Front matter (continued, part 14)
Luther says, a holy gluttony is to lay on, to feed hard, and to fetch hearty draughts, until they be even drunk with the abundance of the Spirit. Oh that there were more such holy gluttony in the world!
The sixth help. If you would not be taken in any of Satan's snares, then keep humble. An humble heart will rather lie in the dust than rise by wickedness, and sooner part with all than the peace of a good conscience. Humility keeps the soul free from many darts of Satan's casting, and snares of his spreading; as the low shrubs are free from many violent gusts and blasts of wind, which shake and rend the taller trees. The devil has least power to fasten a temptation on him who is most humble. He who has a gracious measure of humility, is neither affected with Satan's offers nor terrified with his threatenings.
I have read of one who, seeing in a vision many snares of the devil spread upon the earth, he sat down, and mourned, and said in himself, Who shall pass through these? Whereupon he heard a voice answering, Humility shall.
God has said, that 'he will teach the humble,' and that 'he will dwell with the humble,' and that 'he will fill and satisfy the humble. And if the teachings of God, the indwellings of God, if the pourings in of God, will
not keep the soul from falling into Satan's snares, I do not know what will. And therefore as you would be happy in resisting Satan, and blessed in triumphing over Satan and all his snares—keep humble! I say again, keep humble! (Psalm 25:9; Is. 57:15, James 4:6.)
The seventh help. If you would not be taken in any of Satan's snares, then keep a strong, close, and constant watch (1 Thess. 5:6). A sleepy soul is already an ensnared soul. That soul that will not watch against temptations, will certainly fall before the power of temptations. Satan works most strongly on the imagination, when the soul is drowsy. The soul's slothfulness is Satan's opportunity to fall upon the soul and to destroy the soul, as Joshua did the men of Ai. The best way to be safe and secure from all Satan's assaults is, with Nehemiah and the Jews, to watch and pray, and pray and watch. By this means they became too hard for their enemies, and the work of the Lord did prosper sweetly in their hands.
Remember how Christ chid his sluggish disciples. 'What! could you not watch with me one hour?' what, cannot you watch with me? how will you then die with me? if you cannot endure words, how will you endure wounds? Satan always keeps a crafty and malicious watch, 'seeking whom he may devour.' 1 Peter 5:8. Satan is very envious of our condition, that we should enjoy that paradise out of which he is cast, and out of which he shall be forever kept!
We must effectually mind these following scriptures, wherein this duty of watchfulness is so strictly enjoined: Matt 26:40; Mark 13:33, 34, 35, 37; 1 Cor. 16:13; Col. 4:2; 1 Peter 4:7; Rev. 2:3.
Shall Satan keep a crafty watch, and shall not Christians keep a holy spiritual watch? Our whole life is beset with temptations. Satan watches all opportunities to break our peace, to wound our consciences, to lessen our comforts, to impair our graces, to slur our evidences, and to dampen our assurances. Oh! what need then have we to be always upon our watch-tower, lest we be surprised by this subtle serpent. Watchfulness includes a waking, a rousing up of the soul. It is a continual, careful observing of our hearts and ways, in all the turnings of our lives—that we still keep close to God and his Word.
Hannibal never rested, whether he did conquer or was conquered. It is so with Satan. 'Learn, for shame of the devil,' said blessed Latimer, 'to watch, seeing the devil is so watchful.'
Watchfulness is nothing else but the soul running up and down, to and fro, busy everywhere. Watchfulness is the heart busied and employed with diligent observation of what comes from within us, and of what comes from without us and into us. Ah, souls! you are no longer safe and secure than when you are upon your watch. While Antipater kept the watch, Alexander was safe; and while we keep a strict watch, we are safe. A watchful soul is a soul upon the wing, a soul out of gun-shot, a soul upon a rock, a soul in a castle, a soul above the clouds, a soul held fast in God's everlasting arms!
I shall conclude this seventh head with this advice: Remember the dragon is subtle, and bites the elephant's ear, and then sucks his blood, because he knows that to be the only place which the elephant cannot reach with his trunk to defend; so our enemies are so subtle, that they will bite us, and strike us where they may most mischief us, and therefore it does very much concern us, to stand always upon our guard.
The eighth help. If you would not be taken with any of Satan's snares and devices, then keep up your communion with God. Your strength to stand and withstand Satan's fiery darts is from your communion with God. A soul high in communion with God may be tempted—but will not easily be conquered. Such a soul will fight it out to the death. Communion with God furnishes the soul with the greatest and the choicest arguments to withstand Satan's temptations. Communion is the result of union. Communion is a reciprocal exchange between Christ and a gracious soul. Communion is Jacob's ladder, where you have Christ sweetly coming down into the soul, and the soul, by divine influences, sweetly ascending up to Christ. Communion with Christ is very inflaming, elevating and strengthening. While Samson kept up his communion with God, no enemy could stand before him—he goes on conquering and to conquer. But when he was fallen in his communion with God, he quickly falls before the plots of his enemies. It will be so with your souls. So long as your communion with God is kept up, you will be too hard for 'spiritual wickedness in high places'; but if you fall from your communion with
God, you will fall, as others, before the face of every temptation.
David, so long as he kept up his communion with God, he stands, and triumphs over all his enemies; but when he was fallen in his communion with God, then he falls before the enemies that were in his own bosom, and flies before those who pursued after his life. It will be so with your souls, if you do not keep up your communion with God. Job keeps up his communion with God, and conquers Satan upon the ash-heap; Adam loses his communion with God, and is conquered by Satan in paradise. Communion with God is a shield upon land, as well as an anchor at sea; it is a sword to defend you, as well as a staff to support you; therefore keep up your communion.
The ninth help. If you would not be taken in any of Satan's snares, then do not engage Satan in your own strength—but be every day drawing new virtue and strength from the Lord Jesus. Certainly that soul that engages against any old or new temptation without new strength, new influences from on high—will fall before the power of the temptation. You may see this in Peter; he rested upon some old received strength—'Though all men should deny you, yet I will not!' (Matt. 26:35) —and therefore he falls sadly before a new temptation. He curses and swears, and denies him thrice—who had thrice appeared gloriously to him. Ah, souls! when the snare is spread, look up to Jesus Christ, who is lifted up in the gospel, as the brazen serpent was in the wilderness, and say to him, "Dear Lord! here is a new snare laid to catch my soul, and grace formerly received, without fresh supplies from your blessed bosom, will not deliver me from this snare. Oh! give me new strength, new power, new influences, new measures of grace, that so I may escape the snares!"
Ah, souls! remember this, that your strength to stand and overcome must not be expected from graces received in the past—but from the fresh and renewed influences of heaven. You must lean more upon Christ than upon your duties; you must lean more upon Christ than upon your spiritual tastes and discoveries: you must lean more upon Christ than upon your graces, or else Satan will lead you into captivity.
"Apart from me you can do nothing." Separate from me, or apart from
me, you can do nothing.
The tenth help. If you would not be taken in any of Satan's snares, then be much in prayer. Prayer is a shelter to the soul, a sacrifice to God and a scourge to the devil. David's heart was often more out of tune than his harp. He prays, and then, in spite of the devil, cries, 'Return unto your rest, O my soul.' Prayer is the gate of heaven, a key to let us into paradise. There is nothing that renders Satan's plots fruitless like prayer; therefore says Christ: 'Watch and pray that you enter not into temptation' (Matt. 26:41). You must watch and pray, and pray and watch, if you would not enter into temptation.'
When Sennacherib and Haman had laid plots and snares to have destroyed the Jews, they prayed, and their souls were delivered, and Sennacherib and Haman destroyed. David had many snares laid for him, and this puts him upon prayer. "But my eyes are fixed on you, O Sovereign Lord; in you I take refuge--do not give me over to death. Keep me from the snares they have laid for me, from the traps set by evildoers. Let the wicked fall into their own nets, while I pass by in safety." (Psalm 141:8-10).
"Keep me, O Lord, from the hands of the wicked; protect me from men of violence who plan to trip my feet. Proud men have hidden a snare for me; they have spread out the cords of their net and have set traps for me along my path. O Lord, I say to you, 'You are my God.' Hear, O Lord, my cry for mercy." (Psalm 140:4-6). Saul and many others had laid snares for David, and this puts him upon prayer, and so the snares are broken and he is delivered.
Ah, souls! take words to yourselves, and tell God that Satan has spread his snares in all places and in all companies! Tell God that he digs deep, and that he has plot upon plot, and device upon device—and all to undo you! Tell God that you have neither skill nor power to escape his snares! Tell God that it is a work too high and too hard for any created creature to work your deliverance, unless he puts under his own everlasting arms! Tell God how his honor is engaged to stand by you, and to bring you off a victor, that you be not ruined by Satan's plots! Tell God how the wicked would triumph, if you should fall into Satan's snares! Tell God of the love
of Christ, of the blood of Christ, and of the intercession of Christ for you, that a way may be found for your escape! Tell God that if he will make it his honor to save you from falling into Satan's snares, you will make it your glory to speak of his goodness and to live out his kindness. Christians must do as Daedalus, that when he could not escape by a way upon earth, went by a way of heaven—and that is, the way of prayer, which is the only way left to escape Satan's snares.
USE. The next use is a use of thankfulness to those who escape Satan's snares—that they have not been taken by him at his will. Ah! Christians, it stands upon you with that princely prophet David, to call upon your souls, and say, 'Bless the Lord, O our souls; and all that is within us, bless his holy name! Bless the Lord, O our souls, and do not forget all his benefits!' (Psalm 103:1, 2). God has not given us to be a prey to Satan, and to be ensnared by those snares that he has laid for our souls! The sense of this great favor did work up David's heart to praises: "Praise be to the Lord, who has not let us be torn by their teeth. We have escaped like a bird out of the fowler's snare; the snare has been broken, and we have escaped. Our help is in the name of the Lord, the Maker of heaven and earth." (Psalm 124:6-8).
Ah! Christians, remember that the greatest part of the world, yes, the greatest part of professors, are taken in Satan's snares. Can you think seriously of this, and not blush to be unthankful? What are you better than others? and what have you deserved of God, or done for God more than others—that you should by the help of a divine hand escape the snares, when others are taken and held in the snares of the devil to their eternal overthrow?
Will you be thankful for the escaping the snares that men spread for your lives or estates, and will you not be much more thankful for escaping those snares that Satan has laid for your precious souls? "But as for me, I will always have hope; I will praise you more and more. My mouth will tell of your righteousness, of your salvation all day long, though I know not its measure. I will come and proclaim your mighty acts, O Sovereign Lord; I will proclaim your righteousness, yours alone. Since my youth, O God, you have taught me, and to this day I declare your marvelous
deeds." (Psalm 71:14-17).
Remember this, that deliverance from Satan's snares does carry with it the clearest and the greatest evidence, that the soul and heart of God to are towards us. Many a man by a common hand of providence escapes many a snare that another has laid for him—but yet escapes not the snares that Satan has laid for him. Saul, and Judas, and Demas, doubtless escaped many snares that men had laid for them—but none of them escaped the snares that the devil had laid for them. Many men are lifted up above the snares of men by a common hand of providence, that are left to fall into the snares of the devil by a hand of justice. Your deliverance from Satan's snares is a fruit of special love. Can you thus look upon it and not be thankful, O precious soul? I judge not.
USE. The last use of this point is, To encourage Christians to long to be at home with Jesus. Oh! long to be in the bosom of Christ! long to be in the land of Canaan! for this world, this wilderness, is full of snares; and all our employments are full of snares; and all our enjoyments are full of snares. In civil things, Satan has his snares to entrap us; and in all spiritual things, Satan has his snares to catch us. All places are full of snares, city and country, shop and closet, sea and land. Even our mercies are all surrounded with snares! There are snares about our tables and snares about our beds! Yes, Satan is so powerful and subtle that he will oftentimes make our greatest, nearest, and dearest mercies to become our greatest snares! Sometimes he will make the wife that lies in the bosom to be a snare to a man, as Samson's was, and as Job's was. Sometimes he will make the child to be a snare, as Absalom was and Eli's sons were. And sometimes he will make the servant to be a snare, as Joseph was to his mistress.
Ah! souls, Satan is so cunning and artful, that he can turn your bread into snares, and your clothes into snares, and your houses into snares, and your gardens into snares, and all your recreations into snares. And oh! how should the consideration of these things work all your souls to say with the church, 'Make haste, my beloved, and be like a roe, or a young deer upon the mountain of spices,' and to love, and look, and long for the coming of Christ (Cant. 8:14). Shall the espoused maid long for the marriage day? Shall the servant long for his freedom? Shall the captive
long for his ransom? Shall the traveler for long his inn, and the mariner for his harbor? And shall not the people of the Lord long much more to be in the bosom of Christ? there being nothing below the bosom of Christ that is not surrounded with Satan's snares (Phil. 1:23, and 2 Cor. 5:2, 4).
Augustine wished that he might have seen three things: Rome flourishing, Paul preaching, and Christ conversing with men upon the earth. Bede comes after, and, correcting this last wish, says, Yes—but let me see the King in his beauty, Christ is his heavenly kingdom.
What Paul once spoke of bonds and afflictions, that they attended him in every place (Acts 20:23), that may all the saints say of Satan's snares— that they attend them in every place; which should cause them to cry out, "Let us go hence, let us go hence!" Ah! souls, until you are taken up into the bosom of Christ, your comforts will not be full, pure, and constant. Until then, Satan will still be thumping on you, and spreading snares to entangle you! Therefore you should always be crying out with the church, 'Come, Lord Jesus!' (Rev. 22:20).
Is not Christ the star of Jacob, that 'gives light to those who are in darkness'? Is not Christ that Prince of peace who brings the olive branch to souls that are perplexed? Is not the greatest worth and wealth in him? Are not the petty excellencies and perfections of all created creatures epitomized in him? Is not he the crown of crowns, the glory of glories, and the heaven of heavens? Oh then, be still a-longing after a full, clear, and constant enjoyment of Christ in heaven; for until then, Satan will still have plots and designs upon you. He acts by an untiring power, and will never let you rest until you are taken up to an everlasting rest in the bosom of Christ!
It is as easy to contain the sea in a nutshell—as to relate fully Christ's excellencies, or heaven's happiness!
"Put on the full armor of God so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil
comes, you may be able to stand your ground, and after you have done everything, to stand." Ephesians 6:11-13
A Word in Season to Suffering Saints
The special presence of God with His people, in their greatest
troubles, deepest distresses, and most deadly dangers.
By Thomas Brooks, London, 1675
Chapter 1 "At my first defense, no one came to my support, but everyone deserted me. May it not be held against them. But the Lord stood at my side and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. And I was delivered from the lion's mouth." 2 Timothy 4:16-17
Chapter 2 It is God's favorable, special, and eminent presence with his people, which makes them persevere in an evil day: Romans 8:31, "If God is for us—who can be against us?"
Chapter 3 What are the reasons why God will be favorably, specially, and eminently present with his people in their greatest troubles, deepest distresses, and most deadly dangers?
APPLICATION
Ten Inferences We shall now come to the application or useful improvement of this great and seasonable truth. Then let me briefly give these ten INFERENCES.
Ten Exhortations The next use is a use of exhortation, to exhort all the people of God so to live and conduct themselves, as to keep the divine presence—as to keep the special, the singular presence of God, with them in their greatest troubles, deepest distresses, and most deadly dangers. Now that this may stick in power upon your souls, consider seriously of these following motives:
Means What MEANS should we use that we may enjoy the gracious presence of the Lord with us in our greatest troubles, deepest distresses, and most deadly dangers?
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.
"At my first defense, no one came to my support, but everyone deserted me. May it not be held against them. But the Lord stood at my side and gave me strength, so that through me the message might be fully
proclaimed and all the Gentiles might hear it. And I was delivered from the lion's mouth." 2 Timothy 4:16-17
In my text you have three things which are most remarkable—
First, You have Paul's commemoration of that singular experience that he had of the favorable presence of Christ with him, and of his strengthening of him, "But the Lord stood at my side and gave me strength." Acts 23:11; though I was deserted by men—yet I was aided and assisted by Christ, 2 Tim. 4:16; though all men left me to shift for myself —yet the Lord stood by me, and strengthened me with wisdom, prudence, courage, and constancy, in the lack of all outward encouragements, and in the face of all outward discouragements, 2 Tim. 1:15.
Secondly, Here is the end for which the Lord stood by him, assisted, strengthened, and delivered him, namely—that he might preach the gospel to the nations, Romans 11:13; Phil. 4:22, that he might have more time, and further opportunity, to spread abroad the everlasting gospel among the Gentiles. Rome, at this time, was the queen of the world, and in its most flourishing condition; people from all parts of the world flocked to Rome. Now when they would hear and see Paul's prudence, courage, constancy, and boldness, in professing of Christ, and in preaching and professing the gospel—before that grand tyrant, that monster of mankind, Nero—they could not but be wrought upon, and the fame of the glorious gospel could not but by this means be spread all the world over.
Thirdly, Here is the greatness of the danger from which he was delivered, namely, "I was delivered from the lion's mouth." Some authors conceive these words to be a proverbial speech, noting some eminent, present, devouring danger; "I was delivered from the extreme hazard of death," even as a man rescued out of a lion's mouth, and pulled from between his teeth. Others more genuinely and properly, by "the lion's mouth," do understand Nero's rage and cruelty, who, for his potency in preying on the flock of Christ, is here fitly compared to a lion, which devoured and destroyed the flock of Christ. This cruel lion Nero, put a multitude of Christians to death, and made a bloody decree, that whoever confessed himself a Christian, he would, without any deliberation, be put
to death as a convicted enemy of mankind. This bloody monster, Nero, raised the first bloody persecution. To pick a quarrel with the Christians he set the city of Rome on fire, and then charged it upon the Christians, under which pretense he exposed them to the fury of the people, who cruelly tormented them as if they had been common burners and destroyers of cities, and the deadly enemies of mankind! Yes, Nero himself caused them to be apprehended and clad in wild beasts' skins and torn in pieces with dogs; others were crucified; some he made bonfires of to light his night-sports. To be short, such horrid cruelty he used towards them as caused many of their enemies to pity them. But God found out this bloody persecutor at last, for being adjudged by the senate an enemy to mankind, he was condemned to be whipped to death, for the prevention whereof he cut his own throat.
The words being thus briefly opened, the main point I shall insist upon is this—namely, That when the people of God are in their greatest troubles, deepest distresses, and most deadly dangers—then the Lord will be most favorably, most specially, and most eminently present with them.
They learned say that God is five ways present—
(1.) In the humanity of Christ, by hypostatical union;
(2.) In the saints, by knowledge and love;
(3.) In the church, by his essence and direction;
(4.) In heaven, by his majesty and glory;
(5.) In hell, by his vindictive justice.
Hemingius says, There is a fourfold presence of God—
(1.) There is a presence of power in all men, even in the reprobates;
(2.) A presence of grace, only in the elect;
(3.) A presence of glory, in the angels, and saints departed;
(4.) A hypostatic presence of the Father with the Son.
But, if you please, you may take notice that there is a sixfold presence of the Lord—
1. First, There is a GENERAL presence of God, and thus he is present with all creatures. "Where shall I flee from your presence?" Psalm 139:7. Empedocles, the philosopher, said well, that "God is a circle, whose center is everywhere, and whose circumference is nowhere." God is not bound by any place, and not excluded from any place. Says another: "God is the soul of the world; his eye is in every corner, etc." To which purpose they so portrayed their goddess Minerva, that whichever way one cast his eye, she always beheld him. Though heaven is God's palace—yet it is not his prison. Diana's temple was burned down when she was busy at Alexander's birth, and could not be at two places together—but God is present both in paradise and in the wilderness at the same time. "God is higher than the heaven, deeper than hell, broader than the earth, and more diffuse than the sea!" —Bernard.
1 Kings 8:27, "But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain you; how much less this house that I have built?" By the heaven of heavens is meant that which called the empyreal heaven, where the angels and the departed saints enjoy the glorious and beatific vision of God; and it is called the heaven of heavens, both because it is the highest and does contain the other heavens within its orb; and also by way of excellency, as the "most holy place" in the temple is called the "holy of holies," because it far surpasses all the rest in splendor and glory, Isaiah 66:1; Proverbs 5:21; Heb. 4:13; Job 26:6.
Jer. 23:24, "Can any hide himself in secret places that I should not see him? says the Lord. Do not I fill heaven and earth? says the Lord." Proverbs 15:3, "The eyes of the Lord are in every place, beholding the evil and the good." God is all eye. The poor heathen could say, "God is nearer to us than we are to ourselves." Repletively he is everywhere, though inclusively nowhere. Job 34:21, "For his eyes are upon the ways of man, and he sees all his goings;" verse 22, "There is no darkness, nor shadow of death where the workers of iniquity may hide themselves." Sinners shall never be able to shroud themselves nor their actions, from God's all-
seeing eye.
The Rabbis called God Place, because he is in every place, though in the assemblies of his saints more eminently and gloriously. God is present with all his creatures—
(1.) Via productionis, by raising them up;
(2.) Via sustentationis, by sustaining and keeping of them up; they are his family, and he feeds and clothes them, Mat. 5:45; Acts 17:27-28; Psalm 33:13-14;
(3.) Vid inclinationis, by giving unto them power of motion; man could neither live nor move unless the Lord were with him;
(4.) Vid observationis, by taking notice of them; he observes and marks both their persons and their actions—he sees who they are, and how they are employed;
(5.) Vid ordinationis, by governing and ruling of them and all their actions, to the service of his glory and the good of his poor people, Acts 4:25-29.
But this is not that presence that we are to discourse of.
2. Secondly, There is a MIRACULOUS presence of Christ, and this some of the prophets of old had, and the apostles and others had in Christ's time; and by virtue of this miraculous presence of Christ with them, they cast out devils, healed diseases, and did many wonderful things, Mat. 7:22; Mark 3:15. But this is not the presence that falls within the compass of that main point we purpose to speak to.
3. Thirdly, There is a RELATIVE presence of Christ, and that is his presence in his ordinances, and with his churches. [See Psalm 46:4-5; Cant. 7:5; Joel 3:21; Zech. 2:10-11, and 8:3; Psalm 135:21.] Of this presence the Scripture speaks very largely. Exod. 20:24, "In all places where I record my name, I will come unto you, and I will bless you." Exod. 25:8, "And let them make me a sanctuary, that I may dwell among them." Exod. 29:45, "And I will dwell among the children of Israel, and
will be their God." Lev. 26:11, 12 "And I will set my tabernacle among you. And I will walk among you, and will be your God, and you shall be my people." Psalm 76:1, 2 "In Judah is God known: his name is great in Israel. In Salem also is his tabernacle, and his dwelling-place in Zion." Isaiah 8:18, "From the Lord Almighty, who dwells in mount Zion." Psalm 9:11, "Sing praises to the Lord who dwells in Zion."
The churches are said to be the temples in which the Lord dwells, and the house of the living God, and the golden candlesticks among which he walks. [1 Cor. 3:16-17; 2 Cor. 6:16; Heb. 3:6; 1 Pet. 2:5; Rev. 2:1.] Oh, how much does it concern all the churches to prize their church state, and to keep close together, and to walk suitable to that gracious presence of God, which shines in the midst of them! But this is not that presence that falls under our present consideration. But,
4. Fourthly, There is a majestic and GLORIOUS presence of Christ, and thus he is said to be in heaven. Psalm 2:4, "He who sits in the heavens will laugh." Heb. 1:13, "But to which of the angels said he at any time, Sit on my right hand until I make your enemies your footstool?" chapter 9:24, "For Christ has not entered into the holy places made with hands, which are the figure of the true—but into heaven itself, now to appear in the presence of God for us." Not that heaven is a place wherein Christ is shut up—but the court, as it were, where his majesty, in acts of wisdom, and power, and mercy, and grace and glory, does most of all appear. [Job 16:19; 2 Thes. 1:9; Psalm 16:11; 1 Tim. 6:14-16; Rev. 3:21.]
As the soul of man, though it be in every part of man—yet it does principally appear and manifest itself in the heart and mind; so here, etc. Monica, Austin's mother, standing one day and seeing the sun shine, raised this meditation, "Oh, if the sun be so bright, what is the light of Christ's presence in glory!" But this is not the presence we design now to discourse of.
5. Fifthly, There is a JUDICIAL or WRATHFUL presence of the Lord; and thus he is present with wicked men, sometimes blinding them, sometimes hardening them, sometimes leaving them to their own heart's lusts, sometimes giving them up to their own heart's lusts, sometimes filling their faces with shame, and their consciences with terrors. [See
Exod. 9:14; Isaiah 6:9-10, and 64:1-4; Psalm 81:12; 2 Thes. 2:11-12; Psalm 68:2; Jer. 4:26; Ezek. 38:20; Hab. 1:12.] He is judicially present with wicked men by a particular observation of their persons and ways, Psalm 33:13-14; Job 34:21-22. He sees who they are, and how they are employed against his honor, his interest, his saints, his ways. He is judicially present with wicked men by a special detestation of their persons and ways, etc. But this is not that presence that at this time falls under our consideration; and therefore,
6. Sixthly and lastly, There is a GRACIOUS, a favorable, a special, or eminent presence of the Lord with his faithful people in their greatest troubles, deepest distresses, and most deadly dangers, as the Scriptures do everywhere evidence. [The compassionate parent is most with the sick child; so here.] Take a taste of some: Gen. 39:20, "And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound, and he was there in the prison;" verse 21, "But the Lord was with Joseph, and showed him mercy, and gave him favor in the sight of the keeper of the prison." A prison cannot keep God away from his people. Witness the apostles and martyrs, whose prisons, by God's presence, became palaces; and their chains, by God's presence, became a music-school, Acts 16:25.
If men knew by experience the delight which is in suffering for Christ, they would desire with Chrysostom, if it were put to their choice, rather to be Paul a prisoner of Jesus Christ, than Paul enrapt up in the third heaven. Basil, in his oration for Barlaam, that famous martyr, says, "He delighted in his vile prison, as in a pleasant green meadow, and he took pleasure in the several inventions of tortures, as in several sweet flowers." Luther reports of that martyr, Agatha, that as she went to her prisons and tortures, she said she went to banquets and weddings. "The sun enlightens the world," says Cyprian, "but he who made the sun is a greater light to you in prison, etc." "Fire, sword, prisons, famines, are pleasure, they are all delightful to me," says Basil. "Paul rattles his chain which he bears for the gospel, and was as proud of it as a woman of her jewelry," says Chrysostom. [Eph. 6:20; 2 Tim. 1:16; Acts 15:26, 29; Phil. 1:7, 13-14, 16; Col. 4:3, 18; 2 Tim. 2:9, etc.]
Paul and Silas in a prison found more pleasure than pain, more joy than
sorrow; and when they were whipped, it was with rosemary branches, as I may say. Paul greatly rejoiced in his sufferings for Christ, and therefore often sings out, "I, Paul, a prisoner of Jesus Christ," not I, Paul, enrapt up in the third heaven. Christ showed his great love to him in bringing him up in the third heaven, and he showed his great love to Christ in a cheerful suffering for him.
Eusebius tells of one who wrote to his friend from a stinking dungeon, and dated his letter "From my beautiful orchard." Mr. Glover the martyr, rejoiced in his imprisonment. "God forgive me," said Mr. Bradford when a prisoner, "of my unthankfulness for this exceeding great mercy, that among so many thousands he chooses me to be one in whom he will suffer." Philip, landgrave of Hesse, being a long time prisoner under Charles the Fifth, was asked what upheld him in his long imprisonment. He answered that he felt the divine consolations of the martyrs.
Gen. 49:23, "The archers," or, as the Hebrew here has it, the arrowmasters, "have sorely grieved him, and shot at him, and hated him." These arrow-masters were Joseph's barbarous brethren who sold him, his adulterous mistress that, harlot-like, "hunted for his precious life;" his injurious master who, without any desert of his, imprisoned him; the tumultuating Egyptians, who pined with hunger, perhaps spoke of stoning of him; and the envious courtiers and enchanters who spoke evil of him before Pharaoh, to bring him out of favor. But by divine assistance, and God's favorable preference, 1 Sam. 30:6, he proved too strong for them all. Verse 24, "But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob," etc.
Joseph is likened to a strong archer, who, as his many enemies shot at him—so his bow was steadfast, and his arms strong by the special presence of God with him. Such an eminent presence of God had Joseph with him, that he never lacked courage, comfort, or counsel when he was at his worst. The divine presence will make a man stand fast and firm under the greatest pressures. It made Joseph use his bow against his adversaries, as David did his sling against Goliath. He slung, says one, as if he had wrapped up God in his sling.
Psalm 23:4, "Yes, though I walk through the valley of the shadow of death, I will fear no evil; for you are with me; your rod and your staff they comfort me." The presence of the Lord with his people in the most deadly dangers fills their souls full of courage, confidence, and comfort. That darkness which comes upon a dying man, a little before he gives up the life, is the greatest darkness; and yet let a Christian then have but God by the hand, and he will not fear the most hideous and horrid representations of death!
Dan. 3:24, "Then Nebuchadnezzar the king was astonished, and rose up in haste, and spoke and said unto his counselors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king;" verse 25, "He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God." The presence of the Son of God turned the fiery furnace into a garden of delights, a gallery of pleasure. This divine presence in the midst of fire and flame kept them from fainting, sinning, and shrinking, and filled their souls with comfort, peace, ease, and heavenly refreshing. We may very safely understand this fourth person to be, as the words do literally bear, the very true Son of God, our Lord and Savior, who is specially present with his people in their greatest extremities and most deadly dangers.
Zech. 1:8, "In a vision during the night, I saw a man sitting on a red horse that was standing among some myrtle trees in a small valley. Behind him were red, speckled, and white horses, each with its own rider." The man riding upon the red horse is the man Christ Jesus; it is the captain of the Lord's army, and the captain of our salvation. [Tim. 2:5; Josh. 4:14; Heb. 2:10. Among the Romans the crown or garland of those who did shout for victory, or ride in triumph, was made of myrtle, Plin., lib. xv. c. 29.] Christ is here represented in his kingly state, under the type of a man riding on a red horse, and having his royal attendants; for under the type of the other horses behind him, is represented his having angels for ministers, and all creatures ready for every dispensation; whether sad, represented by red; or comfortable, represented by white; or mixed of mercy and judgment, represented by speckled horses.
Christ is here represented as a man on horseback, ready to sally forth for
the good of his people when they are at the lowest. The low, afflicted, and suffering state of the church is fitly compared to myrtle-trees which grow in a shady grove, in valleys, and bottoms, and by water-sides. Now, when his people are in a very low condition, then Christ appears on horseback, for his people's protection, and their enemies' confusion.
Christ will be sure to lodge with his people when they are at lowest. When the church is in danger, Christ is not asleep; he is always ready upon his red horse, watching all opportunities and advantages, to show his zeal and courage for his people, and his severity and fury against their enemies. The man who stood among the myrtle-trees, verse 10, is Christ Jesus, whose special residence is with his people when they are in the most low, dangerous, and forlorn condition. No troubles, no distresses, no dangers, can banish Christ from his people, or make him seek another lodging.
"But now, O Israel, the Lord who created you says—Do not be afraid, for I have ransomed you. I have called you by name; you are mine. When you go through deep waters and great trouble, I will be with you. When you go through rivers of difficulty, you will not drown! When you walk through the fire of oppression, you will not be burned up; the flames will not consume you. For I am the Lord, your God, the Holy One of Israel, your Savior." Isaiah 43:1-3
The Israelites went through the Red Sea, and were not drowned; and the three Hebrew children walked up and down in the fiery furnace, and were not so much as singed, Dan. 3:27. By "fire and water" we may well understand the various troubles, distresses, and dangers which may attend the people of God. Now in all these various troubles, etc., the Lord will be specially present with them, to protect and defend, to secure and deliver them out of all their various troubles, their deepest distresses, and most deadly dangers.
2 Cor. 4:9, "Persecuted—but not forsaken; cast down—but not destroyed." Persecuted by men—but not forsaken by God. The saints may be shaken— but not shattered; persecuted—but not conquered; cast down—but not cast off. Luther, speaking of his enemies, says, "They may show their teeth—but not devour me; they may kill me—but not hurt me, because of
that favorable and special presence of Christ which is with me." Now this is that presence of the Lord that falls under our present consideration.
But for the further opening of this important point, let us a little inquire— HOW the Lord does manifest his favorable, his special, his eminent presence to his people in their greatest troubles, deepest distresses, and most deadly dangers? Now to this question I shall give these twelve answers—
(1.) First, The Lord does manifest his favorable, special, and eminent presence with his people in their greatest troubles, deepest distresses, and most deadly dangers—by raising their faith to more than an ordinary pitch at such a time.
Exodus 14:10-12 , "As Pharaoh and his army approached, the people of Israel could see them in the distance, marching toward them. The people began to panic, and they cried out to the Lord for help. Then they turned against Moses and complained, "Why did you bring us out here to die in the wilderness? Weren't there enough graves for us in Egypt? Why did you make us leave? Didn't we tell you to leave us alone while we were still in Egypt? Our Egyptian slavery was far better than dying out here in the wilderness!" Thus you see their great troubles, deep distresses, and most deadly dangers, they having a Red Sea before them, and a cruel, bloody, and enraged enemy just at the heels of them. Now in this extremity, see to what a high pitch Moses his faith rises: verse 13, "Do not be afraid. Stand firm and you will see the deliverance the Lord will bring you today. The Egyptians you see today you will never see again." He says they shall never see the Egyptians again, that is, in that manner as they saw those who day insulting against them and pursuing after them—for they saw them afterward—but drowned, and lying dead upon the shore, Exod. 14:14, "The Lord will fight for you; you need only to be still." A strong faith will help a Christian in difficult circumstances. Though Moses had received no particular promise how the Israelites should be delivered— yet he rested upon God's general promise before, that he would get himself honor upon Pharaoh and his army: "The Lord shall fight for you, and you shall be still." As if he had said, You shall be merely passive, and do nothing at all towards the subduing of your enemies, neither in words nor deeds; the Lord shall fight against your enemies, and defeat them
himself by a strong hand and an outstretched arm; compose yourselves, act faith and hope in God, without doubting, murmuring, grudging, fainting, or fretting; for God defers his chief aid—until man's greatest need. When the enemy is highest, salvation is nearest; when the danger is greatest, the help of God is readiest, as at this time they found it.
2 Chron. 13:3, "Abijah went into battle with a force of four hundred thousand able fighting men, and Jeroboam drew up a battle line against him with eight hundred thousand able troops." Jeroboam was outnumbered, two to one. Verse 7, "Some worthless scoundrels gathered around him and opposed Rehoboam son of Solomon when he was young and indecisive and not strong enough to resist them." Rehoboam was no warrior, he was no expert prince in the use of arms; he was but young, not in age—but in experience, policy, and valor; he was chicken-hearted, he had no courage, no mettle. [2 Chron. 12:13. He was forty-one years old when he came to the crown.] Jeroboam takes hold of these advantages, and gathers eight hundred thousand Racas—brainless fellows, light and empty; men of no piety, civility, ingenuity, or common honesty.
Now see what a mighty spirit of faith God raised in the children of Judah: verse 17, "Abijah and his men inflicted heavy losses on them, so that there were five hundred thousand casualties among Israel's able men." A monstrous and matchless slaughter, the greatest number that ever we read slain in any battle; far beyond that of Tamerlane when he took Bajazet, or Atius the Roman prefect, when he fought with Attila and his Huns in the fields of Catalonia, where were slain on both sides one hundred sixty-five thousand: verse 18, "The men of Israel were subdued on that occasion, and the men of Judah were victorious because they relied on the Lord, the God of their fathers," because they relied upon the Lord God of their fathers. Strong faith never miscarries. God never has, nor never will, fail those who place their confidence upon him in their greatest dangers.
Esther 4:14, "For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father's family will perish. And who knows but that you have come to royal position for such a time as this?" Their great trouble, their deep distress, and their most deadly danger you have in Esther 3:13, "Dispatches were
sent by couriers to all the king's provinces with the order to destroy, kill and annihilate all the Jews—young and old, women and little children— on a single day, the thirteenth day of the twelfth month, the month of Adar, and to plunder their goods." [Here are great aggravations of his cruelty, in that neither gender nor age are spared. Rage and malice knows no bounds.] Haman, that grand informer, with his wicked crew, would have robbed them of their lives and goods—but that they were prevented by a miraculous providence, as you know. Now in this deep distress and most deadly danger, at what rate does Mordecai believe? "For if you remain silent at this time, relief and deliverance for the Jews will arise from another place." This Mordecai speaks not by a spirit of prophecy— but by the power and force of his faith, grounded upon the precious promises of God's defending his church, hearing the cries of his people, arising for their relief and support, and grounded upon all the glorious attributes of God, namely, his power, love, wisdom, goodness, and allsufficiency, etc., all which are engaged in the covenant of grace, to save, protect, and secure his people in their greatest troubles and most deadly dangers.
Mordecai's faith in this black, dark, dismal day, was a notable faith indeed, and worthy of highest commendation. Faith can look through the perspective of the promises, and see deliverance at a great distance, salvation at the door. What though sense says, "Deliverance will not come;" and what though reason says, "Deliverance cannot come;" yet a raised faith gets above all fears, and disputes, and says, "Deliverance will certainly come, redemption is at hand."
Num. 13:30, "Then Caleb silenced the people before Moses and said—We should go up and take possession of the land, for we can certainly do it." chapter 14:9, "Only do not rebel against the LORD. And do not be afraid of the people of the land, because we will swallow them up. Their protection is gone, but the LORD is with us. Do not be afraid of them." The spies by their lies did what they could to daunt and discourage the people, by crying up the strength of the Anakims, and the impossibility of the conquest, Num. 13:32-33. These hollow-hearted hypocritical spies blow hot and cold almost in a breath, Num. 13:23-28. First, they make a narrative of the fruitfulness of the land, and presently they conclude that
it was a land that was not sufficient to nourish the inhabitants, yes, a land which devoured the inhabitants, verse 32. Liars have no iron memories.
But now behold to what a mighty pitch Caleb's faith is raised. "Let us go up at once, and possess it, for we are able to overcome it." Or, nearer the Hebrew, "Marching up, march up, subduing, subdue." Let us, says believing Caleb, march up to the land of Canaan courageously, resolutely, undauntedly, for the day is our own, the land is our own, all is our own. "They are bread for us," we shall make but a breakfast of them, we shall as easily and as surely root them out, and cut them down with our swords —as we cut the bread we eat. "Their defense is departed from them." In the Hebrew it is, "Their shadow is departed from them." The shadow you know guards a man from the scorching heat of the sun, Psalm 91:1, and 121:5-6. Caleb, by faith, saw God withdrawn from them; by the eye of his faith he looked upon them as a people without a fence, a shadow, a guard, a covert, a protection; and therefore, as a people that might easily be subdued and destroyed. His faith told him that it was not their strong cities, nor their high walls, nor their sons of Anak, that could preserve, shelter, secure, or defend them, seeing the Lord had forsaken them, and would be no longer as a shadow or a shelter to them. "And the Lord is with us," to make us victorious, to tread down our enemies, and to give us a quiet possession of the good land.
"Shadrach, Meshach and Abednego replied to the king—O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king." Daniel 3:16-17. In the fiery furnace they are protected by a divine providence, they escape death beyond all men's expectations, for the fire touched them not, neither could it burn during their abode in the furnace, for God so fortified their bodies that they could not be consumed by fire, which miracle made them in great estimation with the king, for that he saw that they were virtuous, and beloved of God, and for that cause they were highly honored by him.
Here is a fiery furnace before them, and a proud, boasting, tyrannical, enraged prince domineering over them, for not obeying his idolatrous will. Now to what a mighty pitch is their faith raised! "The God we serve
is able to save us from it, and he will rescue us from your hand, O king!" Their faith was bottomed upon their propriety in God: "Our God;" and upon the power, providence, and all-sufficiency of God: "Is able to save us;" and upon the gracious readiness and willingness of God: "And he will rescue us from your hand, O king." When dangers are greatest, then God commonly raises the faith of his people highest; faith does most and best for us, when we are in impossible circumstances. Faith quenches the violence of fire, Heb. 11:34; as the apostle speaks, pointing at the faith of these three Hebrew children, or rather champions. Though now the fiery furnace was heated seven times hotter than it used to be at other times— yet such was the strength, and might, and power of their faith, that it so quenched the flames, that they had not one hair of their heads singed, nor their coats burned, nor the smell of fire found upon them, Dan. 3:27. And thus the blessed martyrs may be said by their faith, patience, and constancy to quench the violence of the fire, though their bodies were consumed to ashes in the fire.
Just so, in Dan. 6:16. Daniel is cast into the den of hungry, enraged lions; innocent Daniel is exposed to the cruel paws and hungry jaws of lions. This kind of capital punishment was not unusual among the Babylonians, the Medes and Persians, and among the Romans also, with whom it was a common saying in Tertullian's time, "Let the Christians be cast to the lions!" The faces of the lions are stern, and their voices are terrible, Amos 3:8; they are roaring and ravenous, they are greedy for their prey. They are vigilant and subtle. Lying in wait to get their prey, they sleep little, and when they sleep, it is with open eyes. They mind their prey much, and are cunning to catch it, Psalm 17:12. The lion hides himself, and when the prey comes near he suddenly surprises it. They are proud and stately, they go alone, they eat not with the lioness, much less with other creatures, they will not stoop to any, or turn away from any, they do what they will; they are most cruel, bloody, devouring creatures; they have terrible claws, sharp teeth, and are strong and mighty to crush and break the bones; and it is very dangerous to meddle with lions. [Proverbs 30:3; Neh. 2:12; 2 Kings 17:6; Proverbs 28:15; 1 Pet. 5:8.]
Num. 24:9, "Like a lion they crouch and lie down, like a lioness—who dares to rouse them?" Lions if offended and provoked are very
revengeful. In the hunting or taking of lions, the lion observes who wounds him, and on him if possible he will be revenged. By these hints we may guess at the deadly danger that Daniel was in.
Josephus, to illustrate the history, says, that these informers pleaded before the king, saying that the lions were full and gorged, and therefore they would not touch Daniel; which the king hearing, being displeased with their injurious malice, cast them in to the lions den, to see whether they could likewise escape: but this being done, they were suddenly destroyed, before they came to the bottom of the den, Dan. 6:24. To what a fatal end came these informers! As to their wives and children that were cast into the den of lions, it is most probable that they were accessory to that wicked conspiracy against Daniel, by stirring up and provoking their husbands and fathers, to engage all their power, interest, and policy against him, and never to allow a poor captive to be advanced in honor and dignity above them. How just and righteous a thing was it with God, that those who had plotted together, and contrived together, the ruin and destruction of a holy innocent person, that these should suffer together, and go to the lion's den together, and be torn in pieces together. Sinners, look to yourselves; if you will sin with others, you must expect to suffer with others!
God secured Daniel in the midst of these dreadful dangers by the ministry of an angel. "My God has sent his angel, and has shut the lions' mouths, that they have not hurt me," Dan. 6:22. Others say, that God secured Daniel, by taking away the lions' hunger from them at that time, and by causing in them a satiety. And some tell us, that God secured him, by raising such a fantasy in the lions that they looked upon Daniel, not as a prey—but as on one who was a friend unto them. But now in the midst of this dreadful danger, how does Daniel's faith sparkle and shine: verse 23, "The king was overjoyed and gave orders to lift Daniel out of the den. And when Daniel was lifted from the den, no wound was found on him, because he had trusted in his God." Daniel in a fiery furnace looks upon God as his God, in the midst of the flames he acts faith upon the power of God, the promises of God, etc. Of all living creatures lions are most fierce, cruel, and irresistible—and yet such was the strength and force of Daniel's faith, that it stopped their mouths, see Heb. 11:33; Judges 14:6; 1 Sam.
17:34.
Though Daniel was but one man—yet such was the power of his faith, that it stopped the mouths of many lions. As Luther says of prayer, so may I say of faith; it has a kind of omnipotency in it; it is able to do all things. Thus you see by these famous instances to what a mighty pitch the Lord has raised the faith of his people, when they have been in the greatest troubles, deepest distresses, and most deadly dangers; and this is the first way wherein the Lord does manifest his favorable, his special, his eminent presence with his people, in their greatest troubles, deepest distresses, and most deadly dangers. But,
(2.) Secondly, The Lord does manifest his favorable, his special, his eminent presence with his people in their greatest troubles, deepest distresses, and most deadly dangers—by his teaching and instructing of them. Psalm 94:12, "Blessed is the man whom you chasten, O Lord, and teach him out of your law." This divine presence turns every lash into a happy lesson. In this psalm the Holy Spirit uses six arguments to prove that a man is blessed who is chastened.
[1.] Because he is instructed by being afflicted, as here.
[2.] Because the end why God lays affliction on his people is to give them rest from the days of adversity, verse 13.
[3.] Until the pit is dug for the wicked, in verse 13, until the cold grave holds his body, and hot hell holds his soul.
[4.] Because God will support them under all their afflictions. When God casts his people into the furnace of afflictions, his everlasting arms shall be underneath them. Though God may cast down his people—yet he will never cast off his people.
[5.] Because there shall be a glorious restoration: verse 15, "Judgment shall return unto righteousness."
[6.] Because all the upright in heart shall follow it, in verse 15, namely, in their affections they are carried out after it, earnestly desiring that dear
day when God will unriddle his providences, and clear up his proceedings with the sons of men.
Jerome, writing to a sick friend, has this expression: "I account it a part of unhappiness not to know adversity; I judge you to be miserable, because you have not been miserable." Demetrius says, "Nothing seems more unhappy to me than he to whom no adversity has happened." "Freedom from punishment is the mother of security, the stepmother of virtue, the poison of religion, the moth of holiness," says Bernard. It was a speech of Gaspar Olevianus, in his sickness: "In this disease," says he, "I have learned how great God is, and what the evil of sin is. I never knew who God was before, nor what sin meant before." God's corrections are our instructions, his lashes our lessons, his scourges are our schoolmasters, his chastisements are our admonishments. [Isaiah 26:9; Proverbs 3:1213, and 6:23.] And to note this, the Hebrews and Greeks both express chastening and teaching by one and the same word; because the latter is the true end of the former, according to that in the proverb, "Smart makes wit, and vexation gives understanding."
Job 36:8-10, "But if men are bound in chains, held fast by cords of affliction, he tells them what they have done—that they have sinned arrogantly. He makes them listen to correction and commands them to repent of their evil." Sanctified afflictions open men's ears to discipline, and turn them from iniquity, which is a piece of learning that a Christian can never pay too dearly for. Affliction is an excellent comment upon the Scriptures. Afflictions make way for the word of the Lord to come to the heart. Sanctified affliction is practical teaching.
Bernard had a brother of his, who was a riotous and profane soldier; Bernard gives him many good instructions and admonitions, etc.—but his brother slighted them, and made nothing of them. Bernard comes to him, and says, "God will make way to that hard heart of yours by some spear or lance." And so it fell out; for, going into the wars, he was wounded, and then he remembers his brother's instructions and admonitions, and then they got to his heart, and turned him from his sinful ways.
Job 33:16, "Then he opens the ears of men, and seals their instruction." "The eye that sin shuts, afflictions open," says Gregory. Troubles open
men's eyes, as the tasting of honey did Jonathan's. By correction God seals up instruction; God sets on the one by the other; as when a schoolmaster would have a lesson learned indeed, he sets it on with a whipping. As Gideon taught the elders of the city and the men of Succoth with the thorns and briars of the wilderness, so God teaches his people by affliction many a holy and happy lesson, Judges 8:16.
By afflictions, troubles, distresses, and dangers—the Lord teaches his people to look upon sin as the most loathsome thing in the world, and to look upon holiness as the most lovely thing in the world. Sin is never so bitter, and holiness is never so sweet, as when our troubles are greatest and our dangers highest. By afflictions the Lord teaches his people to sit loose from this world, and to make sure the great things of that other world. By affliction God shows his people the vanity, vexation, emptiness, weakness, and nothingness of all created
things—and the choiceness, preciousness, and sweetness of communion with himself, and of interest in himself. "Before I was afflicted I went astray, but now I obey your word." Psalms 119:67. "I know, O LORD, that your laws are righteous, and in faithfulness you have afflicted me." Psalms 119:75
Christ, though he knew, "yet learned he obedience by the things which he suffered," Heb. 5:8; that is, he showed obedience more than before; not as if Christ were to go to school to learn, or as if by certain acts he were to fit himself for obedience; he did not learn that which he knew not before —but did that which he did not before. He who was put upon the trial of his obedience, he came to know by experience what a hard matter it was thus to obey God.
By God's favorable presence a man comes to learn many lessons in a time of adversity which he never learned in a day of prosperity; for we are like idle boys and bad scholars—who learn best when the rod is over us. Hezekiah was better upon his sick-bed than when he was showing of his treasures to the ambassadors of the king of Babylon, Isaiah 39:1-5; and David was a better man when he was in his wilderness-condition than when he sat upon his royal throne, Psalm 30:6-7. The Jews are ever best when in the worst condition; the Athenians would never mend until they
were in mourning. When Munster lay sick, and his friends asked him how he did, and how he felt; he pointed to his sores and ulcers, whereof he was full, and said, "These are God's gems and jewels with which he decks his best friends, and to me they are more precious than all the gold and silver in the world." "Here," as that martyr phrased it, "we are but learning our A B Cs, and our lesson is never past Christ's cross, and our walking is still home by Weeping-Cross."
Usually men are worst in a prosperous condition. In a prosperous condition God speaks to us, and we mind him not: "I spoke to you in your prosperity—but you would not hear: and this has been your manner from your youth upwards," Jer. 2:21. Pope Martin reported of himself that, while he was a monk and lived in the cloister, he had some evidences for heaven; when he was a cardinal, he began to fear and doubt; but after he came to be pope, he utterly despaired. The Lord never shows more of his favorable, special, and eminent presence, than by teaching of his people many gracious and gospel lessons by their great troubles, deep distresses, and most deadly dangers. But
(3.) Thirdly, The Lord does manifest his favorable, his special, his eminent presence with his people, in their greatest troubles, deepest distresses, and most deadly dangers—by raising, strengthening, and actuating their suffering graces—namely, their faith, hope, love, patience, prudence, courage, boldness, zeal, constancy. Thus in the text, "The Lord stood by me, and strengthened me." He put new life, and strength, and vigor into all my graces. Although there are habits of grace always resident in the hearts of the saints—yet those habits are not always in exercise. The habits of grace cannot act of themselves, there must be renewed strength imparted to set them on work. "Make me to go in the path of your commandments, for therein do I delight," Psalm 119:35. Though David had a spirit of new life within him —yet he could not actually walk in the path of God's precepts, until by an additional force he was set agoing.
Cant. 4:16, "Awake, O north wind, and come you south wind, blow upon my garden, that the spices thereof may flow out." [Christ is the different winds, both cold and hot, moist and dry, binding and opening, north and south; and therefore whatever wind blows, it shall blow good to his
people.] By the garden we may safely understand a sanctified soul, and by the spices in this garden we may understand the several graces planted in the soul. Now these spices can never flow out, and send forth their fragrant smell, until the north and south wind blows upon them. Habitual grace cannot operate, and function, and put forth itself into exercise, until by the concurrent presence and assistance of Christ it is empowered into act.
No saint can act that grace he has received, by his own strength, without the presence and assistance of Christ: 1 Cor. 15:10, "But by the grace of God, I am what I am; and his grace, which was bestowed upon me, was not in vain—but I labor more abundantly than they all—yet not I—but the grace of God, which was with me." He does not say, the grace of God which was in me, that habitual grace which I had; but the grace of God which was with me. So then it is not the strength of habitual grace, which will carry a man through doing or suffering work—but the auxiliary, the assisting, the conquering grace of Jesus Christ. It is his grace with us, more than his grace in us.
Just so, John 15:5, "Without me you can do nothing." You who are my disciples, you who have the Spirit of Jesus Christ, "Without me you can do nothing." The habits of grace, the actings of grace, and the perfecting of grace—are all from Jesus Christ. It is more emphatic in the original, for there you have two negatives, "cannot do nothing." He does not say, "Without me you cannot do many things," but, "Without me you can do nothing." Nor he does not say, "Without me you can do no great thing," but, "Without me you can do nothing." Nor he does not say, "Without me you can do no difficult thing," but, "Without me you can do nothing." Nor he does not say, "Without me you can do no spiritual thing," but, "Without me you can do nothing."
Whatever a saint may do by the power of gifts, or habits of grace received —yet he can do nothing in a lively spiritual acceptable way without the presence of Christ, without a constant dependence upon Christ, without a sweet and special communion and fellowship with Christ. If we cannot put forth a natural action without him—for in him we live, move, and have our being, Acts 17:28—how much less can we perform a spiritual action, in a spiritual manner—without his presence and assistance?
"While the King was at His table, my perfume spread its fragrance." Song of Songs 1:12. That is, let Jesus Christ be but present with us, and then our graces, which are compared to perfume, will send forth its fragrance. Sitting at the table with King Jesus intimates the sweetest friendship and fellowship with Him. It was held a great honor and happiness to stand before Solomon, 1 Kings 10:8; what is it then to sit with Christ at his table? "My spikenard sends forth the smell thereof;" that is, My faith is actuated, and all my other graces are exercised and increased. Christ's presence puts life into all our graces: Isaiah 41:10.
Luke 21:14-15, "Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, yes, I will uphold you with the right hand of my righteousness." 2 Cor. 12:10, "When I am weak, then am I strong." When I am weak in myself, then am I strong in Christ. If the sun shines upon the flower, how soon does the flower open. Just so, when the Sun of righteousness does but shine upon a Christian's graces, how do they open and act! Mal. 4:2. To show how the presence of Christ has acted the faith, love, courage, boldness, and patience, etc., of the saints in the Old and New Testament, the primitive Christians and the martyrs, in the latter ages of the world, when they have been in their greatest troubles, deepest distresses, and most deadly dangers, would take up more than a little time; besides, in my other writings I have opened these things more fully to you, and to them I must refer you. And therefore,