The Beauty of Holiness (Arthur Pink, 1886-1952)

Psalms 29:2

“Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.” 

Holiness is the antithesis of sin; and the beauty of holiness is in direct contrast from the ugliness of sin. Sin is a deformity, a monstrosity. Sin is repulsive, repellent to the infinitely pure God: that is why He selected leprosy, the most loathsome and horrible of all diseases, to be its emblem. When the Prophet was Divinely inspired to depict the condition of degenerate Israel, it was in these words, "From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores" (Isaiah 1:6). O that sin were sickening and hateful to us: not merely its grosser forms—but sin itself.

At the opposite extreme from the hideousness of sin is "the beauty of holiness." Holiness is lovely in the sight of God: necessarily so. It is the reflection of His own nature, for He is "glorious in holiness" (Exo. 15:11). O that it may be increasingly attractive to, and earnestly sought after, by us!

Perhaps the simplest way of bringing out the beauty of holiness will be to contrast it from the beauties of time and sense.

First, the beauty of holiness is imperceptible to the natural man, and therein it differs radically from the beauties of mere nature. He can behold and admire a lovely glen, the softly flowing river, the mountain pines, the rushing waterfall; but for the excellence of spiritual graces—he has no eyes. He regards one who (by grace) meekly submits to sore trials—as a moral weakling. He looks upon one who denies self for Christ's sake—as a fool. He considers the man who adheres strictly to the narrow way—as one who misses the best of this life. The natural man is totally incapable of discerning the excellence of that which is of great price in the sight of God.

Do some think we are stating this too strongly? Then let them be reminded of the solemn fact that when the Holy One tabernacled here upon earth, the unregenerate saw in Him "no beauty" that they should desire Him (Isaiah 53:2); and it is the same today. God must remove the scales from the eyes of our heart before we can perceive that holiness is beautiful.

Second, the beauty of holiness is real and genuine, and therein it differs radically from much of the beauty which is seen in this world. How much that appeals to the gaze of the natural man is artificial and fictitious. How much human beauty is made up, the product of the artifices of the salon. Even when physical beauty is natural, how rarely it is accompanied by moral virtues. No wonder our forefathers were accustomed to say, "Beauty is but skin deep." Not so the beauty of holiness: it is rooted in the inner man, and sheds its purifying influence over the entire being. "Favor is deceitful, and beauty is vain" (Proverbs 31:30). But holiness does not disappoint its possessor, for its beauty is spiritual and Divine. True, it has many counterfeits in the religious world—yet the genuine article has a ring to it, which the godly cannot mistake.

Third, the beauty of holiness is abiding, and therein it differs radically from all the beauty of earth. The wooded glen, whose varied tints are so pleasing in the summer sunlight, is leafless and drab when winter comes. The glorious sunset, which human skill can neither produce nor adequately reproduce, disappears within a few minutes. The fairest human countenance quickly withers: "all her beauty is departed" (Lam. 1:6). Even when it is preserved to the end of a short life, "their beauty shall consume in the grave" (Psalm 49:14). Yes, there is change and decay in all we see. The only beauty which is unfading and everlasting, is the beauty of holiness. The fruit of the Spirit will never lose its bloom! Spiritual graces shall endure after this poor world has all gone up in smoke. How fervently, then, should we pray, "Let the beauty of the Lord our God be upon us" (Psalm 90:17).

Fourth, the beauty of holiness is satisfying, and herein it differs radically from the beauty of the things of time and sense. Sooner or later they either weary on one—or else leave an aching void. Take the globe-trotter who journeys east and west, north and south, seeking fresh scenes. How soon he tires, discovering that the loveliest landscape cannot supply contentment of mind, and peace of heart. Man is more than a material creature, and therefore it requires something else than material things—no matter how beautiful—to meet his needs. It is the things of the Spirit which alone afford satisfaction.

"Godliness with contentment is great gain" (1 Timothy 6:6). True, the Christian is never satisfied with his own holiness: rather does he continue to hunger and thirst after righteousness to the end of his wilderness journey. Nevertheless, the holier we are—the closer we walk with God—the more real rest of soul shall we enjoy. And the blessed sequel will demonstrate the contrast still more plainly: instead of discovering that we have only chased the shadows, the Christian has the assurance: "I shall be satisfied, when I awake, with Your likeness" (Psalm 17:15).

Fifth, the beauty of holiness is glorifying to God, and therein it differs radically from much of human beauty. To glorify his Maker is the bounden duty of man, and nothing honors Him so much as our walking in separation from all that is displeasing to Him. But alas, physical charms and spiritual graces are rarely found in the same people. A notable example of this is seen in the case of Absalom, of whom it is recorded, "In all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head—there was no blemish in him" (2 Samuel 14:25); yet he did not fear God, and perished in his sins. How many a woman has used her personal attractions to entice men—rather than magnify God. How many a well-proportioned and handsome man has employed his gifts for self-glorification, rather than the praise of God. But the beauty of holiness ever redounds to the honor of its Author.

"O worship the Lord—in the beauty of holiness." This is the only kind of beauty which the Lord cares for in our devotions. "Godliness is to the soul, as the light is to the world—to illumine and adorn it. It is not greatness which sets us off before God—but godliness" (Thomas Watson). Ornate architecture and expensive apparel—God has no delight in. It is the loveliness of inward purity and outward sanctity, which pleases the thrice Holy One. Sincerity of heart, fervor of spirit, reverence of demeanor, the exercise of faith, the outgoings of love, are some of the elements which comprise the "beauty of holiness" in our worship.

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Grace Preparing for Glory (Arthur Pink, 1936)

Titus 2:11-13

11 For the grace of God that bringeth salvation hath appeared to all men,

12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

The opening "For" looks back to verse 10. In the immediate context the Apostle had exhorted servants to walk amiably and faithfully, so that they "adorned the doctrine of God our Savior in all things." It is deeply important that we should be sound in doctrine, for error acts upon the soul the same as poison does upon the body. Yes, it is very necessary that we be sound in the Faith, for it is dishonoring to God and injurious to ourselves to believe the Devil's lies, for that is what false doctrine is. Then let us not despise doctrinal preaching, for "All Scripture is given by inspiration of God, and is profitable for doctrine" (2 Tim. 3:16).

But there is something else which is equally important as being sound in doctrine, namely, that we adorn it by our conduct. The sounder I am in doctrine, the more loudly I advertise my orthodox views, the more do I bring that doctrine into reproach—if my life is worldly, and my walk carnal. How earnestly we need to pray for Divine enablement that we may "adorn the doctrine in all things." We need the doctrine of Scripture written upon our hearts, molding our character, regulating our ways, influencing our conduct. We "adorn" the doctrine when we "walk in newness of life," when we live each hour as those who must appear before the final judgment. And we are to "adorn the doctrine in all things"—in every sphere we occupy, every relation we sustain, every circle which God's providence brings us into.

The Apostle now enforces what he said in Titus 2:10 by reminding us that "the grace of God that brings salvation has appeared to all men." This is in blessed contrast from the Law, which brings nothing but "condemnation." But the grace of God brings salvation, and that in a twofold way—by what Christ has done for His people, and by what He works in them. "He shall save His people from their sins" (Matt. 1:21)—save from the guilt and penalty of sin, and from the love or power of sin. This grace of God "has appeared"—it has broken forth like the light of the morning after a dark night. It has "appeared" both objectively and subjectively—in the Gospel and in our hearts, "when it pleased God . . . . to reveal His Son in me" (Gal. 1:15, 16); "God, who commanded the light to shine out of darkness, has shined in our hearts" (2 Cor. 4:6).

The grace of God—His loving-kindness, His goodwill, His free favor—hath appeared "to all men." That expression is used in Scripture in two different senses—sometimes it means all without exception, as in "all have sinned and come short of the glory of God." In other passages it signifies all without distinction, as it does here—to the bondsmen, as well as the free; to the servant as the master, to the Gentiles as well as to the Jews; to all kinds and conditions of men. But how may I know that the grace of God which brings salvation has appeared to me? A vitally important question is that, one which none who really values the eternal interest of his or her soul, will treat lightly or take for granted. There are many who profess to be "saved" but they give no evidence of it in their lives. Now here is the inspired answer.

"Teaching us that, denying ungodliness and worldly lusts." Divine grace teaches its favored recipients subjectively as well as objectively, effectually as well as theoretically.

Grace in the heart prevents us from abusing grace in the head—it delivers us from making grace the lackey of sin. Where the grace of God brings salvation to the soul, it works effectually. And what is it that grace teaches? Practical holiness. Grace does not eradicate ungodliness and worldly lusts—but it causes us to deny them. And what but "Divine grace" can? Philosophy cannot, nor ethics, nor any form of human education or culture.

But grace does, by the impulsive power of gratitude, by love's desire to please the Savior, by instilling a determination to "walk worthy of the vocation wherewith we are called" (Eph. 4:1).

Alas, many who are glad to hear of the grace which brings salvation, become restless when the preacher presses the truth that God's grace teaches us to DENY. That is a very unpalatable word in this age of self-pleasing and self-indulgence; but turn to Matthew 16:24, "Then said Jesus unto His disciples, If any man will come after Me, let him deny himself, and take up his cross, and follow Me." And again, "Whoever does not bear his cross, and come after Me, cannot be My disciple" (Luke 14:27)—that is the unceasing demand of Christ, and nothing but Divine grace working within—can enable any one to meet it.

Grace teaches NEGATIVELY—it teaches us to renounce evil. Dagon must first be cast down—before the Ark of God can be set up. The leaven must be excluded from our houses—before the Lamb can be fed upon. The old man has to be put off—if the new man is to be put on. Grace teaches a Christian to mortify his members which are upon the earth, "to deny ungodliness and worldly lusts." Grace teaches the believer to resist these evils—by preventing the flesh from ruling over him, and that, by refusing to allow sin to dominate his heart.

"Ungodliness" is failing to give God His due place in our hearts and lives. It is disregarding His precepts and commands. It is having preference for the creature, loving pleasure more than holiness; being unconcerned whether my conduct pleases or displeases the Lord. There are many forms of "ungodliness" besides that of open infidelity and the grosser crimes of wickedness.

We are guilty of "ungodliness" when we are prayerless. We are guilty of "ungodliness" when we look to and lean upon the creature; or when we fail to see God's hand in providence—ascribing our blessings to "luck" or "chance." We are guilty of "ungodliness" when we grumble at the weather.

"And worldly lusts"—these are those affections and appetites which dominate and regulate the man of the world. It is the heart craving worldly objects, pleasures, honors, riches. It is an undue absorption with those things which serve only a temporary purpose and use. "Worldly lusts" cause the things of Heaven to be crowded out by the interests and concerns of earth. This may be done by things which are quite lawful in themselves—but through an immoderate use they gain possession of the heart. "Worldly lusts" are "the lust of the flesh, and the lust of the eyes, and the pride of life" (1 John 2:16).

Now Divine grace is teaching the Christian to "deny ungodliness and worldly lusts." It does this by putting upon him "the fear of the Lord," so that he departs from evil. It does this by occupying the heart with a superior Object—when Christ was revealed to the heart of the Samaritan woman—she "left her waterpot" (John 4:28). It does this by supplying powerful motives and incentives to personal holiness. It does this by the indwelling Spirit resisting the flesh (Gal. 5:17). It does this by causing us to subordinate the interests of the body unto the higher interests of the soul.

Grace teaches POSITIVELY. It is not sufficient that we "deny ungodliness and worldly lusts," we must also "live soberly, righteously, and godly, in this present world."

"Soberly" comes first because we cannot live righteously or godly without it—he who takes to himself more than is due or fit, will not give men or God their portion. Unfortunately the word "sober" is now generally restricted to the opposite of inebriation—but the Christian is to be sober in all things. Sobriety is the moderation of our affections in the pursuit and use of earthly things. We are to be temperate in eating, sleeping, recreation, dress.

We need to be sober-minded, and not extremists. Only Divine grace can effectually teach sobriety, and if I am growing in grace, then I am becoming more sober. Grace does not remove natural inclinations and affections—but it governs them—it bridles their excess.

The first thing, then, that grace teaches us positively is self-control. "He who is slow to anger is better than the mighty; and he who rules his spirit than he who takes a city" (Proverbs 16:32).

"Righteously." This concerns our dealings with our fellow men. It is giving to each his due, dealing honorably with all; injuring none, seeking the good of all. To live "righteously" is doing unto others—as we would have them do unto us; it is being truthful, courteous, considerate, kind, helpful. "Do good unto all men, especially unto those who are of the household of faith" (Gal. 6:10), must be our constant aim. This is the second half of the Law's requirement, that we should "love our neighbor as ourselves." Only Divine grace can effectually "teach" us this. Nothing but Divine grace, can counteract our innate selfishness.

"Godly." This is the attitude of our hearts towards God, ever seeking His glory. Godliness is made up of three ingredients, or more accurately, it issues from three springs—faith, fear, love.

Only by faith can we really apprehend God, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God" (Heb. 3:12).

Forty years ago we often heard the expression, so and so is "a God-fearing man"—the fact we rarely hear this now is a bad sign. Now there are two kinds of fear—a servile fear and a filial fear—a dread of God and an awe of God. The first kind was seen in Adam when he was afraid of the Lord and hid himself. The second kind was exemplified by Joseph when tempted by the wife of Potipher—reverential fear restrained him. Only Divine grace can "teach" us this.

While love constrains unto obedience, "If you love Me, keep My commandments" (John 14:15). It is only love's obedience which is acceptable unto God—the heart melted by His goodness, now desiring to please Him.

"Looking for that blessed Hope, and the glorious appearing of the great God and our Savior Jesus Christ." Now this must not be divorced from its context, for there we are shown the necessary pre-requisite, Grace preparing for Glory.

The passage as a whole is made up of three parts—

1. in the past, the grace of God brought salvation to the believer;

2. in the present, Divine grace is teaching him, both negatively and positively, how to live acceptably unto God;

3. in the future, the work of Divine grace will be perfected in the believer, at the return of Christ.

Verse 13, then, is the necessary sequel to what has been before us in verses 11, 12. My head may be filled with Prophecy, I may be an ardent Pre-millenarian, I may think and say that I am "looking for that blessed Hope," but, unless Divine grace is teaching me to deny "ungodliness and worldly lusts" and to "live soberly, righteously, and godly, in this present world," then I am deceiving myself. Make no mistake upon that point. To be truly "Looking for that blessed Hope" is a spiritual attitude—it is the longing of those whose hearts are right with God. Thus, our text may be summed up in three words—grace, godliness, glory.

Now our "Hope" is something more than a future event concerning the details of which there may be room for considerable difference of opinion. Our Hope is something more than the next item on God's prophetic program. It is something more than a place in which we are going to spend eternity. The Christian's hope is a PERSON. Have you noticed how prominently and emphatically that fact is presented in the Scriptures? "I will come again, and receive you unto myself" (John 14:3); "This same Jesus, who is taken up from you into heaven, shall so come in like manner" (Acts 1:11); "We look for the Savior" (Phil. 3:20); "The coming of the Lord draws near" (James 5:8)—not the great Tribulation draws near, not the Millennium draws near, nor even the Rapture draws near—but the coming of the Lord. It is with His own blessed Person—that our poor hearts need to be occupied.

Here is a poor wife whose husband has been away for many months in distant lands, whose duty required him to go there. News arrives that he is coming back home—the devoted wife is filled with joy at the prospect of the return of her husband. Is she puzzling her brains as to what will be his program of action after he arrives? No, the all-absorbing thing for her is himself—her beloved is soon to appear before her.

Now do not misunderstand me—I am not saying that the plan of prophecy holds little of interest, or that it matters nothing to us—what course Christ will follow; but that which I am seeking to emphasize is that the primary and grand point of the whole subject—is having our prepared hearts fixed upon Christ Himself. God would have us occupied not so much with prophetic details, as with the blessed Person of His dear Son.

That "blessed Hope," then, which the Christian is "looking for" is not an event—but a Person—Christ Himself. "And this is His name whereby He shall be called, the Lord Our Righteousness" (Jer. 23:6). "For He is our peace" (Eph. 2:14)—the Lord is our peace. "When Christ, who is our life, shall appear" (Col. 3:4)—the Lord is our life. "By the commandment of God our Savior, and Lord Jesus Christ, who is our hope" (1 Tim. 1:1)—the Lord is our hope.

To me "that blessed Hope" is summed up in three things:

First, that Christ is coming to receive me unto Himself.

Second, that Christ will then make me like Himself—for nothing less than that will satisfy Him or the renewed heart.

Third, that Christ is going to have me forever with Himself—an eternity of bliss spent in His own immediate presence. Then will be answered His prayer "Father, I will that they also, whom You have given Me, be with Me where I am; that they may behold My glory" (John 17:24).

Now "looking for that blessed Hope," for Christ Himself, is an attitude of heart.

The Christian "looks" with the eyes of faith, and faith always rests alone upon God and His Word. Faith is not influenced by sensational items from the newspapers about the latest doings of Hitler and Mussolini, etc. Scripture says, "The coming of the Lord draws near" (James 5:8), and faith believes it.

The Christian "looks" with the eyes of hope, joyously anticipating perfect fellowship with its Beloved.

The Christian "looks" with the eyes of love, for nothing but His personal presence can satisfy him.

It is an attitude of anticipation—Christ has given His sure promise that He is coming—but the exact time is withheld—that we may be in constant readiness.

It is an attitude of expectation, for we do not "look for" something we know will never happen. It is an attitude of supplication, the heart's response "Even so, come, Lord Jesus."

A final word upon Christ's title here, "The glorious appearing of the great God and our Savior Jesus Christ," or as it is more correctly rendered, "And appearing of the glory, the great God and Savior, of our Lord Jesus Christ." Three things are suggested to us by Christ's being here called "the great God."

First, it points a contrast from His first advent, when He appeared in humiliation and lowliness as the "Servant."

Second, it shows us He is called "God" not by way of courtesy—but by right of His Divine nature.

Third, it evidences the fact that the Savior is in no way inferior to the Father—but His co-equal, "the great God."

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My Times in God's Hand (Octavius Winslow, 1808-1878)

Psalms 31:15

“My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.” 

INTRODUCTION
    Our past
    Our future
    An individual truth
    A comprehensive truth

Our times of PROSPERITY

Our times of ADVERSITY

Our times of SOUL-DISTRESS

Our time of DEATH

WHOSE hand are we in?
    Our Father's hand
    Our Redeemer's hand

UNCONVERTED READER

PRACTICAL APPLICATION
    Don't be anxious about anything
    Live a life of daily dependence upon God
    All is in God's hand
    Trust God implicitly for the future

What confirmation would the precious truth contained in these words derive from the personal experience of the man of God who penned them? Reviewing the past of his eventful history, he would trace the guiding and overshadowing hand of his heavenly Father in all the circumstances of the checkered and diversified scene; and as memory thus recalled the strange and momentous events of his life, with what overpowering solemnity would the conviction force itself upon his mind, that for the form and complexion of that life how little was it indebted to himself! Circumstances which chance could not originate, events which human sagacity could, not foresee, and results which finite experience could not determine, would at once lift his grateful and adoring thoughts to that God of infinite foreknowledge and love, whose overruling providence had guarded with a sleepless eye each circumstance, and whose infinite goodness had guided with a skillful hand each step. With this retrospect before him, with what intensity of feeling would the aged king exclaim: "My Times Are In Your Hand."

But if David felt this truth- that all his interests were in God's keeping, and under His supreme direction- so consolatory, as life drew near its close, how much more cheering may it be to us just entering upon a new year of life, all whose history is, to our view, wisely and beneficently enshrouded in obscurity, and all whose events, from the least to the greatest, are happily beyond our control. "My times are in your hand." Who can give us the heartfelt, soothing influence of this precious truth but the Holy Spirit by whose divine inspiration it was uttered? May He now unfold and apply with His sanctifying, comforting power this portion of his own holy word to the reader's heart!

The declaration that "our times are in the Lord's hand," implies that the future of our history is impenetrably and mysteriously veiled from our sight. We live in a world of mysteries. They meet our eye, awaken our inquiry, and baffle our investigation at every step. Nature is a vast arcade of mysteries. Science is a mystery, truth is a mystery, religion is a mystery, our existence is a mystery, the future of our being is a mystery. And God, who alone can explain all mysteries, is the greatest mystery of all. How little do we understand of the inexplicable wonders of a wonder-working God, "whose thoughts are a great deep," and "whose ways are past finding out."

To God nothing is mysterious. In purpose, nothing is unfixed; in forethought, nothing is unknown; in providence, nothing is contingent. His glance pierces the future as vividly as it beholds the past. "He knows the end, from the beginning." All his doings are parts of a divine, eternal, and harmonious plan. He may make ''darkness his secret place; his pavilion round about him dark waters, and thick clouds of the skies, and to human vision his dispensations may appear gloomy, discrepant, and confused; yet is he, "working all things after the counsel of his own will," and "at the brightness that is before him, his thick clouds pass." and all is transparent and harmonious to his eye.

And why this obscurity thus investing all our future? Would it not make for our present well-being; would it not be a satisfaction and a blessing, could we pull back the mystic veil, and gaze with a farseeing and undimmed eye upon "our times," yet awaiting us this side the grave? Remembering the past, you are, perhaps, ready to say: "Could I but have foreseen, I would have fore-arranged. Had I anticipated the result of such a step, or have known the issue of such a movement, or have safely calculated the consequences of such a measure, I might have pursued an opposite course, and have averted the evil I now deplore, and have spared me the misery I now feel." But hush this vain reasoning! God, your God, O believer! had in wisdom, faithfulness, and love, hidden all the future from your view. "You shall remember all the way which the Lord your God has led you these forty years." How has he guided, counseled, and upheld you! He has led you by a right way. In perplexity he has directed you- in sorrow he has comforted you- in slippery paths his mercy has held you up, and when fallen he has raised you again. From seeming evil he has educed positive good. The mistakes you have made and the follies you have committed in the blindness of your path, and in the sinfulness of your heart, have but led you to a closer acquaintance with, and to a stronger confidence in God. They have opened up to you new and more glorious views of his character and his government; while in leading you closer to the feet of Jesus in self-knowledge and self abhorrence, they have unlocked to you spring of spiritual blessings, fresh, sanctifying, and, unspeakable.

Beloved, God has placed us in a school in which he is teaching us to lay our blind reason at his feet, to cease from our own wisdom and, guidance, and lean upon and confide in him, as children with a parent. The goodness of God to us, combined with a jealous regard to his own glory, constrains him to conceal the path along which he conducts us. His promise is, "I will bring the blind by a way that they knew not; I will lead them in paths that they have not known. I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them."

Could the scenes of this year's history rise in their shadowy outline before us, or were an angel permitted to divulge a single page in the momentous volume of events just opened, how might we shrink from the revelation, and closing the book again, calmly wait until he should unfold its leaves, "in whose hand our times are!" How unfitted should we be to discharge our duties, to sustain our responsibilities, to meet our trials, cope with our difficulties, and bear with our sorrows, were they all to confront us this moment! Oh! how kindly, wisely, and tenderly does our Father deal with us! And in no part of his providential dealings is his goodness more clearly seen than in veiling all our future from our reach. Let us sit down at Jesus' feet, thanking him that the "life which we now live in the flesh," we live not by sight, but by "faith in the Son of God, who loved us, and gave himself for us."

But our "times" all wrapped in impenetrable mystery, are yet in the Lord's hand. The words are emphatic. Our times are not in the hands of angels or of men, still less in our own- they are in the Lord's, hand. It is an individual truth. "MY times." We deal too timidly with our individuality- with, the truth of God as individuals- with Jesus as individuals- with the covenant of grace as individuals- with our responsibilities as individuals. "What," you exclaim, "I, a poor worm of the dust, not worthy of his regard, too insignificant for his noticed, who have a heart so cold, a nature so, depraved, a will so perverse- "are my times in the Lord's hands?" Yes, dear reader, you may humbly adopt these words as, your own, and exultingly exclaim: "My times are in his hand."

How comprehensive, too, is this truth, "My times are in his hand!" Diversified as they may be- whatever the shape in which they are developed, or the complexion which they assume, attractive or repulsive, bathed with light or draped in gloom, all are there, exclusively and safely lodged in the Lord's hand. Let us specify a few of these "times".

Our time of PROSPERITY is in the Lord's hand. There are no circumstances of life in which we are more sadly prone to indulge in self-complaisance than those of earthly prosperity. Industry is enriched, and perseverance rewarded, wealth increases and blessings accumulate, and the "heart grows fat and kicks against God." The merchant-ship returns freighted with treasure- the acres of the tiller are fruitful, and his barns are filled with plenty, or prosperity in some form smiles upon our path, and then, alas! God is forgotten. We arrogate to ourselves the praise of our success. "My hand and the might of my power has gotten me this." But what is the language of God's word? "Beware that you forget not the Lord your God . . . lest when you have eaten and are full, and have built goodly houses and dwelt therein; and when your herds and your flocks multiply, and your silver and your gold is multiplied, and all that you have is multiplied; then your heart be lifted up, and you forget the Lord your God." But, oh! let us remember that all our past and all our coming prosperity, if indeed he shall so appoint it, is in the hand of God. It is his wisdom that suggests our plans, it is his power that guides, and it is his goodness that causes them to succeed. Every flower that blooms in our path, every smile that gladdens it, every mercy that bedews it, yes, "every good and every perfect gift is from above, and comes down from the Father of lights." Oh! for grace to recognize God in our mercies, for a heart lifted up in holy returns of love, gratitude and praise! How much sweeter will be our sweets, how much more blessed our blessings, and endeared our endearments, seeing them all dropping from the outstretched, munificent hand of a loving, gracious, and bountiful Father!

But there are times of ADVERSITY, and, they too, are in the Lord's hand. As every sunbeam that brightens, so every cloud that darkens, comes from God. We are subject to great and sudden reverses in our earthly condition. Joy is often succeeded by grief, prosperity by adversity. We are on the pinnacle today- tomorrow at its bottom. Oh! what a change may one event and in one moment create! A storm- a conflagration- a slight oscillation of the funds- the morning's mail- the casual meeting of s a friend, may clothe our life in mourning. But, beloved, all is from the Lord. "Affliction comes not forth of the dust, neither does trouble spring out of the ground." (Job 5:6). Sorrow cannot come until God bids it. Health cannot fade, wealth cannot vanish, comfort cannot decay, friendship cannot chill, loved ones cannot die until he in his sovereignty permits.

Your time of sorrow is his appointment. The bitter cup which it may please the Lord you shall drink this year, will not be mixed by human hands. In the hand of the Lord is that cup. The cloud that may lower on your path will not gather at a creature's bidding. "He makes the clouds his chariot." Some treasure you are now pressing to your heart he may ask you to resign- some blessing you now possess he may bid you relinquish- some fond expectation you now cherish he may will you should forego- some lonely path he may design you should tread, yes, he may even bereave you of all, and yet all, all is in his hand.

His hand- a Father's hand- moving in the thick darkness, is shaping every event, and arranging every dispensation of your life. Has sickness laid you on a bed of suffering? has bereavement darkened your home? has adversity impoverished your resources? has change lessened your comforts? has sorrow in one of its many forms crushed your spirit to the earth? The Lord has done it! In all that has been sent, in all that has been recalled, and in all that has been withheld; his hand, noiseless and unseen, has moved. Ah! yes, that hand of changeless love blend's a sweet with every bitter, pencils a bright rainbow on each dark cloud, upholds each faltering step, shelters within its hollow, and guides with unerring skill, his chosen people safe to eternal glory.

Dear child of God, your afflictions, your trials, your crosses, your losses, your sorrows, all, all are in your heavenly Father's, hand, and they can not come until sent by him. Bow that stricken heart, yield that tempest-tossed soul to his sovereign disposal, to his calm, righteous sway, in the submissive spirit and language of your suffering Savior: "Your will, O my father! not mine, be done. My times of sadness and of grief are in your hand."

Times of SOUL-DISTRESS, spiritual darkness, and conflict, are in his hand. Many such are there in the experience of the true saints of God. Many the hard fought battle, the fiery dart, the desperate wound, the momentary defeat in the Christian's life. Taking advantage of the spiritual mist which may hover around the mind in the time of perplexing care and of gloomy providences, the foe, with stealthy tread, may rush in upon the soul like a flood. And when to this surprisal is added the suspension of the Lord's manifested presence, the veiling of his smile, the silence of his responsive voice, oh! that is a time of soul-distress indeed! But it is in the Lord's hand. No spiritual cloud shades, no mental distress depresses, no fiery dart is launched, that is not by him permitted, and for which there is not a provision by him arranged.

There is nothing which the Lord has taken more entirely and exclusively into his keeping, than the redeemed, sanctified souls of his people. All their interests for eternity are exclusively in his hand. In the infinite fulness of Jesus, in the inexhaustible supply of the covenant, in the exceeding great and precious promises of his word, he has anticipated every spiritual exigence of the believer. How precious is your soul to him who bore all its sins, who exhausted all its curse, who travailed for it in ignominy and suffering, and who ransomed it with his own most precious blood! Guarded, too, by his indwelling Spirit is his kingdom of righteousness, joy, and peace within you. Oh! endeavor to realize that whatever be your mental exercises, spiritual conflicts, doubts and fears, your "times" of soul-despondency are in the Lord's hand. Lodged there, safe are your spiritual interests. "All his saints are in his hand." And he to whose care you have confided your redeemed soul, has pledged himself for its eternal security. Of his own sheep he says: "I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, who gave them to me is greater than all: and no man is able to pluck them out of my Father's hand."

With like precious faith and humble assurance you are privileged to exclaim with Paul: "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Ah! as soon shall Christ himself perish as one bought with his blood. No member of his body, insignificant though it may be, shall be dissevered. No temple of the Holy Spirit, frail and imperfect though it is, shall be destroyed. Not a soul to whom the divine image has been restored, and the divine nature has been imparted, upon whose heart the name of Jesus has been carved, shall be involved in the final and eternal destruction of the wicked. Nothing shall perish but the earthly and the sensual. Not one grain of precious faith shall be lost, not one spark of divine light shall be extinguished, not one pulsation of spiritual life shall die.

Oh! think of this, you who have fled all sinful and trembling to Jesus, you who cling to him as the limpet to the rock, as the ivy to the oak; never shall you lose that hold of faith you have on Christ, and never will Christ lose that hold of love he has on you. You and Jesus are one, indivisibly and eternally one. Nothing shall separate you from his love, nor sever you from his care, nor exclude you from his sympathy, nor banish you from his heaven of eternal blessedness. You are in Christ the subject of his grace, and "Christ is in you the hope of glory." All your cares are Christ's care, all your sorrows are Christ's sorrow, all your need is Christ's supply, all your sicknesses are Christ's cure, all your crosses are Christ's burden. Your life, temporal, spiritual, eternal, is "hid with Christ in God."

Oh! the unutterable blessings that spring from a vital union with the Lord Jesus! The believer can exultingly say: Christ and I are one! One in nature, one in affection, one in sympathy, one in fellowship, and one through the countless ages of eternity. The life I live is a life of faith in him. I fly to him in the confidence of a loving friend, and I reveal to him my secret sorrow. I confess to him my hidden sin. I acknowledge my heart-backsliding. I make known to him my needs, my sufferings, my fears. I tell him how chilled is my affection, how reserved is my obedience, how imperfect is my service, and yet how I long to love him more ardently, to follow him more closely, to serve him more devotedly, to be more wholly and holily his.

And how does he meet me? with a hearkening ear, with a beaming eye, with a gracious word, with an outstretched hand, with a benignity and a gentleness all like himself. Confide, then, dear reader, your spiritual and deathless interests in the Lord's hand. Careful only to "work out" in the holy life, the grace he has wrought in your soul, thus manifestly a "living epistle of Christ, known and read of all men."

At the time of DEATH. To those who, depressed with a painful foreboding at their final dissolution, are all their lifetime subject to bondage, how consolatory is the reflection that the time of the believer's death is peculiarly in the Lord's hand! It is solemnly true that there is a "time to die". An affecting thought- a time to die! A time when this mortal conflict will be over, when this heart will cease to feel, alike insensible to joy or sorrow, when this head will ache, and these eyes will weep no more, best and holiest of all, a time "when this corruptible shall put on incorruption, and this mortal shall put on immortality," and we shall "see Christ as he is, and be like him." The world we have left will move on then as now. Life's lights and shadows will gather in blended hues around our grave; but wrapped in death's sleep, dreamless sleep, we shall be unconscious of all that once distressed or charmed us- the frown of anger and the smile of love- "forever with the Lord."

If this be so, then, O Christian! why this anxious, trembling fear? Your time of death, with all its attendant circumstances, is in the Lord's hand. All is appointed and arranged by him who loves you and redeemed you- infinite goodness, wisdom, and faithfulness consulting your highest happiness in each circumstance of your departure. The final sickness can not come, the "last enemy" can not strike, until he bids it. All is in his hand; then calmly, confidingly leave life's closing scene with him. You cannot die away from Jesus. Whether your spirit wings its flight at home or abroad, amid strangers or friends, by a lingering process or by a sudden stroke, in brightness or gloom, Jesus will be with you; and upheld by his grace and cheered by his presence, you shall triumphantly exclaim, "Though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff they comfort me," bearing your dying testimony to the faithfulness of God and the preciousness of his promises. My time to die is in your hand, O Lord! and there I calmly leave it.

There is a peculiar emphasis in a truth contained in the beautiful words upon which we have been commenting worthy of a more particular notice. In whose hand are the believer's times? In A FATHER'S HAND. Be those times what they may, times of trial, times of temptation, times of suffering, times of peril, times of sunshine or of gloom, of life or death, they are in a parent's hand. Is your present path lone and dreary? Has the Lord seen fit to recall some fond blessing, to deny some earnest request, or painfully to discipline your heart? All this springs from a Father's love as fully as though he had unlocked his treasury and poured its costliest gifts at your feet. Can you enter upon the unknown history of this year, troubles, it may be, looming in the shadowy distance- uncertainty hanging over your future path, not able to forecast a single probability of what may be your future lot- with a firmer, sweeter truth for faith to lean upon than this? "My times are in a Father's hand, and all will, all must be well."

In A REDEEMER'S HAND, too, are our times. That same Redeemer who carried our sorrows in his heart, our curse and transgressions on his soul, our cross on his shoulder, who died, who rose again, and who lives and intercedes for us, and who will gather all his ransomed around him in glory, is your guardian and your guide. Can you not cheerfully confide all your earthly concerns, all your spiritual interests to his keeping and control- "casting all your cares upon him who cares for you"? "Oh! yes," faith replies, "in that hand that still bears in its palm the print of the nail, are all my times; and I will trust and not be afraid."

In Whose Hand, Sinner? UNCONVERTED READER, do you ask, "In whose hand are my times?' I answer, in that infinite Sovereign's, "in whose hand your life is, and whose are all your ways." I confront you, standing upon the threshold of the new year, with this solemn truth- your times are in God's hand. "In him you live, and move, and have your being." You can not be independent of God for a single breath, a single thought, or a single step. From his government you can not break, from his eye you can not hide, from his power you can not flee. He holds you responsible for all your endowments, acquirements, and doings, and before long will say to you, "Give an account of your stewardship."

Oh! that this may be a year of new spiritual life to your soul- of living to the Lord. A new year it then, indeed, will be in your history, such as you have never lived before. Oh! that this year your stubborn will, after so long a resistance- your rebellious heart, after its years of closing and hardening against a beseeching, pleading Savior, may be sweetly constrained to bow to the despised Gospel of Christ- born of the Spirit a child of God, an heir of happiness which the revolution of time and the ages of eternity shall never terminate. Ah! of how many who read these pages may the decree have already gone forth: "Thus says the Lord, this year you shall die!" Oh! dismal sentence to those who have no union with the Lord Jesus!

Dear reader, you are preparing and resolving to spend this year as all the previous years of your life have been spent? What! in hating God, abusing his mercies, in despising his Son, in neglecting his salvation, in hardening your heart in sin, in living for the world and to yourself, and in treasuring up wrath against the day of wrath? Is such a life worthy of your being? Can you bend the knee upon the confines of this year and pray: "Great Author of my being! Father of all mercies! righteous Judge of the world! grant me another year of rebellion and impiety; more time to waste; more mercies to abuse; more means of grace to neglect; more property to squander; more influence to oppose and fight against you?" You shudder at the thought! You could not, for your life, breathe such a prayer. And yet, entering upon this year in an unconverted state, are not your thoughts, temper, and resolves, and ways far more expressive than words, insulting God with the spirit of a petition, the language of which you dare not utter?

Oh! that gently, persuasively drawn by the Holy Spirit, you may now betake yourself to the Lord Jesus as a self-destroyed, yet humble, repentant sinner. Oh! that this may be the happy hour of your spiritual espousals- of your covenant, unreserved surrender to the Lord, to be his child, his servant forever. True happiness, joy, and peace will ever be strangers to your heart until lit tastes the love of the Savior. Nor will you be able to give yourself to the high and noble duties of real life, or to contemplate death with calmness, and the eternity that stretches beyond it with hope, until you are reconciled to God, through the "one Mediator between God and man, the man Christ Jesus."

In pressing these thoughts upon your attention with equal earnestness and affection, would I exhort you to come to Christ without demurring at your sinfulness, or hesitating on the ground of having no fitness or worthiness to plead. Jesus saves none but sinners. Approach with a price in your hand with which to purchase your salvation, and you will be indignantly rejected! But approach the life-giving waters "without money and without price," and receive salvation as a free gift, and you will be cordially received! The atoning work is finished, the great salvation is purchased, the mighty debt is paid- all perfected and secured by the blood of God's incarnate Son. And now it is his good pleasure and delight to confer this priceless, precious boon upon every one who is of a "contrite and humble spirit," as an act of most free favor, however vile, undeserving, and poor the recipient might be. "By grace are you saved." "Therefore it is of faith that it might be by grace." Before the majesty and splendor of this precious truth all human glory must fade, all human pride must fall.

Were a crown to encircle your brow, or had you lived the life of the most rigid moralist, or were you possessed of all the spoils of ancient legend- yet, if saved you must be saved as was the humble publican, approaching in his spirit and breathing his petition: "God be merciful to me a sinner." That proud, rebellious, self-righteous heart of yours must be laid low in the dust. Oh! descend from the 'Babel of your own works', from the towering summit of which you have profanely hoped to build your way into heaven; tear from off you the 'fig-leaf righteousness' with the covering of which you have vainly sought to veil the moral deformity of your soul, and come and base your hope of heaven upon the "only name given under heaven whereby a sinner might be saved," and enfold yourself believingly in the righteousness of the Lord Jesus Christ, and you shall be accepted. "Being justified freely by his grace through the redemption that is in Christ Jesus." It is written: "By the deeds of the law there shall no flesh be justified in his sight." And by the same inspiration it is also written: "But to him that works not, but believes in him who justifies the ungodly, his faith is counted for righteousness." And, then, from this act of most free justification follows this precious, holy result: "Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ."

Oh! then, by all the deathless interests that are at stake, by the desire for a holy life, a happy death, and a glorious immortality, cease from yourself; relinquish all reliance upon sacraments, religious duties, and charitable works, and under a spiritual, deep conviction of the desperate sinfulness of your fallen and corrupt nature, the "plague of your own heart," your entire inability to save yourself and your utter unpreparedness to stand before the holy Lord God, flee to Christ, and avail yourself of the great salvation which he has, effectually wrought and most freely bestows.

And what will be your reception by the Savior? Does it admit of a doubt? Oh! no, not one. He came into the world to save sinners, and he will save you. His compassion inclines him to save sinners, his power enables him to save sinners, his promise binds him to save sinners. "This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners." And, oh! how easy it is to be saved when the Holy Spirit draws the heart to Christ! It is not great faith, nor deep experience, nor extensive knowledge that are required. The dimmest eye that ever looked to Christ, the feeblest hand that ever took hold of Christ, the most trembling step that ever traveled to Christ, has in it present salvation, has in it life eternal. The smallest measure of real faith will take the soul to heaven. Yes, there is hope for the trembling penitent. Jesus suffered to the uttermost; therefore he is able to "save to the uttermost all that come unto God by him."

Let us, in conclusion, trace THE PRACTICAL INFLUENCE which this truth should exert upon our minds. The present aspect of our "times" as a nation, is gloomy and depressive to a degree. It is "a time of war!" The scourge which our hearts fondly hoped would be staid has fallen upon us with more than expected terror and destruction. The nation is clad in mourning. Scarcely is there a family from the highest to the lowest, that has not felt some vibration of the terrible shock. "Abroad the sword bereaves, at home there is death." Who can paint the anguish or describe the desolateness at the present time of many a home?

We turn to you who are thus so suddenly and deeply bereaved. Your present time of calamity is in the Lord's hand! He has made you a widow that he might be your God- a fatherless one that in him you might find mercy. "Shall not the judge of all the earth do right?" "I wound and I heal." Oh! that this the time of your deep, inconsolable grief may be the time of prayer, of seeking unto Him who has smitten and who alone binds up! "Acquaint now, now yourself with him, and be at peace;" and then, in deep, unmurmuring submission to the divine disposal, you will exclaim: "The cup which my Father has given me; shall I not drink it? He has done all things well."

DON'T BE ANXIOUS ABOUT ANYTHING. Let this precious truth, "My times are in your hand," divest your mind of all needless, anxious care for the present or the future. Exercising simple faith in God, "don't be anxious about anything." "Be content with such things as you have, for he has said, I will never leave you nor forsake you." Learn to be content with your present lot, with God's dealings with, and his disposal of you. You are just where his providence has, in its inscrutable but all-wise and righteous decision, placed you. It may be a position, painful, irksome, trying, but it is right. Oh! yes, it is right! Only aim to glorify him in it. Wherever you are placed, God has a work for you to do, a purpose, through you to be accomplished, in which he blends your happiness with his glory. And when you have learned the lessons of his love, he will transfer you to another and a wider sphere, for whose nobler duties and higher responsibilities the present is, perhaps, but disciplining and preparing you.

COVET, THEN, TO LIVE A LIFE OF DAILY DEPENDENCE UPON GOD. Oh, it is a sweet and holy life! It saves from many a desponding feeling, from many a corroding care, from many an anxious thought, from many a sleepless night, from many a tearful eye, and from many an imprudent and sinful scheme. Repairing to the "covenant ordered in all things and sure," you may confide children, friends, calling, yourself, to the Lord's care, in the fullest assurance that all their 'times' and yours are in his hand.

In a letter addressed by Luther to Melancthon, at Augsburg, there occur these striking remarks, which from their appropriateness to the present subject, I venture to interweave with my own. "Grace and peace in Christ! in Christ I say, and not in the world, amen. I hate with exceeding hatred those extreme cares which consume you. If the cause is unjust, abandon it; if the cause is just, why should we belie the promises of Him who commands us to sleep without fear? Can the devil do more than kill us? Christ will not be lacking to the work of justice and of truth. He lives! He reigns! What fear, then, can we have? God is powerful to upraise his cause if it is overthrown; to make it proceed if it remains motionless; and if we are not worthy of it, he will do it by others. For our cause is in the very hands of him who can say: 'No one shall pluck it out of my hands.' I would not have it in our hands, and it would not be desirable that it were so. I have had many things in my hands, and I have lost them all; but whatever I have been able to place in God's, I still possess."

ALL IN HIS HAND. Oh! yes, beloved reader, thank God that your times, your interests, your salvation, are all out of your hands, and out of the hands of all creatures, supremely and safely in his. Forward in the path of duty, of labor, and of suffering. Aim to resemble Christ more closely in your disposition, your spirit, your whole life. Soon will it be said: "The Master is come, and calls for you." He is coming. "Prepare to meet your God." Let your motto for this year be- Forward! Patient in endurance, submissive in suffering, content with God's allotment; zealous, prayerful, and watchful; be found, "standing in your lot at the end of the days;"

Trust God implicitly for the future. No sorrow comes, but shall open some sweet spring of comfort- no necessity transpires but shall endear a father's care- no affliction befalls but shall be attended with the Savior's tenderest sympathy. In him meet all confluence of grace for your hourly, momentary need. Let your constant prayer be: "Hold me up, and I shall be safe." Let your daily precept be "Casting all your cares upon him, for he cares for you." And then leave God to fulfill, as most faithfully he will, "his own gracious, precious promise: "As your days, so shall your strength be." Thus walking with God through this vale of tears, until you exchange sorrow for joy, suffering for ease, sin for purity, labor for rest, conflict for victory, and all earth's checkered, gloomy scenes; for the changeless, cloudless happiness and glory of heaven.

TIME, HOW SWIFT!

While with ceaseless course the sun
Hastened through the former year,
Many souls their race have run,
Never more to meet us here;
Fixed in an eternal state,
They are done with all below;
We a little longer wait,
But how little- none can know.

As the winged arrow flies,
Speedily the mark to find;
As the lightning from the skies
Darts, and leaves no trace behind.
Swiftly thus our fleeting days
Bear us down life's rapid stream;
Upwards, Lord, our spirits raise,
All below is but a dream.

Thanks for mercies past received,
Pardon of our sins renew;
Teach us, henceforth, how to live
With, eternity in view.
Bless your word to young and old,
Fill us with a Savior's love;
And when life's short tale is told,
May we dwell with you above.

Time, with an unwearied hand,
Pushes round the seasons past;
And in life's frail glass the sand,
Sinks apace, not long to last.
Many, who, as you and I,
The last year assembled thus,
In their silent graves now lie;
Graves will open soon for us!
 

Daily sin, and care, and strife,
While the Lord prolongs our breath,
Make it but a dying life,
Or a kind of living death.
Wretched they, and most forlorn,
Who no better portion know;
Better never to have been born,
Than to have our all below.

When constrained to go alone,
Leaving all you love behind,
Entering on a world unknown,
What will then support your mind?
When the Lord his summons sends,
Earthly comforts lose their power;
Honor, riches, kindred, friends,
Cannot cheer a dying hour.

Happy souls who fear the Lord;
Time is not too swift for you;
When your Savior gives the word,
Glad you'll bid the world adieu.
Then he'll wipe away your tears;
Near himself appoint your place;
Swifter fly, you rolling years,
Lord, we long to see your face. (Selected)

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A Word in Season to Suffering Saints (Thomas Brooks, 1675)

The special presence of God with His people,
in their greatest troubles, deepest distresses,
and most deadly dangers.

But you will say, What are the reasons why God will be favorably, specially, and eminently present with his people in their greatest troubles, deepest distresses, and most deadly dangers? I answer there are these ten great reasons for it— [1.] First, To awaken and convince the enemies of his people, and to render his suffering children glorious in the very eyes and consciences both of sinners and saints. [Ponder upon these scriptures, Micah 7:8-10, 16-17; Psalm 126:1-2; Exod. 8:19; Isaiah 60:13-14; Rev. 3:8-9; Acts 4:13, and 6:15; John 7:44-46, etc.] Dan. 3:24, "Then Nebuchadnezzar the king was astonished, and rose up in haste, and spoke and said unto his counselors, Did we not cast three men into the fire? They answered and said unto the king, True, O king." Verse 25, "He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt, and the form of the fourth is like the Son of God." Now see what a majesty there is in this presence of Christ with his people in the fire, to convince Nebuchadnezzar, and to render the three champions very glorious in his eyes. Verse 28, "Then Nebuchadnezzar spoke and said, Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any God except their own God." Verse 29, "Therefore I make a decree, that every people, nation, and language which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a ash-heap, because there is no other God that can deliver after this sort." Verse 30, "Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon." The presence of the Lord with the three children commanded favor, respect, reverence, and honor from this great monarch, Nebuchadnezzar. The presence of God with his people is very majestic; the greatest monarchs have fallen down before it; not only Nebuchadnezzar—but also Darius, falls down before the special presence of God with Daniel when he was in the lions' den, Dan. 6:20 seq. And Herod falls down before the presence of God with John, Mark 6:20. And King Joash falls down before the presence of God with Jehoiada, 2 Kings 11:1-2. And Saul falls down before the presence of God with David: "You are more righteous than I," 1 Sam. 24:17, etc. In the special presence of God with his people in their affliction there is such a sparkling luster, that none can behold it but must admire it, and bow before the graceful majesty of it. Such has been the special presence of God with the martyrs in their fiery trials, that many have been convinced and converted. I have read of a martyr of Paris who was burned for his faith, how the presence of God did so shine in his courage and constancy, that many did curiously inquire into that religion for which he so stoutly and resolutely suffered, so that the number of sufferers was much increased thereby. I read that Cecilia, a poor virgin, by her gracious behavior in her martyrdom, was the means of converting four hundred to Christ. It was the observation of Mr. John Lindsay, that the very smoke of Patrick Hamilton converted as many as it blew upon. And the very Hittites could say of Abraham, who had a very special presence of God with him, "You are a prince of God among us!" Gen. 23:6. Some say, he is called Prince of God, because God prospered him, and made him famous for his virtue and godliness. But the Hebrews commonly speak so of all things that are notable and excellent, because all excellency comes from God; as the angel of God, the mount of God, the city of God, the wrestlings of God, Exod. 3:2, and 4:37; Psalm 26:4; Gen. 30:8, etc. "You are a prince of God;" that is, You are a most excellent person. Seneca saw so much excellency that morality put upon a man, that he could say, "The very looks of a godly man delights one." And why then may not the sons of Heth call him a prince of God, from that majesty and glory that they saw shine forth in his graces, and in his gracious behavior and conversation, and because they did observe a special presence of God with him in all he did, it being no higher observation than what Abimelech had made before them? Gen. 21:22. In Queen Mary's days, not of blessed but of abhorred memory—the people of God met—sometimes forty, sometimes a hundred, sometimes two hundred—together. The fiery persecutors of that day sent in one among them to spy out their practices and to give information of their names, that they might be brought to Smithfield shambles; but there was such a presence of God in the assembly of his people, that this informer was convinced and converted, and begged mercy for them all. 1 Cor. 14:24, "But if all prophesy, and there comes in one who believes not, or one unlearned, he is convinced of all, he is judged of all;" verse 25, "And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth." It may be before they came to the assembly of the saints, they had hard thoughts of the people of God: they thought that folly was in them, or that disloyalty was in them, or that madness and rebellion was in them, or that plots and designs against the government was in them, or that the devil was in them. Oh—but now such a majestic presence of God appears in the midst of his people, that the unbeliever is convinced, and confesses "that God is in them of a truth." Blessed Bradford had such a special presence of God with him in his sufferings, as begot great reverence and admiration, not only in the hearts of his friends—but in the very hearts of very many papists also. Henry the Second, king of France, being present at the martyrdom of a poor tailor, who was burnt by him for his religion; the poor man had such a special presence of God with him in his sufferings, that his courage and boldness, his holy and gracious behavior, did so amaze and terrify the king, that he swore, at his going away, that he never more would be present at such a sight. As the presence of God is the greatest ornament of the church triumphant, so the presence of God is the greatest ornament of the church militant. The redness of the rose, the whiteness of the lily, and all the beauties of sun, moon, and stars, are but deformities, compared to that beauty and glory which the presence of God puts upon his people, in all their troubles and trials. There is nothing in the world that will render the saints so amiable and lovely, so eminent and excellent in the eyes of their enemies—as the special presence of God with them in their greatest trials. Demetrius was so handsome of face and countenance, that no painter was able to draw him. The presence of God with his people in their greatest troubles, deepest distresses, and most deadly dangers—puts so rare a beauty and glory upon them, that no painter can ever be able to draw them. But, [2.] A second reason why God will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—is drawn from the covenant of grace, and those precious promises which God has made—to be with his people. God's covenant is, that he will be with his people forever, and that he will never turn away from them to do them good, Jer. 32:40-41. That is a branch of the covenant: "I will never leave you, nor forsake you," Heb. 13:5. And that is a branch of the covenant: "I am your shield, and your exceeding great reward," Gen. 15:1; see Psalm 115:9-11. The shield is between the body and the thrust. Just so, says God, I will put myself in between you and harm. Though those kings whom you have even now vanquished, may rant high and threaten revenge—yet I will shield off all dangers that you may be incident to. Though God's people be in the waters and in the fires—yet his promise is to be with them; so the psalmist, "I will be with him in trouble, I will deliver him, and honor him," Isaiah 43:2; Psalm 91:15, and 50:15; Job 5:19; Hosea 2:14. God will not fail to keep his people company in all their troubles. No storm, no danger, no distress, no fiery trial, can keep God and his people asunder. God is immutable in his nature, in his counsels, in his covenant, and in all his promises, Mal. 3:6. Though all creatures are subject to change—yet God is unchangeable; though angels and men, and all inferior creatures are dependent—yet God is independent. He is as the schoolmen say, altogether immutable, and therefore he will be sure to keep touch with his people. The precious promises of Scripture are the food of faith, and the very soul of faith. They are a mine of rich treasures, a garden full of choice flowers, able to enrich a suffering Christian with all celestial contentments, and to sweeten the deepest distresses. God has deeply engaged himself, both by covenant and promises, that he will be with his people in their greatest troubles, deepest distresses, and most deadly dangers; and therefore he will not fail them: Deut. 7:9, "Know therefore that the Lord your God, he is God, the faithful God, who keeps covenant," etc. God will never allow his faithfulness to fail, nor alter the thing that is gone out of his mouth, Psalm 89:33. All his precepts, threatenings, predictions, and promises are the issue of a most wise, holy, faithful, and righteous will—and therefore they shall certainly be made good to his people. But, [3.] Thirdly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because it makes most eminently for the advancement of his own honor and glory in the world. God never gets more honor than by helping his people when they are in severe distress. God's special presence with Israel at the Red Sea, makes Moses sing a song of praise, Exod. 15. A great part of the revenue of divine glory arises from the special presence of God with his people in their deepest distresses and most deadly dangers, as you may see by comparing these scriptures together. [Exod. 15; Judges 5; Psalm 23:4, 6; Isaiah 43:2, 5, 7.] It is the honor of a husband to be most present with his wife in her greatest troubles, and the honor of a father to be most present with his children in their deepest distresses, and the honor of commanders to be present with their soldiers in the heat of battle, when many fall on their right hand and on their left. Exod. 15:3, "The Lord is a man of war," that is, an excellent warrior, "the Lord is his name;" according to the Septuagint, "He breaks battles, and subdues war." God, like a brave commander, stands upon his honor, and therefore he will stand by his soldiers in the greatest dangers. The word ish, here used for man, signifies an eminent man, a mighty man, a famous warrior, or, as the Chaldee has it, An overcomer of battles. Now eminent warriors, mighty warriors, famous warriors, they always stick closest to their soldiers in their greatest dangers, as all know, who have read either Scripture or history. Now the Lord is such a man of wars, such a famous warrior, as that he will be sure to stick closest to his people in the greatest dangers. God is both in the vanguard and in the rear guard, Isaiah 52:12. And as there is nothing which more raises the honor, fame, and renown of great warriors in the world—than their presence with their soldiers when the bullets fly thickest; just so, there is nothing by which God gets himself a greater name, fame, and honor in the world—than by his special presence with his people in their greatest troubles, deepest distresses, and most deadly dangers. But, [4.] Fourthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because then his people stand in most need of his presence. A believer needs the presence of God at all times—but never so much as in great troubles, deep distresses, and most deadly dangers. For now Satan will be stirring—he loves to fish in troubled waters. When earthly friends and earthly comforts and earthly succours will commonly fail us; when cares and fears will be multiplied upon us; when unbelief, which is virtually all evil, will be raising doubts and cavils and objections in the soul, [Job 2:9, and 19:13-17; Pa 88:18; Isaiah 41:17-18.] so that if God does not stand by us now, what could we do? how can we bear up? how can we stand fast? What was Samson, that man of strength, when his hair was gone—but as weak as water? Judges 16:19-20; and what is the strongest Christian when his God is gone—but as weak as weakness itself? All our doing strength, and all our suffering strength, and all our bearing strength, and all our witnessing strength—lies in the special presence of God with our souls. All our comforts, and all our supports, and all our ease, and all our refreshments—flow from the presence of God with our souls in our greatest troubles and deepest distresses; and therefore, if God should leave us in a day of trouble—what would become of us? and where should we go? and where should we find rest? When does a man need a brother or friend—but in a day of adversity? "A brother is born for adversity," Proverbs 17:17. Though at other times brethren may jar and jangle and quarrel—yet in a day of adversity, in a strait, in a stress—brothers will stand together to help each other. Adversity breeds love and unity. Ridley and Hooper differed very much about ceremonies in the day of their liberty; but when they were both prisoners in the Tower, then they could agree well enough, and then they could be mutual comforts one to another. And when does a Christian most need the strength of God, the consolations of God, the supports of God, the teachings and quickenings of God, and the special singular presence of God—but when they are in the greatest troubles, deepest distresses, and most deadly dangers? When the people of God are in a low and afflicted condition, then the Lord knows that that is the season of seasons for him to grace them with his gracious presence, Isaiah 33:9-10. When calamities and dangers break in upon us, and when all heads and hands and hearts and counsels are set against us—now is the time for God to help us, for God to support us, for God to stand by us. But, [5.] Fifthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because he dearly loves them. God entirely loves his people, and therefore he will not leave his people. People whom we entirely love we cannot leave, especially when they are in a distressed condition. "A friend loves at all times," says Solomon, and God is such a friend, Proverbs 17:17. God loves not by fits and starts, as many people do—but his love is like himself, sincere and steadfast. Because he loves them, he won't forsake them when they are in the greatest troubles and most terrible dangers, 1 Sam. 12:22, "For the Lord will not forsake his people for his great name's sake: because it has pleased the Lord to make you his people." He chose you for his love, and he still loves you for his choice, and therefore he won't forsake you. Discipline you he may—but forsake you he won't; for it will not stand with the glory of God to leave his people, to forsake the people of his love. Should I cast you off whom I love—then the heathen nations would say that I was mutable in my purposes, or unfaithful in my promises. Though David's parents forsook him—yet God did not forsake him—but took him up into his care and keeping, Psalm 27:10. It is the deriding question which the enemies of the saints put to them in the time of their greatest troubles, deep distresses, and most deadly dangers—Where is now your God? Psalm 79:10. But they may safely and groundedly return this answer when they are at lowest—our God is here; he is near unto us, he is round about us, and he is in the midst of us, Isaiah 52:12. Witness that golden promise, that is more worth than a world, "I will never leave you, nor forsake you," Heb. 13:5, 11. God is a God of affections, a God of great pity, a God of tender compassion, and therefore he will not leave his people in a time of distress, Hosea 8:9; Mic. 7:19; Jer. 31:18-20. Parents' affections do most yearn towards their children when they are sick, and weak, and most in danger. It goes to the very heart of a man to leave a friend in misery. But what are the affections of men, compared to the affections of God! or the compassions of men, compared to the compassions of God! There is an ocean of love in the hearts of parents towards their children when they are in distress, 2 Sam. 19:6; and this love makes them sit by their children, and sit up with their children, and not stir from their children. God's love does so link his heart to his people in their deep distresses, that he cannot leave them, he cannot stir from them, Psalm 91:15. Isaiah 43:4, "Since you were precious in my sight, you have been honorable, and I have loved you." Well, and what then? This love so endears and unites God to his people, that he cannot leave them, he cannot stir one foot from them: "But now, O Israel, the LORD who created you says—Do not be afraid, for I have ransomed you. I have called you by name; you are mine. When you go through deep waters and great trouble, I will be with you. When you go through rivers of difficulty, you will not drown! When you walk through the fire of oppression, you will not be burned up; the flames will not consume you. For I am the LORD, your God, the Holy One of Israel, your Savior." Isaiah 43:1-3 The Lord dearly loves his people, and he highly prizes his people, and he greatly delights in his people, and therefore he will be specially present with his people, both in the fire and in the water—both in the fire of persecution, and in the waters of affliction. God loves the persons of his people, and he loves the presence of his people, and he loves the graces of his people, and he loves the services of his people, and he loves the fellowship of his people; and therefore he will never leave his people—but stand by them, and be specially present with them, in their greatest troubles and deepest distresses. Such is God's singular love to his covenant-people, that he will neither forsake them nor forget them—in their greatest troubles, deepest distresses, and most deadly dangers. The Jews were low—yes, very low, in Babylon; their distresses were great, and their dangers many; they looked upon themselves as so many dead men, "Our bones are dry, our hope is lost, and we are cut off for our parts," Ezek. 37:1-15. They looked upon themselves both as forsaken and forgotten by God. Behold, captive Zion lamentingly says, "The Lord has forsaken me, and my Lord has forgotten me!" Isaiah 49:13-18; Psalm 84:7; Isaiah 1:27; Heb. 12:22. Zion is taken several ways in Scripture: (1.) For the place properly so called, where they were accustomed to meet to worship the Lord; but this place was long ago destroyed. (2.) For the blessed angels, "You are come to mount Zion, to the heavenly Jerusalem, to an innumerable company of angels. (3.) For the congregation of saints, of believers, of which it is said, "The Lord loves the gates of Zion more than all the habitations of Jacob," Psalm 87:2. The believing Jews being sorely oppressed and afflicted by a long captivity, Dan. 9:22; Lam. 4:6, and by many great and matchless miseries that did befall them in their captive state, they look upon God as one who had quite forsaken them and forgotten them; but they were under a very high mistake, and very erroneous in their complaint, as appears by God's answer to Zion: verse 15, "Can a woman forget her nursing child, that she should not have compassion on the son of her womb? yes, they may forget—yet will I not forget you." Verse 16, "Behold, I have engraved you upon the palms of my hands, your walls are continually before me." In these words, as in a crystal glass, you may see how dearly, how sweetly, how graciously, how readily, how resolutely God does engage himself that he will neither forsake Zion, nor yet forget Zion in her captive state. Now let us a little observe how this singular promise is amplified, and that, by an emphatic illustration; God's compassionate remembering of Zion far transcends the most compassionate remembrance of the tenderest mother to her dear nursing babe. Now this is laid down— First, Interrogatively, "Can a woman," the most affectionate gender, "forget a nursing child, for having compassion on the son of her womb?" Can a woman, can a mother so forget as not to compassionate a child, which she naturally inclines to pity? A nursing child that hangs on her bosom, such as mothers are accustomed to be most watchful of, and to be most tenderly affected towards? her nursing child, which, together with the milk from the breast, draws love from her heart? her nursing child of her own womb, which her affections do more yearn over than they do over any other child in the world? And this is the "son of her womb," which the mother usually embraces with more warm affections than the daughter of her womb. Can a woman, yes, can a mother forget to exercise love, pity, and compassion to such a poor babe? Surely, very rarely. Second, Affirmatively, "Yes, they may forget." It is possible that a woman may be so unwomanly, and that a mother may be so unmotherly in some cases, and in some extremities, as to forget her nursing child, yes, as to eat the fruit of her womb, as the pitiful women did boil and eat their own children in the siege of Samaria and Jerusalem, 2 Kings 6:24-30; Lam. 4:10. Extremity of hunger overmastered natural affections, and made the pitiful mothers require of their children those lives which not long before, they had given them. Thirdly, Negatively, "Yet will I not forget you." God will be more constantly, immovably, and unchangeably mindful of Zion, and tender of Zion, and compassionate of Zion, and watchful over Zion—than any mother could be over her youngling; yes, he would be more motherly to his poor captives in Babylon, than any mother could be to her sucking babe. This precious promise is amplified by a convincing argumentation, and that partly from his "engraving of them upon the palms of his hands." This is an allusion, say some, to those who carry about with them, engraved on some tablet, or on the stone of some ring which they wear on their finger, the mark, name, or picture of some person they entirely love. Their portraiture, their memorial, was like a signet engraved upon his hand. God will as soon blot out of mind, and forget his own hands, as his Zion; and partly from his placing their walls still in his sight. The ruined demolished walls of Jerusalem were still before him as to their commiseration, and to their reparation, God being fully resolved in the fittest season to raise and rebuild them. Look! as the workman has his model or pattern constantly either before his eye, or in his thoughts, or in his brain, that he is to work by. "Just so," says God, "Zion is continually in my eye, Zion is still in my thoughts; I shall never forsake her, I shall never forget her." But, [6.] Sixthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because of his propriety and interest in them, and his near and dear relation to them. "But now, this is what the LORD says-- he who created you, O Jacob, he who formed you, O Israel: "Fear not, for I have redeemed you; I have summoned you by name; you are mine. Isaiah 43:1 " "You are mine—for I have made you. You are mine—for I have chosen you. You are mine—for I have bought you, I have purchased you. You are mine—for I have called you. You are mine—for I have redeemed you. You are mine—for I have stamped my image upon you. You are mine—for I have put my Spirit into you!" Isaiah 15:16; 1 Cor. 6:20; 1 Pet. 1:18; Phil. 4:23-24. Now mark what follows: verse 2, "When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze." God will certainly keep his own people, his own children, company, both in the fire and in the water; that is, in those various trials and troubles that they are incident to in this world, Isaiah 55:5; Psalm 103:13-14; Exod. 15:3; Mal. 4:2; Mat. 9:12; Psalm 23:1. When should a husband be with his wife—but when she is in greatest troubles? and a father with his child—but when he is in deep distresses? and a general with his army—but when they are in greatest dangers? When should the physician be most with his patient—but when he is most desperately sick? and when should the shepherd be nearest his sheep—but when they are sick, and the wolf is at hand? Now God, you know, stands in all these relations to his people, and therefore he will not fail to be near them when troubles, distresses, and dangers are growing upon them. But, [7.] Seventhly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because such times are commonly times of great and sore temptations. When God's hand is heaviest, then Satan will be busiest, Job 2:7-8; Mat. 9:4; Heb. 2:18. The devil is never more violent in his temptations, than when the saints are under afflictions: James 1:2, "My brethren, count it all joy, when you fall into various afflictions." verse 12, "Blessed is the man who endures affliction." 2 Pet. 2:9, "The Lord knows how to deliver the godly out of affliction." Thus God is said to tempt Abraham, Gen. 22:1, that is, he did test and prove the faith, the fear, the love, the obedience of Abraham. Afflictions are sometimes called temptations, partly because as afflictions will try what mettle we are made off, so will temptations; and partly because as afflictions are burdensome and grievous to us, so are temptations. But mainly afflictions are called temptations, because in time of affliction Satan will be sifting and winnowing of the saints. Now he will make use of all his devices, methods, depths, darts—yes, fiery darts—that he may vex, afflict, trouble, grieve, wound, torture, and torment those dear hearts that God would not have grieved and wounded. Therefore the Lord now steps in and stands by his people, and by his favorable, special, and refreshing presence, he bears up their heads above water, and keeps their hearts from fainting and sinking under Satan's most dangerous and desperate temptations, Luke 22:31; 2 Cor. 12:7; 2 Cor. 2:11; Eph. 6:11; Rev. 2:24; Eph. 6:16. When a city is besieged, and the enemies have raised their batteries, and have made breaches upon their walls, and their provisions grow low, oh, then, if ever, there is need of support and relief! So here. But, [8.] Eighthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—because he highly prizes them, and sets an honorable value and esteem upon them. Isaiah 43:4, "Since you are precious and honored in my sight, and because I love you, I will give men in exchange for you, and people in exchange for your life," that is, for your preservation and protection. God sets such a mighty price upon his people, that to preserve them from ruin and destruction, he makes nothing of giving up to the sword and destruction, the most rich, strong, populous, and warlike nations in the world. Now the high price and value that he sets upon them, engages him to be present with them: verse 2, "When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze." Those we highly prize—we won't leave in a day of distress; no more will God. God prizes his people as his peculiar treasure: Exod. 19:5, as his "portion;" Deut. 32:9, as his "pleasant portion;" Jer. 12:10, as his "jewels;" Mal. 3:17, as his "glory;" Isaiah 4:5, as his "crown and royal diadem." Yes, he prizes the poorest, the lowest, and the weakest saint in the world, above a multitude, yes, above a world of unforgiven sinners. Heb. 11:37-38, "Of whom the world was not worthy." Though they were not adorned in silks and velvets—but were clad "in sheep-skins and goat-skins;" yet they had that inward excellency, as that the world was not worthy of their company: and though they did not dwell in expensive houses, nor in stately palaces—but "in deserts and mountains, and in dens and caves of the earth;" yet the vile sinful persecuting world was not worthy of their presence, or prayers, or of their prudent counsels, or pious examples, etc. God sets a higher value upon a Job, though on a ash-heap—than upon an Ahab, though on his royal throne, Job 1:1, and 2:3. God values men by their inward excellencies, and not by their outward dignities and worldly glories. He sets a higher price upon a Lazarus in his tattered rags—than upon a rich Dives in his purple robes. Such people have most of our company whom we prize most, Job 2:11-13. Job's three friends did highly value him, and therefore in his deepest distresses, they own him, they pity him, they weep over him, they accompany him, and they keep close unto him. Because God highly prizes his people, he will be specially present with them in their greatest troubles and deepest distresses. But, [9.] Ninthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers, because they won't leave him—but stick close to him, and to his interest, gospel, and glory; and will cleave fast to his word, worship, and ways, in their greatest troubles, deepest distresses, and most deadly dangers, come what will of it, Josh. 24; Jer. 13:11; Acts 11:23. "You may take away my life," said Basil, "but you cannot take away my comfort. You may take my head—but not my crown; yes, had I a thousand lives, I would lay them all down for my Savior's sake, who has done abundantly more for me!" John Ardley professed to Bonner, when he told him of his soon burning, and how badly he could endure it, that "if he had as many lives as he had hairs on his head, he would lose them all in the fire before he would lose his Christ or part with his Christ." It was a common thing among the martyrs to make all haste to the fire, lest they should miss of that noble treatment. Gordius the martyr said, "It is to my loss if you abate me anything of my sufferings." "The sooner I die," said another, "the sooner I shall be happy." Psalm 63:1, "O God, you are my God, early will I seek you; my soul thirsts for you in a dry and thirsty land, where there is no water;" verse 8, "My soul follows hard after you," etc. This notes, (1.) The strength of his intention; (2.) The strength of his affection; (3.) The constancy of his pursuit. And all this in a dry and barren wilderness, and in the face of all discouragements, and in the lack of all outward encouragements, Dan. 9:3; Psalm 119:20. Whatever the danger or distress is—the psalmist is peremptorily resolved to cleave close to the Lord, and to follow hard after the Lord. "All this happened to us, though we had not forgotten you or been false to your covenant. Our hearts had not turned back; our feet had not strayed from your path. But you crushed us and made us a haunt for jackals and covered us over with deep darkness." Psalms 44:17-19. See 2 Tim. 1:11-12, and 2:8-10; Eph. 6:19-20; Col. 4:3, 18, Romans 8:36. In the face of all dangers, deaths, distresses, miseries, etc., God's faithful servants will own the Lord, and cleave to his ways, and keep close to his worship and service, let persecutors do their worst. "Yet for your sake we face death all day long; we are considered as sheep to be slaughtered." Psalms 44:22. It is probable that this psalm was penned upon the occasion of the horrible persecution of the church under Antiochus Epiphanes, unto which I guess Paul has reference towards the latter end of that 11th chapter to the Hebrews. In this 22d verse you have three things observable, (1.) The greatness of their sufferings: "they were killed," amplified by a similitude, as sheep to the slaughter." (2.) The cause: not for their sin—but "for your sake." (3.) The continuance: how long, even "all the day long." Their sufferings are great and long. That tyrant Antiochus made no more thought of taking away of their lives, than a butcher does of cutting the throats of the poor sheep, Dan. 11; and as butchers kill the sheep without making conscience of the effusion of their blood, even so did that tyrant Antiochus destroy the saints of the Most High, without making the least conscience of shedding innocent blood. And as butchers think well of their work, and are glad when they have butchered the poor sheep, so did this tyrant Antiochus; he thought he did God good service in butchering of the holy people, and rejoiced in that bloody service; and yet notwithstanding all the dreadful things that these blessed souls suffered, they still kept close to God, and close to his covenant, and close to his ways, and close to his worship. And Austin observes, "that though the heathen sought to suppress the growth of Christianity by binding—butchering, racking, stoning, burning, etc.—yet still they increased and multiplied, Exod. 1:12, and still they kept close to God and his ways." The church was at first founded in blood, and it has thrived best when it has been moistened with blood. It was at first founded in the blood of Christ, and ever since it has been moistened or watered, as it were, with the blood of the martyrs. The church of Christ in all ages has been like the oak, which lives by it's own wounds; and the more limbs are cut off, the more new sprouts. Oh, how close to God, his ways and worship—did the saints keep in the ten persecutions! "They have followed the Lamb wherever he went," Rev. 14:4-5. If they would have complied with the ways of the world, and the worship of the world, and the customs of the world—they might have had ease, honor, riches, preferments, etc., Heb. 11:35; but nothing could work them off from God or his ways; and therefore he will certainly stand by them, and cleave to them, and be specially present with them in their greatest troubles, deepest distresses, and most deadly dangers. But, [10.] Tenthly, The Lord will be specially present with his people in their greatest troubles, deepest distresses, and most deadly dangers—that they may be joyful and cheerful under all their troubles, and that they may glory in all their tribulations. Mat. 5:12; Luke 6:23. It is good to have a patient spirit—but it is better to have a joyful spirit in all our sufferings, troubles, distresses, etc., that we meet with in a way of well-doing, 2 Cor. 12:10. "His speech persuaded them. They called the apostles in and had them flogged. Then they ordered them not to speak in the name of Jesus, and let them go. The apostles left the Sanhedrin, rejoicing (Greek, "rejoice and leaping for joy,") because they had been counted worthy of suffering disgrace for the Name." Acts 5:40-41. They looked upon it as a high honor to be dishonored for Christ; and as a grace to be disgraced for Christ. It was the divine presence that made Paul and Silas to sing when they were beaten with many stripes, and cast into prison, into the inner prison. "After they had been severely flogged, they were thrown into prison, and the jailer was commanded to guard them carefully. Upon receiving such orders, he put them in the inner cell and fastened their feet in the stocks. About midnight Paul and Silas were praying and singing hymns to God," Acts 16:23-25. The divine presence made Paul and Silas to glory in all their stripes, sores, and wounds, as old soldiers glory in their scars and wounds which they receive in battle for their prince and country, Eph. 6:17; Romans 5:3. The divine presence might well make Paul and Silas to say of their stripes and sores, as Munster once said of his ulcers, "These are the jewels and the precious ornaments with which God adorns his dearest servants." It was the divine presence that made Ignatius say in the midst of all his sufferings, "I bear my bonds as so many spiritual pearls." Just so, 2 Cor. 7:4, "I am filled with comfort, I am exceeding joyful in all our tribulations." Greek, "I do overabound with joy." Verse 5, "For, when we had come into Macedonia, our flesh had no rest—but we were troubled on every side: without were fightings, within were fears;" verse 6, "Nevertheless God, who comforts those who are cast down, comforted us." It was the divine presence which filled the Corinthians with exceeding comfort and joy when their flesh had no rest, and when they were troubled on every side. This special presence of God with them in all their tribulations filled their souls with such an exuberancy of joy, that no good could match it nor no evil over match it. It was the divine presence that made the martyrs, both ancient and modern, so comfortable and cheerful under all their hideous sufferings. It was the divine presence that made Francisco Soyit say to his adversaries, "You deprive me of this life—and promote me to a heavenly life; which is as if you should rob me of pennies and furnish me with gold." "Oh, how my heart leaps for joy," said one, "that I am so near the apprehension of eternal bliss! God forgive me my unthankfulness and unworthiness of so great glory. In all the days of my life I was never so merry as now I am in this dark dungeon." "Believe me, there is no such joy in the world as the people of Christ have under the cross," said blessed Philpot, who went to heaven in flames of fire. Let God but withdraw this special presence from his people in their sufferings, and you will quickly find their hearts to droop, their spirits to fail, and they overwhelmed in a sea of sorrows. It was this divine presence that made the primitive Christians to rejoice more when they were condemned, and to kiss the stake, and to thank the executioner, and to sing in the flames, and to desire to be with Christ. Just so, Justin Martyr, "We thank you for delivering us from hard taskmasters, that we may more sweetly enjoy the bosom of Jesus Christ." The bee gathers the best honey of the bitterest herbs, and Christ made the best wine from water. Certainly the best, the purest, the strongest, and the sweetest joys, spring from the special presence of God with his people in their greatest troubles and deepest distresses. Only remember this—that that joy that flows from the divine presence in times of troubles and distress, is an inward joy, a spiritual joy, a joy which lies remote from a carnal eye. "The heart knows his own bitterness; and a stranger does not intermeddle with his joy," Proverbs 14:10. The joy of the saints in sufferings is a jewel that falls not under a stranger's eye. The joy of a Christian lies deep, it cannot be expressed, it cannot be painted. Look! as no man can paint the sweetness of the honeycomb, nor the sweetness of a cluster of grapes, nor the fragrancy of the rose of Sharon; so no man can paint out the sweetness and spiritualness of that joy that the divine presence raises in the soul—when a Christian is under the greatest troubles, deepest distresses, and most deadly dangers. Holy joy is a treasure which lies deep; and it is not every man who has a golden key to search into this treasury. Look! as a man standing on the sea-shore sees a great heap of waters, one wave riding upon the back of another, and making a dreadful noise—but all this while, though he sees the water rolling, and hears it raging and roaring—yet he sees not the wealth, the gold, the silver, the jewels, and incredible treasures which lie buried there; just so, wicked men they see the needs of the saints—but not their wealth; they see their poverty—but not their riches; they see their miseries—but not their mercies; they see their conflicts—but not their comforts; they see their sorrows—but not their joys. Oh, this blind world cannot see the joys, the comforts, the consolations that the divine presence raises in the souls of the saints, when they are at worst! Holy joy and cheerfulness under great troubles and deep distresses, is an honor to God, a glory to Christ, and a credit to religion; it stops the mouths of sinners, and it encourages and strengthens weak saints; and therefore the Lord will be specially present with his people in their greatest troubles, etc., that they may grace their suffering condition with joy and cheerfulness. And let thus much suffice for the reasons of the point.   But before I come to the useful application, to prevent the objections, and to allay the fears and doubts and disputes that may arise in the hearts of weak Christians concerning this special presence of God, I shall briefly lay down these following PROPOSITIONS— 1. First, That Christ is many times really present, when he is seemingly absent. Gen. 28:16, "And Jacob said, Surely the Lord is in this place—and I knew it not." Choice Christians may have the presence of Christ really with them, when yet they may not be sensible of his presence, nor yet affected with it, Psalm 139. God is present everywhere—but especially with his saints; and not only then when they are apprehend him—but when they perceive no evidence of his presence. Being awakened, he perceived that God had very graciously and gloriously appeared to him; and therefore he falls admiring and extolling the singular goodness and the special kindness of God towards him: as if he had said, I thought that such strange and blessed apparitions were peculiar to the family of the faithful; I thought that God had only in this manner revealed himself in my father's house: I did not in the least think or imagine that such a divine revelation would happen to me in such a place; but now I find that that God, who is everywhere in respect of his general presence, he has, by the special testimonies of his presence, manifested himself to me also in this place. Just so, Job, "Lo, he goes by me, and I see him not: he passes on also—but I perceive him not," [Consult these scriptures, Luke 24:32; John 20:13-15; Psalm 31:22; Cant. 3:1-5, and 5:6-8.] Job 9:11. Just so, Jonah, chapter 2:4, "Then I said, I am cast out of your sight; yet I will look again toward your holy temple." In times of sore afflictions God's children are very prone to have hard thoughts of God, and heavy thoughts of themselves. Unbelief raises fears, doubts, despondency, despair, and works a Christian many times, when he is under deep distresses, to draw very sad conclusions against his own soul, "I am cast out of your sight." But this was but an hour of temptation, and therefore he soon recollects and recovers himself again: "yet I will look again toward your holy temple." Here now faith has got the upper hand of unbelief. In the former part of the verse you have Jonah doubting and despairing, "I am cast out of your sight;" but in the latter part of the verse you have Jonah conquering and triumphing, "yet I will look again toward your holy temple." When sense says a thing will never be, and when reason says such a thing can never be, faith gets above sense and reason, and says, "yes—but it shall be!" What do you tell me of a roaring, raging sea, of the belly of hell, of the weeds about my head, of the billows and waves passing over my head; for yet as low as I am, and as forlorn as I am, "I will yet look towards God's holy temple," I will eye God in the covenant of grace; though I am in the sea, though I am in the belly of hell—yet by faith "I will look toward your holy temple,"—toward which they were to pray, 1 Kings 8—and triumph over all those difficulties which formerly I looked upon as insuperable; I will pray and look, and look and pray; all which does clearly evidence a singular presence of God with him, even then when he peremptorily concludes that he was cast out of God's presence, out of his sight, out of his favor, out of his care, out of his heart. The Lord is many times really present with his people when he is not sensibly present with his people: Judges 6:12,13 "When the angel of the Lord appeared to Gideon, he said—"The Lord is with you, mighty warrior." "But sir," Gideon replied, "if the Lord is with us, why has all this happened to us? Where are all his wonders that our fathers told us about when they said, 'Did not the Lord bring us up out of Egypt?' But now the Lord has abandoned us and put us into the hand of Midian." [God may sometimes appear terribly to those whom he loves entirely, Job 9:34.] God may be really present with his people, they may have his favorable presence with their inward man, when it goes very ill with their outward man. Certainly we must frame a new Bible before we can prove that he does not love us when he afflicts us, or that he has withdrawn his presence from us. Christ had never more of the real presence of his Father than when he had least of his sensible presence, of his comfortable presence: "My God, my God, why have you forsaken me?" Mat. 27:46. Here is first a compellation or invocation of God twice repeated: "My God, my God." Secondly, the complaint itself, or matter complained of, concerning God's forsaking of him. Christ was forsaken of God in some sort, and he was very sensible of his Father's withdrawing, though it was but in part and for a time, "Why have you forsaken me?" This forsaking is not to be understood of his whole person—but of his human nature only, according to which and in the which he now suffered on the cross. Though the person of Christ suffered, and was forsaken—yet he was not forsaken in, or according to his whole person—but in respect of his human nature only. The godhead of Christ could not be forsaken, for then God should have forsaken himself, which is impossible. The personal union of the godhead with the manhood of Christ continued all the time of his passion and death, it was never dissolved, nor ever shall be. Yes, the godhead did uphold the manhood all the time of Christ's sufferings, so that he was not forsaken when he was forsaken; he was not forsaken wholly when he was forsaken in part. The love and favor of God the Father towards Jesus Christ did not ebb and flow, rise and fall; for God never loved Jesus Christ more or better than at the time of his sufferings, when he was most obedient to his Father's will. "Therefore does my Father love me, because I lay down my life for my sheep," John 10:17. Christ had never more of the supporting presence of his Father than when he had least of his comfortable presence. When Christ was in his grievous agony and distress of body and mind, the godhead did withdraw the comforting presence from the manhood; and so far, and so far only, was Christ forsaken. Though the union was not dissolved—yet there was a suspension of vision for the time, so as the human nature did neither see nor feel any present comfort from God. Now so far as the godhead did withdraw its comfortable presence, so far our Savior was forsaken, and no further; that was but in part, and therefore he was but in part forsaken. God was really present with Christ when in respect of his comfortable presence he was withdrawn from him. Just so, here. The husband may be in the house and the wife not know it; the sun may shine and I not see it; there may be fire in the room and I not feel it; so God may be really present with his people when he is not sensibly present with his people. But, 2. The second proposition is this—That the favorable, special, and eminent presence of God with his people in their greatest troubles, deepest distresses, and most deadly dangers—is only to be extended to his covenant-people, to those who are his people by special grace. "They will be my people, and I will be their God. I will give them singleness of heart and action, so that they will always fear me... I will make an everlasting covenant with them: I will never stop doing good to them, and I will inspire them to fear me, so that they will never turn away from me." Jeremiah 32:38-40. There are many precious promises of the divine presence, as I have already showed; but they are all given to God's covenant-people. We are all the people of God by creation, both good and bad, sinners and saints, bond and free, rich and poor, high and low; and we are all the people of God by outward profession. All who do make an outward profession of God, and perform external worship to God, they are all the people of God in this sense. All the carnal Israelites are frequently called the people of God—as well as the spiritual seed. Thus Cain was one of God's people as well as Abel, and Esau as well as Jacob. Now such as are only the people of God by creation, or by profession, these are strangers to God, these are enemies to God, Eph. 2:12; and will he be favorably present with these? Such as are only the people of God by creation and outward profession—they are dead in trespasses and sins—and can the living God take pleasure in being among the dead? Eph. 2:1; Col. 2:13. Such are under all the threatenings of the law, and under all the curses of the law, Gal. 3:10, even to the uttermost extent of them; such are not one moment secure; the threatenings of God and the curses of the law may light upon them, when in the house, when in the field, when waking, when sleeping, when alone, when in company, when rejoicing, when lamenting, when sick, when well, when boasting, when despairing, when upon the throne, when upon a sick-bed; and will God grace these with his gracious presence? Lev. 26; Deut. 28. Surely not! Such say to God, "Depart from us; for we desire not the knowledge of your ways. What is the Almighty, that we should serve him? and what profit would we have, if we pray unto him?" Job 21:14-15. Such queryings as this carry greatest contempt in them, and would lay the Almighty quite below the required duty as if Almighty were but an empty title; and will God ever honor such with his favorable presence, who bid him be packing, who reject his acquaintance, and are willing to be rid of his company? Surely not! Such as are only his people by creation, and an outward profession, such are under the wrath and displeasure of God. "God is angry with the wicked every day," Psalm 7:11; not with a paternal anger—but with a judicial anger, even to hatred and abhorment. "The wicked is an abomination to him, and he hates all workers of iniquity," Proverbs 3:32, and 15:9. And therefore to these he will never give his special presence. Such may well expect that God will pour on them the fierceness of that wrath and indignation, that they can neither decline nor withstand. Such wrath is like the tempest and whirlwind which breaks down all before it. It is like burning fire, and devouring flames, which consumes all. This wrath will break down all the sinner's arrogancies, and strangle all his vain hopes, and mar all his sensual joys, and fill him with amazing horrors, and make him drunk with the wine of astonishment. And will God dwell with these? will he keep house with these? Surely not! By these short hints it is most evident that the special presence of God is entailed upon none outside of covenant, John 14:21, 23. God loves to keep house with none but his covenant-people. He will grace none with his gracious presence—but those who are his people by special grace, 1 Cor. 16-18. When wicked men are in great troubles, deep distresses, and most deadly dangers—God either leaves them, as he did Saul, 1 Sam. 28:15-16, etc.; or else pursues them to an utter overthrow, as he did Pharaoh, Exod. 14; or else cuts them off by an invisible hand, as he did Sennacherib's mighty army, Isaiah 37:36, and proud king Herod, Acts 12:23; or else he leaves them to be their own executioners, as he did Ahithophel and Judas, etc. But, 3. The third proposition is this, That a sincere Christian may enjoy the presence of the Lord in great troubles, deep distresses, and most deadly dangers, supporting and upholding of him—when he has not the presence of God quickening, comforting, and joying of him. Psalm 119:117: Psalm 37:24, "Though he falls, he shall not be utterly cast down; for the Lord upholds him with his hand," "upholding with his hand." There is not one moment wherein the Lord does not uphold his people by the hand. The root word signifies to sustain and bear up, as the tender mother does the little child, the weak child, the sick child. God's hand is still under his people, so that they can never fall below supporting grace. Psalm 63:8, "Your right hand upholds me;" or, "Your right hand underprops me." God never did, nor never will, lack a hand to uphold, a hand to underprop his poor people in their greatest troubles and deepest distresses. Though the saints have not always the comforting presence of God in their afflictions—yet they have always the supporting presence of God in their afflictions. Christ in his bitter and bloody agony had much of the supporting presence of his Father, when he had none of the comforting presence of his Father with him. Mat. 27:46, "My God, my God," etc. Just so, the saints in their deep distresses have many times much of the supporting presence of God. His left hand is under their heads, and his right hand does embrace them, Cant. 2:6, when, in respect of his comforting presence, they may say with the weeping prophet, "The comforter who should relieve my soul, is far from me," Lam. 1:16. When the love-sick spouse was ready to faint, Christ circles her with amiable embracements; "His left hand is under her head, and his right hand does embrace her." This is a posture and sign of the greatest love, which the sick fainting spouse here glories in. Christ's two hands are testimonies and witnesses of his great power and might, who is able to preserve his people, though lame cripples, from falling, and also to lift them up again when they are fallen ever so low, and likewise to support and uphold them, that they shall never finally and utterly be cast down. When the hearts of the saints are ready to faint and sink, then the Lord will employ all his power for their support, bearing them up as it were with both hands. He has put his left hand under my head, as a pillow to rest upon, and with his right hand he has embraced me, as a loving husband cherishes his sick wife, and does her all the help he can, Eph. 5:29. The best of saints would fail and faint in a day of trouble, if Christ did not put both his hands to keep them up. In days of sorrow, God's people stand in need of a whole Christ to support them and uphold them. "My head sinks, O my beloved, put your left hand, softer than pillows of roses, firmer than pillars of marble, under it; my heart fails and dies—oh let your right hand embrace me." But, 4. The fourth proposition is this—That all saints have not a like measure of the presence of the Lord in their troubles and trials, in their sorrows and sufferings. Some have more, and others have less of this presence of God in an evil day. (1.) All saints have not alike work to do in an evil day. (2.) All saints have not alike temptations to withstand in an evil day. (3.) All saints have not alike testimony to give on an evil day. (4.) All saints have not alike burdens to bear in an evil day. (5.) All saints have not alike things to suffer in an evil day. There are greater and there are lesser troubles, distresses, and dangers; and there are ordinary troubles, distresses, and dangers; and there are extraordinary troubles, distresses, and dangers. [Lam. 1:12, and 4:6; Dan. 9:12-13; 2 Cor. 11:21 to the end; Heb. 11:25 to the end.] Now, where the trouble, the distress, the danger, is ordinary—there an ordinary presence of God may suffice. But where the trouble, the distress, the danger, is extraordinary—there the people of God shall have an extraordinary presence of God with them, as you may see in the three Hebrew children, Daniel, the apostles, the primitive Christians, and the Book of Martyrs. Some troubles, distresses, and dangers, are but of a short continuance, as Athanasius said of his banishment, "It is but a little cloud, and will quickly be gone." Others are of a longer continuance, and accordingly God suits his presence. All saints have not alike secondary succours, supplies, reliefs, comforts, etc., in their troubles, distresses, and dangers. Some have a shelter, a friend at hand—others have not. Some have many friends—and others may have never a friend. Some are surrounded with outward comforts—and others have not one, not one penny, not one friend, not one day's work, etc. In a storm some have good harbors at hand—others are near the rocks, and in danger of being swallowed up in the sands. Just so here, and accordingly God lets out more or less of his presence among his people; some need more of his presence than others do—and accordingly God dispenses it among his saints. But, 5. The fifth proposition is this—That none of the saints have at all times, in all afflictions, distresses, and dangers, the same measure and degree of the presence of the Lord; but in one affliction they have more, in another less, of the divine presence. [Some scores of Psalms do evidence the truth of this proposition.] In one affliction, a Christian may have more of the enlightening presence of God than in another. And in another affliction, a Christian may have more of the comforting presence of God than in another. In this trouble a Christian may have more of the awakening presence of God than in another, and in that trouble a Christian may have more of the sanctifying presence of God than in another; and in this distress a Christian may have more of the supporting presence of God than in that. No one saint does at all times, nor in all troubles, need a like measure of the divine presence. The primitive Christians and the martyrs had sometimes more and sometimes less of the divine presence with them, as their condition did require. God, who is infinitely wise, does always suit the measures and degrees of his gracious, favorable, special presence to the necessities of his saints. This is so clear and great a truth, that there are many thousands that can seal to it from their own experience; and therefore I need not enlarge upon it. But, 6. The sixth and the last proposition is this—That many precious Christians, in their great troubles, deep distresses, and most deadly dangers, may have this favorable, special, and eminent presence of God with them—and yet fear and doubt, yes, peremptorily conclude that they have not this presence of God with them. [Jonah 2:4; Cant. 5:6-10; Psalm 88.] Psalm 77:7-10. These sad interrogatories argues much fear and doubt; but let me evidence the truth of this proposition, by an induction of particulars. Thus, first: If Christ is not specially with you, why is it, that in your troubles, you so fearful of offending of him, and so careful and studious in pleasing of him? Gen. 39:9-10; Psalm 17:3-5; Dan. 3:16-17, and 6:10-13. Secondly, If Christ is not specially with you, why is it, that under all your troubles, deep distresses, and most deadly dangers—you are still a-justifying of God, a-clearing of God, a-speaking well of God, a-giving a good report of God? Psalm 119:75; Ezra 9:13; Neh. 9:32-33; Dan. 9:12, 14. Thirdly, If God is not specially with you, why is it, that you bear up so believingly, sweetly, stoutly, cheerfully, and patiently under your troubles, deep distresses, and greatest dangers? Gen. 49:23-24; 1 Sam. 30:6; Hab. 3:17-18; Acts 5:40-42, 16:25-26, and 27:22-26; Heb. 10:34. Fourthly, If Christ is not specially present with you, why is it, that your thoughts, desires, hearts, thirstings and longings of soul, are so earnestly, so seriously, so frequently, and so constantly carried out after more and more of Christ, and after more and more of the presence of Christ, and after more and more communion with Christ? Psalm 139:17-18, 63:1, 8, 27:4, and 42:1-3; Exod. 33:13-16; Cant. 1:2. Fifthly, If Christ is not specially present with you, why is it, that you are so affected and afflicted with the dishonors and indignities, wrongs and injuries, which are done to the Lord by others? Psalm 69:9, and 119:53, 136, 158; Jer. 9:1-2; Ezek. 9:4, 6; 2 Pet. 2:7-8. None but such that have the presence of the Lord specially with them can seriously and sincerely lament over the high dishonors that are done to the Lord by others. Sixthly, If the Lord is not specially present with you under all your troubles and deep distresses, why do you not cast off prayer, and neglect hearing, and forsake the assembling of yourselves together, and turn your backs upon the table of the Lord, and take leave of closet duties? Job 15:4; Heb. 10:25. Seventhly, If the Lord is not specially present with you under your great troubles and deep distresses, why don't you say with Pharaoh, "Who is the Lord, that I should obey his voice?" And with the king of Israel, "Behold, this evil is from the Lord—why should I wait for the Lord any longer?" Or with that pagan, "If the Lord would make windows in heaven, might this thing be?" Or like Saul—why don't you run to a witch? Or with Ahab, Why don't you sell yourselves to work evil in the sight of the Lord? Or like Ahaz—trespass most when you are distressed most? [Exod. 5:2; 2 Kings 6:32, and 7:2; 1 Sam. 28:15-16; 1 Kings 21:20; 2 Chron. 28:22; Isaiah 51:20, and 59:10-11.] Why don't you fret, and faint, and act like a wild bull, full of fury? Why don't you grope for the wall, and stumble at noonday, and roar like bears? Eighthly, If the Lord is not specially present with you in your greatest troubles and deepest distresses, why do you, with Moses, prefer suffering before sinning, and Christ's reproaches before Egypt's treasures? Heb. 11:25-26. Why do you scruple the sinning of yourselves out of your sorrows? Psalm 38:4; Gen. 39:9-10. Why do you look upon sin as your greatest burden? Why are you so tender in the point of transgression, and so stout in resistance of the most pleasing temptation? Ninthly, If the Lord is not specially with you in your great troubles and deep distresses, why do you set so high a price upon those who have much of the presence of God with them in their troubles and trials? Psalm 16:3-4; Proverbs 12:26; Heb. 11:38. Why do you look upon them as more excellent than their neighbors? yes, as such worthies of whom this world is not worthy? Tenthly and lastly, If the Lord is not specially present with you in your greatest troubles and deepest distresses, why is it, that you are somewhat bettered, somewhat amended, somewhat reformed by the rod—by the afflictions that have been, and still are, upon you? Psalm 119:67, 71; Hosea 5:14-15, and 6:1-2; Hosea 2:6-7. When the heart is more awakened, humbled, and softened by the rod, when the will is more compliant with the will of God in doing or suffering, when the mind is more raised and spiritualized, when the conscience is more quick and tender, and when the life is more strict and circumspect; then we may safely and roundly conclude that such people do undoubtedly enjoy the special and singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers, Eph. 5:15. And thus I have laid down these six propositions; which, if well weighed and improved—may many ways be of singular use to sincere Christians.

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