Chapter II: CHRIST doth Invite all of you to be his spouse (5)

THE amiableness of religion in itself, and the innumerable advantages that flow from it to society in general, as well as to each sincere professor in particular, cannot but recommend it to the choice of every considerate person, and make, even wicked men, as they wish to die the death, so in their more sober intervals, to envy the life of the righteous. And, indeed, we must do the world so much justice, as to confess, that the question about religion does not usually arise from a dispute whether it be necessary or not (for most men see the necessity of doing something for the salvation of their souls;) but when is the best time to set about it. Persons are convinced by universal experience, that the first essays or endeavours towards the attainment of religion, are attended with some difficulty and trouble, and therefore they would willingly defer the beginning of such a seemingly ungrateful work, as long as they can. The wanton prodigal, who is spending his substance in riotous living, cries, a little more pleasure, a little more sensuality, and then I will be sober in earnest. The covetous worldling, that employs all his care and pains in “heaping up riches, though he cannot tell who shall gather them,” does not flatter himself that this will do always; but hopes with the rich fool in the gospel, to lay up goods for a few more years on earth, and then he will begin to lay up treasures in heaven. And, in short, thus it is that most people are convinced of the necessity of being religious some time or another; but then, like _Felix_, they put off the acting suitably to their convictions, ’till, what they imagine, a more convenient season: whereas, would we be so humble as to be guided by the experience and counsel of the wisest men, we should learn that youth is the fittest season for religion; “Remember now thy creator, (says _Solomon_) in the days of thy youth.” By the word _remember_, we are not to understand a bare speculative remembrance, or calling to mind, (for that, like a dead faith, will profit us nothing,) but such a remembrance as will constrain us to obedience, and oblige us out of gratitude, to perform all that the LORD our GOD shall require of us. For as the forgetting GOD in scripture language, implies a total neglect of our duty, in like manner remembring him signifies a perfect performance of it: so that, when _Solomon_ says, “Remember thy Creator in the days of thy youth,” it is the same as if he had said, keep GOD’s commandments; or, in other words, be religious in the days of thy youth, thereby implying, that youth is the most proper season for it.

I shall in the following discourse,

_First_, Endeavour to make good the wise man’s proposition,
implied in the words of the text, and to shew that youth is
the fittest season for religion.

_Secondly_, By way of motive, I shall consider the many
unspeakable advantages that will arise from, “Remembering our
Creator in the days of our youth.” And,

_Thirdly_, I shall conclude with a word or two of exhortation to
the younger part of this audience.

_First_, I am to make good the wise man’s proposition, implied in the words of the text, and to shew that youth is the fittest season for religion: “Remember now thy Creator in the days of thy youth.” But to proceed more clearly in this argument, it may not be improper, first, to explain what I mean by the word _religion_. By this term, then, I would not be understood to mean a bare outward profession or naming the name of CHRIST; for we are told, that many who have even prophesied in his name, and in his name cast out devils, shall notwithstanding be rejected by him at the last day: nor would I understand by it, barely being admitted into CHRIST’s church by baptism; for then _Simon Magus_, _Arius_, and the heresiarchs of old, might pass for religious persons; for these were baptized: nor yet the receiving the other seal of the covenant, for then _Judas_ himself might be canonized for a saint; nor indeed do I mean any or all of these together, considered by themselves; but a thorough, real, inward change of nature, wrought in us by the powerful operations of the Holy Ghost, conveyed to and nourished in our hearts, by a constant use of all the means of grace, evidenced by a good life, and bringing forth the fruits of the spirit.

The attaining this real, inward religion, is a work of so great difficulty, that _Nicodemus_, a learned doctor and teacher in _Israel_, thought it altogether impossible, and therefore ignorantly asked our blessed LORD, “How this thing could be?” And, _truly_, to rectify a disordered nature, to mortify our corrupt passions, to turn darkness to light, to put off the old man, and put on the new, and thereby to have the image of GOD reinstamped upon the soul, or, in one word, “to be born again,” however light some may make of it, must, after all our endeavours, be owned by man to be impossible. It is true, indeed, CHRIST’s yoke is said to be an easy or a gracious yoke, and his burthen light; but then it is to those only to whom grace has been given to bear and draw in it. For, as the wise son of _Sirach_ observes, “At first wisdom walked with her children in crooked ways, and brings them into fear; and torments them with her discipline, and does not turn to comfort and rejoice them, ’till she has tried them and proved their judgment.” No; we must not flatter ourselves that we shall walk in wisdom’s pleasant ways, unless we first submit to a great many difficulties. The spiritual birth is attended with its pangs, as well as the natural: for they that have experienced it, (and they only are the proper judges,) can acquaint you, that in all things that are dear to corrupt nature, we must deny ourselves, lest, after all, when we come to the birth, we should want strength to bring forth.

But if these things are so; if there are difficulties and pangs attending our being born again; if we must deny ourselves, what season more proper than that of youth? When, if ever, our bodies are robust and vigorous, and our minds active and couragious; and, consequently, we are then best qualified to endure hardness, as good soldiers of JESUS CHRIST.

We find, in secular matters, people commonly observe this method, and send their children abroad among the toils and fatigues of business, in their younger years, as well knowing they are then fittest to undergo them. And why do they not act with the same consistency in the grand affair of religion? Because, as our Saviour has told us, “The children of this world are wiser in their generation than the children of light.”

But, _Secondly_, If pure and undefiled religion consists in the renewal of our corrupted natures, then it is not only a work of difficulty, but, the perfection of it, of time.

And if this be the case, then it highly concerns every one to set about it betimes, and to “work their work while it is day, before the night cometh, when no man can work.”

Could we, indeed, live to the age of _Methuselah_, and had but little business to employ ourselves in, we might then be more excusable, if we made no other use of this world, than what too many do, take our pastime therein: but since our lives are so very short, and we are called to work out our salvation with fear and trembling, we have no room left for trifling, lest we should be snatched away while our lamps are untrimmed, and we are entirely unprepared to meet the Bridegroom.

Did we know a friend or neighbour, who had a long journey of the utmost importance to make, and yet should stand all the day idle, neglecting to set out till the sun was about to go down, we could not but pity and condemn his egregious folly. And yet it is to be feared most men are just such fools; they have a long journey to take, nay, a journey to eternity, a journey of infinite importance, and which they are obliged to dispatch before the sun of their natural life be gone down; and yet they loiter away the time allotted them to perform their journey in, till sickness or death surprizes them; and then they cry out, “What shall we do to inherit eternal life?” But leaving such to the mercies of GOD in CHRIST, who can call at the eleventh hour, I pass on to

The Second general thing proposed, To shew the advantages that will arise from remembering our Creator in the days of our youth; which may serve as so many motives to excite and quicken all persons immediately to set about it.

And the first benefit resulting from thence is, that it will bring most honour and glory to GOD. This, I suppose, every serious person will grant, ought to be the point in which our actions should centre; for to this end were we born, and to this end were we redeemed by the precious blood of JESUS CHRIST, that we should promote GOD’s eternal glory. And as the glory of GOD is most advanced by paying obedience to his precepts, they that begin soonest to walk in his ways, act most to his glory. The common objection against the divine laws in general, and the doctrines of the gospel in particular, is, that they are not practicable; that they are contrary to flesh and blood; and that all those precepts concerning self-denial, renunciation of and deadness to the world, are but so many arbitrary restraints imposed upon human nature: but when we see mere striplings not only practising, but delighting in such religious duties, and in the days of their youth, when, if ever, they have a relish for sensual pleasures, subduing and despising the lust of the flesh, the lust of the eye, and the pride of life; this, this is pleasing to GOD; this vindicates his injured honour; this shews that his service is perfect freedom, “that his yoke is easy, and his burden light.”

But, _Secondly_, as an early piety redounds most to the honour of GOD, so it will bring most honour to ourselves: for those that honour GOD, GOD will honour. We find it, therefore, remarked to the praise of _Obadiah_, that he served the LORD from his youth: of _Samuel_, that he stood, when young, before GOD in a linen ephod: of _Timothy_, that from a child he had known the holy scriptures: of St. _John_, that he was the youngest and most beloved disciple: and of our blessed LORD himself, that at twelve years old he went up to the temple, and sat among the doctors, both hearing and asking them questions.

Nor, _Thirdly_, will an early piety afford us less comfort than honour, not only because it renders religion habitual to us, but also because it gives us a well-grounded assurance of the sincerity of our profession. Was there no other argument against a death-bed repentance, but the unsatisfactoriness and anxiety of such a state, that should be sufficient to deter all thinking persons from deferring the most important business of their life to such a dreadful period of it. For supposing a man to be sincere in his profession of repentance on a death-bed (which, in most cases, is very much to be doubted) yet, he is often afraid lest his convictions and remorse proceed not from a true sorrow for sin, but a servile fear of punishment. But one, who is a young saint, need fear no such perplexity; he knows that he loves GOD for his own sake, and is not driven to him by a dread of impending evil; he does not decline the gratifications of sense, because he can no longer “hear the voice of singing men and singing women;” but willingly takes up his cross, and follows his blessed Master in his youth, and therefore has reason to expect greater confidence of his sincerity towards GOD. But farther, as an early piety assures the heart of its sincerity, so, likewise, it brings its present reward with it, as it renders religion and all its duties habitual and easy. A young saint, was you to ask him, would joyfully tell you the unspeakable comfort of beginning to be religious betimes: as for his part, he knows not what men mean by talking of mortification, self-denial, and retirement, as hard and rigorous duties; for he has so accustomed himself to them, that, by the grace of GOD, they are now become even natural, and he takes infinitely more pleasure in practising the severest precepts of the gospel, than a luxurious _Dives_ in a bed of state, or an ambitious _Haman_ at a royal banquet. And O how happy must that youth be, whose duty is become a second nature, and to whom those things, which seem terrible to others, are grown both easy and delightful!

But the greatest advantage of an early piety is still behind, _Fourthly_, It lays in the best provision of comfort and support against such times as we shall stand most in need thereof, viz. all times of our tribulation, and in particular, against the time of old age, the hour of death, and the day of judgment.

This is the argument the wise man makes use of in the words immediately following the text: “Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, wherein thou shalt say, I have no pleasure in them.” Observe, the time of old age, is an evil time, years wherein there is no pleasure: and ask those that are grown old, and they will inform you so. Cordials surely, then, must be exceeding proper to support our drooping spirits: and O what cordial comparable to the recollection of early piety, depending wholly on the righteousness of CHRIST? When the eyes, like _Isaac_’s, are grown dim with age; when “the keepers of the house, the hands, shall tremble,” as the wise man goes on to describe the infirmities of old age; when “the strong men bow themselves,” or the legs grow feeble; and the “grinders,” the teeth, shall cease to do their proper office, because they are few; for a person then to hear the precepts of the gospel read over to him, and to be able to lay his hand on his heart, and to say sincerely, notwithstanding a consciousness of numberless short-comings, “All these have I endeavoured, through grace, to keep from my youth:” this must give him, through CHRIST who worketh all, comfort that I want words to express and thoughts to conceive. But, supposing it was possible for us to escape the inconveniences of old age, yet still death is a debt, since the fall, we all must pay; and, what is worse, it generally comes attended with such dreadful circumstances, that it will make even a _Felix_ to tremble. But as for the godly, that have been enabled to serve the LORD from their youth, it is not usually so with them; no, they have faith given them to look upon death, not as a king of terrors, but as a welcome messenger, that is come to conduct them to their wished-for home. All the days of their appointed time have they waited, and it has been the business of their whole lives to study to prepare themselves for the coming of their great change; and, therefore, they rejoice to hear that they are called to meet the heavenly Bridegroom. Thus dies the early pious, whose “path has been as the shining light, that shineth more and more unto the perfect day.” But follow him beyond the grave, and see with what an holy triumph he enters into his Master’s joy; with what an humble boldness he stands at the dreadful tribunal of JESUS CHRIST; and can you then forbear to cry out, “Let me die the death of the righteous, and let my latter end, and future state, be like his?”

Need I then, after having shewn so many advantages to arise from an early piety, use any more arguments to persuade the younger part of this audience, to whom, in the _Third_ and last place, I address myself, to “remember their Creator in the days of their youth?”

What! will not all the arguments I have mentioned, prevail with them to leave their husks, and return home to eat of the fatted calf? What! will they thus requite our Saviour’s love? That be far from them! Did he come down and shed his precious blood to deliver them from the power of sin; and will they spend their youthful strength and vigour in the service of it, and then think to serve CHRIST, when they can follow their lusts no longer? Is it fit, that many, who are endowed with excellent gifts, and are thereby qualified to be supports and ornaments of our sinking church, should, notwithstanding, forget the GOD who gave them, and employ them in things that will not profit? O why will they not arise, and, like so many _Phineas’s_, be zealous for the Lord of Hosts? Doubtless, when death overtakes them, they will wish they had: and what hinders them, but that they begin now? Think you that any one yet ever repented that he began to be religious too soon? But how many, on the contrary, have repented that they began when almost too late? May we not well imagine, that young _Samuel_ now rejoices that he waited so soon at the tabernacle of the LORD? Or young _Timothy_, that from a child he knew the holy scriptures? And if you wish to be partakers of their joy, let me persuade you to be partakers of their piety.

I could still go on to fill my mouth with arguments; but the circumstances and piety of those amongst whom I am now preaching “the kingdom of GOD,” remind me to change my style; and, instead of urging any more dissuasives from sin, to fill up what is behind of this discourse, with encouragements to persevere in holiness.

Blessed, for ever blessed be the GOD and the Father of our LORD JESUS CHRIST, I am not speaking to persons inflamed with youthful lusts, but to a multitude of young professors, who by frequently assembling together, and forming themselves into religious societies, are, I hope on good ground, in a ready way to be of the number of those “young men, who have overcome the wicked-one.”

Believe me, it gladdens my very soul, to see so many of your faces set heaven-wards, and the visible happy effects of your uniting together, cannot but rejoice the hearts of all sincere christians, and oblige them to wish you good luck in the name of the LORD. The many souls who are nourished weekly with the spiritual body and blood of JESUS CHRIST, by your means; the weekly and monthly lectures that are preached by your contributions; the daily incense of thanksgiving and prayer which is publicly sent up to the throne of grace by your subscriptions; the many children which are trained up “in the nurture and admonition of the LORD,” by your charities; and, lastly, the commendable and pious zeal you exert in promoting and encouraging divine psalmody, are such plain and apparent proofs of the benefit of your religious societies, that they call for a public acknowledgment of praise and thanksgiving to our blessed Master, who has not only put into your hearts such good designs, but enabled you also to bring the same to good effect.

It is true it has been objected, “That young mens forming themselves into religious societies, has a tendency to make them spiritually proud, and to ‘think more highly of themselves than they ought to think.’” And, perhaps, the imprudent, imperious behaviour of some novices in religion, who, “though they went out from you, were not of you,” may have given too much occasion for such an aspersion.

But you, brethren, have not so learned CHRIST. Far, far be it from you to look upon yourselves, as righteous, and despise others, because you often assemble yourselves together. No; this, instead of creating pride, ought to beget an holy fear in your hearts, lest your practice should not correspond with your profession, and that, after you have benefited and edified others, you yourselves should become cast-aways.

Worldly-mindedness, my brethren, is another rock against which we are in danger of splitting. For, if other sins have slain their thousands of professing christians, this has slain its ten thousands. I need not appeal to past ages; your own experience, no doubt, has furnished you with many unhappy instances of young men, who, “after (as one would have imagined) they had escaped the pollutions which are in the world through lust,” and “had tasted the good word of life,” and endured for a season, whilst under the tuition and inspection of others: yet, when they have come to be their own masters, through a want of faith, and through too great an earnestness in “labouring for the meat which perisheth,” have cast off their first love, been again entangled with the world, and “returned like the dog to his vomit, and like the sow that was washed, to her wallowing in the mire.” You would, therefore, do well, my brethren, frequently to remind each other of this dangerous snare, and to exhort one another to begin, pursue, and end your christian warfare, in a thorough renunciation of the world, and worldly tempers; so that, when you are obliged by Providence to provide for yourselves, and those of your respective housholds, you may continue to walk by faith, and still “seek first the kingdom of GOD, and his righteousness;” not doubting, but all other things, upon your honest industry and endeavours, shall be added unto you.

And now, what shall I say more? To speak unto you, fathers, who have been in CHRIST so many years before me, and know the malignity of worldly-mindedness, and pride in the spiritual life, would be altogether needless. To you, therefore, O young men, (for whom I am distressed, for whom I fear as well as for myself) do I once more address myself, in the words of the beloved disciple, “Look to yourselves, that we lose not those things which we have wrought, but receive a full reward.” Be ever mindful, then, of the words that have been spoken to us by the apostles of the LORD and Saviour. “Give diligence to make your calling and election sure. Beware, lest ye also being led away by the error of the wicked, fall from your own stedfastness. Let him that thinketh he standeth, take heed lest he fall. Be not high-minded, but fear. But we are persuaded better things of you, and things that accompany salvation, though we thus speak. For GOD is not unrighteous, to forget your works and labours of love. And we desire that every one of you do shew the same diligence, to the full assurance of hope unto the end: that ye be not slothful, but followers of them, who through faith and patience inherit the promises.” It is true, we have many difficulties to encounter, many powerful enemies to overcome, ere we can get possession of the promised land. We have an artful devil, an ensnaring world, and above all, the treachery of our own hearts, to withstand and strive against. “For strait is the gate, and narrow is the way that leadeth unto eternal life.” But wherefore should we fear, since he that is with us is far more powerful, than all who are against us? Have we not already experienced his almighty power, in enabling us to conquer some difficulties which seemed as insurmountable then, as those we struggle with now? And cannot he, who delivered us out of the paws of those bears and lions, preserve us also from being hurt by the strongest _Goliah_?

“Be stedfast therefore, my brethren, be immoveable.” Be not “ashamed of the gospel of CHRIST: for it is the power of GOD unto salvation.” Fear not man; fear not the contempt and revilings which you must meet with in the way of duty; for one of you shall chase a thousand; and two of you put ten thousand of your enemies to flight. And if you will be contented, through grace, to suffer for a short time here; I speak the truth in CHRIST, I lye not; then may ye hope, according to the blessed word of promise, that ye shall be exalted to sit down with the Son of Man, when he shall come in the glory of his Father, with his holy angels, to judgment hereafter. May Almighty GOD give every one of us such a measure of his grace, that we may not be of the number of those that draw back unto perdition, but of them that believe and endure unto the end, to the saving of our souls, through our LORD JESUS CHRIST.

Which GOD, &c.

SERMON XII.

CHRIST the Believer’s Husband.

ISAIAH liv. 5.

_For thy Maker is thy Husband._

ALTHOUGH believers by nature, are far from GOD, and children of wrath, even as others, yet it is amazing to think how nigh they are brought to him again by the blood of JESUS CHRIST. Eye hath not seen, nor ear heard, neither hath it entered into the heart of any man living, fully to conceive, the nearness and dearness of that relation, in which they stand to their common head. He is not ashamed to call them brethren. Behold, says the blessed JESUS in the days of his flesh, “my mother and my brethren.” And again after his resurrection, “go tell my brethren.” Nay sometimes he is pleased to term believers his _friends_. “Henceforth call I you no longer servants, but friends.” “Our friend _Lazarus_ sleepeth.” And what is a friend? Why there is a friend that is nearer than a brother, nay, as near as one’s own soul. And “thy friend, (says GOD in the book of _Deuteronomy_) which is as thy own soul.” Kind and endearing appellations these, that undoubtedly bespeak a very near and ineffably intimate union between the LORD JESUS and the true living members of his mystical body! But, methinks, the words of our text point out to us a relation, which not only comprehends, but in respect to nearness and dearness, exceeds all other relations whatsoever. I mean that of a _Husband_. “For thy Maker is thy husband; the LORD of Hosts is his name; and thy Redeemer the Holy One of _Israel_, the GOD of the whole earth shall he be called.”

These words were originally spoken to the people of the _Jews_, considered collectively as a peculiar people, whom our LORD had betrothed and married to himself; and they seem to be spoken, when religion was on the decline among their churches; when they had, in a great measure, lost that life and power, which they once experienced; and their enemies began to insult them with a “where is now your GOD?” Such a state of things must undoubtedly be very afflicting to the true mourners in _Zion_; and put them upon crying unto the LORD in this their deep distress. He hears their prayer, his bowels yearn towards them; and in the preceding verse, he assures them, that though the enemy had broken in upon them like a flood, yet their extremity should be his opportunity to lift up a standard against him. “Fear not, (says the great Head and King of his church) for thou shalt not be ashamed (finally or totally); neither be thou confounded, (dissipated or dejected, giving up all for gone, as though thou never shouldst see better days, or another revival of religion) for thou shalt not (entirely) be put to shame;” though for a while, for thy humiliation, and the greater confusion of thy adversaries, I suffer them to triumph over thee: “For thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widow-hood any more;” _i. e._ I will vouchsafe you such another glorious gale of my blessed Spirit, that you shall quite forget your former troubled widow-state, and give your enemies no more occasion to insult you, on account of your infant-condition, but rather to envy you, and gnash their teeth, and melt away at the light of your unthought-of glory and prosperity. And why will the infinitely great and condescending JESUS deal thus with his people? Because the church is his spouse; “For, (as in the words just now read to you) thy Maker is thy husband; thy Redeemer, the Holy One of _Israel_;” and therefore he loves thee too well, to let thy enemies always trample thee under foot. “The LORD of Hosts is his name, the GOD of the whole earth shall he be called;” and therefore he is armed with sufficient power to relieve his oppressed people, and overcome and avenge himself of all their haughty and insulting foes.

This seems to be the prime and genuine interpretation of the text and context, especially if we add, that they may have a further view to the latter-day glory, and that blessed state of the church, which the people of GOD have been looking for in all ages, and the speedy approach of which, we undoubtedly pray for, when we put up that petition of our LORD’s, “thy kingdom come.”

But, though the words were originally spoken to the _Jews_, yet they are undoubtedly applicable to all believers in all ages, and, when inlarged on in a proper manner, will afford us suitable matter of discourse both for sinners and for saints; for such as know GOD, as well as for such who know him not; and likewise for those, who once walked in the light of his blessed countenance, but are now backslidden from him, have their harps hung upon the willows, and are afraid that their beloved is gone, and will return to their souls no more. Accordingly, without prefacing this discourse any farther, as I suppose that a mixed multitude of saints, unconverted sinners, and backsliders, are present here this day, I shall endeavour so to speak from the words of the text, that each may have a proper portion, and none be sent empty away.

In prosecuting this design, I will,

I. Endeavour to shew, what must pass between JESUS CHRIST and
our souls before we can say, “that our Maker is our husband.”

II. The duties of love which they owe to our LORD, who stand in
so near a relation to him.

III. The miserable condition of such as cannot yet say, “their
Maker is their husband.” And

IV. I shall conclude with a general exhortation to all such
unhappy souls, to come and match with the dear LORD JESUS. And
O! may that GOD who blessed _Abraham_’s servant, when he went
out to seek a wife for his son _Isaac_, bless me, even me also,
now I am come, I trust, relying on divine strength, to invite
poor sinners, and recal backsliders, to my Master JESUS!

And _First_, I am to shew, what must pass between JESUS CHRIST and our souls before we can say, “Our Maker is our husband.”

But before I proceed to this, it may not be improper to observe, that if any of you, amongst whom I am now preaching the kingdom of GOD, are enemies to inward religion, and explode the doctrine of inward feelings, as enthusiasm, cant and nonsense, I shall not be surprized, if your hearts rise against me whilst I am preaching; for I am about to discourse on true, vital, internal piety; and an inspired apostle hath told us, “that the natural man discerneth not the things of the spirit, because they are spiritually discerned.” But, however, be noble as the _Bereans_ were; search the Scriptures as they did; lay aside prejudice; hear like _Nathaniel_, with a true _Israelitish_ ear; be willing to do the will of GOD; and then you shall, according to the promise of our dearest LORD, “know of the doctrine, whether it be of GOD, or whether I speak of myself.”

I would further observe, that if any here do expect fine preaching from me this day, they will, in all probability, go away disappointed. For I came not here to shoot over people’s heads; but, if the LORD shall be pleased to bless me, to reach their hearts. Accordingly, I shall endeavour to cloath my ideas in such plain language, that the meanest negro or servant, if GOD is pleased to give a hearing ear, may understand me; for I am certain, if the poor and unlearned can comprehend, the learned and rich must.

This being premised, proceed we to shew what must pass between JESUS CHRIST and our souls, before we can say, “our Maker is our husband.”

Now, that we may discourse more pertinently and intelligibly upon this point, it may not be amiss to consider, what is necessary to be done, before a marriage between two parties amongst ourselves, can be said to be valid in the sight of GOD and man. And that will lead us in a familiar way, to shew what must be done, or what must pass between us and JESUS CHRIST, before we can say, “our Maker is our husband.”

And _First_, In all lawful marriages, it is absolutely necessary, that the parties to be joined together in that holy and honourable estate, are actually and legally freed from all pre-engagements whatsoever. “A woman is bound to her husband, (saith the apostle) so long as her husband liveth.” The same law holds good in respect to the man. And so likewise, if either party be betrothed and promised, though not actually married to another, the marriage is not lawful, till that pre-engagement and promise be fairly and mutually dissolved. Now, it is just thus between us and the LORD JESUS. For, we are all by nature born under, and wedded to the law, as a covenant of works. Hence it is that we are so fond of, and artfully go about, in order to establish a righteousness of our own. It is as natural for us to do this, as it is to breathe. Our first parents, _Adam_ and _Eve_, even after the covenant of grace was revealed to them in that promise, “the seed of the woman shall bruise the serpent’s head,” reached out their hands, and would again have taken hold of the tree of life, which they had forfeited, had not GOD drove them out of paradise, and compelled them, as it were, to be saved by grace. And thus all their descendants naturally run to, and want to be saved, partly at least, if not wholly, by their works. And even gracious souls, who are inwardly renewed, so far as the old man abides in them, find a strong propensity this way. Hence it is, that natural men are generally so fond of _Arminian_ principles. “Do and live,” is the native language of a proud, self-righteous heart. But before we can say, “our Maker is our husband,” we must be divorced from our old husband the law; we must renounce our own righteousness, our own doings and performances, in point of dependence, whether in whole or part, as dung and dross, for the excellency of the knowledge of CHRIST JESUS our LORD. For thus speaks the apostle _Paul_ to the _Romans_, chapter vii. 4. “Ye also are become dead to the law (as a covenant of works) by the body of CHRIST, that ye should be married to another, even to him, who is raised from the dead.” As he also speaketh in another place, “I have espoused you, as a chaste virgin to JESUS CHRIST.” This was the apostle’s own case. Whilst he depended on his being a _Hebrew_ of the _Hebrews_, and thought himself secure, because, as to the outward observation of the law, he was blameless; he was an entire stranger to the divine life: but when he began to experience the power of JESUS CHRIST’s resurrection, we find him, in his epistle to the _Philippians_, absolutely renouncing all his external privileges, and all his pharisaical righteousness; “Yea, doubtless, and I count all things but loss, nay but dung, that I may win CHRIST, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of JESUS CHRIST, the righteousness which is of GOD by faith.” And thus it must be with us, ere we can say, “our Maker is our husband.” Though we may not be wrought upon in that extraordinary way in which the apostle was, yet we must be dead to the law, we must be espoused as chaste virgins to JESUS CHRIST, and count all external privileges, and our most splendid performances (as was before observed) only “as dung and dross, for the excellency of the knowledge of JESUS CHRIST our LORD.”

But further; before a marriage among us can stand good in law, both parties must not only be freed from all pre-engagements, but there must be a mutual consent on both sides. We are not used to marry people against their wills. This is what the _Jews_ called betrothing, or espousing, a thing previous to the solemnity of marriage. Thus we find, the Virgin _Mary_ is said to be espoused to _Joseph_, before they actually came together, _Matthew_ i. 18. And thus it is among us. Both parties are previously agreed, and, as it were, espoused to each other, before we publish, what we call the banns of marriage concerning them. And so it will be in the spiritual marriage, between JESUS CHRIST and our souls. Before we are actually married or united to him by faith; or, to keep to the terms of the text, before we assuredly can say, that “our Maker is our husband,” we must be made willing people in the day of GOD’s power, we must be sweetly and effectually persuaded by the Holy Spirit of GOD, that the glorious _Emmanuel_ is willing to accept of us, just as we are, and also that we are willing to accept of him upon his own terms, yea, upon any terms. And when once it comes to this, the spiritual marriage goes on apace, and there is but one thing lacking to make it compleat. And what is that? An actual union.

This is absolutely necessary in every lawful marriage among men. There must be a joining of hands before witnesses, ere they can be deemed lawfully joined together. Some men indeed of corrupt minds, are apt to look upon this as a needless ceremony, and think it sufficient to be married, as they term it, in the sight of GOD. But whence men get such divinity, I know not. I am positive, not from the Bible; for we there read that even at the first marriage in paradise, there was something of outward solemnity; GOD himself (if I may so speak) being there the priest. For we are told, _Genesis_ ii. 22. that, after GOD had made the woman, “he brought her unto the man.” And indeed, to lay aside all manner of outward ceremony in marriage, would be to turn the world into a den of brute beasts. Men would then take, or forsake as many wives as they pleased, and we should soon sink into as bad and brutal a state, as those nations are, amongst whom such practices are allowed of, and who are utterly destitute of the knowledge of our LORD and Saviour JESUS CHRIST. Whoever has experienced the power of his resurrection, I am persuaded will never plead for such a licentious practice. For the terms made use of in Scripture, to represent the mystical union between CHRIST and his church, such as, our being “joined to the LORD,” and “married to JESUS CHRIST,” are all metaphorical expressions, taken from some analogous practices amongst men. And as persons when married, though before twain, are now one flesh; so those that are joined to the LORD, and can truly say, “our Maker is our husband,” are in the apostle’s language, one spirit. This was typified in the original marriage of our first parents. When GOD brought _Eve_ to _Adam_, he received her with joy at his hands, and said, “this is bone of my bone, and flesh of my flesh.” They had there, primarily, but one name. For thus speaks the sacred Historian, _Genesis_ v. 1, 2. “In the day that GOD created man, he blessed them, and called their name _Adam_.” And why? because they were one flesh, and were to have but one heart. The self-same terms are made use of in Scripture, to express the believer’s union with JESUS CHRIST. We are called Christians, after CHRIST’s name, because made partakers of CHRIST’s nature. Out of his fulness, believers receive grace for grace. And therefore, the marriage state, especially by the apostle _Paul_, is frequently made use of, to figure out to us the real, vital union, between JESUS CHRIST and regenerate souls. This is termed by the apostle, _Ephesians_ v. 32. “A great mystery.” But great as it is, we must all experience it, before we can say assuredly, that “our Maker is our husband.” For what says our LORD, in that prayer he put up to his Father before his bitter passion? “Father, I will that those whom thou hast given me, shall be where I am, that they may be one with thee; even as thou, O Father, and I are one, I in them, and they in me, that we all may be made perfect in one.” O infinite condescension! O ineffable union! Hence it is, that believers are said to be members of his body, of his flesh, and of his bones. Hence it is, that the apostle speaking of himself, says, “I live, yet not I, but CHRIST liveth in me.” What an expression is that? How much does it comprehend? And, that we might not think this was something peculiar to himself, he puts this close question to the _Corinthians_; “Know ye not, that CHRIST is in you, unless you be reprobates?” Agreeable to what he says in his epistle to the _Colossians_, “CHRIST in you, the hope of glory.” And hence it is, that our church, in the communion-office, directs the minister to acquaint all those who receive the sacrament worthily, that they are one with CHRIST, and CHRIST with them; that they dwell in CHRIST, and CHRIST in them. Words that deserve to be written in letters of gold, and which evidently shew, what our reformers believed all persons must experience, before they could truly and assuredly say, that “their Maker is their husband.”

From what has been delivered, may not the poorest and most illiterate person here present easily know whether or not he is really married to JESUS CHRIST. Some indeed, I am afraid, are so presumptuous as to affirm, at least to insinuate, that there is no such thing as knowing, or being fully assured, whilst here below, whether we are in CHRIST or not. Or at least, if there be such a thing, it is very rare, or was only the privilege of the primitive believers. Part of this is true, and part of this absolutely false. That this glorious privilege of a full assurance is very rare, is too, too true. And so it is equally too true, that real christians, comparatively speaking, are very rare also. But that there is no such thing, or that this was only the privilege of the first followers of our blessed LORD, is directly opposite to the word of GOD. “We know (says St. _John_, speaking of believers in general) that we are his, by the spirit which he hath given us;” and, “He that believeth hath the witness in himself;” “because you are sons (saith St. _Paul_) GOD hath sent forth his Spirit into your hearts, even the spirit of adoption, whereby we cry, Abba, Father.” Not that I dare affirm, that there is no real christian, but what has this full assurance of faith, and clearly knows, that his Maker is his husband. In speaking thus, I should undoubtedly condemn some of the generation of GOD’s dear children, who through the prevalence of unbelief, indwelling sin, spiritual sloth, or it may be, for want of being informed of the privileges of believers, may walk in darkness, and see no light; therefore, though I dare not affirm, that a full assurance of faith is absolutely necessary for the very being, yet I dare assert, that it is absolutely necessary, for the well being of a christian. And for my own part, I cannot conceive, how any persons, that pretend to christianity, can rest satisfied or contented without it. This is stopping short, on this side _Jordan_, with a witness. And gives others too much reason to suspect, that such persons, however high their profession may be, have, as yet, no true saving grace at all.

Men, whose hearts are set on this world’s goods, or, to use our LORD’s language, “the children of this world,” act not so. I suppose there is scarce a single merchant in this great congregation, especially in these troublous times, that will venture out either his ship or cargo, without first insuring, both against the violence of an enemy, or a storm. And I suppose there is scarce a single house, of any considerable value, in any populous town or city, but the owner has taken out a policy from the fire-office, to insure it, in case of fire. And can I be so irrational as to think, that there is such a thing as securing my goods, and my house, and that there is no such thing as insuring, what is infinitely more valuable, my precious and immortal soul? Or if there be such a thing, as undoubtedly there is, what foolishness of folly must it needs be in men, that pretend to be men of parts, of good sense, and solid reasoning, to be so anxious to secure their ships against a storm, and their houses against a fire, and at the same time, not to be unspeakably more solicitous, to take a policy out of the assurance-office of heaven; even the seal and witness of the blessed Spirit of GOD, to insure their souls against that storm of divine wrath, and that vengeance of eternal fire, which will at the last decisive day come upon all those, who know not GOD, and have not obeyed his gracious gospel? To affirm therefore, that there is no such thing as knowing, that “our Maker is our husband;” or that it was a privilege peculiar to the first christians, to speak in the mildest terms, is both irrational and unscriptural. Not that all who can say, their Maker is their husband, can give the same clear and distinct account of the time, manner and means of their being spiritually united and married by faith, to the blessed bridegroom of the church. Some there may be now, as well as formerly, sanctified from the womb. And others in their infancy and non-age, as it were silently converted. Such perhaps may say, with a little _Scotch_ maiden, now with GOD, when I asked her, whether JESUS CHRIST had taken away her old heart, and given her a new one? “Sir, it may be, (said she,) I cannot directly tell you the time and place, but this I know, it is done.” And indeed it is not so very material, though no doubt it is very satisfactory, if we cannot relate all the minute and particular circumstances, that attended our conversion; if so be we are truly converted now, and can say, the work is done, and that, “our Maker is our husband.” And I question, whether there is one single adult believer, now on earth, who lived before conversion, either in a course of secret or open sin, but can, in a good degree, give an account of the beginning and progress of the work of grace in his heart.

What think ye? Need I tell any married persons in this congregation, that they must go to the university, and learn the languages, before they can tell whether they are married or not? Or, if their marriage was to be doubted, could they not, think you, bring their certificates, to certify the time and place of their marriage; and the minister that joined them together in that holy state? And if you are adult, and are indeed married to JESUS CHRIST, though you may be unlearned, and what the world terms illiterate men, cannot you tell me the rise and progress, and consummation of the spiritual marriage, between JESUS CHRIST and your souls? Know you not the time, when you were first under the drawings of the Father, and JESUS began to woo you for himself? Tell me, O man, tell me, O woman, knowest thou not the time, or at least, knowest thou not, that there was a time, when the blessed Spirit of GOD stripped thee of the fig-leaves of thy own righteousness, hunted thee out of the trees of the garden of thy performances, forced thee from the embraces of thy old husband the law, and made thee to abhor thy own righteousness, as so many filthy rags? Canst thou not remember, when, after a long struggle with unbelief, JESUS appeared to thee, as altogether lovely, mighty and willing to save? And canst thou not reflect upon a season, when thy own stubborn heart was made to bend; and thou wast made willing to embrace him, as freely offered to thee in the everlasting gospel? And canst thou not, with pleasure unspeakable, reflect on some happy period, some certain point of time, in which a sacred something (perhaps thou couldst not then well tell what) did captivate, and fill thy heart, so that thou could say, in a rapture of holy surprize, and extacy of divine love, “My LORD and my GOD! my beloved is mine, and I am his; I know that my Redeemer liveth;” or, to keep to the words of our text, “My Maker is my husband.” Surely, amidst this great and solemn assembly, there are many that can answer these questions in the affirmative. For these are transactions, not easily to be forgotten; and the day of our espousals is, generally, a very remarkable day; a day to be had in everlasting remembrance.

And can any of you indeed, upon good grounds say, that your Maker is your husband? May I not then (as it is customary to wish persons joy who are just entered into the marriage state) congratulate you upon your happy change, and wish you joy, with all my heart? Sure am I that there was joy in heaven on the day of your espousals: and why should not the blessed news occasion joy on earth? May I not address you in the language of our LORD to the women that came to visit his sepulchre, “All hail!” for ye are highly favoured. Blessed are ye among men, blessed are ye among women! All generations shall call you blessed. What! “is your Maker your husband? the holy one of _Israel_ your Redeemer?” Sing, O heavens, and rejoice, O earth! What an amazing stoop is this! What a new thing has GOD created on the earth! Do not your hearts, O believers, burn within you, when meditating on this unspeakable condescension of the high and lofty one that inhabiteth eternity? Whilst you are musing, does not the sacred fire of divine love kindle in your souls? And, out of the abundance of your hearts, do you not often speak with your tongues, and call upon all that is within you, to laud and magnify your Redeemer’s holy name? Is not that GOD-exalting, self-abasing expression frequently in your mouths, “Why me, LORD, why me?” And are you not often constrained to break out into that devout exclamation of _Solomon_, when the glory of the LORD filled the temple, “And will GOD indeed dwell with man?” ungrateful, rebellious, ill, and hell-deserving man! O, my brethren, my heart is enlarged towards you! Tears, while I am speaking, are ready to gush out. But they are tears of love and joy. How shall I give it vent? How shall I set forth thy happiness, O believer, thou bride of GOD! And is thy Maker thy husband? Is his name “The LORD of hosts?” Whom then shouldst thou fear? And is thy Redeemer the holy one of _Israel_? the GOD of the whole earth should he be called! of whom then shouldst thou be afraid? He that toucheth thee, toucheth the very apple of GOD’s eye. “The very hairs of thy head are all numbered;” and “it is better that a man should have a milstone tied round his neck, and be drowned in the sea, than that he should justly offend thee.”