get the gold, and w^in the bell, is set down in two things, viz. :
I. What we must quit for the gold. a. All weights and clogs of this clay world that retard us in our journey, and make our race toilsome. b. Sin that hangs fast upon us, and beguiles us.
II. What shall we do? What rule shall we follow? W^hat airth shall we look to ?
The Apostle says. Know ye not how they look who run a race ? They look not over their shoulder, but ever straight before them, towards the end of their race. Look ye to Jesus in the end of your way. Now, the Apostle seems to go a little off the text : he sees a friend, even Jesus, and he cannot pass by
* Preached at a Preparation for the Communion, at Kirkcud- bright, in the year 1634.
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Him, but must speak a word of Him. In your race I shall let you see two things in Jesus.
1. Efficacy and power. He is the captain and leader of your souls in the course of faith, and He will not tire : when He begins. He will also crown and perfect your faith.
2. I will let you see another thing in Jesus : A good example. How wan He ? His heart longed to be at the gold, as yours should do. He saw the glory in the end of His way. He suffered both pain and shame, and so was seen on it : and He is now set down on the throne of God. Now then, the Apostle, still dwelling on Christ (for he cannot win off Him) gives them a new exhortation to hold on ; in which there is included the following things : —
I. Consider what that lovely person suffered of all men — how they gave Him the lie, and spake against Him. 2. Consider how little ye have suffered ; ye have not yet resisted, and striven unto blood, as Christ did. 3. He gives a reason why they should do so ; for fear they give over, faint, and fall a swoon. Having in chapter xi. spoken of the fathers who wan to heaven, through patient suffering, he compares them (v. I.) to the cloud that led the Israelites, by day, through the wilderness. He sets the example of those before them to encourage them.
We see the way to heaven is now a high market gate, and paved by hundreds and thousands who have gone before us; and we should follow after. Are ye wanting a settled house and dwelling in the world? Then set forward, look for a city above. Indeed, says Abraham, I shall be witness of that, that ye shall receive the recompense of reward. Will ye rather suffer affliction with the people of God than enjoy the pleasures of sin for a season? Moses says,
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I shall be witness then, that ye shall win home safe and sound. In the way ye may see a whole cloud of them as witnesses to lead you through the wilderness. Where away* can ye go, or what can befal you in your journey to glory, but in which the Lord's saints have gone before you? Are ye your alone, t and seeking God amongst many who live as they list? So was Noah, a walker with God, when all flesh had corrupted their ways. Let it be true ye have all taken from you goods, children, and health. So was Job handled ! So the saints have set up steps, and way-marks, at every turn in your way ; and cry. Ride about. And howbeit now, many fools think to win through at the nearest, yet they win not, but stick there. The saints' going before, in the way, is a great benefit to us ; their falls, and the ill steps that cumbered them, ye must beware of. Ye must hold off adultery, for David stuck in that mire. Hold off drunkenness, for Noah and Lot wet their feet in that dub. Beware of mocking and persecuting the saints, for Paul's ship had almost sunk in that quick- sand. See these dead carcases lying on the road : Judas, Demas, Hymeneus, and Philetus, brake their necks, by attempting to go to Canaan and falling off again.
Make this use of holy men's lives, here con- demned, who followed the devil, but were re- covered again. Beware of those temptations and sins which so easily beset them. Here is a cloud of witnesses; the world and the fashions thereof, they did not follow. (Rom. xii. 2) "Be not conformed to this world," and the guises | thereof; and yet ye can justify yourselves in the daily transgression
* To what country. + Solitary. % Fashions.
g 2 COMMUNION SERMONS.
of this divine prohibition. Wherefore is vanity m marriages and banquets? "It is the fashion," say they. Proud Scotland ! poor Scotland ! near cut out to thy skin; it is worm-eaten. Wherefore is such vanity in apparel? so that women are become m- decent, and men like monsters. Men are takmg whole baronies of land on their backs? "It's the fashion," say they. O! proud and poor Scotland; men are cut out to their skin, and women want not vanity enough; but are not cut to the bone. And wherefore comes swearing, and drinking, see ye not? No otherAvise than from the fashion. "It is the fashion," say they : but if ye will follow such a cloud of fashionable witnesses, let me conclude ye wiU go to hell also ; for I can assure you that is the fashion. Ye may keep that excuse till the day of judgment ; and when God asks what ye have done, and wherefore ye did so; say ye, "Lord, for nothing but the fashion," and see how ye will win off.
" Let us run the race.''— But how shall we run? So run that ye may obtain. Many run upon hope of heaven, and get hell in the end. But hear what the Spirit of God says. Lay aside every weight; every clog. What is the weight? The world, the love of riches, honour, and lusts. He speaks to us as to men having their back burden of clay, or clogged with heavy lumps of earth, and great tatters and bunches of the world's glory. Nay, a number of devils, pride, lust, and covetousness, hang upon us. Give them a shake, says he ; down with them. Let the ground bear all.
How hardly do cunning*- men enter into the king-
* Clever.
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dom of heaven ! Methinks I see three sorts of men beguiled in their race to glory.
1. Some go not a step at all in the way to heaven ; for, going too near the hedge, they get a thorn in their foot, which swells it so that they must sit down, and lay it on their knee : and they sit there, and never make any further attempt towards heaven, till night come, and there they lie. One of those says (Job xxi. 15), "What is the Almighty, that we should serve Him? and what profit should we have, if we pray unto Him?'' They say in plain terms, God is but a poor Master to follow; it's long ere he be rich who follows Him; therefore w^e will have none of Him. Luke xiv. 19, ^^One said, I have bought five yoke of oxen, and I go to prove them, I pray thee have me excused," &c. " And the Pharisees who heard these things mocked at Him."
2. Another sort run a start after Christ for a time, as Judas, who in men's eyes followed him, till the devil meets him in the race, casts down a purse, and breaks his leg ; and syne went he over the brae. In John vi. ye see a number following Christ for the loaves. And Demas galloped awhile after Paul and the gospel, but he thought it a hungry trade; and the world crossed his road, and after it he went. I say. The world, like a fair strumpet in her silks and velvets, came in his way, and gave him a kiss, and he ran to the gate,"^ saying. Sorrow have my part of the gospel and Paul, any more ! So Paul says (2 Tim. iv. 10), "Demas hath forsaken me, and has embraced this present world." But
3. Another sort are those who have some more love to the race, and yet they cannot want the world.
* The road.
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Like the young man (Matt. xix. 21, 22) who came to Christ and said, he had kept the commandments from his youth; when Christ bade him sell all that he had, and give his goods to the poor, and come and follow Him, he went away with his heart in his hose, looking as if his nose were bleeding, for he had great possessions. So there are a number who would climb up the mountain to heaven, with thousands by the year, and with baronies, and a great bunch of clay, bound hard and fast upon the neck of their souls : and they think to hold foot with Christ, ride as hard as He pleases, and twenty stone weight of clay upon their soul ! But they will be all mistaken ; they will burst and die by the way ; and shall never win to the top of the hill. Ask at them how they will win up to heaven, with their lusts upon their backs ; they will say, " God will draw us. He will help and bear us." Indeed God makes His own people ride in chariots with Himself, and draws them (Cant. i. 2). But will ye make Christ a pack-horse to carry your clay, and your lusts? How long is it since He has carried our pack-mantle ! Believe me, he is no cadger-horse. Demas and Judas, and the like, would have ridden after Christ, with all their bags of clay ; but ken ye what Christ did with them ? He threw them and their clay off at the broadside, and left them lying there, and posted away.
Qiiestio7i. What then shall we do to be quit of these weights ? In answer,
I. Direction. The world is a foul way, like deep- watery new-tilled ground, where pound weights hang to every heel of the traveller, and retard him ; and as he shakes off one, another comes on, so that he can- not go fast on his way. Now the affections are the feet of the soul; take heed to your feet, and come
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off the deep-wet land. Use the world as if ye used it not. There is a dry way to heaven ; hold ye off the deep way, and be content with food and raiment. Go ye the way that Christ and the saints went before you ; who scarce ever wet their feet. Indeed Jesus was never wet-shod in the world; He had so good mind of His errand, and His home, that the world got no room in His heart. They who will not keep this clean dry causeway, it is no marvel to see them stick in the miry world, be drowned, and never \vin home. It is with many, as was said (Hos. ii. 2), Their adulteries lie between their breasts ; the world in a great bunch lies betwixt their breasts all night. Is it any wonder to see such heavy-headed mardels,'^ get the mellf in this race? like stiff horses, unmeet for a journey. And how can they once give a trot? Nay, they but walk in a circle. The
2. Direction. Satan and the world will play you foul play, and cast their feet before you, and give you a fall. But care not for that, rise again. But, I pray you, beware of sore falls, or sins against the conscience, light, and love. For the conscience is like an earthen vessel if ye break it, ye will not mend it again. Some, in their race, give their conscience such a backstroke, that they break their legs, and are never meet for the race again. But, whatever ye do, keep the conscience whole.
3. Directio7i. Cast off all things that make you heavy : make yourself light, that ye may be nimble, skip, and spur away. Run, run, look not behind you, remember Lot's wife. Although ye should be like to
* Unwieldy lumps ; either from the French for a kerb-stone, or from the GaeHc, '^mairdih" t Maul; not the prize.
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burst, tarry not. Ye will mend of a sweat, and a heat. God has a napkin to rub the sweat of you, and He has a chair and a cushion for you, against the race be ended, and He will lay your head in His bosom. Take a little pains in the day, for I promise you, ye shall get rest at even.
" Cast off the sin that doth so easily beset tis f or goes round about 7is, — This is the body of sin that re- mains in our nature; he speaks of it, as if one had us clasped in his arms. For original sin has us in fetters as captives; it is a thing we cannot win from, go where we please. It is like a ghost, ever in our eye : behind us, pulling us back ; before us, standing in our way; at our right hand, hindering us to hear, pray, believe, repent, hope. It is like the wind in our face, or in the face of a weak traveller, that blows him some steps back, where he goes one forward. It is as a man going round about us. It is in the mind, darkening the judgment ; in the will, thrawing it in the contrary way. God bids us walk in the lowest room, down in the affections : but we do the contrary. And this sin, as weedbind goes about a tree, wraps about us in every good way. It is a ser- pent biting our heel, and cries, A lion in the way. When God draws, sin holds under, at meat, drink, and sleep. It is a joker;* it promises us much, but gives us the wind, and yet we beHeve it.
But here a question may be asked. How does the Apostle bid us shake off this sin, which dwells in us so long as we live ? it is death and the kirkyard that makes us quit of this sin : How is it then that we can shake it off?
Answer first. The dominion of it we break by
* A mocker.
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grace. Every woe heart * we have, for this indwelling sin, breaks a bone of old Adam, gives his back a crack, and makes him cry. As we repent, and advance in holiness, we break a leg, or an arm of this sin ; but for the root of it, God only, in death, can pluck it out. Yet we must be hacking, and cutting the branches, and roots of it, else we cannot make progress in our race. We must not take this defiling sin forward with us in our race. AVe must leave it when we start, and deliver I it over to Christ, that He may put it on His cross, and / nail it to His gallows.
Answer second. He speaks of sin, as of a thing going about us, like a stone wall, in our very way to heaven. Till, by regeneration, Christ make a gap in the wall, that we may pass over, there is no possibility of going one foot. And even when the wall is broken, we shall see this sin hanging on our legs and arms. This sin keeps a lodge by the gate for Satan, and is a common robber, who slays many by the way. i. Some it tricks out of the way, and lays asleep in security; like a drunken traveller, who sleeps in a moor, till the sun be down, then he awakes from his sleep and cries. 2. It blinds some, as Paul, while a Pharisee, and Papists, and chases them a wrong way (to hell instead of heaven), when they make a fashion of repentance to slay their sins; and go again to their old pass. Such are those who, with willingness, walk softly, and go to sin again. Now, he sets down the exhortation, " Let us run the race." This is more than to walk and step at our own leisure. Running shews there is a set time, which will go away, a short day ; and that the way is long, and we have much to do to get sin slain. And therefore, we must to the way with
■ Every sore heart. G
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speed, and run fast. In Matt. xi. 12, The kingdom of heaven is said to be taken with violence. Luke xiii. 24, " Strive to enter in." The word is, fight and throng in by force. When God by faith lets a man see heaven, he resolves that in he must be, come what will. Phil. iii. 13, 14, '^Reaching forth unto those things that are before, I press forward toward the mark." The word is, *'I follow after," I reach out my hand. The apostle means he ran that so his head and breast pressed forward before his feet, and his two arms reached out to catch hold of Christ. To speak so, he chases Christ and heaven, and they seem to flee from him, and he follows : so should we do. Then chase on ; the prize seems to flee from us ; but it cannot flee further than to heaven^s gates, there we will get a hold of it.
But how will they do who say, " Hooly* and fair comes home against even?" And what needs all this din ; all these prayers, and these flockings to communions? I hope to be in heaven as soon as the best of you. Answer, Beguile not yourselves, Loiterers, and drowsy persons, who go not one mile of twenty in a year ; such as walk in a circle round about from pride, to lust ; from lust to drunkenness ; from that to covetousness ; and from that to pride again; like as if they were in a fairies' dance, and run not at all. Can men come to heaven lying on their back? "The good lucky old religion made a sonsy world," say they. Yes, they use religion like a post-horse ; as one wears out of fashion, they take another.
Heaven must be taken by violence. He speaks of heaven as of a fortified place, that must be forced
Cautious and soft.
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by fire and sword, ere they render it up. We are like drunken travellers, cast twenty miles behind ; sometimes with lust, and sometimes with pride; and such companions cannot be put to the gate. They have a friend to Satan's messengers within; and when they knock, he cries. Coming, Master. Men have gotten a gate of their own (''like neighbour" — another, " the good old use and w^ont,") to walk as they please; and they are no gluttons of religion, neither of the word, nor communions. Religion, to them, is a good custom of going to the kirk.
" The race set before us'' — This race is, by our Lord, set before us in His word; for men set the way to hell before themselves. God's word sets hell before no man as a way that He allows of. He sets not that before us, but behind our back. But men turn their face to hell, and not to heaven. Know, there- fore, that this is a race of God's choosing, and not of our own; and the ill roads, the deep waters, the sharp showers, and the bitter, violent winds that are in our face, are of God's disposing. We wall not get a better road, than our Lord allows us. He has called us to suffering, and not a stone is in our way by chance ; but by His wise providence, all the waters are told; all the streams, the storms, and stones, that are in our way are written in His book. Our wanderings are numbered. It is our comfort that our Lord is looking on. God is like the nobleman who lays the cup in pawn ; and appoints the bounds. He sets down the race in His word, with all the way- marks, and sets His Son at the end of the Avay, hold- ing up in His hand the Crown of glory, and crying to the nmners, To the gate with speed ! See the prize. Win, and have it. As in a horse race, many are gallop- ing and posting from one sin to another till they be at
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hell ! and Satan, out of his own stables, furnishes them with fresh horses; and aye as one tires, immediately another is brought ! But not a step should we go, but as God has directed us. The kirk does not set this race before us : neither may king or kirk change our King Jesus' way, to cast us about dykes, into Rome's foot roads, and Antichrist's by-ways. Scotland's race is set down, Jer. viii. 6, "Every one turned to his course, as the horse rusheth in to the battle." The com- monality are galloping on covetousness, the nobles on oppression, and the whole land on strange apparel; and some of all ranks in the three kingdoms are posting to hell on idolatry and masses.
When God's temple was last measured in this land, much was taken from Him. Either we must change our course, or look (i.) to lose the prize; or (2.) to want Christ's company and convoy; or (3.) to get leave to go all upon horseback in an ill course with patience. There is a necessity for hope and patience to wait on; because, at the place where they start, men see not the gold in the race : but must run the first mile ; and not only the first, but to the end, before they sit down. He that falls back, within his own length of the score, or draws his bridle and sets up within a quarter of a mile, loses the race. We see not the prize here, neither is it before our senses, nor hard by our hand, but it is out of sight ; we have nothing but God's pro- mise for it, and some small arles."^ Behold, " The hus- bandmen waiteth for the ^Drecious fruit of the earth." We must wait on, winter, spring, and summer, till harvest come; for howbeit ill weather, and a rainy season come, yet the husbandman folds not his hands, nor lays up.the plough by the walls; and with patience
* Earnest.
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works for the harvest ; for he knows God may, and will send a good and full crop. And what of a winter storm ! What albeit they mock and persecute us, and Satan send out his dogs to bark at us, to make us take a house over our heads ? Let us be going forward ; it will blow up fair again. Read Luke xxi. 19, '^In patience possess ye your souls ; " verse 28, " Lift up your heads ; for the day of your redemption draweth nigh.'^ This condemns such as Avill not run one foot in this race, except the gold be in their hand, and they will have God paying interest, and giving wages in hand. But faith trusts God, and if ye get but one kiss of Him in this life, or the welcome of His bowels, with a sweet smile, and embrace in His arms, it is worth all ye can suffer for Him in this life. Got not Abraham a promise of the land of Canaan, and yet got it not in this life, but dwelt in tents, and hung by hope ! x\y, ye will not play, except God give you heaven in your hand ; as if God were a child, to give you the garland, ere the race be run. No, God's on-waiters come to honour in God's court ; the more the good servant is faithful he has the more to crave. He who takes all at once, and forenails'' all before the term, will be a poor man. We, like fools, would forenail our heaven ; but it is best that God keeps all until the term day; for he is a rich servant who, in the end, has his heaven to crave. No marvel then, that patience be needful. Satan runs up and down like a great war- ship, with twenty pieces of ordnance, shooting at all who are sailing for Canaan ; and roaring out, Surrender. But give not up ; suffer, suffer, take a shot, hold out Christ's white flag ; Christ will mend the gap that Satan's bullet has made. We fear ill
Spends before he gets the money.
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upon the land, for the abuse of the gospel; and indeed that there will be an onset. Have patience and ye will win the field.
^'Looking to yesusP — Well kend the Apostle the de\il would come our gate in his holiday clothes, with an ^^411 these will I give thee." And when we are running, he will cry. Here away ! But, said the Apostle, Give him not one look, although he should burst. What have ye to do with him? *' Look to Jesus, the author and finisher of our faith." Look to your forerunner, and follow Him in the race.
Then in this our following, we must look how Jesus ran. We must obsei-ve all the properties of his running, and do just as He did. i. He yoked** to the Jews, early in the morning, and was obedient to the law in the cradle. At twelve years of age He disputed with the doctors in the temple ; He was still about His Father's business, late and early. Yea, even upon the cross He was running. So run, young men, in your youth ; start to the gate, break off, and run to your dying day; halve not your lives. If ye have lost time, and were too long in beginning, be like a man far behind, when he looks to the sun and sees it low, and remembers he has far to go ; he sets the spurs to the horse. So rouse up your lazy souls and post. Post, post, heaven is waiting for you. A special virtue, or property, in a runner, is to look even before him : for il ye look over your shoulder, ye may possibly not break your neck, but ye will certainly miss a stride. Il ye look at meadows, houses, and worldly pleasures by the way, ye will possibly fall and break your toes ; therefore look aye home, straight out before you. Give not the world a look for the world. But very
Set upon them.
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often, after we have taken our leave of the world, and of sin, we have a strong inclination to be back again. While taking a hearty look of the world, a stone may take a man's foot in his journey, and break his leg.
2. Christ, in His race, got many lets, the devil came in with, ^'All these things will I give thee," to turn Him into His Inn, and to lay Him over the board.* The world set on Him ; but they could not all make honest Jesus come one foot out of the road. Keep aye the high-way. Smart men will not come under trysting with juggling knaves, nor subscribe any writs, for fear they bring them under a sum, and then take their lands from them. Never, never come in com- muning with Satan and sin. Some fools give the devil writs, and subscribe a submission to the world and sin, and take the devil and their own hearts to be overseers. Beware of that work. Christ would have nothing to do with the world, in His journey. When they offered to make Him a king. He refused, and ran to the mountain, and there He prayed (John vi. 15). He took but His meat of it, and all He had was borrowed. He looked blunt-like on it ; like a man who would fain have been away ; and so was seen on it. We should be like some old men that want children, who quit all to their friends, and get a- bond, for meat and clothing, all their days. Our love and affection should quit the world, and seek a bond of our Lord, for food and raiment, all our days, and be content therewith.
3. So run as Christ ; He ran so as He left nothing undone. ^* Father, I have finished the work that Thou gavest Me to do " (John xvii). See that ye have all ended against night, that ye may say as Paul said
* The table.
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(2 Tim. iv. 7), '^ I have fought the good fight, I have finished my course, I have kept the faith." There are many who run as Paul, when a Pharisee, ran; but they know not where-away. Many forget their conscience by the gate,* as a drunken man forgets his sword at the Inn in which he lodged. Take all with you, your conscience, and faith. They who go to sea take all with them : for when the wind and tide has put them off land, they will not win back again, to fetch any thing they have left behind.
'^ But zu hat good will our looki?ig to Jesus do lis V^ — Very much, He is the Captain of our salvation, '^ the author and finisher of our faith.'' For Christ is all. He draws with His Spirit, and He leads us through the mire, and goes before us. And we have this advantage, when we faint. He looks back over His shoulder with a smile, takes us by the hand, and says (Luke xii. 32), " Fear not, little flock,'' &c. (John xvi.). *^ Yet a little while, and I am with you." Even as a loving guide says to the tired man, *' We have but a little water or two to pass through : and see there is but yonder hill betwixt us and the town, ye are near the city." He will see you again, for He is a Captain indeed. In taking in a town, the soldiers will ven- ture sometimes to scale the wall where the captain is ; but it is not so here. Jesus Himself took the castle of heaven first : it cost Him blood to win in and break up the doors. Now He stands in the entry, and cries. Come in, I have broken up the gate, I have win the city ; be not afraid, I shall warrant you. Therefore (Heb. vi. 10) He is called a fore- runner. He went before to open the doors, and the park-dykes,t and take the stones out of the way, and
■ The road. f The gates of the park.
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says, Step fonvard, my brethren, be not frighted. So then, when we run, we are not to lean to our own strength, for fear we get a fall. He who thinks he has little need of Christ's help is ready to fall. He who knows not his own weakness fears not ; and he who knows not his own heart has good cause to fear he may get a fall, and dash out all his brains."
" The finisher of our faiths — We will not have Jesus pulling us to the gate, and leaving us there. No (i Cor. i. 8), " Who shall also confirm you to the end." It^ts-a^work of Christ as Mediator, and written in the commission His Father gave Him, that He should lose none, but raise him up at at the last day (John vi. 39.) In Eph. v. 27, He presenteth His church to Himself, a glorious church, not having spot or wrinkle. He shall get His bride, the church, all arrayed in His Father's clothes, in at heaven's gate, and slip her in His Father's hand, and say, Father, there her now ! I have done my part ; I have not laboured in vain. Let them be confounded who take this glory from Jesus, and give it over to that weather-cock, free will. For, here an argument that hell will not answer. The Father promised Christ a seed (Isaiah liii. 10). And a willing people (Psalm ex. 3). And the ends of the earth (Psalm ii. 8) to serve Him as a reward of His sufferings. Now, shall God crack His credit to His Son, and shall Christ do His work and get the wind for His pains, except free will say, amen? This were a bairn's bargain. No, it is a part of Christ's wages, that men's free will shall come with cap in hand, and bow before Him. He shall have a willing people.
We must digress a little, and speak of Christ's race. Observe, this is the apostle's manner, Christ comes in his way, and he cannot pass by Him : but he must
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stand still and speak a word with Him, and give Him a kiss by the way. (Col. i. 14), "In whom we have redemption," &c. And there, ere he go further, he must run out upon Christ, and His nature, and offices. Verse 15, "Who is the image of the invisible God, the first-bom of every creature." See Rev. i., " Grace be to you, and peace from Jesus." Then he runs out, who is the " faithful witness, the first begotten of the dead," &c.
Learn a lesson. When Jesus comes in your mind, leave your way, and go and speak with Him a while, and go not soon from Him. Is He come ? I^et Him not go without a kiss. Oh ! and alas ! we oft times let Him go as He comes. But why do His friends commend Him so much? Even that you and He may fall in love together.
" Who for the joy that was set before himr — He sets down a special virtue in Christ's running : who, for the eye-look* to joy, "endured the cross, and despised the shame." Here is a question, What an eye-look to joy was this, that Christ had? What made Him run, seeing heaven was in His bosom? What needed He rejoice to be at home ?
Answer, As He was God, nothing could be added to His joy. Yet, howbeit He carried the God-head about with Him, the sight and sense of the God-head was covered in the days of Christ's humiliation : there was a bar and a lock put on the God-head, that He saw not as He now seeth. In that. He took the pil- grim's lot with us, and was a traveller in respect of sense and clear light ; — for. He as man was ignorant of some things then, as of the day of judgment, and
Regard to.
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fruit on the fig-tree. He knew He would be nearer God ; the God-head stood aloof from Him then.
2. The joy before Him was, the contentment He would have in His new Bride; the joy that He had won through hell, and gotten His errand. Sad and heavy would His heart have been, to have missed us : He was glad of the hire His Father had promised Him. It is natural for a man to rejoice when he gets the fruit of his labours : and there is thanksgiving, and joy in heaven for the conversion of sinners. And He gives thanks far more when they are redeemed fully (Heb. xii. 12). In the midst of the congregation, He sings praise to God His Father, for the children He had given Him; but more especially when He shall have ended all, and got the goods in His hand, that He bought so dear. He shall then sing for joy ; and when Christ sings for thy redemption, and giveth thanks, thou hast far more cause to sing than He.
3. The joy set before Him was the glory to be manifested in Him, which He prays for (John xvii. 5) which *'He had with the Father before the world was:" that joy that His Father will welcome Him with and (to speak wdth reverence) clap His head for His pains. As He rejoiced from all eternity with His Father (Prov. viii. 31), and was His Father's delight: so now He shall rejoice with His Father, He and He together in redeemed mankind. And the manhood with all His members, and the angels (for they rejoice at the conversion of sinners) shall rejoice with Him to see His body fulfilled, and to have them all under His wings.
4. Consider the sadness Jesus had, and the tears He shed in the days of His flesh; but that His Father dried, and wiped the blood and sweat off His face, and set Him in a place, where He should shed tears,
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and die no more. So do as Jesus did. And why ? Because never man endured out his longsome race but He who got a sight of heaven. See wherefore Abraham dwelt in tents, and Moses (Heb. xi.) '' choosed rather to suffer affliction with the people of God, than to enjoy the pleasures of sin." He saw a sight that every one cannot see. Ye know a man who has been seven years away from his wife and ' children, coming home again and seeing the smoke of his ov;n house, his heart rises a foot higher than it was before. Would ye run? Get a sight of the city. Get Christ's prospect, to see the joy set before you. Get the earnest of the inheritance, and ye will never rue the bargain. Whosoever has a mind for heaven, runs a while in blind zeal, until they sweat, and then grow lame, like a horse that is ill taken care of, after hard riding ; so are those who never saw heaven afar off by faith. But a sight of the gold makes the runner spring and run. O what wrought this joy that was set before Him ! It made Him endure the cross; His Father laid the cross on His back, and He carried it thirty-three years, and never gave it a shake to put it off. Oh, what crosses ! Never man was handled as He was; for some are under some crosses, and free of others. When Satan and men struck Job, the Lord blessed him and upheld him : But on Jesus, all at once fell God, man, devils, law, justice, sin, and the curse ! Ye cannot tell me what comfort Christ had, when He cried, " My God, my God!" That was a sore thraw for His back. O! the fire was hot then. But, when Christ was in His prison, in this dark night, there was a hole to let Him see day. He had His eye by faith upon the hope of the joy of the fair day before Him. He got a foul black day, all clouds of darkness about Him ; but He said within
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Himself, I will get my fair day when all this ill weather is away.
Now let me speak to a heavy heart ; that looks for a shower upon this land. And indeed it is black in the west; the clouds are gathering; the shower is coming. Take a house in time, yet fear not, a shower will not melt you, and Christ has a fire in His Father's house to dry your clothes. O ! but he who has faith to look up through yonder blue sky to see the throne of God and the Lamb, and to wait for the rending of the heavens, when Christ shall get through His fair head, with a great crown of gold upon it ; I say, he who gets faith to see, and wait for these, will give a leap, and a skip in his journey. Let us suppose Christ were bodily upon the earth, and a water betwixt you and Him : yea, a lake of fire betwixt you and Him ; I think ye would venture to be at Him. Now set out in your journey, set down your feet, and be not be- guiled with the devil's apples, which he casts down in your gate. Christ, in the end of the journey, holds out His long arm, with a crown of glory, and shouts, and cries. Silly, tired bairns. Look here-away ! look up the brae, come this way.
Ye may ask what power had Christ to give His man- hood to die for others. This would seem to be against justice ; as a king's subject has not power to slay him- self, because in so doing he takes a subject from his prince. Answer. The subject is not altogether his own ; he owes his life to his king, and may not dispose of it, except he fail, against the king. But, howbeit, the manhood was God's creature, yet it was by the law of a personal union God's manhood, and God's flesh and blood ; and the God-head gave to the manhood absolute power to give his life for men, and to pledge Himself as the price of our redemption. See, then,
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here a sweet mystery; the God-head furnished the sum to Jesus, and gave Him the price to pay ; and the man- hood gave it back to justice, as suffering and dead, for a ransom : law furnished the sum, and justice re- ceived it, and gave Christ our bond to tear in pieces.
Another fruit of our Lord's to-look* to the joy that was set before Him, was, '' He despised the shame.^^ What shame ? Lighted there any shame on Christ ? Ay, in truth ! Heaven and earth wonder at an ashamed Christ. Look if Christ got not His part of it ; when mickle black shame came upon Him. But how. Shamed by men, and shamed by God, I shall prove both.
One rascal struck Him on the head, another villain spat on His fair face : a great shame \ they wagged their heads, and brake a jest upon Him. Take up holy Jesus now ! say they. He trusted in God, let Him de- liver Him ! Think ye not but that went to Christ's heart, to hear those black mouths make a mock of God's glory ? Herod, and his men of war mocked Him. And see more shame yet ; howbeit He was an honest man all His life, they conveyed Him out of the town, and the guard at His back : His enemies scoffing at him, and children w^ondering at Him. And what more ? Dear Man ! He went out at the ports,t bearing His own cross on His back ! Of seventy disciples, twelve apostles, and all His friends, not one to help Him, or take an end, or a lift of the cursed tree ! And they put a crown of thorns on Him, scorning His kingdom. Was not this to put the thiefs' mark on Him ? And what more ? Might they not have said, This poor man has few friends .^ But His friends would take no part of His shame, and yet He took all their shame.
* Eyelook, Regard to. t Gates.
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God shamed Him also. His Father said a curse and malediction light on Him, shame light on Him. Start not at this. I shall clear it. Sin has aye shame on its back : ye know that God made Him sin ; and if God made Him sin, and a curse, He behoved to bring shame on Him. For the shame that should have come on us, and the reproachful words that justice would have given sinners, they lighted on our Lord. Ye see when a thief is taken in the fang;"^ and brought before the judge, and put to an assize, and challenged; he looks down, and thinks shame to look any man in the face. When the judge says, How durst thou do it ? Silly man, he blushes, hangs his head, and never says a word. So God put Christ upon the pannel, arraigned Him before His tribunal, and accused Him for our sins. Christ could not deny them, but stood as a sheep dumb before her shearers. He hung His head before justice, and the honest Man took with the fault. He said he would die for the murderer, adult- erer, swearer, idolater, drunkard, &c. Now there was reason here, that God should put Christ in this plea,t for the shamed man : because God's wise will is the rule of all justice. God made the first cove- nant that Adam should be legally for us, and the second covenant was so contrived that Christ should be for us. For Christ's manhood has a personality, not of its o\vn, but of the God-head ; and by the law of a personal union, Christ should enjoy Himself. Now, because Christ had a legal personality from us, and as in. His person undeTHis sufferings He enjoyed not the fruits of that personality, but was plunged in fear and horror, while He said (John xii. 27), " What shall I joy?" yet the God-head (to speak so) was
* Act of clutching the article, t Controversy.
()^i^p.v-^-^ \ 11^
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like cork to make the manhood sweem above, that it was not swallowed up with God's infinite wrath ; and the manhood had personal legality from us, to bear the strokes by law due to us. Hence come and learn and be willing, with Christ, to want a limb of your credit for Him. He was shamed for you. O won- derful ! An ashamed sinner is nothing, an ashamed devil is ordinary: but God ashamed, an ashamed Christ is a miracle ! One honest man will suffer loss for another ; but to take another's shame is a different thing : yet this rarity was in Christ. A man who is a cautioner for his waster friend, the judge counts not him the waster, he is still thought an honest man;