George Whitefield
Sermon 12
Christ the Believer's Husband
Isaiah 54:5, "For thy Maker is thy Husband."
Although believers by nature, are far from God, and children of wrath,
even as others, yet it is amazing to think how nigh they are brought to him
again by the blood of Jesus Christ. Eye hath not seen, nor ear heard,
neither hath it entered into the heart of any man living, fully to
conceive, the nearness and dearness of that relation, in which they stand
to their common head. He is not ashamed to call them brethren. Behold, says
the blessed Jesus in the days of his flesh, "my mother and my brethren."
And again after his resurrection, "go tell my brethren." Nay sometimes he
is pleased to term believers his friends. "Henceforth call I you no longer
servants, but friends." "Our friend Lazarus sleepeth." And what is a
friend? Why there is a friend that is nearer than a brother, nay as near as
one's own soul. And "thy friend, (says God in the book of Deuteronomy)
which is as thy own soul." Kind and endearing applications 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 sight of your un-thought-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 them 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 over come
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 blesses 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 enlarged 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 further, as I suppose that a mixed multitude of saints,
unconverted sinners, and backsliders, are present here this day, I shall
endeavor to speak from the words of the text, that each may have a proper
portion, and none be went empty away.
In prosecuting this design, I will,
I. Endeavor to show, 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 recall backsliders, to my Master
Jesus!
And FIRST, I am to show, 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 surprised, 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 endeavor
to clothe 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 show 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 men. And that will lead us in a familiar way,
to show 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 honorable 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 ...
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