Kitabı oku: «Sermons for the Times», sayfa 6

And He hath showed thee; not you.  Not merely to the whole of you together; not merely to some of you so that one will have to tell the other, and the greater part know only at second-hand and by hearsay: but He hath showed to thee, to each of you; to each man, woman, and child, in this Church, alone, privately, in the depths of thy own heart, He hath showed what is good.  He hath sent into thine heart a ray of The Light who lighteth every man who comes into the world.  He has given to thy soul an eye by which to see that Light, a conscience which can receive what is good, and shrink from what is evil; a spiritual sense, whereby thou canst discern good and evil.  That conscience, that soul’s eye of thine, God has regenerated, as He declares to thee in baptism, and He will day by day make it clearer and tenderer by the quickening power of His Holy Spirit; and that Spirit will renew Himself in thee day by day, if thou askest Him, and will quicken and soften thy soul more and more to love what is good, and strengthen it more and more to hate and fly from what is evil.

Next, ‘He hath showed thee, O man, what is GOOD.’  Not merely what will turn away God’s punishments, and buy God’s rewards; not merely what will be good for thee after thou diest: but what is good, good in itself, good for thee now, and good for thee for ever; good for thee in health and sickness, joy and sorrow, life and death; good for thee through all worlds, present and to come; yea, what would be good for thee in hell, if thou couldst be in hell and yet be good.  Not what is good enough for thy neighbours and not good enough for thee, good enough for sinners and not good enough for saints, good enough for stupid persons and not good enough for clever ones; but what is good in itself and of itself.  The one very eternal and absolute Good which was with God, and in God, and from God, before all worlds, and will be for ever, without changing or growing less or greater, eternally The Same Good.  The Good which would be just as good, and just, and right, and lovely, and glorious, if there were no world, no men, no angels, no heaven, no hell, and God were alone in his own abyss.  That very good which is the exact pattern of His Son Jesus Christ, in whose likeness man was made at the beginning, God hath showed thee, O man; and hath told thee that it is neither more nor less than thy Duty, thy Duty as a man; that thy duty is thy good, the good out of which, if thou doest it, all good things such as thou canst not now conceive to thyself, must necessarily spring up for thee for ever; but which if thou neglectest, thou wilt be in danger of getting no good things whatsoever, and of having all evil things, mishap, shame, and misery such as thou canst not now conceive of, spring up for thee necessarily for ever.

This seems to me the plain meaning of the text, interpreted by the plain teaching of the rest of Scripture.  Now see how the Catechism agrees with this.

It takes for granted that God has showed the child what is good: that God’s Spirit is sanctifying and making good, not only all the elect people of God, but him, that one particular child; and it makes the child say so.  Therefore, when it asks him, ‘What is thy duty to God and to thy neighbour?’ it asks him, ‘My child, thou sayest that God’s Spirit is with thee, sanctifying thee and showing thee what is good, tell me, therefore, what good the Holy Spirit has showed thee?—tell me what He has showed thee to be good, and therefore thy duty?’

But some may answer, ‘How can you say that the Holy Spirit teaches the children their Duty, when it is their schoolmaster, or their father, who teaches them the Ten Commandments and the Catechism?’

My friends, we may teach our children the Ten Commandments, or anything else we like, but we cannot teach them that that is their duty.  They must first know what Duty means at all, before they can learn that any particular things are parts of their Duty.  And, believe me, neither you nor I, nor all the men in the world put together, no, nor angel, nor archangel, nor any created being, nor the whole universe, can teach one child, no, nor our own selves, the meaning of that plain word DUTY, nor the meaning of those two plain words, I OUGHT.  No; that simple thought, that thought which every one of us, even the most stupid, even the most sinful has more or less, comes straight to him from God the Father of Lights, by the inspiration of the Holy Spirit of God, the Spirit of Duty, Faith, and Obedience.

For mind—when you teach a child, ‘If you do this wrong thing—stealing, for instance—God will punish you: but if you are honest, God will reward you,’ you are not teaching the child that it is his Duty to be honest, and his Duty not to steal.  You are teaching him what is quite right and true; namely, that it is profitable for him to be honest, and hurtful to him to steal: but you are not teaching him as high a spiritual lesson as any soldier knows when he rushes upon certain death, knowing that he shall gain nothing, and may lose everything thereby, but simply because it is his Duty.  You are only enticing your child to do right, and frightening him from doing wrong; quite necessary and good to be done: but if he is to be spiritually honest, honest at heart, honest from a sense of honour, and not of fear; in one word, if he is to be really honest at all, or even to try to be really honest, something must be done to that child’s heart which nothing but the Spirit of God can do; he must be taught that it is his DUTY to be honest; that honesty is RIGHT, the perfectly right, and proper, and beautiful thing for him and for all beings, yea, for God Himself; he must be taught to love honesty, and whatsoever else is right, for its own sake, and therefore to feel it his Duty.

And I say that God does that by your children.  I say that we cannot watch our children without seeing that, though there is in them, as in us, a corrupt and wilful flesh, which tempts them downward to selfish and self-willed pleasures: yet there is in them generally, more than in us their parents, a Spirit which makes them love and admire what is right, and take pleasure in it, and feel that it is good to be good, and right to do right; which makes them delight in reading and hearing of loving, and right, and noble actions; which makes them shocked, they hardly know why, at bad words, and bad conduct, and bad people.  And woe to those who deaden that tenderness of conscience in their own children, by their bad examples, or by false doctrines which tell the children that they are still unregenerate, children of the Devil, not yet Christians; and who so put a stumbling-block in the way of Christ’s little ones, and do despite to the Spirit of Grace by which they are sealed to the day of redemption.  I see parents thinking that their children are to learn the deceitfulness of the human heart from themselves, and the working of God’s Spirit from their parents; but I often think that the teachers ought to be converted indeed, that is, turned right round and become the learners instead of the teachers, and learn the workings of God’s Spirit from their children, and the deceitfulness of the human heart from themselves; if at least the Lord Jesus’s words have any real force or meaning at all, when He said, not, ‘Except the little children be converted, and become as you,’ but, ‘Except ye be converted, and become as one of these little children, ye’ (and not they) ‘shall in no wise enter into the kingdom of heaven.’

Believe me, my friends, that your children’s angels do indeed behold the face of their Father which is in heaven; that there is a direct communication between Him and them; and that the sign and proof of it is, the way in which they understand at once what you tell them of their duty, and take to it, as it were, only too readily and hopefully, and confidently, as if it were a thing natural and easy to them.  Alas! it is neither natural nor easy, and they will find out that too soon by sad experience: but still, the Divine Light is there, the sense of duty is in their minds, and the law of God is written in their hearts by the Holy Spirit of God, who is sanctifying them, not merely by teaching them to hope for heaven, or to dread hell, but by showing them what is good.

And herein, I say, the simple and noble old Church Catechism, by faith in God’s Spirit, does indeed perfect praise out of the mouths of babes.  Without one word about rewards or punishments, heaven or hell, it begins to talk to the child, like a true English Catechism as it is, about that glorious old English key word, DUTY.  It calls on the child to confess its own duty, and teaches it that its duty is something most human, simple, everyday, commonplace, if you will call it so.  I rejoice that it is commonplace; I rejoice that in what it says about our duty to God, and to our neighbour, it says not one word about those counsels of perfection, or those frames and feelings, which depend, believe me, principally on the state of people’s bodily health, on the constitution of their nerves, and the temper of their brain: but that it requires nothing except what a little child can do as well as a grown person, a labouring man as well as a divine, a plain farmer as well as the most refined, devout, imaginative lady.  May God bless them all; may God help them all to do their Duty in that station of life to which it has pleased God to call them; but may God grant to them never to forget that there is but one Duty for all, and that all of them can do that Duty equally well, whatever their constitution, or scholarship, or station of life may be, provided they will but remember that God has called them to that station, and not try to invent some new and finer one for themselves; provided they remember that they are to do in that station neither more nor less than every one else is to do in theirs, namely, to do justly, to love mercy, and to walk humbly with their God.

In a word, to be perfect, even as their Father in heaven is perfect.  To do justly, because God is just, faithful, and true, rewarding every man according to his works, and no partial accepter of persons; so that in every nation he that feareth God and worketh righteousness is accepted by Him.

To love mercy, because God loves mercy; to be merciful, because our Father in heaven is merciful; because He willeth not the death of a sinner, but rather that he should turn from his wickedness and live; because God came to seek and to save that which is lost, and is good to the unthankful and the evil; and because God so loved sinful man, that when man hated God, God’s answer to man’s hate, God’s vengeance upon man’s rebellion, was, to send His only-begotten Son, that whosoever believed in Him should not perish, but have everlasting life.

And to walk humbly with your God, because—and what shall I say now?  Does God walk humbly?  Can there be humility in God?  Can God obey?  And yet it must be so.  If, as is most certain from Holy Scripture, man, as far as he is what man ought to be, is the image and glory of God; if man’s justice ought to be a copy of God’s justice, and man’s mercy a copy of God’s mercy, and all which is good in man a copy of something good in God: if, as is most certain, all good on earth is God’s likeness, and only good because it is God’s likeness, and is given by God’s Spirit,—then our walking humbly with God, if it be good, must be a copy of something in God.  But of what?

That, my friends, is a question which can never be answered but by those who believe in the mystery of the ever-blessed Trinity, The Father, The Son, and The Holy Ghost.  It is too solemn and great a matter to be spoken of hastily at the end of a sermon.  I will tell you what little I seem to see of it next Sunday, with awe and trembling, as one who enters upon holy ground.  But this I will tell you, to bear in mind meanwhile, that if you wish to know or to do what is right, you must firmly believe and bear in mind this,—that God’s justice is exactly like what would be just in you and me, without any difference whatsoever: that God’s mercy is exactly like what would be merciful in you and me; and that, as I hope to show you next Sunday, God’s humility, wonderful as it may seem, is exactly like what would be humble in you and me.  For I warn you, that if you do not believe this, you will be tempted to forget God’s righteousness, and to invent a righteousness of your own, which is no righteousness at all, but unrighteousness.  For there can be but one righteousness—mind what I say—only one righteousness, as there can be only one truth, and only one reason.  Forget that, and you will be tempted to invent for yourselves a false justice, which is dishonest and partial; a false mercy, which is cruel; a false humility, which is vain and self-conceited; and you will be tempted also, as men of all religions and denominations have been, to impute to God actions, and thoughts, and tempers, which are (as your own consciences, if you would listen to God’s Word in them, would tell you) unjust, cruel, and proud; and then you will be tempted to say that things are justifiable in God, which you would not excuse in any other being, by saying: ‘Of course it must be right in Him, because He is God, and can do what He will.’  As if the Judge of all the earth would not do Right; as if He could be anything, or could do anything, but the Eternal Good which is His very being and essence, and which He has shown forth in His Son Jesus Christ our Lord, who went about doing good because God was with Him.  We all know what the good which He did was like.  Let us believe that God the Father’s goodness is the same as Jesus Christ’s goodness.  Let us believe really what we say when we confess that Jesus was the brightness of His Father’s Glory, and the express image of His Person.

SERMON VIII.  SONSHIP

John v. 19, 20, 30.  Then answered Jesus, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise.  For the Father loveth the Son, and sheweth Him all things that Himself doeth.

I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of my Father which is in Heaven.

This, my friends, is why man should walk humbly and obediently with his God; because humility and obedience are the likeness of the Son of God, who, though He is equal to His Father, yet to do His Father’s will humbled Himself, and took on Him the form of a slave, and though He is a Son, yet learned obedience by the things which He suffered; sacrificing Himself utterly and perfectly to do the commands of His Father and our Father, of His God and our God; and sacrificing Himself to His Father not as a man merely, but as a son; not because He was in the likeness of sinful flesh, but because He was The Everlasting Son of His Father; not once only on the cross, but from all eternity to all eternity, the Lamb slain before the foundation of the world.  This is a great mystery; we may understand somewhat more of it by thinking over the meaning of those great words, Father and Son.

Now, first, a son must be of the same nature as his father,—that is certain.  Each kind of animal brings forth after its kind: the lion begets lions, the sheep, sheep; the son of a man must be a man, of one substance with his earthly father; and by the same law, the Son of God must be God.  Take away that notion: say that the only-begotten Son of God is not very God of very God, of one substance with His Father, and the word son means nothing.  If a son be not of the same substance as his father, he is not a son at all.  And more, a perfect son must be as great and as good as his father, exactly like his father in everything.  That is the very meaning of father and son; that like should beget like.  Among fallen and imperfect men, some sons are worse and weaker than their fathers: but we all feel that that is an evil, a thing to be sorry for, a sad consequence of our fallen state.  Our reasons and hearts tell us that a son ought to be equal to his father, and that it is in some way an affliction, almost a shame, to a father, if his children are weaker or worse than he is.  But we cannot fancy such a thing in God; the only-begotten perfect Son of the Almighty and perfect Father must be at least equal to His Father, as great as His Father, as good as His Father; the brightness of His Father’s glory, and the express image of His Father’s person.

But there is another thing about father and son which we must look at, and that is this: a good son loves and obeys his father, and the better son he is, the more he loves and obeys his father; and therefore a perfect son will perfectly love and perfectly obey his father.

Now, here is the great difference between animals and men.  Among the higher animals, the mothers always, and the fathers sometimes, feed, and help, and protect their young: but we seldom or never find that young animals help and protect their parents; certainly, they never obey their fathers when they are full grown, but are as ready to tear their fathers in pieces as their fathers are to tear them: so that the love and obedience of full-grown sons to their fathers is so utterly human a thing, so utterly different from anything we find in the brutes, that we must believe it to be part of man’s immortal soul, part of God’s likeness in man.

And in the text our Lord declares that it is so; He declares that His obedience to His Father, and His Father’s love to Him, is the perfect likeness of what goes on between a good son and a good father among men; only that it is perfect, because it is between a perfect Father and a perfect Son.

Father and Son!  Let philosophers and divines discover what they may about God, they will never discover anything so deep as the wonder which lies in those two words, Father and Son.  So deep, and yet so simple!  So simple, that the wayfaring man, though poor, shall not err therein.  ‘Who is God?  What is God like?  Where shall we find Him, or His likeness?’—so has mankind been crying in all ages, and getting no answer, or making answers for themselves in all sorts of superstitions, idolatries, false philosophies.  And then the Gospel comes, and answers to every man, to every poor and unlearned labourer: Will you know the name of God?  It is a Father, a Son, and a Holy Spirit of love, joy, peace; a Spirit of perfect satisfaction of the Father in the Son, and perfect satisfaction of the Son with the Father, which proceeds from both the Father and the Son.  It needs no scholarship to understand that Name; every one may understand it who is a good father; every one may understand it who is a good son, who looks up to and obeys his father with that filial spirit of love, and obedience, and satisfaction with his father’s will, which is the likeness of the Holy Spirit of God, and can only flourish in any man by the help of the Holy Spirit which proceeds from the Father and the Son.

Father and Son! what more beautiful words are there in the world?  What more beautiful sight is there in the world than a son who really loves his father, really trusts his father, really does his duty to his father, really looks up to and obeys his father’s will in all things? who is ready to sacrifice his own credit, his own pleasure, his own success in life, for the sake of his father’s comfort and honour?  How much more fair and noble must be the love and trust which is between God the Father and God the Son!

I wish that some of those who now write so many excellent books for young people, would write one made up entirely of stories of good sons who have obeyed, and worked for, and suffered for their parents.  Sure I am that such a book, wisely and well written, would teach young people much of the meaning of the blessed name of God, much of their duty to God.  And yet, after all, my friends, is not such a book written already?  Have we not the four Gospels, which tell us of Jesus Christ, the perfect Son, who came to do the will of a perfect Father?  Read that; read your Bibles.  Read the history of the Lord Jesus Christ, keeping in mind always that it is the history of the Son of God, and of His obedience to His Father.  And when in St. John’s most wonderful Gospel you meet with deep texts, like the one which I have chosen, read them too as carefully, if possible more carefully, than the rest; for they are meant for all parents and for all children upon earth.  Read how The Father loves The Son, and gives all things into His hand, and commits all judgment to The Son, and gives Him power to have life in Himself, even as The Father has life in Himself, and shows Him all things that Himself doeth, that all men may honour The Son even as they honour The Father.  Read how The Son came only to show forth His Father’s glory; to be the brightness of His glory and the express image of His person: to establish His Father’s kingdom; to declare the goodness of His Father’s Name, which is The Father.  How He does nothing of Himself, but only what He sees His Father do; how He seeks not His own will, but the will of the Father who sent Him; how He sacrificed all, yea even His most precious body and soul upon the cross, to finish the work which His Father gave Him to do.  How, being in the form of God, and thinking it no robbery to be equal with God, He could boldly say, ‘As the Father knoweth me, even so know I the Father.  I and my Father are one:’ and still, in the fulness of His filial love and obedience, declared that He had no will, no wish, no work, no glory, but His Father’s; and in the hour of His agony cried out, ‘Father, if it be possible, let this cup pass from me: nevertheless, not my will but thine be done.’

My friends, you will be able to understand more and more of the meaning of these words just in proportion as you are good sons and good fathers; and therefore, just in proportion as you are led and taught by the Holy Spirit of God, without whose help no man can be either a good father or a good son.  A bad son; a disobedient, self-willed, self-conceited son, who is seeking his own credit and not his father’s, his own pleasure and not his parent’s comfort; a son who is impatient of being kept in order and advised, who despises his parent’s counsel, and will have none of his reproof,—to him these words of our Lord, the deepest, noblest words which were ever spoken on earth, will have no more meaning than if they were written in a foreign language; he will not know what our Lord means; he will not be able to see why our Lord came and suffered; he will not see any beauty in our Lord’s character, any righteousness in His sacrificing Himself for His Father; and because he has forgotten his duty to his earthly father, he will never learn his duty to God.

For what is the duty of the Lord Jesus Christ is our duty, if we are the sons of God in Him.  He is The Son of God by an eternal never-ceasing generation; we are the sons of God by adoption.  The way in which we are to look up to God, The Holy Spirit must teach us; what is our duty to God The Holy Spirit must teach us.  And who is The Holy Spirit?  He is The Spirit who proceeds from The Son as well as from The Father.  He is The Spirit of Jesus Christ, The Spirit of the Son of God, the Spirit who descended on the Lord Jesus when He was baptized, the Spirit which God gave to Him without measure.  He is the Spirit of The Son of God; and we are sons of God by adoption, says Saint Paul; and because we are sons, he says, God has sent forth into our hearts the Spirit of His Son, by whom we look up to God as our Father; and this Spirit of God’s Son, by whom we cry to God, Abba, Father, St. Paul calls, in another place, the Spirit of adoption; and declares openly that He is the very Spirit of God.

Therefore, in whatsoever way the Spirit of God is to teach you to look up to God, He will teach you to look up to Him as a Father; the Father of Spirits, and therefore your Father; for you are a spirit.  Whatsoever duty to God the Holy Spirit teaches you, He teaches you first, and before all things, that it is filial duty, the duty of a son to a father, because you are the son of God, and God is your Father.

Therefore, whatsoever man or book tells you that your duty to God is anything but the duty of a son to his father does not speak by the Spirit of God.  Whatsoever thoughts or feelings in your own hearts tell you that your duty to God is anything but the duty of a son to his father, and tempt you to distrust God’s forgiveness, and shrink from Him, and look up to Him as a taskmaster, and an austere and revengeful Lord, are not the Spirit of God; no, nor your own spirit, ‘the spirit of a man,’ which is in you; for that was originally made in the likeness of God’s Spirit, and by it rebellious sons arise and go back to their earthly fathers, and trust in them when they have nothing else left to trust, and say to themselves, ‘Though all the world has cast me off, my parents will not.  Though all the world despise and hate me, my parents love me still; though I have rebelled against them, deserted them, insulted them, I am still my father’s child.  I will go home to my own people, to the house where I was born, to the parents who nursed me on their knee, I will go to my father.’

Fathers and mothers! if your son or daughter came home to you thus, though they had insulted you, disgraced you, and spent their substance in riotous living, would you shut your doors upon them?  Would not all be forgiven and forgotten at once?  Would not you call your neighbours to rejoice with you, and say, ‘It is good to be merry and glad, for this our son was dead and is alive again, he was lost and is found?’  And would not that penitent child be more precious to you, though you cannot tell why, than any other of your children?  Would you not feel a peculiar interest in him henceforth?  And do you not know that so to forgive would be no weak indulgence, but the part of a good father; a good, and noble, and human thing to do?  Ay, a human thing, and therefore a divine thing, part of God’s likeness in man.  For is it not the likeness of God Himself?  Has not God Himself, in the Parable of the Prodigal Son, declared that He does so forgive His penitent children, at once and utterly, and that ‘There is more joy among the angels of God over one sinner that repenteth, than over ninety and nine just persons who need no repentance?’  So says the Lord Jesus Christ, the only begotten Son of God.  Let who dare dispute His words, or try to water them down, and explain them away.

And why should it not be so?  Do you fancy God less of a father than you are?  Is He not The Father, the perfect Father, ‘from whom every fatherhood in heaven and earth is named?’  Oh, believe that He is indeed a Father; believe that all the love and care which you can show to your children is as much poorer than the love and care God shows to you, as your obedience to your earthly parents is poorer and weaker than the love and obedience of Jesus Christ to His Father.  God is as much better a Father than you are, as Jesus Christ is a better Son than you are.  There is a sum of proportions; a rule-of-three sum; work it out for yourselves, and then distrust God’s love if you dare.

And believe, that whatsoever makes you distrust God’s love is neither the Spirit of God who is the spirit of sonship, nor the spirit of man: but the spirit of the Devil, who loves to slander God to men, that they may shrink from Him, and be afraid to arise and go to their Father, to be received again as sons of God; that so, being kept from true penitence, they may be kept from true holiness, and from their duty to God, which is the duty of sons of God to their Father in heaven.

Believe no such notions, my friends; howsoever humble and reverent they may seem, they are but insults to God; for under pretence of honouring Him, they dishonour Him; for He is love, and he who feareth, that is, who looks up to God with terror and distrust, is not made perfect in love.  So says St. John, in the very chapter wherein he tells us that God is love, and has manifested His love to us by sending His Son to be the Saviour of the world; and that the very reason for our loving God is, that He loves us already; and that therefore He who loveth not knoweth not God, for God is love.

Yes, my friends, God is your Father; and God is love; and your duty to God is a duty of love and obedience to a Father who so loved you and all mankind that He spared not His only begotten Son, but freely gave Him for you.  ‘Our Father which art in heaven,’ is to be the key-note of all your duty, as it is to be the key-note of all your prayers: and therefore the Catechism is right in teaching the child that God is his Father, and Jesus Christ the perfect Son of God his pattern, and the Holy Spirit of the Father and of the Son his teacher and inspirer, before it says one word to the child about duty to God, or sin against God.  How indeed can it tell him what sin is, until it has told him against whom sin is committed, and that if he sins against God he sins against a Father, and breaks his duty to his Father?  And how can it tell him that till it has told him that God is his Father?  How can it tell him what sin is till it has told him what righteousness is?  How can it tell him what breaking his duty is till it has told him what the duty itself is?  But the child knows already that God is his Father; and therefore, when the Catechism asks him, ‘What is his duty to God?’ it is as much as to say, ‘My child, thou hast confessed already that thou hast a good Father in heaven, and thou knowest as well as I (perhaps better) what a father means.  Tell me, then, how dost thou think thou oughtest to behave to such a Father?’  And the whole answer which is put into the child’s mouth, is the description of duty to a father; of things which there would be no reason for his doing to anyone who was not his father; nay, which he could not do honestly to anyone else, but only hypocritically, for the sake of flattering, and which differs utterly from any notion of duty to God which the heathen have ever had just in this, that it is a description of how a son should behave to a father.  Read it for yourselves, my friends, and judge for yourselves; and may God give you all grace to act up to it—not in order that you, by ‘acts of faith,’ or ‘acts of love,’ or ‘acts of devotion,’ may persuade God to love you; but because He loves you already, with a love boundless as Himself; because in Him you live, and move, and have your being, and are the offspring of God; because His mercy is over all His works, and because He loved the world, and sent His Son, not to condemn the world, but that the world through Him might be saved; because He is The Giver, The Father of lights, from whom comes every good and perfect gift; because all which makes this earth habitable—all justice, order, wisdom, goodness, mercy, humbleness, self-sacrifice—all which is fair, or honourable, or useful, in men or angels, in kings on their thrones or in labourers at the plough, in divines in their studies or soldiers in the field of battle—all in the whole universe, which is not useless, and hurtful, and base, and damnable, and doomed (blessed thought that it is so!) to be burned up in unquenchable fire—all, I say, comes forth from the Father of the spirits of all flesh, the Lord of Hosts, who is wonderful in counsel and excellent in working; who spared not His only begotten Son, but freely gave Him for us, and will with Him freely give us all things.