Notes of a Sermon: “What think ye, that he will not come to the feast?”—JOHN xi. 56. By the Late Rev. Archibald Cook, of Daviot, Preached, 13th November, 1845

MY friends, man is made of two parts, soul and body. What comforts the body will not comfort the soul. It ought to be the one thing needful for us to get acquainted with the Saviour and reconciliation with God, for as the tree falls so it will remain through an endless eternity. In these words we see a doubt and a hope. “What think ye, that he will not come to the feast?” I intend to show :—

I. Some things that make the gracious soul to doubt that He will not come to the feast.

1. Things in the unregenerate.

(1) The first thing that makes the gracious soul to doubt is the mean and low thoughts regarding the Saviour in the heart of the unregenerate. Hence, some would rather go to hell than to be seen weeping in a corner for their sins. There is also a secret enmity against God in the heart of the unregenerate. “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.”—(Romans viii. 7.) It is hidden from the creature himself, but that makes no difference. It is eternity alone that will awaken many to its existence in their souls. The Spirit declares it to be like a viper or a serpent. When there is a congregation gathered of such persons, is it any wonder that the poor, gracious soul will doubt that He will not come to the feast? There is no worldly creature but will take up a form of godliness, if he expects to gain a little of the world by it. When the gracious soul sees that, is it any wonder that he doubts He will not come to the feast?

(2) The pollution and uncleanness of the heart. Man was born full of sin, and he comes into the world with the love of sin. Hence he breaks out in cursing, drinking, Sabbath breaking, and other sins. When the soul thinks of this, is it any wonder though he doubts whether He will come to the feast? When we think of the infinite purity of the divine nature so that there is infinite hatred in it to sin, the soul may well be afraid. For, although there is infinite love and compassion in God to sinners, yet, until the love of sin be broken in the soul He can have no fellowship and communion with them.

2. Things in the people of God.

But the gracious soul may observe things among the people of God themselves that may create these doubts.

(1) The lack of spiritual discernment. When we see so little discernment between the spiritual approaches of Christ to the soul, and the warm affections of the stony ground hearers, the gracious soul may doubt His coming. When a soul comes a greater sinner from the closet than when he went to it, it is an evidence that the Lord met him.

(2) Coldness. When the gracious soul sees spiritual coldness between the spiritual members of the Saviour, those that he believes will be with Him through endless ages of eternity, the soul doubts He will not come to the feast. There is no communion, unless you know something of willingness to wash one another’s feet. If a gracious soul has anger at a brute beast, even at a fly on the window, it will banish God from his soul.

(3) Little hatred of sin. When we see so little hatred of sin in those that we believe will be happy through eternity the gracious soul doubts He will not come. Look among professors, and see if you observe a wet face on account of seeing and hearing Sabbath breakers, swearers, etc., and when nothing of this is seen, is it any wonder that gracious souls doubt of Christ’s coming to the feast? We read of Lot that he was vexed with the filthy conversation of the wicked. When a soul sees the unspirituality of those that he believes will be happy through eternity, he is afraid that Christ will not come. For example—when they meet in one another’s houses, and then separate more hardened than when they met from the unprofitableness of their conversation, which was neither good for soul or body, time or eternity, the gracious soul fears He will not come. Many will go to eternity with the blood of souls charged to their account.

(4) Worldly conformity. The soul doubts he will not come to the feast when he sees conformity to the world among those that have a drop of spiritual tenderness. Some have a coat and a tongue for every company.

3. Things in the gracious soul himself. The poor soul has things in his own bosom to awaken doubts as to Christ’s coming to the feast.

(1) Hardness of heart. Others sit at ordinances like an adamant, but in the soul that knows something of brokenness of spirit, this hardness of heart comes like a mountain between them and the spiritual presence of Christ.

(2) Want of a view of sin as against God. I may see sin in every thought and duty, and yet cannot see it as against God. It is not easy to get such a view of it, so as to enable us to confess it, and mourn for it. This view will make a soul see every favour come from the sovereign grace of God.

(3) A lack of the spirit of wrestling. The gracious soul doubts Christ will not come when the spirit of wrestling is withdrawn. Jacob said, “I will not let thee go, except thou bless me.” But the Lord sometimes takes away this spirit in order to make gracious souls poor and needy. The world have only the form of prayer. Some old men have “the grace” and prayers they learned at school. They go to eternity withered branches for the fire.

(4) The absence of tokens for good. This makes the soul doubt He will not come to the feast. As for a professor who cares not for any token or answer, the Lord may be as careless for his salvation as he is himself. When the soul is looking for tokens, and not getting them, he fears He will not come.

(5) Secret sins. There is a secret sin in the gracious soul that he thinks no soul that received grace ever was troubled with, and which gives him trouble in sleep, in duty, etc. But it is not one sin he has, but millions of sins. Others have whole faith and whole hope, and can confess all their sins on the tip of their tongues. They have long, clever prayers, but the poor soul has broken prayers, broken hearing, etc., and it is of these souls the Lord makes up His jewels.

(6) Broken vows, engagements, and backslidings. These may awaken doubts that He will not come to the feast. Yea, after the soul enjoys drops of the divine love and favour he cannot get rid of the corruption of his own heart. You worldlings can speak about the world on Sabbath, and go to the Lord’s table on Sabbath without fear. But it is the nature of love to create doubt. Love takes in fear, is afraid Christ will not come. Love also will enjoy the spiritual presence of the Lord. Separation from God is my terror, not my punishment, says the child of God. May He bless His word, and to His name be the praise. Amen.

II. Some things that make the gracious soul hope that He will come to the feast.

“What think ye, will he not come to the feast?” If this question were in truth upon souls this afternoon, it would do them eternal good, but woe to that soul that can spend his days in vanity. When he will come to grapple with eternity he will reap the fruit of his vanity. There will then be millions of devils waiting to take away his soul to hell.

1. The first thing that encourages the gracious soul that the Saviour will come to the feast is the representation of Himself in the ordinance of the Supper. “Take, eat: this is my body which is broken for you: this do in remembrance of me. This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as oft as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.”—(1 Cor. xi. 24, 26.) This gives the encouragement that the spiritual presence of Christ may be looked for in the ordinance by the gracious soul. As one said, the ordinance is like a ring given to a spouse, every time she looks at it she remembers the person who gave it. Thus ordinances in the Church are emblems of Christ’s death, and many a poor broken soul got an earnest of eternal glory in them.

2. The soul may look for Christ’s presence in the ordinance, because that for His own name’s sake He has purposed to come to the soul in His own appointed means. In this way the greatest sinner may expect Him, as well as His own people. He can come to the greatest sinner in His own means.

3. Further, He has given his own promise: “For where two or three are gathered together in my name, there am I in the midst of them.”—(Matt. xviii. 20.) This is the fruit of infinite love. He bound Himself in promise to His own people, and it exalts His own glory to come over mountains of provocations into their midst.

4. The soul may expect Christ’s presence in His own ordinances where His people are. He must be where the objects of His love are. Indeed, we may say, that His delights were with them from eternity. “My delights were with the sons of men.”—(Prov. viii. 31.)

5. The soul may hope for Christ’s presence, because of the intimate relation between the Saviour and the objects of His love. Hence, they are called His spouse, wife, sister, mother, etc. Can He forget these souls, notwithstanding their shortcomings and sins?

6. Where there is something of repentance for sin, as it grieves God, the soul may hope for something of the spiritual presence of Christ at the feast. “To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word.”—(Is. lxvi. 2.)

7. Longing for Christ’s presence. Where there is something of longing for the presence of Christ the gracious soul may hope that He will come to the feast. He promises to fill the hungry with good things, while He sends the rich empty away. What will fill the soul but the Three-One God?

8. Mortification of sin. Where there is something of the spirit of mortification the soul may hope for Christ’s coming to the feast. To such persons the ordinance, the Sabbath, and the Bible are empty without Christ.

9. Spiritual union among Christ’s members. Where this union is the soul has reason to hope for His presence. It was when they were of one mind that the Spirit came with power. O back-and-belly self has eaten up this world!

10. The presence of the poor and needy. Where these are, the soul may hope that Christ will come to the feast. At the great day Christ will say to many, “I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink.” Get a rich professor into your houses at the sacrament times and you would be happy. There is none in heaven or earth who can handle the wounds of an outcast but the Saviour Himself. If we knew the value of a poor castaway we would prize them more. Two or three of them may bring the blessing to a whole congregation, when the poor creature thinks there is no Achan there but himself.

III. Some marks or evidences by which it may be known whether He hath been at the feast.

When the spiritual fellowship between the soul and God is broken. You, world, never felt this. The soul’s iniquities have separated between him and his God, and his sins have hid the Lord’s face from him. He has now lost his boldness. Formerly he could make long prayers, saying, Glory to Thee, now he would be content with crumbs. He is now willing to cast himself on Christ’s hand to save him from sin and hell. Will you go to the table of the Lord and never shed a tear for sin? You may go, but you will be seven times more the child of the devil than before. You will be as carnal and worldly as ever. Is this the fruit of communion with Christ? Will you continue in this state until you land in eternity? Is it all your enjoyment to have collected a little money to leave it to your friends rejoicing at your death, when you are burning in hell? Oh, eternity, eternity, eternity! Oh, believer, be about Christ’s hands. A drop of communion with Christ is the earnest of eternal glory. “Look unto me, and be ye saved,” saith the Lord. Oh, be praying for His presence. He pours oil and wine into the wounds of the broken heart and contrite spirit. “I am Joseph your brother,” He says, “notwithstanding your shortcomings, failings, and sins.” “They that be wise shall shine as the brightness of the firmament,” as the sun in the kingdom of their Father for ever and ever.