Delivered on Lord's-day Morning, October 29th, 1871 by
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington
"But I am poor and needy: make haste unto me, O God: Thou art my help
and my deliverer; O Lord, make no tarrying."–Psalm 70:5
YOUNG painters were anxious, in olden times, to study under the great
masters. They concluded that they should more easily attain to
excellence if they entered the schools of eminent men. Men have paid
large premiums that their sons may be apprenticed or articled to those
who best understood their trades or professions; now, if any of us
would learn the sacred art and mystery of prayer, it is well for us to
study the productions of the greatest masters of that science. I am
unable to point out one who understood it better than did the psalmist
David. So well did he know how to praise, that his psalms have become
the language of good men in all ages; and so well did he understand how
to pray, that if we catch his spirit, and follow his mode of prayer, we
shall have learned to plead with God after the most prevalent sort.
Place before you, first of all, David's Son and David's Lord, that most
mighty of all intercessors, and, next to Him, you shall find David to
be one of the most admirable models for your imitation.
We shall consider our text, then, as one of the productions of a great
master in spiritual matters, and we will study it, praying all the
while that God will help us to pray after the like fashion.
In our text we have the soul of a successful pleader under four
aspects: we view, first, the soul confessing: "I am poor and needy."
You have next, the soul pleading, for he makes a plea out of his poor
condition, and adds, "Make haste unto me, O God!" You see, thirdly, a
soul in it's urgency, for he cries, "Make haste," and he varies the
expression but keeps the same idea: "Make no tarrying." And you have in
the fourth and last view, a soul grasping God, for the psalmist puts it
thus: "Thou art my help and my deliverer"; thus with both hands he lays
hold upon His God, so as not to let Him go till a blessing is obtained.
I. To begin with, then, we see in this model of supplication, A SOUL
CONFESSING. The wrestler strips before he enters upon the contest, and
confession does the like for the man who is about to plead with God. A
racer on the plains of prayer cannot hope to win, unless, by
confession, repentance, and faith, he lays aside every weight of sin.
Now, let it be ever remembered that confession is absolutely needful to
the sinner when he first seeks a Saviour. It is not possible for thee,
O seeker, to obtain peace for thy troubled heart, till thou shalt have
acknowledged thy transgression and thine iniquity before the Lord. Thou
mayest do what thou wilt, ay, even attempt to believe in Jesus, but
thou shalt find that the faith of God's elect is not in thee, unless
thou art willing to make a full confession of thy transgression, and
lay bare thy heart before God. We do not usually think of giving
charity to those who do not acknowledge that they need it: the
physician does not send his medicine to those who are not sick. The
blind man in the gospels had to feel his blindness, and to sit by the
wayside begging; if he had entertained a doubt as to whether he were
blind of not, the Lord would have passed him by. He opens the eyes of
those who confess their blindness, but of others, He says, "Because ye
say we see, therefore, your sin remaineth." He asks of those who are
brought to Him, "What wilt thou that I should do unto thee?" in order
that their need may be publicly avowed. It must be so with all of us:
we must offer the confession, or we cannot gain the benediction.
Let me speak especially to you who desire to find peace with God, and
salvation through the precious blood: you will do well to make your
confession before God very frank, very sincere, very explicit. Surely
you have nothing to hide, for there is nothing that you can hide. He
knows your guilt already, but He would have you know it, and therefore
He bids you confess it. Go into the details of your sin in your secret
acknowledgments before God; strip yourself of all excuses, make no
apologies; say, "Against thee, thee only have I sinned, and done this
evil in thy sight: that thou mightest be justified when thou speakest,
and be clear when thou judgest." Acknowledge the evil of sin, ask God
to make you feel it; do not treat it as a trifle, for it is none. To
redeem the sinner from the effect of sin Christ Himself must needs die,
and unless you be delivered from it you must die eternally. Therefore,
play not with sin; do not confess it as though it were some venial
fault, which would not have been noticed unless God had been too
severe; but labour to see sin as God sees it, as an offence against all
that is good, a rebellion against all that is kind; see it to be
treason, to be ingratitude, or be a mean and base thing. Do not think
that you can improve your condition before God by painting your case in
brighter colours than it should be. Blacken it: if it were possible
blacken it, but it is not possible. When you feel your sin most you
have not half felt it; when you confess it most fully you do not know a
tithe of it; but oh, to the utmost of your ability make a clean breast
of it, and say, "I have sinned against heaven, and before thee."
Acknowledge the sins of your youth and your manhood, the sins of your
body and of your soul, the sins of omission and of commission, sins
against the law and offenses against the gospel; acknowledge all;
neither for a moment seek to deny one portion of the evil with which
God's law, your own conscience, and his Holy Spirit justly charge you.
And oh, soul, if thou wouldst get peace and approval with God in
prayer, confess the ill desert of thy sin. Submit thyself to do
whatever divine justice may sentence thee to endure: confess that the
deepest hell is thy desert, and confess this not with thy lips only,
but with thy soul. Let this be the doleful ditty of thine inmost
heart–
"Should sudden vengeance seize my breath,
I must pronounce thee just in death
And, if my soul were sent to hell,
Thy righteous law approves it well."
If thou wilt condemn thyself, God will acquit thee; if thou wilt put
the rope about thy neck, and sentence thyself, then he who otherwise
would have sentenced thee will say, "I forgive thee, through the merit
of my son." But never expect that the King of heaven will pardon a
traitor, if he will not confess and forsake his treason. Even the
tenderest father expects that the child should humble himself when he
has offended, and will not withdraw his frown from him till with tears
he has said, "Father, I have sinned." Darest thou expect God to humble
Himself to thee, and would it not be so if He did not constrain thee to
humble thyself to Him? Wouldst thou have Him connive at thy faults and
wink at thy transgressions? He will have mercy, but He must be holy. He
is ready to forgive, but not to tolerate sin; and, therefore, He cannot
let thee be forgiven if thou huggest thy sins, or if thou presumest to
say, "I have not sinned." Hasten, then, O seeker, hasten I pray thee,
to the mercy seat with this upon thy lips: "I am poor and needy, I am
sinful, I am lost; have pity on me." With such an acknowledgment thou
beginnest thy prayer well, and through Jesus thou shalt prosper in it.
Beloved hearers, the same principle applies to the church of God. We
are praying for a display of the Holy Spirit's power in this church,
and, in order to successful pleading in this matter, it is necessary
that we should unanimously make the confession of our text, "I am poor
and needy." We must own that we are powerless in this business.
Salvation is of the Lord and we cannot save a single soul. The Spirit
of God is treasured up in Christ, and we must seek Him of the great
head of the church. We cannot command the Spirit, and yet we can do
nothing without Him. He bloweth where He listeth. We must deeply feel
and honestly acknowledge this. Will you not heartily assent to it my
brethren and sisters at this hour. May I not ask you unanimously to
renew the confession this morning? We must also acknowledge that we are
not worthy that the Holy Spirit should condescend to work with us and
by us. There is no fitness in us for his purposes, except he shall give
us that fitness. Our sins might well provoke him to leave us: he has
striven with us, he has been tender towards us, but he might well go
away and say, "I will no more shine upon that church, and no more bless
that ministry." Let us feel our unworthiness, it will be a good
preparation for earnest prayer; for mark you, brethren, God will have
His church before He blesses it know that the blessing is altogether
from Himself. "Not by might nor by power, but by my Spirit, saith the
Lord." The career of Gideon was a very remarkable one, and it commenced
with two most instructive signs. I think our heavenly Father would have
all of us learn the very same lesson which He taught to Gideon, and
when we have mastered that lesson, He will use us for His own purposes.
You remember Gideon laid a fleece upon the barn floor, and in the
morning all round was dry and the fleece alone was wet. God alone had
saturated the fleece so that he could wring it out, and its moisture
was not due to its being placed in a favourable situation, for all
around was dry. He would have us learn, that, if the dew of His grace
fills any one of us with its heavenly moisture, it is not because we
lie upon the barn-floor of a ministry which God usually blesses, or
because we are in a church which the Lord graciously visits; but we
must be made to see that the visitations of His Spirit are fruits of
the Lord's sovereign grace, and gifts of His infinite love, and not of
the will of man, neither by man. But then the miracle was reversed,
for, as old Thomas Fuller says, "God's miracles will bear to be turned
inside out and look as glorious one way as another." The next night the
fleece was dry and all around was wet. For sceptics might have said,
"Yes, but a fleece would naturally attract moisture, and if there were
any in the air, it would be likely to be absorbed by the wool." But,
lo, on this occasion, the dew is not where it might be expected to be,
even though it lies thickly all around. Damp is the stone and dry is
the fleece. So God will have us know that He does not give us His grace
because of any natural adaptation in us to receive it, and even where
He has given a preparedness of heart to receive, He will have us
understand that His grace and His Spirit are most free in action, and
sovereign in operation: and that He is not bound to work after any rule
of our making. If the fleece be wet He bedews it, and that not because
it is a fleece, but because He chooses to do so. He will have all the
glory of all His grace from first to last. Come then, my brethren, and
become disciples to this truth. Consider that from the great Father of
lights every good and perfect gift must come. We are His workmanship,
he must work all our works in us [Isaiah 26:12]. Grace is not to be
commanded by our position or condition: the wind bloweth where it
listeth, the Lord works and no man can hinder; but if He works not, the
mightiest and most zealous labour is but in vain.
It is very significant that before Christ fed the thousands, He made
the disciples sum up all their provisions. It was well to let them see
how low the commissariat had become, for then when the crowds were fed
they could not say the basket fed them nor that the lad had done it.
God will make us feel how little are our barley loaves, and how small
our fishes, and compel us to enquire, "What are they among so many?"
When the Saviour bade His disciples cast the net on the right side of
the ship, and they dragged such a mighty shoal to land, He did not work
the miracle till they had confessed that they had toiled all the night
and had taken nothing. They were thus taught that the success of their
fishery was dependent upon the Lord, and that it was not their net, nor
the way of dragging it, nor their skill and art in handling their
vessels, but that altogether and entirely their success came from their
Lord. We must get down to this, and the sooner we come to it the
better.
Before the ancient Jews kept the passover, observe what they did. The
unleavened bread is to be brought in, and the paschal lamb to be eaten;
but there shall be no unleavened bread and no paschal lamb, till they
have purged out the old leaven. If you have any old strength and
self-confidence; if you have anything that is your own, and is,
therefore, leavened, it must be swept right out; there must be a bare
cupboard before there can come in the heavenly provision, upon which
the spiritual passover can be kept. I thank God when He clears us out;
I bless His name when He brings us to feel our soul poverty as a
church, for then the blessing will be sure to come.
One other illustration will show this, perhaps, more distinctly still.
Behold Elijah with the priests of Baal at Carmel. The test appointed to
decide Israel's choice was this–the God that answereth by fire let him
be God. Baal's priests invoked the heavenly flame in vain. Elijah is
confident that it will come upon his sacrifice, but he is also sternly
resolved that the false priests and the fickle people shall not imagine
that he himself had produced the fire. He determines to make it clear
that there is no human contrivance, trickery, or maneuver about the
matter. The flame should be seen to be of the Lord, and of the Lord
alone. Remember the stern prophet's command, "Fill four barrels with
water, and pour it on the burnt sacrifice, and on the wood. And he
said, Do it a second time; and they did it a second time. And he said,
Do it a third time; and they did it a third time. And the water ran
round about the altar; and he filled the trench also with water." There
could be no latent fire there. If there had been any combustibles or
chemicals calculated to produce fire after the manner of the cheats of
the time, they would all have been damped and spoiled. When no one
could imagine that man could burn the sacrifice, then the prophet
lifted up his eyes to heaven, and began to plead, and down came the
fire of the Lord, which consumed the burnt sacrifice and the wood, and
the altar stones and the dust, and even licked up the water that was in
the trench. Then when all the people saw it they fell on their faces,
and they said, "Jehovah is the God; Jehovah is the God." The Lord in
this church, if He means greatly to bless us, may send us trial of
pouring on the water once, and twice, and thrice; He may discourage us,
grieve us, and try us, and bring us low, till all shall see that it is
not of the preacher, it is not of the organization, it is not of man,
but altogether of God, the Alpha and the Omega, who workest all things
according to the council of His will.
Thus I have shown you that for a successful season of prayer the best
beginning is confession that we are poor and needy.
II. Secondly, after the soul has unburdened itself of all weights of
merit and self-sufficiency, it proceeds to prayer, and we have before
us A SOUL PLEADING. "I am poor and needy, make haste unto me, O God.
Thou art my help and my deliverer: O Lord, make no tarrying." The
careful reader will perceive four pleas in this single verse.
Upon this topic I would remark that it is the habit of faith, when she
is praying, to use pleas. Mere prayer sayers, who do not pray at all,
forget to argue with God; but those who would prevail bring forth their
reasons and their strong arguments and they debate the question with
the Lord. They who play at wrestling catch here and there at random,
but those who are really wrestling have a certain way of grasping the
opponent–a certain mode of throwing, and the like; they work according
to order and rule. Faith's art of wrestling is to plead with God, and
say with holy boldness, "Let it be thus and thus, for these reasons."
Hosea tells us of Jacob at Jabbok, "that there he spake with us"; from
which I understand that Jacob instructed us by his example. Now, the
two pleas which Jacob used were God's precept and God's promise. First,
he said, "Thou saidst unto me, Return unto thy country and to thy
kindred": as much as if he put it thus:–"Lord, I am in difficulty, but
I have come here through obedience to thee. Thou didst tell me to come
hither, into the very teeth of my brother Esau, who comes to meet me
like a lion, Lord, Thou canst not be so unfaithful as to bring me into
danger and then leave me in it." This was sound reasoning, and it
prevailed with God. Then Jacob also urged a promise: "Thou saidst, I
will surely do thee good." Among men, it is a masterly way of reasoning
when you can challenge you opponent with his own words: you may quote
other authorities, and he may say, "I deny their force"' but, when you
quote a man against himself, you foil him completely. When you bring a
man's promise to his mind, he must either confess himself to be
unfaithful and changeable, or if he holds to being the same, and being
true to his word, you have him, and you have won your will of him. Oh
brethren, let us learn thus to plead the precepts, the promises, and
whatever else may serve our turn; but let us always have something to
plead. Do not reckon you have prayed unless you have pleaded, for
pleading is the very marrow of prayer. He who pleads well knows the
secret of prevailing with God, especially if he pleads the blood of
Jesus, for that unlocks the treasury of heaven. Many keys fit many
locks, but the master-key is the blood and the name of Him that died
but rose again, and ever lives in heaven to save unto the uttermost.
Faith's pleas are plentiful, and this is well, for faith is placed in
diverse positions, and needs them all. She hath many needs, and having
a keen eye she perceives that there are pleas to be urged in every
case. I will not, therefore, tell you all faith's pleas, but I will
just mention some of them, enough to let you see how abundant they are.
Faith will plead all the attributes of God. "Thou art just, therefore
spare thou the soul for whom the Saviour died. Thou art merciful, blot
out my transgressions. Thou art good, reveal thy bounty to thy servant.
Thou art immutable–thou hast done thus and thus to others of thy
servants, do thus unto me. Thou art faithful, canst thou break thy
promise, canst thou turn away from thy covenant?" Rightly viewed, all
the perfections of Deity become pleas for faith.
Faith will boldly plead all God's gracious relationships. She will say
to Him, "Art Thou not the creator? Wilt Thou forsake the work of thine
own hands? Art Thou not the Redeemer, Thou hast redeemed thy servant,
wilt Thou cast me away?" Faith usually delights to lay hold upon the
fatherhood of God. This is generally one of her master points: when she
brings this into the field she wins the day. "Thou art a Father, and
wouldst Thou chasten us [as] though thou wouldst kill? A Father, and
hast Thou no sympathy and no bowels of compassion? A Father, and canst
Thou deny what Thine own child asks of Thee?" Whenever I am impressed
with the divine majesty, and so, perhaps, a little dispirited in
prayer, I find the short and sweet remedy is to remember that, although
He is a great King, and infinitely glorious, I am His child, and no
matter who the father is, the child may always be bold with his father.
Yes, faith can plead any and all of the relationships in which God
stands to His chosen.
Faith too, can ply heaven with the Divine Promises. If you were to go
to one of the banks in Lombard Street, and see a man go in and out and
lay a piece of paper on the tables and take it up again and nothing
more; if he did that several times a day, I think there would soon be
orders issued to the porter to keep the man out, because he was merely
wasting the clerk's time, and doing nothing to purpose. Those city men
who come to the bank in earnest present their cheques, they wait till
they receive their money and then they go, but not without having
transacted real business. They do not put the paper down, speak about
the excellent signature and discuss the correctness of the document,
but they want their money for it, and they are not content without it.
These are the people who are always welcome at the bank, and not the
triflers. Alas, a great many people play at praying, it is nothing
better. I say they play at praying, they do not expect God to give them
an answer, and thus they are mere triflers, who mock the Lord. He who
prays in a businesslike way, meaning what he says, honours the Lord.
The Lord does not play at promising, Jesus did not sport at confirming
the word by His blood, and we must not make a jest of prayer by going
about it in a listless unexpecting spirit.
The Holy Spirit is in earnest, and we must be in earnest also. We must
go for a blessing, and not be satisfied till we have it; like the
hunter, who is not satisfied because he has run so many miles, but is
never content till he takes his prey.
Faith, moreover, pleads the performances of God, she looks back on the
past and says, "Lord, thou didst deliver me on such and such an
occasion; wilt thou fail me now?" She, moreover, takes her life as a
whole, and pleads thus:–
"After so much mercy past,
Wilt thou let me sink at last?"
"Hast thou brought me so far that I may be put to shame at the end?"
She knows how to bring the ancient mercies of God, and make them
arguments for present favours. But your time would all be gone if I
tried to exhibit, even a thousandth part of faith's pleas.
Sometimes, however, faith's pleas are very singular. As in this text,
it is by no means according to the proud rule of human nature to plead:
"I am poor and needy, make haste unto me, O God." It is like another
prayer of David: "Have mercy upon mine iniquity, for it is great." It
is not the manner of men to plead so, they say, "Lord, have mercy on
me, for I am not so bad a sinner as some. But faith reads things in a
truer light, and bases her pleas on truth. "Lord, because my sin is
great, and thou art a great God, let Thy great mercy be magnified in
me." You know the story of the Syrophenician woman; that is a grand
instance of the ingenuity of faith's reasoning. She came to Christ
about her daughter, and He answered her not a word. What do you think
her heart said? Why, she said in herself, "It is well, for He has not
denied me: since He has not spoken at all, He has not refused me." With
this for an encouragement, she began to plead again. Presently Christ
spoke to her sharply, and then her brave heart said, "I have gained
words from Him at last, I shall have deeds from Him by-and-by." That
also cheered her; and then, when He called her a dog. "Ah," she
reasoned, "but a dog is a part of the family, it has some connection
with the master of the house. Though it does not eat meat from the
table, it gets the crumbs under it, and so I have thee now, great
Master, dog as I am; the great mercy that I ask of Thee, great as it is
to me, is only a crumb to Thee; grant it then I beseech Thee." Could
she fail to have her request? Impossible! When faith hath a will, she
always finds a way, and she will win the day when all things forebode
defeat.
Faith's pleas are singular, but, let me add, faith's pleas are always
sound; for after all, it is a very telling plea to urge that we are
poor and needy. Is not that the main argument with mercy? Necessity is
the very best plea with benevolence, either human or divine. Is not our
need the best reason we can urge? If we would have a physician come
quickly to a sick man, "Sir," we say, "it is no common case, he is on
the point of death, come to him, come quickly!" If we wanted our city
firemen to rush to a fire, we should not say to them, "Make haste, for
it is only a small fire"; but, on the contrary, we urge that it is an
old house full of combustible materials, and there are rumours of
petroleum and gunpowder on the premises; besides, it is near a timber
yard, hosts of wooden cottages are close by, and before long we shall
have half the city in a blaze." We put the case as bad as we can. Oh
for wisdom to be equally wise in pleading with God, to find arguments
everywhere, but especially to find them in our necessities.
They said two centuries ago that the trade of beggary was the easiest
one to carry on, but it paid the worst. I am not sure about the last at
this time, but certainly the trade of begging with God is a hard one,
and undoubtedly it pays the best of anything in the world. It is very
noteworthy that beggars with men have usually plenty of pleas on hand.
When a man is hardly driven and starving, he can usually find a reason
why he should ask aid of every likely person. Suppose it is a person to
whom he is already under many obligations, then the poor creature
argues, "I may safely ask of him again, for he knows me, and has been
always very kind." If he never asked of the person before, then he
says, "I have never worried him before; he cannot say he has already
done all he can for me; I will make bold to begin with him." If it is
one of his own kin, then he will say, "Surely you will help me in my
distress, for you are a relation"; and if it be a stranger, he says, "I
have often found strangers kinder than my own blood, help me, I entreat
you." If he asks of the rich, he pleads that they will never miss what
they give; and if he begs of the poor, he urges that they know what
want means, and he is sure they will sympathize with him in his great
distress. Oh that we were half as much on the alert to fill our mouths
with arguments when we are before the Lord. How is it that we are not
half awake, and do not seem to have any spiritual senses aroused. May
God grant that we may learn the art of pleading with the eternal God,
for in that shall rest our prevalence with Him, through the merit of
Jesus Christ.
III. I must be brief on the next point. It is A SOUL URGENT: "Make
haste unto me, O God. O Lord, make no tarrying." We may well be urgent
with God, if as yet we are not saved, for our need is urgent; we are in
constant peril, and the peril is of the most tremendous kind. O sinner,
within an hour, within a minute, thou mayest be where hope can never
visit thee; therefore , cry, "Make haste, O God, to deliver me: make
haste to help me, O Lord!" Yours is not a case that can bear lingering:
you have not time to procrastinate; therefore, be urgent, for your need
is so. And, remember, if you really are under a sense of need, and the
Spirit of God is at work with you, you will and must be urgent. An
ordinary sinner may be content to wait, but a quickened sinner wants
mercy now. A dead sinner will lie quiet, but a living sinner cannot
rest till pardon is sealed home to his soul. If you are urgent this
morning, I am glad of it, because your urgency, I trust, arises from
the possession of spiritual life. When you cannot live longer without a
Saviour, the Saviour will come to you, and you shall rejoice in Him.
Brethren, members of this church, as I have said on anoher point, the
same truth holds good with you. God will come to bless you, and come
speedily, when your sense of need becomes deep and urgent. Oh, how
great is this church's need! We shall grow cold, unholy and worldly;
there will be no conversions, there will be no additions to our
numbers; there will be diminutions, there will be divisions, there will
be mischief of all kinds; Satan will rejoice, and Christ will be
dishonoured, unless we obtain a larger measure of the Holy Spirit. Our
need is urgent, and when we feel that need thoroughly, then we shall
get the blessing which we want. Does any melancholy spirit say, "We are
in so bad a state that we cannot expect a large blessing"? I reply,
perhaps if we were worse, we should obtain it all the sooner. I do not
mean if we were really so, but if we felt we were worse, we should be
nearer the blessing. When we mourn that we are in an ill state, then we
cry the more vehemently to God, and the blessing comes. God never
refused to go with Gideon because he had not enough valiant men with
him; but he paused because the people were too many. He brought them
down from thousands to hundreds, and he diminished the hundreds before
he gave them victory. When you feel that you must have God's presence,
but that you do not deserve it, and when your consciousness of this
lays you in the dust, then shall the blessing be vouchsafed.
For my part, brethren and sisters, I desire to feel a spirit of urgency
within my soul as I plead with God for the dew of His grace to descend
upon this church. I am not bashful in this matter, for I have a license
to pray. Mendicancy is forbidden in the streets, but, before the Lord I
am a licensed beggar. Jesus has said, "men ought always to pray and not
to faint." You land on the shores of a foreign country with the
greatest confidence when you carry a passport with you, and God has
issued passports to His children, by which they come boldly to His
mercy seat; He has invited you, He has encouraged you, He has bidden
you come to Him, and He has promised that whatsoever ye ask in prayer,
believing, ye shall receive. Come, then, come urgently, come
importunately, come with this plea, "I am poor and needy; make no
tarrying, O my God," and a blessing shall surely come; it will not
tarry. God grant we may see it, and give Him the glory of it.
IV. I am sorry to have been so brief where I had need to have enlarged,
but I must close with the fourth point. Here is another part of the art
and mystery of prayer–THE SOUL GRASPING GOD. She has pleaded, and she
has been urgent, but now she comes to close quarters; she grasps the
covenant angel with one hand, "Thou art my help." and with the other,
"Thou art my deliverer." Oh, those blessed "my's," those blessed potent
"my's." The sweetness of the Bible lies in the possessive pronouns, and
he who is taught to use them as the psalmist did, shall come off a
conqueror with the eternal God. Now sinner, I pray God thou mayest be
helped to say this morning to the blessed Christ of God, "Thou art my
help and my deliverer." Perhaps you mourn that you cannot get that
length, but, poor soul, hast thou any other help? If thou hast, then
thou canst not hold two helpers with the same hand. "Oh, no," say you,
"I have no help anywhere. I have no hope except in Christ." Well, then,
poor soul, since thy hand is empty, that empty hand was made on purpose
to grasp thy Lord with: lay hold on Him! Say to Him, this day, "Lord, I
will hang on thee as poor lame Jacob did; now I cannot help myself, I
will cleave to Thee: I will not let Thee go except Thou bless me." "Ah,
it would be too bold," says one. But the Lord loves holy boldness in
poor sinners; He would have you be bolder than you think of being. It
is an unhallowed bashfulness that dares not trust a crucified Saviour.
He died on purpose to save such as thou art; let Him have His way with
thee, and do thou trust Him. "Oh," saith one, "but I am so unworthy."
He came to seek and save the unworthy. He is not the Saviour of the
self-righteous: He is the sinners' Saviour–"friend of sinners" is His
name. Unworthy one, lay hold on Him! "Oh," saith one, "but I have no
right." Well, since you have no right, your need shall be your claim:
it is all the claim you want. Methinks I hear one say, "It is too late
for me to plead for grace." It cannot be: it is impossible. While you
live and desire mercy, it is not too late to seek it. Notice the
parable of the man who wanted three loaves. I will tell you what
crossed my mind when I read it: the man went to his friend at midnight;
it could not have been later; for if he had been a little later than
midnight, it would have been early in the morning, and so not late at
all. It was midnight, and it could not be later; and so, if it is
downright midnight with your soul, yet, be of good cheer, Jesus is an
out of season Saviour; many of His servants are "born out of due time."
Any season is the right season to call upon the name of Jesus;
therefore, only do not let the devil tempt thee with the thought that
it can be too late. Go to Jesus now, go at once, and lay hold on the
horns of the altar by the venturesome faith, and say, "Sacrifice for
sinners, Thou art a sacrifice for me. Intercessor for the graceless,
Thou art an intercessor for me. Thou Who distributest gifts to the
rebellious, distribute gifts to me, for a rebel I have been." When we
were yet without strength, in due time Christ died for the ungodly.
"Such am I, Master; let the power of Thy death be seen in me to save my
soul."
Oh, you that are saved and, therefore love Christ, I want you, dear
brethren, as the saints of God, to practice this last part of my
subject; and be sure to lay hold upon God in prayer. "Thou art my help
and my deliverer." As a church we throw ourselves upon the strength of
God, and we can do nothing without Him; but we do not mean to be
without Him, we will hold Him fast. "Thou art my help and my
deliverer." There was a boy at Athens, according to the old story, who
used to boast that he ruled all Athens, and when they asked him how, he
said, "Why, I rule my mother, my mother rules my father, and my father
rules the city." He who knows how to be master of prayer will rule the
heart of Christ, and Christ can and will do all things for His people,
for the Father hath committed all things into His hands. You can be
omnipotent if you know how to pray, omnipotent in all things which
glorify God. What does the Word itself say? "Let him lay hold of my
strength." Prayer moves the arm that moves the world. Oh for grace to
grasp Almighty love in this fashion. We want more holdfast prayer; more
tugging, and gripping, and wrestling, that saith, "I will not let thee
go." That picture of Jacob at Jabbok shall suffice for us to close
with. The covenant angel is there, and Jacob wants a blessing from him:
he seems to put him off, but no put-offs will do for Jacob. Then the
angel endeavours to escape from him, and tugs and strives; so he may,
but no efforts shall make Jacob relax his grasp. At last the angel
falls from ordinary wrestling to wounding him in the very seat of his
strength; and Jacob will let his thigh go, and all his limbs go, but he
will not let the angel go. The poor man's strength shrivels under the
withering touch, but in his weakness he is still strong: he throws his
arms about the mysterious man, and holds him as in a death-grip. Then
the other says, "Let me go, for the day breaketh." Mark, he did not
shake him off, he only said, "Let me go"; the angel will do nothing to
force him to relax his hold, he leaves that to his voluntary will. The
valiant Jacob cries, "No, I am set on it, I am resolved to win an
answer to my prayer. I will not let thee go except thou bless me." Now,
when the church begins to pray, it may be, at first, the Lord will make
as though he would have gone further [Luke 24:28], and we may fear that
no answer will be given. Hold on, dear brethren. Be ye steadfast,
unmovable, notwithstanding all. By-and-by, it may be, there will come
discouragements where we looked for a flowing success; we shall find
brethren hindering, some will be slumbering, and others sinning;
backsliders and impenitent souls will abound; but let us not be turned
aside. Let us be all the more eager. And if it should so happen that we
ourselves become distressed and dispirited, and feel we never were so
weak as we are now; never mind, brethren, still hold on, for when the
sinew is shrunk the victory is near. Grasp with a tighter clutch than
ever. Be this our resolution, "I will not let thee go except thou bless
me." Remember the longer the blessing is coming the richer it will be
when it arrives. That which is gained speedily by a single prayer is
sometimes only a second rate blessing; but that which is gained after
many a desperate tug, and many an awful struggle, is a full weighted
and precious blessing. The children of importunity are always fair to
look upon. The blessing which costs us the most prayer will be worth
the most. Only let us be persevering in supplication, and we shall gain
a broad far-reaching benediction for ourselves, the churches, and the
world. I wish it were in my power to stir you all to fervent prayer;
but I must leave it with the great author of all true supplication,
namely, the Holy Spirit. May He work in us mightily, for Jesus' sake.
Amen.
PORTION OF SCRIPTURE READ BEFORE SERMON–Genesis 32; Luke 11:1-13.