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ОглавлениеFaith In Perfection
No. 231-5:49. A Sermon Delivered On Sunday Morning, January, 2, 1859, By C. H. Spurgeon, At The Music Hall, Royal Surrey Gardens.
The Lord will perfect what concerns me. Your mercy, oh Lord, endures for ever: do not forsake the works of your own hands. {Psalms 138:8}
1. 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 to 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 until 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 on which 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 meditate upon it, and digest it during all the year. “The Lord will perfect what concerns me. Your mercy, oh Lord, endures for ever: do not forsake the works of your own hands.”
2. In the opening, I must remark that this is not the inheritance 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 heart 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.
3. To begin, let us read the first sentence — “The Lord will perfect what concerns 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 of 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 things for yourselves. Then can 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 lives, 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 you have a concern about the things of God, this is your promise, and do not let Master Clip-Promise take it away from you; do not allow him to take any part of its preciousness; it is all yours, “The Lord will perfect what concerns you.”
4. Another question is suggested by the second clause, “Your mercy, oh Lord, endures for ever.” 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 revealed to us? Have we breathed the dying thieve’s petition, and have we had the gracious answer from Jesus? Have we prayed as the tax collector did? and have we gone to our house justified by God’s mercy? Remember, oh man! if you have never received God’s pardoning mercy and his forgiving grace, this text is a divine enclosure, into which you have no right to intrude; this is a banquet, of which you have no right to eat; this is a secret place, into which you have no right to enter. We must first taste God’s mercy and, having tasted that, we may believe that he will perfect what concerns us.
5. A third question, and I beseech you address these questions to your heart, lest you should be misled, by any comforting words that I shall speak later, into the foul delusion, that this promise pertains to you, when it does not. The last question is suggested by the prayer, “Do not forsake the works of your 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 practise morality, and I beseech you to 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 Spirit. That man’s religion which is born on earth, and born by the will of the flesh or of blood, is a vain religion. Oh! beloved, except a man is born again, or from above, as the original has it, he cannot see the kingdom of God. What is born by the flesh is flesh and cannot enter heaven; only what is born by the Spirit is spirit, and is, therefore, capable of inheriting a spiritual inheritance, which God reserves for spiritual men. Then do I have the work of God in my heart? am I sure it is not my own work? If I am, by experience, an Arminian, and if I think I have proven the truth of Arminian religion, then I have no religion that will carry me to heaven. But if, by experience, 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.
6. Let each hearer, then, address 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 you can even humbly say “Yes,” then come to this text, for the joy and comfort of it is yours.
7. We have three things here. First, the believer’s confidence, — “The Lord will perfect what concerns me.” Secondly, the ground of that confidence, — “Your mercy, oh Lord, endures for ever”; and thirdly, the result and outgrowth of his confidence expressed in the prayer, — “Do not forsake the works of your own hands.”
8. I. First, then, THE BELIEVER’S CONFIDENCE, — “The Lord will perfect what concerns me.” I think, perhaps, the best way to preach upon a text, if we wish to have it remembered, is to take it word by word. Let us spell it out then, as Uncle Tom did, when he was on board the steamer, and could not read the long words, but sucked more sweetness out of the text by spelling it out, than he could have done in any other way.
9. “The Lord.” Well then the Psalmist’s confidence was a divine confidence. He did not say, “I have grace enough to perfect that which concerns 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 dependence was on the Lord — “The Lord will perfect what concerns me.” And oh Christian, if you have any confidence which is not grounded on the Lord and rooted in the Rock of Ages, your confidence is worse than a dream; it shall deceive you, pierce you, wound you, and cast you down to your own future sorrow and grief. But here, our Psalmist himself builds upon nothing else than upon the Lord’s works. I am sure just as 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 is one stitch in the celestial garment of my righteousness, which I am to insert myself, then I am lost. If there is one drachma in the price of my redemption which I am to make up, then I must perish. If there is one contingency — one “if,” or “though,” or “but,” about my soul’s salvation, then I am a lost man. But this is my confidence, the Lord who 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 what concerns me.” “Oh,” says unbelief, “you will never be able to purify yourself from sin. Look at the evil in 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 only 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 only 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 am clay, he is my potter, and he will not allow me to be marred upon the wheel; and if I am a lamb he is my shepherd, and he carries the lambs in his bosom — he wards off the wolf, he strikes the destroyer, and he brings 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 what concerns me.”
10. 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 only 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 food is on the table, and the drink is the cup; but would they believe God if the table would be bare, and the cup would be 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 to them and their water should be certain? They can believe the thing when they receive 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,” he says, 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 who are afraid about the future, rest with us in this sweet promise. How often do you and I stand stargazing into the future, and trembling, because we think we see various portents, and strange sights, which portend some future trouble. Oh child of God! leave the future to your God. Oh leave everything that is to come in the hand of him to whom the future is already present, and who knows beforehand everything that shall happen to you. Draw from the present living water with which to moisten the arid desert of the future; snatch from the altar fires of today a torch with which to light up the darkness of what is to come. Depend on it, that he who is your sun today, shall be your sun for ever — even in the darkest hour he shall shine upon you; and he who is your shield today shall be your shield for evermore; and even in the thickest part of the battle he shall catch the dart, and you shall stand unharmed.
11. 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 he says will; “The Lord will perfect what concerns 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 never forsake his people, nor leave his work undone. I was at once chided; 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 what concerns 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 to be so. Come then, you who 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 concerns me.” If I am 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 what concerns me.” I like to hear God’s people speak diffidently about themselves, but confidently about 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 strive to get rid of them, and speak confidently where God’s word is confident.
12. 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 job, 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 only 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 always 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 would get great instruction from him if I did. I said, “I have no doubt of it, but I would not like to come into your house; I think I would 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 be no room for me.” He did not like that; so I broke another joke or two upon his head; whereupon he went into a perfect furore. “Well friend” I said to him, “I think I am as perfect as you after all; do perfect men get angry?” He denied that he was angry, although there was a peculiar redness about his cheeks that is very common to people 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 left. 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; { insane: Ed.} that is all I believe they are. For while a man has any spark of reason left in him, he cannot, unless he is the most impudent of impostors, 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 only 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 for 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.
13. 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 what concerns me.”
14. And now there is the word “what” — “The Lord will perfect what concerns me.” Very indefinite, it seems; but how broad it is. What a broad faith the Psalmist had! “Whatever concerns me,” he says, “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 it all, whatever it is, if I have a spiritual concern upon my soul about any heavenly thing, that will God perfect.
15. Go a step further. Here is a trial of faith. “The Lord will perfect what concerns 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 is 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 learned this lesson correctly — 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 mountainous waves are rolling; but down in the depths there are caverns where tranquillity has reigned supreme ever since the foundations of the earth were laid; 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 innermost heart, down in the depths of his soul, he is without a fear, and he can say confidently, “The Lord will perfect what concerns me.”
16. But I hasten to dwell upon the last word. The faith of our text is a personal faith. “The Lord will perfect what concerns me.” Here is the loudest note of all; this is the handle by which we must lay hold of this sword if we wish to use it properly — “what concerns me.” Oh, it is a sweet truth to know and believe that God will perfect all his saints; it is 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 people are contented with a kind of general religion, a 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 is full of grain. What are all the rivers that run from the mountains to the sea, if I am thirsty? Unless I drink myself, what are all these? If I am poor and in rags, you only mock me if you tell me that Potosi’s mines {a} are full of treasure? You only laugh at me if you speak of Golconda’s {b} diamonds. What do I care for these, unless I own one 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 humble 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 what concerns 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!
17. II. The second thing is THE GROUND OF THIS CONFIDENCE. The ground of it is this — “Your mercy, oh Lord, endures 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 place where he started? Do we not begin at the cross, and when we have climbed ever so high, is it not at the cross that we end up? I know my pilgrimage shall never end to my heart’s content until at his cross again I cast my wreath and lay my honours down. My sins I laid there, and anything else that he has given me I wish to lay there too. You began there, and your watchword is the cross. While yet the hosts are preparing for the battle, it is the cross. And you 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. What 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. Nothing else can suit sinners; indeed, nothing else can suit grateful saints.
18. 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 proven 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 did not have 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?
It was 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.
19. 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 you loved me when I had no faith, you will not cast me away because my faith is weak now. If you loved me when I was immersed in all my sin, you will not stop loving me now that you have pardoned me. If you loved 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 fallen further 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 am even now. Do you not see that eternal love is the foundation on which we build and derive this inference, that if the base cannot move, the pyramid will not. “The mercy of God endures for ever; the Lord will perfect what concerns me.”
20. Note the very words of the text: “Your mercy, oh Lord.” David brings his confidence into the court of Divine inspection, in order that it may be proven there. He says, “The Lord will perfect that which concerns 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 who dares to bring his faith to God’s tribunal; he puts it in the scales of infinite justice, and awaits the decision. “Your mercy, oh 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 Jesus’ blood I’m clean.
He who can say that is blessed indeed; the Lord shall perfect what concerns him.
21. Ah, what if God’s mercy towards men should change? Blessed be his name it cannot; it endures for ever. But what if he should remove his mercy from one man to another? That also he will never do; it endures for ever. But suppose we should sin so much that God’s mercy should give way? It cannot give way; it endures all the weight of sin; it endures 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; those stones never shall crumble; it never shall be swept away by even the floods of eternity itself. Because his mercy endures for ever. God will most assuredly perfect the work of his hands.
22. 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.
23. III. The third point is — THE RESULT OF THE BELIEVER’S CONFIDENCE — it leads him to prayer. Away with those men who have a confidence that helps them to live without prayer. There are men who 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 to me, and said to me, You are one of God’s elect, and you may live in sin, and do whatever you please, I will save you 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 is not begotten. There are some ministers — I trust they hardly know what they are doing — 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 hinder the cause of Christ. Hear then, you seed of the presumptuous, and you who bear the fornicator’s forehead, hear and tremble. The Lord has 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 has nothing to do with you. What is intended by the doctrine of reprobation is far more likely to be your lot than the glorious inheritance of election. Do you live in sin, that grace may abound? Every man’s damnation is just, but yours shall be emphatically so. What! do you dare to pawn yourself off as a child of God when you are a brat of hell? Do you claim that you are an heir of light, when the damning mark of Cain is on your very forehead? What! when you are like Balaam, presumptuous and abominable, do you dare still to claim a lot in the inheritance of the saints in light? Away with your confidence; “Hail shall sweep away your refuge of lies.” {Isaiah 28:17} The true born child of God has a spot that is not like your spot; he is of a different mould and make from you. You are a deceiver — not the legitimate child of God.
24. Note, 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 I will pray. Many people 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 that they do on religious subjects. A man says to me, “Now, sir, if God intends to save me, I do not need to do anything.” 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 today, 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 tonight, 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 evident. But is it not just the same in religion? Because “the Lord will perfect what concerns 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, unless he felt convinced that he would conquer? He did not say, “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 do it!” So with you; if you believe the Lord will perfect what concerns 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.
25. And now, note this prayer, — “Do not forsake the works of your 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 for him, and this is a truth, brethren, that you and I always ought 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, you would perish there 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 needs to be kept. Every moment of our life we are on the brink of hell, and if the Lord should forsake us, we would certainly perish. Let him only 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, “Do not forsake us, oh God.”
26. There is yet another confession in the text — the Psalmist’s confession that all he has he has from God. “Do not forsake the works of your 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. “Do not forsake the work of your hands. Father, do not forsake your little child, lest he dies by the hand of the enemy. Shepherd, do not forsake your lamb, lest the wolves devour him. Great gardener, do not forsake your little plant, lest the frost should nip it, and it should be destroyed. Do not forsake me, oh Lord now, and when I am old and grey headed, oh Lord, do not forsake me. Do not forsake me in my joys, lest I curse God. Do not forsake me in my sorrows, lest I murmur against him. Do not forsake me in the day of my repentance, lest I lose the hope of pardon, and fall into despair; and do not forsake me in the day of my strongest faith, lest my faith degenerate into presumption, and so I perish by my 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 testimony to tell concerning the faithfulness of God in having answered our prayers, and having fulfilled his promise.
27. Now this day I would crave a part in your prayers. My dear friends, I am confident that God will perfect what concerns 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 a 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 what concerns 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 from 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 who 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, until all England shall be in a blaze with a revival of grace and godliness. Do not be 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, until the whole earth burning as a holocaust to heaven, shall be accepted as a whole burnt offering before the throne of God Most High.
28. “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 to the Father, the Son and the Holy Spirit, shall be glory for ever!
{a} Potosi is a city, the capital of the department of Potosi in Bolivia. It is claimed to be the highest city in the world at a nominal 4,090 m (13,420 feet). It lies beneath the Cerro de Potosi — sometimes referred to as the Cerro Rico (“rich mountain”) — a mountain popularly conceived of as being “made of” silver ore, which has always dominated the city. See Explorer “http://en.wikipedia.org/wiki/Potos%C3%AD”
{b} The Golconda diamond mines are located in south central India in what today is the state of Hyderabad. This region was the first known source for rough diamonds from approxiamtely the 4th century B.C. until 1730 when diamonds were discovered in Brazil. The defining characteristics of Golconda diamonds and what sets them apart and in a class by themselves are their incredible transparency, “whiteness,” and purity. See Explorer “http://www.diamondvues.com/2005/08/golconda_diamon.html”
