A Word in Season to
Suffering Saints
The special presence of God with His people,
in their greatest troubles, deepest distresses,
and most deadly dangers.
By Thomas Brooks, London, 1675
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. 32:9-15. 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.
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. 31:34-42; 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 fruit-bearing 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 all-sufficient 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, 27:23-25; 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.
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