THE BEST COMPANY IN THE MOST LONELY CASE *
A Sermon
BY
RALPH ERSKINE (1685-1752)
A Sermon
BY
RALPH ERSKINE (1685-1752)
[*This Sermon was preached immediately before the celebration of the sacrament of the Lord's supper, at Dunfermline, August 7th, 1749. To which is subjoined, the Discourse before and at the service of the first Table.]
John xvi. 32.
—And yet I am not alone, because the Father is with me.
CONCERNING our Redeemer, who himself is God, and IMMANUEL, God with us, two things very glorious are testified, which deserve the highest attention of men and angels: 1. That God was in him. 2. That God was with him. How God was in him, is declared, 2 Cor. v. 19. "God was in Christ, reconciling the world to himself, not imputing their trespasses to them; and hath committed to us the word of reconciliation." How God was with him, is declared, not only by others, as Acts x. 38. where Peter shews, "How God anointed Jesus of Nazareth with, the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil; for God was with him:" and by Nicodemus, John iii. 2. saying unto him, "Rabbi, we know that thou art a teacher come from God; for none can do these miracles that thou dost, except God was with him:" But also we have it here declared, out of his. own blessed mouth, how God the Father was with him, even in his most deserted and afflicted circumstances; when, as it is said, Isa. lxiii. 3. "He trode the wine-press alone, and of the people there was none with him:" yet, how it fared with him then, he could best tell himself; I am not alone, because the Father is WITH me.
We are expecting this to be a communion-day, tho' it be a day of darkness, and of men's deserting us, most sinfully and shamefully*: yet, from Christ's blessed experience, we may have hope of its being a day of God's presence with us; and that when communion with man is sinfully infringed, yet communion with God may be happily enjoyed.
[*Several expressions of a similar nature to these in this paragraph, are to be met with in this Sermon. The bond of union being broken by this time, in the Associate Body, gave rise thereto; and the extravagant and unprecedented measures of the separating Brethren, in breaking up communion with [at this occasion with-holding their usual assistance] and passing sentences upon their Brethren, laid a foundation for them. See the ground thereof laid open above, page 349. and more fully. Vol. VII. page 466,—470. 479, 480.]
The disciples of Christ having made a fair profession of their faith and proficiency, by his. plain doctrine delivered in the verses preceding; he, knowing their forwardness and presumption, checks it in these words, verse 31. "Do you now believe?" And warns them here, how quickly their faith would be tried; and the want and weakness of it would discover itself.
Whence we may observe, That presumption amongst professors and disciples of Christ, portends a winnowing and silting storm at hand : "Behold, the hour cometh; yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone." Christ ushers in his warning with a Behold! that we may attend ; for the doctrine of trials a-coming is but carelessly heard by secure and presumptuous Christians, and it is little pondered : but we are here taught, that the hour of trial is appointed and ordered of God ; and that the storm may be very violent, like a scattering wind, such as seems to be blowing in our day: “Ye shall be scattered, every man to his own, and leave me alone." This came presently to pass; for, "Then all the disciples forsook him, and fled," Matth. xxvi. 56.
Hence, Sirs, we may learn, that the scattering and dissipating of the society of God's people, is then not only the affliction, but the sin of professors; and their great weakness, when the trial and temptation makes them leave their good old Master, to turn aside from him, and betake themselves to some new shift.
"Ye shall be scattered, every man to his own;" that is, as in the margin, to his own HOME; or to his own way, to his own side or party; " And shall leave me alone." Whence observe, that even real disciples may be deserters of Christ for a time; and so may these who are really suffering for the name of Christ, be deserted of true disciples, as Christ himself was. And now, tho' none could join with him in enduring the sufferings he underwent, whereby he redeemed his people; and though it was his care to have them exeemed from suffering with him, saying to the soldiers, "If ye seek me, let these go their way," John xviii. 8. yet it was a part of his trial to be. thus left alone. Christ knew he was thus to be left of men; "Ye shall leave me alone:" and he was resolved to stand alone. Observe, that let never so many desert Christ, and his truth, yet he will own and stand to it: and we ought to stand to the truth, though we should stand alone: nor ought we to be ashamed to be left alone as Christ was.
But now, Christ having prophesied, that his disciples should be scattered, and leave him alone, we have here the comfort he had amidst the affliction of solitude and dereliction of men. This he expresses,
1. Negatively; Yet I am not alone: that is, absolutely. Though left by you, yet I am not quite destitute of company.
2. Positively; giving both the reason why he was not alone, and the account of that blessed company he had; Because the Father is with me. Our Lord Jesus knew, that, in all his sufferings, he would have the constant presence, and powerful assistance of his heavenly Father. In this matter, our Lord Jesus Christ, the glorious Head of the body, the church, exemplified, in his own case, the case and condition of his people when they are brought to suffering, solitary, desolate and deserted circumstances: they are not so very desolate and solitary as men are ready to judge; for, though they be left alone, yet they are not alone, while God is present with them.
Such is the mystical and spiritual union betwixt Christ and all believers, that seeing he and they are denominated one, 1 Cor. xii. 12. "for as the body is one, and hath many members; and all the members of that one body being many, are one body, so also is Christ:" therefore, I consider Christ here speaking as a public person; even the public head and representative of his people: and, consequently, what was laid by the glorious Head in his sufferings, and lonely circumstances, is applicable to, and may be said by, every member of Christ, in whatever afflicted, lonely, or solitary circumstances they are; I am not alone, for the Father is with me.OBSERV. That as it was the comfort of Christ personal, in his lonely sufferings; so it is the comfort of Christ mystical, the church, in all their trials, and defeating circumstances, to have it to say, “I am not alone, for the Father is with me.”
The doctrine, therefore, that I would discourse upon, as the Lord shall enable, for further opening of this text, is as follows:
In speaking to this, subject, the method may be the following.
I. To speak of God the Father's presence with Christ, as it is here expressed, I am not alone, for the Father is with me.
II. Of God's presence with his people, as it redounds from Christ the head, to them as the members; shewing how they are not alone, but have the Father with them.
III. Point out the special comfort included in the presence of God, as represented or denominated by the first person of the glorious Trinity, The Father is with me: how this made for the comfort of Christ in his sufferings, and how it makes for ours.
IV. Offer some grounds and reasons of the doctrine, why God was thus present with Christ, and why he is present with his people.
V. Deduce some Inferences for the Application of the whole subject.
I. We are to speak a little of God's presence with Christ, in his mediatorial undertaking and sufferings, as it is here expressed; I am not alone, because the Father is with me.
In order to the explaining of this, we may take up the import thereof in the following views: 1. We may view it as it is negatively expressed, I am not alone.—2. As it is positively expressed, The Father is with me. 3. Relatively, as it is the Father's presence. 4. Subjectively, as it is Christ he is present with; With me.
1st, View it as expressed negatively; I am not alone. Whoever do, or shall desert me, and whoever now be against me, so as I seem to be quite destitute, being really lest of men, yet I am not alone; that is, in point of company; I am not alone, having the Father with me. I am at no great loss for want of company in my sufferings and solitude: men have left me alone, yet I am not alone, while I have my best company still with me.—Again, I am not alone in point of number; there are more with me than are against me: the Father's presence is more than all the multitude of creatures, should they all leave me.—Again, in point of friends I am not alone: though earthly friends have left me, my heavenly Father, and best friend, is with me.-— Again, in point of fellowship I am not alone: though fellowship with men be withdrawn, yet fellowship with the Father is not.—Again, in point of absence I am not alone; for the Father is present, Psalm xvi. 8. “He is at my right-hand; therefore I shall not be moved.”— Further, in point of distance I am not alone; for the Father is near, Isa. 1. 8. “ —He is near that justifieth me.”—Likewise in point of confinement I am not alone: though now imprisoned, yet the Father is with me, to take me from prison, and from judgment, Isa. liii. 8.— Nor will he leave my soul in hell, Psalm xvi. 10.— Finally, in point of assistance I am not alone; for, “The Lord God will help me; therefore I shall not be consounded, Isa. 1. 7.—Therefore will I set my face like a flint.”—In these respects, though others left him alone, yet he was not alone.
Again, upon this same negative expression, I am not alone; that is, I am not left alone in my present business and battles. He was not left to work alone; for, says he, John v. 17. “My Father worketh hitherto, and I work.” And John xvi. 10. his words and works were both the Father's; “Believest thou that I am in the Father, and the Father in me: the words that I speak unto you, I speak not of myself, but my Father that dwelleth in me, he doth the work.”—He was not left to wrestle and fight alone, when he encountered principalities and powers; “Who is mine adversary? let him come near unto me : behold, the Lord God will help me; who is he that shall condemn me?” Isa. l. 8, 9.—He was not left to suffer reproach alone: the reproaches that were cast upon him lighted upon his Father: therefore he says, “The zeal of thine house hath eaten me up: and the reproaches of them that reproached thee hath fallen upon me,” Psalm lxix. 9.—He was not left to suffer violence and cruelty alone; for, tho’ no creature was with him, the Father was with him, supporting him and helping him to bear all indignities cast upon him: “I gave my back to the smiters, and my cheeks to him that plucked off the hair: I hid not my face from shame and spitting; for the Lord God helped him,” Isa. l. 6, 7.—He was not alone in suffering death; for, tho' the Father did not die with him, when the human nature of Christ gave up the ghost; yet the Father was with him in death, and upheld him in suffering death and wrath both; “Behold my Servant whom I uphold,” Isa. xlii. 1.—He was not left alone in the grave; even there the Father was with him, setting a watch of another fort than Pilate and the chief priests did; theirs was but a pitiful watch without, but his was a powerful watch within the tomb, defending his sacred body from the least putrefaction; "Neither wilt thou suffer thine holy One to see corruption," Psalm xvi. 10.—Thus he was not alone.
2ndly, View the positive expression, My Father is with me. Why, not only as God was the Father with him essentially; sor, he could say, in this respect, “I and my Father are one,” John x. 30.: but as Mediator, God-man, in his whole mediatorial work of doing and suffering. And he was so in these following respects, which I must but name.
1. The Father was with him authoritatively, Exod. xxiii. 21. “My name is in him,” says God. He came about his Mediatory work, in the name and authority of his Father, and so was sealed and authorised to be his great Ambassador; “Him hath God the Father sealed,” and sent him upon his and our errand: and hence he says, John viii. 29. “He that sent me is with me: the Father hath not left me alone.”
2. The Father was with him operatively; he was no idle spectator of his work, but wrought in and by him; John xiv. 10. “The Father that dwelleth in me, he doth the work.—John x. 25. The works that I do in my Father's name, they bear witness of me.” And in the work of witness-bearing, he saith, John viii. 16. “I am not alone; but I and the Father that sent me.” And hence, again, '
3. The Father was with him corroboratively, strengthening him. Christ is the man of God's right hand, whom he hath made strong for himself, Psalm lxxx. 17. Ixxxix. 21. And it is to Christ primarily that promise is made, Isaiah xli. 10. “Fear not, for I am with you; be not dismayed, for I am thy God: I will strengthen thee,” &c. It is said of him, Mic. v. 4. "He shall stand and seed in the strength of the Lord." Again,
4. The Father was with him repletively, filling him with all his fulness Col. i. 19. “It pleased the Father, that in him should all fulness dwell.—Chap. ii. 9. for in him dwelleth all the fulness of the Godhead bodily."— O what a well-furnished dwelling-place is Christ! What a well-furnished house is he !—The Father hath taken all his plenitude and furniture with him in to Christ. O Sirs, here is good lodging for poor souls! The Father and all his fulness Is with him. May we this day behold his glory, full of grace and truth! Again;
5. The Father was with him approbatively, approving all that he did, and being well-pleased with him, and in him; “Lo, a voice from heaven, saying, This is my beloved Son, in whom I am well-pleased,” Mat. iii. 17. He was able to say, John viii. 29. "I do always the things that please him." He had his Father's approbation in every thing he did. Again,
6. The Father was with him affectionately: he had not only his approbation, but his love and affection. He was the object of his Father's love and delight, even in his doing and dying; “Therefore doth my Father love me, because I lay down my life that I might take it again, John x. 17. Behold mine Elect,” says the Father, “in whom my soul delighteth,” Isa. xlii. 1.
7. The Father was with him victoriously, making him a glorious Conqueror, according to the promise, Psalm lxxxix. 24. " In my name shall his horn and power be exalted.—He shall not sail nor be discouraged, till he hath set judgment in the earth," Isa. Ixii, 4. And hence the prince of this world was judged by him; and he spoiled principalities and powers, and triumphed over them in his cross.—In a word,
8. The Father was with him perpetually, and will be with him for ever: in this respect he was never alone, for the Father was always with him : the promise, "I will never leave thee," was first to him.
3dly. The next view we may take of Christ's words here concerning the divine presence with him, is relatively; or of God under the relation of a Father being with him: The Father is with me. And here we might expatiate on the import of the words, under this view, in pointing out what of the Father was with Christ, when he was left alone, and none with him but the Father. It says, in this view, these and the like things following, namely, That not only the Father's countenance was with him, when he wanted the countenance of creatures, and had no man to favour him, the Father's favour was present; "With favour did he compass him about as with a shield:" but also, the Father's Spirit was with him; for he said, "I have put my Spirit upon him, he shall bring forth judgment to the Gentiles." He had the Spirit above measure given him. The Father's words were with him, as well as his Spirit; for, as he gave him the tongue of the learned, to speak a word in season to the weary; so he said of him, “This is my covenant, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever," Isa. lix. 21.—The Father's heart was with him: he is the temple of which God hath said, “Mine heart and mine eyes shall be there continually.” His heart-love is with him; and he hath said; “His loving-kindness will he not take away from him.” His heart's delight is with him; and therefore he is called his beloved Son, that is in his bosom; his dear Son.—Again the Father's hand, as well as his heart was with him; “His hand was upon the man of his right-hand; and he upheld him with the right-hand of his righteousness.—The Father's perfections were with him, and all his treasures; for, “In him are hid all the treasures of wisdom and knowledge:” yea he is the wisdom of God, and the power of God: and with him is the mercy and truth of God; "My mercy and my faithfulness, with him ye still shall be.”—The Father's gifts and graces were with him; “He received gifts for men, even for the rebellious, that God the Lord might dwell among them,” Psal. lxviii. 18. The Father's secrets were with him; and his mind, will, and council: "No man hath seen God at any time: the only-begotten Son, that is in the bosom of the Father, he hath declared him.”—His Father's hosts and armaments were with him; for, he that is the Lord of hosts gave his angels charge concerning him: and it is said, "He saw that there was no man, and wondered that there was no intercessor: therefore his own arm brought salvation to him, and his righteousness, it sustained him. And he put on righteousness as a breastplate, and an helmet of salvation upon his; head," Isa. lix. 16,17.—Likewise his Father's ornaments were with him : and hence he says, Isa. Ixi. 10. “I will greatly rejoice in the Lord ; my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, and covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.”—What shall I say? his Father's glory was with him: this was his great name, “The brightness of the Father's glory.” and this was his great end in coming, doing, and dying, to glorify him on earth, who said of him, and to him, “Thou art my Servant, O Israel, in whom I will be glorified," Isa. xlix. 3.—The Father's majesty was with him; for it was said, Micah v. 4. “He shall stand and seed [or rule] in the strength of the Lord, in the majesty of the name of the Lord his God.”—The Father's rest was with him: here he sound rest and satisfaction to his awakened sword of justice; even in him, "Who gave himself for us, an offering and a sacrifice, of a sweet smelling savour unto God:" and hereupon he hath said, "This is my rest, here will I stay."—The Father's blessing was with him; therefore it is said, "Thou art fairer than the sons of men; grace is poured into thy lips; therefore God hath blessed thee for ever," Psalm xlv. 2. He hath blessed him, and he shall be blessed, and "Men shall be blessed in him."—Why then, he is not alone, for the Father and all his furniture and fulness, is with him.
4thly, The next view of this expression is to consider it subjectively, with reference to Christ, the subject or person with whom the Father is; With me, says Christ: I am not alone, because the Father is with me.—The Father was with him in his sonship, as he was his natural Son. He and Christ could never part: and as he was his federal Son, as the new-covenant Head, Psalm lxxxix. 26. it is said, "Thou art my Father, he shall cry; thou art my God alone."—The Father was with him in his manhood: he that prepared for him a body, a human nature, still sustained that nature; and it subsists only in the Person of the Son of God; and, “Great is the mystery of godliness, God made manifest in the flesh,” 1 Tim. iii. 16.—The Father was with him, both in his voluntary undertaking the work of our redemption, and in the execution of the whole work: and hence the Father's will and his will were both recorded together among the archives of heaven; “In the volume of thy book it is written of me, I delight to do thy will, O my God,” Psal. xl. 6, 7.—The Father was with him in his prophetical office; for, as he gave him to be a light to the Gentiles; so he gave him the Spirit of wisdom and revelation to rest upon him: so that he taught as one having authority, ,and not as the scribes: “Never man spake like this man;” for he had the tongue of the learned given him of the Father.—The Father was with him in his priesthood, Psal. ex. 4. “The Lord hath sworn, and will not repent, Thou art a Priest for ever.” And in this service, wherein he fulfilled the law; and in this suffering, wherein he satisfied justice, the Father boasts of his assisting presence which he gave him; “Behold, my Servant whom I uphold:” and then he raised him upon the third day, and set him on his right-hand, to make continual intercession for us.—The Father also was with him in his kingly office, saying, “I have set my King upon my holy hill of Zion; with my holy oil have I anointed him.” And how does he assist him in the work peculiar to this office? By giving him all power in heaven and in earth, whereby he was able to conquer subjects to his obedience, and trample his enemies under his seet. So much for the first head, concerning the Father's presence with Christ, included in these words, "I am not alone, because the Father is with me."
II. The second thing proposed, was, To speak of God's presence with his people, as it redounds from Christ the Head to them as members; and how they are not alone, but have the Father with them. And here, without launching forth into this great subject of the divine presence, I shall, confine myself to the views of it already mentioned, with relation to the glorious Head; in and through whom they share, according to their measure, of the Father's presence in all their duties and difficulties, so as it may be said, They are not alone, for the Father is with them. —In so far as this takes place, so far shall we have communion with God in Christ to-day. Though the presence of God, with Christ the Head, as to the manner and measure of it, is ineffably superior to any presence of his with mere creatures, either in heaven or earth; yet, by virtue of the near union betwixt the Head and the members, even these on earth, they are made partakers of this privilege, in the manner whereof they are capable, through grace, and in the measure wherein he sees fit to communicate himself. And,
1. It may be said negatively, They are not alone, tho' all the world should turn their back upon them, and leave them alone; Christ says, in his Father's name, John xiv. 18. 23. “I will not leave you comfortless.—If a man love me, my Father will love him; and we will come unto him, and make our abode with him.” And therefore, they are not alone in point of company, number, friendship, fellowship, or any other respects before-mentioned. Nor are they left to work alone; for, it is God that worketh all their works in and for them; and worketh in them both to will and to do, of his good pleasure.—He does not leave them to stand alone in the battle; even when they may say, with Paul, “No man stood with me; Nevertheless the Lord stood with me, and strengthened me.”—He leaves them not alone to suffer reproach and ignominy; for, he is at hand to mark it down: “Thou halt known my reproach, and my shame and my dishonour; mine adversaries are all before thee,” Psal. Ixix. 19.—He leaves them not to be alone in suffering persecution, by tongue or hand for his sake; nay, he says of that cross, not only half-mine, but wholly so; “Saul, Saul, why persecutest thou me?”—He leaves them not to be alone in suffering violence, even when it is covered with deceit and falsehood: he tears the covering to pieces, and redeems their soul from deceit and violence.—He leaves them not to lie alone in the dark and cold nights of trials and tribulation: they always have his real presence, and they always affect his sensible presence, with the church, Song i. 13. “A bundle of myrrh is my well-beloved unto me; he shall lie all night between my breasts.”—Yea, he leaves them, not to die alone; he says, Fear not to go down to Egypt, I will go with you; nor down to the grave, I have gone before you, and will go with you. In the faith whereof they may say, when passing through the valley of the shadow of death, “I will fear no evil, for thou, art with me.”— Thus they are not alone.
2. It may be said positively, The Father is with them. And here there is some resemblance between the Father's presence, that Christ had, and his presence which they have thro' Christ. Was the Father with him authoritatively, having his name upon him? Tho' none were ever clothed with such authority as Christ, yet his people share of his Father's name, in as far as they are helped to walk in the name of the Lord their God, for ever and ever, Micah iv. 5.; and in the name of their God to set up their banner, Psal. xx. 5.—Was the Father with him operatively, doing all the work? So they have the Father with them, when they have it today, Isa. xxvu 12. "Thou halt wrought all our works in us and for us;" and when they employ God in Christ as their doer and worker, saying, as Psal. cix. 21, "Do thou for me, O God the Lord, for thy name's sake:" and Psal. lvii. 2. " I will cry unto God most high; unto God that performeth all things for me."—Was the Father with him corroboratively, strengthening him in his doing and suffering? Well, they may be said to have the Father thus with them, in and thro' Christ, when, with Paul, they can say, "I can do all things thro' Christ strengthening;" and, "Thro' God we shall do valiantly," &c. Was the Father with Christ repletively, filling him with all his fulness? Believers have a large share of this presence, when they come to understand that of the apostle, Eph. iii. 19. even by knowing the love of Christ that passeth knowledge; to be filled with all the fulness of God; that is, with all that grace, knowledge, love, holiness, and joy that God allows gradually here, and more perfectly hereafter. And, indeed, we are but at best very small vessels, that can take in but a little of this ocean of divine fulness: some have got such a fill as to cry out, Lord, the clay vessel can hold no more.—But again, Was the Father with Christ approbatively ? So his people have his approbation, when they wait on him, and keep his way: they have his favourable presence; and hence it is said, "His countenance doth behold the upright, Psal. xi. 7.—Was the Father with him affectionately? So the Lord is with them that love him; "I love them that love me. The Lord takes pleasure in them that fear him, and that hope in his mercy," Psal. cxlvii. 1. And he sometimes, by inward manifestation, makes them know that he loves them, Jer. xxxi. 3. “I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee." Yea, sometimes by his outward dispensations, and certain tokens, makes their enemies know that he loves them, Rev. iii. 9. “Behold, I will make them of the synagogue of Satan, which say they are Jews and are not, but do lye; behold, I will make them to come and worship before thy seet, and to, know that I have loved thee.”—Again, was the Father with Christ victoriously? Even so, in and thro' him that loved them, they are made victors and conquerors, and more than conquerors over sin, and Satan, and the world: and the more they are made to triumph over their enemies, the more evidence have they of God's presence with them victoriously.—And was, the Father with Christ perpetually? This indeed does insure his perpetual presence with them; for, it is upon Christ's head he hath promised to each of them, “I will never leave thee, nor forsake thee:” and therefore boldly may believers say, “The Lord is my helper; and I will not fear what man can do unto me,” Heb. xiii. 5, 6.
3. It may be said also in the relative view of the words, respecting the Father, or what of the Father is with them, as with Christ. Why, his presence with them not only imports, that they have the Father's favour and countenance in and through Christ; but also the Father's Spirit and word which was promised to be with Christ, and with his seed, and seed's seed for ever: that they have the Father's heart and hand with them; that his heart is towards them; and he upholds them with the right-hand of his righteousness; that his attributes surround them, as the mountains are about Jerusalem. His presence lies in his exerting these perfections for their good, while his wisdom is present to direct them; his power, to protect them; his holiness, to sanctify; his righteousness, to justify them; his all sufficiency to supply them; his mercy, to pity and pardon; and his truth and faithfulness, to be a shield and buckler to them; and to secure the accomplishment of all the promises of the covenant for them.—Again, it imports, that as the Father's gifts and graces, laid up in Christ, are communicated, in some measure; while out of his fulness they receive grace for grace: so the Father's secrets are with them in some degree; "The secret of the Lord is with them that fear him, and his covenant to make them know it," as the marginal reading is, Psal. xxv. 14.—Also, that the Father's hosts are with them; for, "The angel of the Lord encamps round about them that fear him." God's hosts and guard about them, make the name of the place where they are, Mahanaim, that is, two hosts, or camps, Gen. xxxii. 2.—It , imports likewise, the Father's ornaments put upon them, that he put upon Christ; even that garment of salvation, and robe of righteousness, wherewith Christ rejoiced so much to be clothed for their sakes.—It imports, together with an impression of the Father's glory and majesty in Christ upon them, their sharing of the glorious rest of God in Christ, the Father's Beloved; and so they have the Father's blessing with them, in him, whom he hath blessed for ever.
4. We may view the words subjectively, with respect to them with whom the Father is. As he was with Christ in his person, offices, undertaking, and execution of his offices; particularly, when he was left alone in his sufferings; so he is with the followers of Christ, his members, especially in their solitary and afflicted circumstances: the Father is with them in their person, their names, their characters, and offices, when these are attacked by the fury and violence of men and devils; because he was with Christ in these circumstances, supporting and upholding him; and because the lovers of his name have his word for that chain of blessings and comforts, promised, Psal. xci. 14, 15.
I'll save and set him free;
Because my great name he hath known,
I will him set on high.
He'll call on me, I'll answer him;
I will be with him still,
In trouble to deliver him,
And honour him I will.
III. The third thing proposed, was to observe the special comfort included in the presence of God, as represented by the first Person of the glorious Trinity, namely, God the Father: or, how this made for the comfort of Christ in his sufferings; and how it makes for his people's, in their trials.
1st, How it made for the comfort of Christ, in his sufferings, to have the presence of God, as he is God the Father; The Father is with me. In order to understand this, let it be considered, that the word Father, out of Christ's mouth, when he was in this world, implies some things relating, 1. To Christ's frame towards God: and also, 2. Some things with respect to the Father's demeanour toward Christ.
[l.] It implies some things relating to Christ's frame towards God; namely,
1. That Christ was under a humble acknowledgement of God's superiority over him. Christ, as touching his divine nature, was equal with the Father; for, "Being in the form of God, he thought it no robbery to be equal with God," Phil. ii. 6.: but, as touching his manhood, and mediatorial offices, he was inferior to his Father, as his servant; and hence he says elsewhere, "My Father is greater than I." Our Lord here humbly acknowledged, that the Father is his superior; yet under obligation to bear his charges.
2. The word Father here implies, Christ's deep sense us God's affection to him. The sense of this strengthened him to act for his Father in his younger years; when his parents missed him, and sought him sorrowing, he said, "Wherefore was it that ye sought me? Wist ye not that I must be about my Father's business?"— Luke ii. 49. And this sense of God's dear affection to him, he maintained to the last; and expresses it, John xvii. 24. "Father, thou lovedst me before the foundation of the world."
3. The word Father here implies, Christ's owning his obligation unto duty ; the duty of a Son and Servant ; who was also sure that God would not fail to act the part of a Father, by giving him his presence and assistance: I am not alone, for the Father is with me.
4. It implies Christ's dependence upon God, and his self-insufficiency as roan ; that is, Christ did not think that he could subsist, or persist, and hold out of himself. Though his human nature subsisted in his divine person; yet, without the Godhead, which was one and the same in each person thereof, he know he could not go through with his work: and knowing the unity of the Godhead, he could well say, as God the Son, I am not alone; yet, as the Son incarnate, he expresses his dependence upon the Three-one God, here denominated by the Person of the Father; I am not alone, because the Father is with me. And here ineffable comfort and support is inclosed and comprehended in this dependence of Christ upon the Father.
[2.] It implies, on the other hand, some things with respect to the Father's demeanour towards Christ.
1. How much God the Father was endeared unto him, even as his dear Son; "His Servant, whom lie upheld; his Elect, in whom his soul delighted; and his beloved Son, in whom he was well-pleased."— Here is comfort.
2. Father implies a determinate and inviolable purpose, in God, to promote and advance Christ as his Son and heir; and to confer eminency and dignity upon him. God is here looked upon, by Christ, as the God that must advance him, and exalt him, however he is now abased, humbled, and thrown down: hence, John xvii. 1. Christ doth not sooner fill his mouth with the name Father, but his heart is full of hope and expectation of God's advancing and glorifying him; "Father, glorify thy Son;" and, verse 5. "O Father, glorify thou me." Here then was ground of comfort.
3. Father imports friendship, and friendly dealing that he expects from God, when earthly friends were leaving him, and cruel enemies surrounding him; many bulls compassing him about; strong bulls of Bashan besetting him. When they were tearing to pieces, and bringing him down, the Father was a friend to bear him up. They were potent enemies, but here was an omnipotent friend at hand.
4. The Father, by way of eminency, imports, not only the nearest relation to Christ, but the highest help, the most honourable and glorious assistance. The Father, who stands obliged to help me, might Christ say, not only as he is my Father, but as he is the Father eminently; even the Father of mercies; the Father of lights; the Father of spirits; the Father of eternity: the Father of mercies cannot be cruel or untender to me; the Father of lights cannot leave me in darkness; the Father of spirits cannot leave my soul in hell; the Father of eternity cannot but make the death of his eternal Son to be the door of eternal life.
2dly, How does it make for the comfort of his people, that the Father is with them; or, that they have the presence of God, as represented and denominated by the first Person of the glorious Trinity, the Father? I shall shew you, that this view is comfortable in several respects.
1. It is comfortable, as it imports the kindliest enjoyment of God's presence, namely, the Father of Christ, and a near relation of ours in him. We cannot conceive of God as our Father, without conceiving him to be first the Father of Christ, who is his eternal Son, our Lord and Redeemer, and as our Father in him, who calls us brethren, and is not ashamed to do so, Heb. ii. 11.; only he must be owned to be the elder brother, and the first-born among many brethren. O! what joy and comfort results, from this view of our having one and the same Father with Christ, and his being our own God and Father in him, who says, "I ascend to my Father, and your Father; to my God, and your God?"
2. It is comfortable, as it imports the highest enjoyment of God's presence: it is the top enjoyment, to have the Father with us. Though our enjoyment of God doth not begin with the enjoyment of the Father first; for, we come first to Christ; yet it ends or lands in the Father through Christ, the way to the Father, John xiv. 6.; who being the first Person of the glorious Trinity, in the order of subsistence, it speaks' out the most high, and honourable, and glorious enjoyment: then does the soul indeed dwell on high, as it is said, Isa. xxxiii. 16.
3. It is comfortable, as it imports the fullest enjoyment of God's presence. As God cannot be a Father without a Son; so it imports communion with the Father and the Son: "Truly our fellowship is with the Father, and with his Son, Jesus Christ," 1 John i. 3. And as the Spirit naturally proceeds from the Father and the Son; so it imports also communion with the Father and the Son, by the Spirit; and consequently, that plurality of the divine presence our Lord speaks of, John xiv. 23. "We will come, and make our abode with him."
4. It is comfortable, as it imports the surest enjoyment of the divine presence. We may enjoy benefits from God, and yet not enjoy himself; we may have common influences and gifts of the Spirit, and yet be cast-aways. Yea, the disciples of Christ may see and enjoy him, and yet not be sure that they enjoy the Father's presence and favours nor can they reckon the enjoyment of Christ sure work, unless they have the Father manifested to them, as appears from Philip's words to Christ, John xiv. 8. “Shew us the Father, and it sufficeth us:” intimating, that while their faith looked only to Christ, as man, present with them, they were still uncertain and unsatisfied: therefore, as Christ pointed out their duty of looking so to him, as to see the Father in him; so it is remarkable, I think, in this chapter, where our text lies, that after Christ spoke so much to them of the Father, then they began to say, verse 39. "Now we are sure; now we believe."— It is a sure enjoyment of God, to see the Father in the Son, or to see that God is well-pleased in him.— Without this, our faith itself does not assure us of freedom from the Father's wrath: but viewing the Father in him, is sure work.
5. It is comfortable; as it imports the clearest enjoyment of God , yea, both clear in itself, and clearing to the mind and conscience. Our Lord's doctrine here in the context concerning the Father, made the disciples say, ver. 29. "Lo, now speakest thou plainly, and speakest no proverb." Notwithstanding all that Christ had said of himself, and of the Holy Ghost, whom he was to fend, yet their minds were in the mist, as it were, till they heard him speak more directly and distinctly of the Father ; and then, though they were too confident of their faith, as appears by the check that Christ here gives them, yet they profess they were further illuminated than before; "Lo, now speakest thou plainly." Indeed, the mind is clear when it views the Father in Christ; for then we see Christ truly and clearly, when we see God the Father in him. The conscience also is cleared, when it views the Father in Christ, and comes to the Father in the Son; for then it is justified in the court of the last resort: "It is God that justifies (even God the Father); who then shall condemn?" Rom. viii. 33, 34.
6. It is comfortable, as it imports the steadiest enjoyment of God; for, having the Father with us, and our fellowship with the Father, we can win no farther in our motion. While we believe in Christ, we are on the way to the Father, John xiv. 6. I am the way; but when we come to the Father, and get the Father with us, then we are just at the end of our way, the end of our faith, the end of our journey, as it were, and are fixed in the centre of rest. When you come to ordinances, must you rest there? No: you come to Christ in them, as the church said, Song iii. 4. "I went a little further, and I found him whom my soul loveth." Well, but when you come to Christ as the way, may you rest there? Nay: you must go yet a little further, and come to God in him, or to the Father by him; "By him we believe in God, who raised him from the dead, and gave him glory, that our faith and hope might be in God," 1 Pet. i. 21. A man never stands firm and steady till then.
7. It is comfortable, as it imports the needfullest enjoyment of God; or, such a divine presence as answers all the needs of the soul, and all the defects of a lonely case. Why, the heavenly Father being present, they enjoy all the privileges of these who are the children of such a Father. Do they need divine pity? The Father is with them for this end; "As a father pities his children, so the Lord pities them that fear him." Do they need divine sympathy? The Father is with them for that end; and, in all their afflictions he was afflicted. He that toucheth them, toucheth the apple of his eye. Do they need provision? The Father is with them to provide for his children. Do they need instruction ? This is a father's work; and for this end the Father is with them to teach them to profit, and guide them with his eye. Do they need kindly chastisement ? This is a father's work: and as father chastiseth his children whom he loveth, and then backs the chastisements with embracements: see how God the Father doth both; Jer. xxxi. 18. "I have surely heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised; as a bullock unaccustomed to the yoke," &c. There is chastisement. Verse 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, saith the Lord."— There is the embracement. Whatever thy need of divine fatherly care to be taken about them, his being with them as the Father, answers and supplies all their needs, according to his riches in glory, by Christ Jesus.
8. It is comfortable, as it imports the sweetest enjoyment of God's presence : for, when the Father is with them, they drink at the fountain-head, where the water is sweetest, as it is said, Dulcius ex ipso sonte bibuntur aquæ. God the Father, who is the fountain of the Trinity, in respect of the priority of order in subsistence, he is the fountain of living waters: the fountain-head of our salvation and consolation. And however sweet the streams are, yet it is sweetest drinking at the fountain: by enjoying the fountain, we enjoy all that can issue from it. And hence the enjoyment of God in Christ is never more sweet, than when the heart leaps out at the mouth with an ABBA, Father, Rom. viii. 15. Gal. iv. 6. Then may the soul well say, I am not alone, for the Father is with me.—Thus you see the special comfort included in the presence of God, as represented by the first person, The Father is with me.
IV. The fourth general Head was, To offer some grounds and reasons why God was thus" present with Christ; and why he is present with his people, especially in their sufferings and lonely circumstances.— And,
1st, Why was God the Father with Christ, in his work of doing and suffering?
1. The Father was with him, because he was both his Son and his Sent. As he was his Son, he had a necessary, natural right to his presence; for, "He and his Father are one." As he was his Sent, his sent servant, his sent ambassador, he had a necessary federal right to his presence, by virtue of the covenant God the Father made with him. Psalm Ixxxix. 3. "I have made a covenant with my chosen." And hence he says, "He that hath sent me is with me."
2. The Father was with him, because he did always what was pleasing to him; “He that sent me is with me: the Father hath not left me alone; for I do always these things that please him," John viii. 29. He was a Son and Servant, that never did a thing displeasing to God; nay, he never did an action but what was pleasing to him.
3. The Father was with him, because he loved him from everlasting, being the Son of his bosom, his dear Son, and his eternal delight, Prov. viii. 30. "I was daily his delight:" and therefore he says of him, "Behold my Servant, whom I uphold; mine Elect, in whom my soul delighteth," Isa. xlii. 1.
4. The Father was with him, because he loved a company, a world of mankind sinners, elect according to the foreknowledge of God; for whose sake he sent him on the errand of their redemption. "God so loved the world, that he gave his only begotten Son: and he sent him, that the world through him might be saved," John iii. 16, 17. This saving work was what bred in the Father's bosom, where Christ lay; whence he was sent upon this love-errand; and therefore the Father was with him in the work.
5. The Father was with him, because he was with the Father. From all eternity he was always with the Father; "The Word was with God," John i. 1. And when the Word was made flesh, and assumed our nature, he was always with the Father in his thoughts, and words, and walk. He was always with God; and therefore God was constantly with him; "I have set the Lord always before me: because he is at my right-hand, I shall not be moved," Psalm xvi. 8.
6. The Father was with him, still upholding him in his doing and suffering work, because his glory was concerned in that work, and Christ was to glorify him on earth ; therefore he said to him, Isa. xlix. 3. "Thou art my servant, O Israel, in whom I will be glorified." And accordingly Christ could say, John xvii. 4. "Father, I have glorified thee on the earth; I have finished the work which thou gavest me to do." This God-glorifying work, of suffering to the satisfaction of justice, behoved to be the work of God: tho' Christ only was the sufferer, yet the Three-one God behoved to be the supporter of him; that is, beside the divine nature of the Son, the super-eminent presence of God the Father, and the super-eminent unction of the Holy Ghost; that the glory of the work might redound to the whole blessed Trinity, which is one God, who could not give the glory of this work "to another;" I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light to the Gentiles, &c. I am the Lord, that is my name, and my glory will I not give to another," Isaiah xlii. 6, 7, 58. Thus Christ brought glory to God in the highest; and therefore God was with him, that God might have the glory of the work. I am not alone, because the Father is with me.
2dly, Why will God be present with his People, especially in their suffering and lonely circumstances? In general, because he was with Christ, therefore he, will be with them, and allow them his gracious presence. More particularly,
1. The Father is with them, because of his relation to them, and theirs to him, in and through Christ. He is their Father, and they are his children; and will inch an indulgent, merciful Father, from whom all other fathers derive their paternal affection, will he leave them alone and deny them his presence, and forsake his children? Nay, Zion may say, thro' unbelief, "The Lord hath forsaken me, and my God hath forgotten me: but can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget; yet will I not forget thee, saith the Lord," Isa. xlix. 15, 16. There may be unnatural mothers; but he cannot be an unnatural Father: "Behold I have graven thee on the palms of my hands; thy walls are continually before me."
2. The Father is with them, and will not leave them alone, because this is the tenor of the new covenant, Heb. xiii. 5. "I will never, never, never leave thee, nor forsake thee." The five negatives here in the original, import the strongest assurance given, that he will not leave them alone, but will be with them. He hath promised to abide with them by his Spirit, the Comforter, to abide with them for ever; and will he not perform his promise, who hath faithfulness for the girdle of his loins? Yea, "The mountains shall depart, and the hills be removed, but his kindness shall not depart from them, neither shall his covenant of peace be removed."
3. He is present with them, because he loves them: he loved them with an everlasting love, and therefore with loving-kindness hath he drawn them. And will he leave them alone whom he loves with such an ancient, everlasting, transcendent, superlative, and distinguishing love? He loves them as the birth of his eternal decree, the purchase of his Son's blood, and the subjects of his Spirit's saving operation, having called them out of darkness into his marvelous light.
4. The Father is with them, because as he is the Father of Christ, their Head and Husband; so both the Father and the Son are intrusted with them. God the Father hath given them to Christ, and Christ hath given them back to the Father; John xvii. 10. "All mine are thine, and thine are mine: Father, keep thro' thy name, these whom thou hast given me:" As if he should say, Thou hast given them to me from eternity, to be redeemed by me; and now I give them back to thee, and commit them to thy care. Christ, like an indulgent Father, being to leave his people, as to his bodily presence, commits his fatherless orphans, as it were, to the care of their Grand-father: and indeed, his Father's care is his, and his care is his Father's; for, he and his Father are one.
5. The Father is with them, because they seek him, and rely upon him for his presence and assistance; "They that know thy name will put their trust in thee; for thou, Lord, hast not forsaken them that seek thee," Psal. ix. 9. Yea, he is good to them that wait on him, and to the soul that seeketh him; for, "He never said to the seed of Jacob, Seek ye me in vain."
6. The Father is present with them, because they need his presence; especially when they are tempted and afflicted. There is a need of these trials, as the apostle saith, "If need be ye are in heaviness thro' manifold temptations:" and there is a need of his presence under them. When men and devils are on their top, they need his pity and presence; and he affords it, especially in such circumstances; because then, when they are left alone, his company and fellowship is most sweet and comfortable; most welcome and acceptable; most useful and seasonable; most declarative of his name as a refuge for the oppressed; a refuge in time of trouble; and most evidential of his kindness, care, and compassion, when winds of temptation blow away other companies and comforts from them, and leave them alone: then he comes saying, as Elkanah to Hannah, "Am I not better to thee than ten sons?" Better than ten thousand friends and familiars, as the rising sun is better than ten thousand stars that are withdrawn.
V. The fifth head proposed, on the general method, was, To deduce some inferences for the application.— And,
1. Hence we may see the wonderful love of God the Father, in the concern he had about our redemption, manifested by the active support he gave to our Redeemer, in the whole of his redeeming work. He sent him to this work, and he was with him in it. The Father's good-will was the fountain-head of our redemption: and as Christ came cheerfully to do his will, saying, "Lo I come; I delight to do thy will:" so, with heart and good-will, he attended Christ in the whole of his work, which was just a doing the Father's will; by which will we are sanctified and saved; and by which will the covenant of promise was sealed with the blood of Christ; every promise whereof are so many expressions of his will: "I will be your God: I will take away the heart of stone, &c. I will put my Spirit within you."— O see the wonderful love of God the Father, as well as of the Son, in the glass of the Redeemer's doing and sufferings! The Father was engaged to uphold the Son therein.—This he declared to the world, that he would be with him to assist him therein, Psal. lxxxix. 16. 20, 21. "I have laid help upon one that is mighty; with my oil have I anointed him: with whom my hand shall be established; mine arm also shall strengthen him. Isa. liii. 10. 12. The pleasure of the Lord shall prosper in his hand. I will divide him a portion with the great, and he shall divide the spoil with the strong." God the Father promised to bear down all opposition that should be made to him in his undertaking, Psal. ii. where you see the strong combination of the princes of the earth against the Redeemer, and yet how he should break them with a rod of iron, and dash them in pieces like a potter's vessel. He promised that the enemy should not exact upon him, nor the son of mischief wrong him; that he would beat down his foes before his face, and plague them that hate him, Psal. lxxxix. 22, 23. Hence he is called, the mighty Redeemer; the man of God's right-hand. We find Christ solacing himself with the thoughts of this assisting presence of his Father, Isaiah xlix. 5. "Tho' Israel be not gathered, yet shall I be glorious in the eyes of the Lord; and my glory shall be my strength." Yea, not only solacing himself with the thoughts of it, but bidding defiance to all his enemies on this very ground, Isa. l. 7, 8, 9. "The Lord God will help me, therefore I shall not be confounded: therefore have I set my face like a flint," &c Here these promises were accomplished, I am not alone, for the Father is with me.
2. Hence see, what need there was that our Redeemer should have his Father's presence. It does not imply any Weakness or impotency in the Son; for, considering Christ, as to his divine nature, he is one and the same God with the Father: but it implies, the joint concurrence of both Father and Son, in carrying on this glorious work. And besides, Christ is not here to be considered simply as God, but as Mediator; in which respect he is man, as well as God: and in this respect he stood in need not only of habitual grace, but of actual and renewed, influences. To clear this we should consider,
(1.) That as man, he was a creature; and being a creature, he could not but depend upon his Father, for influences and supplies of grace.
(2.) There were special promises of influences made to him; "And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and of the fear of the Lord," Isa. xi.1, 2.
(3.) We find him praying for actual support and renewed influences; it is said, Psal. lxxxix. 26. “He shall cry unto me, Thou art my Father, my God, and the rock of my salvation:" and accordingly, it is said, that in the days of his flesh, he offered up prayers and supplication, with strong cries and tears, to him that was able to save him from death; and was heard in that he feared, Heb. v. 7.
(4.) Unless that his human nature had been supported by the actual influences of the Spirit, it would have been intirely overwhelmed, under the pressure of wrath that lay on him as our Surety; for, he had that weight upon him which would have broken the backs of all the angels in heaven, cracked the axle-tree of the universe, and sunk the whole creation to ruin. But, he was not alone, for the Father was with him.
3. Hence see the foundation upon which we may, with assured confidence, expect the presence of God with us, especially in all our sufferings and desolate circumstances: why? because he was present with Christ, our Head and Surety, on our account, and when suffering in our nature, room, and stead, that this privilege of the divine nature might redound to the members of his mystical body. Because the Father was with him, we may be sure he will be with us. Hence comes it, that the Father's word and Spirit is with us: and hence we have his spiritual presence and spiritual union; for, He that is joined to the Lord, is one spirit: and his Spirit is in the believer as a well of water springing up to everlasting life.—Hence comes his assimulating presence; turning these that were haters and slighters of God, to be lovers and seekers of God; and putting a stamp of God's image upon them, and turning them from darkness to light, from death to life, through Christ, who died, that he might live.—Hence his accepting presence; being brought into favour with God, and accepted in the Beloved.—Hence his assisting, sustaining, and supporting presence, by his everlasting arms underneath them, upholding them even when they want his sensible, comforting presence. Here is matter of joy and trust, even amidst all killing-like providences: and, amidst all changes, they have still the unchangeable God with them; who says, "Fear not, I am with thee." Cast them into prison, yet is he with them: Lay them on a bed of languishing, yet he is with them: put them in the fire, or in the water, he is with them, Isa. xliii. 2. And even when we apprehend him to be an absent God in many respects, saying, "Why hast thou forsaken me?" yet he is still the present object and ground of our faith and trust.
4. Hence see a solid foundation laid for our communion with God, both in grace here, and in glory hereafter. It is laid in the Father's presence with the Son, our Redeemer. Why, the work of our redemption cannot but be now finished to the Father's contentment and satisfaction; for, Christ was not alone therein, the Father was with him. It is not possible it could be a mismanaged work among such hands; and therefore, here is such ground for our faith and hope of communion with God this day, and of his being present with us, as well as of the hope of glory. This hope may be corroborated and strengthened with this consideration, that as God's presence with Christ, in his suffering state in this world, is the foundation of his presence with believers in all their trials: so, his presence with the Father, in his now exalted state, lays a foundation for our hope of being for ever with the Lord, and with his Father in heaven. Why, the Father was with Christ on earth, and now Christ is with the Father in heaven; for, "We have an Advocate with the Father, Jesus Christ the righteous." Yea, as the Father was with Christ, so Christ was with the Father, even upon earth, in such a manner as to lay the foundation of our being with him, John xvii. 24. "Father, I will, that they whom thou hast given me, be with me, where I am," &c. He says not, Where he will be afterwards; but, "Where I am:" intimating, that he was already with the Father; and importing, not only that his exaltation was as sure to him, as if he had been already exalted, but that he was actually with the Father in such an ineffable manner, as he expresses elsewhere, John xiv. 10. "Believest thou not, that I am in the Father, and the Father in me?" And ver. 20. "At that day ye shall know, that I am in the Father, and ye in me, and I in you." Thus Christ was always with the Father: and always is, and will be with the Father: and therefore, believers in Christ cannot be disappointed of having the Father with them, and of their being with the Father hereafter.
5. Hence see how sweet and comfortable Christ's visits are; for, when he comes, he comes not alone, but the Father with him, John xiv. 23. "We will come, and make our abode with him;" that is, with the believer and lover of Christ. When Christ is present, the Father is present; when he is with us, the Father is with us: he that hath seen Christ, hath seen the Father. Here observe then the reason of the reciprocal enjoyment of the Father and the Son, and why they that enjoy the one, enjoy the other: he that enjoys Christ, enjoys the, Father, because he is never alone, for the Father is with him. Seeing God the Father is God with Christ, then he must be God with us in Christ. Christ is IMMANUEL, God with us, because he married our nature; but God the Father is God with us in another respect, not so immediately, as Christ is, but mediately, through Christ, because he is God with Christ. The Father is with me; q. d. The Father is God with me, and I am God with you: therefore, when I come to you, I bring the Father with me; insomuch, that when you see me, you see the Father; when you hear me, you hear the Father; when you meet me, you meet the Father; and when you have communion with me, you have communion with the Father in me: "Truly our fellowship is with the Father and the Son."
6. Hence see that God's presence fills up all wants; be it the want of friends and familiars, or relatives of all sorts; "Ye shall leave me alone," says Christ; “but yet I am not alone, for the Father is with me." Indeed fellowship with God is a fatherly fellowship: he is a friend in time of need, when friends and brethren turn their back upon us. God's children that cleave to him, are no losers by being despised, disparaged, and deserted in the world: they are happy in the midst of miseries. They have the best company when left alone; and that in two respects:
(1.) They many times fare best when they are alone in point of secrecy and retirement; Mark iv. 34. "Without a parable spake he not unto the people; but when they were alone he expounded all things to the disciples." Hence his people many a time affect retirement, Song vii. 11."Come, my Beloved, let us go forth to the fields; let us lodge in the villages: there will I give thee my loves."
(2.) Many times it fares best with them when they are left alone in point of dereliction and desertion of men, and solitude that way, as it was with Christ here: I am not alone, though you have left me; the Father is with me. God's company may be had to best advantage when mens company is lost: when men call us out of their company, God may take us in, as Christ did the blind man, whose sight he restored, and whom the Jews cast out, John ix. Our God is most kind, when men are most unkind and unnatural. He is sweetest when they are bitterest. And it is a piece of conformity to Christ, to have most of God's company when we have least of mens.
7. Hence see the mark of a worthy communicant, or of one that hath saving acquaintance with Christ, namely, he will be acquaint with the Father in the Son, or with God in Christ. None know Christ, but they know the Father; none have seen Christ, but they have seen the glory of God in his face; "The God Who commanded light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ," 2 Cor. iv. 6. If you have got the mind of Christ, you have seen it to be the Father's mind: if you have got the Spirit of the Son, then you have got the Father's Spirit, evidenced to be so, by leading you to cry, ABBA, Father. Christ himself is denominated the everlasting Father, Isa. ix. 6. And if you be acquaint with Christ as your Father, you will be acquaint with your Father's Father; both which, though essentially one, yet are personally distinct: The most comfortable communion with God is to be let in to the Father's bosom, by his only begotten Son, which is in the bosom of the Father, John i. 18. and who says, Mat. xi. 27. "No man knoweth the Son, but the Father; neither knows any man the Father, save the Son, and he to whomsoever the Son shall reveal him." And what is all this, but just to enjoy the love of the Father, through the grace of the Son, in the fellowship of the Holy Ghost? O! it is glorious communion to be let into God, who is love through Christ, the Son of his love, by the Spirit, that sheds abroad this upon the heart. Now communion with God in his love may be known by the similitude betwixt his love to us, and our love to him; particularly in two respects,
(1.) His love is a love of rest: "He rests in his love:" the believer's love to God is a love of rest in God; "Return to thy rest, O my soul." And then,
(2.) His love to us is a love in Christ; we are loved in him, and accepted in him. Our love to God, when he is present with us, is a love to God in Christ: nor can we have communion with God the Father in his love, but thro' Christ; and then indeed the Father is with us.
8. Hence see the great duty of this day, namely, of coming to Christ in the word and sacrament; and the great motive that should induce us to come to Christ, even because the Father is with him. O Sirs, here is one of the strongest motives to faith that I know in the world. Let guilty sinners, that never believed on the Son of God to this day, if they would avoid the Father's wrath, and have the Father's blessing, come to Christ this day ; "because he is not alone, for the Father is with him. Let guilty saints, whose faith may be far to seek in this day of God's anger, be persuaded to take a new grip of the Son of God, from this consideration, that the Father is with him. If he were alone, or away from the Father, and had not the Father's presence, then you might be filled with fear and dread, that when you come to Christ for his blessing, then you might get the Father's curse, instead of the blessing; but, as Rebekah said to Jacob in another case, Christ says to you, "Upon me be the curse, my Son; only obey my voice." Come, come; for, I am not alone, because the Father is with me. He was with me when I bore the curse for you, and is he not with me now when I have bought the blessing for you ? Fear not the Father's wrath if you come to me, for he is with me as a reconciled, pacified, and well-pleased God in me.
Christ was always with God, and God was ay with him, John i. 1. "In the beginning was the Word, and the Word was with God, and the Word was God:" therefore, by coming to Christ, you come to God the Father; yea, into the Father's bosom where Christ lies. By coming to Christ, you come to the Father's favour and fellowship; to the Father's throne and kingdom; to the Father's rest and joy. O how sweet and alluring may the voice of Christ be to us when he is saying, Song iv. 8. "Come with me, from Lebanon, my spouse; with me from Lebanon!" If you knew who was with me, your heart would come leaping to me; for, I am not alone, because the Father is with me to welcome you as well as I. There is a Trinity of persons with me; a plurality to welcome you; even you whose heart hath been a vile run-away from me many a day; yet, "Return, return, O Shulamite; return, return, that we may look upon thee," Song vi. 13. There is better and greater company with me, than saints and seraphims; and my company wants to see and welcome you to their company and communion, even though men should excommunicate you, and exclude you from their company and fellowship*.
[*Alluding to the rupture in the Associate Body, occasioned by the altercations about the Burgess oath, and the sentences that the separating Brethren were passing on that account. The censures of the church were never more abused, improperly inflicted, and brought into contempt, than on this occasion. See the affair laid open above, page 349. And more fully, Vol. VII. p.466,—470. 479, 480.]
When men betake themselves and turn aside to new crooked ways, then you will find they begin to have new crooked natures, full of rancour and rage, and bitterness, putting you out of their company and fellowship, with a "Stand by, for I am holier than thou," Isa. lxv. 5. Well, would you have better company? "Return, return then, O Shulamite; return, return, that we may look upon you," and that you and we may be all one; for, this I have prayed for, John xvii. 21, 22. that you may be one in us, as we are one; and then part with you who will, you and we shall never part: "Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall ever be able to part us," Rom. viii. 38, 39.
Remember then, O sinner, who is speaking to you from this text, and inviting you to come, and by what a glorious argument, that might conquer the heart of devils, if the door of hope were open to them; but, to you, O men, does he call, and his voice is to the sons of men. To you, O man, woman, whether old or young, he is saying, "Come to me, for the Father is with me. Come, however black and vile you are, my Father is with me to beautify you by his Spirit and mine, that proceeds from him and me; therefore, "Tho' you have been lying among the pots, you shall be as the wings of a dove, covered with silver, and her feathers with yellow gold;" yea, we will make you borders of gold, with studs of silver. Come to me, laying stress upon my righteousness, my work of doing and suffering as Mediator, seeing you may be sure the work was wrought to purpose, and wrought to the Father's pleasure; for, I was not alone therein, because the Father was with me. Come, however guilty you are; for, my righteous Father is with me to justify you by my blood. Come, however filthy you are; for, my holy Father is with me to sanctify you by his grace. O hear him speaking to you, and saying, Come to me, however poor and needy you are, for my Father's fulness is with me! and my God and Father will supply all your wants, according to his riches in glory by me. Come, however woeful and wretched your case is; for, my Father's mercy and faithfulness are with me; and mercy and truth have met together, and kissed each other in me. Come, however lifeless, graceless, and spiritless you are in yourself, for my Father's Spirit is with me to bestow upon you: from him I have received gifts for men, and graces for men, and for you among the rest. Come, come, for my Father that is with me is saying, that he will not want you; and hath sent me to compel you to come in. O come to me however witless and weak you are in yourself! for my Father's wisdom is with me to guide you; and my Father's power is with me to draw you: with me is the wisdom of God, and the power of God."
“You need not say you cannot, you have not power and ability to come; for, "Once have you heard, yea, twice, that power belongeth only unto God." And if, by a day of power, I have made you but willing, this is my errand on which I am sent to-day, even to reveal my Father's flaming love for firing your frozen hearts: and I want no more, but that your hearts open to let me in, in my own name, as the King of glory; and in my Father's name, the God of glory. ''Behold, I stand at the door and knock!" Surely my Spirit, by his motion, is knocking; and I am not alone waiting for you, but my loving Father is waiting with me, and waiting to be gracious to you.—Open, open then, ye everlasting doors, if not for my sake, and your own, yet for my Father's sake that is with me, that the Father may be glorified in the Son; and glorified for ever in your eternal salvation by me."
O let men and angels wonder at the glorious court of attendants waiting on you this day! Is there any here but may blush and be ashamed to slight and neglect such a courtship? "What say you then? Will you go with this man, and get his Father's blessing? He hath said, "No man can come to me, except the Father which hath sent me draw him:" and therefore, that you may be drawn effectually, he that is in the Father's bosom is come to declare the Father, and to touch your iron heart with the drawing load stone of the Father's infinite and eternal love, saying, "I have loved thee with an everlasting love; and therefore with loving-kindness have I drawn thee:" there is my Father's strong cord let down to draw you to me; for, "Whosoever hath heard and learned of the Father, cometh to the Son."
Here then, might he say, further to move you to come to me, "My Father, that is with me, is stretching out his loving hands to draw you, and opening his everlasting arms to embrace you; and now, if your heart be drawn toward me, from the view of my Father's love to me, and presence with me, take this for an everlasting cordial to you, that as I am not alone, because the Father is with me; so, in a way of coming to me, and abiding with me, you shall never be alone, but always have the Father with you: "He will never leave you, nor forsake you." Though all the world should turn their backs upon you, and leave you alone, yet you shall not be alone, in any duty you go about, nor in any distress you come under: you shall not be alone at a communion-table, my Father will be with you: you shall not be alone in the hour of temptation, or tribulation, and extremity, my Father will be with you; if not by his comforting presence, yet always by his supporting presence, even as he was with me to the last moment of my sufferings: "He and I both will come to you, and make our abode with you:" and, by the blessed Comforter, whom I will send from the Father, I will put my very words into your heart and mouth: for, seeing I and my Father will never part with one another, nor ever part with you; therefore you shall always have ground to say with me, I am not alone, because the Father is with me."
A PART OF THE DISCOURSE BEFORE SERVING THE FIRST TABLE.
WE now go on to the great work of the day, the commemorating the death and sufferings of our glorious Redeemer: in which work he was not alone, because the Father was with him therein; and therefore, the work we are about concerns not only our salvation, but also the glory of God, Father, Son, and Holy Ghost. Now, these that have no acquaintance with Christ and his Father, can have no right to that communion-table to which Christ welcomes only his friends and acquaintances. Therefore a rail must be put about the table of the Lord, that enemies and strangers to Christ may not adventure to profane that holy ordinance. We therefore debar, exclude, and excommunicate from it, in the Lord's name, all the impenitent breakers of the moral law; and more particularly, &c.
[* A list of those who stand debarred from the Lord's table is condescended upon, Vol. I. p. 77,---82.]
On the other hand, I do, in the name of the Lord, invite, to the Lord's table, all the friends of Christ, and his spiritual acquaintances. Who are these, say you? Even all true believers, that have the faith of God's presence with Christ in his work; and the experience of God's presence with themselves.
1. All that have the faith of the Father's being present with Christ in his doing and dying. Have you got ever such a faith of the Son of God as to see and believe that in his redeeming-work he was not alone, but that the Father was with him.
QUEST. How shall I know if I have the true faith of this?
We answer, If you have got the faith of this, it will make the work of redemption, by Christ, to be very great and glorious in your esteem; and make you see, that every thing that Christ did and suffered, had a stamp of God upon it, and something of the glory of God shining in it. The faith of this will be the eye whereby you see the love of God to be the very root of redemption: you will be sometimes admiring the wonderful love of God; that not only sent him on that saving errand, but also came along with him; who therefore says, "He that sent me is with me." The faith of this will make Christ very precious to you; why? Because the Father was always with him. You will see a dignity unspeakable flowing from this, that God was with him, and God was in him; and God is to be found nowhere, in mercy, but with him. The faith of this will make you see that men may be happy, tho' left alone and deserted of all the world, as long as God is with them; and happy tho' saints and disciples should leave them alone, because happiness lies not in man's company, but in God's. You will reckon them happy that have God with them, whoever be against them, or away from them: and will reckon yourself at no loss, though you wanted the presence of friends and brethren. If you have God's presence; at least, if want of that sort be bitter, here is what you are sure can sweeten it to you.
2. Christ's friends are these that have experience of his presence with themselves.
QUEST. How shall one know that he hath God's presence, seeing many think they have God with them, when yet they are in a delusion?
I cannot stand, just now, to offer many marks. Only, with reference to the subject I was treating, enquire if ever you could say, for your own part, from experience, I am not alone, for the Father is with me. When father and mother, friends and familiars in a world failed you, was you made to run away to God, and take him for your only true friend, and to take rest to your soul in him; and particularly, to solace yourself in him as a Father, by crying, ABBA, Father; viewing him as the God and Father of our Lord Jesus Christ; as a heavenly Father in Christ; as a holy Father; as a righteous Father; and as a merciful Father in him? Can you tell to your experience, that when your mother's children were angry at you, and perhaps smote you, and wounded you, and the watchmen that went about the city, took away your vail from you; or when with Jacob, you was obliged to leave your kindred, to forget your father's house, and the people that were yours; when friends and familiars became your enemies, and former comforts became but heavy crosses to you: when these, or trials of that kind beset you, so as you was, in a manner, left alone, and deserted on all hands, then you have been made to run away to God, and you met with him in Bethel, and there he spoke with you, and you with him: you mind the time and place where he visited you, and made you pour out your heart before him, and run into his bosom for relief; and you found you was not alone, because the Father was with you; and found his company infinitely better than all the friends and familiars in the world; you got such a waff of his glorious goodness, as made you forget your affliction, and remember your misery no more: and tho' you have not always the same comfortable presence of God, yet you have this sign of his real presence, that you have ay a kindly remembrance of the Bethel-visit he gave, and a kindly wish, at the bottom of your heart, that he would renew the visit, and see you again, that your heart may rejoice!
O thou child of God! come and share of the childrens bread. Hast thou win to lisp after the language of Jesus, and to call God your Father? Is that language become somewhat familiar to you, Father, Father? At least you are helped to it sometimes: as No man can call Jesus, Lord, but by the Spirit of God; so no man can call God, Father, but by the Spirit of adoption; under the influence whereof, when you speak to God, and say, Father, Father; it is not in a rash and precipitant manner, as thousands will say, Our Father which art in heaven, who know not what they are saying, but take his name in vain: but you, believer, when you call God, Father, it is with reverence you speak it; it is with some holy filial fear you speak it out; it is with some holy Boldness, upon the ground of the blood of Christ, you say it; and it is with humble blushing, as unworthy to be put among the children: you can hardly speak this language, but in the manner the returning prodigal did; saying, Father, I have sinned. Well, have you win to call Christ's Father yours, or would you fain be at it ? And is this the privilege you value above all things, and esteem above all enjoyments in the world, to have the Father with you; even to have the gracious presence of the God and Father of our Lord Jesus Christ, and fellowship with the Father and the Son? Christ then is saying to you, however black and vile in your own eyes, "Rise up, my love, my fair one, and come away:" come to my table, and put honour upon my Father and me, before the world, and be not ashamed of me before men. Would you have a meeting with God? Then come, come to me in this ordinance, and you shall not meet with me alone, but with my Father also; for, I am not alone, because the father is with me.
THE DISCOURSE, AT THE SERVICE OR THE FIRST TABLE.
NOW, my friends, you are come to commemorate the death and sufferings of Christ, and therein his redeeming love to you, together with the love of the Father that sent him, and was with him in that work. When Christ came on this errand, the Father came along with him, and accompanied him with his presence. In all Christ's sufferings, from first to last, the Father was with him supporting him. The first of Christ's sufferings in the flesh, was in his circumcision according to the law on the eighth day; the last of his sufferings was in his crucifixion.
In the beginning of his sufferings, namely, his circumcision, the Father was with him, may I say, giving him the covenant of circumcision. It is said, in another sense, indeed, of Abraham, that God gave him the covenant of circumcision, Acts vii. 8.; for, to him it was a seal of the righteousness of faith, and of the covenant of grace: but to Christ he gave the covenant of circumcision as a seal of the covenant of works, he was to fulfill in our room; for, thereby it was sealed, that he became a debtor to the whole law; "I testify to every man that is circumcised, that he is become a debtor to the whole law," Gal. v. 3. The apostle's meaning in that word, when it is applied to any other than Christ, is, If you be circumcised, or do any duty injoined by the law, and think to be justified thereby, Christ shall profit you nothing; you are fallen from grace, and plunged yourself into the gulf of a covenant of works; for, when you take hold but of one link of the chain of that covenant of works, or do any thing in hope of justification by your doing, you draw the whole chain after you, which is impossible; you bring yourself under an obligation to fulfill the law, both in its precept and penalty, and so bring the curse of the law upon yourself. But circumcision was indeed to Christ, a seal of the covenant of works, or a sign that he was become a debtor to do the whole, and to pay the whole debt of obedience to the precept, and satisfaction to the penalty of the law. Here was, indeed, the mystery of Christ's first sufferings, wherein the Father was with him, giving him the covenant of circumcision, sealing him to be the surety and debt-payer in our room.
In the last of his sufferings, upon the cross, the Father was with him, even when he was crying out, “My God, my God, why hast thou forsaken me?” Yet then the Father was with him, supporting and enabling him to pay out the last farthing of the debt, that was owing to the law; and thus he magnified the law, and made it honourable. And we are now remembering that love of God in Christ.
"The same night in which he was betrayed, he took bread," &c. Christ's flesh is meat indeed; it is just the full payment of all our debt, that we owed to law and justice, that is represented by this broken bread; "I am the bread of life:—my Father gives you that bread," &c.
"After supper he took the cup," &c. The Father's presence with Christ, in his death, was very mysterious. "Behold the blood of the covenant!" wherein God promised to be with Christ, even in the shedding of that blood. There was a twofold presence of the Father, or a twofold egress of the divine power; namely, a power smiting, and a power sustaining him: the power of his wrath, against sin, bruising him; and the power of his mercy, towards sinners, upholding him, and enabling him to suffer that wrath. No mercy, indeed, nor pity was shown to him; "God spared not his own Son.—It pleased the Lord to bruise him."—The power of the Father's wrath bruised him to death, and bruised out his blood, of which justice took a great draught, and drank to satisfaction; yea, to the full and condign satisfaction of justice: and God the Father allows you to pledge him in this cup; and to drink to the satisfaction of your hearts and consciences. But, withal, the power of the Father's mercy, towards us, was present with him, sustaining and supporting the Sufferer, who trode the wine-press alone, and of the people there was none with him; yea, the Father himself was not with him, either as a sufferer or sympathizer, but as a sustainer and supporter: he was so far from being a sufferer or sympathizer with him in his sufferings, that he was pleased to bruise him; and taking pleasure in his sufferings, not as they were a cruciating and tormenting of Christ's human nature, but as they were a satisfaction to divine justice: therefore in that hour of suffering the Father was only with him as a supporter, strengthening him with one hand to bear all the wrath he could lay upon him with the other. God, was then, as it were, holding him with one hand, by his omnipotent power, and with the other hand lashing him with infinite vengeance, or pressing him to death. Two flames met together in Christ upon the cross; the flame of God's infinite love to Christ, and the flame of his infinite wrath against sin, and hatred of it; and both were expressed by Christ, namely, the full assurance of his infinite love, when he cried out, “My God, my God;" and yet the sharp sense and feeling of his infinite wrath, when he cried, "Why hast thou forsaken me?" a question not of complaint, but condolement; for, at the same time, his heart justified his righteous Father, saying, Psalm xxii. 3. "But thou art holy." and commended his Spirit into his Father's hand, as it is expressed, Psal. xxxi. 5. "Into thy hand I do commit my Spirit, for thou art he, O thou Jehovah God of truth, that hast redeemed me." Christ, as the public head of all the redeemed, spoke here in the name of them all, when, after the finishing stroke of justice was laid on, and he had cried, "It is finished;" and when he put his Spirit in his Father's hand. Though he alone was the sufferer, yet he gives his Father the honour of this redemption-work, as his supporter; "O thou Jehovah God of truth, thou hast redeemed me:" and in me all the company of elect sinners that thou hast given me. Thus the Father was with him.
Now, as the Father was with Christ, and is still with him, so we may hope he is with you, communicants. If you would know this, enquire how you stand affected to the Father's presence with Christ, and his presence with you.
1. How stand you affected towards his presence with Christ ? Doth it gladden your heart to think that Christ was not alone, because the Father was with him? The more your heart is gladdened with a view of this, the more have you of the Father's presence with you; for, what should make you glad on this account, if it be not that you are anointed with the oil of joy and gladness; I mean with the Spirit of the Father, that rested upon the Son? O bless God for this mark of his presence! I hardly know a better token of God's presence; and glad may your heart be on this ground, for the Father gladly anointed with that Spirit; and glad was Christ when this oil was poured out upon him; for thereby he was assured, that the Father was with him. And if you be glad at the heart, to think that the Father was with him, you so far share of the joy and gladness of the Father and the Son, even by that Spirit that proceeds, from them both. Again,
2. How stand you affected to the Father's presence with you? How like you his presence in three respects? Do you love to be with him? that is, to be in with him, to be one with him, and to be up with him. I shall explain what I mean. Do you love to be in with him, in point of agreement and reconciliation? "Two cannot walk together except they be agreed." Do you love to be in with him, in favour with him, and would rather be out with all the world, than not to be in with God? Again, Do you love to be one with him in point of union, according to Christ's prayer to the Father, John xvii. 21. "That they may be one in us?" How do you affect and relish this oneness?—And again, Do you love to be up with him; I mean, in the mount of communion? If you cannot say with full assurance, "Truly our fellowship is with the Father, and with his Son;" yet, can you say, Truly this is a privilege I would prefer to thousands of gold and silver? And is it the desire of your souls, not only to dwell in the higher house, and so to be ever with the Lord; but even to dwell with him here below, saying, "One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple?" Is it your heart's desire to bed and board with him? To bed with him, by lying in his bosom; and to board with him, by living on his bounty, and feasting upon his love?
O how many sweet ways of being with him are expressed in scripture! You may observe which of them suits best with your experience, formerly or presently. His children are said sometimes to meet with him, and he with them; "The Lord God of the Hebrews met with us." They are said to abide with him, and he with them: our Lord, speaking of his Father and himself, says, "We will come and make our abode with him:" hence their language, even after desertion, "Nevertheless I am continually with thee." They are said to stand with him upon mount Zion. They are said to sit with him at his table; and "When-the King sits at his table their spikenard sends forth the smell thereof." They are said to sup with him; "I will come in and sup with him, and he with me." They are said to walk with him; "Walk humbly with thy God." And sometimes they are said to wrestle with him; yea, and to win the day, while they hold him, and will not let him go out of their arms of faith, love, and prayer; and, "The King is held in the galleries."—Hath he been with you, or is he with you any of these ways, and by his enlightening, quickening, strengthening, sanctifying, or comforting presence? Then, O bless him! that as Christ was not alone, but had the Father with him; so you are not alone, but have the Father with you, though friends or brethren have left you alone. O bless him! if, on this occasion, he hath given you an experimental confutation of the amazing extravagancies of these that are presuming to tear our commissions, and warrant for this work; and saying, upon the matter, "Where is your God?” You have left him, and he hath left you, and you shall be left alone for us; yea, excommunicate and call out from us: nay, but let them know we are not alone, because the Father is with us. And as an evidence of the Father's Spirit with us, as he was with Christ, let us even cry, "Father, forgive them, for they know not what they do:" Father, recover them from the error of their minds and way, their darkness and delusion: Father, return to them, and turn back their captivity as streams in the south, &c.
Well, if God hath been with you on this occasion, then take it as a token for good, that all your blessings are blessed; and that you are blessed in your basket and store: as a token that all your crosses are sanctified, as being the fruits and effects of covenanted love; "Whom he loveth he chasteneth:" as a token that all your wants are made up, tho' all worldly comforts should be removed; "He is God all-sufficient:" as a token that all your sins are pardoned; for, he is present as a sin-pardoning God; "Be of good cheer, thy sins are forgiven thee:" as a token also that all your prayers are accepted, as well as your persons; for, "You are accepted in the Beloved:" and as a token that all your fears are groundless: for, he says, "Fear not, for I am with you." All things therefore shall work together for your good, be they never so frightful-like; he will make the wrath of men and devils to praise him, and to profit you, because he is with you. You need fear no evil, though you were passing through the valley of the shadow of death, because he is with you. What ground of fear can you have, when he says, "Fear not, for I am with thee; I will not leave thee?" Yea, tho' you were left of all men, as Christ was, yet what he said, you have right to say, Yet I am not alone, because the Father is with me.
