there are several things to be put in PRACTICE, as you
When the sick man is froward, friends withdraw and leave him alone: Psalm 18:26, "With the froward you will show yourself froward." God will meet with froward people in their own way, and make them reap the fruits of their own doings. God will walk cross and contrary to the froward, opposing and crossing them in all they do. God has no delight to grace froward people with his presence. When men begin to be froward under a divine hand, God commonly hides his face, and turns his back upon them. Men filled with impatience are no fit company for the God of all patience. Men who are peevish and petulant under the rod, will always see a cloud upon the face of God.
Thus you see that there are ten things that you must carefully take heed of—if you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers, Romans 15:5; Proverbs 11:20. But,
2. Secondly, As there are many things to be avoided, just so, there are several things to be put in PRACTICE, as you would enjoy the gracious presence of God with you, in your greatest troubles, deepest distresses, and most deadly dangers. Let me glance at a few—
[1.] First, Be sure that you are brought under the bond of the covenant. This gracious special presence of God with his people, under their greatest troubles, and deepest distresses—is peculiar to those who are in covenant with God. [Ezek. 20:37; Psalm 25:14, and 50:5; Jer. 32:40-41; Gen. 6:8, 18, 19:20-26 and 39:20-22; Jer. 1:17-19, and 37:15, seq.; Dan. 3:23-25, and 6:22-23.] Noah was in covenant with God—and God was with him, providing an ark for him, and preserving of him from drowning in the midst of drowning. Lot was in covenant with God—and God was with him, and secures
him in Zoar, when he rained hell out of heaven upon Sodom and Gomorrah. Joseph was in covenant with God—and God was with Joseph in prison. Jeremiah was in covenant with God—and God kept him company in the dungeon. The three Hebrew children, or rather champions, were in covenant with God—and God was specially present with them in the fiery furnace. Daniel was in covenant with God—and God was wonderfully with him in the lions' den. Job was in covenant with God—and God was with him in six troubles, and in seven, Job 3:18-19. David was in covenant with God—and God was with him in the valley of the shadow of death, Psalm 89:33-34, and 23:4.
Do not rest your salvation—in a name to live, nor in a form of godliness, nor in common convictions, nor in an outward reformation. Do not rest anything below a covenant-relationship with God, if you would enjoy the precious presence of the Lord with you in your greatest troubles, and deepest distresses, Deut. 26:17-19. If you choose him for your God—you shall then assuredly find him to be your God. If he is the God of our love and fear—he will be the God of our comfort and safety. If God is your God in covenant—then in distress the cities of refuge are open to you. He will stick close to you, he will never leave you nor forsake you, Heb. 13:5-7; you have a Father to go to, a God to flee to, a God who will take care of you: "Come my people, enter into your chambers, and shut your doors about you, hide yourself, as it were for a little moment, until the indignation is over and passed." Here are chambers, with drawingrooms provided, not open chambers—but with doors, and doors shut round about, intimating that guard of protection, which the people of God shall find from him, even in a common inundation. But,
[2.] Secondly, If you would enjoy the gracious presence of God with you, in your greatest troubles, deepest distresses,
and most deadly dangers—then look to the practical part of holiness, keep up the power of godliness in your hearts and lives. 2 Chron. 15:2; John 14:21, "Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him." Verse 23, ""If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him." He who frames his heart and life according to Christ's rule— shall be sure of Christ's presence.
Ezekiel was a man who kept up the power of holiness and godliness in his heart and life. [This is evident throughout the whole book of the prophet Ezekiel. See 2:4, 7-12.] And oh! the glorious visions, and deep mysteries, and rare discoveries of God, and of his presence, and of the great things which would be brought about in the latter days, which were revealed to him!
Daniel kept up the power of holiness and godliness in his heart and life; and oh, what secrets and mysteries did God reveal to him! Many of those great and glorious things, which concern the destruction of the four last monarchies, and the growth, increase, exaltation, flourishing, durable, invincible and unconquerable estate of his own kingdom, was discovered to him.
Paul was a person who kept up the power of holiness and godliness in his heart and life; and oh, what a mighty presence of God had he with him—in all his doing, suffering, and witnessing work! And oh, what glorious revelations and discoveries of God had he, when he was caught up into the third heaven, into paradise, and heard unspeakable words, or wordless words, such as words were too weak to utter, such "as was not possible for man to utter," and that either because they transcended man's capacity in this life, or else because
the apostle was forbid to utter them, they being revealed to him not for the public use of the church—but only for his particular encouragement, that he might be the better able to encounter with all hardships, difficulties, dangers, and deaths which did or might attend him in his ministerial work, 2 Cor. 1:7-10. Some of the ancients are of opinion that he saw God's essence, for, say they, other things in heaven might have been uttered—but the essence of God is so great and so glorious a thing that no man or angel can utter it. But here I must crave leave to enter my dissent from these learned men, for the scripture is express in this, "that no man has thus ever seen the Lord at any time, and that no man can thus see the Lord, and live," John 1:18; 1 Tim. 6:16; 1 John 4:12; Exod. 33:20-23.
And as great a favorite of Heaven as Moses was—yet he could only see the back parts of God, he could only behold some lower representations of God. Some say that he heard the heavenly singing of angels and blessed spirits, which was so sweet, so excellent and glorious, that no mortal man was able to utter it; and this of the two interpretations, is most probable. But no man is bound to make this opinion an article of his faith. This, I think, we may safely conclude, that in this rapture, besides the contemplation of celestial mysteries, he felt such unspeakable delight and pleasure, that was either like to that, or exceeded that, which Adam took in the terrestrial paradise. Doubtless the apostle did see and hear such excellent things as was impossible for the tongue of any mortal man to express or utter.
John was a man who kept up in his heart and life the power of holiness and godliness; and Christ reveals to him the general estate of his church and all that would befall his people, and that from John's time unto his second coming. Christ gives John a true representation of all the troubles, trials, changes, mercies, and glories—which in all times and in all ages and places, would attend
his church—until Christ came in all his glory. About sixty years after Christ's ascension, [It is the general opinion of the learned that this Book of the Revelation was penned about the latter end of the reign of Domitian the emperor, which was about sixty years after Christ's ascension.] Christ comes to John, and opens his heart, and unbosoms his soul, and makes known to him all that care, that love, that tenderness, that kindness, and that sweetness, that he would exercise towards his church from that very time to the end of the world. Christ tells John, that though he had been absent, and seemingly silent for about sixty years, that yet he was not so taken up with the delights, contentments, and glory of heaven—that he did not care what became of his church on earth. Oh no! and therefore he opens his choicest secrets, and makes known the most hidden and glorious mysteries to John that ever were made known to any man.
As there was none who had so much of the heart of Christ as John— so there was none had so much of the ear of Christ as John. Christ singles out his servant John from all the men in the world, and makes known to him all the happy providences and all the sad occurrences which were to come upon the followers of the Lamb, so that they might know what to prepare for, and what to pray for, and what to wait for. Also he declares to John all that wrath and vengeance, all that desolation and destruction, which should come upon the false prophet and the beast, and upon all who wandered after them, and who were worshipers of them, and who had received their marks either in their foreheads or in their hands.
Thus you see that they which keep up the power of holiness in their hearts and lives—they shall be sure to enjoy the choicest presence of God, and the clearest, fullest, and sweetest discoveries of God, and of these great things that concern the spiritual and eternal good of their souls. Nothing wins upon God like holiness, nothing delights God
like holiness, nothing engages the presence of God like holiness, Psalm 50:23. He shows his salvation to him who orders his life aright. He who puts every piece of his life in the right order, he shall see and know that he shall be saved. He who walks accurately and exactly, who walks as in a careful frame, treading gingerly, stepping warily—he shall have a prospect of heaven here—and a full fruition of heaven hereafter, "You meet him who rejoices, and works righteousness, those who remember you in your ways," Isaiah 64:5. He who works righteousness and walks in righteousness, shall be sure to meet with God, and to enjoy the precious presence of God in his greatest troubles and deepest distresses. But,
[3.] Thirdly, If you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers—then keep close to instituted worship, keep close to gospel ordinances, keep close to your gospel church. Exod. 20:24, "In all places where I record my name, I will come unto you and bless you." Isaiah 64:5; Rev. 2:1; Cant. 7:5; Ezek. 48:35. Where God fixes his solemn worship for the memorial and honor of his name, there he will vouchsafe his gracious presence: Mat. 18:20, "For where two or three are gathered together in my name, there am I in the midst of them." The promise of God's gracious assistance, presence, and acceptance is annexed to his church, whether it be great or small, numerous or few: Mat. 28:20, "Lo, I am with you always," according to my godhead, majesty, grace, and Spirit. Lo, I am with you, to own you! Lo, I am with you, to counsel and direct you! Lo, I am with you, to cheer and comfort you! Lo, I am with you, to assist and strengthen you! Lo, I am with you, to shelter you and protect you! Lo, I am with you, to do all your works in you and for you! Lo, I am with you, to strengthen your graces and to weaken your sins! Lo, I am with you, to scatter your fears and answer your doubts! Lo, I am with you, to better your
hearts and to mend your lives! Lo, I am with you, to bless you and crown you with immortality and glory! And what can the soul desire more?
Such as have low thoughts of gospel ordinances, such as slight gospel ordinances, such as neglect gospel ordinances, such as vilify gospel ordinances, such as decry gospel ordinances, such as oppose gospel ordinances—such may talk of the presence of Christ, and such may boast of the presence of Christ—but all such are outside of the way of enjoying the presence of Christ. Christ is only to be met with in his own worship, and in his own ways. Ah, how many in these days are there, who are like to old Barzillai, who had lost his taste and hearing, and so cared not for David's feasts and music! 2 Sam. 19:35. How many are there that formerly were very zealous for ordinances —but now are as zealous against them! How many formerly have made many great, hard, and dangerous ventures to enjoy gospel ordinances, who now won't venture a broken shin for an ordinance, no, nor stir out of doors to enjoy an ordinance, etc.! How many in our days, upon neglecting and despising gospel ordinances, have grown from evil to be very evil, and from very evil to be stark evil. He shall be an Apollo to me, who can show me one man in the world that ever grew better or holier by neglecting or slighting gospel ordinances.
Many come to the ordinances, too, like the Egyptian dog, which laps a little as he runs by the side of Nylus—but stays not to drink. How many in this great city run every Sabbath to hear this man and that; and here they lap a little and there a little—but never stay to drink— never fix in this congregation or that, this way or that. These people are neither wise, serious, lovely, nor lively in the ways of God. I think they are judicially blinded and hardened, who are indifferent whether they enjoy ordinances or not, or who can part with
ordinances with dry eyes. Surely the infant is very sick, who cries not for the breast, Zeph. 3:18. As ever you would enjoy the gracious presence of God with you in all your troubles and distresses, make conscience of sticking close to gospel ordinances. But,
[4.] Fourthly, If you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers, then, when you are not in troubles, distresses, dangers, etc., be sure you make much conscience of five things:
(1.) Of prizing his presence above all other things. So Moses did, Exod. 33:13-17; so Augustine would willingly go through hell to Christ; and Luther had rather be in hell with Christ than in heaven without him; and Bernard had rather have Christ in a chimney corner than be in heaven without him.
(2.) Of improving this gracious presence against sin, the world, the flesh, oppositions and temptations, etc.
(3.) Of walking suitable to this gracious presence.
(4.) Of lamenting and mourning over those who lack this gracious presence.
(5.) Of holding any secret correspondence with the professed and known enemies of Christ. Princes will never vouchsafe their favorable presence to such subjects as hold any secret correspondence with their professed and known enemies, either at home or abroad; so here. But,
[5.] Fifthly, If you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses,
and most deadly dangers, then, in all your troubles and distresses, etc., maintain uprightness and integrity of spirit with God. Psalm 5:12: 2 Chron. 16:9, "For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of those whose heart is perfect towards him."
Psalm 84:11, "For the Lord God is a sun and shield: the Lord will give grace and glory; no good thing will be withhold from those who walk uprightly." This is the largest promise we find in the whole book of God, The creature stands in need of two things, provision and protection; for the first, the Lord is a sun, as full of goodness as the sun is of light. He is a sun, in that he does enlighten and enliven his church, whereas all the world besides lie under darkness and the shadow of death; and in that he does cheer, and warm, and comfort the hearts of his people by his presence and lightsome countenance, and is the fountain from whence all external, internal, and eternal blessings are derived to them. For the second, a shield, Psalm 18:2. Among all inanimate creatures the sun is the most excellent, and among all artificial creatures a shield is chief, and was of greatest use in those days. The sun notes all manner of excellency and prosperity, and the shield notes all manner of protection whatever, Isaiah 62:20; Psalm 3:4. Under the name of "grace," all spiritual good things are to be understood; and under the name of "glory," all eternal good things are to be understood; and under that phrase of "No good thing will he withhold," all temporal good things are to be understood, so far as they make for his glory, and his people's real good. Now this choice, this sweet, this full, this large promise, is made over only to the upright, and therefore, as you would have any share in it, maintain your uprightness!
Psalm 11:7, "His countenance does behold the upright;" Heb., His faces. Every gracious discovery of God to the upright is his face. God
will, in all manner of ways, make gracious discoveries of his love and delight to upright ones. No father can so much delight to behold the countenance of his child, as God delights to behold the countenance of the upright.
Psalm 112:4, "Unto the upright there arises light in darkness." Light commonly signifies joy, comfort, peace, help, deliverance, Job 30:26; Esther 8:16; 2 Cor. 6:10. The upright man shall have joy in tribulation, plenty in poverty, liberty in bonds, life in death—as the martyrs have frequently and gloriously experienced. Sometimes God turns the upright man's adversity into prosperity, his sickness into health, his weakness into strength, his night into day, his storms into calms, his long winter nights into pleasant summer days. Sometimes God hides his upright ones in the hollow of his hand, in his pavilion, in his presence-chamber, Isaiah 26:9, 20; Mal. 3:17. When his judgments are abroad in the earth he takes special care of his jewels, and many times, when the upright are in darkness and in great distress, God cheers their hearts with the consolations of his Spirit and the light of his countenance, Psalm 94:19, and 71:20-21. By all which it is most evident that "Unto the upright there arises light in darkness."
O sirs, do but maintain your uprightness in all your troubles and distresses, and then you will be sure of the gracious presence of God with you in all your troubles and distresses. God values an upright Job upon a ash-heap before a deceitful Jehu upon his royal throne, Job 1:8, and 2:3, 7-9; he sets a higher price upon an upright Lazarus in rags than upon a rich Dives in his purple robes, Luke 16. And therefore when an upright man is in troubles and distresses, God will be sure to keep him company. The upright man is like the philosopher's dice, cast him which way you will, and into what
condition you will, he is still upright; and therefore, of all people, God loves to grace the upright man with his gracious presence. But,
[6.] Sixthly, If you would enjoy the gracious presence of God with you in all your troubles, deep distresses, and most deadly dangers, then you must be very earnest and importunate with God not to leave you—but to stay with you, to abide with you, and to dwell in the midst of you, Psalm 148:18, "The Lord is near unto all who call upon him;" but, to prevent mistakes, I mean, "to all who call upon him in truth." There are many who call upon God—but not in truth; from these God stands at a distance, Proverbs 1:28; Isaiah 11-17; Deut. 4:4; 2 John 4. There are others that call upon God in truth, in plainness and singleness of heart; and to these God is near, not only in regard of his essence, which is everywhere—but also in regard of the effects of his power, and the readiness of his will in granting their requests. Abijah prays, and finds an admirable presence of God with him, giving him a mighty victory over his most powerful enemy, 2 Chron. 3,10-11,17-18. Asa prays, and finds such a singular presence of God with him as made him victorious over an enormous army, 2 Chron. 14:9 to the end. Jehoshaphat prays, and had such a special presence of God with him that those numerous forces that were combined against him fall by their own swords, 2 Chron. 20:1-11, with verse 22-25. The wrath of God wrought their ruin, unexpectedly and irresistibly. [They were carried by such a spirit of rage and fury that no man spared his neighbor—but each one destroyed him who was near him.] Others say that the Lord did suddenly and unexpectedly cut them off, as when men are cut off by enemies that lie in ambush against them, and that by sending some unexpected strife among those nations, whereupon they fell out among themselves, and slew one another, and so accomplished that which the Levite had foretold, verse 17, "You shall not need to fight in this battle: set yourselves, stand you
still, and see the salvation of the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed; tomorrow go out against them: for the Lord will be with you."
It was the presence of God with his people that was their preservation, and their enemies' destruction. There is no power, no force, no strength, no combinations that can stand before the powerful presence of God with his people, and a spirit of prayer upon his people.
Hezekiah prays, and finds such a powerful presence of God with him as bears up his heart, and as strengthens his faith, and as cuts off his enemies, Isaiah 37:14-21, with verse 36. Oh, beg hard of the Lord that he will stay with you, do as they did when Christ made as though he would have gone from them: Luke 24:29, "But they constrained him, saying, Abide with us, for it is towards evening, and the day is far spent; and he went in to tarry with them." By prayer and importunity lay hold on Christ; say, Lord, night is near, the night of trouble, the night of distress, the night of danger, the night of death is near; stay with us, depart not from us. They over-entreated him by their importunity, they compelled him by entreaty. "Night is near, and the day is far spent." Oh, lay a hand of holy violence upon God, as Jacob did, and say, as he, "I will not let you go." Jacob, though lamed, will not let Christ go. Jacob holds fast with both hands when his joints were out of joint, being fully resolved that whatever he did let go, he would not let his Lord go, until he had blessed him, Gen. 32:25,26; Hosea 4:12. Oh, be often a-crying out with Jeremiah, "Leave us not, Lord," Jer. 14:9. Though in our great troubles and deep distresses friends should leave us, and relations leave us, and all the world leave us—yet don't you leave us! Oh, don't you leave us, Lord! Though all creatures should desert us—yet, if you will but
stand by us, we shall do well enough; but woe, woe unto us if God departs from us! Oh, leave us not! But,
[7.] Seventhly, Keep humble, and walk humbly with your God. Micah 6:8; Psalm 25:9. The highest heavens and the lowest hearts, are the habitation of God's glorious presence. Isaiah 57:15, "For this is what the high and lofty One says—he who lives forever, whose name is holy—I live in a high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite." He who would in good earnest enjoy the gracious presence of God with him in his great troubles, deep distresses, and most deadly dangers, he must keep humble, and walk humbly with his God. God will keep house with none but humble souls. There are none who feel so great a need of the divine presence as humble souls, there are none who so prize the divine presence as humble souls, there are none who so love the divine presence, and who are so enamored with the divine presence as humble souls, there are none who so thirst and long for much of the divine presence as humble souls, there are none who so lament and bewail the loss of the divine presence as humble souls, there are none who make such a singular and thorough improvement of the divine presence as humble souls; and therefore no wonder that of all the men in the world, God singles out the humble Christian, to make his heart the habitation where his honor delights to dwell.
Abraham is but dust and ashes in his own eyes, Gen. 18:27; and what man on earth had ever more of the divine presence of God with him than he? Gen 15:12-19, 17:1-10, and 18:17-19, etc.
Jacob knew that he was unworthy of all the kindness and faithfulness God had shown him, Gen. 32:10; and he had a mighty presence of God with him, Gen. 32:24-31, etc.
David in his own eyes was but a worm and no man, Psalm 22:6. The word in the original, signifies a very little worm, which breeds in scarlet. It is so little, that no man can hardly see it or perceive it; and yet what a mighty presence of God had David with him in the many battles he fought, and in the many dangers he was in, and in the many miraculous deliverances he had See them all summed up in that 18th Psalm. It is his triumphant song after many victories won, deliverances given, and mercies obtained; and therefore worthy of frequent perusal.
Paul was the least of all saints in his own eyes; yes, he was less than the least of all saints, Eph. 3:8. This is a double diminutive, and signifies "lesser than the least," if lesser might be. Here you have the greatest apostle descending down to the lowest step of humility, 1 Cor. 15:8, 4:9; 1 Tim. 1:15. Great Paul is least of saints, least of the apostles, and greatest of sinners in his own eyes, and never had any mortal more of the gracious presence of God with him in all his services and in all his sufferings, in all his afflictions and in all his temptations, in all his trials and in all his troubles, which were many and great. See Acts 16:23-25, 23:10-11, 27:23-25; 2 Cor. 1:8-10, 4:811, 7:4-7, 11:21, seq., 12:7-10.
Is your condition low, then let your hearts be low. He who is little in his own account, is great in God's esteem, and shall be sure to enjoy most of his presence. God can dwell, God will dwell with none but those who are lowly in heart; and therefore as ever you would enjoy the special presence of God with you in your greatest troubles and deepest distresses, be sure you walk humbly with your God. Many may talk much of God, and many may profess much of God, and many may boast much of God; but he only enjoys much of God who makes conscience of walking humbly with God. But,
[8.] Eighthly, and lastly, If you would enjoy the special presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers, then labor every day more and more after greater measures of holiness. The more holiness you reach to, the more you shall have of the presence of a holy God with you in all your straits and trials. [Ponder upon these scriptures, Isaiah 58:8-11; 2 Cor. 6:16-18, and 7:1; Deut. 23:1314.] If the Scriptures be narrowly searched, you will find that men of the greatest measures and degrees of holiness have always enjoyed the greatest measures of the divine presence: witness Enoch, Gen. 5:24; Noah, Gen. 6:8-9, 17-18. Just so, Abraham, Jacob, Joseph, Job, David, Daniel, John, Paul, etc. They were all famous for holiness; and accordingly they had a famous presence of God with them, as has been showed in part, and might more fully have been discovered.
[1.] Consider, that the more holy any person is, the more excellent that person is. All corruptions are diminutions of excellency. The more mixed anything is, the more abased it is. The more you mix your wine with water, the more you abase your wine; and the more you mix your gold with tin, the more you abase your gold. But the purer your wine is, the richer and better your wine is; and the purer your gold is, the more glorious and excellent it is. Just so, the purer and holier any person is, the more excellent and glorious that person is. Now the more divinely excellent and glorious any person is, the more he is beloved of God, Dan. 9:23; and the more he is the delight of God, and the more he shall have of the presence of God.
[2.] Consider, that the more holy any person is, the more that person pleases the Lord. Fruitfulness in holiness fills heaven with joy. The farmer is not so much pleased with the fruitfulness of his fields, nor the wife with the fruitfulness of her
womb—as God is pleased with the fruitfulness of his people in grace and holiness. Now certainly, the more God is pleased with any person, the more he will be present with that person. They commonly have most of our presence—who most please us.
Enoch had this testimony, before his translation, that he pleased God, or gave God contentment, as the original word imports. Enoch eyed God at all times, in all places, and in all companies; and this pleased God. Wherever Enoch was, his eye was still upon God. Enoch walked constantly with God; his whole life was but one continued day of walking with God; and this pleased God. Enoch kept himself from the corruptions and pollutions of the times, which were very great; he was not carried away with the stream of the times; he kept a constant counter-motion to the corrupt courses of the times; and this pleased God. Enoch maintained and kept up a clear, choice, and incessant communion with God; and this pleased God. Enoch made it his business, his work, his heaven, to approve his heart to God, and his ways to God; and this pleased God. Enoch was very serious and studious to avoid everything that might be a dishonor to God, or displeasing to God; and this pleased God. Enoch had great, and high, and honorable thoughts of God; and this pleased God. God was so pleased with Enoch, that he translates him from earth to heaven, from a gracious to a glorious presence. [God took him up in a whirlwind, say the Hebrew doctors, as Elijah was. He changed his place—but not his company, for he still walked with God; as on earth, so in heaven.] It was a singular mercy for God to be with Enoch on earth—but it was a far more glorious mercy for Enoch to be with God in heaven. The gracious presence of God is very desirable—but the glorious presence of God is most comfortable. Enoch pleases God, and God translates Enoch. We can never have those friends near enough to us—who take a pleasure and delight to please us; so here Enoch was a bright morning star, a rising sun, for virtue and
holiness; and therefore God could not satisfy himself, (to speak after the manner of men,) that he should live at so great a distance from him—and therefore translates him from earth to heaven. Well, my friends, the greater measures of holiness you reach to, the more you will please God; and the more you please God, the more you shall be sure to enjoy of the presence of God.
[3.] Consider, that the more holy any person is, the more like to God he is; and the more like to God he is, doubtless the more he is beloved of God. It is likeness both in nature and grace, which always draws the strongest love, 1 Pet. 1:15-16; Lev. 11:44, and 19:2, and 20:7. Though every child is the father multiplied, the father of a second edition; yet the father loves him best, and delights in him most—who is most like him, and who in feature, spirit, and action does most resemble him to the life. And so does the Father of spirits also; he always loves them best who in holiness resemble him most, Heb. 12:9. There are four remarkable things in the beloved disciple above all the rest, John 13:23, and 18:16, and 19:26-27, and Mark 14:50:
(1.) That he lay nearest to Christ's bosom at the table;
(2.) That he followed Christ closest to the high-priest's palace;
(3.) That he stood close to Christ when he was on the cross, though others had basely deserted him and turned their backs upon him;
(4.) That Christ commended the care of his mother to him. Now why did Christ's desire, love, and delight run out with a stronger and a fuller tide towards John than to the rest of the disciples? doubtless it was because John did more resemble Christ than
the rest, it was because John was a more exact picture and lively representation than the others were of Christ.
Now the more any man in holiness is like to Christ, the more any man in holiness resembles Christ, the more that man shall enjoy of the presence of Christ, the more that man shall lie in the bosom of Christ. The father loves to be most with that child which is most like him. Just so here, as ever you would enjoy the presence of God in your greatest troubles, deepest distresses, and most deadly dangers, be sure that you keep up holiness in your hearts and lives, be sure that you grow in holiness, and flourish in holiness—and then you shall be sure of the presence of God with you in all your troubles and deep distresses. A holy God will never leave the holy Christian. And thus much for this use of exhortation.
Comfort and Consolation
The last use of all, is a use of comfort and consolation to all the people of God, in their greatest troubles and deepest distresses. Now here consider,
(1.) First of all, That God himself hands out this as a rare comfort to his people in all their troubles, distresses, and dangers—namely, That he will be graciously present with them in the midst of all their sorrows and sufferings. Gen. 26:3, "Sojourn in this land, and I will be with you, and will bless you;" 28:15, "And behold I am with you, and will keep you in all places where you go, and will bring you again into this land; for I will
not leave you," etc., Isaiah 43:2; Psalm 91:15; Josh. 1:5; Heb. 13:5; Exod. 3:12. Don't talk of your loss of friends, for I will be with you. Don't talk of your country, for I will give you this land, which is the paradise of the world. Don't talk of your poverty, for you shall spread abroad to the west, and to the east, and to the north, and to the south, verse 14. Don't talk of your solitariness and aloneness, "for I will not leave you."
Isaiah 41:10, "So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand." Suppose a man was injuriously dealt with by this man or that, would it not be a comfort to him that a just and righteous judge stood by and was an eyewitness of all the violences which were done to him? Suppose a man were in exile with David, or in prison with Joseph, or in a dungeon with Jeremiah, or in the stocks with Paul and Silas, or in banishment for the testimony of Jesus, with John—yet would it not be a singular comfort to him to have the presence of a kind father, a bosom friend, a wise Counselor, an able physician with him? O Christian, be in whatever place you will, and with whatever company you will, and in whatever condition you will—yet your loving God, your kind father, your bosom friend, etc., will be still with you, he will never leave you, nor forsake you; and oh what a spring of comfort should this be to you! But,
(2.) Secondly, Know for your comfort, that there are always some special favors and blessings annexed to this special presence of God, as "I will be with you, and bless you." Gen. 26:3, "I am with you, and will keep you in all places where you go;" 28:15, "I will be with him in trouble, and honor him." Psalm 91:15, "I will be with him, and strengthen him." Isaiah 41:10, "I will be with you, and the flames shall not kindle upon you." 43:2, "I will be with you, and there shall not a man be able to stand before you." Josh. 1:5, "I will
be with you, to deliver you." Jer. 1:19, "I am with you, to save you, and to deliver you out of the hand of the wicked, and out of the hand of the terrible," 15:20-21.
Hushai's presence with David was a burden: Job's wife's presence was but a vexation unto him, and Christ's presence among the Gergesenes was a terror to them, and the presence of talkative friends is many times a trouble to us, 2 Sam. 15:33; Job 2:9-10; Mat. 8:28, 34. Oh—but this special, this favorable presence of the Lord with his people, in their greatest troubles and deepest distresses, is a sweet presence, a comfortable presence, a delightful presence, a blessed presence, yes, such a presence as has many singular blessings annexed to it. But,
(3.) Thirdly, Know for your comfort, that you shall have mercy and kindness, and whatever good you need in due season, at that very instant, at that very nick of time wherein you most need mercy. God will time your mercies, and your blessings for you; he is near, and will not fail you when in dire straits, Psalm 145:18; Deut. 4:7; Gen. 22:10-13. When Abraham had bound his son, and bent his sword, and the knife was upheld—then comes a voice from heaven, "Abraham, Abraham, hold your hand." At that very nick of time, when the four hundred and thirty years were expired, Israel was delivered out of their captivity and slavery, Exod. 12:41, 51: Deut. 11:14, "I will give you the rain of your land in his due season, the first rain, and the latter rain, that you may gather in your corn, and your wine, and your oil." God gives rain to all, by a providence—but he gives rain to his Israel by virtue of a promise, Acts 14:18; Job 38:26. God engages himself not only to give rain—but to give it in due season; he will give the first rain after the sowing of the seed, that it might take rooting in the earth; and he will give the
latter rain a little before harvest, that the ears might be full. O my friends! it is wonderful mercy—that God will time our mercies for us.
When Jehoshaphat was put to a hard pinch, at that very nick of time God owns him, stands by him, and gives him a great victory, 2 Chron. 20:12, 22-26. When David was in great danger, Saul being at his very heels, at that very nick of time, tidings were brought to Saul, that the Philistines had invaded the land—and so David escapes, 1 Sam. 23:26-28. When all human help failed, God came in and helped! ["Let God," says Augustine, "choose his own opportunity, who so freely grants the mercy."] So Julian was cut off by the Persian war, at that very nick of time when he had vowed at his return, to make a sacrifice of the Christians' lives. And so Charles the Fifth was diverted from persecuting of the Protestants, by the Turks breaking into Hungary, at that very nick of time when his heart was set upon a hot persecution. And so Justice Gilford, a violent papist in Queen Mary's days, going up the stairs to Mrs. Roberts chamber, to compel her to go to mass, at that very nick of time he was suddenly taken with his old disease the gout, and so grievously tormented, that he swore he would never trouble her more. When Faux was giving fire to the match, that would have given fire to the powder that would have blown up king, lords, and commons—at that very nick of time, he who never slumbers nor sleeps prevented him; and so turned our intended funeral into a festival, Psalm 121:3-5.
O Christian! are your troubles many in number, strange in nature, heavy in measure, much in burden, and long in continuance—yet remember that your God is near, whose mercies are numerous, whose wisdom is wondrous, and whose power is miraculous. The nearness or remoteness of a friend is very considerable in our troubles, distresses, needs, dangers, etc. "I have such a friend, and he would help me—but he lives so far off; and I have another friend who
has a great love for me, who is able to counsel me, and to speak a word in season to me, and in my distress would stand close to me— but he is so remote. I have a special friend, that did he know how badly things go with me, would make my burdens his, and my needs his, and my sorrows his; but he is in a far country, he is at the Indies, and I may be undone before I can hear from him!"
But it is not thus with you, O Christians! who have a God so near unto you, who have the special presence of God in the midst of you, yes who have a God always standing by you, "The Lord stood by me," etc. O my friends, how can you lack comfort, who have the God of all consolation present with you? How can you lack counsel, who have the wonderful Counselor so near unto you? How can you lack grace, who have the God of all grace standing by you? How can you lack peace, who have always the presence of the Prince of peace with you? 2 Cor. 1:3; Isaiah 9:6; 1 Pet. 5:10; Isaiah 9:6. But,
(4.) Fourthly, Know for your comfort, that if God is with you, there is nothing, there can be nothing—but weakness against you. [God holds the church's enemies in chains, having his hook in their nose, and his bridle in their lips, Isaiah 37:29; he can easily rule and over-rule his proudest enemies.] Isaiah 27:4, "Who would set the briars and thorns against me in battle, I would go through them, I would burn them together." What are briars and thorns, compared to a devouring fire, to the consuming flames? no more are all the enemies of the church, compared to the presence of God with his people. God will be a burning and destroying fire to all the enemies of Zion. Wicked men are chaff. Psalm 1:4. Wicked men are stubble. Job 21:18, "They are as driven stubble to his bow." Isaiah 41:2, "They are as stubble fully dry." Nah. 1:10. "They are as stubble before the flame." Joel 2:5, "They are like dust." 2 Kings 13:7, "Yes, like small dust." Isaiah 29:5, "They are like a morning cloud, an early
dew, a little smoke." Hosea 13:3. "They will disappear like the morning mist, like dew in the morning sun, like chaff blown by the wind, like smoke from a chimney."
Oh, the weakness of man! Oh, the power of God! No people on earth have such a power on their sides as the saints have. Consult these scriptures, 2 Kings 6:16; 2 Chron. 32:6-7; Isaiah 8:9-10; Num. 13:28, 30-33, and 14:9. No Christian can look upon the strong and mighty enemies of Zion in a scripture glass—but must behold them as weak and impotent people. Who could but smile to see weak children to attempt to besiege a wall of brass, or a wall of fire? Zech. 2:5; as great a folly and weakness it is for wicked men to make attempts upon the saints, who have been to this day, and will be to the end, a trembling and a burdensome stone to all who gather together against them, Zech. 12:2-3.
Sense looks upon the powers of the world as strong, mighty, and invincible; but faith looks upon them as poor, weak, contemptible, gasping, dying men. Thus heroic Luther looked upon them, "I care neither for Rome's favor nor fury; I am neither fond of the one, nor afraid of the other." It is dangerous to look upon the powers of the world in the devil's multiplying glass; it is best and safest to look upon them in a scripture glass, and then we shall never fear them, nor sinfully submit to them! But,
(5.) Fifthly, If God be specially present with his people, in their greatest troubles, deepest distresses, and most deadly dangers, then know for your comfort, that none can be against you but they must be against God himself! Acts 9:4-6. God is with you in all your troubles, as a father is with his child, a husband with his wife, a general with his army, and as a confederate with his allies, who is with them offensively and defensively. Hence
they are said to rage against God, Isaiah 37:28-29; and to blaspheme God, 2 Kings 19:3, 6; and to fight against God, Acts 5:38-39, and 23:9; Proverbs 21:30. To fight against God is labor in vain. Who ever fought against God and prospered? Some think that this phrase of fighting against God is drawn from the fable of the giants, which were said to make war with the gods.
The church of Christ always flourishes most, and increases most— when the tyrants of the earth oppose it most, and persecute it most. Diocletian laid down the empire in great discontent, because he could not by any persecution suppress the true Christian religion. The more violent he was against the people of God, the more they increased and multiplied, and the more they were emboldened and encouraged; and therefore in a rage he throws up all. But,
[1.] First, You have the presence of an ALMIGHTY God. Gen. 17:1, "I am the Almighty God; walk before me, and be perfect," Gen. 49:25, and Num. 24:4. The word El-Shaddai signifies sufficiency. God is an all-sufficient good, and a self-sufficient good; he is an independent good, an absolute good, an original good, a universal good. Some derive the word Shaddai from Shad, which signifies a breast, because God feeds his children with sufficiency of all good things, as the loving mother does the child with the milk of her breasts. God is the only satisfactory good, and proportionable good, and suitable good to our souls—as the breast is the most suitable good to the child's stomach. And others derive the word Shaddai from Shaddad, which signifies to spoil, conquer, or overcome, and so they say that God did here invert or overcome the order of nature, in causing the barren to bear. But most authors do translate it omnipotent. God, then, is called Shaddai, that is omnipotent and all-sufficient, for his omnipotence includes also allsufficiency.
[2.] Secondly, You have the presence of a LOVING God with you. Isaiah 43:4, "Since you were precious in my sight, you have been honorable, and I have loved you." But that this may the better stick and work, you must remember,
First, That God loves you with a first love, see Deut. 7:7-8: 1 John 4:19, "We love him because he first loved us." Our love is but reciprocal to his. God first cast an eye of love upon us—before we cast an eye of love on him, and therefore God is no way indebted to us for our love. Mary answers not Rabboni—until Christ first said unto her Mary! John 20:16. The pure nature of love is more seen in God's first love to us—than in our reciprocal love to him. By nature we were without God, and afar off from God; we were strangers to God, and enemies to God, yes, haters of God; and therefore if God had not loved us firstly, we had been everlastingly undone! Eph. 2:12, 19; Romans 5:10, and 1:30.
Secondly, As God loves you with a first love, so he loves you with a free love: Hosea 14:4, "I will heal their backsliding, I will love them freely." I know they are backslidden—but I will heal their backslidings. I know they have broken their bones by their fall—but I will make those broken bones to rejoice. I know there is nothing at all in them, which is excellent or eminent, which is honorable or acceptable, which is laudable or lovely—yet "I will love them freely," of my own, free, rich, absolute, sovereign, and independent grace!
Thirdly, As he loves you with a free love, so he loves you with an everlasting love: Jer. 31:3, "I have loved you with an everlasting love; therefore, with loving-kindness have I drawn you." Heb., "I love you with the love of perpetuity, or with the love of eternity. My love and my affections continue still the same to you, and shall continue forever!" Or, as others carry the words, "I love you with an ancient
love, or with the love of antiquity; I love you still with the same affection that in former ages I bore towards you."
Fourthly, As he loves you with an everlasting love, so he loves you with an unchangeable love: Mal. 3:6, "I am the Lord, I change not; therefore you sons of Jacob are not consumed." Men change, and counsels change, and occurrences change, and friends change, and relations change, and kingdoms change, and commonwealths change—but God never changes, as Balaam confesses, who was the devil's lackey, and who had a mind to dance with the devil all day, and then sup with Christ at night, Num. 23:10. God is neither false nor fickle; he cannot, like men, say and unsay; he cannot alter his mind nor eat his words. "He who is the Glory of Israel does not lie or change his mind; for he is not a man, that he should change his mind," 1 Sam. 15:29 Psalm 89:34;. Men are so mutable and changeable, that there is no hold to be taken of what they say; but God is immutable in his nature, in his essence, in his counsels, in his attributes, in his decrees, in his promises, etc. He is, as the learned say, Omnina immutabilis, "Altogether immutable".
Fifthly, As he loves you with an unchangeable love, so he loves you with a special love, with a peculiar love, with a distinguishing love, with a superlative love. "Blessed is he whose help is the God of Jacob, whose hope is in the Lord his God, the Maker of heaven and earth, the sea, and everything in them—the Lord, who remains faithful forever. He upholds the cause of the oppressed and gives food to the hungry. The Lord sets prisoners free, the Lord gives sight to the blind, the Lord lifts up those who are bowed down, the Lord loves the righteous. The Lord watches over the alien and sustains the fatherless and the widow, but he frustrates the ways of the wicked. The Lord reigns forever, your God, O Zion, for all generations. Praise the Lord!" Psalms 146:5-10
Sixthly and lastly, As he loves his people with a special love, with a peculiar love, so he loves them with the greatest love, with a matchless love. "O Daniel greatly beloved." John 3:16, "God so loved the world that he gave his one and only Son," etc. This signifies the greatness of God's love, the vehemency of his love, and the admirableness of his love.
Now, what an unspeakable comfort must this be to his saints, to have the presence of a loving God, to have the presence of such a loving God with them in all their troubles and deep distresses! If the presence of a loving friend, a loving relation in our troubles and distresses, is such a mercy, oh, what then is the presence of a loving God!
[3.] Thirdly, It is the presence of an ACTIVE God, who will be a defense to you, a shield to you, a sword to you, a sun to you, a strong tower to you, a salvation to you! None can withstand him, none can equal him, none can out-act him, Psalm 18:2; 2 Chron. 16:9; Proverbs 18:10; Jer. 32:40-41; Isaiah 30:18-19, and 27:3; Jer. 31:28.
[4.] Fourthly, You have the presence of a wakeful God, of a WATCHFUL God—of a God who never, no never, slumbers or sleeps! God will be so far from sleeping, that he will not so much as slumber, Psalm 121:3-5. The phrase is taken from watchmen, who stand on the walls in time of war to discover the approaches of enemies, and accordingly give warning. Now, watchmen have been treacherous and sleepy. The capitol of Rome would have been taken by the Gauls, if the geese had not been more wakeful than the watchmen of the walls. Iphicrates, the Athenian captain, visiting the guards on the walls of Corinth, found one of the watch asleep, and presently thrust him through with his sword, saying, "Dead I found
him, and dead I left him!" Though watchmen slumber and sleep—yet that God who is present with his people does neither; his seven eyes are always open.
[5.] Fifthly, You have the presence of a WISE God, of an omniscient God. God fills all things, he encompasses all things, and he sustains all things—and therefore he must needs know all things, Ezek. 3:9; Psalm 33:10-11; Isaiah 46:10, and 40:28; Romans 11:33; 2 Pet. 2:9; Jonah 1:5; 2 Kings 14:6; Mat. 26:24-25. God can find Jonah in the bottom of the ship; and Jeroboam's wife in her disguises; and Judas in his treason; and Demas in his apostasy; and the scribes and Pharisees in their hypocrisy, 2 Tim. 4:10; Mat. 23; Rev. 4:6. The whole world is to him as a sea of glass—clear and transparent. There is nothing hidden from his eyes!
"All things are naked and opened unto the eyes of him with whom we have to do," Heb. 4:13. "Naked," as when the skin is pulled off, and "opened as the entrails of a sacrifice," cut down the back. The apostle, say some, uses a metaphor taken from a sheep, whose skin is taken off, and he hanged up by the neck, with his back towards the wall, and all his entrails laid bare and exposed to open view. He alludes, say others, to the anatomizing of a creature, wherein men are very cautious to find out every little vein or muscle, though they be ever so hidden. They are naked, therefore God sees their outside; and opened, dissected, quartered, and cleft asunder through the backbone, so that he sees their inside also. Opened is more than naked: naked is that which is not clothed or covered; opened is that whose inwards are discovered and made conspicuous.
Is it such a comfort to have the presence of a wise and knowing friend with us in our greatest troubles and deepest distresses? what a transcendent comfort must it be then to enjoy the presence of an all-
seeing and an all-knowing God in all our troubles and distresses! The eye of heaven sees all, and knows all, and writes down all your troubles and trials, your sorrows and sufferings, your losses and crosses, Mat. 6:32; and accordingly will an all-knowing God act for his own glory and his people's good.
[6.] Sixthly and lastly, You have the presence of a God of MERCY, a God of tenderness, a God of compassion. Exod. 33:7-8; Jer. 31:18-20; Hosea 11:8-9; Lam. 3:22. "His compassions never fail!" Mercy is as essential to God—as light is to the sun, Micah 7:18-19, or as heat is to the fire. He delights in mercy, as the senses and faculties of the soul do in their several actions. Patience, and mildness, and mercy, and compassion, and peace are the fruits of his heart—the offspring which the divine nature produces. God's compassions are fatherly compassions, Psalm 103:13; they are motherly compassions, Isaiah 49:15; they are brotherly compassions, Heb. 2:12; they are friendly compassions, Cant. 5:1-2. Oh, how sweet must the presence of a God of mercy, a God of compassion, be to the saints in a day of trouble! The presence of a compassionate friend in a day of distress is very desirable and comfortable; what then is the presence of a compassionate God!
Thus you see that there is no presence, compared to the divine presence! There is no presence, compared to the special presence of God with his people in their greatest troubles and deepest distresses. But,
(7.) Seventhly and lastly, If God is specially present with his people in their greatest troubles and deepest distresses— then let them all know for their comfort, that this presence will make up the lack or loss of all outward comforts—this presence will make up the loss of a husband, a child, a friend, an
estate, etc., 1 Sam. 1:8. Look! as all light meets in the sun, and as all water meets in the sea, so all our outward comforts meets in the God of all comfort, 2 Cor. 1:3. "When Alexander asked king Porus, being then his prisoner, how he would be treated. Porus answered in one word, "like a king!" Just so—all things, all comforts are to be found in this special presence of God with his people, in their greatest troubles and deepest distresses. Certainly the gracious presence of the Lord is infinitely better than the presence of all outward comforts, as you know one sun is more glorious and comfortable than ten thousand stars.
QUESTION. But how may a person who has lost this gracious presence of God, recover it again?
First, Observe HOW you lost this presence of God, and labor to recover it by a contrary course. Did you lose it by sinful omissions? then be more active in a way of duty. Did you lose the presence of God by neglecting your watch, or by not walking with God, or by an eager pursuit of the world, or by giving in to this or that temptation, or by letting fall your communion with God? take a contrary course. Now keep up your watch, walk close with God, keep up a daily converse with lively Christians, let your heart and affections be set upon things above, keep your ground in the face of all temptations, maintain a standing communion with God, Psalm 119:63; Col. 3:1-2.
After Christ had stood knocking and calling to his spouse—"Open to me, my sister, my love, my dove, my undefiled one; for my head is filled with dew, and my locks with the drops of the night," Cant. 5:23, 6—but found no entrance, he retired and withdrew himself, because she would not arise and put on her coat. But when she
bestirs herself, "she finds him whom her soul loved," chapter 3:1-4. Then Christ comes into his garden again, and returns to his spouse again, and forgets all former unkindness, chapter 6:1-2. But.
Secondly, Inquire WHERE, WHEN, and WHY God has withdrawn himself; as we do when dear friends absent themselves from us. "O Hope of Israel, its Savior in times of distress, why are you like a stranger in the land, like a traveler who stays only a night? Why are you like a man taken by surprise, like a warrior powerless to save? You are among us, O Lord, and we bear your name; do not forsake us!" Jeremiah 14:8-9
Thirdly, Do not part with Christ for anything—not for a right eye, or a right hand, nor for an Isaac or a Benjamin. Don't say this work is too high, and feat too hard, and the other too hot, and the other too dangerous—in order to the recovery of God's countenance and presence. You must not think anything in the world too much to do for Christ, or to suffer for Christ. You will be a happy man if you can recover Christ's lost presence; though it be upon the hardest terms imaginable! But,
Fourthly, Let your hearts lie humble and low under the loss of God's gracious presence. Psalm 51:8-12; 1 Pet. 1:5, 6. "All night long on my bed I looked for the one my heart loves; I looked for him but did not find him." Song of Songs 3:1. "Have you seen the one my heart loves?" Song of Songs 3:3. "I opened for my lover, but my lover had left; he was gone. My heart sank at his departure. I looked for him but did not find him. I called him but he did not answer." Song of Songs 5:6. For,
(1.) The loss of God's gracious presence is the greatest loss.
(2.) The loss of God's gracious presence is a loss-embittering loss; it is a loss that will greatly embitter all your worldly losses. I have lost my health, I have lost a precious child, I have lost a gracious spouse, who was the delight of my eyes and the joy of my heart; I have lost a costly estate, I have lost an intimate friend, I have lost a thriving trade. Oh—but that which embitters all my losses, and puts a sting into them, is this—that I have lost the gracious presence of God that once I enjoyed!
(3.) The loss of God's gracious presence is a loss that all outward comforts can never make up. When the sun is set, nothing can make it day with us.
(4.) The loss of God's gracious presence is an soul loss; and no losses can be compared to soul losses. As there are no mercies, compared to soul mercies, so there are no losses to soul losses.
(5.) The loss of God's gracious presence is a loss that will cost a man dearly, before it will be made up again. Oh the sighs, the groans, the strong cries, the earnest prayers, the bottles of tears that the recovery of the divine presence will cost a Christian!
Upon all these accounts, how well does it befit a Christian, to lie humble at the foot of God!
Fifthly, Lift up a mighty cry to heaven. Thus the saints of old have done. Consult these scriptures, Psalm 51:6-13; Lam. 3:56-57; Psalm 4:6-7, 27:9, 38:21-22, 138:3, and 119:8, "O forsake me not utterly." Christ was forsaken for a few hours; David for a few months; and Job for a few years—for the trial and exercise of his faith and patience; but then they all sent up a mighty cry to heaven. Leave them God did, to their thinking; forsake them he did in regard of vision—but not in regard of union. The promise is, that "God will
draw near to us if we draw near to him," James 4:8. Draw near to God in duty, and he will draw near to you in mercy: sanctify him, and he will satisfy you.
Prayer is the only means to supply all defects, it gets all, and makes up the loss of all; as a gracious poor woman said in her distress, "I have no friend—but I have prayer; that will get favor with my God; so long as I can find a praying heart, God will, I am sure of that, find a pitying heart and a helping hand." It is not the length—but the strength of prayer; it is not the labor of the lip—but the travail of the heart—which prevails with God, Jer. 29:12-14. It is not the arithmetic of our prayers, how many they are; nor the rhetoric of our prayers, how eloquent they be; nor the geometry of our prayers, how long they be; nor the music of our prayers, how sweet they be; nor the logic of our prayers, how methodical they are—which will prevail with God. It is only fervency, importunity in prayer, which will make a man prevalent with God. Fervent prayer hits the mark, carries the day, and pierces the walls of heaven, though like those of Gaza, made of brass and iron, James 5:16-17; Luke 18; Isaiah 45:2. The child has got many a kiss and many a hug by crying. If God has withdrawn his presence, the best, the surest, and the readiest way to recover it is to send up a mighty cry to heaven. "In my distress I called to the Lord; I cried to my God for help. From his temple he heard my voice; my cry came before him, into his ears." Psalm 18:6. "I cried out to God for help; I cried out to God to hear me." Psalm 77:1. "In my anguish I cried to the Lord, and he answered by setting me free." Psalm 118:5. But,
Sixthly, Be sure you don't take up your greatest delight in any creature, in any comfort, in any contentment, in any worldly enjoyment. Jer. 50:6. When the presence of God is withdrawn from you, say as Absalom, "What is all this to me, so long
as I am banished my father's presence, so long as I can't see the king's face?" 2 Sam. 14:24, 28, 32-33. When the mother sees that the child is enthralled with the doll or the rattle—she comes not in sight. If you take up your rest in any of the dolls and rattles—in any of the poor things of this world, God will certainly keep out of sight. He will never honor them with his countenance and presence—who take up in anything below himself, below his favor, below his presence.
I have read of a devout pilgrim, who along the way to Jerusalem was very kindly and nobly entertained in several places—but still he cried out, "Oh—but this is not Jerusalem! this is not Jerusalem!" So when you cast your eye upon this creature or that, oh then cry out, "This is not the presence of God, this is not the presence of God!" And when you begin to be tickled and enthralled with this and that enjoyment, with this or that contentment, oh then remember "this is not the presence of God, this is not the presence of God!"
"Here is a gracious spouse, here are precious children, here is a pleasant home, here is a wonderful climate, here is a gainful trade, etc.—but what are all these to me, so long as my sun has set in a cloud, and God has withdrawn his presence from me? Remember this once for all—that the whole world is but a barren wilderness without the countenance and presence of God! "O God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you, in a dry and weary land where there is no water. I have seen you in the sanctuary and beheld your power and your glory. Because your love is better than life, my lips will glorify you." Psalm 63:1-3. But,
Seventhly and lastly, Patiently and quietly wait upon him in the way of his ordinances for the recovery of his presence. Consult these scriptures. [Exod. 20:24; Mat. 18:20; Isaiah 64:5; Psalm 27:4, and 65:4; Rev. 2:1; Psalm 40:1-3; Isaiah 8:17; Mic. 7:7-9;
Isaiah 26:8-9.] Here God dwells, here he walks, here he makes known his glory, here he gives forth his love, here he vouchsafes his presence. When God is withdrawn, your great business is to prize ordinances, and to keep close to ordinances, until God shall be pleased to lift up the light of his countenance and vouchsafe his presence to you. You will never recover the divine presence by neglecting ordinances, nor by slighting ordinances, nor by turning your back upon ordinances, nor by entertaining low thoughts of ordinances. He who thinks ordinances to be needless things, concludes—
(1.) That the taking away of the kingdom of heaven from the Jews was no great judgment, Mat. 21:43.
(2.) That the bestowing of it upon other people is no great mercy. If God is gone, it is good to lie at the pool until he returns, John 5:2-10. There are many dear Christians who have lost their God for a time— but after a time they have found him again in the way of his ordinances; and therefore let no temptation draw you off from ordinances; say, "Here I will live, here I will lie, here I will wait at the pool of ordinances, until the Lord shall return in mercy to my soul!"
I shall follow this discourse of the divine presence with my earnest prayers that it may from on high be so specially blessed, as that it may issue in the furtherance of the spiritual and eternal good, both of Writer and Reader.
-----
MONERGISM BOOKS
A Word in Season to Suffering Saints by Thomas Brooks, Copyright © 2019
All rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of Monergism Books.
ePub and .mobi Editions November 2019 Requests for information should be addressed to: Monergism Books, PO Box 491, West LInn, OR 97068