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Open Praise and Public Confession
October 11, 1883 by C. H. SPURGEON (1834-1892)
"I will praise thee with my whole heart: before the gods will I sing praise unto thee. I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name. In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul." Psalms 138:1-3 .
It is a very grievous thing, to one who worships the only living and true God, to see others engaged in idolatrous worship. It stirs one's indignation to see a man worship not his own hands, but what is even worse than that the thing which he has made with his own hand's, and which must therefore be inferior to himself. As the righteous soul of Lot in Sodom was vexed with the filthy conversation of the inhabitants of that guilty city, so the righteous soul of David was vexed when he saw the lords many and gods many before whom his neighbors were bowing down; and, in like manner, as long as we are in this world, we shall often be troubled through seeing how others turn aside from the living God, how they forget his truth, set up thoughts of their own in the place of the thoughts of God, and dishonor the Holy Scripture by thinking that their own vain ideas can equal, if not even excel, the revelation of God. David in this matter becomes a guide to us; what he did in the presence of the idols of the heathen is to a great extent what we should do in the presence of the false systems of religion and the errors which are all round about us. You, dear friends, cannot love the right if you do not hate the wrong. I would not give a penny for your love to the truth if it is not accompanied with a hearty hatred of error. I have taken this text as an instruction to myself as well as to you. What David did with all his heart, as a man who loved Jehovah, the only true God, that we also should do if, indeed, we love the Lord Jesus Christ, and all the glorious truths which cluster around his glorious Deity and his atoning sacrifice. I. How, then, will we act? We will try to act exactly as David did, and if we do so, we shall, first of all, SING WITH WHOLE-HEARTED PRAISE: "I will praise thee with. my whole heart: before the gods will I sing praise unto thee."
This seems a very singular thing to do; here is a man indignant with these false gods, one would suppose that he would begin to argue on behalf of the true God, that he would raise a controversy on behalf of Jehovah; but he does nothing of the kind. At least, this is not the first thing that he does; but he begins to praise God, and to sing that praise aloud: "I will praise thee with my whole heart: before the gods will I sing praise unto 'thee." This was a very singular method of procedure, yet a very wise one; for, first, his song would openly show his contempt for the false gods. What does it matter to him what these idols really are? Men call them gods; so, for the nonce, he calls them gods, too; and he begins to sing, not to them, but to his own God, the only living and true God. He pitches the tune, he lifts up the strain, he sings a psalm., and this is the theme of his music: "Glorious art thou, O Jehovah!" And ho does this in the very presence of the idol gods and their worshippers; as much as to say, "I take so little notice of them all that I will not even be disturbed about them. I was singing the praises of Jehovah, and I shall go on singing them. I was full of holy joy, and I intend still to be so. Those gods of the heathen are nothing, but our God made the heavens; therefore, I will not rob him of his glory, or deprive him of his full revenue of praise, by turning aside even for a single moment to pay any attention to these mere blocks of wood and stone." It was a wise way of acting on the part of David, and it was also a generous way, because he did not in words pour contempt upon the idols, but he showed his contempt for them by presenting his praise to Jehovah alone. Let us do the same, beloved. Do not worry yourself about those who turn aside from the truth, and run in their own crooked ways. Warn there as best you can, but remember David's advice on another occasion: "Fret not thyself because of evildoers." You have better work to do than to fret about them; begin to praise your God, and go on praising him. Sing as many songs unto him as over you did, and let your heart be just as glad as ever it can be. "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision." And if the Lord laughs, let us not cry. If he treats them with such calm contempt, let us do the same, and lift up our voices again and again unto hire whose mercy endureth for ever, and whoso throne is so established. that all the leaguered hosts of earth and hell cannot shake it for a single moment. "Say among the heathen that the Lord reigneth." "The Lord sitteth upon the flood; yea, the Lord sitteth King for ever." Wherefore, let no man's heart fail him, but let all who love the Lord show their contempt for his adversaries by pouring out their joyful adoration unto the Most High. I like David's plan of dealing with the idols, by continuing his whole-hearted praise to God, because, next, it would evince his strong faith in the true God. I cannot tell any better way by which he could have shown his confidence in Jehovah. He bad already poured contempt upon the false gods, but now his calm, happy singing proves his reverence for the Most High, and makes men see that, if they doubt, he does not; if they rail, he knows how vain their railing is. It proves to them that there is at least one man who has true faith in God, for he stands like a solid rook amid the surging sea. He is not moved; nay, he is not affected enough to postpone his music, but he keeps on still singing, and singing the more loudly, the more the sea roars, and the fullness thereof. The more shrill the noise of the tumultuous idolaters, the more does he proclaim aloud his holy joy and his unshaken confidence in his God. True faith is one of the best of sermons; he who is
Calm 'mid the bewildering cry, Confident of victory,
has, by that trustful calmness, done more to inspire the timid with confidence than if he were the most eloquent of men, who had with great vehemence urged them to trust in God. Thank God, faith, as well as unbelief, is contagious; and if
One sickly sheep infects the flock, And poisons all the rest ,
there is another side to that truth. One true believer tends to strengthen all the rest, and to make them "strong in the Lord, and in the power of his might." He who can sing as he goes to battle, if he be a leader, is likely to lead a tribe of heroes in his train. He who can sing in the time of shipwreck is likely to put courage into every one of the crew, so that they do their best for the laboring vessel, and, if it be possible, bring her safely into the haven. Sing, then, brother; sing, my sister; for this will prove your childlike confidence in God, your implicit reliance upon him. That is a second commendation of David's mode of action. The next is that, by continuing to praise Jehovah in the presence of the idols, he declared his all-absorbing zeal for God's glory. He did not need to stand. up, and say, "I love the Lord with all my heart." Hear him sing, "I will praise thee with my whole heart;" see what force ho puts into every note, listen to his jubilant song, you can tell by the very sound of his voice that his praise of Jehovah comes up from his heart, and. from his whole heart. He is enthusiastic, he is full of confidence; if he had a doubt concerning Jehovah, he could not sing like that; and if he were lukewarm, he would not sing like that. But, as he is singing with his whole heart, those who are opposed to him say to themselves, "It is no use to trouble ourselves about that man; we shall never turn him from the faith." They will sheer off, one by one, knowing that it is no use to attack such a firm believer. He who praises God with his whole heart, is like a man on fire, he is terrible to the adversaries of the Most High. When the great Spanish Armada was ready to swoop down upon the English coast, our brave Admiral Drake took some of his small ships, and placed them where the wind would carry them right among the Spanish fleet. He filled the vessels with combustible material, and set them alight. Then he had no need to go himself, for the wind just took the fire-ships, and drifted them up against the Spanish galleons that floated high out of the water, and exposed a vast surface to the air, and one and another of the big unwieldy monsters were soon in a blaze, and a great victory was won without a blow being struck. So, I like to get a red-hot Christian, full of music and praise unto Jehovah, and just let him go, by the influence of the Holy Spirit, right into the middle of the adversaries of the truth. They cannot make him out; they do not know how to handle a man on fire. If ho would try to argue with them, they might overwhelm him with their logic; if he would fire a shot at them, they could shoot back at him; but he does nothing of the kind. He simply blazes and burns to the glory of God; and that is a most effective mode of warfare with the Lord's enemies. Suppose, my brethren, that you were to have your hearts all on fire, burning and glowing with the intense conviction that the gospel is true, and that the God of heaven and earth is the one living and true God, and that the atoning blood of the Divine Savior is the one hope of guilty sinners, you might do grand work for God then. Tolerate no doubt in your spirit, believe right up to the hilt, with unstaggering confidence; and then sing out your praises of Jehovah with a joyful confidence. Those who hate the truth will not know what to make of you, they will probably get out of your way as quickly as possible; but, if they do not, then perhaps you will set there also on fire; and it may be, by the grace of God., that you will burn up some of their errors, and put them into a terrible state of confusion and anxiety if they still resolve to fight against the Lord of hosts. It was a wise plan, this of David, of getting in among the heathen gods, and singing to the praise of Jehovah. They could not understand him, but they were affected by his singing all the same. If he could have walked through any temple where all the idol gods could have been gathered together, and if he could have sung there the words of our grand Doxology,
Praise God from whom all blessings flow, Praise him all creatures here below, Praise him above, ye heavenly host, Praise Father, Son, and Holy Ghost,
I should not have wondered if old Dagon had come tumbling down to the ground; and if Chemosh, and Milcom, and Baal, and Ashtaroth, and all those other abominations of the heathen, had fallen prone upon the earth at the sound of this glorious song of praise unto Jehovah. Therefore, if we would overthrow the idols of our own day, let; us imitate this wise mode of action on the part of the psalmist. I believe, also, that David was quite right in singing with all his heart before the idol gods, because it would shield him from all danger wherever he went. To walk among the wicked is a dangerous exercise. It is as though a man had to go into infected air, or traverse the wards of a lazar-house; he is himself apt to become affected by the poisonous atmosphere, and to become infected with the deadly malady; but, oh, if you keep on, with all your heart, praising God all the day, you may go with confidence wherever duty calls you! Ah! you might go between the jaws of death itself, and yet suffer no injury, for an atmosphere of praise would be the best deodorizer and, disinfectant wherever you might be bidden by the Lord to go. As long as you kept on praising Goal, and magnifying his holy name, no adversary could do you any harm. Remember how the hosts of Jehoshaphat triumphed in the valley of Berachah when they began to sing praises unto God; then were their adversaries routed. Recollect also how Paul and Silas could not be held in bonds when, at midnight, they sang praises unto God. Then the prison rocked, the chains were broken, and the floors flew open, for there must be liberty where men can sing unto Jehovah. Where whole-hearted songsters adore the Most High continually, the prisoners' fetters snap, and the foundations of dungeons are moved. Therefore, dear friends, mind, that you keep up the spirit of praise. I used to know, years ago, a poor old laboring man; he was a Methodist of the good old-fashioned school. l never met him, or spoke with him, without finding that, wherever he was, he was always singing. He was up in the morning at half-past five to get out to his farm-work, and, he sang while ho was dressing. He sang as he pulled on his corduroys, he sang as he put on his smock, he sang as he walked downstairs, he sang as he tramped off down the street, and he sang all day as he was at his work. He did not keep on singing while I was preaching, but ho seemed almost as if he wanted to do that; and every now and then he would burst out with "Hallelujah!" or "Praise the Lord." He was so full of thanksgiving to God that ho was obliged to give expression to his feelings sometimes even when it would have been more proper if he had kept quiet. He was one of the holiest men I ever knew, and I used to account very much for his simple gentleness, integrity, and happiness by the habit he had acquired of constantly singing the praises of God. He worked with some men who were in the habit of swearing, but he kept on singing; and, after a time, they began to think that it was not the right thing for them to swear. He went among men who drank, but he never left off singing; and, somehow, even among such men there was a kind of respect for him. It was so with all who knew him; his employer tried to put him where he would have easier tasks than others as he grew old, and everybody loved him. I always wished that he had been a Baptist; that would have been just the finishing touch to make him perfect, and then we should have lost him, for all perfect people go to heaven at once. But if I mentioned that subject to him, and sometimes I did, he was not long before he began to sing, and he asked me to join with him, which I gladly did. His was a happy way of living; I wish that I and all of you could rise to it. Perhaps somebody says, "That good man was a very happy, gracious soul, but still he was very childish." Perhaps so, but I would like to be just as he was; I do not speak of him as having been child- ish, but child- like, ever praising God like a happy child who is always singing. You know, dear friends, you can keep on praising the Lord whatever else you may be doing; you can sit down in your house with the needle in your hand, or go abroad into the garden with the hoe, and still be praising God. We do not have half enough of praise, brothers and sisters; I am sure the devil would be more angry with us it we would begin to praise God more; and we certainly are under no obligations to him to keep from irritating his temper, so let us sing unto the Lord as long as we live, and defy the devil to do his worst. As he likes neither music nor song in praise of Jehovah, let him have plenty of them both; let us continually do as David declared that he would: "I will praise thee with my whole heart: before the gods (or before the devils, before the kings or before the beggars, before the drunkards, before the swearers, before anybody and everybody) will I sing praise unto thee." That, then, was the first part of David's action, singing unto Jehovah with whole-hearted praise. II. The second thing that David did was to WORSHIP BY THE DESPISED RULE. Even in the presence of those who set up their idol gods, and their false systems, he declared to Jehovah, "I will worship toward thy holy temple." Some said, "Worship this way." Others said, "Worship that way." In the present day, some say that the Old Testament is not inspired, that there is much that is very doubtful in the five books of Moses; some are going to worship in one way, some in another way of their own inventing; but if we are of David's mind, we shall say to the Lord, "I will worship toward thy holy temple." Let every other man have his own way of worshipping if he will; but, brethren, as for me, I say to the Lord, with David, "I will worship toward thy holy temple." I admire this declaration, first, because it is a quiet way of ignoring all will-worship. "Oh!" says one, "I am resolved to worship God with all kinds of show, and ceremony, and flowers, and millinery." Another says, "I intend to worship God out in the fields, and never to mingle with his people at all." Very well, you go your own ways, but I ignore both of your ways, for my way is to worship toward God's holy temple, that is the way in which the apostles and the early Christians worshipped Christ, not forsaking the assembling of themselves together, as the manner of some is, the way in which they cheered their own hearts, and the hearts of their fellow-believers, with psalms and hymns and spiritual songs, the way in which they spoke as the Spirit gave them utterance, the way in which they gathered around the table of their Lord to remember his great love to them. You may go and set up whatever novelty you like, but I shall keep to that
Good old way, by our fathers trod,
and I trust that every true child of God will make this personal declaration to the Lord, "I will worship toward thy holy temple." What did David mean by that expression, "thy holy temple"? Well, the temple, like the tabernacle in the wilderness, was typical of the adorable person of our Lord Jesus Christ. It was not that the tent in the wilderness or the temple on Mount Zion was anything of itself; but these mere the places where God was specially pleased to reveal himself. Now, to-day, the temple of Jehovah is the body of our Lord and Savior Jesus Christ which he himself expressly called "the temple." Let others worship saints and angels, if they will; but we will worship the incarnate Christ, and him alone. Let others worship the man, and think him nothing more than man; but we shall worship Christ as God. I was delighted to sing with you, a little while ago,
Jesus, my God! I know his name, His name is all my trust; Nor will he put my soul to shame, Nor let my hope be lost.
Jesus is not only my Savior, but he is also my God; and my prayers are to be presented to the Father through him, and to come up unto the Most High through the person of the God-man, the Mediator between God and men, Jesus Christ our Lord and Savior. I will worship toward that shrine, the person of the Son of God, and God the Son. But the temple was also the place of sacrifice; and we shall only praise God aright as we trust to the one great sacrifice. Oh, how many, nowadays, deny the great truth of vicarious suffering, the substitutionary sacrifice of Christ on Calvary, saying that he is our Exemplar, but not the Maker of propitiation and reconciliation by his blood. Well, do not trouble your head about these people, and begin to discuss with them; but say, "As for me, 'I will worship toward thy holy temple.' I have not any hope of my prayers speeding except through the sacrifice of Christ upon the cross. I can have no assurance of being accepted by God unless I am 'accepted in the Beloved.' So, I will offer no prayer but that which goes to God by the crimson road of the substitutionary death of Christ. 'I will worship toward thy holy temple.'" Keep to that declaration with unshaken firmness of resolve, and it will be the best answer that you can give to the idols, or to the devils, or to everyone else who may oppose the Most High. III. Now notice, thirdly, what David did. He went on from singing and worshipping, to PRAISE THE QUESTIONED ATTRIBUTES, the very attributes which are being questioned in this present age: "I will praise thy name for thy lovingkindness and for thy truth." The true believer should praise God, first, for his lovingkindness, and for that lovingkindness in its universality. Some say that the God whom we preach cannot be a God of love because he banishes unbelievers into endless misery. If they refuse his Son, he gives them no hope that there can be any hereafter for them except that of eternal banishment from his presence and from the glory of his power. "The wicked shall be turned into hell, and all the nations that forget God." And there are some preachers who cover up, and try to hide this solemn truth, or speak as if they had velvet in their mouths when they come to deal with it. I shall not do so; by God's grace, I never shall do so. There is enough love in God to satisfy me; and I shall not want to make another god in order that I may believe in his lovingkindness. My heart delights to praise the very Jehovah of whom the psalmist sings, "To him that smote Egypt in their firstborn: for his mercy endureth for ever: and brought out Israel from among them: for his mercy endureth for over: with a strong hand, and with a stretched out arm: for his mercy endureth for ever. To him which divided the Red Sea into parts: for his mercy endureth for ever: and made Israel to pass through the midst of it: for his mercy endureth for ever: but overthrew Pharaoh and his host in the Red Sea: for his mercy endureth for ever." I am quite certain that he never executes judgment with a severity which will be questioned by right minds; and in the last great day, when the whole of this dispensation is wound up, it will be seen that "God is love." We may not be able to see it now; he may seem to be, as David says in another Psalm, "terrible out of his holy places." Jehovah himself declares that he is a jealous God, who will by no means clear the guilty; and there are many who cavil at that, but the day shall declare it. When the veil is rolled up, to the astonishment of all God's creatures, it will be seen that he did the best, the wisest, and the kindest thing which, all things considered, could have been done; and, therefore, though I cannot yet understand all his dealings with the sons of men, yet I believe that they are right, and I will praise his name for his lovingkindness. There is a special note here, which bids us think of God's lovingkindness in its specialty. Many cavil at this great truth, which seems to me to be self-evident, that Christ should choose his own spouse; they want to have entrusted to them the selection of a bride for him. They want God to be lackey to the free will of man, and that none of his purposes should be carried out unless man permits it; their notion is that the great Creator must sit and wait till he gets his creature's permission to be gracious. But as for us, beloved, we adore the glorious truth of his electing love, we admire the sovereignty of his grace, and we delight to know that he does as he wills among the inhabitants of this lower world, and deals out his mercy, as Paul puts it, "according to the good pleasure of his will." Instead of disputing with idols, or devils, we begin to sing with all our heart concerning the special love of God to his chosen, and the favor which he bears towards them that put their trust in him. We cannot employ our time to better purpose; to argue and debate might be a waste of effort, and might depress our own spirit; but to bless the name of the Lord will do us good, and will also be to his honor and glory. I find that the original bears another meaning: "I will praise thy name for thy grace, and for thy truth." Is it not a blessed thing to have that word "grace" always in the mouth? "Grace." Is it not one of the sweetest words that God ever permitted human lips to utter? And we often say "free grace", even if some tell us that is tautology. If one tap of the hammer will not suffice, we will give two. If men do not understand what "grace" means, we will call it "free grace"; and we will bless and praise the name of the Lord. that we have two such words in the language as "free grace." The other attribute for which David said that he would praise the name of the Lord is, God's truth. Our heart may well be sad as we see how men are pecking at God's truth. One part of the Bible is given up by one, and another part is rejected by another; one of our wise men says, "I have given, up all the Old Testament, and a large part of the New." Well, sir, you might just as well give it all up, because you evidently have no part nor lot in it, or else you would not talk like that. Those gentlemen who want to mend the Bible, really need mending themselves; that is where the mischief lies in most cases. If they were savingly converted by the grace of God, they wouldst love every letter of the Book from Genesis to Revelation, and find it food to their souls. But they do not know the inner meaning of it, and therefore they despise the Scripture as being but husks to them; and I greatly fear that is all that it is to many of them. But as for us, we shall glory in God's truth, in the historic accuracy of every word of this blessed old Bible; in the absolute truth of everything that is recorded here; in the certainty of the fulfillment of every promise and every threatening that is in this Book; and, what is more, in the absolute correctness of every unfulfilled prophecy as being just as certain as certainty itself. There is where we mean to stand. We believe in plenary verbal inspiration, with all its difficulties, for there are not half as many difficulties in that doctrine as there are in any other kind of inspiration that men may imagine. If this Book be not the real solid foundation of our religion, what have we to build upon? If God. has spoken a lie, where are we, brethren? And if this Book, for which the martyrs bled, and which sustained our lives in prison and on the death-bed, if this precious Book, which is to-day hugged to the heart of many a dying saint, is to be rent away from us, it shall not go without a struggle, in which we will, if necessary, sacrifice even our lives. We will never give up the Bible; we will love it in life and in death, and we will still believe that it is the glorious and perfect revelation, as far as our imperfect minds can discern it, of the lovingkindness and truth of God, and for it we will praise and bless his holy name. This is what David said he would do, and I recommend all tried saints to do the same. IV. Now, fourthly, there was another thing which David meant to do, and that was, to REVERENCE GOD'S WORD TO THE HIGHEST DEGREE. He puts it thus: "Thou hast magnified thy Word above all thy name." My text is such a great one that I need half-a-dozen nights to descant upon it, so I can only give you hints of what I would say if I had the time. God's name, dear friends, is revealed in a measure in nature. In providence, that name may be spelt out; but David tells us here that the Lord has magnified his Word above all his name. That is to say, that revelation is made by God to be infinitely superior to creation and to providence as a revealing of himself, for, first, it is more clear. If a man paints grand pictures, even if I never saw the man, I know a little about him when I see his paintings. Ay, but if he writes me a letter, and in that letter tells me what is in his very heart, I know more about him by his words than I do by his works; and there is more of. God in some passages of the Bible than in the whole universe besides. If science could be all known, it would not contain as much real light as there is in a single verse of Scripture, for the best light is in the Word. There is other light, too; but it is only moonlight as compared with the sunlight. God has magnified his Word, for its clearness, above every other method of revealing his name or character. It is not only more dear, but it is also more sure. If we look into God's worlds, one man sees one thing and another man sees another; but if you look into God's Word, and you have a childlike spirit, you will see what another childlike-spirited man sees. If you are God's child, you will see what others of God's children see there; and in the great fundamental truths discoverable in his Word, the saints are almost entirely agreed. The whole universe is not big enough to mirror God in all his glory. If he looks into the great and wide sea that he has made, the glass is too small to reflect more than a part of his glory. Suppose that God should reveal himself to the full in nature; it would soon be seen that the axles of the wheel would be all too weak to sustain the weight of Deity. It is only revelation that can manifest him truly to us. Think again; God's Word is more lasting than his other works. The revelation of God in nature is not unique. If he has made one world, he can make another; if he has made one universe, he can make fifty universes; but after having given us one complete revelation of his will, he will never give another, that one stands alone. What God has made known in the book of nature will all pass away; there will come a day when the elements themselves shall be dissolved. with fervent heat, and like a worn-out vesture, all this material creation shall be put away. But, "the Word of the Lord endureth for ever. And this is the Word which by the gospel is preached unto you;" so that God magnifies his Word by making it everlasting. "Heaven and earth shall pass away, but my words shall not pass away." Does not God magnify his Word in your hearts, dear friends? You have sometimes been in the fields on the Sabbath, and a sweet sense of rest has stolen over you. In the time of harvest, or on a bright morning when the sun has risen, you have been overwhelmed with a sense of the glory of God; but, still, that sweet feeling never comes to the heart so as to affect its secret springs like a passage out of Scripture. A promise from God will cast more light into your soul than all the beauties of sea and land I do not for a moment depreciate the wondrous glory of God in all his works; but, still, I do say God is seen better in his Word than in all his works besides; and he has magnified his Word above all his name. They say that we ought to alter Scripture because scientists have found out something or other. Yes, I know all about that kind of talk; scientists found out many things years ago, and within ten years somebody else rose up, and found out that they were all wrong. The history of so-called philosophy is the history of fools; and the philosophers of this day are no more right than those of fifty years ago. The men are coming to the front who will confute the positive assertions of the present; and, when they have made their own assertions, and made their bow, another set of wise men will be coming after them to confound them. They are all as the grass that withereth, but "the Word of the Lord endureth for ever." It has been tried in the furnace of earth, purified seven times; and here it remains, the pure reined metal still, and in this will we glory, and not be ashamed. V. Lastly, David was going to PROVE ALL BY HIS OWN EXPERIENCE. A bit of experience is the best thing with which to close up my discourse. "In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul." Ah! brethren, men say that facts are stubborn things, and so they are; and when a man once gets a fact with regard to the religion of Jesus Christ, he becomes a stubborn man. The man, who is in the habit of praying to God, and who is in the habit of having answers to his prayers, the man who lives a life of prayer, and consequently who is enriched by innumerable mercies, says to those who deny the efficacy of prayer, "You may say what you like, but you cannot trouble use about this matter, because I am daily testing and daily proving in my own experience what prayer can accomplish." "Well," they say, "you did not get out of the trouble; you prayed, but you did not escape from it." That is quite true, I did. not; but God strengthened me with strength in my soul; and it is a grand thing when the mind becomes calm, when the soul grows strong, when courage increases, when confidence comes, when deep peace and quiet restfulness flow into the soul. All that is a blessed answer to prayer; and as long as God gives us that, we cannot desert his standard, or deny his faithfulness and his truth. Let those who will, go and leave the snows of Lebanon, and the pure flowing river of God for the broken cisterns that can hold no water, or for the muddy waters of Egypt; but we cannot, we dare not, we will not. God helping us, we will stand fast in our belief in the power of prayer. We have tried it, we have proved it, and we are not to be shaken from our confidence in its efficacy. The Lord give to every one of you, who do not at present know it, really to prove it yourselves, to try it to your heart's joy and satisfaction, and you also shall stand fast in your confidence in him even to the end! The Lord bless you, for Christ's sake! Amen.
Faith in Perfection
January 2nd, 1859 by C. H. SPURGEON (1834-1892)
"The Lord will perfect that which concerneth me. Thy mercy, O Lord, endureth for ever: forsake not the works of thine own hands." Psalms 138:8 .
I have selected this text, or, rather, it has been given to me to furnish a motto for the whole year to all the believing family of God now present. It was brought under my notice from the fact that I have a very dear friend, a venerable minister of the Church of England, and an earnest lover of the truth as it is in Jesus, who always sends me, at the beginning of the year, or a day or two previously, a little envelope sealed up, that I am not to open till New Year's day, containing a printed text of Scripture, which he desires to be preserved during the remainder of the year, to act as a staff whereon we may rest through the pilgrimage of the next twelve months. When I opened my envelope I found this text, and it charmed me. It contains in itself the very essence of the grace of God. It reads like music to the soul, and is like a bottle of water in the desert to the thirsty lip. Let me read it again, and remember it, and dwell upon it, and digest it during all the year. "The Lord will perfect that which concerneth me. Thy mercy, O Lord, endureth for ever: forsake not the works of thine own hands." In the opening, I must remark that this is not the heritage of all mankind. The word, "me," in the text, cannot be appropriated by any man, unless he, in some respects, resembles the character of David, who penned this psalm. The text, however, itself, is its own guard. If you look at it, you will see that there is in its bowels a full description of a true Christian. I will ask you three questions suggested by the words themselves, and according to your answer to these three questions, shall be my reply, yes or no, as to whether this promise belongs to you. To begin, let us read the first sentence "The Lord will perfect that which concerneth me." Now, have you a concern in and a concern about heavenly things? Have you ever felt that eternity concerns you more than time; that the mansions of heaven are more worthy your consideration than the dwelling-places of earth? Have you felt that you ought to have a greater concern about your immortal soul than about your perishing body? Remember, if you are living the life of the butterfly, the life of the present, a sportive and flowery life, without making any preparation or taking any thought for a future world, this promise is not yours. If the things of God do not concern you, then God will not perfect them for you. You must have in your own soul a concern about these things, and afterwards you must have a belief in your heart that you have an interest in heavenly things, or otherwise it would be a perversion of Holy Scripture for you to appropriate these precious things to yourselves. Can we then, each of us put our hand upon our heart and say, without stammering, which suggests a hypocrite can we say honestly, as in the sight of God; "I am concerned about the things of God, of Christ, of salvation, of eternity! I may not have assurance, but I have concern. If I cannot say, I know in whom I have believed, yet I can say I know in whom I desire to believe. If I cannot say, I know that my Redeemer liveth, yet I can say I desire that I may be found in him at last, without spot or wrinkle, or any such thing." Well soul, if thou hast a concern about the things of God, this is thy promise, and let not Master Clip-promise take it away from thee; suffer him not to take any part of its preciousness; it is all thine, "The Lord will perfect that which concerneth thee." Another question is suggested by the second clause, "Thy mercy, O Lord, endureth forever." Have we then tasted of God's mercy? Have you and I gone to the throne of grace conscious of our lost estate? Have we made confession of our sins? Have we looked to the blood of Jesus; and do we know that the mercy of God has been manifested to us? Have we breathed the dying thief's petition, and have we had the gracious answer of Jesus? Have we prayed as the publican did? and have we gone to our house justified by God's mercy? Remember, O man! if thou hast never received God's pardoning mercy and his forgiving grace, this text is a divine enclosure, into which thou hast no right to intrude; this is a banquet, of which thou hast no right to eat; this is a secret place, into which thou hast no right to enter. We must first taste God's mercy and, having tasted that, we may believe that he will perfect that which concerneth us. A third question, and I beseech you put these questions to your heart, lest you should be misled, by any comfortable words that I shall hereafter speak, into the foul delusion, that this promise signifies yourself, when it does not. The last question is suggested by the prayer, "Forsake not the works of thine own hands." Have you then a religion which is the work of God's hands? Many men have a religion which is their own work, there is nothing supernatural about it; human nature began it, human nature has carried it on, and as far they have any hope they trust that human nature will complete it. Remember there is no spring on earth that has force enough in it to spout a fountain into paradise, and there is no strength in human nature that shall ever suffice to raise a soul to heaven. You may practice morality, and I beseech you do so; you may attend to ceremonies and you have a right to do so, and must do so; you may endeavour to do all righteousness, but since you are a sinner condemned in the sight of God, you can never be pardoned apart from the blood of Christ; and you can never be purified apart from the purifying operations of the Holy Ghost. That man's religion which is born on earth, and born of the will of the flesh or of blood, is a vain religion. Oh! beloved, except a man be born again, or from above, as the original has it, he cannot see the kingdom of God. That which is born of the flesh is flesh and cannot enter heaven; only that which is born of the Spirit is spirit, and is, therefore, capable of inheriting a spiritual inheritance, which God reserves for spiritual men. Have I then the work of God in my heart? am I sure it is not my own work? If I am, experimentally, an Arminian, and if I think I have proved the truth of Arminian religion, then I have no religion that will carry me to heaven. But if, experimentally, I am compelled to confess that grace begins, that grace carries on, and that grace must perfect my religion, then God having began the good work in me, I am the person for whom this verse is intended, and I may sit down at this celestial banquet and eat and drink to my very full. Let each hearer, then, pause and put these three questions to himself, Am I concerned about religion? Have I tasted the mercy of God? Is my religion God's work? They are solemn questions; answer them! and if ye can even humbly say "Yes," then come ye to this text, for the joy and comfort of it is yours. We have three things here. First, the believer's confidence, "The Lord will perfect that which concerneth me." Secondly, the ground of that confidence, "Thy mercy, O Lord, endureth for ever;" and thirdly, the result and outgrowth of his confidence expressed in the prayer, "Forsake not the works of thine own hands." I. First, then, THE BELIEVER'S CONFIDENCE, "The Lord will perfect that which concerneth me." I think, perhaps, the best way to preach upon a text, if we would have it remembered, is to take it word by word. Let us spell it over then, as Uncle Tom did, when he was on board of the steamer, and could not read the long words, but sucked more sweetness out of the text by spelling it over, than he could have done in any other way. "The Lord." Well then the Psalmist's confidence was a divine confidence. He did not say, "I have grace enough to perfect that which concerneth me;" "my faith is so strong that I shall not fail;" "my love is so warm that it will never grow cold;" "my resolution is so firmly set that nothing can move it;" no, his dependance was on the Lord "The Lord will perfect that which concerneth me." And O Christian, if thou hast any confidence which is not grounded on the Lord and rooted in the rock of ages, thy confidence is worse than a dream; it shall deceive thee, pierce thee, wound thee, and cast thee down to thine own future sorrow and grief. But here, our Psalmist himself builds upon nothing else than upon the Lord's works. Sure I am the Lord began the good work in our souls, he has carried it on, and if he does not finish it, it never will be complete. If there be one stitch in the celestial garment of my righteousness, which I am to insert myself, then I am lost. If there be one drachma in the price of my redemption which I am to make up, then must I perish. If there be one contingency one "if," or "though," or "but," about my soul's salvation, then am I a lost man. But this is my confidence, the Lord that began will perfect. He has done it all, must do it all, he will do it all. My confidence must not be in what I can do, or in what I have resolved to do, but entirely in what the Lord will do. "The Lord will perfect that which concerneth me." "Oh," says unbelief, "you will never be able to purify yourself from sin. Look at the evil of your heart, you can never sweep that away: look at the evil fashions and temptations of the world that beset you, you will surely be lured aside and led astray." Ah! yes, I should indeed perish if it depended upon myself. I am but as clay upon the wheel. If I had to fashion myself into a vessel of honour, fit for the Master's use, I might give up the work in despair. I am but as a little lamb; and if I had to travel through the wilderness by myself, I might indeed lie down and die. Yet if I be clay, he is my potter, and he will not suffer me to be marred upon the wheel; and if I be a lamb he is my shepherd, and he carrieth the lambs in his bosom he wardeth off the wolf, he smiteth the destroyer, and he bringeth every sheep into the fold upon the hilltop of glory. The Lord, then, is the Christian's divine confidence. We can never be too confident when we confide in the Lord. "Jehovah will perfect that which concerneth me." Take the next word, "will." So the Psalmist's confidence was a confidence for the future; it is not only what the Lord does, but what the Lord will do. I have heard people say that they could trust a man as far as they could see him; and I have often thought that is about as far as many professors trust God, so far as they can see him, and no farther. They believe God is good when the meat is on the table, and the drink is in the cup, but would they believe God if the table were bare, and the cup were empty? No; they have good faith when they see the ravens coming, that they shall have their bread and meat; but if the ravens did not come, would they believe that even then their bread should be given them and their water should be sure? They can believe the thing when they get it, but until they get it they are doubting. The Psalmist's faith, however, deals with the future, not merely with the present. The "Lord will," says he, the "Lord will." He looks on all through his life, and he feels sure that what God has done and is doing he will carry on even to the end. And now you that are afraid about the future, rest with us in this sweet promise. How often do you and I stand star-gazing into the future, and trembling, because we think we see divers portents, and strange sights, which portend some future trouble. O child of God! leave the future to thy God. O leave everything that is to come in the hand of him to whom the future is already present, and who knows beforehand everything that shalt befall thee. Draw from the present living water with which to moisten the arid desert of the future; snatch from the altar-fires of to-day a torch with which to light up the darkness of that which is to come. Depend on it, that He who is to-day thy sun, shall be thy sun for ever even in the darkest hour he shall shine upon thee; and he who is to-day thy shield shall be thy shield for evermore; and even in the thickest part of the battle he shall catch the dart, and thou shalt stand unharmed. Let us turn to this word "will" once again. There is a little more in it; it does not say the "Lord may," it does not say, "I hope he will; I trust he will," but it says he will; "The Lord will perfect that which concerneth me." A few months after I first sought and found salvation, I enjoyed the sweet privilege of full assurance, and in talking with a godly Christian I expressed myself very confidently concerning the great truth that God would ne'er forsake his people, nor leave his work undone. I was at once child, I was told I had no right to speak so confidently, for it was presumptuous. The longer I live, the more I feel persuaded that confidence was proper, and the chiding was not deserved. I believe that the happiest of Christians and the truest of Christians are those who never dare to doubt God, but who take his word simply as it stands, and believe it and ask no questions, just feeling assured that if God has said it it will be so. The Psalmist in our text had no more doubt about his own ultimate perfection, than he had about his existence. He says, "the Lord will perfect that which concerneth me." There are many things that may or may not happen, but this I know shall happen,
"He shall present my soul, Unblemish'd and complete, Before the glory of his face, With joys divinely great."
All the purposes of man have been defeated, but not the purposes of God. The promises of man may be broken, many of them are made to be broken, but the purposes of God shall stand, and his promises shall be fulfilled. He is a promise maker, but he never was a promise breaker: he is a promise-keeping God, and his people shall prove it so. Come then, ye that are always hoping amidst trembling, and fear, but are never confident, for once take that doubting note out of your mouth, and say assuredly "the Lord will perfect that which concerneth me." If I be really his child, though full of sin, I shall one day be perfect; if I have really set my heart towards him, I shall one day see his face with joy; and let whatever foes obstruct, I shall conquer through the Lamb's redeeming blood. He "will perfect that which concerneth me." I like to hear God's people speak diffidently of themselves, but confidently of their God. Doubts are the greatest of sins, and even though Christians have doubts, yet doubts are unchristian things. The spirit of Christ is not a spirit of doubting, but a spirit of believing. Doubts may exist in the hearts of spiritual men, but doubts are unspiritual, carnal, and sinful. Let us seek to get rid of them, and speak confidently where God's word is confident. Now, take the next word, "The Lord will perfect." That is a large word. Our Wesleyan brethren have a notion that they are going to be perfect here on earth. I should be very glad to see any of them when they are perfect; and if any of them happen to be in the position of servants and want a situation, I would be happy to give them any amount of wages I could spare, for I should feel myself greatly honoured and greatly blessed in having a perfect servant; and what is more, if any of them are masters and want servants, I would undertake to come and serve them without wages at all if I could but find a perfect master. I have had a perfect master ever since I first knew the Lord, and if I could find that there is another perfect master, I should be greatly pleased in having him as an under-master, while the great Supreme must ever be chief of all. Did you ever see a perfect man? I did once. He called upon me, and wanted me to come and see him, for I should get great instruction from him if I did. I said, "I have no doubt of it, but I should not like to come into your house; I think I should be hardly able to get into your room." How is that? "Well, I suppose your house would be so full of angels that there would not be room for me." He did not like that; so I broke another joke or two upon his head; whereupon he went into a perfect furor. "Well friend," I said to him, "I think I am as perfect as you after all; for perfect men get angry?" He denied that he was angry, although there was a peculiar redness about his cheeks that is very common to persons when they are angry; at any rate I think I rather spoiled his perfection, for he evidently went home less satisfied with himself than when he went out. I met another man who considered himself perfect, but he was thoroughly mad; and I do not believe that any of your pretenders to perfection are better than good maniacs, superior bedlamites; that is all I believe they are. For while a man has got a spark of reason left in him, he cannot, unless he is the most impudent of imposters, talk about his being perfect. What would I not give to be perfect myself! And you can say also, what would you not give to be perfect. If I must be burnt in fire, or dragged through the sea by the hair of my head; if I must be buried in the bowels of the earth, or hung up to the stars for ever if I might but be perfect, I would rejoice in any price I might have to pay for perfection. But I feel perfectly persuaded, that perfection is absolutely impossible to any man beneath the sky; and yet, I feel sure, that to every believer future perfection is an absolute certainty. The day shall come, beloved, when the Lord shall not only make us better, but shall make us perfectly good; when he shall not merely subdue our lusts, but when he shall cast the demons out; when he shall make us not only tolerable, and bearable, and endurable, but make us holy and acceptable in his sight. That day however, I believe, shall not come until we enter into the joy of our Lord, and are glorified together with Christ in heaven. Say, Christian, is not this a large confidence? "The Lord will make me perfect." He will most assuredly, beyond a doubt, bring to perfection my faith, my love, my hope, and every grace. He will perfect his purposes; he will perfect his promises; he will perfect my body, and perfect my soul. "He will perfect that which concerneth me." And now there is the word "that" "that which" "The Lord will perfect that which concerneth me." Very indefinite, it seems; but how broad it is. What a broad faith the Psalmist had! "Whatever concerns me," says he, "the Lord will perfect." Once pardon of sin concerned me; that he has perfected. Then imputed righteousness concerned me; that he perfected. Now, sanctification troubles me; that he will perfect. One day, deliverance was my fear; now it is support. But whatever is laid upon my heart to be concerned about, this comprehensive term, "that" embraces all, be it what it may, if I have a spiritual concern upon my soul about any heavenly thing, that will God perfect. Go on a step further. Here is a trial of faith. "The Lord will perfect that which concerneth me." Alas, beloved, we cannot say we have any good thing without having concern for it. I suppose God never gave us a blessing, but we doubted whether we should have it before we obtained it. Somehow or other, our doubts always go before God's mercies; whereas we ought to believe, and not to feel any anxiety and distrustful concern. My faith is sometimes tried and concerned about heavenly things now. But though that faith be tried by an inward concern about the things of God, yet it surmounts even its own doubts, and cries, "The Lord will perfect even this." Have you learnt this lesson aright being troubled about a thing and yet believing about it? A christian man will find his experience to be very much like the sea. Upon the surface there is a storm, and the mountain-waves are rolling, but down in the depths there are caverns where quietude has reigned supreme ever since the foundations of the earth were digged; where peace, undisturbed, has had a solitary triumph. Beloved, it is so with the Christian's heart. Outwardly, he is concerned about these things. He doubts, he fears, he trembles; but in his inmost heart, down in the depths of his soul, he is without a fear, and he can say confidently, "The Lord will perfect that which concerneth me." But I hasten to dwell upon the last word. The faith of our text is a personal faith. "The Lord will perfect that which concerneth me." Here is the loudest note of all; this is the handle whereby we must lay hold of this sword if we would use it aright "that which concerneth me." Oh, it is a sweet truth to know and believe that God will perfect all his saints; 'tis sweeter still to know that "he will perfect me." It is blessed to believe that all God's people shall persevere; but the essence of delight is to feel that I shall persevere through him. Many persons are contented with a kind of general religion, an universal salvation. They belong to a Christian community; they have joined a Christian church, and they think they shall be saved in the lump in the mass; but give me a personal religion. What is all the bread in the world, unless I myself feed upon it? I am starved, though Egypt be full of corn. What are all the rivers that run from the mountains to the sea, if I be thirsty? Unless I drink myself, what are all these? If I be poor and in rags, ye do but mock me if ye tell me that Potosi's mines are full of treasure? You do but laugh at me if you speak of Golconda's diamonds. What care I for these, unless I have some participation for myself? But if I can say even of my crust, "It is my own," then I can eat it with a grateful heart. That crust which is my own is more precious than all the granaries of Egypt if they are not my own, and this promise even if it were smaller would be more precious than the largest promise that stands in the Bible, if I could not see my right to it personally myself. But now, by bumble faith, sprinkled with the blood of Christ, resting in his merits, trusting in his death, I come to the text, and say throughout this year, and every year, "The Lord will perfect that which concerneth me" unworthy me. Lost and ruined me. He will yet save me; and
"I, among the blood-wash'd throng, Shall wave the palm, and wear the crown, And shout loud victory."
This, then, is the believer's confidence. May God grant you the same! II. The second thing is THE GROUND OF THIS CONFIDENCE. The ground of it is this "Thy mercy, O Lord, endureth for ever." The believer is sure he shall be saved. Why? Because of his merits? No. Because of the strength of his own faith? No. Because he has something which will recommend him to God? No; he believes he shall be perfected because of God's mercy. Is it not a strange thing that the advanced believer, when he reaches to the very height of piety, just comes to the spot where he commenced? Do we not begin at the cross, and when we have climbed over so high, is it not at the cross that we end? I know my pilgrimage shall never end to my heart's content till at his cross again I cast my wreath and lay my honours down. My sins I laid there, and aught else that he has given me I would lay there too. Ye began there and your watchword is the cross. While yet the hosts are preparing for the battle, it is the cross. And ye have fought the fight and your sword is red with blood, and your head is crowned with triumph. And what is the watchword now? The cross. That which is our strength in battle is our boast in victory. Mercy must be the theme of our song here; and mercy enduring for ever must be the subject of the sonnets of paradise. None other can be fit sinners; nay, and none other can be fit, grateful saints. Come then, beloved, let us just look at this ground of our confidence, and see whether it will bear our weight. It is said that elephants when they are going to cross a bridge are always very careful to sound it, to see whether it will bear them. If they see a horse going over safely that is not enough, for they say to themselves, "I am an elephant, and I must see whether it will bear me." Now, we should always do the same with a promise and with the groundwork of a promise. The promise may have been proved by others before you, but if you feel yourselves to be like huge elephantine sinners, you want to be quite certain whether the arches of the promise are quite strong enough to bear the weight of your sins. Now, I say, here is God's mercy. Ah! this is indeed all-sufficient. What was it that first led the Lord to bring you and me into the covenant at all? It was mercy, pure mercy. We were dead in sin. We had not any merits to recommend us, for some of us used to curse and swear like infidels; some of us were drunkards, sinners of the deepest dye. And why did God save us? Simply because he has said, "I will have mercy upon whom I will have mercy."
"What was there in you that could merit esteem, Or give the Creator delight?"
'Twas mercy. Well, then, if mercy made God choose me, if he chose me from no other motive than mercy, if that mercy always is the same, he always will choose me, and always will love me. Do you not know it is a rule which none can dispute, that the same cause must always produce the same effect. We are told that the volcano is caused by certain fires within the earth, which must find their vent. Now, as long as there are those inward fires, and they are in a condition to require the vent, the vent they must have. When the cause is the same, the effect must be the same. The sole cause then, of the salvation of any man is the mercy of God, and not his merits. God does not look at you whether you are a good man or a bad man; he does not save you because of anything in yourself, but because he will do as he pleases, and because he loves to act mercifully: that is his only reason. Oh! my God, if thou lovedst me when I had not any faith, thou wilt not cast me away because my faith is weak now. If thou lovedst me when I had all my sin about me, thou wilt not leave off loving me now thou hast pardoned me. If thou lovedst me when I was in my rags, and beggary, and filth, when there was nothing to recommend me; at least, my God, I am not further fallen than I was then, or, if I am, the same boundless mercy that loved me when I was lost, will love me, lost though I be even now. Do you not see it is because the basis of eternal love is that on which we build we derive this inference, that if the base cannot move, the pyramid will not. "The mercy of God endureth for ever: the Lord will perfect that which concerneth me." Note the very words of the text: "Thy mercy, O Lord." David brings his confidence into the court of Divine inspection, in order that it may there be proved. He says, "The Lord will perfect that which concerneth me." It is very well for you and I to speak thus here this morning, but dare we go up to the very temple of God, and there, feeling his presence, actually present our confidence before him, and ask him to try it. There are many hypocrites in the world that would tremble to play the hypocrite if they felt that they were in the presence of God. But here we have a man that dares to bring his faith to God's tribunal; he puts it in the scales of infinite justice, and waits the decision. "Thy mercy, O Lord." Can you do the same? Who among us can cry out with Toplady
"The terrors of law and of God, With me can have nothing to do, My Saviour's obedience and blood, Hide all my transgressions from view."
Can you come into God's presence and say this, or, to quote Hart's words, can you say
"Great God I'm clean, Through Jesu's blood I'm clean."
He that can say that is blessed indeed; the Lord shall perfect that which concerneth him. Ah, what if God's mercy towards men should change? Blessed be his name it cannot; it endureth for ever. But what if he should remove his mercy from one man to another? That also he will never do; it endureth for ever. But suppose we should sin so much that God's mercy should give way? It cannot give way; it endureth all the weight of sin; it endureth for ever. But what if we should live in sin so long that at last God denied mercy to us even though we believed in him? That cannot be; we cannot sin longer than for ever his mercy cannot be tried longer, and even if it could be tried for ever it would endure for ever. All the weight of my trouble, all the weight of my backsliding, all the weight of my evil heart of unbelief all these the everlasting arches of divine mercy can and will sustain. Those arches never shall rock; the stone never shall be crumbled; it never shall be swept away by even the floods of eternity itself. Because his mercy endureth for ever, God will most assuredly perfect the work of his hands. And now I come to the third and last point, and here may the Holy Spirit help me to stir up your minds to prayer. III. The third particular is THE RESULT OF THE BELIEVER'S CONFIDENCE it leads him to prayer. Out upon those men who have a confidence that helps them to live without prayer. There are men that live in this world who say we do not need evidences, we do not need prayer, we do not need good works. "The Lord has appeared of old unto me, and said unto me, Thou art one of God's elect, an thou mayest live in sin, and do whatever thou pleasest, I will save thee at last." Such characters I hope are getting rare. Alas! there are certain places of worship where such a religion as that is fostered, if it be not begotten. There are some ministers I trust they hardly know what they are about who by leaving out the doctrine of man's responsibility, naturally lead men into that guilty and abominable doctrine of Antinomianism which has done so much to injure the cause of Christ. Hear then, ye seed of the presumptuous, and ye that bear the whore's forehead, hear and tremble. The Lord hath not chosen you, neither has he cast your name into his lap. He has chosen no man who lives and dies presumptuously, trusting that he is chosen when he has no evidence of it. Do you live without prayer? Ah! soul; election hath nought to do with thee. What is intended by the doctrine of reprobation is far more likely to be thy lot than the glorious inheritance of election. Dost thou live in sin, that grace may abound! Every man's damnation is just, but thine shall be emphatically so. What! dost thou dare to palm thyself off as a child of God when thou art a brat of hell? Dost thou claim that thou art a heir of light, when the damning mark of Cain is on thy very forehead? What! when thou art like Balaam, presumptuous and abominable, dost thou dare still to claim a lot in the inheritance of the saints in light? Away with thy confidence; "Hail shall sweep away thy refuge of lies." The true-born child of God has a spot that is not like thy spot; he is of a different mould and make from thee. Thou art a deceiver not the legitimate child of God. Mark, my friends, in the text, that a genuine confidence in God does not lead us to give up prayer, but leads us to prayer. "The Lord will perfect me." Am I, therefore to say, "He will do it, and I will not pray?" No, because he will do it, therefore will I pray. Many persons have such shallow minds that they cannot perceive how God's determination and our own free action can go together. I never find these people making the same mistake in common life they do on religious subjects. A man says to me, "Now, sir, if God intends to save me, I need do nothing." He knows he is a fool when he says it; or if he does not know it, I will soon make him see it. Suppose he says, again, "If the Lord intends to feed me, he will feed me, and I will go without my dinner. If the Lord intends to give me a harvest, he will give me a harvest, and I shall not sow any wheat, and I shall not plough." Suppose another were to say, "If the Lord intends to keep me warm to-day, he will do it; so I will not put on my coat." Suppose a man should say, again, "If the Lord intends me to go to bed to-night, I shall go to bed; and, therefore, I shall not walk towards home, but sit here as long as I like." You smile at once, because the folly is self-convicting. But is it not just the same in religion? Because "the Lord will perfect that which concerneth me," am I to say I shall not pray? Why, no, my dear friends, the fact is, that a knowledge that a thing is certain prompts a wise man to action. What made Oliver Cromwell fight so bravely, but because he felt convinced that he should conquer? He did not say, "I know that I shall conquer, therefore I will not fight;" no, he said, "I know that I shall conquer; therefore keep your powder dry, trust in God, and at 'em!" So with you; if you believe the Lord will perfect that which concerneth us, begin with prayer; trust the promise, and let us go on cheerfully through the world, rejoicing in the Lord our God. Confidence must not lead to idleness, but to diligent activity. And now, note this prayer, "Forsake not the works of thine own hands." The prayer is full of confession; it must be that, or else it is never true prayer. The Psalmist confesses, that if God did forsake him it would be all over with him, and this is a truth, brethren, that you and I ought ever to keep in mind. We sometimes pray that God will not forsake us in temptation; do you not know we should be as much lost if he were to forsake us in communion as if he were to forsake us in temptation. When God puts you on the pinnacle of the temple, you need say, "Lord, hold me up and I shall be safe; do not forsake me here." When you are down on the ground, if the Lord were to forsake you, there you would perish just as easily as on the pinnacle of the temple. I have known the Christian on his knees in the den of leopards, cry, "Lord, save me now," but do you know that he has as great a need of help when he is on the top of Pisgah? for he still wants to be kept. Every moment of our life we are on the brink of hell, and if the Lord should forsake us, we should certainly perish. Let him but withdraw the salt of his grace, and the proudest believer must be cast into the depths of hell, and fall, like Lucifer, never to rise again. Oh! let this always make us cry aloud, "Forsake us not, O God." There is yet another confession in the text the Psalmist's confession that all he has he has from God. "Forsake not the works of thine own hands." I will not however dwell upon it, but urge you who are believers, to go home and cry aloud to God in prayer. Let this be a new year's-day prayer. "Forsake not the work of thine hands. Father, forsake not thy little child, lest he die by the hand of the enemy. Shepherd, forsake not thy lamb, lest the wolves devour him. Great husbandman, forsake not thy little plant, lest the frost should nip it, and it should be destroyed. Forsake me not, O Lord now, and when I am old and grey headed, O Lord, forsake me not. Forsake me not in my joys, lest I curse God. Forsake me not in my sorrows, lest I murmur against him. Forsake me not in the day of my repentance, lest I lose the hope of pardon, and fall into despair; and forsake me not in the day of my strongest faith, lest my faith degenerate into presumption, and so I perish by mine own hand." Cry out to God, that he would not forsake you in your business, in your family; that he would not forsake you either upon your bed by night, or in your business by day. And may God grant, when you and I shall come to the end of this year, we may have a good tale to tell concerning the faithfulness of God in having answered our prayers, and having fulfilled his promise. I would now this day crave a part in your prayers. My dear friends, I am confident that God will perfect that which concerneth me. There has been a work done in this place, and God has blessed the congregation; but the work is not perfect yet. It is not enough to rouse other ministers to preach the word. I hope I shall never, while I live, cease to have another project always in hand. When one thing is done, we will do something else. If we have tried to make ministers more diligent in preaching, we must try to make the churches more earnest in praying. When we have built our new chapel, we must build something else; we must always have something in hand. If I have preached the Gospel in England, it must be my privilege to preach it across the sea yet; and when I have preached it there, I must solicit longer leave of absence that I may preach it in other countries, and act as a missionary throughout the nations. I am confident that God will perfect that which concerneth me; I rely on that. Do I therefore say that you need not pray? Oh, no. Pray that he would not forsake the work of his own hands. This work is not of our own hands. This labour of love is not mine, but God's. I have done nothing, except as the instrument; he has done it all. Oh, my dear friends, you that love me, as a brother in Christ, and as your pastor in the church, go home and plead with God for me this day and henceforth, that he would not forsake his work; but that the fire which has been kindled here may run along the ground, till all England shall be in a blaze with a revival of grace and godliness. Be not content to warm your hands at the sparks of this fire. Ask that the breath of God's Spirit may blow the sparks across the sea, that other lands may catch the flames, till the whole earth burning as a holocaust to heaven, shall be accepted as whole burnt offering before the throne of God Most High. "May the Lord bless you, and keep you, and cause his face to shine upon you and lift up the light of his countenance upon you, and give you peace," and unto the Father, the Son and the Holy Ghost, shall be glory for ever!
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Spurgeon, Charle Haddon. "Commentary on Psalms 138". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/
the Week of Proper 13 / Ordinary 18