Front matter (continued, part 18)
Thirdly, Negatively, "Yet will I not forget you." God will be more constantly, immovably, and unchangeably mindful of Zion, and tender of Zion, and compassionate of Zion, and watchful over Zion—than any mother could be over her youngling; yes, he would be more motherly to his poor captives in Babylon, than any mother could be to her sucking babe. This precious promise is amplified by a convincing argumentation, and that partly from his "engraving of them upon the palms of his hands." This is an allusion, say some, to those who carry about with them, engraved on some tablet, or on the stone of some ring which they wear on their finger, the mark, name, or picture of some person they entirely love. Their portraiture, their memorial, was like a signet engraved upon his hand. God will as soon blot out of mind, and forget his own hands, as his Zion; and partly from his placing their walls still in his sight. The ruined demolished walls of Jerusalem were still before him as to their commiseration, and to their reparation, God being fully resolved in the fittest season to raise and rebuild them. Look! as the workman has his model or pattern constantly either before his eye, or in his thoughts, or in his brain, that he is to work by. "Just so," says God, "Zion is continually in my eye, Zion is still in my thoughts; I shall never forsake her, I shall never forget her." But,
[6.] Sixthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because of his propriety and interest in them, and his near and dear relation to them. "But now, this is what the LORD says-- he who created you, O Jacob, he who formed you, O Israel: "Fear not, for I have redeemed you; I have summoned you by name; you are mine. Isaiah 43:1 " "You are mine—for I have made you. You are mine— for I have chosen you. You are mine—for I have bought you, I have
purchased you. You are mine—for I have called you. You are mine—for I have redeemed you. You are mine—for I have stamped my image upon you. You are mine—for I have put my Spirit into you!" Isaiah 15:16; 1 Cor. 6:20; 1 Pet. 1:18; Phil. 4:23-24.
Now mark what follows: verse 2, "When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze." God will certainly keep his own people, his own children, company, both in the fire and in the water; that is, in those various trials and troubles that they are incident to in this world, Isaiah 55:5; Psalm 103:13-14; Exod. 15:3; Mal. 4:2; Mat. 9:12; Psalm 23:1. When should a husband be with his wife—but when she is in greatest troubles? and a father with his child—but when he is in deep distresses? and a general with his army—but when they are in greatest dangers? When should the physician be most with his patient—but when he is most desperately sick? and when should the shepherd be nearest his sheep—but when they are sick, and the wolf is at hand? Now God, you know, stands in all these relations to his people, and therefore he will not fail to be near them when troubles, distresses, and dangers are growing upon them. But,
[7.] Seventhly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because such times are commonly times of great and sore temptations. When God's hand is heaviest, then Satan will be busiest, Job 2:7-8; Mat. 9:4; Heb. 2:18. The devil is never more violent in his temptations, than when the saints are under afflictions: James 1:2, "My brethren, count it all joy, when you fall into various afflictions." verse 12, "Blessed is the man who endures affliction." 2 Pet. 2:9, "The Lord knows how to deliver the godly out of affliction." Thus God is said to tempt Abraham, Gen. 22:1, that is, he did test and prove the faith, the fear, the love, the obedience of Abraham. Afflictions are sometimes called temptations, partly because as afflictions will try what mettle we are made off, so will temptations; and partly because as afflictions are burdensome and grievous to us, so are temptations. But mainly afflictions are called temptations, because in time of affliction
Satan will be sifting and winnowing of the saints. Now he will make use of all his devices, methods, depths, darts—yes, fiery darts—that he may vex, afflict, trouble, grieve, wound, torture, and torment those dear hearts that God would not have grieved and wounded. Therefore the Lord now steps in and stands by his people, and by his favorable, special, and refreshing presence, he bears up their heads above water, and keeps their hearts from fainting and sinking under Satan's most dangerous and desperate temptations, Luke 22:31; 2 Cor. 12:7; 2 Cor. 2:11; Eph. 6:11; Rev. 2:24; Eph. 6:16.
When a city is besieged, and the enemies have raised their batteries, and have made breaches upon their walls, and their provisions grow low, oh, then, if ever, there is need of support and relief! So here. But,
[8.] Eighthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because he highly prizes them, and sets an honorable value and esteem upon them. Isaiah 43:4, "Since you are precious and honored in my sight, and because I love you, I will give men in exchange for you, and people in exchange for your life," that is, for your preservation and protection. God sets such a mighty price upon his people, that to preserve them from ruin and destruction, he makes nothing of giving up to the sword and destruction, the most rich, strong, populous, and warlike nations in the world. Now the high price and value that he sets upon them, engages him to be present with them: verse 2, "When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze." Those we highly prize—we won't leave in a day of distress; no more will God. God prizes his people as his peculiar treasure: Exod. 19:5, as his "portion;" Deut. 32:9, as his "pleasant portion;" Jer. 12:10, as his "jewels;" Mal. 3:17, as his "glory;" Isaiah 4:5, as his "crown and royal diadem." Yes, he prizes the poorest, the lowest, and the weakest saint in the world, above a multitude, yes, above a world of unforgiven sinners.
Heb. 11:37-38, "Of whom the world was not worthy." Though they were not adorned in silks and velvets—but were clad "in sheep-skins and goatskins;" yet they had that inward excellency, as that the world was not
worthy of their company: and though they did not dwell in expensive houses, nor in stately palaces—but "in deserts and mountains, and in dens and caves of the earth;" yet the vile sinful persecuting world was not worthy of their presence, or prayers, or of their prudent counsels, or pious examples, etc. God sets a higher value upon a Job, though on a ashheap—than upon an Ahab, though on his royal throne, Job 1:1, and 2:3. God values men by their inward excellencies, and not by their outward dignities and worldly glories. He sets a higher price upon a Lazarus in his tattered rags—than upon a rich Dives in his purple robes. Such people have most of our company whom we prize most, Job 2:11-13. Job's three friends did highly value him, and therefore in his deepest distresses, they own him, they pity him, they weep over him, they accompany him, and they keep close unto him. Because God highly prizes his people, he will be specially present with them in their greatest troubles and deepest distresses. But,
[9.] Ninthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers, because they won't leave him—but stick close to him, and to his interest, gospel, and glory; and will cleave fast to his word, worship, and ways, in their greatest troubles, deepest distresses, and most deadly dangers, come what will of it, Josh. 24; Jer. 13:11; Acts 11:23. "You may take away my life," said Basil, "but you cannot take away my comfort. You may take my head—but not my crown; yes, had I a thousand lives, I would lay them all down for my Savior's sake, who has done abundantly more for me!"
John Ardley professed to Bonner, when he told him of his soon burning, and how badly he could endure it, that "if he had as many lives as he had hairs on his head, he would lose them all in the fire before he would lose his Christ or part with his Christ." It was a common thing among the martyrs to make all haste to the fire, lest they should miss of that noble treatment. Gordius the martyr said, "It is to my loss if you abate me anything of my sufferings." "The sooner I die," said another, "the sooner I shall be happy."
Psalm 63:1, "O God, you are my God, early will I seek you; my soul thirsts for you in a dry and thirsty land, where there is no water;" verse 8, "My
soul follows hard after you," etc. This notes,
(1.) The strength of his intention;
(2.) The strength of his affection;
(3.) The constancy of his pursuit.
And all this in a dry and barren wilderness, and in the face of all discouragements, and in the lack of all outward encouragements, Dan. 9:3; Psalm 119:20. Whatever the danger or distress is—the psalmist is peremptorily resolved to cleave close to the Lord, and to follow hard after the Lord. "All this happened to us, though we had not forgotten you or been false to your covenant. Our hearts had not turned back; our feet had not strayed from your path. But you crushed us and made us a haunt for jackals and covered us over with deep darkness." Psalms 44:17-19. See 2 Tim. 1:11-12, and 2:8-10; Eph. 6:19-20; Col. 4:3, 18, Romans 8:36. In the face of all dangers, deaths, distresses, miseries, etc., God's faithful servants will own the Lord, and cleave to his ways, and keep close to his worship and service, let persecutors do their worst.
"Yet for your sake we face death all day long; we are considered as sheep to be slaughtered." Psalms 44:22. It is probable that this psalm was penned upon the occasion of the horrible persecution of the church under Antiochus Epiphanes, unto which I guess Paul has reference towards the latter end of that 11th chapter to the Hebrews. In this 22d verse you have three things observable,
(1.) The greatness of their sufferings: "they were killed," amplified by a similitude, as sheep to the slaughter."
(2.) The cause: not for their sin—but "for your sake."
(3.) The continuance: how long, even "all the day long."
Their sufferings are great and long. That tyrant Antiochus made no more thought of taking away of their lives, than a butcher does of cutting the throats of the poor sheep, Dan. 11; and as butchers kill the sheep without making conscience of the effusion of their blood, even so did that tyrant
Antiochus destroy the saints of the Most High, without making the least conscience of shedding innocent blood. And as butchers think well of their work, and are glad when they have butchered the poor sheep, so did this tyrant Antiochus; he thought he did God good service in butchering of the holy people, and rejoiced in that bloody service; and yet notwithstanding all the dreadful things that these blessed souls suffered, they still kept close to God, and close to his covenant, and close to his ways, and close to his worship. And Austin observes, "that though the heathen sought to suppress the growth of Christianity by binding— butchering, racking, stoning, burning, etc.—yet still they increased and multiplied, Exod. 1:12, and still they kept close to God and his ways."
The church was at first founded in blood, and it has thrived best when it has been moistened with blood. It was at first founded in the blood of Christ, and ever since it has been moistened or watered, as it were, with the blood of the martyrs. The church of Christ in all ages has been like the oak, which lives by it's own wounds; and the more limbs are cut off, the more new sprouts. Oh, how close to God, his ways and worship—did the saints keep in the ten persecutions! "They have followed the Lamb wherever he went," Rev. 14:4-5. If they would have complied with the ways of the world, and the worship of the world, and the customs of the world—they might have had ease, honor, riches, preferments, etc., Heb. 11:35; but nothing could work them off from God or his ways; and therefore he will certainly stand by them, and cleave to them, and be specially present with them in their greatest troubles, deepest distresses, and most deadly dangers. But,
[10.] Tenthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—that they may be joyful and cheerful under all their troubles, and that they may glory in all their tribulations. Mat. 5:12; Luke 6:23. It is good to have a patient spirit—but it is better to have a joyful spirit in all our sufferings, troubles, distresses, etc., that we meet with in a way of well-doing, 2 Cor. 12:10. "His speech persuaded them. They called the apostles in and had them flogged. Then they ordered them not to speak in the name of Jesus, and let them go. The apostles left the Sanhedrin, rejoicing (Greek, "rejoice and leaping for joy,") because
they had been counted worthy of suffering disgrace for the Name." Acts 5:40-41. They looked upon it as a high honor to be dishonored for Christ; and as a grace to be disgraced for Christ. It was the divine presence that made Paul and Silas to sing when they were beaten with many stripes, and cast into prison, into the inner prison. "After they had been severely flogged, they were thrown into prison, and the jailer was commanded to guard them carefully. Upon receiving such orders, he put them in the inner cell and fastened their feet in the stocks. About midnight Paul and Silas were praying and singing hymns to God," Acts 16:23-25. The divine presence made Paul and Silas to glory in all their stripes, sores, and wounds, as old soldiers glory in their scars and wounds which they receive in battle for their prince and country, Eph. 6:17; Romans 5:3. The divine presence might well make Paul and Silas to say of their stripes and sores, as Munster once said of his ulcers, "These are the jewels and the precious ornaments with which God adorns his dearest servants."
It was the divine presence that made Ignatius say in the midst of all his sufferings, "I bear my bonds as so many spiritual pearls." Just so, 2 Cor. 7:4, "I am filled with comfort, I am exceeding joyful in all our tribulations." Greek, "I do overabound with joy." Verse 5, "For, when we had come into Macedonia, our flesh had no rest—but we were troubled on every side: without were fightings, within were fears;" verse 6, "Nevertheless God, who comforts those who are cast down, comforted us." It was the divine presence which filled the Corinthians with exceeding comfort and joy when their flesh had no rest, and when they were troubled on every side. This special presence of God with them in all their tribulations filled their souls with such an exuberancy of joy, that no good could match it nor no evil over match it. It was the divine presence that made the martyrs, both ancient and modern, so comfortable and cheerful under all their hideous sufferings. It was the divine presence that made Francisco Soyit say to his adversaries, "You deprive me of this life— and promote me to a heavenly life; which is as if you should rob me of pennies and furnish me with gold."
"Oh, how my heart leaps for joy," said one, "that I am so near the apprehension of eternal bliss! God forgive me my unthankfulness and unworthiness of so great glory. In all the days of my life I was never so
merry as now I am in this dark dungeon." "Believe me, there is no such joy in the world as the people of Christ have under the cross," said blessed Philpot, who went to heaven in flames of fire. Let God but withdraw this special presence from his people in their sufferings, and you will quickly find their hearts to droop, their spirits to fail, and they overwhelmed in a sea of sorrows. It was this divine presence that made the primitive Christians to rejoice more when they were condemned, and to kiss the stake, and to thank the executioner, and to sing in the flames, and to desire to be with Christ. Just so, Justin Martyr, "We thank you for delivering us from hard taskmasters, that we may more sweetly enjoy the bosom of Jesus Christ."
The bee gathers the best honey of the bitterest herbs, and Christ made the best wine from water. Certainly the best, the purest, the strongest, and the sweetest joys, spring from the special presence of God with his people in their greatest troubles and deepest distresses. Only remember this— that that joy that flows from the divine presence in times of troubles and distress, is an inward joy, a spiritual joy, a joy which lies remote from a carnal eye. "The heart knows his own bitterness; and a stranger does not intermeddle with his joy," Proverbs 14:10. The joy of the saints in sufferings is a jewel that falls not under a stranger's eye. The joy of a Christian lies deep, it cannot be expressed, it cannot be painted. Look! as no man can paint the sweetness of the honeycomb, nor the sweetness of a cluster of grapes, nor the fragrancy of the rose of Sharon; so no man can paint out the sweetness and spiritualness of that joy that the divine presence raises in the soul—when a Christian is under the greatest troubles, deepest distresses, and most deadly dangers.
Holy joy is a treasure which lies deep; and it is not every man who has a golden key to search into this treasury. Look! as a man standing on the sea-shore sees a great heap of waters, one wave riding upon the back of another, and making a dreadful noise—but all this while, though he sees the water rolling, and hears it raging and roaring—yet he sees not the wealth, the gold, the silver, the jewels, and incredible treasures which lie buried there; just so, wicked men they see the needs of the saints—but not their wealth; they see their poverty—but not their riches; they see their miseries—but not their mercies; they see their conflicts—but not their
comforts; they see their sorrows—but not their joys. Oh, this blind world cannot see the joys, the comforts, the consolations that the divine presence raises in the souls of the saints, when they are at worst! Holy joy and cheerfulness under great troubles and deep distresses, is an honor to God, a glory to Christ, and a credit to religion; it stops the mouths of sinners, and it encourages and strengthens weak saints; and therefore the Lord will be specially present with his people in their greatest troubles, etc., that they may grace their suffering condition with joy and cheerfulness. And let thus much suffice for the reasons of the point.
But before I come to the useful application, to prevent the objections, and to allay the fears and doubts and disputes that may arise in the hearts of weak Christians concerning this special presence of God, I shall briefly lay down these following PROPOSITIONS—
1. First, That Christ is many times really present, when he is seemingly absent. Gen. 28:16, "And Jacob said, Surely the Lord is in this place—and I knew it not." Choice Christians may have the presence of Christ really with them, when yet they may not be sensible of his presence, nor yet affected with it, Psalm 139. God is present everywhere— but especially with his saints; and not only then when they are apprehend him—but when they perceive no evidence of his presence. Being awakened, he perceived that God had very graciously and gloriously appeared to him; and therefore he falls admiring and extolling the singular goodness and the special kindness of God towards him: as if he had said, I thought that such strange and blessed apparitions were peculiar to the family of the faithful; I thought that God had only in this manner revealed himself in my father's house: I did not in the least think or imagine that such a divine revelation would happen to me in such a place; but now I find that that God, who is everywhere in respect of his general presence, he has, by the special testimonies of his presence, manifested himself to me also in this place.
Just so, Job, "Lo, he goes by me, and I see him not: he passes on also— but I perceive him not," [Consult these scriptures, Luke 24:32; John 20:13-15; Psalm 31:22; Cant. 3:1-5, and 5:6-8.] Job 9:11. Just so, Jonah, chapter 2:4, "Then I said, I am cast out of your sight; yet I will look again toward your holy temple." In times of sore afflictions God's children are
very prone to have hard thoughts of God, and heavy thoughts of themselves. Unbelief raises fears, doubts, despondency, despair, and works a Christian many times, when he is under deep distresses, to draw very sad conclusions against his own soul, "I am cast out of your sight." But this was but an hour of temptation, and therefore he soon recollects and recovers himself again: "yet I will look again toward your holy temple." Here now faith has got the upper hand of unbelief. In the former part of the verse you have Jonah doubting and despairing, "I am cast out of your sight;" but in the latter part of the verse you have Jonah conquering and triumphing, "yet I will look again toward your holy temple."
When sense says a thing will never be, and when reason says such a thing can never be, faith gets above sense and reason, and says, "yes—but it shall be!" What do you tell me of a roaring, raging sea, of the belly of hell, of the weeds about my head, of the billows and waves passing over my head; for yet as low as I am, and as forlorn as I am, "I will yet look towards God's holy temple," I will eye God in the covenant of grace; though I am in the sea, though I am in the belly of hell—yet by faith "I will look toward your holy temple,"—toward which they were to pray, 1 Kings 8—and triumph over all those difficulties which formerly I looked upon as insuperable; I will pray and look, and look and pray; all which does clearly evidence a singular presence of God with him, even then when he peremptorily concludes that he was cast out of God's presence, out of his sight, out of his favor, out of his care, out of his heart.
The Lord is many times really present with his people when he is not sensibly present with his people: Judges 6:12,13 "When the angel of the Lord appeared to Gideon, he said—"The Lord is with you, mighty warrior." "But sir," Gideon replied, "if the Lord is with us, why has all this happened to us? Where are all his wonders that our fathers told us about when they said, 'Did not the Lord bring us up out of Egypt?' But now the Lord has abandoned us and put us into the hand of Midian." [God may sometimes appear terribly to those whom he loves entirely, Job 9:34.] God may be really present with his people, they may have his favorable presence with their inward man, when it goes very ill with their outward man. Certainly we must frame a new Bible before we can prove that he
does not love us when he afflicts us, or that he has withdrawn his presence from us.
Christ had never more of the real presence of his Father than when he had least of his sensible presence, of his comfortable presence: "My God, my God, why have you forsaken me?" Mat. 27:46. Here is first a compellation or invocation of God twice repeated: "My God, my God." Secondly, the complaint itself, or matter complained of, concerning God's forsaking of him. Christ was forsaken of God in some sort, and he was very sensible of his Father's withdrawing, though it was but in part and for a time, "Why have you forsaken me?" This forsaking is not to be understood of his whole person—but of his human nature only, according to which and in the which he now suffered on the cross. Though the person of Christ suffered, and was forsaken—yet he was not forsaken in, or according to his whole person—but in respect of his human nature only. The godhead of Christ could not be forsaken, for then God should have forsaken himself, which is impossible. The personal union of the godhead with the manhood of Christ continued all the time of his passion and death, it was never dissolved, nor ever shall be. Yes, the godhead did uphold the manhood all the time of Christ's sufferings, so that he was not forsaken when he was forsaken; he was not forsaken wholly when he was forsaken in part. The love and favor of God the Father towards Jesus Christ did not ebb and flow, rise and fall; for God never loved Jesus Christ more or better than at the time of his sufferings, when he was most obedient to his Father's will. "Therefore does my Father love me, because I lay down my life for my sheep," John 10:17. Christ had never more of the supporting presence of his Father than when he had least of his comfortable presence. When Christ was in his grievous agony and distress of body and mind, the godhead did withdraw the comforting presence from the manhood; and so far, and so far only, was Christ forsaken. Though the union was not dissolved—yet there was a suspension of vision for the time, so as the human nature did neither see nor feel any present comfort from God. Now so far as the godhead did withdraw its comfortable presence, so far our Savior was forsaken, and no further; that was but in part, and therefore he was but in part forsaken. God was really present with Christ when in respect of his comfortable presence he was withdrawn from him. Just so, here. The husband may be
in the house and the wife not know it; the sun may shine and I not see it; there may be fire in the room and I not feel it; so God may be really present with his people when he is not sensibly present with his people. But,
2. The second proposition is this—That the favorable, special, and eminent presence of God with his people in their greatest troubles, deepest distresses, and most deadly dangers—is only to be extended to his covenant-people, to those who are his people by special grace. "They will be my people, and I will be their God. I will give them singleness of heart and action, so that they will always fear me... I will make an everlasting covenant with them: I will never stop doing good to them, and I will inspire them to fear me, so that they will never turn away from me." Jeremiah 32:38-40.
There are many precious promises of the divine presence, as I have already showed; but they are all given to God's covenant-people. We are all the people of God by creation, both good and bad, sinners and saints, bond and free, rich and poor, high and low; and we are all the people of God by outward profession. All who do make an outward profession of God, and perform external worship to God, they are all the people of God in this sense. All the carnal Israelites are frequently called the people of God—as well as the spiritual seed. Thus Cain was one of God's people as well as Abel, and Esau as well as Jacob. Now such as are only the people of God by creation, or by profession, these are strangers to God, these are enemies to God, Eph. 2:12; and will he be favorably present with these? Such as are only the people of God by creation and outward profession— they are dead in trespasses and sins—and can the living God take pleasure in being among the dead? Eph. 2:1; Col. 2:13. Such are under all the threatenings of the law, and under all the curses of the law, Gal. 3:10, even to the uttermost extent of them; such are not one moment secure; the threatenings of God and the curses of the law may light upon them, when in the house, when in the field, when waking, when sleeping, when alone, when in company, when rejoicing, when lamenting, when sick, when well, when boasting, when despairing, when upon the throne, when upon a sick-bed; and will God grace these with his gracious presence? Lev. 26; Deut. 28. Surely not! Such say to God, "Depart from us; for we
desire not the knowledge of your ways. What is the Almighty, that we should serve him? and what profit would we have, if we pray unto him?" Job 21:14-15. Such queryings as this carry greatest contempt in them, and would lay the Almighty quite below the required duty as if Almighty were but an empty title; and will God ever honor such with his favorable presence, who bid him be packing, who reject his acquaintance, and are willing to be rid of his company? Surely not! Such as are only his people by creation, and an outward profession, such are under the wrath and displeasure of God. "God is angry with the wicked every day," Psalm 7:11; not with a paternal anger—but with a judicial anger, even to hatred and abhorment. "The wicked is an abomination to him, and he hates all workers of iniquity," Proverbs 3:32, and 15:9. And therefore to these he will never give his special presence. Such may well expect that God will pour on them the fierceness of that wrath and indignation, that they can neither decline nor withstand. Such wrath is like the tempest and whirlwind which breaks down all before it. It is like burning fire, and devouring flames, which consumes all. This wrath will break down all the sinner's arrogancies, and strangle all his vain hopes, and mar all his sensual joys, and fill him with amazing horrors, and make him drunk with the wine of astonishment. And will God dwell with these? will he keep house with these? Surely not!
By these short hints it is most evident that the special presence of God is entailed upon none outside of covenant, John 14:21, 23. God loves to keep house with none but his covenant-people. He will grace none with his gracious presence—but those who are his people by special grace, 1 Cor. 16-18. When wicked men are in great troubles, deep distresses, and most deadly dangers—God either leaves them, as he did Saul, 1 Sam. 28:15-16, etc.; or else pursues them to an utter overthrow, as he did Pharaoh, Exod. 14; or else cuts them off by an invisible hand, as he did Sennacherib's mighty army, Isaiah 37:36, and proud king Herod, Acts 12:23; or else he leaves them to be their own executioners, as he did Ahithophel and Judas, etc. But,
3. The third proposition is this, That a sincere Christian may enjoy the presence of the Lord in great troubles, deep distresses, and most deadly dangers, supporting and upholding
of him—when he has not the presence of God quickening, comforting, and joying of him. Psalm 119:117: Psalm 37:24, "Though he falls, he shall not be utterly cast down; for the Lord upholds him with his hand," "upholding with his hand." There is not one moment wherein the Lord does not uphold his people by the hand. The root word signifies to sustain and bear up, as the tender mother does the little child, the weak child, the sick child. God's hand is still under his people, so that they can never fall below supporting grace. Psalm 63:8, "Your right hand upholds me;" or, "Your right hand underprops me." God never did, nor never will, lack a hand to uphold, a hand to underprop his poor people in their greatest troubles and deepest distresses. Though the saints have not always the comforting presence of God in their afflictions—yet they have always the supporting presence of God in their afflictions.
Christ in his bitter and bloody agony had much of the supporting presence of his Father, when he had none of the comforting presence of his Father with him. Mat. 27:46, "My God, my God," etc. Just so, the saints in their deep distresses have many times much of the supporting presence of God. His left hand is under their heads, and his right hand does embrace them, Cant. 2:6, when, in respect of his comforting presence, they may say with the weeping prophet, "The comforter who should relieve my soul, is far from me," Lam. 1:16.
When the love-sick spouse was ready to faint, Christ circles her with amiable embracements; "His left hand is under her head, and his right hand does embrace her." This is a posture and sign of the greatest love, which the sick fainting spouse here glories in. Christ's two hands are testimonies and witnesses of his great power and might, who is able to preserve his people, though lame cripples, from falling, and also to lift them up again when they are fallen ever so low, and likewise to support and uphold them, that they shall never finally and utterly be cast down. When the hearts of the saints are ready to faint and sink, then the Lord will employ all his power for their support, bearing them up as it were with both hands. He has put his left hand under my head, as a pillow to rest upon, and with his right hand he has embraced me, as a loving husband cherishes his sick wife, and does her all the help he can, Eph. 5:29. The best of saints would fail and faint in a day of trouble, if Christ
did not put both his hands to keep them up. In days of sorrow, God's people stand in need of a whole Christ to support them and uphold them. "My head sinks, O my beloved, put your left hand, softer than pillows of roses, firmer than pillars of marble, under it; my heart fails and dies—oh let your right hand embrace me." But,
4. The fourth proposition is this—That all saints have not a like measure of the presence of the Lord in their troubles and trials, in their sorrows and sufferings. Some have more, and others have less of this presence of God in an evil day.
(1.) All saints have not alike work to do in an evil day.
(2.) All saints have not alike temptations to withstand in an evil day.
(3.) All saints have not alike testimony to give on an evil day.
(4.) All saints have not alike burdens to bear in an evil day.
(5.) All saints have not alike things to suffer in an evil day.
There are greater and there are lesser troubles, distresses, and dangers; and there are ordinary troubles, distresses, and dangers; and there are extraordinary troubles, distresses, and dangers. [Lam. 1:12, and 4:6; Dan. 9:12-13; 2 Cor. 11:21 to the end; Heb. 11:25 to the end.] Now, where the trouble, the distress, the danger, is ordinary—there an ordinary presence of God may suffice. But where the trouble, the distress, the danger, is extraordinary—there the people of God shall have an extraordinary presence of God with them, as you may see in the three Hebrew children, Daniel, the apostles, the primitive Christians, and the Book of Martyrs.
Some troubles, distresses, and dangers, are but of a short continuance, as Athanasius said of his banishment, "It is but a little cloud, and will quickly be gone." Others are of a longer continuance, and accordingly God suits his presence.
All saints have not alike secondary succours, supplies, reliefs, comforts, etc., in their troubles, distresses, and dangers. Some have a shelter, a
friend at hand—others have not. Some have many friends—and others may have never a friend. Some are surrounded with outward comforts— and others have not one, not one penny, not one friend, not one day's work, etc. In a storm some have good harbors at hand—others are near the rocks, and in danger of being swallowed up in the sands. Just so here, and accordingly God lets out more or less of his presence among his people; some need more of his presence than others do—and accordingly God dispenses it among his saints. But,
5. The fifth proposition is this—That none of the saints have at all times, in all afflictions, distresses, and dangers, the same measure and degree of the presence of the Lord; but in one affliction they have more, in another less, of the divine presence. [Some scores of Psalms do evidence the truth of this proposition.] In one affliction, a Christian may have more of the enlightening presence of God than in another. And in another affliction, a Christian may have more of the comforting presence of God than in another. In this trouble a Christian may have more of the awakening presence of God than in another, and in that trouble a Christian may have more of the sanctifying presence of God than in another; and in this distress a Christian may have more of the supporting presence of God than in that. No one saint does at all times, nor in all troubles, need a like measure of the divine presence. The primitive Christians and the martyrs had sometimes more and sometimes less of the divine presence with them, as their condition did require. God, who is infinitely wise, does always suit the measures and degrees of his gracious, favorable, special presence to the necessities of his saints. This is so clear and great a truth, that there are many thousands that can seal to it from their own experience; and therefore I need not enlarge upon it. But,
6. The sixth and the last proposition is this—That many precious Christians, in their great troubles, deep distresses, and most deadly dangers, may have this favorable, special, and eminent presence of God with them—and yet fear and doubt, yes, peremptorily conclude that they have not this presence of God with them. [Jonah 2:4; Cant. 5:6-10; Psalm 88.] Psalm 77:7-10. These sad interrogatories argues much fear and doubt; but let me
evidence the truth of this proposition, by an induction of particulars.
Thus, first: If Christ is not specially with you, why is it, that in your troubles, you so fearful of offending of him, and so careful and studious in pleasing of him? Gen. 39:9-10; Psalm 17:3-5; Dan. 3:16-17, and 6:10-13.
Secondly, If Christ is not specially with you, why is it, that under all your troubles, deep distresses, and most deadly dangers—you are still ajustifying of God, a-clearing of God, a-speaking well of God, a-giving a good report of God? Psalm 119:75; Ezra 9:13; Neh. 9:32-33; Dan. 9:12, 14.
Thirdly, If God is not specially with you, why is it, that you bear up so believingly, sweetly, stoutly, cheerfully, and patiently under your troubles, deep distresses, and greatest dangers? Gen. 49:23-24; 1 Sam. 30:6; Hab. 3:17-18; Acts 5:40-42, 16:25-26, and 27:22-26; Heb. 10:34.
Fourthly, If Christ is not specially present with you, why is it, that your thoughts, desires, hearts, thirstings and longings of soul, are so earnestly, so seriously, so frequently, and so constantly carried out after more and more of Christ, and after more and more of the presence of Christ, and after more and more communion with Christ? Psalm 139:17-18, 63:1, 8, 27:4, and 42:1-3; Exod. 33:13-16; Cant. 1:2.
Fifthly, If Christ is not specially present with you, why is it, that you are so affected and afflicted with the dishonors and indignities, wrongs and injuries, which are done to the Lord by others? Psalm 69:9, and 119:53, 136, 158; Jer. 9:1-2; Ezek. 9:4, 6; 2 Pet. 2:7-8. None but such that have the presence of the Lord specially with them can seriously and sincerely lament over the high dishonors that are done to the Lord by others.
Sixthly, If the Lord is not specially present with you under all your troubles and deep distresses, why do you not cast off prayer, and neglect hearing, and forsake the assembling of yourselves together, and turn your backs upon the table of the Lord, and take leave of closet duties? Job 15:4; Heb. 10:25.
Seventhly, If the Lord is not specially present with you under your great troubles and deep distresses, why don't you say with Pharaoh, "Who is
the Lord, that I should obey his voice?" And with the king of Israel, "Behold, this evil is from the Lord—why should I wait for the Lord any longer?" Or with that pagan, "If the Lord would make windows in heaven, might this thing be?" Or like Saul—why don't you run to a witch? Or with Ahab, Why don't you sell yourselves to work evil in the sight of the Lord? Or like Ahaz—trespass most when you are distressed most? [Exod. 5:2; 2 Kings 6:32, and 7:2; 1 Sam. 28:15-16; 1 Kings 21:20; 2 Chron. 28:22; Isaiah 51:20, and 59:10-11.]
Why don't you fret, and faint, and act like a wild bull, full of fury? Why don't you grope for the wall, and stumble at noonday, and roar like bears?
Eighthly, If the Lord is not specially present with you in your greatest troubles and deepest distresses, why do you, with Moses, prefer suffering before sinning, and Christ's reproaches before Egypt's treasures? Heb. 11:25-26. Why do you scruple the sinning of yourselves out of your sorrows? Psalm 38:4; Gen. 39:9-10. Why do you look upon sin as your greatest burden? Why are you so tender in the point of transgression, and so stout in resistance of the most pleasing temptation?
Ninthly, If the Lord is not specially with you in your great troubles and deep distresses, why do you set so high a price upon those who have much of the presence of God with them in their troubles and trials? Psalm 16:3-4; Proverbs 12:26; Heb. 11:38. Why do you look upon them as more excellent than their neighbors? yes, as such worthies of whom this world is not worthy?
Tenthly and lastly, If the Lord is not specially present with you in your greatest troubles and deepest distresses, why is it, that you are somewhat bettered, somewhat amended, somewhat reformed by the rod—by the afflictions that have been, and still are, upon you? Psalm 119:67, 71; Hosea 5:14-15, and 6:1-2; Hosea 2:6-7. When the heart is more awakened, humbled, and softened by the rod, when the will is more compliant with the will of God in doing or suffering, when the mind is more raised and spiritualized, when the conscience is more quick and tender, and when the life is more strict and circumspect; then we may safely and roundly conclude that such people do undoubtedly enjoy the special and singular presence of God with them in their greatest troubles,
deepest distresses, and most deadly dangers, Eph. 5:15.
And thus I have laid down these six propositions; which, if well weighed and improved—may many ways be of singular use to sincere Christians.
We shall now come to the application or useful improvement of this great and seasonable truth. Explanation is the drawing of the bow—but application is the hitting of the mark, the bulls-eye. Is it so, that when the people of the Lord are in great troubles, deep distresses, and most deadly dangers, that then the Lord will be favorably, specially, and eminently present with them? Then let me briefly give these ten INFERENCES.
[1.] First, That the saints are a people of Christ's special care. 2 Chron. 16:9, "For the eyes of the Lord run to and fro through the whole earth, to show himself strong in the behalf of those whose heart is perfect towards him." The words contain,
(1.) The UNIVERSALITY of God's providence. His eyes walk the rounds, they run to and fro through the whole earth, to defend and secure the sincere in heart. Diana's temple was burnt down when she was busied at Alexander's birth, and could not be at two places together; but God is present at all times, in all places, and among all people, and therefore his church, which is his temple, can never suffer because of his absence, 1 Cor. 3:16, and 6:19. The Egyptians had an idol called Baal-Zephon, which is by interpretation, Lord of the watch-tower, Exod. 14:2; his office was to frighten such fugitive Jews as should offer to steal out of the country; but when Moses and the people of Israel passed that way, and pitched their camp there, this drowsy god was surely fast asleep, for they all marched on their way without hindrance or molestation. Whereas he who keeps Israel "neither slumbers nor sleeps;" he kept his Israel then, and he has kept his Israel ever since: he made good his title then, and will make good his title still; he ever was, and he ever will be, watchful over his
people for their good, Psalm 121:3-5; Isaiah 27:3-4.
(2.) The EFFICACY of God's providence. To show himself strong. God fights with his eyes as well as his hands; he does not only see his people's dangers—but saves them from dangers in the midst of dangers, Zech. 2:5. When the philosopher in a starry night was in danger of drowning, he cried out, "Surely I shall not perish; there are so many eyes of providence over me!" King Philip said he could sleep safely, because his friend Antipater watched over him. Oh, how much more may the saints sleep safely, who have always a God who keeps watch and ward about them Psalm 3:5-6. "The name of the Lord is a strong tower; the righteous run to it and are safe." Proverbs 18:10. God is so strong a tower that no cannon can pierce it, and he is so high a tower that no ladder can scale it, and he is so deep a tower that no subverter can undermine it; and therefore they must needs be safe and secure—who lodge within a tower so impregnable, so indomitable. Now this is the case of all the saints.
The fatherly care and providence of God is still exercised for the good of his people. "In a desert land he found him, in a barren and howling waste. He shielded him and cared for him; he guarded him as the apple of his eye, like an eagle that stirs up its nest and hovers over its young, that spreads its wings to catch them and carries them on its pinions. The Lord alone led him." Deuteronomy 32:10-12. [Isaiah 49:16, 31:5, and 32:1-2.] The eagle carries her young ones upon her wings, and not between her talons, as other birds do, but safely and swiftly; and so did God his Israel, being protective and watchful of them all the way, securing them also from their enemies, who could do them as little hurt as any do the eagle's young, which cannot be shot but through the body of the mother eagle, Isaiah 63:4-6, and 59:15.
See at what a rate God speaks in Isaiah 40:27-29, "Why do you say, O Jacob, and complain, O Israel, "My way is hidden from the Lord; my cause is disregarded by my God"? Do you not know? Have you not heard? The Lord is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom. He gives strength to the weary and increases the power of the weak." Observe how God comes on with his piercing interrogatories, "Have you not known?" What an ignorant people! "Have you not heard?"
What a deaf people!
1 Pet. 5:7, "Casting all your care upon him, for he cares for you." "I will now with you sing away care," said John Careless, martyr, in his letter to Mr. Philpot, "for now my soul is turned to her old rest again, and has taken a sweet nap in Christ's lap. I have cast my care upon the Lord, which cares for me, and will be careless according to my name."
God's providence extends to all his creatures; it is like the sun, of universal influence—but in a special manner it is operative for the safety of his saints. In common dangers men take special care of their jewels, and will not God; will not God take special care of his jewels? Mal. 3:17; Heb. 3:6; 1 Pet. 2:5. Surely, yes! The church of God is the house of God, and will not God take care of his house? Surely that shall be well guarded, whatever be neglected. His house is every moment within the view of his favorable eye, and under the guard of his almighty arm; his thoughts and heart is much upon his house. God has a peculiar and paternal care over his saints.
A God there is, whose providence does take Care for his saints, whom he will not forsake.
"His eyes run," implying the celerity and swiftness of God in hastening relief to his people; "His eyes run through the whole earth," implying the universality of help. There is not a saint in any dark corner of the world, under any straits or troubles—but God eyes him, and will take singular care of him. God will always suit his care to his people's conditions, to which his eminent appearances for them in days of distress and trouble give special testimony. It is our work to cast care; it is God's work to take care. Let not us, then, take the Lord's work out of his hand. But,
[2.] Secondly, Will the Lord be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers? Then here you may see the true reason why the saints are so comfortable, cheerful, and joyful in their greatest troubles, deepest distresses, and most deadly dangers. It is because of that special presence of God with them. [Acts 5:40-41, and 16:25; Romans 5:3; 2 Cor. 7:4, and 12:10; 1 Pet. 4:12-14. These scriptures are already opened
and improved.] It was this special presence of God with the martyrs, which made them rejoice in the midst of their greatest sufferings, and which made them endure great sufferings without any sensible feeling of their sufferings: as that young child in Josephus, who, when his flesh was pulled in pieces with pincers, by the command of Antiochus, said, with a smiling countenance, "Tyrant, you are wasting your time. Where are those sharp pains with which you threatened me? make me to shrink back and cry out if you can!" And Bainham, an English martyr, when the fire was flaming about him, said, "You papists talk of miracles; behold here a miracle. I feel no more pain than if I were in a bed of down; it is as sweet to me as a bed of roses." Surely their strength was not the strength of stones, nor their flesh of brass, Job 6:12, that they should not be sensible of so great sufferings; but this was only from that special presence of God, who made them endure grievous pains without pain, and most exquisite torments without torment, and sore sufferings without feeling of their sufferings, Heb. 11:33-39. And other choice souls there were, who, though they were sensible of their sufferings—yet by the divine presence, they were filled with unspeakable courage, comfort, and alacrity.
Laurence, when his body was roasted upon a burning gridiron, cried out, "This side is roasted enough; turn the other!" Marcus of Arethusa, a worthy minister, when his body was cut and lanced and coated with honey, and hung up aloft in a basket to be stung to death by wasps and bees; he, looking down cheerfully upon the spectators, said, "I am advanced, despising you who are below." And when we shall see poor, weak, feeble creatures like ourselves defying their tormentors and their torments, conquering in the midst of their greatest sufferings, and rejoicing and triumphing in the midst of their fiery trials; singing in prison, as Paul and Silas did; kissing the stake, as Henry Voes did; clapping their hands when they were half consumed in the flames, as John Noyes did; calling their execution-day their wedding-day, as Ridley did; we cannot but conclude that they had a singular presence of God with them, which made all their sufferings seem so easy and so light unto them.
Caesar cheered up his drooping mariners in a storm by reminding them
of his presence; but, alas! alas! what was Caesar's presence, compared to this divine, this special presence that the saints have enjoyed in their greatest troubles and deepest distresses? But,
[3.] Thirdly, Will the Lord be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers? Then from hence you may see the weakness, madness, sottishness, and folly of all such as make opposition against the saints; who affront and injure those who have the presence of the great God in the midst of them. Isaiah 8:9-10, and 27:4; 1 Cor. 1:25. O sirs! the weakness of God is stronger than men. What then is the strength of God? 1 Cor. 10:22, "Do we provoke the Lord to jealousy? Are we stronger than he?" Ah, who knows the power of his anger! Psalm 90:11. It is such that none of the potentates of the world, who set themselves against the saints, can avert or avoid, avoid or abide. That God is a mighty God, the Scriptures do abundantly evidence, and it appears also in the epithet, that is added unto El-, which imports that he is a God of prevailing might. By Daniel he is called El-Elim, "the mighty of mighties." Now what folly and madness is it for dust and ashes, for crawling worms, to make war against a mighty God; yes, an Almighty God, who can curse them, and crush them with a word of his mouth!
2 Chron. 32:7,8 "Be strong and courageous. Do not be afraid or discouraged because of the king of Assyria and the vast army with him, for there is a greater power with us than with him. With him is only the arm of flesh, but with us is the Lord our God to help us and to fight our battles." Gen. 49:25; Num. 24:4, 16; Ruth 1:20-21. The king of Assyria was at that time the greatest monarch in the world, and the most formidable enemy the church had—yet the divine presence was a sovereign antidote to expel all base slavish fears, which might arise in any of their hearts concerning his greatness, power, or multitude. What was that great multitude that was with the king of Assyria, compared to that innumerable company of angels which was with Hezekiah? [2 Kings 6:17; Pa. 34:7, etc., and 91:11; Heb. 12:22, and 1:14; Isaiah 37:29, 36-38.]
And what was an arm of flesh, compared to God's supreme sovereignty, that had this proud prince in chains, and that put a hook in his nose, and a bridle in his lips, and cut off his great army by the hand of an angel in
one night, and left him to fall by the sword of his own sons? The Lord Almighty can crush the greatest armies in the world into atoms, at his pleasure. When the divine presence is armed against the great ones of the world—they must certainly fall. In Diocletian's time, under whom was the last and worst of the ten persecutions, though then Christian religion was more desperately opposed than ever—yet such was the presence of God with his people in those times, that Christianity prospered and prevailed more than ever; so that Dioclesian himself, observing that the more he sought to blot out the name of Christ—the more legible it became; and the more he sought to block up the way of Christ—the more passable it became; and whatever of Christ he thought to root out—the deeper it rooted, and the higher it rose; thereupon he resolved to engage himself no further—but retired to a private life. This is a good copy for the persecutors of the day to write after.
O sirs! what folly and madness is it for weakness to engage against strength, the creature against the Creator, an arm of flesh against the Rock of Ages! What is the chaff, compared to the whirlwind; stubble and straw, compared to the devouring flames? No more are all the enemies of Zion, compared to the great and glorious God, who is specially present with his people in their greatest troubles and deepest distresses, etc., Acts 5:38-40; Psalm 76:12, and 110:5-6; Rev. 6:14-16. There was not one of those persecuting emperors that carried on the ten bloody persecutions against the saints—but came to miserable ends; yes, histories tell us of forty-three persecuting emperors who fell by the hand of revenging justice; sooner or later, the presence of God with his people will undo all the persecutors in the world! But,
[4.] Fourthly, Will the Lord be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers? Then from hence you may see the Lord's singular love and admirable kindness to his people in gracing them with his presence in their greatest troubles. "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.
That is a friend indeed, who will stick close to a man in the day of his troubles, as Job's friend stuck close to him in the day of his troubles, and as Jonathan stuck close to David in his greatest dangers, and as the primitive Christians stuck close one to another, though with the hazard of their lives, and to the amazement of their enemies, Job 2:11-13; 1 Sam. 20:30-33. "Behold," said they, "how the Christians love one another," and stand by one another.
The people of God, in their greatest troubles, are a people of God's special love. When they are in distress, he lays them in his very bosom, and his "banner over them is love," Cant. 2:4. The love of God to his people is engraved upon the most afflictive dispensation they are under. When he smartly rebukes them, even then he dearly loves them, Rev. 3:19. "Hear you the rod," Mic. 6:9. Oh, God's rod speaks love. Many of the saints have read much of the Lord's love, written in letters of their own blood. They have read love in prisons, and love in flames, and love in banishment, and love in the cruelest torments their enemies could invent! When a Christian's wounds are bleeding—then God comes in with a healing plaster, Mal. 4:2. When a Christian is in a storm—then the presence of the Lord makes all calm and quiet within, Mat. 8:26. The presence of the Lord with his people in their troubles and distresses—speaks out the reality of his love, the cordialness of his love, the greatness of his love, and the transcendency of his love.
The truth and strength of relations' love one to another does best appear by their presence one with another, when any of them are in the iron furnace, or in bonds, or in great straits or needs, or deep distresses. The parents show most of their love to their sick and weak children by their daily presence with them; and the husband shows most of his dear and tender love by keeping his wife company when she is in greatest straits and dangers. Just so, here. But,
[5.] Fifthly, Will the Lord be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers? Then this may serve to justify the saints, and to encourage the saints
to write after this fair copy, which Christ has set them. Oh visit your distressed brethren! oh stand by them! oh stick close to them in all their troubles, distresses, and dangers. Let the same mind be in you, one towards another, as is in Christ towards you all. Are there any Jobs upon the ash-heap? Visit them! Are there any Pauls in chains? Find them out, and be not ashamed of their chains! "May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chain. On the contrary, when he was in Rome, he searched hard for me until he found me. May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus." 2 Timothy 1:16-18. "He often refreshed me." Greek, "Poured cold water upon me." It is a metaphor taken from those who, being almost overcome with heat, are refreshed by cooling. "And was not ashamed of my chains." Learned antiquaries observe that the apostle at this time was not in prison with fetters—but in the custody of a soldier, with whom he might go abroad, having a chain on his right arm, which was tied to the soldier's left arm. Paul at this time was not in prison, for then Onesiphorus needed not to have made any great search to find him; but was a prisoner at large, going up and down with his keeper to despatch his affairs; and therefore he speaks not of chains in the plural number—but of a chain in the singular, with which he was tied to the soldier that kept him. It noways becomes the saints to be ashamed of the chains which may be found upon the ambassadors of Christ in an evil day. The primitive Christians were not ashamed of the martyrs' chains—but owned them in their chains, and stood by them in their chains, and frequently visited them in their chains, and freely and nobly relieved them and refreshed them in their chains: and will you, will you be ashamed to visit the saints in bonds? "Oh let not this be told in Gath, nor published in the streets of Askelon," 2 Sam. 1:20, that the high-flown professors and Christians of these times are ashamed to own, relieve, and stand by the saints in chains.
Just so, Mat. 25:36, "I was sick, and you visited me; I was in prison, and you came unto me." [See Exod. 2:11-12, compared with Acts 7:23-29, only remember the case was extraordinary, and his call was extraordinary.] It is very remarkable that the last definitive sentence shall pass upon men, according to those acts of favor and kindness that have been showed to the saints in their suffering state; and that the sentence of absolution shall contain a manifestation of all their good works. In this great day Christ sees no iniquity in his people, he objects nothing against them, and he only makes honorable mention of the good that has been done by them. O sirs, all the visits you give to sick saints, and all the visits you give to imprisoned saints—Christ takes as visits given to himself! Suffering saints and you are brethren; and will you not visit your own brethren? suffering saints and Christ are brethren; and will you not visit Christ's brethren? suffering saints and you are companions; and will you not visit your own companions? suffering saints and you are traveling heavenwards; and will you not visit your fellow-travelers? suffering saints and you are fellow-citizens; and will you not visit your fellow-citizens? suffering saints and you are fellow-soldiers; and will you not visit your fellow-soldiers? suffering saints and you are fellow-heirs; and will you not visit your fellow-heirs? [Mat. 25:40; John 20:17; Psalm 119:63; 2 Cor. 8:19; Eph. 2:19; Phil. 2:25; Romans 8:17.] Oh, never be ashamed of those whom Christ is not ashamed of! Oh, never fail to visit those whom Christ daily visits in their suffering state! Oh, never turn your backs upon those to whom Christ has given the right hand of fellowship! Oh, be not shy of them, nor strange to them whom Christ lays daily in his bosom! Oh, be not unkind to those, with whom one day you must live forever! But,
[6.] Sixthly, Will the Lord be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers? Then never give way to base slavish fears! Psalm 51:12-13, and 46:1-3; Mat. 10:28, etc. There are as many fear nots in Scripture as there are fears. Take a taste of some of them—Heb. 13:5, "He has said, I will never leave you, nor forsake you." Verse 6, "So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me." This text is taken out of Psalm 118:6, "The Lord is on my side, I will not fear what man can do unto me." Some read it by way of interrogation, "What can
man do unto me?" [The Earl of Murray, speaking of Mr. John Knox, said, Here lies the body of him who in his lifetime never feared the face of any man.] There is some difference in the apostle's quoting the text between the Hebrew and the Greek. The Hebrew thus reads it, "The Lord is with me," or for me; or as our English has translated it, "The Lord is on my side." The Greek thus, "The Lord is my helper." But the sense being the same with the Hebrew, the apostle would not alter that translation. The alteration which is in the Greek serves for an exposition of the mind and meaning of the psalmist; for God being with us, or for us, or on our side, presupposes that he is our helper. Just so, as there is no contradiction between the psalmist and the apostle—but a clear interpretation of the psalmist's mind; and a choice instruction thence arises —namely, that God's special presence with us, for us, or on our side, may abundantly satisfy us, and assure us that he will afford all needful help and support to us. The consideration of which should abundantly arm us against all base slavish fears.
God is not present with his saints in their troubles and distresses as a stranger—but as a father; and therefore he cannot but take such special care of them, as to help them, as to support them, and as to secure them from dangers in the midst of dangers, and therefore why should they be afraid? Isaiah 43:2. The Greek word that is translated helper in Heb. 13:6, signifies one who is ready to run at the cry of another. Now this notation implies a willing readiness and a ready willingness in God to afford all support and relief to his people in their greatest troubles and deepest distresses. Herein God shows himself like a tender father or mother, who immediately run when they hear the child cry, or see danger near.
Isaiah 8:10, "God is with us." Verse 12, "Do not fear what they fear, and do not dread it." The divine presence should arm us against all base slavish fears of men's power, policy, wrath, or rage. Kings and princes, compared with God, or with the special presence of God, are but as so many grasshoppers, skipping and hopping up and down the field; and does it befit Christians who enjoy this divine presence to be afraid of grasshoppers? Isaiah 40:22.
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." God expects that his special presence with us should arm us against all base fear and dismayedness. 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." The divine presence raised David above all his fears; Psalm 27:1, "The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid?" Who is the enemy that I should be afraid of? where is the enemy that I should be afraid of? by what name or title is the enemy dignified or distinguished that I should be afraid of? I look before me and behind me, I look round about me and I look at a distance from me, and I cannot see the man, the devil, the persecutor that I should fear or be afraid of—for God is with me.
We may safely, readily, and cheerfully set the divine presence against all our enemies in the world. Ah, Christians, Christians, look about you, look about you, and see who is specially present with you—and then be afraid if you can! But,
[7.] Seventhly, Will the Lord be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers? Then certainly there is no such great evil in troubles, distresses, sufferings, etc., as many conceive, fear, dream, think, judge. Many men look upon troubles, afflictions, sufferings, in a magnifying glass, and then they cry out, "There is a lion in the way! There is a lion in the streets!" Proverbs 22:13, and 26:13. But, sirs, the lion is not always so fierce as he is painted, nor are afflictions always so grievous as men apprehend. There are many who have been very fearful of prisons, and have looked upon a prison as a hell on this side hell, who when they have been there for righteousness' sake, and the gospel's sake —they have found prisons to be palaces, and the imaginary hell to be a little heaven unto them.
Many fear afflictions, and flee from afflictions as from toads and serpents, as from enemies and devils; and yet certainly there is no such great evil in affliction as they apprehend, for the Lord is specially present with his people in their greatest troubles and deepest distresses. Now what evil can there be in that condition wherein a man enjoys the divine presence—which makes every bitter sweet, and every burden light, and which turns winter nights into summer days, etc.? Yes, many times the