A Sweet Silver Bell Ringing in Each Believer’s Heart

A Sweet Silver Bell Ringing in Each Believer's Heart

(No. 1819)

Intended for Reading on Lord's Day, Febrary 1st, 1885,

Delivered by

C. H. SPURGEON,

At the [4]Metropolitan Tabernacle, Newington.

On December 18th, 1884.

"My God will hear me."— Micah 7:7.

WHAT a charming sentence! Can you say it? Only five words, but what
meaning! Huge volumes of poetry have appeared from Chaucer even to
Tennyson; but it seems to me that the essence of poetry lies hid in a
marvellously condensed form within these few words. It shall take you
many an hour to suck out all their sweetness. There is an almost
inconceivable depth of meaning in them: and of richness of assured
experience and of sweet conclusions of a hallowed faith they are full
to the brim.

"My God will hear me." There is more eloquence in that sentence than in
all the orations of Demosthenes. He that can speak thus can say more
than if he were able to declare truthfully that all worlds were his
own; for he grasps God himself, and holds the present and the future in
the hollow of his hand.

"My God will hear me." It is prophetic; but the prophet has taken upon
himself no unusual power, neither does he intend his prophecy to be
true of himself alone. He puts this divine sentence into the mouth of
every believer; every child of God may dare to say that his God will
hear him, for he may dare to say the truth. I feel as if I could not
preach from the text, and did not want to do so. It needs no aid of wit
or words; for myself I would be well content to exhibit this diamond
with many facets by merely holding it up and letting the light fall on
it, and flash back from it in variety of brilliance.

"My God will hear me." It is a choice song for a lone harp, which is
half afraid of the choir of musicians, and loves to have its strings
touched in solitude. I feel as I repeat it that I want to sit down and
quietly enjoy it. As I see the cows lie in the meadow quietly chewing
the cud, so would I ruminate on these few but precious words. Let me
hear the sounds again and again, till my tongue, learning their
rhythmic melody, repeats as matter of habitual delight the assurance
"My God will hear me."

A charming sentence, as I have said; but in what a queer place we find
it! Just as they find gold in the dark mine, and as we see stars in the
black night, so do we find these rich words in the midst of floods of
grief and woe. The man of God is pricked and torn by the briars of the
age in which he travels; he is vexed and wearied with the bribery and
corruption all around him; he cannot find peace either at home or
abroad,—nay, not even in the bosom of her whom he loves. He is
everywhere disquieted and driven to and fro; and yet it is just at that
time that he cries, "My God will hear me." From this I gather—and I
gather it not from this alone, but from my own personal experience—that
it is generally when things are at the worst that we know most about
the best. When we are disappointed of men, then become we most
contented with our God. When earth-born springs are dry, then the
eternal fountain-heads flow more freely than ever, and as we drink of
them our soul is more satisfied than ever it had been before. God is
good when goods are fewest. Heaven is warmest when earth is coldest. It
is a great blessing for you, dear friend, that, you can say, "My God
will hear me." I do not mind much about your surroundings; they may be
grievous and trying; but if they have helped to bring you to this pass,
that you have a solid confidence that God will hear you, I congratulate
you upon the priceless consequences, even though I may condole with you
for the sufferings that have brought them to you. We do not weep over
the mud which bespatters the gold-digger when he finds his nugget,
neither will we fret over the affliction which makes God to be more
precious to our friend.

Again, come back to the short and sweet sentence of the text, and may
it be inexpressibly delightful to our hearts while we meditate upon it
for a while. "My God will hear me."

I. The first thing I shall note at this time is THE TITLE. This is the
bottom of the whole text really, the true foundation of the confidence
which is expressed in it. The title is "my God": it is not God alone,
but God in covenant with me, to whom I look for help. I shall be heard
by "my God."

I am afraid that some of you will have to draw back a little from the
text at the very commencement. As I remarked the other day, to say
there is a God is not much. It is the same as to say, there is a bank;
but there may be a bank, and you may be miserably poor. There certainly
is a God, but that God may be no source of comfort to you. The joy of
the whole thing lies in that word "my." "My God will hear me."

Begin then with the enquiry, put to your own soul,—Can I truly think of
God, and call him "my God"? If so, that means election and selection.
There were many gods in the day of the prophet Micah; at least, men
spoke as if there were. Men talked of this god, and of that, and each
nation had its own peculiar deity, and each man walked in the name of
his god, and gloried in it. But the prophet in effect says of Jehovah,
the one living and true God, the God that made heaven and earth—"This
God is my God. Others may worship gods of wood, or of stone, or of
silver, or of gold; but as for me, my heart shall only worship the
great Invisible, whom none hath seen, to whom none can approach. The
eternal Creator alone will I adore."

Now every man at this present time has a god. Alas, how many make their
belly their god! The golden calf is never without its crowds of devoted
worshippers. Gods to-day are as numerous in England as in any heathen
country: let me then ask,—have you taken the God who is your Maker,
your Preserver, your Redeemer to be the great object of your life? That
is your god which rules your nature—that which is your motive
power—that for which you live. Do you live for Jehovah as your God, or
are you only living for yourself or for some temporary end and purpose?
Will the object of your life die with your dying, and be buried in your
grave? Or can you say unto the living God, "O God, thou art my God;
early will I seek thee. Thou art my God for ever and ever: thou shalt
be my guide even unto death!" If so, it supposes your election of this
God beyond every other; and I put it to you—is this election made? and
made once for all? Can you cry with Joshua, "As for me and my house we
will serve Jehovah"? Is the God and Father of our Lord Jesus Christ
your God for all time? Be it so; you shall never regret the choice.

"My God,"—that supposes an appropriation by faith. Have you taken
Jehovah to be your God? Have you made bold to take him for your very
own? In the covenant of grace God gives over to his people himself, and
all that he is, and all that he has, by a covenant of salt. As the
believer becomes God's portion, so the Lord becomes the believer's
portion. He declares himself to be ours and puts himself at our
disposal, exercising a boundless condescension of love in so doing. Our
part in it is, that we do accept this covenant gift, and by an act of
faith say, "This which God gives me, I, unworthy though I be, do freely
accept. Though I deserve it not, yet as he has given himself to me, I,
with gladness, receive him, to be my God, my portion, world without
end." Well do I remember the joyous day when first my heart took this
possession to herself. It had appeared to be like a land of fire and
terror, and I desired it not; but when the Spirit of God had instructed
and renewed me, then I perceived that God was as the land of Goshen—ay,
as the land of Canaan, that floweth with milk and honey; ay, as the
land Beulah, where the sun goes no more down for ever, where all is
joy, and peace, and love; yea, as heaven itself, for God is the very
soul, and center, and source, and fullness of bliss. My heart annexed
this blessed territory with trembling joy; yea, she seemed to have no
other possession left except her God. From that hour she grew rich and
remained so. What is there more for me but my God? How can I go an inch
beyond "my God, my heaven, my all"? Now, beloved hearer, have you thus
appropriated the Eternal God to be your own? Can you say to-day, "First
and foremost among my possessions is my God. I will not say that I have
this and that, and ever so many other things, but I will sing, 'My God,
thou art mine!' Perhaps I could not say that I have much of this
world's goods, but I have the highest Good. If I have not all, yet I
have the All-in-All, who is more than all, and he is everything to my
spirit "? I trust you can say "my God," first, by your choice of him;
and, secondly, by your appropriation of him through faith. Wherever
this is the case it is the work of the Spirit of God, and he must have
our reverent love for thus enriching us.

"My God,"—this signifies knowledge and acquaintance. Does it not? For
unless the words are meaningless, you know who it is that you are
talking of, and you have had some acquaintance with him, and dealings
with him. If I say, "So-and-so is my friend," I give you to understand
that I know him; and if I say, "Jehovah is my God," I profess that I
know him and have fellowship with him. You remember the inscription
which Paul discovered upon an altar at Athens, "To the unknown God." I
would not have you worship there, my brother; but I would have you
understand that word of the apostle, "After that ye had known God, or
rather were known of God." There is an intimate knowledge subsisting
between God and his people. "The Lord knoweth them that are his," and
all his people know him, so that among them no one has need to say to
his brother, Know the Lord, for they all know him, from the least even
to the greatest.

Now, what knowest thou of God? Hast thou ever spoken with him? Has he
spoken to thee? Hast thou told him thy secrets? Has he revealed himself
to thee, as it is written, "The secret of the Lord is with them that
fear him, and he will show them his covenant"? Now, I am not talking
about fancies. If any of you deem this to be fanciful, it is because
you are strangers to the covenant of promise; but I am speaking now to
a people who know more than I can tell them of what this means. As for
myself, I know something of nature, and of the works of God's hands,
but my soul cares little for that knowledge compared with knowing HIM.
Willingly and gladly I would forget all else I know if I might but know
more of him; for well am I persuaded that when old age comes on, and
memory fails me, that which my soul shall hold as with a death grip,
will not be historical remembrance, classical love, or theological
learning, but what she knows by inward experience of the Lord her God.
When the veil shall drop upon all mortal shadows, to be uplifted upon
eternal realities, then my heart shall care nothing for what she knew
of things terrestrial; but she shall value beyond conception what she
shall then know of the Immortal, the Invisible, the only wise God, her
Savior. I am sure that I am speaking to many of you who can use the
expression, "My God," and mean by it that the God in whom you live and
move and have your being is your friend, and your Father; that he
dwells in you by the Holy Ghost, and that in him you dwell as you hide
yourselves in the wounds of Christ. Oh happy men and women that can
with knowledge and affection say, "My God." Unhappy you who have
neither part nor lot in this matter. Your sorrows shall be multiplied
which hasten after another god, for your vanities will fail you: but as
for you that know the Lord, to you shall joy increase even as the
growing light of the rising sun.

If you have come as far as this, I am sure that you can follow me
farther by admitting that the title, "My God," implies an embrace of
love. You know God as you know your child; but as you look at your boy,
you cry, "My child, my child," and you mean a great deal by that,
because your child is much more yours on account of the affection that
you feel for him than any other possession that you have upon the face
of the earth. You would lose everything else sooner than lose the
darling of your bosom. The expression, "My God" has an inexpressible
amount of sweet affection wrapped up in it. I delight in that line of
our old Psalm:

"Yea, mine own God is he."

He is my very own. My God belongs to me as much as if he belonged to no
other. My heart has twisted her tendrils round about him as fast and
firm as if no other tiny plant had dared to grasp the same upholder.
The divine Father—oh, what joy lights up the soul when we think of that
splendid fatherhood, that infinite relationship of the Divine One to
us, whom he has "begotten again unto a lively hope by the resurrection
of Jesus Christ from the dead." How have we sometimes sung with David,

"Such pity as a father hath
Unto his children dear,
Like pity shows the Lord to such
As worship him in fear."

We love the Father, and call him "My God." And as for Jesus, the second
person in the Divine Unity, Incarnate God, does not your very heart
leap at the sound of his name? Is there not all music condensed into
two syllables in that name "Jesus "? I know that it is so to you. He is
your very own Christ, your Savior, for ever and ever. And the blessed
Spirit—do we not with equal affection lay hold upon him, the Paraclete,
the Comforter, the Quickener, the Illuminator, the best of friends,
bearing with our ill behavior and still abiding in us, making us meet
for the eternal kingdom? Yes, beloved, we do love our God. Do not our
hearts say in our prayers, "O Lord, do not believe our actions, for,
disobedient as we are, we do love thee. Do not believe our
forgetfulness, do not believe the lukewarmness which occasionally
creeps over us; for thou knowest all things, thou knowest that we love
thee"? Such affection makes us cry, "My God." We cannot comprehend him,
but we apprehend him with the grip of hallowed love. We feel that we
can never give him up, even as he will never give us up. I am not what
I ought to be, but I cannot give up my God. Hard as my heart feels, yet
it melts with love to him who has loved me from before the foundations
of the world. Who shall separate me from the love of God which is in
Christ Jesus, my Lord?

What a deal there is in the title! But we have not exhausted it by a
long way—let us have another drink from the well. You feel that now the
obedience of your life is rendered to him most cheerfully, for this is
a sure outcome of the heart's crying, "He is my God." A man cannot call
God his God in truth unless he desires to obey him; for God is a name
to adore, to reverence, to worship. He who speaks of God but never
obeys him is a practical atheist; he has no God. That man who talks
about God in the synagogue, but who has no regard for him in the
market, makes Jehovah to be no better a deity than the idols of the
heathen, who are only gods in their own temples, even if there. The man
upon whose heart and hand the Godhead has no kind of influence—such a
man is a liar and knows not God, but renders to him lip service, which
is to God's dishonor, and not to his glory. Yes, beloved, if you are
what you profess to be, you can declare, "With all my infirmities and
imperfections, I desire that my whole life should be obedient to the
divine precept. I wish in all things to do that which is right and
good, and true and kind, according to the mind of Christ, in which I
see the mind of God my Father." Concerning these things let there be
great searchings of heart. Come and look in this glass and see if you
bear the features of "imitators of God as dear children"; for it will
go hard with you if you turn out to be pretenders.

Let me only add that this expressive phrase "My God" hints at a joy and
delight in him. As men would say—"my love," "my choice," "my treasure,"
"my delight," so doth the prophet say "My God." The very name wakes all
the music of his soul. As when the sleeping flowers, being touched by
the first beams of the rising sun, open their bright eyes to look on
him who is the foster-father of all their beauty, and seem each one to
say "My King," so do our hearts rejoice in the presence of the Lord,
and our quickened spirits cry "My God."

So much for the title. May it be written on your hearts by the Holy
Ghost.

II. The second point in our brief text is THE ARGUMENT, for I believe
the title contains within itself a secret logical force. "My God will
hear me." As surely as he is my God he will hear me. Why?

Well, he will hear me first because he is God, because he is the living
and true God. Those gods of stone cannot hear me, but my God will hear
me. The gods that many men choose will not hear them in the day of
trouble. To which of them will they call in the hour of their
affliction? But my God will hear me. It is his memorial that he hears
prayer. The oracles of the heathen were but liars. Those who sought
unto the false gods did but dote upon falsehoods; they were deceivers
and deceived. But my God will hear me. As surely as he is God he will
answer prayer. If he does not answer prayer, then he is no more a God
than Jupiter, or Saturn, or Venus. For us as Christian people and
worshippers of the Most High, it is a truth never to be questioned,
that Jehovah is the living and true God, whose memorial is that he
heareth the prayers of his people. "My God will hear me."

You see in what a tone of confidence this prophet speaks, and why
should not every child of God speak with the same confidence? The joy
of religion lies in a hearty faith in it. You begin handling it with
dainty fingers, criticising it everlastingly, questioning this and
questioning that with anxious debate of heart; and the consequence is
that you miss its sweetness. It is nothing to your comfort till it is
everything to your faith. You must believe it, and the more thoroughly
you believe it the more will it prove itself true to you. The proof of
the gospel lies in the testing of it, by which I mean in the practical
proving and enjoying of it. Suppose you try to pray, and do not believe
in prayer: well, you do not pray. You get nothing by such praying: you
work a dry pump. You must have confidence in the mercy seat, if the
mercy seat is to be a place of refuge for you. "He that wavereth is
like a wave of the sea driven with the wind and tossed. Let not that
man think that he shall receive anything of the Lord." "He that cometh
to God must believe that he is, and that he is a rewarder of them that
diligently seek him." To my mind it seems the right thing to believe in
the living God right up to the hilt—to believe in his promise without
stint or limit. His word is either true or false. If it is false, I
will never preach it: if it is true, I will never doubt it. There let
it stand like a column of brass:—though all things else should fail,
God must hear prayer. He may do this and he may do that, but he must
hear prayer. My God will hear me because he is a true God, and no liar;
and he has himself declared, "Call upon me in the day of trouble: I
will deliver thee, and thou shalt glorify me." He has laid it down as
unquestionable fact, "He that seeketh findeth, he that asketh
receiveth, and to him that knocketh it shall be opened." How can he run
back from this? Why should I imagine that he will lie or repent?

But why am I so sure, as a matter of argument, that God will hear
prayer? The answer is in the title again, "My God." Because he has made
himself my God he will hear me. O you that are familiar with your God,
who can therefore call him by the dear title of "My God," you will see
the overwhelming conclusiveness of this reasoning. To hear a petitioner
is a small thing compared to giving yourself over to him. "My God will
hear me," for doubtless, if he has given himself to be my God, he will
hear me. He has done the greater thing, he will surely do the less. If,
in infinite condescension, he permits me to call him "my God," and I
perceive all through his gospel that he invites me to do so, then,
surely he will hear me. He that hath said, "They shall be my people,
and I will be their God," will do the much smaller thing: he will,
without doubt, hear them when they call upon him. "Ye, being evil, know
how to give good gifts unto your children. How much more shall your
heavenly Father give the Holy Spirit to them that ask him?" "He that
spared not his own Son, but delivered him up for us all, how shall he
not with him also freely give us all things?" Is not that clear enough?
He has given us himself, and his Son; how can he shut out our cries?
After what he has done for us in the past, we cannot doubt that he will
hear us. What, give us cleansing by his blood, and then not hear us?
What, give us the new birth, and then not hear us? Did he bless us when
we did not seek him, and will he not hear us when we do seek him? What,
look after us when we were like stray sheep, deaf to all his calls;
seek after us till he restored us; and then not hear us when we become
the sheep of his pasture? Impossible! The argument is irresistible: My
God will certainly hear me.

Moreover, my God has heard me so many times; therefore, be it far from
me to doubt his present and future favor. A brother in prayer reminded
us just now that we ought to have greater faith than the saints of the
olden times, because we have many more centuries of the divine
faithfulness to read of and to see. It is so; but I fear that
observation seldom acts upon us so forcibly as actual personal
experience. What shall I say to my beloved brothers and sisters here
who are getting old? They have had such experience. God has heard your
prayers many times, my aged brethren, and your faith is thereby
confirmed. When we first began to pray, we were staggered if objectors
questioned us. "You talk about God having heard your prayer." "Yes," we
said, "he did hear us," and we stated our case. The sceptic sneered,
and said "That was merely a coincidence." When we heard that remark for
the first time, we were somewhat taken aback. We admitted that we could
not draw an inference from two or three facts, for, perhaps, in after
years there might be thirty facts which would tell the other way. But,
my veteran brethren, we are not in that condition to-night, for some of
us have had thirty or forty years' experience of God's hearing prayer,
and our facts are as many as the hairs of our heads. Do opponents say
that these are coincidences? We do not care to answer such perverse
janglings. If they were in our position, they would not wish to answer
such remarks. They would laugh; and that is all that they would find in
their hearts to do. A man puts on warm clothing and is not pinched by
the frost. His acquaintance tells him that he does not believe in
flannel and broad-cloth; he shivers in his unbelief, and tells the
well-clad man that his comfort is a mere coincidence. Humorous, is it
not? But if the objector gets frozen to death, the wit grows rather
grim! When we have not prayed, and have not received a blessing, and
have been ready to perish, I suppose our failure has been a
coincidence! And when we have betaken ourselves to our knees, and have
cried mightily to God, and pleaded the promises, and God has answered
us as visibly as if he had rent the blue heavens, and thrust out his
almighty arm to help us, that has been a coincidence! I call such
things plain answers to prayer, but those who have never experienced
the like think me a fanatic. I will therefore let them use their own
terms. We will not wrangle over words,—"A rose by any other name would
smell as sweet." As to the delivering mercy of God—you shall call it a
coincidence if you like, but to us it will always be a blessed proof
that the Lord hears prayer.

Using this sweet title, containing as it does within itself a whole
century of logic, we say, joyfully, "My God will hear me." What bliss
it is to have so sweet an assurance ever at hand! It is a versicle of
heavenly music,—"My God will hear me." The Lord has entered into
covenant with us that he will not turn away from us from doing us good,
and in that covenant his hearing prayer is included. He could not be
our friend and be deaf to our appeals: he could not be in fellowship
with us and shut out our cries. Listen, however, to some of his own
covenant words: "Call upon me in the day of trouble: I will deliver
thee, and thou shalt glorify me": Psalm 50:15. "He shall call upon me,
and I will answer him: I will be with him in trouble; I will deliver
him, and honor him": Psalm 91:15. "The Lord is nigh unto all them that
call upon him, to all that call upon him in truth. He will fulfill the
desire of them that fear him: he also will hear their cry, and will
save them": Psalm 145:18, 19. "And it shall come to pass, that before
they call, I will answer; and while they are yet speaking, I will
hear": Isaiah 65:24. "Call unto me, and I will answer thee, and show
thee great and mighty things, which thou knowest not": Jeremiah 33:3.
Do you need more than this? The Lord hath said it, and he will make it
good. He has never said to the seed of Jacob, Seek ye me in vain.

Were not the Lord to hear prayer, and bear his people through their
troubles, he would himself be a great loser. He would lose all that his
wisdom has planned, all that his sovereignty has ordained, all that his
love has begun, all that his power has wrought, and all that whereon
his heart is set. Did not Jehovah hear prayer it were to him as though
a father no more heard the voice of his child: he would lose that which
charms his fatherly mind, and miss that which is a solace to his loving
heart. If God doth not hear me, he will lose me; and this I feel he
will not do, for he hath graven me upon the palms of his hands, that I
may never be forgotten of him. O, yes, my God will hear me; his truth
and honor cannot be imperilled by a refusal to hear the pleadings of
his own child.

III. Bear with me while I invite you, in the third place, to notice the
FAVOR ITSELF. "My God will hear me." You notice that in Scripture we do
not often find the expression, "My God will answer me." We do read that
he answers prayer, but more frequently God is said to be the God that
heareth prayer. It is better for us to have a promise that God will
hear us than a promise that God will always answer us. In fact, if it
were a matter of absolute fact that God would always answer the prayers
of his people as they present them, it would be an awful truth. I
should shrink from ever praying again if I were absolutely sure that
the Lord would answer my prayer, whatever it might be. I might curse
myself seven times deep by a prayer within the next seven minutes, if
there were no safeguards and limits to the promise of prayer being
answered. It is neither desirable nor possible that all things should
be left to our choice: so much do I feel this, that if my Lord should
say to me, "From this hour I will always answer your prayer just as you
pray it," the first petition I would offer would be, "Lord, do nothing
of the sort." Because that would be putting the responsibility of my
life upon myself, instead of allowing it to remain upon God. It were,
in fact, to make me the master of the house, and to make me my own
shepherd: the very first thing I should wish would be to strip myself
of such a power. I would cry, "Lord, do as thou wilt about answering
me; I will be well content if thou wilt hear me." I like that kind of
hearing prayer of which Ralph Erskine says:

"I'm heard when answered, soon or late,
Yea, heard when I no answer get:
Most kindly answered when refused,
And treated well when harshly used."

It is enough for a praying heart that it has a hearing God.

But notice, "My God will hear me." It means, first, literally that he
will hear me as a listener. A good brother of my acquaintance, a
minister of the gospel, going to preach from the text that God will
hear prayer, called upon one of his poor people, who said when the
visit was over that she had greatly enjoyed his call. He thought to
himself, "I have scarcely said a word, and yet she says that I have
done her good." Turning to her, he enquired, "Sister, how can I have
done you good, for I have hardly spoken with you?" "Ah, sir," she
replied, "you have listened so kindly; you have heard all I had to say,
and there are very few who will do that." Just so. People in deep
trouble like somebody to hear them all through: even little children
are comforted by telling mother all about it. We are in such a hurry
with poor troubled spirits that we hasten them on to the end of the
sentence, and try to make them skip the dreary details. But to them
this seems unkind, for their story is sacred; and, therefore, they go
slowly on with it, till we are quite tired. I have often hurried on a
poor despondent creature till I have seen the uselessness of it: it is
always best to let them spin on. It does them good. To tell out the
heart to a patient listener is a great relief to a burdened spirit, and
the heart must do it in its own way. Here is a sweet assurance, "My God
will hear me." I may be very bad, and what I say may be very broken,
and I may groan a good deal, and I may say the same thing over and over
again, and my whole ditty may be very stupid; but, "My God will hear
me." He is in no hurry: he is the God of patience. He will listen to my
dreary talk, and endure each gloomy particular. I need not hold him as
the Ancient Mariner held the wedding guest who was unwilling to hear
his weary rhyme of the sea: my God will willingly listen to me right
through, from beginning to end, groans and all. "My God will hear me."

And then the Lord will hearken as a friend full of sympathy. Some
people listen but do not hear. You tell them your story, but it does
not help you a bit, because their minds are no more moved by your case
than if they were far away. They are just saying to themselves, "We
will hear this poor old lady's story; it will please her." But it does
not please her, because she perceives that they have no sympathy, no
fellow-feeling. The kind of person you like to tell your story to is
one who weeps with you—who is really afflicted with your affliction. It
is greatly comforting to have a person with you who feels just as you
feel, who when you are very stupid, seems to be stupid too, who frets
as you fret, and groans in your groaning. "Mother," said a little girl
once, "I cannot make it out; Mrs. Smith says I do her so much good.
Poor Mrs. Smith has lost her husband, mother, and she is very sad. She
sits and cries, and I get up and lay my cheek on her cheek, and I cry
and say that I love her, and then she says that she loves me, and that
I comfort her." Just so. That is the truest form of consolation: is it
not? "Weep with them that weep." That is how God, my God, will hear me,
feeling with me, sympathising with me." In all their affliction he was
afflicted, and the angel of his presence saved them." "I am with thee,
saith the Lord."

"I feel at my heart all thy sighs and thy groans,
For thou art most near me, my flesh and my bones.
In all thy afflictions thy head feels the pain,
They all are most needful, not one is in vain,"

"My God will hear me"; he will listen to me, and he will sympathise
with me.

"My God will hear me"; that is, he will turn it over and discriminate
in his own mind, and he will not allow me to be condemned by the
hurried judgment of men. He will hear me as a judge patiently hears a
case. Others will come in and clamor against me, and refuse to listen
to a word of explanation; but my God will hear me. That was a splendid
utterance of the holy patriarch Job! He went a long way further than he
knew he went when he said it,—"I know that my Redeemer liveth." His
unkind friends charged him very terribly and Job spoke up for himself,
but he did not get on at it. He could not plead his own cause
successfully, and therefore, in his desperation, he cried, "I have a
God that will yet plead my cause, and if he does not do it while I am
alive, yet I know that he liveth; and though after my skin worms devour
my body, yet in my flesh shall I behold him, and I shall be cleared
from this misrepresentation; I shall be delivered from this suspicion.
I know I shall. My God will hear me. He will hear my suit right through
and do me justice, and I shall behold him whom my eyes shall see for
myself and not another." Job felt assured of being cleared at last.
Dear child of God, you may do the same. Your character shall not be
injured by malicious tongues. They lie against you; they refuse you a
hearing; they wrest your words; they empty the buckets of their
contempt upon you; but your God will hear you.

Then, at the back of that, of course, comes the conclusion of every
loving heart that, as God will hear the case right through, so he will
certainly hear as a Helper. "My God will hear me."

Now, child of God, go away with this promise in your hand, and in your
heart—"My God will hear me"; and then use it like a magic wand. Turn it
whichever way you will and it will clear your path. You are going to
preach the gospel in a distant country, perhaps; and your spirit sinks
as you sigh, "Who is sufficient for these things?" Lift up your heart
to God, and his grace shall be sufficient for you, and his strength
shall be made perfect in your weakness, for your God will hear you. Or
you have to go home to-night to a sick house, and to lose one that is
dear to you. You shall be sustained, for in your ear is this word, "My
God will hear me." Or, perhaps, you yourself have to sicken and die. Do
you enquire—What shall I do in the swellings of Jordan? Here is your
happy answer, "My God will hear me." I shall cry to him, and he will
answer me. He will have a desire to the work of his hands. Yea, though
I go down into the valley of the shadow of death my God will hear me;
and when I lie in the tomb my God will remember me, and he will call me
up with sound of trumpet, and my body shall live again. My God shall
hear me singing his praises before his throne. My God shall hear me,
world without end, as my whole being shall lift up her joy-notes of
"Hallelujah, hallelujah, hallelujah" unto him who loved me out of the
pit, and lifted me up to his own right hand.

IV. My only sorrow about this text is my fear that it could not
honestly fall from some of your lips: you could not truthfully say, "My
God will hear me." So I close by noting THE PERSON to whom it
belongs,—"My God will hear me." Will he hear you? Dear heart, are you
cast down under a sense of sin? Do you seek forgiveness? He will hear
you. Are you burdened because you cannot live without sin? Would you be
free from all evil? He will hear you. Are you persecuted for
righteousness' sake? Are the men of your household turned to be your
foes? He will hear you, and cause you to rejoice in being counted
worthy to suffer for Jesus' sake. Are you assured of the result of
prayer? You shall not be disappointed; your God will hear you. Have you
long been praying? Cease not from importunity, but solace yourself with
this sure belief—My God will hear me. Will you now come and cast
yourselves into the arms of Jesus, the Crucified? Your God has heard
you. Be of good cheer.

O, my dear hearer, have you a God? Strange question, but I press it
even with tears,—have you a God? If you have no God, of course you have
nobody to hear you when the great water-floods prevail. My dear hearer,
if you make the world your God it cannot hear you in the day of your
trouble. You may be a very rich man, and have large estates, but I
would sooner occupy the place of the poorest believing pauper in the
workhouse than take your position without a God and without a throne of
grace. How do people live that have no God to go to? If a man were to
say to me, "I never get a morsel of bread to eat at all," I should
wonder how he lived. But when a man says, "I never pray, and God never
hears me," I am in equal wonder. How can the poor creature exist? These
are hard times with a great many of you. You have not many worldly
comforts; indeed, some of you cannot even find work. What can you do
without a God to fly to? I suppose your head aches sometimes, like
mine; I suppose cares and troubles eat into your mind as they do into
mine; I suppose you have your difficulties, and your knots that you
cannot untie, just as I have mine. How do you keep your souls alive
without a God? I pray God that I may never live a day without prayer,
and without trusting my God. However do you bear up, some of you? I do
not wonder that you go and get drunk to drown your thoughts. I do not
wonder that you want frivolities and theatricals, and all sorts of
childish toys to put your cares out of your minds, for you need
something or other to help you to forget the miseries which are coming
upon you thick and heavy. Yet is it not madness to drive away wise
thoughts? What a wretched business it must be to be in dread of your
own thoughts! You dare not sit alone in your chamber for half-an-hour
and think, because if you did you would begin to think of dying, and
you could not bear to think of that without a God. You might even be
driven to think of hell and of a judgment to come; and that you could
not endure. If you dare not think of them, how will you bear them? Oh
poor souls, poor souls, you are in a sad state, indeed! But you need
not remain so. If any man wills to have God to be his own God, grace
has given him that will. If you desire Christ, you may have him. What
is the price? Nothing at all. Receive him freely. Believe in Jesus
Christ; that is, trust yourself with him; and God is your God; and you
may go on your way full of joy and thankfulness. God bless you and
comfort you, for Jesus' sake. Amen.

PORTION OF SCRIPTURE READ BEFORE SERMON—Micah 7.

HYMNS FROM OUR OWN HYMN BOOK—622, 999, 981.
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