Sermon 93. God in the Covenant
Delivered on Sabbath Morning, August 3rd, 1856, by the
REV. C.H. SPURGEON
At New Park Street Chapel, Southwark.
"I will be their God."-Jeremiah 31:33.
WHAT A glorious covenant the second covenant is! Well might it be called "a better covenant, which was established upon betterpromises." Heb. viii. 6. It is so glorious that the very thought of it is enough to overwhelm the soul, when it discerns the amazing condescensionand infinite love of God, in having framed a covenant for such unworthy creatures, for such glorious purposes, with such disinterestedmotives. It is better than the other covenant, the covenant ofworks, which was made with Adam; or that covenant which is said to have been made with Israel, on the day when they cameout of Egypt. It is better, for it is founded upon a better principle. The old covenant was founded on the principle of merit; it was, "Serve God and thou shalt be rewarded for it; if thou walkestperfectly in the fear of the Lord, God will walk well towards thee, and all the blessings of Mount Gerizim shall come uponthee, and thou shalt be exceedingly blessed in thisworld, and the world which is to come." But that covenant fell to the ground, because, although it was just that man shouldbe rewarded for his good works, or punished for his evil ones, yet man being sure to sin, and since the fall infallibly tendingtowards iniquity, the covenant was not suitable for his happiness, nor could it promote his eternal welfare. But the new covenant,is not founded on works at all, it is a covenant of pure unmingled grace; you may read it from its first word to itslast, and there is not a solitary syllable as to anything to be done by us. The whole covenant is a covenant, not so muchbetween man and his Maker as between Jehovah and man's representative, the Lord Jesus Christ. The human side of the covenanthas been already fulfilled by Jesus, and there remains nothing now but the covenant of giving, not the covenant of requirements.The whole covenant with regard to us, the people of God, now stands thus: "I will give this, I will bestow that; I willfulfill this promise; I will grant that favour." But there is nothing for us to do; he will work all our works in us;and the very graces that are sometimes represented as being stipulations of the covenant, are promised to us. He gives usfaith; he promises to give us the law in our inward parts, and to write it on our hearts. It is a glorious covenant, I say,because it is founded on simple mercy and unmixed grace; quite irrespective of creature-doings, or anything that is to beperformed byman; and hence this covenant surpasses the other in stability. Where there is anything of man, there is always a degree of mutability; for creatures, and change, and uncertainty alwaysgo together. But since this new covenant hath now nothing whatever to do with the creature, so far as the creature has todo anything, but only so far he is to receive: the idea of change is utterly and entirely gone. It is God's covenant, andtherefore it is an unchanging covenant. If there be somethingwhich I am to do in the covenant, then is the covenant insecure; and although happy as Adam, I may yet become miserableas Satan. But if the covenant be all on God's part, then if my name be in that covenant, my soul is as secure as if I werenow walking the golden streets; and if any blessing be in the covenant, I am as certain to receive that blessing as if I alreadygrasped it in my hands; for the promise of God is sure to be followed by fulfilment; the promise never faileth; it alwaysbringeth with it the whole of that which it is intended to convey, and the moment I receive it by faith, I am sure ofthe blessing itself. Oh! how infinitely superior is this covenant to the other in its manifest security! It is beyond therisk or hazard of the least uncertainty.
But I have been thinking for the last two or three days, that the covenant of grace excels the other covenant most marvelouslyin the mighty blessings which it confers. What does the covenant of grace convey? I had thought this morning of preaching a sermon upon "The covenantof grace; what are the blessings it gives to God's children?" But when I began to think of it, there was so much in the covenant,that if I had only read a catalogue of the great and gloriousblessings, wrapped up within its folds, I should have needed to occupy nearly the whole of the day in making a few simpleobservations upon each of them. Consider the great things God has given in the covenant. He sums them up by saying he hathgiven "all things." He has given you eternal life in Christ Jesus; yea, he has given Christ Jesus to be yours; he has madeChrist heir of all things, and he has made you joint-heir with him; and hence he has given you everything. Were I to sum upthatmighty masks of unutterable treasure which God has conveyed to every elect soul by that glorious covenant, time wouldfail me. I therefore commence with one great blessing conveyed to us by the covenant, and then on other Sabbaths I will, byDivine permission, consider separately, one by one, sundry other things which the covenant conveys.
We commence then by the first thing, which is enough to startle us by its immense value; in fact, unless it had been writtenin God's Word, we never could have dreamed that such a blessing could have been ours. God himself, by the covenant becomesthe believer's own portion and inheritance. "I will be their God."
And now we shall begin with this subject in this way. We shall show you first that this is a special blessing. God is the special possession of the elect, whose names are in the covenant. Secondly, for a moment or two we shall speakof this as being an exceedingly precious blessing, "I will be their God." Thirdly, we shall dwell upon the security of this blessing, "I will be their God." And fourthly we shall endeavour to stir you up to makegood use of this blessing, so freely and liberally conveyed to you by the eternal covenant of grace; "I will be their God."
Stop just one moment and think it over before we start. In the covenant of grace God himself conveys himself to you and becomesyours. Understand it: God-all that is meant by that word-eternity, infinity, omnipotence, omniscience, perfect justice, infallible rectitude, immutablelove-all that is meant by God-Creator, Guardian, Preserver, Governor, Judge,-all that that great word "GOD" can mean, allof goodness and of love, all of bounty and of grace-allthat, this covenant gives you, to be your absolute property as much as anything you can call your own. "I will be theirGod." We say, pause over that thought. If I should not preach at all, there is enough in that, if opened up and applied bythe all-glorious Spirit, to excite your you during the whole of the Sabbath-day. "I will be their God."
"My God!-how cheerful is the sound!
How pleasant to repeat!
Well may that heart with pleasure bound,
Where God hath fixed his seat."
I. How is GOD ESPECIALLY THE GOD OF HIS OWN CHILDREN? For God is the God of all men, of all creatures; he is the God of theworm, of the flying eagle, of the star, and of the cloud; he is God everywhere. How then is he more my God and your God thanhe is God of all created things? We answer, that in some things God is the God of all his creatures; but even there, thereis a special relationship existing between himself and his chosen creatures, whom he has loved with aneverlasting love. And in the next place, there are certain relationships in which God does not exist towards the restof his creatures, but only towards his own children.
I. First then, God is the God of all his creatures, seeing that he has the right to decree to do with them as he pleases. He is the Creator of us all: he is the potter, and hath power over the clay, to make of thesame lump, one vessel to honor and another to dishonor. However men may sin against God, he is still their God in that sense-thattheir destiny is immovably in his hand; that he can do with them exactly as he chooses; however they may resent his will,orspurn his good pleasure, yet he can make the wrath of man to praise him, and the remainder of that wrath he can restrain.He is the God of all creatures, absolutely so in the matter of predestination, seeing that he is their Creator, and has anabsolute right to do with them as he wills. But here again he has a special regard to his children, and he is their God even in that sense; for to them, while he exercises the same sovereignty, he exercises it in the way of grace and graceonly.He makes them the vessels of mercy, who shall be to his honor for ever; he chooses them out of the ruins of the fall,and makes them heirs of everlasting life, while he suffers the rest of the world to continue in sin, and to consummate theirguilt by well-deserved punishment, and thus, while his relationship is the same, so far as his sovereignty is concerned andhis right of decree, there is something special in its loving aspect towards his people; and in that sense he is their God.
Again: he is the God of all his creatures, in the sense that he has a right to command obedience of all. He is the God of every man that was ever born into this earth, in the sense that they are bound to obey him. God can commandthe homage of all his creatures, because he is their Creator, Governor, and Preserver; and all men are, by the fact of theircreation, so placed in subjection to him, that they cannot escape the obligation of submission to his laws. Buteven here there is something special in regard to the child of God. Though God is the ruler of all men, yet his rule isspecial towards his children; for he lays aside the sword of his rulership, and in his hand he grasps the rod for his child,not the sword of punitive vengeance. While he gives the world a law upon stone, he gives to his child a law in his heart.God is my governor and yours, but if you are unregenerate, he is your governor in a different sense from what he is mine.He has tentimes as much claim to my obedience as he has to yours. Seeing that he has done more for me, I am bound to do more forhim; seeing that he has loved me more, I am bound to love him more. But should I disobey, the vengeance on my head shall notfall so heavily as on yours, if you are out of Christ; for that vengeance incurred by me has already fallen upon Christ, mysubstitute, and only the chastisement shall remain for me; so that there again you see where the relationship to all men isuniversal, there is something special in it in reference to God's children.
Again: God has a universal power over all his creatures in the character of a Judge. He will "judge the world in righteousness and his people with equity." He will judge all men with equity it is true; but, as if his people were not of the world, it is added afterwards, "hispeople with equity." God is the God of all creatures, we repeat, in the sense that he is their Judge; he will summon themall before his bar, and condemn or acquit them all, but eventhere, there is something peculiar with regard to his children, for to them the condemnation sentence shall never come,but only the acquittal. While he is Judge of all, he especially is their judge; because he is the judge whom they love to reverence, the judge whom they long to approach, because they know his lipswill confirm that which their hearts have already felt-the sentence of their full acquittal through the merits of their gloriousSaviour. Our loving God is the Judge whoshall acquit our souls, and in that respect we can say he is our God. So, then, whether as Sovereign, or as Governor enforcing law, or as Judge punishing sin; although God is in some sensethe God of all men, yet in this matter there is something special towards his people, so that they can say, "He is our God,even in those relationships."
2. But now, beloved, there are points to which the rest of God's creatures cannot come; and here the great pith of the matterlies; here the very soul of this glorious promise dwells. God is our God in a sense, with which the unregenerate, the unconverted,the unholy, can have no acquaintance, in which they have no share whatever. We have just considered other points with regardsto what God is to man generally; let us now consider what he is to us, as he is to none other.
First, then, God is my God, seeing that he is the God of my election. If I be his child, then has he loved me from before all worlds, and his infinite mind has been exercised with plans formy salvation. If he be my God, he has seen me when I have wandered far from him, and when I have rebelled, his mind has determinedwhen I shall be arrested-when I shall be turned from the error of my ways. He has been providing for me the means of grace,he has applied thosemeans of grace in due time, but his everlasting purpose has been the basis and the foundation of it all; and thus he ismy God, as he is the God of none else beside his own children. My glorious, gracious God in eternal election; for he thoughtof me and chose me from before the foundation of the world, that I should be without blame before him in love. Looking back,then, I see election's God, and election's God is my God if I be in election. But if I fear not God, neither regard him, thenheis another man's God and not mine. If I have no claim and participation in election, then I am compelled to look uponhim as being in that sense the God of a great body of men whom he has chosen, but not my God. If I can look back and see myname in life's fair book set down, then indeed he is my God in election.
Furthermore, the Christian can call God his God, from the fact of his justification. A sinner can call God-God, but he must always put in an adjective, and speak of God as an angry God, an incensed God, oran offended God. But the Christian can say, "my God," without putting in any adjective except it be a sweet one wherewithalto extol him; for now we who were sometime afar off are made nigh by the blood of Christ; we who were enemies to God by wickedworks arehis friends; and looking up to him, we can say, "my God;" for he is my friend, and I am his friend. Enoch could say, "myGod," for he walked with him. Adam could not say, "my God," when he hid himself beneath the trees of the garden. So that whileI, a sinner, run from God, I cannot call him mine; but when I have peace with God, and am brought nigh to him, then indeedis he my God and my friend.
Again: he is the believer's God by adoption, and in that the sinner hath no part. I have heard people represent God as the Father of the whole universe. It surprisesme that any reader of the Bible should so talk. Paul once quoted a heathen poet, who said that we are his offspring; and itis true in some sense that we are, as having been created by him. But in the high sense in which the term "childhood" is usedin the Scripture to express the holy relationship of aregenerate child towards his Father, in that sense none can say, "Our father," but those who have the "Abba Father" printedon their hearts by the spirit of adoption. Well, by the spirit of adoption, God becomes my God, as he is not the God of others.The Christian has a special claim to God, because God is his Father, as he is not the Father of any else save his brethren.Ay, beloved, these three things are quite enough to show you, that God is in a special sense the God of his own people; butI must leave that to your own thoughts, which will suggest twenty different ways in which God is special the God of hisown children, more than he is of the rest of his creatures. "God," say the wicked; but "my God," say God's children. If then God be so specially your God, let your clothing be according to your feeding. Be clothedwith the sun; put on the Lord Jesus. The king's daughter is (and so let all the king's sons be) all glorious within; let theirclothing be of wrought gold. Beclothed with humility, put on love, bowels of compassion, gentleness, meekness; put on the garments of salvation. Letyour company and converse be according to your clothing. Live amongst the excellent, amongst the generation of the just; getyou up to the general assembly and church of the first-born, to that innumerable company of angels, and the spirits of thejust men made perfect. Live in the courts of the great King; behold his face, wait at his throne, bear his name, shew forthhisvirtues, set forth his praises, advance his honour, uphold his interest; let vile persons and vile ways be contemned inyour eyes: be of more noble spirits than to be companions with them. Regard not their societies, nor their scorns; their flatteriesor their frowns; rejoice not with their joys, fear not their fear, care not their care, feed not on their danties; get youup from among them, to your country, your city, where no unclean thing can enter or annoy. Live by faith in the power of theSpirit, in the beauty of holiness, in the hope of the Gospel, in the joy of your God, in the magnificence, and yet thehumility of the children of the great King.
II. Now, for a moment, let us consider THE EXCEEDING PRECIOUSNESS OF THIS GREAT MERCY, "I will be their God." I conceive thatGod, himself, could say no more than that. I do not think if the Infinite were to stretch his powers, and magnify his graceby some stupendous promise which could outdo every other, I do not believe that it could exceed in glory this promise, "Iwill be their God." Oh! Christian, do but consider what it is to have God to be thine own; consider whatit is, compared with anything else.
"Jacob's portion is the Lord;
What can Jacob more require?
What can heaven more afford-
Or a creature more desire?"
Compare this portion with the lot of thy fellow-men! Some of them have their portion in the field, they are rich and increased in goods, and their yellow harvests are even nowripening in the sun; but what are harvests compared with thy God, the God of harvests? Or, what are granaries compared withhim who is thy husbandman, and feeds thee with the bread of heaven? Some have their portion in the city; their wealth is superabundant,and in constant streams it flowsto them, until they become a very reservoir of gold; but what is gold compared with thy God? Thou couldst not live onit; thy spiritual life could not be sustained by it. Apply it to thy aching head, and would it afford thee any ease? Put iton a troubled conscience, and could thy gold allay its pangs? Put it on thy desponding heart, and see if it could stay a solitarygroan, or give thee one grief the less? But thou hast God, and in Him thou hast more than gold or riches e'er could buy, morethan heaps of brilliant ore could ever purchase thee. Some have their portion in this world, in that which most men love,applause and fame; but ask thyself, is not thy God more to thee than that? What, if a thousand trumpets should blow thy praise,and if a myriad clarions should be loud with thine applause; what would it all be to thee if thou hadst lost thy God? Wouldthis allay the turmoils of a soul ill at ease with itself? Would this prepare thee to pass the Jordan, and to breast thosestormy waves which ere long must be forded by every man, when he is called from this world to lands unknown? Would a puffof wind serve thee then, or the clapping of the hands of thy fellow-creatures bless thee on thy dying bed? No, there are griefshere with which men cannot intermeddle, and there are griefs to come with which men cannot interfere to alleviate the pangs,and pains, and agonies, and dying strife. But when thou hast this-"I will be thy God"-thou hast as much as all other mencan have put together; for this is all they have, and more. How little ought we to estimate the treasures of this worldcompared with God, when we consider that God frequently gives the most riches to the worst of his creatures! As Luther said,God gives food to his children, and husks to his swine; and who are the swine that get the husks? It is not often that God'speople get the riches of this world, and that does but prove that riches are little worth, else God would give them to us.Abraham gave the sons of Keturah a portion and sent them away; let me be Isaac and have my Father, and the world may takeall the rest. Oh! Christian, ask for nothing in this world, but that thou mayest live on this, and that thou mayest die onthis, "I will be their God." This exceedeth all the world besides.
But compare this with what thou requirest, Christian. What does thou require? Is there not here all that thou dost require? To make thee happy thou wantest something that shallsatisfy thee; and come I ask thee, is not this enough? Will not this fill thy pitcher to its very brim, aye, till it runsover? If thou canst put this promise inside thy cup, will not thou be forced to say, with David, "My cup runneth over; I havemore than heart can wish?" When this isfulfilled, "I am thy God," let thy cup be ever so empty of earthly things, suppose thou hast not one solitary drop ofcreature joy, yet is not this enough to fill it until thy unsteady hand cannot hold the cup by reason of its fulness? I askthee if thou art not complete when God is thine. Dost thou want anything but God? If thou thinkest thou dost, it were wellfor thee still to want; for all thou wantest save God, is but to gratify thy lust. Oh! Christian, is not this enough to satisfytheeif all else should fail?
But thou wantest more than quiet satisfaction; thou desirest, sometimes, rapturous delight. Come, soul, is there not enoughhere to delight thee? Put this promise to thy lips; didst e'er drink wine one-half so sweet as this, "I will be their God?"Didst ever harp or viol sound half so sweetly as this, "I will be their God?" Not all the music blown from sweet instruments,or drawn from living strings, could ever give such melody as this sweet promise, "I will be their God."Oh! here is a very sea of bliss, a very ocean of delight; come, bathe thy spirit in it; thou mayest swim, ay, to eternity,and never find a shore; thou may'st dive to the very infinite and never find the bottom, "I will be their God." Oh! if this does not make thine eyes sparkle, if this make not thy foot dance for joy, and thy heart beat high with bliss,then assuredly thy soul is not in a healthy state.
But then thou wantest something more than present delights, something concerning which thou mayest exercise hope; and whatmore dost thou ever hope to get than the fulfilment of this great promise, "I will be their God?" Oh! hope, thou art a great-handedthing; thou layest hold of mighty things, which even faith hath not power to grasp; but though large thine hand may be, thisfills it, so that thou canst carry nothing else. I protest, before God, I have not a hope beyondthis promise. "O," say you, "you have a hope of heaven." Ay, I have a hope of heaven, but this is heaven-"I will be theirGod." What is heaven, but to be with God, to dwell with him, to realize that God is mine, and I am his? I say I have not ahope beyond that; there is not a promise beyond that; for all promises are couched in this, all hopes are included in this,"I will be their God." This is the master-piece of all promises; it is the top-stone of all the great and precious things,whichGod has provided for his children, "I will be their God." If we could really grasp it, if it could be applied to our souland we could understand it, we might clap our hands and say, "Oh! the glory, oh! the glory, oh! the glory of that promise!"it makes a heaven below, and it must make a heaven above, for nothing else will be wanted but that, "I will be their God."
III. Now, for a moment, dwell on the CERTAINTY OF THIS PROMISE; it does not say, "I may be their God;" but "I will be their God." There is a sinner who says he won't have God for his God. He will have God to be his preserver, to take careof him, and keep him from accident. He does not object to having God to feed him, to give him his bread, and water, and raiment;nor does he mind making God somewhat of a showthing, that he may take out on Sunday, and bowbefore it, but he will not have God for his God; he will not take him to be his all. He makes his belly his God, gold his God, the world his God. How then is this promiseto be fulfilled? There is one of God's chosen people there; he does not know that he is chosen yet, and he says he will nothave God; how then is this promise to be carried out? "Oh!" say some, "if the man wont have God, then, of course, God cannotget him;" and we have heard it preached, and we read it frequently, thatsalvation entirely depends upon man's will-that if man stands out and resists God's Holy Spirit, the creature can be theconqueror of the Creator, and finite power can overcome the infinite. Frequently I take up a book and I read, "Oh! sinner,be willing, for unless thou art, God cannot save thee;" and sometimes we are asked, "How is it that such an one is not saved?"And the answer is, "He is not willing to be; God strove with him, but he would not be saved." Ay, but suppose he had strivenwith him, as he did with those who are saved, would he have been saved then? "No, he would have resisted." Nay, we answer, it is not in man's will, it is not ofthe will of the flesh, nor of blood, but of the power of God; and we never can entertain such an absurd idea as, that mancan conquer Omnipotence, that the might of man is greater than the might of God. We believe, indeed, that certain usual influencesof the Holy Spirit may be overcome; we believe that there are generaloperations of the Spirit in many men's hearts which are resisted and rejected, but the effectual working of the Holy Ghostwith the determination to save, could not be resisted, unless you suppose God overcome by his creatures, and the purpose ofDeity frustrated by the will of man, which were to suppose something akin to blasphemy. Beloved, God has power to fulfil thepromise, "I will be their God." "Oh!" cries the sinner, "I will not have thee for a God." "Wilt thou not?" says he, and hegives him over to the hand of Moses; Moses takes him a little and applies the club of the law, drags him to Sinai, wherethe mountain totters over his head, the lightnings flash, and thunders bellow, and then the sinner cries, "O God, save me!""Ah! I thought thou wouldst not have me for a God?" "O Lord, thou shalt be my God." says the poor trembling sinner, "I haveput away my ornaments from me; O Lord, what wilt thou do unto me? Save me! I will give myself to thee. Oh! take me!" "Ay,"saysthe Lord, "I knew it; I said that I will be their God; and I have made thee willing in the day of my power." "I will betheir God, and they shall be my people."
IV. Now, lastly, I said we would conclude, by URGING YOU TO MAKE USE OF GOD, if he be yours. It is strange that spiritualblessings are our only possessions that we do not employ. We get a great spiritual blessing, and we let the rust get on itfor many a day. There is the mercy seat, for instance. Ah, my friends, if you had the cash box as full of riches as that mercyseat is, you would go often to it; as often as your necessities require. But you do not go to the mercyseat half so often as you need to go. Most precious things God has given to us, but we never over-use them. The truthis, they cannot be over-used; we cannot wear a promise thread-bare; we can never burn out the incense of grace; we can neveruse up the infinite treasures of God's loving kindness. But if the blessings God gives us are not used, perhaps God is the least used of all. Though he is our God, we apply ourselves less to him, than to any of his creatures, or any of hismercies, which he bestows upon us. Look at the poor heathen; they use their gods, though they be no gods. They put upa piece of wood or stone, and call it God; and how they use it! They want rain: the people assemble and ask for rain, in thefirm but foolish hope that their god can give it. There is a battle, and their god is lifted up; he is brought out from thehouse, where he usually dwells, that he may go before them, and lead them on to victory. But how seldom do we ask counselat thehands of the Lord! How often do we go about our business without asking his guidance! In our troubles how constantly dowe strive to bear our burdens, instead of casting them upon the Lord, that he may sustain us! And this is not because we maynot, for the Lord seems to say, "I am thine, soul, come and make use of me as thou wilt; thou mayest freely come to my store,and the oftener the better welcome." Have thou not a God lying by thee to no purpose; let not thy God be as other gods, servingonly for a show: have not a name only that thou hast a God. Since he allows thee, having such a friend, use him daily.My God shall supply all your wants: never want whilst thou hast a God, never fear or faint whilst thou hast a God; go to thytreasure and take whatever thou needest; there is bread, and clothes, and health, and life, and all that thou needest. O Christian,learn the divine skill to make God all things, to make bread of thy God, and water, and health, and friends, and ease; hecan supply thee with all these; or what is better, he can be instead of all these, thy food, thy clothing, thy friend,thy life of thee. All this he hath said to thee in this one word, I am thy God; and hereupon thou mayest say, as a heaven-bornsaint once did, "I have no husband, and yet I am no widow, my Maker is my husband. I have no father or friend, and yet I amneither fatherless nor friendless; my God is both my father and my friend. I have no child, but is not he better to me thantenchildren? I have no house, but yet I have a home, I have made the Most High my habitation. I am left alone, but yet Iam not alone, my God is good company for me; with him I can walk, with him I can take sweet counsel, find sweet repose; atmy lying down, at my rising up, whilst I am in the house, or as I walk by the way, my God is ever with me; with him I ravel,I dwell, I lodge, I live, and shall live for ever." Oh! child of God, let me urge thee to make use of thy God. Make use ofhim inprayer; I beseech thee, go to him often, because he is thy God. If he were another man's God, thou mightest weary him; but he is thy God. If he were my God and not thine, thou wouldst have no right to approach him, but he is thy God; he has made himself over to thee, if we may use such an expression, (and we think we may) he has become the positiveproperty of all his children, so that all he has, and all he is, is theirs. O child, wilt thou let thy treasury lie idle,whenthou wantest it? No; go and draw from it by prayer.
"To him in every trouble flee,
Thy best, thy only friend."
Fly to him, tell him all thy wants. Use him constantly by faith, at all times. Oh! I beseech thee, if some dark providencehas come over thee, use thy God as a sun, for he is a sun. If some strong enemy has come out against thee, use thy God fora shield, for he is a shield to protect thee. If thou hast lost thy way in the mazes of life, use him as a guide, for thegreat Jehovah will direct thee. If thou art in storms, use him for the God who stilleth the raging of thesea, and saith unto the waves, "Be still." If thou art a poor thing, knowing not which way to turn, use him for a shepherd,for the Lord is thy Shepherd, and thou shalt not want. Whate'er thou art, where'er thou art, remember God is just what thouwantest, and he is just where thou wantest. I beseech thee, then, make use of thy God; do not forget him in thy trouble, butflee to him in the midst of thy distresses, and cry,
"When all created streams are dried,
Thy fulness is the same;
May I with this be satisfied,
And glory in thy name!
No good in creatures can be found
But may be found in thee;
I must have all things and abound,
While God is God to me."
Lastly, Christian, let me urge thee again to use God to be thy delight this day. If thou hast trial, or if thou art free fromit, I beseech thee make God thy delight; go from this house of prayer and be happy this day in the Lord. Remember it is acommandment, "Rejoice in the Lord, always, and again I say, rejoice." Do not be content to be moderately happy; seek to soarto the heights of bliss and to enjoy a heaven below; get near to God, and you will get near to heaven.It is not as it is with the sun here, the higher you go the colder you find it, because on the mountain there is nothingto reflect the rays of the sun; but with God, the nearer you go to him the brighter he will shine upon you, and when thereare no other creatures to reflect his goodness, his light will be all the brighter. Go to God continually, importunately,confidently; "delight thyself also in the Lord and he shall bring it to pass;" "commit thy way unto the Lord, and he shall"guidethee by his counsel, and afterwards receive thee to glory."
Here is the first thing of the covenant; the second is like unto it. We will consider that another Sabbath-day. And now mayGod dismiss you with his blessing. Amen.