Front matter (continued, part 20)
David thought that his kingdom and all prosperity was tied unto him with adamant cords; he sitting quietly at Jerusalem, and free from fear of all his enemies, 2 Sam. 11:1; but God quickly confutes his carnal confidence by making him know that he could as easily blast the strongest oak as he could trample the smallest worm under his feet. Verse 7, "You hid your face—and I was troubled." God will quickly suspend his favor and withdraw his presence when his children begin to be proud and carnally confident. Look! as at the eclipse of the sun—the whole frame of nature droops; so when God hides his face, when he withdraws his presence—the best of saints cannot but droop and hang down their heads. Just so, Jer. 17:5, "Cursed be the man who trusts in man, and makes flesh his arm,
and whose heart departs from the Lord." Verse 6, "For he shall be like the heath in the desert, and shall not see when good comes." But,
[6.] Sixthly, Take heed of barrenness and unfruitfulness under gospel ordinances. Turn to these scriptures, Isaiah 5:1-8; Mat. 31:3442; 2 Chron. 32:16, to the end. Of all spiritual judgments, barrenness is the greatest; and when men are given up to this judgment, God withdraws; he has no pleasure to dwell in a barren soil. What are barren grounds and barren wombs, compared to barren hearts? He who remains wholly barren under gospel ordinances, may well question his marriage-union with Christ, Ezek. 47:11; Mat. 13:19; Hosea 9:14; John 15:3; Heb. 2:6-8; Jude 12: for, Romans 7:4, We are said to be "married to Christ, that we may bring forth fruit to God." There is a double end of marriage—namely, cohabitation and propagation; and therefore there cannot be a greater and clearer evidence that you are not yet taken into a married union with Christ, than a total barrenness under gospel enjoyments. Christ's spouse is fruitful: Cant. 1:16, "Our bed is verdant."
Christ has no further delight in his people, nor will he further grace his people with his special presence, than they make conscience of weeping over their barrenness, and of bringing forth fruit to him, Cant. 7:11-13. "Now my husband will love me, now he will be joined to me, now I have born him this son also," Gen. 29:34, said Leah. Just so, may the fruitbearing soul reason it out with Christ: Now I know dear Jesus will love me, now I know he will delight in me, now I know he will dwell with me, now I know he will honor me with his presence—for now I bring forth fruit unto him. Barrenness under the means of grace drives God from us, and the gospel from us, and communion, and peace, and spiritual prosperity from us.
Ursinus observes, that the sins and barrenness of the Protestants under the gospel in king Edward's days, brought in the persecution in queen Mary's days. He tells us, that those who fled out of England in queen Mary's days acknowledged that that calamity befell them for their great unprofitableness under the means of grace in king Edward's days. Ah, England! England! I look upon nothing to be so ominous to you as the barrenness of the professors of the day! No wonder if God leaves his house, when the trees that are planted in it are all barren. The nutmeg-
tree makes barren all the ground about it; so does the spice of worldly love, make the hearts of Christians barren under the means of grace. But I must hasten.
[7.] Seventhly, Take heed of pride and haughtiness of spirit. Hosea 5:5, 6 "Israel's arrogance testifies against them; the Israelites, even Ephraim, stumble in their sin; Judah also stumbles with them. When they go with their flocks and herds to seek the Lord, they will not find him; he has withdrawn himself from them." Pride is the great master-scar of the soul; it will bud and blossom, it cannot be hidden. Pride is the leprosy of the soul, which breaks forth in the very forehead, and so testifies to his face, Ezek. 7:10; Isaiah 3:16-25. Some have called Rome, Epitomen universi, An epitome of the whole world. Just so, it may be said of pride, that it is the sum of all vileness, a sea of sin, a complicated sin, a mother sin, a breeding sin, a sin which has all sorts of sin in the womb of it. Consult these scriptures. [Hab. 1:16; Isaiah 48:9, and 26:12; Hab.2:5, etc.] "I hate pride and arrogance!" Proverbs 8:13.
Aristotle, speaking of justice, says, That in justice all virtues are couched, summarily. Just so, it may be truly said of pride—that in it all vices are as it were in a bundle wrapped up together! Therefore it is no wonder, if God withdraws his presence from proud people, "He has withdrawn himself from them"—Heb., "Has snatched away himself;" he has thrown himself out of their company, as Peter threw himself out from the crude soldiers into a by-corner to weep bitterly, Mark 14:72. God will have nothing to do with proud people, he will never dwell with them, he will never keep communion with them. He who dwells in the highest heavens will never dwell in a haughty heart. The proud he knows afar off," Isaiah 57:15; Psalm 138:6. He won't come near such loathsome lepers; he stands off from such as are odious and abominable; he cannot abide the sight of them, yes, his very heart rises against them! Proverbs 15:25. "The Lord detests all the proud of heart. Be sure of this: They will not go unpunished!" Proverbs 16:5. James 4:6, "God resists the proud," that is, "He sets himself in battle array against him," as the Greek emphatically signifies. Above all sorts of sinners, God sets himself against proud people, as invaders of his territories and foragers or plunderers of his chief treasures. God defies such as deify themselves. God will arm himself
against them, he will never give his gracious presence to them; and therefore as ever you would enjoy the divine presence, arm yourself against pride, watch against pride, and pray hard against pride. But,
[8.] Eighthly, Take heed of a slothful, lazy, trifling spirit in the things of God. Cant. 5:2, 3 "I slept but my heart was awake. Listen! My lover is knocking: "Open to me, my sister, my darling, my dove, my flawless one. My head is drenched with dew, my hair with the dampness of the night." "I have taken off my robe—must I put it on again? I have washed my feet—must I soil them again?" Christ's head is drenched with dew; that is, Christ came to his spouse full of the dew of spiritual and heavenly blessings. Christ always brings spiritual and heavenly blessings in his hand, Eph. 1:3-4; Rev. 22:12. Christ never visits his people empty handed. He is no beggarly or niggardly guest. When he comes, he brings everything that heart can wish, or need, require. And now stand and wonder at the silly excuse that the spouse makes for herself: verse 3, "Do not trouble—for I am in bed; my clothes are off, my feet are washed, and I am composed to a settled rest!" "But are you so indeed?" might Christ have replied. "Is this your kindness to your friend? 2 Sam. 16:17. Is this the part and posture of a vigilant Christian? Would it not have been much better for you to be dressed and ready, your lamp burning, and you waiting for your Lord's return? Is it so great a trouble? Is it such a mighty business for you to rise out of your bed, to put on your clothes, and to let in such a guest, as comes not to take anything from you—but to enrich you with the best and noblest of favors?"
Now mark how severely Christ punishes his spouse's sluggishness, laziness, slothfulness, and delays to entertain him when he knocked: verse 6, "I opened for my lover, but my lover had left; he was gone. My heart sank at his departure. I looked for him but did not find him. I called him but he did not answer." Or He was gone! he was gone! a most passionate complaint for his departure; or my best-beloved was departed, he was gone away! By the iteration or doubling of this sentence, wherein the spouse complains of the departure of her bridegroom, is signified her great trouble, her hearty sorrow, her inexpressible grief—which lay as a heavy load upon her spirit; because, by her unworthy usage of him, she had foolishly caused him to withdraw his presence from her.
Spiritual desertions are of three sorts:
(1.) Cautional, for preventing of sin, as Paul's seems to be, 1 Cor. 1:2, 8-9;
(2.) Probational, for trial and exercise of grace;
(3.) Penal, for chastisement of spiritual sloth and sluggishness, as here in the spouse. Now this last is far the saddest and heaviest; and therefore as ever you would enjoy the gracious presence of the Lord, take heed of a lazy, slothful, sluggish spirit in the things of God, in the concernments of your souls. That man must needs be miserable, who is lazy and slothful— and had rather go sleeping to hell than sweating to heaven! But,
[9.] Ninthly, Take heed of a covetous worldly spirit under the smarting rod, under the severe rebukes of God. Isaiah 57:17, "I was enraged by his sinful greed; I punished him, and hid my face in anger, yet he kept on in his willful ways." Covetousness or greed, was the common sin of the Jews. This disease had infected all sorts and ranks of men; this leprosy did spread itself over princes, prophets, and people, as you may see in comparing these scriptures. [Isaiah 56:11; Jer. 6:13, and 8:10.] "But if we have food and clothing, we will be content with that. People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs." 1 Timothy 6:8-10
Now "covetousness being the root of all evil," as the apostle speaks, and the darling sin of our nation—God is so provoked by it that he first smites, and then hides himself, as one who in displeasure, having left one to the evil and harsh usage of some other, withdraws himself out of the way, and having shut himself up in his closet, will not be seen or spoken with. A worldly man makes the world his God. Covetousness is explicit idolatry: Col. 3:5, "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." Now though it is true, that whatever a man loves most and best, that is his god—be it his belly or his back—yet, in a special manner, covetousness is idolatry—as no other sin is, Phil.
3:19; Isaiah 3:16-25.
Three things especially, make a god:
First, our judgment, when we esteem it in our serious thoughts to be our chief good, and that in which we place our happiness. Now the covetous man looks upon the riches of the world as his heaven, his happiness, his great all. Pope Sylvester placed so much happiness in riches, that, to enjoy the popedom for seven years, he sold his soul to the devil. The people of Constantinople placed so much of their happiness in riches, and were so excessively covetous, that they were buying and selling in their shops, even three days after the Turks were within the walls of the city, and that was the reason that the streets run down with the blood of them, their wives, and children.
Secondly, our confidence. That is an homage which makes a god, when we place our trust in anything, make it our rock, our fortress, our allsufficient good. This the covetous man does, "He says to the wedge of gold, you are my confidence," Job 21:34. The rich man's heart dances about his golden calf, saying to his wedge of gold, "you are my confidence!" And yet his wedge of gold shall prove but as Achan's wedge, a wedge to cleave his soul in sunder, and, as that Babylonish garment, to be his shroud, Josh. 7:21 to end. "The rich man's wealth is his strong city," Proverbs 10:15; 1 Tim. 6:27. Covetous people do really think themselves simply the better and the safer for their hoards and heaps of riches; but they may one day find themselves greatly mistaken.
Famous is that story of Croesus among the heathens. He was a rich king, who tumbled up and down in his gold and silver; and Solon, that wise man of Greece, coming into his country, he desired to speak with him, and after Solon had seen and viewed all his wealth and glory, Croesus asked him whom he thought to be the happiest man in the world, imagining that Solon would have said Croesus. But Solon answered, "I think Tellus was the most happy man." "Tellus!" says Croesus; "why Tellus?" "Because," said Solon, "though he was poor—yet he was a godly man, and content with that which he had; and having brought up his child honestly and piously, he died honorably."
"Well, then," said Croesus—"who do you think the second most happy man in the world?" "I think," said he, "those two brothers who carried their mother to the temple." Whereupon, said Croesus, "what think you of me"? "I think," says he, "you are a very rich man; but a man may be happy though he be poor, and a man may be unhappy though he be rich, for he may lose all his riches before he dies; and therefore, I think none truly happy but he who lives well and dies well." Whereupon that wise man Solon was dismissed. But afterward this Croesus, making war against Cyrus, he was conquered by Cyrus; and being taken captive, he was laid upon a pile of wood to be burned to death, then lying on the pile of wood he cried out and said, "O Solon! Solon! Solon!" Cyrus inquiring what he meant, he answered, "This Solon was a wise man of Greece, who told me that happiness did not consist in riches, for they might all be lost, and a rich man might die miserable; whose words, said he, I then neglected—but now I find true; and therefore now I cry out, O Solon, Solon, Solon!"
Let us now tell the covetous man, the worldly man, that his happiness lies not in riches, though he looks upon his riches as his strong city; he won't mind us, he won't regard. Oh but there is a time a-coming wherein the worldling will cry out, "O Solon, Solon, Solon!"
Thirdly, Our service, Mat. 6:24. That is an homage, which makes a god. When we devote all our pains, labor, and service to it—be it this or that— that makes a god. Now the covetous man, his heart is most upon the world, his thoughts are most upon the world, his affections are most upon the world, and his discourse is most about the world. He who has his mind taken up with the world, and chiefly delighted with the world's music, he has also his tongue tuned to the same key, and takes his joy and comfort in speaking of nothing else but the world and worldly things. If the world is in the heart—it will break out at the lips. A worldly-minded man speaks of nothing but worldly things. "They are of the world, therefore they speak of the world," John 4:5. The water rises not above the fountain. Out of the warehouse the shop is furnished.
The love of this world makes men forget God, neglect Christ, slight ordinances, refuse heaven, despise holiness, and oils the tongue for worldly discourses, Mat. 19:21-22. Ah the time, the thoughts, the
strength, the efforts, the words—which are spent upon the world, and the things of the world, while sinners' souls lie a-bleeding, and eternity is hastening on upon them!
I have read of a greedy banker, who was always best when he was most in talking of money and the world. Being near his death, he was much pressed to make his will. Finally he dictates:
First, I bequeath my own soul to the devil—for being so greedy of the muck of this world!
Secondly, I bequeath my wife's soul to the devil—for persuading me to this worldly course of life.
Thirdly, I bequeath my pastor's soul to the devil—because he did not show me the danger I lived in, nor reprove me for it.
Oh, the danger of making the world our god, when we come to die and to make up our accounts with God! Now when men make the world their god, and set up their riches, pleasures, and profits in the place of God, no wonder if God withdraws his presence from them; and therefore, as ever you would retain the gracious presence of God with you, take heed of a covetous spirit, a worldly spirit. "People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction." 1 Timothy 6:9.
[10.] Tenthly and lastly, As ever you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers—take heed of a petulant, willful, and inflexible spirit under the rod. When the child is willful under the rod, the father withdraws; so here, Isaiah 57:17, "I was angry and punished these greedy people. I withdrew myself from them, but they went right on sinning." Isaiah 47:6. Though I manifested my displeasure by giving them up to their enemies, and by laying them under the tokens of my anger, they persisted in their own willful, crooked, and rebellious courses, refusing to repent and turn to the Most High; and therefore God changes his countenance, hides his face, and withdraws his presence from them: Deut. 32:20, "I will hide my face from them—for
they are a perverse generation." Hebrew, A generation of perversenesses.
When the sick man is froward, friends withdraw and leave him alone: Psalm 18:26, "With the froward you will show yourself froward." God will meet with froward people in their own way, and make them reap the fruits of their own doings. God will walk cross and contrary to the froward, opposing and crossing them in all they do. God has no delight to grace froward people with his presence. When men begin to be froward under a divine hand, God commonly hides his face, and turns his back upon them. Men filled with impatience are no fit company for the God of all patience. Men who are peevish and petulant under the rod, will always see a cloud upon the face of God.
Thus you see that there are ten things that you must carefully take heed of—if you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers, Romans 15:5; Proverbs 11:20. But,
2. Secondly, As there are many things to be avoided, just so, there are several things to be put in PRACTICE, as you would enjoy the gracious presence of God with you, in your greatest troubles, deepest distresses, and most deadly dangers. Let me glance at a few—
[1.] First, Be sure that you are brought under the bond of the covenant. This gracious special presence of God with his people, under their greatest troubles, and deepest distresses—is peculiar to those who are in covenant with God. [Ezek. 20:37; Psalm 25:14, and 50:5; Jer. 32:40-41; Gen. 6:8, 18, 19:20-26 and 39:20-22; Jer. 1:17-19, and 37:15, seq.; Dan. 3:23-25, and 6:22-23.] Noah was in covenant with God—and God was with him, providing an ark for him, and preserving of him from drowning in the midst of drowning. Lot was in covenant with God—and God was with him, and secures him in Zoar, when he rained hell out of heaven upon Sodom and Gomorrah. Joseph was in covenant with God— and God was with Joseph in prison. Jeremiah was in covenant with God —and God kept him company in the dungeon. The three Hebrew children, or rather champions, were in covenant with God—and God was specially present with them in the fiery furnace. Daniel was in covenant
with God—and God was wonderfully with him in the lions' den. Job was in covenant with God—and God was with him in six troubles, and in seven, Job 3:18-19. David was in covenant with God—and God was with him in the valley of the shadow of death, Psalm 89:33-34, and 23:4.
Do not rest your salvation—in a name to live, nor in a form of godliness, nor in common convictions, nor in an outward reformation. Do not rest anything below a covenant-relationship with God, if you would enjoy the precious presence of the Lord with you in your greatest troubles, and deepest distresses, Deut. 26:17-19. If you choose him for your God—you shall then assuredly find him to be your God. If he is the God of our love and fear—he will be the God of our comfort and safety. If God is your God in covenant—then in distress the cities of refuge are open to you. He will stick close to you, he will never leave you nor forsake you, Heb. 13:5-7; you have a Father to go to, a God to flee to, a God who will take care of you: "Come my people, enter into your chambers, and shut your doors about you, hide yourself, as it were for a little moment, until the indignation is over and passed." Here are chambers, with drawing-rooms provided, not open chambers—but with doors, and doors shut round about, intimating that guard of protection, which the people of God shall find from him, even in a common inundation. But,
[2.] Secondly, If you would enjoy the gracious presence of God with you, in your greatest troubles, deepest distresses, and most deadly dangers—then look to the practical part of holiness, keep up the power of godliness in your hearts and lives. 2 Chron. 15:2; John 14:21, "Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him." Verse 23, ""If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him." He who frames his heart and life according to Christ's rule—shall be sure of Christ's presence.
Ezekiel was a man who kept up the power of holiness and godliness in his heart and life. [This is evident throughout the whole book of the prophet Ezekiel. See 2:4, 7-12.] And oh! the glorious visions, and deep mysteries, and rare discoveries of God, and of his presence, and of the great things
which would be brought about in the latter days, which were revealed to him!
Daniel kept up the power of holiness and godliness in his heart and life; and oh, what secrets and mysteries did God reveal to him! Many of those great and glorious things, which concern the destruction of the four last monarchies, and the growth, increase, exaltation, flourishing, durable, invincible and unconquerable estate of his own kingdom, was discovered to him.
Paul was a person who kept up the power of holiness and godliness in his heart and life; and oh, what a mighty presence of God had he with him— in all his doing, suffering, and witnessing work! And oh, what glorious revelations and discoveries of God had he, when he was caught up into the third heaven, into paradise, and heard unspeakable words, or wordless words, such as words were too weak to utter, such "as was not possible for man to utter," and that either because they transcended man's capacity in this life, or else because the apostle was forbid to utter them, they being revealed to him not for the public use of the church—but only for his particular encouragement, that he might be the better able to encounter with all hardships, difficulties, dangers, and deaths which did or might attend him in his ministerial work, 2 Cor. 1:7-10. Some of the ancients are of opinion that he saw God's essence, for, say they, other things in heaven might have been uttered—but the essence of God is so great and so glorious a thing that no man or angel can utter it. But here I must crave leave to enter my dissent from these learned men, for the scripture is express in this, "that no man has thus ever seen the Lord at any time, and that no man can thus see the Lord, and live," John 1:18; 1 Tim. 6:16; 1 John 4:12; Exod. 33:20-23.
And as great a favorite of Heaven as Moses was—yet he could only see the back parts of God, he could only behold some lower representations of God. Some say that he heard the heavenly singing of angels and blessed spirits, which was so sweet, so excellent and glorious, that no mortal man was able to utter it; and this of the two interpretations, is most probable. But no man is bound to make this opinion an article of his faith. This, I think, we may safely conclude, that in this rapture, besides the contemplation of celestial mysteries, he felt such unspeakable delight and
pleasure, that was either like to that, or exceeded that, which Adam took in the terrestrial paradise. Doubtless the apostle did see and hear such excellent things as was impossible for the tongue of any mortal man to express or utter.
John was a man who kept up in his heart and life the power of holiness and godliness; and Christ reveals to him the general estate of his church and all that would befall his people, and that from John's time unto his second coming. Christ gives John a true representation of all the troubles, trials, changes, mercies, and glories—which in all times and in all ages and places, would attend his church—until Christ came in all his glory. About sixty years after Christ's ascension, [It is the general opinion of the learned that this Book of the Revelation was penned about the latter end of the reign of Domitian the emperor, which was about sixty years after Christ's ascension.] Christ comes to John, and opens his heart, and unbosoms his soul, and makes known to him all that care, that love, that tenderness, that kindness, and that sweetness, that he would exercise towards his church from that very time to the end of the world. Christ tells John, that though he had been absent, and seemingly silent for about sixty years, that yet he was not so taken up with the delights, contentments, and glory of heaven—that he did not care what became of his church on earth. Oh no! and therefore he opens his choicest secrets, and makes known the most hidden and glorious mysteries to John that ever were made known to any man.
As there was none who had so much of the heart of Christ as John—so there was none had so much of the ear of Christ as John. Christ singles out his servant John from all the men in the world, and makes known to him all the happy providences and all the sad occurrences which were to come upon the followers of the Lamb, so that they might know what to prepare for, and what to pray for, and what to wait for. Also he declares to John all that wrath and vengeance, all that desolation and destruction, which should come upon the false prophet and the beast, and upon all who wandered after them, and who were worshipers of them, and who had received their marks either in their foreheads or in their hands.
Thus you see that they which keep up the power of holiness in their hearts and lives—they shall be sure to enjoy the choicest presence of God,
and the clearest, fullest, and sweetest discoveries of God, and of these great things that concern the spiritual and eternal good of their souls. Nothing wins upon God like holiness, nothing delights God like holiness, nothing engages the presence of God like holiness, Psalm 50:23. He shows his salvation to him who orders his life aright. He who puts every piece of his life in the right order, he shall see and know that he shall be saved. He who walks accurately and exactly, who walks as in a careful frame, treading gingerly, stepping warily—he shall have a prospect of heaven here—and a full fruition of heaven hereafter, "You meet him who rejoices, and works righteousness, those who remember you in your ways," Isaiah 64:5. He who works righteousness and walks in righteousness, shall be sure to meet with God, and to enjoy the precious presence of God in his greatest troubles and deepest distresses. But,
[3.] Thirdly, If you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers—then keep close to instituted worship, keep close to gospel ordinances, keep close to your gospel church. Exod. 20:24, "In all places where I record my name, I will come unto you and bless you." Isaiah 64:5; Rev. 2:1; Cant. 7:5; Ezek. 48:35. Where God fixes his solemn worship for the memorial and honor of his name, there he will vouchsafe his gracious presence: Mat. 18:20, "For where two or three are gathered together in my name, there am I in the midst of them." The promise of God's gracious assistance, presence, and acceptance is annexed to his church, whether it be great or small, numerous or few: Mat. 28:20, "Lo, I am with you always," according to my godhead, majesty, grace, and Spirit. Lo, I am with you, to own you! Lo, I am with you, to counsel and direct you! Lo, I am with you, to cheer and comfort you! Lo, I am with you, to assist and strengthen you! Lo, I am with you, to shelter you and protect you! Lo, I am with you, to do all your works in you and for you! Lo, I am with you, to strengthen your graces and to weaken your sins! Lo, I am with you, to scatter your fears and answer your doubts! Lo, I am with you, to better your hearts and to mend your lives! Lo, I am with you, to bless you and crown you with immortality and glory! And what can the soul desire more?
Such as have low thoughts of gospel ordinances, such as slight gospel
ordinances, such as neglect gospel ordinances, such as vilify gospel ordinances, such as decry gospel ordinances, such as oppose gospel ordinances—such may talk of the presence of Christ, and such may boast of the presence of Christ—but all such are outside of the way of enjoying the presence of Christ. Christ is only to be met with in his own worship, and in his own ways. Ah, how many in these days are there, who are like to old Barzillai, who had lost his taste and hearing, and so cared not for David's feasts and music! 2 Sam. 19:35. How many are there that formerly were very zealous for ordinances—but now are as zealous against them! How many formerly have made many great, hard, and dangerous ventures to enjoy gospel ordinances, who now won't venture a broken shin for an ordinance, no, nor stir out of doors to enjoy an ordinance, etc.! How many in our days, upon neglecting and despising gospel ordinances, have grown from evil to be very evil, and from very evil to be stark evil. He shall be an Apollo to me, who can show me one man in the world that ever grew better or holier by neglecting or slighting gospel ordinances.
Many come to the ordinances, too, like the Egyptian dog, which laps a little as he runs by the side of Nylus—but stays not to drink. How many in this great city run every Sabbath to hear this man and that; and here they lap a little and there a little—but never stay to drink—never fix in this congregation or that, this way or that. These people are neither wise, serious, lovely, nor lively in the ways of God. I think they are judicially blinded and hardened, who are indifferent whether they enjoy ordinances or not, or who can part with ordinances with dry eyes. Surely the infant is very sick, who cries not for the breast, Zeph. 3:18. As ever you would enjoy the gracious presence of God with you in all your troubles and distresses, make conscience of sticking close to gospel ordinances. But,
[4.] Fourthly, If you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers, then, when you are not in troubles, distresses, dangers, etc., be sure you make much conscience of five things:
(1.) Of prizing his presence above all other things. So Moses did, Exod. 33:13-17; so Augustine would willingly go through hell to Christ;
and Luther had rather be in hell with Christ than in heaven without him; and Bernard had rather have Christ in a chimney corner than be in heaven without him.
(2.) Of improving this gracious presence against sin, the world, the flesh, oppositions and temptations, etc.
(3.) Of walking suitable to this gracious presence.
(4.) Of lamenting and mourning over those who lack this gracious presence.
(5.) Of holding any secret correspondence with the professed and known enemies of Christ. Princes will never vouchsafe their favorable presence to such subjects as hold any secret correspondence with their professed and known enemies, either at home or abroad; so here. But,
[5.] Fifthly, If you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers, then, in all your troubles and distresses, etc., maintain uprightness and integrity of spirit with God. Psalm 5:12: 2 Chron. 16:9, "For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of those whose heart is perfect towards him."
Psalm 84:11, "For the Lord God is a sun and shield: the Lord will give grace and glory; no good thing will be withhold from those who walk uprightly." This is the largest promise we find in the whole book of God, The creature stands in need of two things, provision and protection; for the first, the Lord is a sun, as full of goodness as the sun is of light. He is a sun, in that he does enlighten and enliven his church, whereas all the world besides lie under darkness and the shadow of death; and in that he does cheer, and warm, and comfort the hearts of his people by his presence and lightsome countenance, and is the fountain from whence all external, internal, and eternal blessings are derived to them. For the second, a shield, Psalm 18:2. Among all inanimate creatures the sun is the most excellent, and among all artificial creatures a shield is chief, and
was of greatest use in those days. The sun notes all manner of excellency and prosperity, and the shield notes all manner of protection whatever, Isaiah 62:20; Psalm 3:4. Under the name of "grace," all spiritual good things are to be understood; and under the name of "glory," all eternal good things are to be understood; and under that phrase of "No good thing will he withhold," all temporal good things are to be understood, so far as they make for his glory, and his people's real good. Now this choice, this sweet, this full, this large promise, is made over only to the upright, and therefore, as you would have any share in it, maintain your uprightness!
Psalm 11:7, "His countenance does behold the upright;" Heb., His faces. Every gracious discovery of God to the upright is his face. God will, in all manner of ways, make gracious discoveries of his love and delight to upright ones. No father can so much delight to behold the countenance of his child, as God delights to behold the countenance of the upright.
Psalm 112:4, "Unto the upright there arises light in darkness." Light commonly signifies joy, comfort, peace, help, deliverance, Job 30:26; Esther 8:16; 2 Cor. 6:10. The upright man shall have joy in tribulation, plenty in poverty, liberty in bonds, life in death—as the martyrs have frequently and gloriously experienced. Sometimes God turns the upright man's adversity into prosperity, his sickness into health, his weakness into strength, his night into day, his storms into calms, his long winter nights into pleasant summer days. Sometimes God hides his upright ones in the hollow of his hand, in his pavilion, in his presence-chamber, Isaiah 26:9, 20; Mal. 3:17. When his judgments are abroad in the earth he takes special care of his jewels, and many times, when the upright are in darkness and in great distress, God cheers their hearts with the consolations of his Spirit and the light of his countenance, Psalm 94:19, and 71:20-21. By all which it is most evident that "Unto the upright there arises light in darkness."
O sirs, do but maintain your uprightness in all your troubles and distresses, and then you will be sure of the gracious presence of God with you in all your troubles and distresses. God values an upright Job upon a ash-heap before a deceitful Jehu upon his royal throne, Job 1:8, and 2:3, 7-9; he sets a higher price upon an upright Lazarus in rags than upon a rich Dives in his purple robes, Luke 16. And therefore when an upright man is in troubles and distresses, God will be sure to keep him company. The upright man is like the philosopher's dice, cast him which way you will, and into what condition you will, he is still upright; and therefore, of all people, God loves to grace the upright man with his gracious presence. But,
[6.] Sixthly, If you would enjoy the gracious presence of God with you in all your troubles, deep distresses, and most deadly dangers, then you must be very earnest and importunate with God not to leave you—but to stay with you, to abide with you, and to dwell in the midst of you, Psalm 148:18, "The Lord is near unto all who call upon him;" but, to prevent mistakes, I mean, "to all who call upon him in truth." There are many who call upon God—but not in truth; from these God stands at a distance, Proverbs 1:28; Isaiah 11-17; Deut. 4:4; 2 John 4. There are others that call upon God in truth, in plainness and singleness of heart; and to these God is near, not only in regard of his essence, which is everywhere—but also in regard of the effects of his power, and the readiness of his will in granting their requests. Abijah prays, and finds an admirable presence of God with him, giving him a mighty victory over his most powerful enemy, 2 Chron. 3,10-11,17-18. Asa prays, and finds such a singular presence of God with him as made him victorious over an enormous army, 2 Chron. 14:9 to the end. Jehoshaphat prays, and had such a special presence of God with him that those numerous forces that were combined against him fall by their own swords, 2 Chron. 20:1-11, with verse 22-25. The wrath of God wrought their ruin, unexpectedly and irresistibly. [They were carried by such a spirit of rage and fury that no man spared his neighbor—but each one destroyed him who was near him.] Others say that the Lord did suddenly and unexpectedly cut them off, as when men are cut off by enemies that lie in ambush against them, and that by sending some unexpected strife
among those nations, whereupon they fell out among themselves, and slew one another, and so accomplished that which the Levite had foretold, verse 17, "You shall not need to fight in this battle: set yourselves, stand you still, and see the salvation of the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed; tomorrow go out against them: for the Lord will be with you."
It was the presence of God with his people that was their preservation, and their enemies' destruction. There is no power, no force, no strength, no combinations that can stand before the powerful presence of God with his people, and a spirit of prayer upon his people.
Hezekiah prays, and finds such a powerful presence of God with him as bears up his heart, and as strengthens his faith, and as cuts off his enemies, Isaiah 37:14-21, with verse 36. Oh, beg hard of the Lord that he will stay with you, do as they did when Christ made as though he would have gone from them: Luke 24:29, "But they constrained him, saying, Abide with us, for it is towards evening, and the day is far spent; and he went in to tarry with them." By prayer and importunity lay hold on Christ; say, Lord, night is near, the night of trouble, the night of distress, the night of danger, the night of death is near; stay with us, depart not from us. They over-entreated him by their importunity, they compelled him by entreaty. "Night is near, and the day is far spent." Oh, lay a hand of holy violence upon God, as Jacob did, and say, as he, "I will not let you go." Jacob, though lamed, will not let Christ go. Jacob holds fast with both hands when his joints were out of joint, being fully resolved that whatever he did let go, he would not let his Lord go, until he had blessed him, Gen. 32:25,26; Hosea 4:12. Oh, be often a-crying out with Jeremiah, "Leave us not, Lord," Jer. 14:9. Though in our great troubles and deep distresses friends should leave us, and relations leave us, and all the world leave us—yet don't you leave us! Oh, don't you leave us, Lord! Though all creatures should desert us—yet, if you will but stand by us, we shall do well enough; but woe, woe unto us if God departs from us! Oh, leave us not! But,
[7.] Seventhly, Keep humble, and walk humbly with your God. Micah 6:8; Psalm 25:9. The highest heavens and the lowest hearts, are the habitation of God's glorious presence. Isaiah 57:15, "For this is what
the high and lofty One says—he who lives forever, whose name is holy—I live in a high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite." He who would in good earnest enjoy the gracious presence of God with him in his great troubles, deep distresses, and most deadly dangers, he must keep humble, and walk humbly with his God. God will keep house with none but humble souls. There are none who feel so great a need of the divine presence as humble souls, there are none who so prize the divine presence as humble souls, there are none who so love the divine presence, and who are so enamored with the divine presence as humble souls, there are none who so thirst and long for much of the divine presence as humble souls, there are none who so lament and bewail the loss of the divine presence as humble souls, there are none who make such a singular and thorough improvement of the divine presence as humble souls; and therefore no wonder that of all the men in the world, God singles out the humble Christian, to make his heart the habitation where his honor delights to dwell.
Abraham is but dust and ashes in his own eyes, Gen. 18:27; and what man on earth had ever more of the divine presence of God with him than he? Gen 15:12-19, 17:1-10, and 18:17-19, etc.
Jacob knew that he was unworthy of all the kindness and faithfulness God had shown him, Gen. 32:10; and he had a mighty presence of God with him, Gen. 32:24-31, etc.
David in his own eyes was but a worm and no man, Psalm 22:6. The word in the original, signifies a very little worm, which breeds in scarlet. It is so little, that no man can hardly see it or perceive it; and yet what a mighty presence of God had David with him in the many battles he fought, and in the many dangers he was in, and in the many miraculous deliverances he had See them all summed up in that 18th Psalm. It is his triumphant song after many victories won, deliverances given, and mercies obtained; and therefore worthy of frequent perusal.
Paul was the least of all saints in his own eyes; yes, he was less than the least of all saints, Eph. 3:8. This is a double diminutive, and signifies "lesser than the least," if lesser might be. Here you have the greatest
apostle descending down to the lowest step of humility, 1 Cor. 15:8, 4:9; 1 Tim. 1:15. Great Paul is least of saints, least of the apostles, and greatest of sinners in his own eyes, and never had any mortal more of the gracious presence of God with him in all his services and in all his sufferings, in all his afflictions and in all his temptations, in all his trials and in all his troubles, which were many and great. See Acts 16:23-25, 23:10-11, 27:2325; 2 Cor. 1:8-10, 4:8-11, 7:4-7, 11:21, seq., 12:7-10.
Is your condition low, then let your hearts be low. He who is little in his own account, is great in God's esteem, and shall be sure to enjoy most of his presence. God can dwell, God will dwell with none but those who are lowly in heart; and therefore as ever you would enjoy the special presence of God with you in your greatest troubles and deepest distresses, be sure you walk humbly with your God. Many may talk much of God, and many may profess much of God, and many may boast much of God; but he only enjoys much of God who makes conscience of walking humbly with God. But,
[8.] Eighthly, and lastly, If you would enjoy the special presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers, then labor every day more and more after greater measures of holiness. The more holiness you reach to, the more you shall have of the presence of a holy God with you in all your straits and trials. [Ponder upon these scriptures, Isaiah 58:8-11; 2 Cor. 6:16-18, and 7:1; Deut. 23:13-14.] If the Scriptures be narrowly searched, you will find that men of the greatest measures and degrees of holiness have always enjoyed the greatest measures of the divine presence: witness Enoch, Gen. 5:24; Noah, Gen. 6:8-9, 17-18. Just so, Abraham, Jacob, Joseph, Job, David, Daniel, John, Paul, etc. They were all famous for holiness; and accordingly they had a famous presence of God with them, as has been showed in part, and might more fully have been discovered.
[1.] Consider, that the more holy any person is, the more excellent that person is. All corruptions are diminutions of excellency. The more mixed anything is, the more abased it is. The more you mix your wine with water, the more you abase your wine; and the more you mix your gold with tin, the more you abase your gold. But the
purer your wine is, the richer and better your wine is; and the purer your gold is, the more glorious and excellent it is. Just so, the purer and holier any person is, the more excellent and glorious that person is. Now the more divinely excellent and glorious any person is, the more he is beloved of God, Dan. 9:23; and the more he is the delight of God, and the more he shall have of the presence of God.
[2.] Consider, that the more holy any person is, the more that person pleases the Lord. Fruitfulness in holiness fills heaven with joy. The farmer is not so much pleased with the fruitfulness of his fields, nor the wife with the fruitfulness of her womb—as God is pleased with the fruitfulness of his people in grace and holiness. Now certainly, the more God is pleased with any person, the more he will be present with that person. They commonly have most of our presence—who most please us.
Enoch had this testimony, before his translation, that he pleased God, or gave God contentment, as the original word imports. Enoch eyed God at all times, in all places, and in all companies; and this pleased God. Wherever Enoch was, his eye was still upon God. Enoch walked constantly with God; his whole life was but one continued day of walking with God; and this pleased God. Enoch kept himself from the corruptions and pollutions of the times, which were very great; he was not carried away with the stream of the times; he kept a constant counter-motion to the corrupt courses of the times; and this pleased God. Enoch maintained and kept up a clear, choice, and incessant communion with God; and this pleased God. Enoch made it his business, his work, his heaven, to approve his heart to God, and his ways to God; and this pleased God. Enoch was very serious and studious to avoid everything that might be a dishonor to God, or displeasing to God; and this pleased God. Enoch had great, and high, and honorable thoughts of God; and this pleased God. God was so pleased with Enoch, that he translates him from earth to heaven, from a gracious to a glorious presence. [God took him up in a whirlwind, say the Hebrew doctors, as Elijah was. He changed his place— but not his company, for he still walked with God; as on earth, so in heaven.] It was a singular mercy for God to be with Enoch on earth—but it was a far more glorious mercy for Enoch to be with God in heaven. The gracious presence of God is very desirable—but the glorious presence of
God is most comfortable. Enoch pleases God, and God translates Enoch. We can never have those friends near enough to us—who take a pleasure and delight to please us; so here Enoch was a bright morning star, a rising sun, for virtue and holiness; and therefore God could not satisfy himself, (to speak after the manner of men,) that he should live at so great a distance from him—and therefore translates him from earth to heaven. Well, my friends, the greater measures of holiness you reach to, the more you will please God; and the more you please God, the more you shall be sure to enjoy of the presence of God.
[3.] Consider, that the more holy any person is, the more like to God he is; and the more like to God he is, doubtless the more he is beloved of God. It is likeness both in nature and grace, which always draws the strongest love, 1 Pet. 1:15-16; Lev. 11:44, and 19:2, and 20:7. Though every child is the father multiplied, the father of a second edition; yet the father loves him best, and delights in him most—who is most like him, and who in feature, spirit, and action does most resemble him to the life. And so does the Father of spirits also; he always loves them best who in holiness resemble him most, Heb. 12:9. There are four remarkable things in the beloved disciple above all the rest, John 13:23, and 18:16, and 19:26-27, and Mark 14:50:
(1.) That he lay nearest to Christ's bosom at the table;
(2.) That he followed Christ closest to the high-priest's palace;
(3.) That he stood close to Christ when he was on the cross, though others had basely deserted him and turned their backs upon him;
(4.) That Christ commended the care of his mother to him. Now why did Christ's desire, love, and delight run out with a stronger and a fuller tide towards John than to the rest of the disciples? doubtless it was because John did more resemble Christ than the rest, it was because John was a more exact picture and lively representation than the others were of Christ.
Now the more any man in holiness is like to Christ, the more any man in holiness resembles Christ, the more that man shall enjoy of the presence
of Christ, the more that man shall lie in the bosom of Christ. The father loves to be most with that child which is most like him. Just so here, as ever you would enjoy the presence of God in your greatest troubles, deepest distresses, and most deadly dangers, be sure that you keep up holiness in your hearts and lives, be sure that you grow in holiness, and flourish in holiness—and then you shall be sure of the presence of God with you in all your troubles and deep distresses. A holy God will never leave the holy Christian. And thus much for this use of exhortation.
The last use of all, is a use of comfort and consolation to all the people of God, in their greatest troubles and deepest distresses. Now here consider,
(1.) First of all, That God himself hands out this as a rare comfort to his people in all their troubles, distresses, and dangers—namely, That he will be graciously present with them in the midst of all their sorrows and sufferings. Gen. 26:3, "Sojourn in this land, and I will be with you, and will bless you;" 28:15, "And behold I am with you, and will keep you in all places where you go, and will bring you again into this land; for I will not leave you," etc., Isaiah 43:2; Psalm 91:15; Josh. 1:5; Heb. 13:5; Exod. 3:12. Don't talk of your loss of friends, for I will be with you. Don't talk of your country, for I will give you this land, which is the paradise of the world. Don't talk of your poverty, for you shall spread abroad to the west, and to the east, and to the north, and to the south, verse 14. Don't talk of your solitariness and aloneness, "for I will not leave you."
Isaiah 41:10, "So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand." Suppose a man was injuriously dealt with by this man or that, would it not be a comfort to him that a just and righteous judge stood by and was an eyewitness of all the violences which
were done to him? Suppose a man were in exile with David, or in prison with Joseph, or in a dungeon with Jeremiah, or in the stocks with Paul and Silas, or in banishment for the testimony of Jesus, with John—yet would it not be a singular comfort to him to have the presence of a kind father, a bosom friend, a wise Counselor, an able physician with him? O Christian, be in whatever place you will, and with whatever company you will, and in whatever condition you will—yet your loving God, your kind father, your bosom friend, etc., will be still with you, he will never leave you, nor forsake you; and oh what a spring of comfort should this be to you! But,
(2.) Secondly, Know for your comfort, that there are always some special favors and blessings annexed to this special presence of God, as "I will be with you, and bless you." Gen. 26:3, "I am with you, and will keep you in all places where you go;" 28:15, "I will be with him in trouble, and honor him." Psalm 91:15, "I will be with him, and strengthen him." Isaiah 41:10, "I will be with you, and the flames shall not kindle upon you." 43:2, "I will be with you, and there shall not a man be able to stand before you." Josh. 1:5, "I will be with you, to deliver you." Jer. 1:19, "I am with you, to save you, and to deliver you out of the hand of the wicked, and out of the hand of the terrible," 15:20-21.
Hushai's presence with David was a burden: Job's wife's presence was but a vexation unto him, and Christ's presence among the Gergesenes was a terror to them, and the presence of talkative friends is many times a trouble to us, 2 Sam. 15:33; Job 2:9-10; Mat. 8:28, 34. Oh—but this special, this favorable presence of the Lord with his people, in their greatest troubles and deepest distresses, is a sweet presence, a comfortable presence, a delightful presence, a blessed presence, yes, such a presence as has many singular blessings annexed to it. But,
(3.) Thirdly, Know for your comfort, that you shall have mercy and kindness, and whatever good you need in due season, at that very instant, at that very nick of time wherein you most need mercy. God will time your mercies, and your blessings for you; he is near, and will not fail you when in dire straits, Psalm 145:18; Deut. 4:7; Gen. 22:10-13. When Abraham had bound his son, and bent his sword, and the knife was upheld—then comes a voice from heaven, "Abraham,
Abraham, hold your hand." At that very nick of time, when the four hundred and thirty years were expired, Israel was delivered out of their captivity and slavery, Exod. 12:41, 51: Deut. 11:14, "I will give you the rain of your land in his due season, the first rain, and the latter rain, that you may gather in your corn, and your wine, and your oil." God gives rain to all, by a providence—but he gives rain to his Israel by virtue of a promise, Acts 14:18; Job 38:26. God engages himself not only to give rain—but to give it in due season; he will give the first rain after the sowing of the seed, that it might take rooting in the earth; and he will give the latter rain a little before harvest, that the ears might be full. O my friends! it is wonderful mercy—that God will time our mercies for us.
When Jehoshaphat was put to a hard pinch, at that very nick of time God owns him, stands by him, and gives him a great victory, 2 Chron. 20:12, 22-26. When David was in great danger, Saul being at his very heels, at that very nick of time, tidings were brought to Saul, that the Philistines had invaded the land—and so David escapes, 1 Sam. 23:26-28. When all human help failed, God came in and helped! ["Let God," says Augustine, "choose his own opportunity, who so freely grants the mercy."] So Julian was cut off by the Persian war, at that very nick of time when he had vowed at his return, to make a sacrifice of the Christians' lives. And so Charles the Fifth was diverted from persecuting of the Protestants, by the Turks breaking into Hungary, at that very nick of time when his heart was set upon a hot persecution. And so Justice Gilford, a violent papist in Queen Mary's days, going up the stairs to Mrs. Roberts chamber, to compel her to go to mass, at that very nick of time he was suddenly taken with his old disease the gout, and so grievously tormented, that he swore he would never trouble her more. When Faux was giving fire to the match, that would have given fire to the powder that would have blown up king, lords, and commons—at that very nick of time, he who never slumbers nor sleeps prevented him; and so turned our intended funeral into a festival, Psalm 121:3-5.
O Christian! are your troubles many in number, strange in nature, heavy in measure, much in burden, and long in continuance—yet remember that your God is near, whose mercies are numerous, whose wisdom is wondrous, and whose power is miraculous. The nearness or remoteness
of a friend is very considerable in our troubles, distresses, needs, dangers, etc. "I have such a friend, and he would help me—but he lives so far off; and I have another friend who has a great love for me, who is able to counsel me, and to speak a word in season to me, and in my distress would stand close to me—but he is so remote. I have a special friend, that did he know how badly things go with me, would make my burdens his, and my needs his, and my sorrows his; but he is in a far country, he is at the Indies, and I may be undone before I can hear from him!"
But it is not thus with you, O Christians! who have a God so near unto you, who have the special presence of God in the midst of you, yes who have a God always standing by you, "The Lord stood by me," etc. O my friends, how can you lack comfort, who have the God of all consolation present with you? How can you lack counsel, who have the wonderful Counselor so near unto you? How can you lack grace, who have the God of all grace standing by you? How can you lack peace, who have always the presence of the Prince of peace with you? 2 Cor. 1:3; Isaiah 9:6; 1 Pet. 5:10; Isaiah 9:6. But,
(4.) Fourthly, Know for your comfort, that if God is with you, there is nothing, there can be nothing—but weakness against you. [God holds the church's enemies in chains, having his hook in their nose, and his bridle in their lips, Isaiah 37:29; he can easily rule and overrule his proudest enemies.] Isaiah 27:4, "Who would set the briars and thorns against me in battle, I would go through them, I would burn them together." What are briars and thorns, compared to a devouring fire, to the consuming flames? no more are all the enemies of the church, compared to the presence of God with his people. God will be a burning and destroying fire to all the enemies of Zion. Wicked men are chaff. Psalm 1:4. Wicked men are stubble. Job 21:18, "They are as driven stubble to his bow." Isaiah 41:2, "They are as stubble fully dry." Nah. 1:10. "They are as stubble before the flame." Joel 2:5, "They are like dust." 2 Kings 13:7, "Yes, like small dust." Isaiah 29:5, "They are like a morning cloud, an early dew, a little smoke." Hosea 13:3. "They will disappear like the morning mist, like dew in the morning sun, like chaff blown by the wind, like smoke from a chimney."
Oh, the weakness of man! Oh, the power of God! No people on
earth have such a power on their sides as the saints have. Consult these scriptures, 2 Kings 6:16; 2 Chron. 32:6-7; Isaiah 8:9-10; Num. 13:28, 3033, and 14:9. No Christian can look upon the strong and mighty enemies of Zion in a scripture glass—but must behold them as weak and impotent people. Who could but smile to see weak children to attempt to besiege a wall of brass, or a wall of fire? Zech. 2:5; as great a folly and weakness it is for wicked men to make attempts upon the saints, who have been to this day, and will be to the end, a trembling and a burdensome stone to all who gather together against them, Zech. 12:2-3.
Sense looks upon the powers of the world as strong, mighty, and invincible; but faith looks upon them as poor, weak, contemptible, gasping, dying men. Thus heroic Luther looked upon them, "I care neither for Rome's favor nor fury; I am neither fond of the one, nor afraid of the other." It is dangerous to look upon the powers of the world in the devil's multiplying glass; it is best and safest to look upon them in a scripture glass, and then we shall never fear them, nor sinfully submit to them! But,
(5.) Fifthly, If God be specially present with his people, in their greatest troubles, deepest distresses, and most deadly dangers, then know for your comfort, that none can be against you but they must be against God himself! Acts 9:4-6. God is with you in all your troubles, as a father is with his child, a husband with his wife, a general with his army, and as a confederate with his allies, who is with them offensively and defensively. Hence they are said to rage against God, Isaiah 37:28-29; and to blaspheme God, 2 Kings 19:3, 6; and to fight against God, Acts 5:38-39, and 23:9; Proverbs 21:30. To fight against God is labor in vain. Who ever fought against God and prospered? Some think that this phrase of fighting against God is drawn from the fable of the giants, which were said to make war with the gods.
The church of Christ always flourishes most, and increases most—when the tyrants of the earth oppose it most, and persecute it most. Diocletian laid down the empire in great discontent, because he could not by any persecution suppress the true Christian religion. The more violent he was against the people of God, the more they increased and multiplied, and the more they were emboldened and encouraged; and therefore in a rage
he throws up all. But,
[1.] First, You have the presence of an ALMIGHTY God. Gen. 17:1, "I am the Almighty God; walk before me, and be perfect," Gen. 49:25, and Num. 24:4. The word El-Shaddai signifies sufficiency. God is an all-sufficient good, and a self-sufficient good; he is an independent good, an absolute good, an original good, a universal good. Some derive the word Shaddai from Shad, which signifies a breast, because God feeds his children with sufficiency of all good things, as the loving mother does the child with the milk of her breasts. God is the only satisfactory good, and proportionable good, and suitable good to our souls—as the breast is the most suitable good to the child's stomach. And others derive the word Shaddai from Shaddad, which signifies to spoil, conquer, or overcome, and so they say that God did here invert or overcome the order of nature, in causing the barren to bear. But most authors do translate it omnipotent. God, then, is called Shaddai, that is omnipotent and allsufficient, for his omnipotence includes also all-sufficiency.
[2.] Secondly, You have the presence of a LOVING God with you. Isaiah 43:4, "Since you were precious in my sight, you have been honorable, and I have loved you." But that this may the better stick and work, you must remember,
First, That God loves you with a first love, see Deut. 7:7-8: 1 John 4:19, "We love him because he first loved us." Our love is but reciprocal to his. God first cast an eye of love upon us—before we cast an eye of love on him, and therefore God is no way indebted to us for our love. Mary answers not Rabboni—until Christ first said unto her Mary! John 20:16. The pure nature of love is more seen in God's first love to us—than in our reciprocal love to him. By nature we were without God, and afar off from God; we were strangers to God, and enemies to God, yes, haters of God; and therefore if God had not loved us firstly, we had been everlastingly undone! Eph. 2:12, 19; Romans 5:10, and 1:30.
Secondly, As God loves you with a first love, so he loves you with a free love: Hosea 14:4, "I will heal their backsliding, I will love them freely." I know they are backslidden—but I will heal their backslidings. I know they have broken their bones by their fall—but I will make those broken bones
to rejoice. I know there is nothing at all in them, which is excellent or eminent, which is honorable or acceptable, which is laudable or lovely— yet "I will love them freely," of my own, free, rich, absolute, sovereign, and independent grace!
Thirdly, As he loves you with a free love, so he loves you with an everlasting love: Jer. 31:3, "I have loved you with an everlasting love; therefore, with loving-kindness have I drawn you." Heb., "I love you with the love of perpetuity, or with the love of eternity. My love and my affections continue still the same to you, and shall continue forever!" Or, as others carry the words, "I love you with an ancient love, or with the love of antiquity; I love you still with the same affection that in former ages I bore towards you."
Fourthly, As he loves you with an everlasting love, so he loves you with an unchangeable love: Mal. 3:6, "I am the Lord, I change not; therefore you sons of Jacob are not consumed." Men change, and counsels change, and occurrences change, and friends change, and relations change, and kingdoms change, and commonwealths change—but God never changes, as Balaam confesses, who was the devil's lackey, and who had a mind to dance with the devil all day, and then sup with Christ at night, Num. 23:10. God is neither false nor fickle; he cannot, like men, say and unsay; he cannot alter his mind nor eat his words. "He who is the Glory of Israel does not lie or change his mind; for he is not a man, that he should change his mind," 1 Sam. 15:29 Psalm 89:34;. Men are so mutable and changeable, that there is no hold to be taken of what they say; but God is immutable in his nature, in his essence, in his counsels, in his attributes, in his decrees, in his promises, etc. He is, as the learned say, Omnina immutabilis, "Altogether immutable".
Fifthly, As he loves you with an unchangeable love, so he loves you with a special love, with a peculiar love, with a distinguishing love, with a superlative love. "Blessed is he whose help is the God of Jacob, whose hope is in the Lord his God, the Maker of heaven and earth, the sea, and everything in them—the Lord, who remains faithful forever. He upholds the cause of the oppressed and gives food to the hungry. The Lord sets prisoners free, the Lord gives sight to the blind, the Lord lifts up those who are bowed down, the Lord loves the righteous. The Lord watches
over the alien and sustains the fatherless and the widow, but he frustrates the ways of the wicked. The Lord reigns forever, your God, O Zion, for all generations. Praise the Lord!" Psalms 146:5-10
Sixthly and lastly, As he loves his people with a special love, with a peculiar love, so he loves them with the greatest love, with a matchless love. "O Daniel greatly beloved." John 3:16, "God so loved the world that he gave his one and only Son," etc. This signifies the greatness of God's love, the vehemency of his love, and the admirableness of his love.