Front matter (continued, part 19)
saints enjoy more of the singular presence of God in their afflictions, in their day of adversity—than ever they did in the day of prosperity, or in the day of their worldly glory. What bride is afraid to meet her bridegroom in a dark entry, or in a dirty lane, or in a narrow passage, or in a secret forest? And why then should a Christian be afraid of this or that afflicted condition, who is sure to meet his blessed bridegroom, the Lord Jesus Christ, in every state, in every condition, who is sure to enjoy the presence of Christ with him in every turn or change that may pass upon him?
How many martyrs have ventured into the very flames to meet with Christ, Heb. 11:34, and who have many other ways made a sacrifice of their dearest lives, and all to meet with Christ! Oh the cruel mockings, the scourgings, the bonds, the imprisonments, the stoning, the sawing asunder—which many of the Lord's worthies have ventured upon, and all to meet with the presence of the Lord! And why then should any of you be afraid to enter into an afflicted condition, where you shall be sure to meet the singular presence of the Lord, which will certainly turn your afflicted condition into a comfortable condition? Rev. 12:11, and Heb. 11:36-38.
The great design of the Lord in afflicting his people—is to meet with them, and to draw them into a nearer communion with himself. It is that they may see more of him than ever, and taste more of him than ever, and enjoy more of him than ever; in order to which he subdues their corruptions by afflictions, and strengthens their graces, and heightens their holiness by all their troubles and trials, Isaiah 1:25, 27:8-9; Heb. 12:10-11; Hosea 2:14. Whenever he leads his spouse into a wilderness, it is that he may speak friendly and comfortably to her, or that he may speak to her heart, as the Hebrew runs. The great design of the Lord in bringing her into a wilderness was that he might make such discoveries of himself, of his love, and of his sovereign grace, as might cheer up her heart, yes, as might even make her heart leap and dance within her. Or, as some sense it, "I will take her alone for the purpose, even into a solitary wilderness, where I may more freely impart my mind to her," that she having her whole desire she may come up from the wilderness leaning upon her beloved, Cant. 8:5, and so be brought into the bride-house with all solemnity. By all which it is most evident, that there is no such evil in a
wilderness estate, in an afflicted condition, as many imagine. But,
[8.] Eighthly, Will the Lord be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers? Then what a high encouragement should this be to poor sinners to study Christ, to acquaint themselves with Christ, to embrace Christ, to choose Christ, to close with Christ, to submit to Christ, and to make a resignation of themselves to Christ, and to secure their saving interest in Christ, that so they may enjoy his special presence in their greatest troubles, deepest distresses, and most deadly dangers, John 1:12; Psalm 112:2-3, and 2:12; 2 Cor. 8:5.
Oh, how many mercies are enrapt up in this mercy of enjoying the singular presence of the Lord in all the troubles and trials of this life! Psalm 23:4. It is a mercy to have the presence of a friend, it is a greater mercy to have the presence of a near and dear relation with us in a day of distress, in a day of darkness; but what a mercy is it then to have the presence of the Lord with one in a dark day! That is excellent counsel that the wisest prince who ever swayed a scepter gives, in Eccles. 11:8, "Remember the days of darkness, for they shall be many." When light shall be turned into darkness, pleasure into pain, delights into wearisomeness, calms into storms, summer days into winter nights, and the lightsome days of life into the dark days of old age and death; oh, now the singular presence of the Lord with a man in these days of darkness will be a mercy more worth than ten thousand worlds!
To have a wise, a loving, a powerful, a faithful friend to own us in the dark, to stand by us in the dark, to uphold us in the dark, to refresh us in the dark, to encourage us in the dark, etc., is a very choice and singular mercy, Psalm 71:20-21. Oh then, what is it to have the presence of God Almighty with us in all those dark days which are to pass over our heads! What David said of the sword of Goliath in another case, "There is none like it!" 1 Sam. 21:8-9, that I may say of the divine presence with a man in the dark, "There is none like it!" The psalmist hit the mark, the bulls-eye, when he said, "My flesh and my heart fails: but God is the strength of my heart, and my portion forever." When his "flesh," that is his outward man, and when his "heart," his courage, that is his inward man, failed him, then God was "the strength of his heart," or "the rock of his heart,"
as the Hebrew runs. At the very last gasp God came in with his sovereign cordial, and revived him and recovered him, and brought new life and strength into him. When a saint is at worst, when he is at lowest, when he is even overwhelmed with troubles and sorrows, and when the days of darkness so multiply upon him that he seems past all hope of recovery, then the divine presence does most gloriously manifest itself and display itself in supporting, strengthening, comforting, and encouraging of him!
In Rev. 4:6, you read that the world is like a sea of glass, "I saw before the throne a sea of glass." The world is transitory, very frail and brittle as glass, and it is unstable, tumultuous, and troublesome as the sea. Here the world is shadowed out to us by a sea of glass; and how can we stand on this sea, how can we live on this sea, how can we walk on this sea—if Christ doesn't take us by the hand, and lead us and support us and secure us? O sirs, we cannot uphold ourselves on this sea of glass, nor can others uphold us on this sea of glass; it is none but dear Jesus, it is no presence but his singular presence, which can make us to stand or go on this sea of glass. And if this world be a sea of glass, oh what infinite cause have we to secure our saving interest in Christ, who alone can pilot us safely over this troublesome, dangerous, and tempestuous sea!
Oh, that I could prevail with poor sinners to take Christ into the ship of their souls, that so he may pilot them safely into the heavenly harbor, the heavenly Canaan. No pilot in heaven or earth can land you on the shore of a happy eternity, from off this sea of glass—but Jesus. When on this sea of glass the winds blow high, storms arise, and the huge waves beat into the ship, oh then the sinner cries, "A kingdom for a Christ," a world for a pilot to save us from eternal drowning! Oh, that before eternal storms and tempests beat upon poor sinners, they would be prevailed with to close with Christ, to accept of Christ, and to enter into a marriage-covenant, a marriage-union with Christ; that so they may enjoy his singular presence with them while they are on this sea of glass, Psalm 11:6, and 9:17; Hosea 2:19-20; 2 Cor. 11:2.
There is no presence so greatly desirable, so absolutely necessary, and so exceeding sweet and comfortable, as the presence of Christ; and therefore, before all and above all, secure this presence of Christ by matching with the person of Christ, and then you will be safe and happy
on a sea of glass. But,
[9.] Ninthly, Will the Lord be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers? Then let me infer that unbelief, infidelity, and despondency of spirit in an evil day, does very ill befit the people of God. Is the Lord present with you in your greatest troubles, and will you waver in your faith, and be crestfallen in your courage, when the blast of the terrible ones is as a storm against the wall? Isaiah 25:4. What is this but to tell all the world that there is more power in your troubles to sink and daunt you, than there is in the presence of the Lord to support and encourage you? When a Christian is upon the very banks of the Red Sea—yet then the divine presence should encourage him "to stand still, and see the salvation of the Lord," Exod. 14:13. It would be good for timorous Christians in an evil day to dwell much upon the prophet's commission: Isaiah 35:3, "Strengthen the weak hands, and confirm the feeble knees. Say to those who are of a fearful heart—Be strong, fear not!" Ah—but how shall weak hands be strong, and a timorous heart cease to fear and faint? Why, Behold, your "God will come with vengeance, even God with a recompense; he will come and save you!" He is on his way, he will be suddenly with you; yes, he is already in the midst of you, and he will save you.
If you cast but your eye upon precious promises, if you cast but your eye upon the new covenant, which is God's great storehouse, there you will find all supports, all supplies, all helps, and all comforts, laid up, and laid in for you; and therefore never despond, never faint, never be discouraged in an evil day, in a dark time. [Isaiah 41:10, and 13:2; Heb. 13:5; Jer. 32:40-41, 31:31-38; Gen. 41:35-36, 48-49; Col. 1:19, and 2:8.] As Joseph had his storehouses to give a full supply to the Egyptians in time of famine, so dear Jesus, of whom Joseph was but a type, has his storehouses of mercy, of goodness, of power, of plenty, of bounty, out of which in the worst of times he is able to give his people a full supply according to all their needs; and therefore be not discouraged, do not despond in a day of trouble.
O my friends, how often has the Lord hid you in the secret of his presence, from the pride of men, and kept you secretly in his pavilion
from the strife of tongues! Psalm 27:5, and 31:20. "And therefore be strong, and lift up the hands that hang down, and the feeble knees," Heb. 12:12. When David was in a very great distress, he neither desponds nor gives way to unbelief—but encourages himself in the Lord his God, 1 Sam. 30:6. The Hebrew word is derived from Chazack, which notes a laying hold on God with all his strength, as men do when they are in danger of drowning, who will suffer anything rather than let go their hold. When David was almost under water, when he was in danger of drowning, then, by a hand of faith, he lays hold on the Rock of Ages, and encourages himself in the Lord his God.
What heavenly gallantry of spirit did good Nehemiah show from that divine presence which was with him in that great day of trouble and distress, when "the remnant of the captivity were in great affliction and reproach: and the wall of Jerusalem broken down, and the gates thereof burnt with fire!" Neh. 1:3. You know Shemaiah advises him to take refuge in the temple, because the enemy had designed to fall upon him by night and slay him, and cause the work to cease; but Nehemiah, having a special presence of God with him, gives this heroic and resolute answer, "Should such a man as I flee? and who is there, being as I am, would go into the temple to save his life?" Neh. 6:10-11. I will not go in. Should I flee into the temple like a malefactor to take sanctuary there, how would God be dishonored, religion reproached, the people discouraged, the weak scandalised, and the wicked emboldened to insult and triumph over me! saying, "Is this the man who is called by God, and qualified by God, for this work and service? Is this the man who is blessed and encouraged by the king to build the walls, and gates, and city of Jerusalem? Neh. 2:510. Is this the man who is the chief magistrate and governor of the city? Is this the man who is sent and set for the defense of the people, and that should encourage them in their work? Oh what a mouth of blasphemy would be opened, should I make a base retreat into the temple to save my life! I have found the face of God, the presence of God, in bowing the heart of king Artaxerxes, to contribute his royal aid, and commission me to the work; and in the bending of the hearts of the elders of the Jews to own my authority, and to rise up as one man to build; and therefore I will rather die upon the spot than go into the temple to save my life"
O my friends, it does not befit those who have the presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers—to sink so low in their faith and confidence, as to cry out with the prophet's servant, "Alas, master! what shall we do?" or, with the disciples when in a storm, "We perish!" or, with the whole house of Israel, "Our our hope is lost!" or, with weeping Jeremiah, "My strength and my hope is perished from the Lord!" or, with Zion, "The Lord has forsaken me, and my Lord has forgotten me!" 2 Kings 6:15; Mat. 8:25; Ezek. 37:11; Lam. 3:18; Isaiah 49:14. Oh, it is for a lamentation when God's dearest children shall manifest unbelief by a fainting, sinking, discouraged spirit in an evil day. But,
[10.] Tenthly and lastly, Will the Lord be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers? Then let the people of the Lord be very thankful for his presence with them in their greatest troubles, etc., Exod. 33:1316; 2 Tim. 4:22; Psalm 16:11. O Sirs! this divine presence is a great mercy. It is a peculiar mercy, it is a distinguishing mercy, it is a big-bellied mercy, it is a mercy that has many mercies in its womb. It is a mercygreatening mercy; it greatens all the mercies we enjoy. It is a mercysweetening mercy; it sweetens health, strength, riches, honors, trade, relations, liberty, etc. It is a soul-mercy, a mercy that reaches the soul, that cheers the soul, that lifts up the soul, that quiets the soul, that satisfies the soul, and that will go to heaven with the soul, Eph. 1:3. And will you not be thankful for such a mercy? Will you be thankful for temporal mercies, and will you not be thankful for spiritual mercies? Will you be thankful for left-handed mercies, and will you not be thankful for right-handed mercies? Will you be thankful for the mercies of the footstool, and will you not be thankful for the mercies of the throne? Will you be thankful for the mercies of this lower world, and will you not be thankful for the mercies of the upper world? Psalm 103:1-4. To enjoy the presence of God when we most need it, is a mercy that deserves perpetual praises.
Oh, it is infinite mercy not to be left alone in a day of trouble. It is very uncomfortable to be left alone: "Woe to him who is alone," Eccles. 4:1011. If a man falls, and is left alone, who shall help him up? If a man is in
danger and alone, how miserable is his case! But this is the support and comfort of a Christian in all his difficulties, that he is never left alone; but his God is with him when he is at the lowest ebb, Heb. 13:5; Psalm 37:24, 31:3, 73:24; Exod. 33:2, 14-16. For God to afford us the presence of our friends in a day of trouble is a very great mercy; but what is it, then, to enjoy the presence of God in a day of trouble? What is the presence of a friend, a favorite, in a day of distress, compared to the presence of a prince? yes, what is the presence of an angel, compared to the presence of God in an evil day? To enjoy the presence of God in an afflicted condition is a more transcendent mercy than to enjoy the presence of twelve legions of angels in an afflicted condition. The divine presence is the greatest good in the world. It is life eternal; it is the bosom of God, the gate of glory, the beginning of heaven, the suburbs of happiness; and therefore be much in blessing of God, in admiring of God, for his presence with you in a dark and trying day.
There is no gall, no wormwood, no affliction, no judgment, compared to that of God's departing from a people, Lam. 3:19-20: Jer. 6:8, "Be instructed, O Jerusalem, lest my soul depart from you, lest I make you desolate, a land not inhabited." When God departs, nothing follows but desolation upon desolation; desolation of persons, desolation of peace, of prosperity, of trade, and of all which is near and dear unto us: Hosea 9:12, "Though they bring up their children—yet will I bereave them, that there shall not be a man left; yes, woe also to them when I depart from them." All terrible threatenings are summed up in this, "Woe unto them— when I depart from them." Surely every woe to them; he put a sureness upon this "woe to them when I depart from them." As if the Holy Spirit should say, "What, do I threaten this or the other evil? The great evil of all, the rise of all evils—is God's forsaking of them." Hell itself is nothing else but a separation from God's presence, with the dreadful consequences thereof. And were hell as full of tears as the sea is full of water—yet all would not be sufficient to bewail the loss of that beatifical vision!
How miserable was Cain when cast off by God! Gen. 4; and Saul, when the Lord departed from him! It was a most dreadful speech of Saul, "I am greatly distressed, for the Philistines make war against me, and God has
departed from me," 1 Sam. 28:15-16. [Those who are out of God's care, are under his curse.] When God left the Israelites, though for a little while, the Holy Spirit says they were naked, Exod. 32:25. How naked? Not for lack of raiment, or weapons of war—but for lack of God's presence and protection. When God departs from a people, that people lies naked; that is, they lie open for all storms, tempests, and dangers. Now if it is the greatest evil in the world to be shut out from the gracious presence of Christ—then it must be the greatest mercy in this world, to enjoy the gracious presence of God in our great troubles and desperate dangers. And therefore let all sincere Christians be much in thankfulness to the Lord, and in blessing and praising the Lord, for his special presence with them in their low and afflicted estate.
Oh, the light, the life, the love, the holiness, the peace, the grace, the comforts, the supports—which always attend the gracious presence of the Lord with his people in their deep distresses, etc. Therefore let the high praises of God forever be in their mouths, who enjoy this special presence of God.
The 46th Psalm is called by some Luther's psalm; that is a psalm that Luther was accustomed to call to his friends to sing when any danger, trouble, or distress was near. When the clouds began to gather, "Come, says Luther, let us sing the 46th Psalm, and then let our enemies do their worst!" Observe the confidence and triumph of the church in the face of the greatest dangers, "God is our refuge and strength, an ever-present help in trouble. Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, though its waters roar and foam and the mountains quake with their surging. The Lord Almighty is with us; the God of Jacob is our fortress." Psalm 46:1-3, 7. Now mark, by the change of the earth and removing of the mountains, are often meant the greatest alterations and convulsions of states and polities, Hag. 2:22-23; Jer. 51:25; Rev. 6:14. Now, says the psalmist, all these dreadful turns, changes, shakings, and convulsions of states and kingdoms shall never trouble us, nor daunt us; they shall never make us fret, faint, or fear. Why, what is the ground? "The Lord Almighty is with us; the God of Jacob is our fortress!" And also in verse 11, the same words are repeated again. "God is not gone, God is not withdrawn, God is not departed from
us." Oh no! "The Lord Almighty is with us; the God of Jacob is our fortress!" Therefore we are divinely fearless and divinely careless. Though hell and earth should combine against us—yet we will bear up, and be bold to believe that all shall go well with us; for God is in the midst of us, "The Lord Almighty is with us," even the Lord, who commands far greater armies than any enemy has. The God of Jacob is our fortress;" Heb., "Our high tower." God is a tower, so high, so strong, so inaccessible, so invincible, that all our enemies, yes, all the powers of darkness, can never hurt, reach, storm, or take; and therefore we who are sheltered in this high tower may well cast the gauntlet to our proudest, strongest, and subtlest enemies. And let thus much suffice for the inferences.
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:
[1.] First, to exhort all the people of God so to live and conduct themselves, so as to keep the divine presence—so as to keep the special, the singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers, consider—that the special presence of God with his people, puts the greatest imaginable honor, dignity, and glory upon them. Isaiah 43:2, 4; Jer. 13:11; Ezek. 48:35. There are many titles of honor among men; but this, above all, is the truly honorable title—that we have God so near unto us. Deut. 4:7, "What nation is there so great, who has God so near unto them, as the Lord our God is to us?" While his presence was among them—how honorable, how renowned were they all the world over! But when he departed from them they became the scorn and contempt of all nations. It may be said of some men, they have large estates—but not the presence of
God with them; they are highly honored and dignified in the world—but no presence of God with them; they have great trades and vast riches— but no presence of God with them; they are nobly related—but no presence of God with them; they have singular abilities and accomplishments—but no presence of God with them. The lack of the divine presence gives a stain, casts a blot upon all their grandeurs and worldly glory; and turns all their wine, be it ever so rich—into ink and blackness.
What a deal of honor and glory did the presence of God cast upon Joseph in prison, Gen. 39:19-20; and upon Daniel in the den; and upon the three Hebrew children in the fiery furnace; and upon David, when a persecuting Saul could cry out, "You are more righteous than I," 1 Sam. 24:17; and upon John, when a bloody Herod feared him and observed him, Mark 6:20; and upon Paul, when a tyrannical Felix trembled before him, Acts 24:25; as if Paul had been the judge, and Felix the prisoner at the bar.
Some write of the crystal, that whatever stone it touches, it puts a luster and loveliness upon it. The presence of God puts the greatest luster, beauty, glory, and loveliness—which can be put upon a person. Now because the witness of an adversary is a double testimony, let Balaam— who, as some write of a toad, had a pearl in his head, though his heart was vile, very vile, stark vile—give in his evidence. "How goodly are your tents, O Jacob, and your tabernacles, O Israel," Num. 24:5. He speaks both by way of interrogation and admiration: their tents are so lovely, and their tabernacles so lovely, that their grand enemy was affected and ravished with them. But whence is it that Israel is so formidable and dreadful in his eye? How does this come about—that he who came to fight against them thinks them beyond all comparison; more—that he himself admires their great glory and brave gallantry? Why, all is from the presence of their Lord-General with them: "The Lord their God is with them!" Num. 23:21.
It is the highest honor, renown, and dignity of a people to have God in the midst of them, to have God near unto them. Thus Moses sets out the honor and dignity of the Jews: "The LORD has declared this day that you are his people, his treasured possession as he promised, and that you are
to keep all his commands. He has declared that he will set you in praise, fame and honor high above all the nations he has made and that you will be a people holy to the LORD your God, as he promised." Deuteronomy 26:18-19. When God reckons up the dignities of his people, this is the main, the top, of all: Psalm 87:5, "Indeed, of Zion it will be said—This one and that one were born in her, and the Most High himself will establish her." If you would keep your honor and dignity, keep the presence of God in the midst of you. When God is departed from Israel, then you may write Ichabod upon Israel; "The glory is departed from Israel," 1 Sam. 4:21-22. But,
[2.] Secondly, to exhort all the people of God so to live and conduct themselves, so as to keep the divine presence—so as to keep the special, the singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers, consider—that nothing can make up the lack of this special presence of God. It is not the presence of friends, of relations, of ministers, of ordinances, of outward comforts— which can make up the lack of God's presence. It is neither candlelight, nor torchlight, nor starlight, nor moonlight, which can make up the light of the sun. When the sun is set behind a thick cloud, all the world cannot make it day; and when the presence of God is withdrawn, nothing can make up that dismal loss. "You hid your face—and I was troubled," Psalm 30:6-7, that is, you suspended the actual influence and communication of your grace and favor. The Chaldee has it, "You hid your Shechinah, your divine presence—and I was all—amort, dead, stunned, confused." It was not David's crown, his kingdom, his riches, his dignities, his royal attendance, etc., which could make up the loss of the face of God; neither is it the presence of an angel that can make up the lack of the presence of God.
Exod. 33:2, "I will send an angel before you and drive out the Canaanites, Amorites, Hittites, Perizzites, Hivites and Jebusites." God here promises Moses that he would send an angel before them—but he adds that he himself would not go up in the midst of them. Yes—but such a guide, such a guardian, such a companion, such a captain-general would not satisfy Moses.
"Moses said unto God--If Your Presence does not go with us, do not send
us up from here!" Exod. 33:15. Nothing would satisfy Moses, below the presence of God, because he knew that it would be better that they should never move a foot farther--as to go on without God's favorable presence. God promises that His angel will drive all their enemies out of the land. "Oh, but if Your Presence does not go with us--do not send us up from here!"
"Yes, but, I will bring the necks of all your proud, stout, strong, and subtle enemies under your feet." "Oh, but if Your Presence does not go with us-- do not send us up from here!"
"Yes, but, I will bring you to a land flowing with milk and honey. I will make you to ride on the high places of the earth, and I will make you to suck honey out of the rock, and oil out of the flinty rock; and you shall drink the finest wine." "Oh, but if Your Presence does not go with us--do not send us up from here!"
"Yes, but, I will bring you to the paradise of the world, to a place of pleasure and delight, to Canaan, a type of heaven!" "Oh, but if Your Presence does not go with us--do not send us up from here! O Lord, if I might have my wish, my desire, my choice, I had infinitely rather to live in a barren, howling wilderness with Your Presence, than in Canaan without it! It is a mercy to have an angel to guard us, it is a mercy to have our enemies sprawling under our feet, it is a mercy to be brought into a pleasant land. Oh, but if Your Presence does not go with us, do not send us up from here! Lord, nothing will please us, nothing will profit us, nothing will secure us, nothing will satisfy us--without your presence!
I have read of the Tyrians, that they bound their gods with chains, that they might have them in their greatest need--and not be conquered by their enemies. And among the rest, they chained and nailed their god Apollo to a post--that they might be sure to keep their idol, because they thought their safety was in it.
I am sure--that our safety, our comfort, our all--lies in the special Presence of God with us! Therefore let us, by faith and prayer--chain God to ourself! If we let Him go, a thousand worlds cannot make up His absence!
You may have heard of the heathens in Troy; they imagined that so long as that idol was kept safe, they were unconquerable; all the strength and power of Greece would never be able to prevail against them. Therefore the Grecians sought by all the means they could, to get this idol from them. O my friends, so long as you keep the Presence of God with you—I am sure you are unconquerable! But if God withdraws His special presence—the weakest enemy will be too hard for you; yes, wounded men will prevail over you! Jer. 37:10, "Even if you were to destroy the entire Babylonian army, leaving only a handful of wounded survivors, they would still stagger from their tents and burn this city to the ground!"
The burning bush, which was a type of the church, was not consumed while it burned with fire—because God was in the midst of it. Oh, do but keep God's special Presence with you—and nothing shall hurt you, nothing shall burn you! But if God's special Presence departs—nothing can secure you! Nothing can make up his withdrawing from you. But,
[3.] Thirdly, if you do not labor to live and conduct yourselves so that you may enjoy the favorable, special, and eminent presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers—you have high reason to question whether you have ever really enjoyed this favorable, this special presence of God with you or not; for there are always four things to be found in him who has really tasted, and in good earnest experienced, the sweet, the life, the power, the virtue—which is in the favorable special presence of God—
(1.) Such a person sets the highest price and value imaginable upon it, he prizes it above all the honors, riches, dignities, delights, comforts, and contentments of this world, Psalm 4:6-7; yes, he prizes it above life itself: Psalm 63:3, "Your loving-kindness is better than life." The Hebrew is plural, lives. The loving-kindness of God, the presence of God in a wilderness, is better than lives, than many lives, than all lives with all their contentments. There is a greater excellency in the favor of God, in the presence of God—than in all lives put together. There have been many people that have been weary of their lives—but there never was any man who has been weary of the favor of God, of the presence of God, 1 Kings 19:4; Job 7:15; Jonah 4:8; Proverbs 33:14.
(2.) Such a person keeps up in his soul a humble fear of losing of it. The divine presence is a jewel more worth than all the world, and he who has experienced the sweetness of it had rather lose all he has in this world than lose the divine presence. I have read of a pious woman, that having born nine children, professed that she had rather endure all the pains of those nine travails at once, than endure the misery of the loss of God's presence.
(3.) Such a person keeps up in his soul a diligent care to maintain this presence; his head, his heart is still a-contriving how he may keep his God with him: Jer. 14:9, "Why should you be as a man astonished, as a mighty man who cannot save? yet you, O Lord, are in the midst of us, and we are called by your name; leave us not." This person had rather that his dearest friends should leave him, that his nearest relations should leave him, yes, that all the world should leave him—than that his God should leave him. The daily, yes, the hourly language of the soul is, Lord, "leave me not; though all the world should leave me—yet don't you leave me!"
(4.) Such a person will do all he can, that all who are under his care and charge may partake of this special presence of God; he will do his utmost that children, spouse, relatives, may taste the sweetness of the divine presence, John 1:40 to the end, and 4:28-43; Acts 10:24-36. When Samson had found honey in the carcass of the lion, he did not only eat himself—but he gave of the honey to his father and mother, and they did eat also, Judg. 14:8-9. Of all sweets, the presence of God is the greatest sweet; and whenever a poor soul comes to taste of this heavenly honey, he will do his best that all others, especially those who are near and dear to him, may taste of the same honey. But,
[4.] Fourthly, to exhort all the people of God so to live and conduct themselves, so as to keep the divine presence—so as to keep the special, the singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers, consider—the excellent properties or qualities of this favorable, this special presence of God with his people. This I can but hint at, because I must hasten all I can to a close.
(1.) It is the BEST presence. Psalm 63:3. It is better than the presence of friends, of relations, of saints, of angels, etc.
(2.) It is the GREATEST presence. It is the presence of the great King, it is the presence of the King of kings and Lord of lords, it is the presence not only of a mighty but of an almighty God, 1 Kings 8:27; Rev. 17:14, and 19:16; Num. 24:4, 16; Ruth 1:20, 24.
(3.) It is the HAPPIEST presence. It is a presence that makes a man really happy, presently happy, totally happy, eminently happy, and eternally happy, Psalm 144:15; 1 Kings 10:8; Deut. 33:29; Proverbs 3:18. He can never be truly happy, who lacks this presence; he can never be truly miserable, who enjoys this presence. True happiness is too great a thing to be found in anything below this favorable, this special presence of God. He who enjoys this presence enjoys all; he who lacks this presence enjoys nothing at all; he who lacks this presence may write nothing upon his honors, riches, pleasures, dignities, offices, relations, friends, etc., Amos 6:13. All a man has, are but ciphers without a number, if he is not blessed with this divine presence. This divine presence was Jacob's "enough," yes, Jacob's "all." Gen. 33:11, "I have all." Esau had much, "I have much, my brother;" verse 9, "But Jacob had all." "He has all, who has him who is all in all." "All good is in the chief good," (Augustine.) Secure this divine presence, and you secure all, Col. 3:11.
(4.) It is the MOST DESIRABLE presence. Consult these scriptures. [Psalm 42:1-2, 63:1-2, 8, and 27:4; Gen. 8:20; Psalm 84.] Job 23:3, "Oh, that I knew where I might find him, that I might come even to his seat." Exod. 33:15, "If your presence does not go with us, carry us not up hence;" verse 16, "For wherein shall it be known here, that I and my people have found grace in your sight, is it not in that you go with us?" Cant. 3:1, "By night on my bed I sought him whom my soul loves, I sought him—but I found him not." The presence of bad men is never desirable; the presence of godly men is not always desirable, for there are cases wherein their presence may be a burden to us, as Job and others have experienced, Jer. 9:1-2; Job 16:1-4, and 19:3-5. Job 16:2, "Miserable comforters are you all;" chapter 19:2, "How long will you vex my soul, and break me in pieces with words?"
But the presence of the Lord is very desirable, most desirable, and always desirable, and the more any man has of this divine presence, the more his heart will be inflamed after more and more of it. A sound sincere Christian can never have enough power against sin, nor ever enough strength against temptation, nor ever enough weanedness from this world, nor ever enough ripeness for heaven, nor ever enough of the presence of the Lord. Enough of the divine presence he may have to quiet him, and cheer him, and encourage him—but while he is out of heaven he can never have enough of the divine presence to satisfy him, so as not to cry out, "Lord, more of your presence! oh, a little more of your presence!" Proverbs 30:15-16.
(5.) It is the most JOYFUL, REFRESHING, and DELIGHTFUL presence. Psalm 16:11; Acts 5:40-41, and 16:25. This Vincentius and many thousand martyrs and suffering Christians have experienced in all the ages of the world—but of this before, Isaiah 60:1-2; Psalm 46:7.
(6.) It is a SPECIAL and DISTINGUISHING presence. Exod. 33:16. This favorable special presence of God is a choice jewel that he hangs on no breasts, a bracelet that he puts upon no arms, a crown that he sets upon no heads—but such whom he loves with a special love, with an everlasting love. The general presence of God extends and reaches to all sinners and saints, angels and devils; to all, both in that upper and this lower world; but this favorable special presence of God is peculiar to those who are the purchase of Christ s blood, and the travail of his soul, Jer. 31:3; John 13:1; Psalm 139:7-10; 1 Pet. 1:18-19; Isaiah 53:11; Ruth 1:4-18.
(7.) It is an INFLAMING presence.
[1.] Oh, how does it, inflame the heart to duty! Psalm 63:1-3.
[2.] How does it inflame the heart against sin! Job 31:4-7; Gen. 39:9-10; Romans 8:10.
[3.] Oh, how does it, inflame the heart to long for the majestic and glorious presence of God in heaven, Cant. 8:14; Luke 2:28-30; 2 Cor. 5:8; Phil. 1:23; Rev. 22:20.
[4.] How does it inflame their love to the Lord, his ways, his worship, his interest, his glory! Cant. 1:3-4, 2:3-6, and 8:1-3, 5-7.
[5.] It inflames against temptations, verse 10-11. It was this divine presence, which did steel and strengthen Basil, Luther, and a world of others, against the worst of temptations, Heb. 11.
[6.] It inflames the hearts of the saints into great freeness, readiness, and willingness to suffer many things, to suffer great things, to suffer anything—for Christ, his gospel, his interest, etc. Oh, how did this divine presence make many martyrs hasten to the flames! etc.
(8.) It is a SOUL-QUIETING, a soul-silencing, and a soulstilling presence. Psalm 3:5, 4:8; Cant. 2:3, 3:4-5. When friends can't quiet us, when relations can't quiet us, when ministers can't quiet us, when duties can't quiet us, when ordinances can't quiet us, when outward comforts can't quiet us—yet then this divine presence will quiet us. When dolls and rattles can't quiet the child—yet then the breasts can. Just so, here.
(9.) This divine presence is a SWEETENING presence.
(1.) It sweetens all duties and services, public and private, ordinary and extraordinary.
(2.) It sweetens all personal afflictions and trials.
(3.) It sweetens all our sufferings for righteousness' sake.
(4.) It sweetens all gospel ordinances, Exod. 20:24.
(5.) It sweetens all a man's outward mercies and blessings; it sweetens health, strength, riches, trade, etc.
(6.) It sweetens all changeable providences. Here providence smiles, and there it frowns; here it lifts up, and there it casts down; this providence is sweet, and that is bitter; this providence kills, and that providence makes alive. Oh—but this divine presence sweetens every providence!
(7.) It sweetens all other presences; it sweetens the presence of friends, it sweetens the presence of relations, it sweetens the presence of strangers, it sweetens all civil societies, it sweetens all pious societies.
(8.) It sweetens the thoughts of death, and the arrests of death; it turns the king of terrors into the king of desires, Job 14:5, 14, 30:23, and 17:1314. How does Job court the worms, as if he were of a family with them, and near of kin to them! How does he look upon the grave as his bed, and makes no more to die than to go to bed! It was this divine presence that made the martyrs as willing to die as to dine. But,
[5.] Fifthly, to exhort all the people of God so to live and conduct themselves, so as to keep the divine presence—so as to keep the special, the singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers, consider—that in great troubles, deep distresses, and most deadly dangers, you will most need the favorable special presence of God with you. We always stand in need of the divine presence—but never so much as when we are under great troubles and deep distresses. For,
(1.) In days of trouble and distress, men's affections are most apt to be greatly disordered, and their hearts discomposed, as you see in Job and Jonah, Job 3; Jonah 4.
(2.) Now their fears, doubts, and disputes are apt to rise highest. When the wind rises high, and the sea roars, men are most apt to be afraid, Jonah 2:2-7.
(3.) Now Satan commonly is busiest. Satan loves to fish in troubled waters. When the hand of God is heaviest upon us, then Satan will shoot his most deadly darts at us, Job 2:9; James 1:12. The sons of Jacob fell upon the Shechemites when they were sore, Gen. 34:25; and Amalek fell upon God's Israel and smote them, when they were weak, and feeble, and faint, and weary, Deut. 25:17-19. Just so, Satan falls foul upon Christ, when he was in the wilderness, and when he had fasted forty days and forty nights, and was a-hungry, Mat. 4:1-11. As Satan has dealt with Christ, the head—so he still deals with the members.
(4.) Now unbelief is most turbulent, strong, and mighty in operation, as you may see in the spies, Num. 13:31-33, "But the other men who had explored the land with him answered, "We can't go up against them! They are stronger than we are!" So they spread discouraging reports about the land among the Israelites: "The land we explored will swallow up any who go to live there. All the people we saw were huge. We even saw giants there, the descendants of Anak. We felt like grasshoppers next to them, and that's what we looked like to them!" Just so, 2 Kings 6:33, "This evil is of the Lord; what should I wait for the Lord any longer?" Also, 2 Kings 7:1-2, 19-20. Just so, David, in Psalm 116:11, "I said in my haste, all men are liars." The prophets have all deceived me, and Samuel has deluded me, they have told me of a kingdom, a crown—but I shall never wear the one, nor possess the other: so 1 Sam. 27:1, "I shall now perish one day by the hand of Saul." Thus his fear is got above his faith, and his soul wherried about with unbelief—to the scandal of the weak, and the scorn of the wicked, besides his own particular disadvantage.
(5.) Now fainting-fits will be most strengthened, increased, and multiplied. Now fainting-fits, like Job's messengers, or like the rolling waves, will come thick one upon another, Proverbs 24:10; Job 4:5; Lam. 1:12-13.
(6.) Now conscience will be most startled and disquieted, Gen. 42:21, and 50:15; 1 Kings 17:18. Great troubles and deep distresses are many times like strong medicine, which stirs the humours and makes the patient sick, very sick, yes, heart-sick. Conscience commonly never reads the soul such sad and serious lectures, as when the rod lies heaviest upon the back.
By all which you see, what high cause the people of God have so to live and conduct themselves, as that they may find the gracious presence of God with them in their greatest troubles, and deepest distresses, for then they will certainly need most of the divine presence. But,
[6.] Sixthly, to exhort all the people of God so to live and conduct themselves, so as to keep the divine presence—so as to keep the special, the singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers, consider— this divine presence
will make you divinely fearless in the midst of your greatest troubles and deepest distresses. Psalm 23:4, "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." Psalm 46:2, "We will not fear though the earth be removed, and though the mountains be carried into the midst of the sea." verse 3, "Though the waters thereof roar," etc. Why? "God is in the midst of her, she shall not be moved; God shall help her, and that right early," verse 5; "The Lord Almighty is with us, the God of Jacob is our refuge." verse 7. Num. 14:9, "Neither fear the people, for they are bread for us, their defense is departed from them, and the Lord is with us; fear them not." Deut. 7:21, "You shall not be affrighted at them, for the Lord your God is among you, a mighty God and dreadful." Heb. 13:5, "I will never leave you, nor forsake you." verse 6, "I will not fear what man shall do unto me."
There is no such way to keep down all base slavish fears of men, as to keep up the presence of God in the midst of you. You will not fear the power of men, nor the policy of men, nor the threats of men, nor the wrath of men—if you do but enjoy this gracious, this special presence of God, which is under our present consideration. Men's fears are never so rampant as when God withdraws his presence from them, 1 Sam. 28:15, 20. But,
[7.] Seventhly, to exhort all the people of God so to live and conduct themselves, so as to keep the divine presence—so as to keep the special, the singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers, consider—that there is in God a very great unwillingness to withdraw his presence from his people when they are in great troubles and deep distresses. Ezek. 8:6, "Son of man, do you see what they are doing? Do you see the great sins the people of Israel are doing to drive me from my Temple?" Isaiah 1:2-4, 16, 18; Ezek. 18:31, and 33:11; Jer. 3:13-14. Of all sins, the sin of idolatry drives God farthest off from his sanctuary. When God goes off from a people, he goes not off rashly, he goes not off suddenly—but he goes off gradually; he removes not at once—but by degrees; now a step, and then a step, as Lot did when he lingered in Sodom, Gen. 19:16. Lot was not more reluctant to depart out of Sodom, than God is loath to leave
his people. [1 Sam, 4:4; Psalm 8:20; Isaiah 37:16.] He goes first to the threshold: Ezek. 9:3, "And the glory of the God of Israel was gone up from the cherub whereupon he was to the threshold of the house." Then over the threshold: 10:4, "Then the glory of the Lord went up from the cherub, and stood over the threshold of the house." Here is a second step. This is the second time of resting, before God departs. The Lord had his ordinary dwelling-place in the holy of holies. Now God's first remove was from the most holy place; his second remove was from the holy place; his third remove was higher towards heaven: verse 19, "And the cherubim lifted up their wings, and mounted up from the earth in my sight, then to the door of the east gate," or foremost gate, "of the Lord's house," to note God's total remove from his house. Then to the midst of the city: Ezek. 11:23, "And the glory of the Lord went up from the midst of the city, and then he stood upon the mountain which is on the east side of the city." This is God's last stop in his departure, by which is signified that he was willing to make one trial more, to see if the people would, in this present danger, call him back by invitation and lively repentance.
God is greatly troubled when it comes to parting: Hosea 11:8,9 "Oh, how can I give you up, Israel? How can I let you go? How can I destroy you like Admah and Zeboiim? My heart is torn within me, and my compassion overflows! No, I will not punish you as much as my burning anger tells me to. I will not completely destroy Israel, for I am God and not a mere mortal. I am the Holy One living among you, and I will not come to destroy." This is spoken anthropomorphically and not properly, because thoughts and repentance are not incident to God, "who is without all variableness, or shadow of change," James 1:17. The Lord seems here to be at a stand-still, or at strife with himself, about the destruction of this people. Howbeit God, in the affections of his mercy, yearning, and taking pity of his elect among them, spares to lay upon them the extremity of his wrath, and is ready to save them for his mercy's sake. Observe how fatherlike he melts and mourns over them, and how mercy interposes her four several "hows!" Here are four such heart-felt interrogations as the like are not to be found in the whole book of God, and not to be answered by any but God himself, as indeed he does to each particular in the following words: "My heart is torn within me;" that is the first answer. The second is, "My compassion overflows." The third is, "I
will not carry out my fierce anger." The fourth is, "I will not destroy Ephraim." And why? First, "I am God and not a mere mortal;" secondly, "I am the Holy One living among you."
God is very unwilling to break up house, and to leave his people desolate. Now is God so unwilling to withdraw his presence; and shall not we do all what we can to retain him in the midst of us? When dear friends are unwilling to leave us, we are the more earnest in pressing them to stay and abide with us. God is marvelously unwilling to go, and therefore let us, with the church, cry out, "Leave us not!" Jer. 14:9. But,
[8.] Eighthly, to exhort all the people of God so to live and conduct themselves, so as to keep the divine presence—so as to keep the special, the singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers, consider—that troubles will be no troubles, distresses will be no distresses, dangers will be no dangers—if you can but secure the presence of God with you. Mountains will be molehills, stabs at the heart will be but as scratches upon the hand—if the divine presence is with you. God's special presence will turn—storms into calms, winter nights into summer days, prisons into palaces, banishments into enlargements. The favorable presence of God will turn—sickness into health, weakness into strength, poverty into plenty, and death into life. It can never be night so long as the sun shines. No afflictions, no trials, can make it night with a Christian—so long as he enjoys the presence of God with his spirit, 2 Tim. 4:22. That courtier need not complain that this man slights him, and that the other neglects him— who enjoys the delightful presence of his prince. When Samson had the presence of God with him, he made nothing of carrying the gates of the city, with the posts and bars, to the top of a hill, Judges 16:3. Just so, while a Christian enjoys the singular presence of God with him, he will make nothing of this affliction and that affliction, of this trouble and that trouble, of this loss and that loss. This presence makes heavy afflictions light, and long afflictions short, and bitter afflictions sweet, 2 Cor. 4:1617.
It was this presence that made the martyrs all the great and grievous things that they suffered for Christ's sake and the gospel's sake—to be but light, Heb. 11:33-39. A man in misery, without this gracious presence of
God, is in a very hell on this side hell. God's gracious presence makes every condition to be a little heaven to the believing soul. There is nothing, there can be nothing—but heaven, where God is specially present. But,
[9.] Ninthly, to exhort all the people of God so to live and conduct themselves, so as to keep the divine presence—so as to keep the special, the singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers, consider—that the worst of men cannot curse or harm you, while you keep the presence of God with you. Num. 23:21, "The Lord his God is with him, and the shout of a king is among them." There could be no enchantment against them, for the Lord their God was with them, and the shout of a king was among them, that is, God reigns as a king among them. Hereby also is meant the faith, joy, boldness, courage, and confidence of God's people in their king. As when a king comes among the armies of his people, he is received with joyful shoutings and acclamations, and when he goes forth to battle with them, he goes accompanied with the sound of trumpets and shouts of the people, signs of their joy and courage; so it fared with the Israelites, because of that special presence of God that was among them, which was evident by his protecting and defending of them: 1 Sam. 4:5, "And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again." Here is a valorous shout of a powerful people, encouraging each other to the battle, and a victorious shout as having obtained the victory in the battle.
Just so, 2 Chron. 13:12, "And behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you, O children of Israel." Num. 23:23, "Surely there is no enchantment against Jacob, neither is there any divination against Israel;" that is, there is none against Israel that shall be of force, or that shall take any effect to do the posterity of Jacob or Israel any hurt, any harm, any damage. But why? Because the Lord his God is with him, and the shout of a king is among them. The presence of God with his Israel blasts all Balaam's enchantments, and makes null and void all his divinations.
God is with his people to counsel them in all doubtful and difficult cases, and to defend them, and secure them against all their enemies and
opposers. Balaam had a mind to curse the people of God, as his unwearied endeavors to that purpose do abundantly evidence, Num. 23:1, 13, 28-29, and 24:1; but the presence of God with his people prevented all his mischievous designs. Shimei curses David—but his curses could not hurt him, for God was with him, 2 Sam. 16:7, 9, 11-12. The people generally cursed Jeremiah, chapter 15:10, and 1:17-19; but all their curses could not harm him, for God was with him. The Jews in their prayers daily curse the Christian churches—but all their curses can't prejudice them, because God is in the midst of them, Exod. 20:24. And who will say that the reformed churches are one pin the worse for all the pope's excommunications and execrations?
The special presence of God with his people is a most sovereign antidote against all the curses and cursings of cursed men, and therefore whatever you part with—be sure that you don't part with your God; let him be but in the midst of you, and then no curses shall be prevalent against you.
This age abounds with such monsters, whose mouths are full of curses; but if every curse should stick a visible blister on the curser's tongue, as it does insensible ones on the curser's soul, their tongues would quickly be too big for their mouths, and they would soon grow weary of cursing the people of God, the things of God, the ways of God, the providences of God, and the faithful dispensers of the mysteries of God. But the best of it is, when they have done their worst, and spat out all their curses, "the curse causeless will not come," Proverbs 26:2, for the ever-blessed God is in his people, and with his people, and among his people, and "a wall of fire always around his people," Zech. 2:5, and therefore they are safe and secure enough when men and devils have done their worst. But,
[10.] Tenthly and lastly, to exhort all the people of God so to live and conduct themselves, so as to keep the divine presence—so as to keep the special, the singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers, consider—that the divine presence will make up the absence of all outward comforts. This gracious presence will supply and fill up the place of a friend, a child, a father, a husband. Some of the rabbis write that manna had all sorts of tastes and all sorts of sweets in it. Be that as it may, I am sure that the favorable presence of God has all sorts of sweets in it, Psalm 4:6-7;
Proverbs 4:23. It has the sweet of all ordinances in it, it has the sweet of all duties in, it has the sweet of all church privileges in it, it has the sweet of all relations in it, it has the sweet of all your outward comforts in it; and therefore, above all keeping, keep the presence of God with you.
Many in their distresses and miseries are full of complaints. One cries out, he lacks a faithful friend; another cries out, he lacks a helpful family member; a third cries out that he lacks necessaries both for back and belly; a fourth cries out he lacks the means which others enjoy; but he who enjoys the gracious presence of God finds all these lacks made up to him—yes, he finds the divine presence to be infinitely better than the presence of all outward comforts. As Elkanah said to Hannah, "Am not I better than ten sons?" 1 Sam. 1:8, so assuredly the presence of the Lord is wonderfully better than all other things, to every soul that has tasted the sweetness of it.
You know that one sun is more glorious, delightful, useful, and comfortable than ten thousand stars; just so here. Seneca tells a courtier that had lost his son, that he had no cause to mourn, either for that or anything else, so long as his king was in safety, and he in favor with his king; he had all things in him, and he would be unthankful to his good fortune if he were not cheerful both in heart and look, so long as things stood so with him as they did.
How much more may we say to every sincere Christian who enjoys the gracious presence of God with him, let your needs and your crosses be ever so great, your afflictions ever so pressing, your necessities ever so biting—you have no just cause to be troubled or dejected, so long as you are in favor with God, and enjoy the presence of God. All mercies, all comforts, all contentments, all enjoyments—they meet and center in the gracious presence of God, as all lights meet in the sun, and as all waters meet in the sea; and therefore let not that soul mourn or complain of the lack of anything, who enjoys that gracious presence of God—which is better than every earthly thing. Thus much for the motives.
But some may say, "O sir, 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?" I answer,
1. First, There are some things that you must carefully SHUN and take heed of.
[1.] First, Take heed of high sinnings, take heed of scandalous sins. High sinnings do greatly dishonor God, wound conscience, reproach religion, stagger the weak, grieve the strong, open the mouths of the wicked, and provoke God to withdraw his gracious presence, Psalm 51:11-12; Exod. 32:8, and 33:3; Isaiah 63:10. Turn to these scriptures, and seriously ponder upon them. Great transgressions eclipse the favor of God as well as the honor of God. In great transgressions we turn our backs upon God, and God turns away his face from us. Gross sins will provoke God to withdraw his presence, both in respect of vigor and strength, as also in respect of peace and comfort. But,
[2.] Secondly, Take heed of impenitency. Next to our being preserved from sin, it is the greatest mercy in the world, when we have fallen by our transgressions, to make a quick and speedy return to God. When by your sins you have made work for repentance, for hell, or for the physician of souls—immediately make up the breach, take up the controversy between God and your souls, humble yourselves, judge yourselves, and speedily return to the Most High, Hosea 6:1; Exod. 32:915. Thus Peter did, and recovered the favorable presence of God immediately, Mat. 26:75; Mark 16:7.
But if men will commit sin and lie in it, if they will fall and have no mind to rise—God will certainly withdraw his favorable presence from them, as you see in David and Solomon, Psalm 51:11-12; 1 Kings 11:9; Josh. 7:1-5. This is further evident in that case of Achan, Josh. 7, "The Israelites they came to fight with the men of Ai, and fled before them, for the Lord was not with them." Why, what was the cause of God's withdrawing himself? See verse 11, "Israel has sinned." And verse 12, "Therefore the children of Israel could not stand before their enemies—but turned their backs." Their sins having betrayed them into the hand of divine justice, and into
their enemies' hands also; mark what follows, "Neither will I be with you any more, except you destroy the accursed thing from among you." If we will not stone our Achans, our sins, by the lively exercise of faith and repentance; if we will keep up our lusts in despite of all who God does against us—we must never expect to retain the gracious presence of God with us. But,
[3.] Thirdly, Take heed either of neglecting gospel-worship, or of corrupting gospel-worship. Omissions will damn as well as commissions; and omissions will provoke God to withdraw his presence, as well as commissions. When people are careless in their attendance on gospel ordinances, no wonder if God withdraws his presence from them in their distresses, Cant. 5:2-3, 6, and 4:1-3. Cain went off from ordinances, and the Lord set a mark upon him, Gen. 4:15-16. Oh, the black and dismal marks of misery, which God has set upon many who have neglected gospel-worship; and for profit's sake, and for Diana's sake, are fallen roundly in with the worship of the world! 2 Tim. 4:10; Acts 19:24, 36.
O sirs, the great God stands upon nothing more in all the world than upon purity in his worship. There is nothing which does so provoke and exasperate God against a people, as corrupt worship. Corrupt worship sadly reflects upon the name of God, the honor of God, the truth of God, and the wisdom of God; and therefore his heart rises against such worship and worshipers, and he will certainly withdraw from them, and be a swift and terrible witness against them, as you may see by comparing these scriptures together. [Psalm 106:39-43; Psalm 78:58-64; 2 Chron. 7:19-22, and 32:16-21; Deut. 29:22-29.] Corrupt worship is contrary to the unity of God. Now deny his unity, and you deny his deity, "For the Lord is one, and his name is one," Zech. 14:9. It is contrary to the sovereignty of God, "He is the only ruler, the only potentate," 1 Tim. 6:15. It is contrary to the all-sufficiency of God. The heathen worshiped several gods, as thinking that several gods did bestow several blessings. They begged health of one God, wealth of another God, and victory of a third God, thus imagining to themselves several deities for several supplies. Their God was but a Jupiter, a partial helper, an auxiliary God—but "our God is Jehovah," who is abundantly able to supply all our needs, Eph.
3:20.
Now, if either we neglect his true instituted worship, or fall in with a false worship, with a devised worship, with a human worship, with a worldly worship—God will certainly withdraw his gracious presence from us. Will-worship accuses and charges God with weakness and folly—as if God were not careful enough, nor faithful enough, nor mindful enough, nor wise enough—to order, direct, and guide his people in the matters of his worship—but must be indebted to the wisdom, prudence, and care of man—of vain man, of sinful man, of vile and unworthy man, of weak and foolish man—to complete, perfect, and make up something that was lacking in his worship! Heb. 3:4-6; John 4:23-24. Now assuredly God will never keep house with those who give in such severe accusations and charges against him. But,
[4.] Fourthly, Take heed of a willing, willful, and presumptuous sinning against divine commands and divine warnings. The disobedient child is turned out of doors; the disobedient servant shall have none of his master's smiles, the disobedient wife has little of her husband's company. A willing, wilful, presumptuous running cross to divine commands speaks out much pride, atheism, hardness, blindness, carnal security, and contempt of the great God. It speaks out the greatest insincerity, stoutness, and stubbornness that is imaginable; and therefore no wonder if God turns his back upon such, and if he disdains to be in the midst of such.
Numbers 14:42, 43 "Do not go into the land now. You will only be crushed by your enemies because the Lord is not with you. When you face the Amalekites and Canaanites in battle, you will be slaughtered. The Lord will abandon you because you have abandoned the Lord." See Deut. 1:42-46. But they presumed to go up to the hill-top, though they had not the presence of God with them, nor the signs of his grace and favor with them, nor the company of Moses with them; but mark, they paid dearly for their presumption. Verse 45, "Then the Amalekites and Canaanites who lived in that hill country came down and attacked them and beat them down all the way to Hormah."
When men are without God's presence, they are outside of God's
precincts, and so out of his protection. To act or run cross to God's express command, though under pretense of revelation from God, is as much as a man's life is worth, as you may see in that sad story, 1 Kings 13:24. We frequently deny our presence unto disobedient people, and so does God his. Disobedience to divine commands shuts the door against the divine presence, and will not allow God to come in to support us, comfort us, or support us, under our greatest troubles and deepest distresses. But,
[5.] Fifthly, Take heed of carnal confidence, of resting upon an arm of flesh. Psalm 30:6, "And in my prosperity I said, I shall never be moved;" that is, when I was prosperously settled in the kingdom, I began to conclude within myself that now there was an end of all my troubles, I would now live all my days in a prosperous estate. [Adam in paradise was overcome, when Job on the ash-heap was a conqueror.] David having taken the strong fort of Zion, and having vanquished his enemies round about, and all the tribes having submitted themselves to him, and having built a beautiful palace, and being quietly settled in his throne, he began to be puffed up with carnal confidence. Oh the hazard of honor! Oh the damage of dignity! how soon are we broken upon the soft pillow of ease! Flies settle upon the sweetest perfumes when cold; and so does sin on the best hearts, when they are dissolved and dispirited by prosperity. Oh how apt are the holiest of men to be proud and secure, and promise themselves more than ever God promised them—namely, immunity from the cross.