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CHRIST A SUITABLE AND ALL SUFFICIENT HELP
IT is generally thought that no great comfort can arise from meditating upon God: and this is true, as far as it respects those who are determined to live in sin: but to those who desire to serve and enjoy God, there cannot be a richer source of consolation: a view of his attributes, as displayed in the works of his providence and grace, would soon elevate our minds, and turn our fears and sorrows into “thanksgiving and the voice of melody.” We find the prophet breaking forth into rapture, “O Lord, thou art my God; I will exalt thee; I will praise thy name:” but what was the foundation of this joy? It was, as he adds, “for thou hast done wonderful things [Note: ver. 1.]:” and what those wonders were, he informs us in the words which we are about to consider, in which we may see,
I. What is here supposed respecting the Lord’s people—
We forbear to mention the temporal calamities which God’s people are called to suffer, because they are common to the wicked as well as to the righteous. But there are many and severe afflictions peculiar to the godly. They are often in great distress,
1. From a sense of guilt and danger—
[When persons first begin to turn to God, they are often filled with horror at the sight of their past iniquities, and terrified with apprehensions of the wrath they have so justly merited. However “stout-hearted” any man may have been in the days of his ignorance, he no sooner sees what transgressions he has committed, and what a God he has defied, than, like Belshazzar at the sight of the hand-writing on the wall, his loins are loosed with fear, and his knees, as it were, smite one against the other [Note: Dan_5:5-6.]. The jailor, it should seem, from his treatment of Paul and Silas, was of a very ferocious disposition; but, when God smote him with a sense of sin, how was his heart appalled! he “sprang in with trembling, end cried out before his prisoners, Sirs, What must I do to be saved [Note: Act_16:29-30.]?” Thus it is, in a greater or less degree, with all: and many in this state have even envied the beasts the privilege of annihilation.]
2. From the persecutions of an ungodly world—
[From the days of Cain, even to this present hour, they who have been born after the flesh have persecuted those who were born after the Spirit [Note: Gal_4:29. 1Jn_3:12.]. And the more eminent any have been for piety, the more have they been the objects of the world’s hatred and contempt. With what astonishing cruelty were the saints of old treated! They, of whom God says, the world was not worthy, were made as the filth of the world, and the off-scouring of all things [Note: Heb_11:36-38. 1Co_4:13.]. What though the same violence does not rage at present? is the enmity of the carnal heart slain? Does not the same aversion to religion exist now as in former times? and is it not still found in many instances that our “greatest foes are those of our own household?” Yes; and in many instances is this a source of deep affliction, even as “a terrible blast, and as a wintry storm.”]
3. From the temptations of Satan—
[”Whoever will set himself to seek the Lord must prepare his soul for temptation.” Satan will not lose any of his vassals without endeavouring to reduce them to their former state of subjection. For this end he will harass the soul with his temptations, which, as fiery darts, will inflame it with evil passions, and with a “venom will even drink up the spirits [Note: Eph_6:16. Job_6:4.].” How inexpressibly grievous these are to a child of God, may be seen by the bitter complaints of Paul respecting that thorn in his flesh, and his entreaties for deliverance from the buffetings of Satan [Note: 2Co_12:7-8.]. Never does a saint feel himself more “needy and distressed” than in circumstances like these; nor could any endure this “conflict with the principalities and powers of darkness,” if not upheld by an invisible and almighty arm.]
4. From the hidings of God’s face—
[God oftentimes, for wise and gracious ends, withdraws himself from his people, and suffers them to “walk in darkness for a season, and without light. And this is incomparably the most distressing of all the trials that can be endured in this world. Our blessed Lord, who never complained of the cruelties exercised upon his body, cried out with inexpressible anguish, by reason of the dereliction he experienced in his soul, “My God, my God! why hast thou forsaken me [Note: Mat_27:46.]?” Many too of his dearest children have mourned like him, and been ready to conclude that God had forsaken and forgotten them [Note: Isa_49:14. Psa_77:7-9.]. To estimate aright the greatness of this affliction, it must be felt; for neither words can express, nor imagination conceive, the gloom and misery of a deserted soul.]
Were we to view them in this light only, we should dread, rather than desire, to be of their number. But in the text, we see,
II. God’s compassionate regard towards them—
God is never more concerned about his people than when they are “in heaviness through manifold temptations:” nor will he merely afford them succour, but will himself be to them,
1. A suitable help—
[As the trials of the saints are various, so, of course, must their necessities be also: but whatever it be that they need, they shall surely receive it out of the Redeemer’s fulness. Is it a sense of guilt that oppresses them? God will “apply to their lips a live coal from the altar, and say, Thine iniquity is taken away, and thy sin purged [Note: Isa_6:6-7.].” Are they bowed down under a weight of persecution, and destitute of human aid? He will strengthen them in their inward man, that they shall even rejoice in being counted worthy to suffer for his sake [Note: Act_5:41. 2Ti_4:17.]. Are they buffeted by Satan? He will clothe them with armour, whereby they shall be enabled to resist him manfully, and to bruise him under their feet [Note: Eph_6:11.]. And has he himself forsaken them? It shall be but for a little moment [Note: Isa_54:7-8.], that they may learn when in darkness to stay themselves on him [Note: Isa_50:10.], and rejoice with more exalted joy in the renewed expressions of his love. Thus it is intimated in the text itself, that whether it be strength or protection, or whatever else, that we want, he will surely impart it to us.]
2. A seasonable help—
[God may suffer his people to lie a considerable time under their afflictions: but in the very instant that he sees it best to interpose, he will come to their support. This is not only intimated in the parable of the Importunate Widow, but absolutely promised, as a deduction from that parable; “Shall not God avenge his own elect, who cry day and night unto him, though he bear long with them? Verily I say unto you that he will avenge them speedily [Note: Luk_18:7-8.],” that is, in the very best and fittest season. And how remarkably was this exemplified in his conduct towards Abraham! That holy patriarch was made to go three days’ journey to the mountain where he was to slay his son: he was permitted to take the wood, the fire, the knife, for the execution of the divine command; he was even suffered to bind his son, and lift up the knife that was instantly to inflict the fatal wound; and then it was that God stopped him by a voice from heaven. Thus in ten thousand other instances has that proverb been verified, In the mount of the Lord it shall be seen [Note: Gen_22:14.]. And it is remarkable that the poor illiterate fishermen, who followed our Lord, were even ordered not to think beforehand what they should say, when summoned before their rulers, but to expect that the Holy Ghost should suggest to them at the moment what they ought to speak [Note: Mat_10:19-20.]; and though their example does not justify a want of foresight and premeditation in us, yet the promise made to them warrants us to look to God as a help, a present, “a very present help in the time of trouble [Note: Psa_46:1.];” and to expect his interposition then, when “the storm” would otherwise overwhelm us.]
3. A sufficient help—
[However “needy and distressed” we be, God is able to support and deliver us. Though we be as “worms, yet will he enable us to thresh the mountains [Note: Isa_41:14-15. Deu_33:25.].” And though earth and hell conspire against us, yet will he make us “more than conquerors.” Our weakness is no ground of discouragement: for “his strength shall be perfected in our weakness [Note: 2Co_12:9.].” He has undertaken for us, and he will perform his engagements: and, sooner than not make us triumph over our enemies, he would cause “the very stars in their courses to fight for us [Note: Jdg_5:20.],” or the earth to open and swallow up our adversaries. Never has a child of God yet failed for want of his effectual aid; nor shall any one to all eternity: sooner shall heaven and earth pass away than “one of his little ones shall perish [Note: Mat_18:14.].”]
From this subject we may clearly see,
1. The true nature of experimental religion—
[The acknowledging of these things to be true does not constitute real piety: it is the experience of them in the soul that is the foundation, and indeed the very essence, of vital godliness. Our blessed Lord has said, “Come unto me, all ye that are weary and heavy-laden, and I will give you rest [Note: Mat_11:28.]:” and this comprehends all the whole work of God’s grace upon the soul. To be heavy-laden with a sense of sin; to seek rest in Christ; and to be brought by the Lord Jesus to an entire rest in God as our Father and our Friend; this, I say, is true religion: and the experience of this on earth will lead assuredly to the everlasting experience of it in heaven [Note: Rev_1:5-6.] — — —]
2. The true nature of practical religion—
[“A form of godliness” may easily exist “without any of its power.” Then only do we serve the Lord Jesus aright, when we are conformed to the image of Christ, and have learned to walk as he walked.” “Love is the very fulfilling of the law!” and this love of Christ to us is the true pattern for our love to each other [Note: Eph_5:2.]. This is what becomes us “as the elect of God [Note: Col_3:12-14.]:” and this will be the test of our obedience in the day of judgment [Note: Mat_25:34-36.]. “Let the same mind then be in you, as was in Christ Jesus [Note: Php_2:5.]” — — — And let this be the habitual exercise of it as far as your circumstances will admit [Note: If this be the subject of a Charity Sermon, this will be the place for opening the peculiar nature of the charity.] — — —]