2 Sam. 7:27.

2 Sam. 7:27.

We by no means condemn it altogether; for, in part, we think it deserving of praise. He did well,

  1.      In that he dared not to encounter his adversaries till he had implored help from God—

[What more becoming than this? Surely we may all learn from it. For, in ourselves, we are unable to do any good thing: and to undertake any thing in our own strength is the certain prelude to defeat. Nor is it in great and arduous matters alone that we should cry to God for help. Even “the thinking of a good thought” is beyond our power, without himd. Under all circumstances, therefore, we must betake ourselves to God, that he may “help our infirmities;” and must “be strong only in the Lord, and in the power of his might.”]

  2.      In that he sought after God in the ordinances of God’s own appointment—

[“Burnt-offerings and peace-offerings” were appointed by God himself: the one to express our great need of mercy, through the sacrifice of Christ; and the other to express our gratitude for mercies received through him. Both of these were called for, and, in fact, are required of us also continually; because there can be no situation so favourable, but we need mercy; nor any situation so distressing, but we have abundant cause for thankfulness to Almighty God. The direction given us is, “In every thing by prayer and supplication with thanksgiving to make our requests known to God.” It is the due mixture of humiliation and gratitude that renders our addresses pleasing unto God. The very praises of all the heavenly hosts attest this to be the proper frame of a creature in the presence of his Creator: and therefore, whilst we applaud the union of both the offerings in the instance before us, let us take care to imitate it in all our addresses at the throne of grace.]

The reproof, however, that was given him, requires me to point out,

  II.      In what respects it was foolish and blame-worthy—

At first sight, it seems as if he had usurped the priestly office: but I think that the enormity of such a crime could not fail to have been noticed in the reproof that was administered. I therefore forbear to allege that as any part of the accusation that is to be brought against him. His crime seems to have consisted principally in,

  1.      His unbelieving precipitancy, in curtailing the appointed time—

[It is evident, from the acknowledgment of Saul himself, that he had been commanded to wait seven days for Samuel, in order to receive direction from him. It is evident also, that though he had waited to the seventh day, he had not tarried to the close of it, but had, through impatience and unbelief, transgressed the divine command. His very apology shews this. His army were deserting him through fear; and the Philistines were just at hand: and he could not wait another hour, lest he should be overwhelmed before he had made supplication to his God. But why should he offer sacrifice, when that duty devolved not on him, but on Samuel alone? He might have prayed to God as fervently as he pleased, and have urged every soldier in his army to do the same. This would have been no offence: it would rather have been pleasing and acceptable to God. But he yielded to unbelief, instead of waiting patiently upon God in an assured expectation of his promised aid. Now, the direction given by God to all his people is, “He that believeth, shall not make haste.” The promise made to Abraham, relative to the deliverance of his posterity from Egypt, was not performed till the very last day of the four hundred and thirty years was arrived: and, in appearance, the accomplishment of it was hopeless. But had God forgotten it? Or did he suffer it to fail? No: “on that self-same day” that he had so long before designated, “he brought them out:” and we, in like manner, “however long the vision of our God may tarry, should wait for it, assured that it shall not tarry one instant beyond the appointed time,” and that “not a jot or tittle of God’s word shall ever fail.”]

  2.      His unwarranted dependence on a merely ritual observance—

[He evidently thought that the performance of this ceremony was the only effectual way to secure for himself and his people a deliverance from their impending danger. But how absurd was this thought! Could it be supposed, that to disobey God’s commands was the right way to conciliate his favour? or that the performance of a ceremony would supersede the necessity for his powerful intervention? Might not a moment’s reflection have told him, that “to obey was better than sacrifice, and to hearken than the fat of rams?” Yet thus it is with multitudes amongst ourselves, who, if they do but attend upon the house of God, and go to the table of the Lord, and perform a few other external duties, imagine that all shall be well with them. We forget that God looks at the heart; and utterly despises every offering we can present unto him, if it be not accompanied with real integrity, both of heart and life. His express declaration is, that “the sacrifice of the wicked is an abomination to the Lord, especially when he bringeth it with a wicked mind.” Let us then be aware of this. Let us fast and pray, and use all other means of obtaining help from God; but let us not expect the blessing from the means, but only from God in, and by, the means. Then shall we never be disappointed of our hope, but shall have daily increasing occasion to say, “Thanks be to God, who always causeth us to triumph in Christ!”]

  LEARN, then, from hence,

  1.      Not to account any sin light—

[If any sin could be accounted light, certainly this of Saul might be so esteemed: for the enemy that pressed upon him was numerous as the sands upon the sea-shore, and well appointed in all respects; whilst his whole army consisted of only six hundred men, and not a single sword or spear amongst them all, except with himself and his son Jonathan. Under all these disadvantages, he had waited till the seventh day; and never, till he saw his men deserting him, and expected the enemy to come down instantly upon him, did he offer the sacrifice: and even then he did it with great reluctance. Yet for this sin he lost the kingdom to which God had called him. Now, we are apt to plead excuses just as he did; and to think that we are justified by a kind of necessity in our disobedience to God. But, whatsoever God has enjoined, that must we do, even though, for our obedience to him, we were to be cast the next hour into a fiery furnace, or a den of lions. I pray you, Brethren, settle this in your minds as an invariable principle, that nothing under heaven can justify us in violating a divine command.]

  2.      Wherein true wisdom consists—

[Whatever we may imagine, or whatever the world may say, disobedience to God will be found folly in the extreme; yes, and replete with danger, too, to our immortal souls. Wisdom and piety are one: and it is not without reason that, throughout all the writings of Solomon, they are identified. I would earnestly entreat you therefore, Brethren, not only to ask yourselves from day to day, “What have I done?” but to compare your doings with the commandments of God. Even your religious services I would wish to be brought to the same test, that you may see how far they accord with the divine command, and how far they differ from it. God will not judge as we judge: no; he will judge righteous judgments, and will reject with abhorrence many of the services on which we place a very undue reliance. To be accepted of him, your faith must be simple, and your obedience unreserved. Abraham’s conduct is the pattern which you must follow. “Go, Abraham, and offer up your son, your only son, Isaac.” Here was no disputing against the divine command, nor any doubt in executing it, though he had three whole days to ruminate upon it. No: he knew, that if Isaac should be reduced to ashes upon the altar, God could raise him up again; and would do it, rather than suffer his promise to fail. To the execution of God’s command he therefore set himself without delay. And do ye also act with like promptitude and zeal, and “be strong in faith, giving glory to God.” This will prove wisdom in the issue; and will prove as conducive to your own happiness, as to the honour of that God whom you love and serve.]

CCXCVI

JONATHAN’S VICTORY OVER THE PHILISTINES

  1 Sam. 14:6.

And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised: it may be that the Lord will work for us: for there is no restraint to the Lord to save by many or by few.

SO frequent are the wonders recorded in the Scripture, that we scarcely notice them; yet so great are they, that it is rather owing to our inattention, than to any real exercise of faith, that we do not reject them as altogether incredible and fabulous. This account of Jonathan is inferior to few, either in the strangeness of his feats, or the magnitude of their results. That we may have a clear view of the matter, we shall shew,

  I.      The state to which the Israelites were reduced—

The consequences of their choice began now plainly to appear—

[They had desired a king, and had persisted in their request, notwithstanding all the expostulations of Samuel; and God had complied with their request. But Saul had not possessed the throne of Israel two years, before his kingdom was overcome by the Philistines, and brought into a state of the basest servitude. The Philistines would not so much as suffer the Israelites to have a smith of their own, lest he should make arms for them: so determined were they to keep the Israelites in the lowest state of subjection. Yet whilst they were in this state, Saul was imprudent enough to smite a garrison of the Philistines, and thereby to give his enemies a plea for utterly destroying the whole nation. Accordingly the Philistines called all their forces together, “thirty thousand chariots, six thousand horsemen, and foot soldiers as the sands on the sea-shore for number;” whilst Saul had but six hundred men, and not a single sword to be found amongst them all. To make their situation still more deplorable, Saul presumed to invade the priestly office, and to offer sacrifices to God without waiting the full time for Samuel that he had been expressly enjoined to wait; and thus he provoked God to take away from him the kingdom, and to transfer it to a person who should prove more worthy of it. Thus speedily was the nation reduced to ruin under that government which they had been so anxious to obtain.]

And such consequences may justly be apprehended by all who are bent upon their own wishes, in opposition to the mind and will of God—

[There is the same self-will in all of us: we do not like that God should choose for us: we think that we can contrive better for ourselves than he has done. If we feel any evil in existing circumstances, we do not so much consider how we may obtain his favour, as how we may ward off the effects of his displeasure. But inordinate desire of any kind will bring its own punishment along with it: and we shall all find at last, that our truest happiness consists, not in the accomplishment of our own will, or the gratification of our own desires, but in the favour and protection of Almighty God — — — Perhaps there is not a man to be found, who must not after mature reflection acknowledge, that, if God had suffered him in some particular instance to attain his own wishes, or execute his own desires, he would have rendered himself the most miserable of the human race — — —]

But, if we see God’s hand in their punishment, much more do we in their deliverance. Let us therefore consider,

  II.      The means by which their deliverance was effected—

When nothing but utter destruction could be expected, God was pleased to interpose for them. He stirred up the minds of Jonathan and his armour-bearer to go and attack a garrison, that, humanly speaking, was invincible even by a considerable force; and that too even in open day. They climbed up the rock in the very sight of their enemies, slew about twenty of them on the spot, spread terror through the whole camp of the Philistines, gave an opportunity for Saul and his adherents to pursue the fugitives, and would have utterly destroyed the whole Philistine army, if the rashness of Saul had not deprived his men of that refreshment which their exhausted strength required.

Wonderful was this victory, and most instructive: in contemplating it we cannot but SEE,

  1.      That God can work by the weakest means—

[Nothing can be conceived more inadequate to the occasion than the means that were here used — — — But God delights to magnify his own strength in his people’s weakness, and to interpose for their deliverance in their greatest straits. It is for this very purpose that he often waits, till we are reduced to the lowest extremity. It was for that end that he reduced the hosts of Gideon from two and thirty thousand to three hundred; that the glory of their victory might be all his ownb. Whatever straits then or difficulties we maybe in, we should consider that God is all-sufficient; and that “the things which are impossible to man, are possible with him.”]

  2.      That a hope of his aid should encourage our exertions—

[Two things encouraged Jonathan; the one, “There is no restraint to the Lord to save, whether by many or by few;” and the other, “It may be that the Lord will work for us.” And what greater encouragement can we want? for, “if God be for us, who can be against us?” When therefore we are tempted, from a view of our own weakness, to say, “There is no hope,” we should call to mind “the great and precious promises” which God has given to us in his word, and the wonderful deliverances he has vouchsafed to his people in every age. In dependence upon him we should go forth, fearing nothing. Being “strong in the Lord and in the power of his might,” we should gird on our armour, or even go forth with a sling and a stone against every enemy, not doubting but that, like Goliath of old, he shall ere long fall before us.]

  3.      That faith in him will ensure to us the victory—

[“Who ever trusted in him and was confounded?” See what wonders have been wrought by faith in former ages; and shall it have less efficacy now? Will it not still, as formerly, bring Omnipotence to our aid? Only have “faith as a grain of mustard-seed,” and all mountains shall melt before you. Whilst faith is in exercise, we need not be afraid of viewing the obstacles that are in our way. Be it so, the enemy is entrenched on an almost inaccessible rock, and we cannot even get to him but in such a way as must expose us to instant death: be it so, that we have no one on our side, except perhaps a single companion as helpless as ourselves: be it so, that our enemy is not only prepared for our reception, but laughing to scorn our feeble attempts against him: it matters nothing; the victory is ours, if we go forth in faith; and not only “shall the devil flee from us, if we resist him thus in faith,” but all his hosts also shall be put to flight, and “Satan himself shall be bruised under our feet shortly.”

Let those then who are ready to give way to desponding fears remember on what a “Mighty One their help is laid,” and let them “be strong in faith, giving glory to God.”]

CCXCVII

MOURNING FOR THE SINS OF OTHERS

  1 Sam. 15:11.

And it grieved Samuel; and he cried unto the Lord all night.

NEVER can we be weary of contemplating the scripture history; so diversified are its incidents, and so instructive the examples it sets before us. The whole life of Samuel, from his first dedication to God by his mother to the very hour of his death, was one uniform course of piety. That particular part of it which I propose at present to consider, is his conduct in reference to Saul, when God declared his purpose to rend the kingdom from him, and to transfer it to another who should shew himself more worthy of it: we are told, “it grieved Samuel: and he cried unto the Lord all night.”

In discoursing on these words, we shall notice,

  I.      The pious grief of Samuel—

Respecting this we shall distinctly consider,

  1.      The grounds of it—

[Saul had disobeyed the commandment of the Lord, in sparing Agag the king of the Amalekites, together with all the best of the spoil, when he had been strictly enjoined to destroy every thing, “man and woman, infant and suckling, ox and sheep, camel and ass.”

This, at first sight, might appear a venial fault, inasmuch as he had leaned to the side of mercy, and had acted in conformity with the wishes of his people; and had even consulted, as he thought, the honour of God, to whom he intended to offer all the best of the cattle in sacrifice.

But he had received a specific commission, which it was his duty to execute. He was not left at liberty to act according to circumstances: his path was marked out, and should have been rigidly adhered to.

It does not appear that he stopped short of his purpose, because he thought that the command itself was too severe: for, in the first instance, he set himself to execute it fully: but, if he had felt some reluctance on account of its severity, he had no alternative left him: it was his duty simply to obey. When Abraham was called to come out from his country and from his kindred, he obeyed, though he knew not which way he was to direct his steps. And, when he was enjoined to offer up upon an altar his own son Isaac, he hesitated not to do it; notwithstanding he knew that on the life of Isaac, to whose lineal descendants all the promises were made, the coming even of the Messiah himself essentially depended. Had he judged it right to listen to carnal reasonings of any kind, or to put his own feelings in competition with his duty, he might have easily found enough to satisfy his own mind. But he knew what was the duty of a creature: and he obeyed it without reserve. And so should Saul have done. We will take for granted that all his excuses were true; (though we doubt much whether covetousness was not the true source of his conduct:) still they were of no real weight: and his listening to them was nothing less than an act of rebellion against God.

And was not this a sufficient ground for grief? Yes: and Samuel did well in that he was grieved with it.

Doubtless Samuel was also grieved on account of the judgment which Saul had brought on himself and on his family, by this act of disobedience. He pitied the man who had subjected himself so grievously to the divine displeasure: and pitied his children also, who were involved both in his guilt and punishment. When he himself, indeed, had been dispossessed of the kingdom, we do not find that he was grieved either for himself or his children: but for Saul and his children he deeply grieved. In his own case, Samuel had nothing to deplore: whilst he fell a victim to the ingratitude of man, he had a testimony from the whole nation, and from God himself, that he had discharged his duty towards them with fidelity: but in the case of Saul, he saw the man who had been specially called by God to the kingdom, now dispossessed of it by that very God who had appointed him, and under his heavy and merited displeasure. In a word, the sin and the punishment of Saul formed in the mind of Samuel one ground of deep and undissembled grief.]

  2.      The expression of it—

[By God the sentence against Saul had been pronounced; and none but God could reverse it. But so often, and in such astonishing instances, had God condescended to the prayers of his servants, yea, to the prayers of Samuel himself, that this holy man did not despair of yet obtaining mercy for his unhappy prince. He, therefore, betook himself to prayer, and continued in it all the night, hoping that, like Israel of old, he should at last prevail. With what “strong crying and tears” may we suppose he urged his suit! And what an extraordinary measure of compassion must he have exercised, when he could continue in supplication for a whole night together! Such had been his feelings towards the people at large, after they had rejected him: “God forbid that I should sin against the Lord, in ceasing to pray for you.” And such is the proper expression of love, whether towards God or man: for God it honours as a merciful and gracious God; whilst it seeks to benefit man, by bringing down upon him the blessing of the Most High.]

But, in contemplating his example, we are chiefly called to notice,

  II.      The instruction to be derived from it—

In this record we may see what should be our conduct,

  1.      In reference to the sins of others—

[It is amazing with what indifference the universal prevalence of sin is beheld by the generality of mankind. Those evils which tend to the destruction of all social comfort are indeed reprobated by men of considerate minds: but it is in that view alone that they are reprobated. As offending God, they are scarcely thought of: men may live altogether as “without God in the world,” and no one will lay it to heart, or shew the least concern about the dishonour which is done to God.

The eternal interests of men too, it is surprising how little they are thought of. Men are dying all around us, and no one inquires whether they are prepared to die: and, when they are launched into eternity, no one feels any anxiety about their state, or entertains any doubt about their happiness before God. It is taken for granted that all who die are happy. Whether they sought after God or not, all is supposed to be well with them: and to express a doubt respecting it would be deemed the essence of uncharitableness and presumption.

But widely different from this should be the state of our minds. We are not indeed called to sit in judgment upon men: but to feel compassion towards them, and to pray for them, is our bounden duty. David tells us that “horror seized hold upon him,” and “rivers of waters ran down his cheeks, because men kept not God’s Law.” The Prophet Jeremiah exclaimed, “O that mine head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!” Thus was it also with Samuel, in relation to Saul; and thus should it be with us, in reference to all around us. To see them dishonouring God and ruining their own souls, ought to create in us the same emotions as were felt by the Apostle Paul, when he declared that he had “great heaviness and continual sorrow in his heart for his brethren’s sake.” Even though we have no hope of doing them good, yet should we, like our blessed Saviour, weep over them, saying, “O that thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace!” Nor should we ever cease to pray for them, in hope that God may be gracious unto them, and make them distinguished monuments of his grace.]

  2.      In reference to our own sins—

[Here is reason for the very same complaint. Men can violate every command of God, and feel no fear, no compunction. As for such a sin as Saul’s, it would not even be deemed a sin. ‘True, they have not strictly adhered to the divine command; but the command itself was too strict; and they complied with the solicitations of their friends; and they meant no harm.’ Hence, in their prayers, if they pray at all, there is no fervour, no importunity, no continuance. A transient petition or two is quite as much as their necessities require.

But did Samuel feel such grief for another, and should not we for ourselves? Did he cry to God all night for another, and should we scarcely offer a petition for ourselves? Should the deposing of another from an earthly kingdom appear a judgment to be deprecated, and shall we not deprecate the loss of heaven for ourselves? Verily, in neglecting to pray for ourselves, we not only sin against God, but grievously sin also against our own souls.]

  Let me then ADDRESS myself,

  1.      To those who are in a state of careless indifference—

[Alas! What a large proportion of every assembly does this comprise! What then shall I say unto you? To Samuel, whose grief for Saul was inconsolable, God said, “How long wilt thou mourn for Saul?” But to you I must say, How long will ye refuse to mourn for yourselves? Has not your impenitence continued long enough? Many, of you have sinned against God, not in one act only, but in the whole course of your lives; and that, too, not in a way of partial obedience only, like Saul, but in direct and wilful disobedience. Will not ye, then, weep and pray? Remember, I entreat you, that if you will not humble yourselves before God, you must be humbled ere long; and if you will not weep now, you must ere long “weep, and wail, and gnash your teeth for ever” in that place where redemption can never come, nor one ray of hope can ever enter. I beseech you, Brethren, reflect on this; and now, whilst the sentence that is gone forth against you may be reversed, cease not to cry unto your God for mercy day and night.]

  2.      To those who are desirous of obtaining mercy from God—

[Great as was Samuel’s interest with God, he could not prevail for Saul. But you have an Advocate, whose intercessions for you must of necessity prevail, if only you put your cause into his hands. This “Advocate is the Lord Jesus Christ, who is also the propitiation for your sins.” To him St. John directs you: and, if you go to him, it is impossible that you should ever perish: for he has expressly said, “Him that cometh unto me I will in no wise cast out.” To have a praying friend or minister is a great comfort to one who feels his need of mercy: but to have One who “ever liveth on purpose to make intercession for us,” and “whom the Father heareth always,” this is a comfort indeed. Commit then your cause, Brethren, into the Saviour’s hands; and you may rest assured, that, whatever judgments you may have merited at God’s hands, “you shall never perish, but shall have eternal life.”]

CCXCVIII

SAUL’S SELF-DECEIT

  1 Sam. 15:13–16.

And Samuel came to Saul: and Saul said unto him, Blessed be thou of the Lord: I have performed the commandment of the Lord. And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed. Then Samuel said unto Saul, Stay, and I will tell thee what the Lord hath said to me this night.

IF the Holy Scriptures exhibit to us the most perfect patterns of righteousness, they also bring to our view men devoid of righteousness, and living characters of wickedness under all its diversified forms and operations. In truth, if we read them only as records of past events, without an application of them to our own business and bosoms, we may be amused and instructed by them, but we shall not be greatly edified. But if we view them as mirrors, in which our own countenance, and the countenances of those around us, are reflected, then, indeed, do we reap from them the benefit which they were intended to convey. Let us, then, take this view of the history before us, and see in it the state of the ungodly world at this time. Let us see in it,

  I.      Their presumptuous confidence—

Saul had been commanded to destroy the whole nation of Amalek, and every thing belonging to them: but he spared the best of their cattle; and yet boasted to Samuel, that he had “performed the commandment of the Lord.” In this we see the conduct of multitudes around us.

We all have received a commandment to wage war with our spiritual enemies, and to “destroy the whole body of sin”—

[Not only is “our reigning lust” to be mortified, but every sinful disposition, though it be dear to us as “a right eye,” or apparently necessary to us as “a right handc.”]

But, whilst much remains unmodified, we take credit to ourselves as having fulfilled the will of God—

[The great majority of men, if not living in very flagrant iniquity, think, and wish others to think, that they have fulfilled the will of God, so far at least as not to leave them any material ground for shame and sorrow on account of their iniquities. See the self-complacent state of all around us. In the habit of their minds, they plainly say, “We have performed the commandment of the Lord,” and have ground for commendation on that account — — —]

But they stand reproved, one and all of them, by,

  II.      Their glaring inconsistency—

The very beasts which Saul had spared, convicted him of falsehood—

[It was impossible for him to resist the evidence which the bleating of the sheep and the lowing of the oxen gave of his disobedience.]

And is there not equal evidence of the self-deceit of those around us?

[You say you have obeyed the voice of the Lord. Let me then ask, What means that worldliness which is so visible to all who behold you? Is it not clear and manifest, that the great mass of those who take credit to themselves on account of their obedience to God, are as much addicted to the world as any other persons whatever? They may be free from its grosser vices; but their cares, their pleasures, their company, their entire lives, shew indisputably whose they are, and to whom they belong. They are altogether “of the earth, earthly.”

And what means their impenitence, which is as manifest as the sun at noon-day? Who ever sees their tears, or hears their sighs and groans on account of indwelling sin? Who ever beholds them crying to God for mercy; and fleeing, like the man-slayer, with all possible earnestness, to the hope set before him in the Gospel? Does the heart-searching God behold any more of this in the secret chamber, than man beholds in the domestic circle, or in the public assembly?

I say, then, What means all this indifference to heavenly things? It is as clear a demonstration of their disobedience to God, as were “the bleating of the sheep, and the lowing of the oxen,” of Saul’s hypocrisy.]

But in the reply of Saul to his reprover, we see,

  III.      Their vain excuses—

Saul cast the blame of his misconduct upon the people—

[Not only does he speak of them as the agents whom he could not control, but he declares that they were the authors of his disobedience, inasmuch as he was constrained to sanction their conduct through fear of their displeasure.]

This is the very rock on which all self-complacent Pharisees are wont to stumble—

[It is not owing to any want of inclination in themselves, that they do not serve God more perfectly, they will say, but to their situation and circumstances in life. It would be in vain for them to stem the torrent that carries all before it. Were they to follow the Lord fully, and to carry into effect the commands of God according to their full import, they should be altogether singular: and therefore they conform to the will of others, not from inclination, but necessity.

But let me ask, Are we to obey man in opposition to God? Are we to “follow a multitude to do evil?” Even Saul himself acknowledged, that in such a compliance “he had greatly sinned:” and we may be sure that no such excuses will avail us at the judgment-seat of Christ.]

Let me, then, declare to you,

  IV.      Their impending fate—

Saul was rejected of his God—

[He might have urged in his behalf, that the command which had been given him, left him a discretion to exercise mercy: and, at all events, his desire had been to honour God with sacrifices which must otherwise have been withheld. But the commands of God leave nothing to our discretion. We are not at liberty to restrict any one of them; but are bound to execute them all in their full extent. And as Saul, in deviating from God’s command, had, in fact, “rejected the word of the Lord, God, in righteous indignation, rejected him.”]

And what better fate awaits us who limit the commands of God?

[It is in vain for us to dispute against the commands of God, as too strict, or too difficult. We are not called to dispute, but to obey. Nor is it a partial obedience that will suffice: nor are we at liberty to commute obedience for sacrifice. Nothing is left to us, but to obey: and, if we would please the Lord, we must “follow him fully:” our obedience must be entire and unreserved: and, if it be not unreserved, we are guilty of direct and positive “rebellion, which is declared by God himself to be, in his sight, even as idolatry:” for, whatever we may think to the contrary, there is little to choose between disobedience to the true God, and obedience to a false one.

I declare, then, to all of you, my Brethren, that, to whatever privileges you have been exalted by God himself, you will have reason to curse the day wherein you ever listened to man in opposition to God, or withheld from God the entire obedience of your souls. By whatever excuses you may palliate such conduct, I declare to you, before God, that it is rebellion against him, and that, as rebels, he will reject you in the day of judgment.]

  As an IMPROVEMENT of this subject, there is one thing only which I would say; and that is, Take the Holy Scriptures, in every thing, for your guide—

[Call not any thing “A hard saying.” You may not be able to understand the reasons of God’s commands, or to appreciate his reasons aright, if they were stated to you. Doubtless, to study their real import is your duty: but when that is once ascertained, you have nothing to do but to obey them. You are not to sit in judgment upon them, or to lower their demands. If the whole world urge you to depart from them, you are in no wise to comply. For God you are to live: and, if need be, for God you are to die. It is on these terms alone that you can ever be acknowledged as Christ’s disciples. If, then, “you have been called to God’s kingdom and glory,” see that you “walk worthy of your high calling.” “Be faithful unto death, and God will give you the crown of life.”]

CCXCIX

SAUL’S DISOBEDIENCE AND PUNISHMENT

  1 Sam. 15:22, 23.

And Samuel said, Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king.

THE sins of God’s enemies, and especially of those who obstruct his people in their way to Canaan, will certainly be punished: God indeed may bear long with them, even so long as to make them tauntingly exclaim, “Where is the promise of his coming?” but he will surely come at last, to their utter confusion and their eternal condemnation.

The Amalekites had very cruelly attacked the Israelites in the wilderness, and without any just occasion. God therefore gave them up to the sword of Joshua, and commanded that his people should in due time inflict upon them far more extensive judgments. The time was now come that their iniquities were full: and therefore God commanded Saul to execute upon them the threatening which had been denounced several hundred years before. This command Saul neglected to execute as he should have done; and thereby brought upon himself the heavy displeasure of his God. We behold in our text,

  I.      The sin reproved—

It might appear a small thing in Saul to spare Agag and the best of the cattle, when he had been enjoined to destroy all; and his vindication of himself to Samuel has an air of plausibility about it, which might almost reconcile us to this act as not very exceptionable: but Samuel, in the words before us, characterises the conduct of Saul,

  1.      As rebellion—

[The command which had been given was exceeding plain and strong. The solemnity with which it was given, “Hearken thou,” &c.; the reason assigned for it, “What Amalek did to Israel in the way from Egypt;” the minuteness to which the order descended, “Go, smite Amalek, and destroy—utterly—all that they have—and spare them not—but slay man and woman, infant and suckling, ox and sheep, camel and ass:” all this shewed that there was no option left him, no discretion; but that the whole was to be executed according to the command. Yet behold, through pride and covetousness he departed from the command, sparing Agag, to grace his triumph; and preserving the best of the flocks and herds, to enrich himself and his people. Thus by executing the command in part, and violating it in part, he shewed, that he made his own will, and not the will of God, the rule of his conduct. And what was this but rebellion against the Most High? It was justly so characterised by Samuel: and such is the interpretation which God will surely put on such conduct, wheresoever it be found. To be “partial in the law” is, in fact, to set aside the law; and to “offend against it willingly in any one point, is to be guilty of all” — — —]

  2.      A stubbornness—

[Saul, on meeting Samuel, took credit to himself for having fulfilled the will of God. Thus it is that sin blinds the eyes of men, and puffs them up with a conceit of having merited the divine approbation by actions which in their principle and in their measure have been radically wrong.

Samuel, to convince him of his sin, appealed to “the bleating of the sheep, and the lowing of the oxen:” but Saul, with stubbornness of heart, persisted in avowing his innocence: yea, after the strongest remonstrances on the part of Samuel, authorized as they were, and commanded, by God himself, he still maintained, that he had done his duty, and that the people only were to blame; nor were they materially wrong, since they had consulted no interest of their own, but only the honour of their God.

Here we see how sin hardens the heart also, and disposes men to resist conviction to the uttermost. Thus it was with our first parents at the first introduction of sin into the world: both of them strove to cast off the blame from themselves, the man on his wife, and the woman on the serpent: and how ready we are to tread in their steps, every day’s observation and experience will teach us — — —]

Let us next turn our attention to,

  II.      The reproof administered—

In our eyes perhaps this act of Saul may appear to have been only a slight and well-intentioned error; but in the sight of God it was a very grievous sin: for “rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.” Whatever we may imagine, the neglecting to serve the true God is but little different, in the estimation of our Judge, from the engaging in the service of a false god. Hence we find that the reproof administered was precisely such as the occasion called for.

We shall consider it in two points of view;

  1.      As exposing his sin—

[We are not to imagine that Samuel intended to disparage the sacrifices which God had commanded. The many testimonies which God had given of his favourable acceptance of them sufficiently shewed, that, when offered in a becoming manner, with humility of mind and a view to the Sacrifice which should in due time be offered, they were highly pleasing in his sight. But, if put in competition with moral duties, and substituted for obedience, they are hateful in the sight of God. He “requireth truth in the inward parts;” and more values the tribute of a thankful or contrite heart, than the cattle on a thousand hillsg. The excuse therefore that was offered by Saul was only a mockery and an insult to his God. And whoever shall attempt a commutation of outward services for inward integrity of heart and life, or shall think to atone for the want of one by the abundance of the other, will deceive himself to his eternal ruin — — —]

  2.      As denouncing his punishment—

[God had before threatened to deprive him of the kingdom for presuming to offer sacrifices without waiting for Samuel according as he had been enjoined; and now that punishment was irreversibly decreed. A sign too was now given him, that it should in due time be executed: as he rent the garment of Samuel, whom he endeavoured to detain, so would God rend from him that kingdom, which he was so unworthy to possessk. This itself was indeed but a slight punishment: but it was emblematic of the loss of God’s eternal kingdom; a loss which no finite intellect can appreciate. Yet is that the loss which every creature shall sustain, who by his rebellion offends God, and by stubborn impenitence cuts off himself from all hope of mercy — — —]

  We will conclude the subject with some ADVICE arising from it:

  1.      Learn how to estimate the path of duty—

[We are very apt to think that right which is most agreeable to our own wishes; and to lean rather to that which will gratify our pride or interest, than to that which calls for the exercise of self-denial. But we should be aware of the bias that is upon our own minds, and of our proneness to make the law of God bend to our prejudices and our passions. And we maybe sure, that if a doubt exist about the path of duty, moral duties must be preferred to ceremonial; and, in general, it will be found safer to lean to that which thwarts our natural inclinations, than to that which gratifies them.]

  2.      Be open to conviction respecting any deviations from it—

[There is an extreme aversion in us all to acknowledge that we have done amiss. But to be “stout-hearted is to be far from righteousness;” and wherever God sees such a disposition, he will surely abase it. We all see in others how ready they are to justify what is wrong, and to extenuate what they cannot justify. Let us remember that we also have this propensity; and let us guard against it to the utmost of our power. Let us rather, if we have erred, desire to find it out, and not rest till we have discovered it. We would not, if an architect were to warn us that our house were likely to fall, go and lie down in our beds without carefully inquiring into the grounds of his apprehension: a sense of danger would make us open to conviction. Let us therefore not be averse to see and acknowledge our guilt before God, lest our conviction of its existence come too late to avert its punishment.]

  3.      Let your humiliation be candid and complete—

[Saul confessed his sin, but still shewed his hypocrisy by his anxiety to be honoured before men. Hence, though Samuel so far complied as to go with him, and to execute on Agag the judgment that had been denouncedn, yet he left him immediately afterwards, and never visited him more. Oh, fearful separation! The friend who just before had wept and prayed for him all night, forsook him now for ever. From henceforth Saul was given up to sin and misery, till at last the vengeance of an incensed God came upon him to the uttermost. Would we escape his doom? let our humiliation be deep, and our repentance genuine: let us be willing to take shame to ourselves both before God and man; and be indifferent about the estimation of man, provided we may but obtain the favour of a reconciled God.]

CCC

GOD INSPECTS THE HEART

  1 Sam. 16:7.

The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.

WHAT a solemn and awful declaration is this! how interesting to every one of us! The generality, it is to be feared, scarcely think of themselves as in the presence of God: whereas his eye is immediately upon our hearts, inspecting the very inmost recesses of them, and marking every imagination of them with a view to a future judgment. The admonition, though arising out of particular circumstances, is general, and deserves from every one of us the most attentive consideration. The occasion of it was this. God having determined to reject Saul from being king over Israel, and to place on the throne one who should fulfil all his will, commanded Samuel to take a horn of oil, and to anoint to the kingly office one of the sons of Jesse the Beth-lehemite. Samuel, the more effectually to cloke the real object of his mission, was directed to offer a sacrifice at Beth-lehem, and to invite to it both Jesse and all his sons. Eliab, the eldest of the sons, came first before him; and Samuel concluded, from his portly mien and his majestic stature, that he must be the person whom God had ordained to the office: but God rectified his mistake, and told him, that HE did not form his estimate after the manner of men; for “men regarded only the outward appearance; whereas HE looked on the heart.” A similar intimation was given to Samuel in relation to seven of Jesse’s sons, who passed before him; in consequence of which, David, the youngest, was sent for, and “was anointed in the midst of his brethren.” There was in his heart what God did not see in the heart of any of his brethren. There were in them many external recommendations; but he “was a man after God’s own heart:” and to his internal qualities God had respect, in appointing him to the kingdom. Having thus seen the scope of the words as delivered on that particular occasion, we shall proceed to notice,

  I.      The truth contained in them—

God does inspect the hearts of men—

  1.      He is qualified to do so—

[“He is light; and with him there is no darkness at all.” “His eyes are in every place, beholding the evil and the goodb.” There is no possibility of going from his presence: “if we ascend to heaven, he is there: if we make our bed in hell, behold, he is there also. If we say the darkness shall cover us, the darkness and the light to him are both alike.” “All things are naked and opened before him,” just as the sacrifices, when flayed and cut open, were to the inspection of the priest. “Hell and destruction are before him; and much more the hearts of the children of mene.”]

  2.      He does so—

[“His eyes run to and fro throughout the whole earth.” And not only do “his eyes behold, but his eyelids try the children of meng;” insomuch that he marks with the utmost precision every imagination of the thoughts of their hearts. And, to preclude all possibility of mistake, he represents himself as “searching the hearts” of meni, and trying their reins, yea, as “pondering their heartsl,” and “weighing their spirits.” This, I say, he does: and it is his exclusive prerogative to do so; as Solomon has told us: “Thou, even thou only, knowest the hearts of all the children of menn.”]

  3.      He does so with an express reference to a future judgment—

[Having ordained a future judgment for the express purpose of manifesting the justice and equity of his procedure, he notes every thing in the book of his remembrance, and will “bring every secret thing into judgment, whether it be good or evil.” There is not a thought or counsel in the heart of any man which he will not then make manifest, in order to pass his judgment upon it. Nay more, as every evil thought brings with it certain consequences, defiling the soul, hardening the heart, grieving the Holy Spirit, and dishonouring God, so he will hold us responsible for these consequences, as well as for the evil from whence they proceed. And of this he has warned us, saying, “I the Lord search the heart; I try the reins, even to give to every man according to his ways, and according to the fruit of his doings.”]

Such is the truth declared in our text. Let us now mark,

  II.      Its aspect on our future destinies—

[We have seen that God had respect to the heart of David, when he appointed him to the kingdom. We are not to suppose that David was by nature better than other men: for he himself says, that “he was shapen in iniquity, and that in sin his mother conceived him.” Much less are we to imagine that David was justified before God by any righteousness of his own: for St. Paul assures us, that he was justified solely by faith in Christ, whose righteousness was imputed to him without any works of his own. Nor can any of us hope to be exalted to heaven on account of our own superior goodness: for we are all sinners before God; and, if ever we are accepted of him, we must be “accepted in, and through, his beloved” Son, “being found in him, not having our own righteousness, but the righteousness which is of God by faith in him.” Nevertheless, though none will possess the kingdom on account of their own righteousness, none will possess it who have not previously been “made meet for it,” and are not truly righteous in their own souls.]

This truth being unquestionable, let me now, like Samuel, summon you all to the Sacrifice which is prepared for you in the Gospel; and let me declare which of you God has ordained to the kingdom of heaven.

Who is this that first presents himself before me? He is one possessed of exemplary morality—

[Surely, I say, this is the person whom God has chosen. Behold, how decorous his habit! how amiable his deportment! how unimpeachable his character! Doubtless, I must congratulate you as the happy person to whom I am authorized to declare God’s designs of love and mercy.

No, says God: thou hast erred in judgment respecting him: thou admirest him, because of his outward appearance: but I look at the heart: and I command thee to pass him by, because “I have refused him.” Blameless as he appears, he is not accepted of me, because he is trusting in his own righteousness, and not in the righteousness of my dear Son. He has “a form of godliness,” it is true; but he is destitute of “its powerx.” He is ignorant of his own state before me: he fancies himself “rich, and increased with goods, and in need of nothing; whilst, in reality he is wretched, and miserable, and poor, and blind, and naked.” He is lukewarm in all that relates to me; and therefore I lothe him, and shall cast him off with abhorrence. “He draws nigh to me with his lips; but his heart is far from mez.” I consider him, therefore, as no better than a whited sepulchre, beautiful without, but full of every thing that is offensive within. His self-righteousness and self-complacency render him odious in my sight; and therefore dismiss him: and proceed.]

Whom is it that I behold advancing next? He is the man, no doubt: for he is one that loves the Gospel of our Lord Jesus Christ—

[I am in no fear of erring now. Behold, thou believest in Christ! Dost thou not? And thou regardest him as “all thy salvation, and all thy desire.” Thou art highly valued, too, in the Church of Christ: thou hast more than mere morality: thou “renouncest all confidence in the flesh, and rejoicest in Christ alone,” I congratulate—

Pause, saith the Lord: thou art deceived again. This is not the man whom I have chosen. He has embraced the Gospel, it is true: but “his soul is not upright within him.” “He has a name to live, but in reality he is deadb.” He has come into the fold: but he climbed over the wall; and is therefore, in my estimation, no better than a thief and a robber. He never came in at the strait gate: he was never truly broken-hearted and contrite: he never fled for refuge to the hope that was set before him: he has taken up religion lightly, and he will renounce it lightly: “if tribulation should arise to him on account of the word, he will presently be offended; and in the time of temptation will fall away.” Dismiss him: for “he has not the root of the matter in hime;” and therefore is none of mine.]

Now then, I trust, I cannot err: for he whom I now see has long made an honourable and consistent profession of religion—

[I think I have long seen thee a regular attendant on the house and ordinances of God. I have long seen thee a supporter of the Gospel, and a friend of all who profess it. Thou hast withstood many a storm of temptation and persecution; and hast maintained a good profession before many witnesses. Of thee, therefore, I can have no doubt. Draw nigh, and receive the tokens of God’s favourable acceptance.

But what do I see here? What! Lord, am I deceived again? Yes; thou still art attracted too much by the outward appearance. He is not the man whom I have chosen. “He has left his first love:” he is “a backslider in heart,” if not in act; and therefore “shall be filled with his own waysg.” See what a hold the world has upon him; and how all “the seed that has been sown in his heart, is choked, so that he brings forth no fruit to perfection!” He gives me but a divided heart, and therefore cannot be accepted of mei. He once embraced my covenant; but “he was not steadfast in it;” “his heart was never right with me:” he never “followed me fully.” He “says he is a Jew; but he liesl:” “for he is not a Jew, who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.”]

Beloved Brethren, it is not in the power of man to point out, with certainty, which of you shall inherit the kingdom of God. It is probable enough that there is some obscure David, unthought of by man, yet chosen of God, and through grace endued with that integrity of heart, which many, who make a figure before men, are destitute of, and who, though last in man’s esteem, shall be first in God’s.

But, as the event can be determined ultimately by God alone, let me ENTREAT you all,

  1.      To examine carefully your own hearts—

[This we are commanded to do; and we should do it with all imaginable fidelity and care. We should not, however, rest in our own endeavours, but should “entreat of God to search and try us, and to see whether there be, unperceived by ourselves, any wicked way in us, and to lead us in the way everlasting.” Desperate is “the deceitfulness of the human heart: who can know it?” There are thousands who “think themselves to be something, when they are nothingo.” Remember, I pray you, not to be too confident of your own state: but, after the strictest search, adopt the modest diffidence of St. Paul, and say, “Though I know nothing by myself, yet am I not thereby justified: but He that judgeth me is the Lord.”]

  2.      To give yourselves unreservedly to God—

[This is the very improvement which David himself, in his dying counsels to Solomon, teaches us to make of this subject: “Thou, Solomon, my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind: FOR the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts.” God “requireth truth in the inward partsr:” nor will he accept any, who are not, like Nathanael, “Israelites indeed, and without guile.” Remember, a kingdom is at stake; and not an earthly kingdom, that shall soon pass away, but a kingdom that shall be possessed for ever. Bear in mind, too, that whomsoever you deceive, you cannot deceive God: and that, whatever you may judge respecting yourselves, or others may judge of you, “God’s sentence, and that alone, will stand:” for “not he that commendeth himself shall be approved; but he whom the Lord commendethu.”]

CCCI

DAVID’S VINDICATION OF HIMSELF

  1 Sam. 17:29.

And David said, What have I now done? Is there not a cause?

IT is impossible for any man so to conduct himself in this world, as to avoid censure: but it is desirable so to act, as not to deserve censure. The rule prescribed for us, in Scripture, is this: “Be ye blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world.” Like our blessed Lord, we must expect to have our words and actions misconstrued by wicked men: but we should labour to be able to say, with him, “Which of you convinceth me of sinb?” The appeal which David makes to his indignant brother, in my text, is precisely that, which, when blamed by any one for an action that has offended him, we should be prepared to make: “What have I now done” that was deserving of blame? or what have I done, which was not called for by the circumstances in which I was placed?

Let me,

  I.      Unfold to you David’s vindication of himself—Mark,

  1.      The blame imputed to him—

[He had been sent, by his father, to inquire after the welfare of his brethren; and he had executed his office with all practicable expedition. But, whilst David was conversing with his brethren, Goliath came in front of the Israelitish army, as he had done both morning and evening for forty successive days, to challenge any individual to single combat. David heard his impious defiance, not of Israel only, but of Israel’s God, and was filled with indignation against him: and, having heard what honours Saul had engaged to confer on any one who should encounter this giant, he expressed his willingness to undertake the task, and to risk his own life in defence of his king and country. Not that he conceived himself able to cope with this mighty man: but he knew that God was all-sufficient for those who should trust in him; and he doubted not, but that God would give him the victory over this insulting foe.

For this his brother Eliab severely reproved him, imputing his professed zeal to pride and vanity, and a desire to see the battle, which was at that very instant about to commence. He reflected on him, too, as having deserted his proper post, and as neglecting his proper duty; though he knew the end for which he had come thither, and by whom he had been sent.]

  2.      His vindication of himself—

[Lovely was the spirit of David on this occasion. He did not “render evil for evil, and railing for railing;” but, with meekness and modesty, and yet with a firmness expressive of conscious innocence, he appealed to all around him: “What have I now done? Is there not a cause?” Have I manifested a grief of heart that my nation should be so insulted, and an indignation of mind that Jehovah himself should be thus defied? Have I expressed a willingness to expose my life in the service of my king, my country, and my God; and is evil to be imputed to me for this? Is there any thing in this deserving of blame? Besides, “Is there not a cause” for what I have said and done? Does not the insolence of this haughty champion call for it? Does not the dispirited state of my own countrymen require it? Does not, also, the honour of my God demand it? And is there any time to be lost? In the space of another hour this gigantic foe may be out of reach; or the battle may have begun; and the time for honouring my God, and benefiting my country, may be for ever lost? Why, then, am I to have all manner of evil imputed to me, for that which is in itself most commendable, and which the occasion so imperatively demands?]

David being undoubtedly an example to us in this matter, I shall,

  II.      Take occasion from it to vindicate those who stand forth as champions in the Christian cause—

They, in their place, must expect to incur censure from an ungodly world—

[Their conduct will be condemned, as unbecoming in persons of their age and station: it will be traced also to pride, and conceit, and vanity, as its real source: and it will be represented as an occasion and a plea for neglecting their proper business in life. The Christian that will serve his Lord and Master with fidelity, shall be sure to meet with some measure of the treatment to which the Saviour himself was subjected: “If they call the Master of the house Beelzebub,” let not those of his household hope that they shall be suffered to escape reproach. Even the friends and relatives of a Christian, and especially if he be young, will be among the first to vent their indignation against him: Why should he be singular, and venture to adopt a conduct not sanctioned by his superiors? Why should he, by his indiscreet forwardness, cast a reflection upon all his brethren as wanting in zeal? Why does he not content himself with discharging his own proper duties, without interfering in matters that are too high for him? What can actuate him in all this, but a vain desire of distinction, or an hypocritical pretension to qualities which he does not possess? In this way shall not his actions only, but his motives also, be judged by those who have not the courage or the piety to follow his example.]

But the faithful Christian may adopt the very appeal which David made to those who censured him—

[“What have I now done,” that calls for this reproof? to be condemned for manifesting a love to God, and a desire to wipe away the reproach that is cast on Israel? When I see the great adversary of God and man exulting in his might, and putting to flight all the armies of Israel, is it wrong in me to enter the lists against him, and to enroll myself as a soldier of Jesus Christ, to maintain his cause? What, if I be weak and incompetent to the task, is it any evil to confide in God, and to believe that he will “perfect his strength in my weakness?” Methinks, in an undertaking like this, I should meet with encouragement rather than reproof: for in all that I do, in fighting the Lord’s battles, I do only what is the duty of every living man, whether he be old or young, and whether he be rich or poor.

I ask too, “Is there not a cause” for all that I have done? Does not the great enemy of God and man carry, as it were, all before him? Is there not a want of bold and intrepid soldiers to face him? Do not even the armies of God’s Israel need to be encouraged by some bright example? Does not the king of Israel, by “exceeding great and precious promises,” call us to the conflict? and will not the honour that he will award to us be a rich recompence for our utmost exertions? As for David, he might have been preserved, though all his brethren had perished: but who shall live, if he forbear to fight the good fight of faith? Surely, if God’s honour be impugned; if his enemies triumph; if we, in our very baptism, engaged ourselves to be soldiers of Jesus Christ, and to fight under his banners; if there be no safety for us but in fighting; and if eternal happiness depend on our maintaining the conflict till we have gained the victory; then “is there a cause” for our most strenuous efforts; and all blame must attach, not to us, who fight, but to those who decline, and discountenance, the combat.]

  APPLICATION—

  1.      Let none be discouraged from engaging in the service of Christ—

[You must expect to “endure hardness, as good soldiers of Jesus Christ,” and that your greatest foes will be those of your own household. You know that a martial spirit is infused with care into the minds of those who enlist into the armies of an earthly prince: and shall not the same pervade those who have undertaken to fight the Lord’s battles? I say then to all of you, Offer yourselves as volunteers in His service: fear no danger to which you may be exposed: and rely altogether upon Him who has called you to this warfare. “Be strong in the Lord, and in the power of his might:” and fear not but that you shall be “more than conquerors, through Him who loved you.”]

  2.      In maintaining your steadfastness, look well to your own spirit—

[Persons do harm when they vindicate themselves in an unbecoming temper and spirit. We are to “instruct in meekness them that oppose themselves.” “A soft answer turneth away wrath:” and “he who ruleth well his own spirit, is greater than he who taketh a citye.” It is impossible not to admire the spirit of David on this occasion: let it be transfused into your minds; and, “instead of being overcome of evil, learn, under the most trying circumstances, to overcome evil with good.”]

CCCII

DAVID AND GOLIATH

  1 Sam. 17:45, 46.

Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. This day will the Lord deliver thee into mine hand.

THAT God acts in a sovereign way in the distribution of his favours is a truth to which proud man is very averse: yet does it meet us in every part of the Holy Scriptures. We have seen it in the elevation of Saul to the regal office: it appears also in the selection of David, whom Samuel was ordered to anoint as successor to the throne. We behold it now again in raising up David, whilst yet a youth untrained to war, to slay Goliath, from whom all the army of Israel fled. It might rather have been expected that Jonathan, who had already shewn a most extraordinary valour, should stand forth as a champion on this occasion; or at least that some valiant man should have been found in the camp to espouse his country’s cause: but God had ordained that David should possess the throne of Saul; and by this means he began to educate, as it were, the youth for his destined office.

In the words before us we have David’s address to his antagonist just on the commencement of his engagement with him: and from them we shall be led to notice,

  I.      The character of the combatants—

In Goliath we behold a proud, self-confident blasphemer—

[He was of gigantic stature, (above eleven feet in height, or, at the lowest possible computation, ten,) and possessed strength in proportion to his size. His armour was such as would have almost borne down a man of moderate strength: and, clad in this, he deemed himself invulnerable and irresistible. Hence, whilst he stalked in proud defiance between the two hostile armies, he, in mind and spirit, presumed to defy even God himself.

Characters of this description are by no means uncommon in the world: for, though we behold not in these days men of such extraordinary bulk, we behold the same pride of heart in multitudes around us, who, glorying in their own bodily or intellectual powers, use them only as instruments of aggrandizing themselves, and of insulting God.]

David, on the contrary, was humbly dependent on God alone—

[Being sent by his father to visit his brethren, he came to them in the ranks just at the time that this proud blasphemer was challenging the hosts of Israel. Filled with indignation at his impiety, and desirous to vindicate the honour of his God, he manifested a wish to accept the challenge: and, when reproved by his eldest brother, he meekly but firmly persisted in his purpose, saying, “What have I now done? Is there not a cause?”

On being brought to Saul, and warned of his incompetency to contend with such a mighty and experienced warrior, he shewed at once what his true motives were, and in whom his confidence was placed. He had before experienced the protection of Heaven, in two conflicts with a lion and a bear, which he had slain, when they rose up against him; and he doubted not but that God would crown him with similar success in his conflict with this uncircumcised Philistine.

Saul would have lent him his own armour for the combat: but David found it only an encumbrance; and therefore went forth unarmed, except with a sling, and five stones in his shepherd’s bag, confiding, not in any human means, but in the strength of the living God. Hence when Goliath scorned his youthful appearance, and derided his preparations for the conflict, David replied in the words of our text, “Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts.”

How striking was this contrast! how exemplary the conduct of David! and how illustrative of the spirit in which the true Christian goes forth against his spiritual enemies, and prepares to combat the world, the flesh, and the devil!]

The close of our text leads us to notice,

  II.      The issue of the conflict—

According to all human expectations it must be decided in favour of Goliath—

[There was, as it should appear, no room for competition between the combatants; the one a youth, a shepherd, unused to war, and destitute, as we may say, either of defensive or offensive armour; and the other, a man of immense strength, trained to war from his very youth, and armed with all that the ingenuity of man could furnish: his armour altogether impenetrable to the stones, with which alone the youth was prepared to oppose him.]

But his strength was weakness, when opposed to the God of Israel—

[The first stone which David cast at him, was directed by an unerring arm, and an almighty power: it pierced the forehead of Goliath, and in a moment realized the youth’s prediction. Thus was the proud boaster “delivered into David’s hand;” and David, unprovided with any sword of his own, took the sword of his adversary, and with it cut off his head. And no sooner did the Philistines behold their champion dead, than they fled from Israel with terror, and yielded themselves an easy prey to their pursuers.]

We forbear to suggest the various reflections naturally arising in the mind from this event, because God himself has told us,

  III.      The design of the dispensation—

It was intended,

  1.      For the instruction of the world—

[Men in general think but little of God; and because they do not see him, they are ready to suppose that he does not interfere in the affairs of men. They imagine that they may set at nought his authority, and pour contempt on his people, with impunity: and, if left, like Goliath, to prosper for a season, their presumption is proportionally increased. But God is no unconcerned spectator of his creatures’ conduct: he marks down every thing in the book of his remembrance; and will vindicate his own honour at the appointed season; perhaps in that moment, when his adversary conceives himself most secure.

Think of this, ye who abuse your strength to the purposes of criminal indulgence, and who vaunt of your excesses in wine or debauchery of any kind. Think of this also, ye who oppose and deride religion. Remember whom it is that you are insulting. Goliath thought that he was defying Israel; but his defiance was in reality hurled against Jehovah himself. So you, though probably unconscious of it, are in reality fighting against God himself. And “will you continue to provoke HIM to jealousy? Are you stronger than HE?” “Will you be strong in the day that he shall deal with you? or will you thunder with a voice like his?” Ah, cease from this mad warfare, and cast down the weapons of your rebellion, and humble yourselves, while yet the sword of vengeance is unsheathed. Behold Goliath prostrate on the ground, a monument of human folly, and human weakness! Behold him placed for a monument to all succeeding ages, that “God resisteth the proud;” and that “him who walks in pride, He is able to abase!” God delivered him into David’s hand on purpose that “all the earth might know that there is a God in Israel.”]

  2.      For the consolation of God’s Israel—

[Great and mighty are the enemies of God’s people; and most unequal is the contest in which they are engaged. They may well say, “We have no power or might against this great company that cometh against us.” But in this dispensation God has especially provided for their encouragement: he gave success to David, that “all the assembly of his people might know, that the Lord saveth not with sword and spear; for the battle is the Lord’s.” In HIM must be our trust: in his strength must we go forth against our enemies: we must “be strong in the Lord and in the power of his might.” We must arm ourselves with the weapons which he has provided; and though they appear to the eye of sense to be as useless as a sling and stone, yet shall they be made effectual through his power. Let us “take hope as our helmet, righteousness as our breast-plate, truth for our girdle, the Gospel of peace for our greaves, faith for our shield, and the word of God for our sword,” and we need not fear either men or devils; for “He that is in us, is greater than he that is in the world,” and “we shall be made more than conquerors through Him that loved us.” Gird yourselves then to the battle, expecting “God to perfect his own strength in your weakness.” Whoever, whether of friends or enemies, may attempt to divert you from your purpose, go forward: and remember, that as the eyes of both the hostile armies were fixed on David and Goliath, so is there “a cloud of witnesses” anxiously observing you. O, “quit yourselves like men,” and soon you shall have cause to say, “Thanks be to God, who giveth us the victory through our Lord Jesus Christ!”]

CCCIII

SAUL’S ENVY OF DAVID

  1 Sam. 18:9.

And Saul eyed David from that day and forward.

THERE is not a baser principle in the human heart than envy. If we notice the connexion in which it is usually mentioned in the Scriptures, we shall see at once what an hateful disposition it is. St. Paul, speaking of the state of mankind by nature, says, they are “full of envy, murder, debate, deceit, malignity:” and again, shewing what may be the state even of the Christian world, when distracted by contentions and disputes, he says, “lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults.” In these two passages we behold it drawn to the very life; in the one, as restrained within certain limits by the mounds of a religious profession; and in the other, as breaking down every restraint, and inundating the whole man. For an illustration of it in all its most odious characters, we need look no further than to the passage before us; where Saul is represented as giving himself up entirely to its dominion. In order to set it before you in its true colours, we shall consider,

  I.      Its grounds—

[Envy is a grudging to another the possession of some good, which we ourselves affect: I say, of some good; for no man wishes evil to himself: the object therefore that excites the passion of envy must be good. It need not indeed be really and intrinsically good; it is sufficient if it be good in the estimation of the person who beholds it. In Saul, envy was excited by the praises which were bestowed on David on account of his success against Goliath: the women, whose office it was to celebrate great actions with songs and music, ascribed to David the honour of slaying myriads of his enemies, whilst they spoke of Saul as slaying only thousands. This mark of distinction was painful to the proud heart of Saul, who could not endure that another should be honoured above himself. It is precisely in the same way that envy is called forth by distinctions of every kind. Any endowments, whether natural or acquired, are sufficient to provoke this passion in the breasts of men. Beauty, courage, genius, though they be the gifts of nature, and therefore not any grounds of glorying to the persons who possess them, are yet greatly envied by those who wish to be admired for those qualities. In like manner, the attainments acquired by skill and diligence, together with the wealth or honour consequent upon those attainments, are objects which universally inflame this malignant passion. It must be observed, however, that this passion is called forth only where some degree of rivalry exists. A physician does not envy the triumphs of a warrior, or the success of a great lawyer; nor do they, on the other hand, envy his advancement to the summit of his profession: it is in their own line only, and towards those with whom there exists some kind of competition, that these feelings are excited: and it is by watching the motions of our hearts in reference to persons so circumstanced, that we shall detect the workings of this passion within us.

This passion may exist, not in individuals only, but in bodies of men; as, for instance, in schools, or colleges, or universities, or kingdoms: for, as every one may be said to possess a share of that honour which belongs to his own peculiar party, every one must feel an interest in exalting that party, and a proportionable degree of pain when its honours are eclipsed.

Strange as it may appear, religion itself may be made an occasion of bringing into exercise this vile passion: for though no envious person can delight in piety on its own account, he may desire the reputation attached to it, and consequently may envy him who really possesses it. What was it but Abel’s superior piety, and the tokens of God’s favour vouchsafed to him, that instigated Cain to imbrue his hands in his blood? We are expressly told also, in the history before us, that when Saul saw that David behaved himself very wisely, and that God was with him, he feared and hated him the more. And why was the Apostle Paul so hated and persecuted, not only by the avowed enemies of Christianity, but by many also who professed to reverence the Christian name? Was it not that his light shone more bright than that of others; and that the success of his labours was proportionably increased? Yes; it was owing to this that the Jews were filled with envy, when they saw the multitudes which sought to avail themselves of his instructions; and that less popular ministers in the Christian Church laboured to undermine his influence, “preaching Christ even of envy and strife,” that by so doing they might draw over to themselves his converts, and so “add affliction to his bonds.”]

Having seen the grounds from whence it springs, let us next consider,

  II.      Its operations—

[In the history before us, as contained in this and the two following chapters, we behold this passion in as strong a point of view as it can well be placed. From the moment that Saul became enslaved by it, he was so blinded as not to behold the excellence of David’s character; so hardened as to be insensible to all the obligations which he, and the whole nation, owed to him: and so infatuated, as to seek incessantly his death. Repeatedly did he endeavour to destroy David with his spear. When he had failed in these attempts, he sought to ensnare David by engaging him to marry his eldest daughter, and then giving her to another; and afterwards by inducing him to expose his life to the sword of the Philistines in order to obtain his younger daughter in marriage. When he was disappointed in this also, he issued an order to Jonathan and to all his sons to kill David: and, when convinced of the injustice of this command, and pledged in a solemn oath to recede from his wicked purpose, he again renewed his attempts to murder him; and sought to gratify himself with seeing the murder effected, if not of perpetrating it with his own hand: and, when he did not succeed in that, he still pursued the fugitive to Naioth, where Samuel dwelt, sending different messengers, and at last going himself, to apprehend him; and even attempting to destroy Jonathan himself for pleading his cause.

Now we grant that such effects as these are very rare; for, in truth, very few have it in their power to pursue the object of their envy with such murderous and unrelenting rancour as Saul. But the tendency of this passion is the same in all: it produces in all a permanent aversion to the person, so that the very sight of him is painful, and occasions a desire, if possible, to bring him down to a level with ourselves. Like Said, “we shall eye him from that day, and forward.” His worth and excellence will be so far from pacifying our wrath, that it will rather augment it; and the brighter his character shines, the more shall we be offended at it. “Envy is” justly said to be “as rottenness in the bones:” the disease lies deep; it creates uneasy sensations throughout the whole man; and is out of the reach of any common remedy. Though it may not operate so powerfully as to excite a desire to kill him that is the object of it, yet it invariably so affects the mind as to dispose us to detract from his merits, and to rejoice in his misfortunes. Nay more, we shall be ready, if not by overt act, yet at least by secret connivance, so to lower him in the estimation of others, as to prepare the way for the more easy exercise of their hostility towards him: and then shall rejoice in his fall, pleasing ourselves that it has been accomplished without any intervention on our part: and, if he be removed by death itself, it will excite the feeling of satisfaction rather than of pain and grief.

Well is this represented by Solomon as one of the greatest evils upon earth, and as stamping “vanity and vexation of spirit” upon all things here below, that “for a good work a man is envied of his neighbour.” For, however “cruel and outrageous wrath” may be, it may be withstood; but “who,” says Solomon, “can stand before envyh?”]

Happy shall we be if, by any prescriptions we may offer, we may be enabled in any degree to promote,

  III.      Its cure—

No conduct on the part of those who are the objects of it can eradicate envy from the hearts of others. They may indeed put a veil, as it were, over their own virtues, so as to give less occasion for the exercise of envy; but nothing that they can do can prevent the disposition from being cherished by those around them. But we may all impede its influence over our own hearts;

  1.      By contemplating the vanity of earthly distinctions—

[How poor and empty are those vanities which men so greatly affect! The satisfaction arising from wealth or honour is far less than people generally imagine. Only let us reflect with what difficulty honours are obtained; with what pain and trouble they are often accompanied; how easily they are blasted; how little they can do for us under pain or sickness; and how soon they are terminated by death; and we shall see that they are unworthy the anxiety with which they are sought, or the regret with which they are lost. From such a view of them David exhorts us to look with indifference on the advancement of others, and to content ourselves with the pursuit of honours that shall never fade, and of happiness that shall never disappoint our most sanguine expectations — — —]

  2.      By cultivating the knowledge of our own hearts—

[If we envy others, it is from an idea that we ourselves deserve the honour that is conferred on them. But, if we knew the extent of our own demerit, as we are viewed by an holy God, we should rather account the lowest possible degree of honour above our desert; yea, we should rather be filled with wonder and with gratitude, that we are not held up as objects of execration and abhorrence. This would lead us willingly to “take the lowest place;” and consequently would lay the axe to the root of that accursed principle, which makes the elevation of others a ground of our own disquiet — — —]

  3.      By seeking a thorough conversion unto God—

[This alone will be attended with complete success. When the heart itself is renewed after the divine image, these hateful qualities will be banished from it. Hence this is the prescription which the inspired writers give for the first removal of the disorder, and for the subsequent prevention of its returnl.]

  ADDRESS,

  1.      Those who indulge this malignant spirit—

[The natural man is universally in a greater or less degree under its influence: and, though lightly considered by the world at large, it is an evil which will exclude from heaven every person that is under its dominionn. O that the guilt and danger of it were more generally and more deeply considered!

But experience proves that even professors of religion may in a very awful degree be led captive by it. What shall we say of such? what, but that “they are carnal, and walk as men?” Whence is it that so many dissensions and disputes arise in the Church of God, and are often carried to such a fearful extent? Is there nothing of this principle at work? Is not this “the root of bitterness that springs up and defiles them?” Yes: St. James gives us the true account, both of the principle itself, and of its operation in the Church: he tells us also, what will be the bitter consequence of yielding to its influence. Let those who pretend to piety, look well to their own hearts, and tremble lest, while their “voice is Jacob’s voice, their hands be the hands of Esau.” The true line of conduct for a Christian is that of Jonathan; who, knowing that he should be eclipsed by David, yet sought by all possible means to protect his person and advance his interests. Let Jonathan’s character, as here portrayed, be contrasted with that of Saul, and be ever before our eyes for daily imitation — — —]

  2.      Those who are the objects of it—

[Marvel not, ye holy and circumspect Christians, if your characters be traduced by envy and detraction. “They that render evil for good will be against you, because you follow the thing that good is.” You must not expect to be treated better than your Lord and Master was. But study the character of David: see how meekly he bore his injuries: see how studiously he rendered good for evil: see how he “walked wisely before God in a perfect way.” This is a conduct worthy to be followed, and shall assuredly bring with it an abundant recompence.]

CCCIV

DAVID’S FEAR OF SAUL

  1 Sam. 20:3.

Truly as the Lord liveth, and as thy soul liveth, there is but a step between me and death.

IT is justly said, that “oppression maketh a wise man mad.” One there was, who endured it in every form, and to its utmost possible extent; and yet never uttered an unadvised word, or betrayed a temper which his bitterest enemies could condemn: Jesus, after years of persecution, could give this challenge to his enemies, “Which of you convinceth me of sin?” But fallen man, however upheld for a season, has generally betrayed his weakness when his trials have been heavy and of long continuance. We admire the conduct of David in many respects, and think him on the whole a very exalted character; but yet, on some occasions he fainted, and yielded to unworthy apprehensions respecting the final issue of his troubles. Such was the state of his mind when he uttered the words which we have just read; and which, though containing a general and acknowledged truth, were not such as he would have uttered, if he had not given way to desponding fears.

We shall consider the words in this two-fold view;

  I.      As a general and acknowledged truth—

The general representations which are given of life in the Scriptures, strongly mark its shortness and uncertainty—

[It is light, and unsubstantial in itself as “a vapour:” its length is but as “an hand-breadth:” the rapidity with which it passeth away is compared to “a post,” in which the utmost possible despatch is used; or to “an eagle hasting to its prey.” Such is its extreme vanity, that it is like “a dream” or “a shadow:” and so short does the whole of it in a retrospect appear, that it is “but as yesterday when it is past.” How justly then may it be said, that there is but a step between us and death!]

It must be regarded in that light by all persons without exception—

[Age or sickness may give some additional force to the expression in our text; but neither the youngest nor the most vigorous has any more certainty of life than the feeblest of mankind. Disease or accident may assault one as well as another; so that none can “boast of to-morrow; for we know not what a day may bring forth.” So numerous indeed are the instances of persons removed suddenly, or in the very midst of life, that we cannot but acknowledge the truth and awfulness of the declaration before us.]

But, to obtain a just view of our text, we must regard it,

  II.      As an assertion arising out of the peculiar circumstances of David at that time—

[In this view it was the dictate of unbelief. We blame not David for using with all diligence the means of safety: for if he had neglected to use all just precautions under an expectation that God would fulfil his word at all events, he would have tempted God; just as our Saviour would have tempted him, if he had cast himself from the pinnacle of the temple, But when God had assured him that he should posses the throne of Israel, and had actually confirmed the appointment by a sacred unction, it became David to give credit to the word of God, and to rest assured, that neither men nor devils should eventually disannul it. There was indeed such malignity in the heart of Saul, that nothing but Omnipotence could prevent the execution of his plots against David: but David should have known that “there is no might or power against the Lord,” and that “the counsel of the Lord shall surely stand:” and in the confidence of this, he should have been satisfied that Saul could not prevail against him. However just therefore his expressions were as applied to men in general, we cannot approve of them as applied to his own case: he should not have said, “I shall one day perish by the hand of Saul,” but rather, “Since God is for me, who can be against mei?”]

  Having thus obtained a just and accurate view of the words before us, we may enter more largely into THE IMPROVEMENT which should be made of them. We may notice from them,

  1.      How frail the best of men are, when brought into heavy trials—

[On the whole, David’s faith was remarkably strong: but here it failed; and, if it had not been strengthened from above, he would utterly have fainted. This he himself acknowledges, after he had recovered from this momentary depression. It has justly been observed, that all the most eminent saints in Scripture have failed in that very grace for which they were most renowned: Abraham, the great pattern and example of faith, repeatedly denied his wife through unbelief: Moses, the meekest of the human race, “spake unadvisedly with his lips:” and Job, whose patience is proverbial, “cursed the day of his birth.” Thus all have been left to shew, that their strength was not in themselves; that, if left, they were weak as other men; and that it is in God only that any just confidence can be placed: “He that trusteth in his own heart is a fool.”

Let us bear this in mind, both for our humiliation and our encouragement. If we have been enabled to maintain a holy and consistent conduct, let us remember that it is “by the grace of God we are what we are;” and if we are tempted to look up to the saints of old as soaring to heights that can never be attained by us, let us remember, that the grace which wrought effectually for them, is equally sufficient for us; and that “we also can do all things through Christ strengthening us.”]

  2.      What is the proper use and office of faith—

[Faith is not to supersede, but to encourage, our own endeavours, and to assure us of our successful termination of them. When to human appearance the difficulties are insurmountable, then is the season for faith to shew itself, and “against hope to believe in hope.” This was the operation of Abraham’s faith: he considered not the age of himself or of his wife, which precluded all hope of issue in the natural way, but expected that God would effect by miracle what could be effected in no other way. Doubting neither the power nor the veracity of God, he was willing to wait God’s time, and confident that he should not be disappointed of his hope. Had David’s faith wrought thus on this occasion, it would have borne him up amidst the waves of trouble that rolled over him in quick succession.

This then is what we recommend to all. Are you bowed down with a sense of guilt? Lay hold on that promise, that “Christ will in no wise cast out any who come unto him.” Are you assaulted with grievous temptations? Remember who has said, that “you shall not be tempted above that ye are able, but that you shall have a way to escape, or be enabled to bear it.” Do your corruptions appear invincible? Rely on him who has said, “My grace is sufficient for you.” And, if your troubles are of such a magnitude as to menace your immediate destruction, rest yourselves on the promise of Jehovah, that “all things shall work together for your good.” Be satisfied that “He is faithful who hath promised,” and that “not a jot or tittle of his word can fail.”]

  3.      What is the wisdom of every child of man—

[None of us have any such warrant to expect a continuance of life as David had; and therefore his observation respecting the shortness and uncertainty of life should be admitted in its utmost force. Ignorant then as we are whether the very next step may not carry us into the eternal world, we ought to inquire with ourselves, Whether it would take us to heaven or to hell? O what a thought is this! What madness is it not to dwell upon it more than we do, or to delay for a moment our preparation for the eternal state! We would call on all of you; the aged, who know for a certainty that their time cannot be long; the sick, who are warned by the disorders that are yet upon them; the young, who are in the prime and vigour of life; we would entreat all without exception to stand ready for death and judgment. O beloved, “prepare to meet your God.” Think of the multitudes that have been summoned to his tribunal unprepared; and be thankful that there is yet one step between you and death. The Lord grant that, whenever that step be taken, you may have an abundant entrance into the realms of bliss!]

CCCV

DAVID’S FORBEARANCE TOWARDS SAUL

  1 Sam. 24:4–6.

And the men of David said unto him, Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul’s robe privily. And it came to pass afterward, that David’s heart smote him, because he had cut off Saul’s skirt. And he said unto his men, The Lord forbid that I should do this thing unto my master, the Lord’s anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord.

KNOWING what we do of the depravity of human nature, we should scarcely conceive that men could attain to such heights of virtue as are recorded in the Holy Scriptures, if we did not know that those records are of divine authority. This observation is verified in the history of Abraham, of Moses, and of David also, who, though a very faulty character in some respects, was in other respects a star of the first magnitude. We are called on the present occasion to notice his conduct towards Saul; and to consider him under a three-fold relation;

  I.      As a subject towards his prince—

[Never had man more just occasion to withstand his prince than he: the inveteracy with which Saul laboured to destroy him was incessant — — —Yet how did David act towards him? God had now placed Saul within his power; (for Saul lay down to sleep in a cave where David and his men were concealed:) but David would not touch him: yea, though importuned by his own men, and urged to consider Saul’s exposed situation as an indication of the divine pleasure, he not only would not smite Saul with his own hand, but would not suffer any one else to smite him: and even when, for the fuller discovery of his own innocence, he had cut off the skirt of Saul’s robe, his conscience smote him as having offered an indignity to his sovereign: so tenderly did he regard not only the life, but the honour also, of his prince.

In this he was a pattern to all succeeding ages: for though the different governments of the world give different degrees of power to the supreme magistrate, and of liberty to the subjects, yet in every country under heaven must the magistrate be considered as God’s representative on earth, and must be “obeyed, not only for wrath, but also for conscience sake” — — — Under circumstances of an unfavourable nature, there should be a readiness in us to palliate, rather than to expose and aggravate, his misconduct; and a willingness rather to submit to evils, than by violent resistance to endanger the welfare of the community. The character of Christian subjects is, that they are “the quiet in the land.”]

  II.      As a saint towards his oppressor—

[The injuries done to David were really “for righteousness’ sake.” Like Jesus, of whom he was an eminent type, “he was hated without a cause.” This consideration must have added ten-fold poignancy to all his afflictions. To be conscious that he was continually labouring to cut off all occasion of offence, and yet to find himself persecuted with unrelenting fury, was most distressing to his mind. Yet, as Saul himself confessed, he returned nothing but good for evil.

But such is the true line of every Christian’s duty. We should “not render evil for evil to any man,” but rather love our enemies, and do them goode. This is the true way to soften the hearts of our enemies, and to ensure a final victory over them— — —]

  III.      As a believer towards his God—

[As to avenging himself, David knew that God was the Judge of all, and would in due time vindicate his righteous cause, and punish his unrighteous oppressor: to God therefore he left what belonged to God alone. Moreover, though God had promised him the kingdom, he left God to fulfil his promise in his own time and way. Doubtless he felt great distress of mind under all his trials; but he committed himself to God in prayer, and looked for deliverance from him alone.

Thus, however great and complicated our trials be, we should take no hasty step, but “commit ourselves to God as a faithful Creatork,” and expect assuredly the final accomplishment of all his promises — — —]

CCCVI

DAVID KEPT FROM AVENGING HIMSELF ON NABAL

  1 Sam. 25:32, 33.

And David said to Abigail, Blessed be the Lord God of Israel, which sent thee this day to meet me: and blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand.

THE fidelity of the sacred historians is observable in every part of the divine records. A partial friend, or a person who was unduly concerned about the honour of religion, would have cast a veil over the facts which are contained in this chapter. They are, it must be confessed, extremely humiliating, and constrain us to exclaim, “Lord, what is man!” In the general we behold “the man after God’s heart” acting with a holy consistency, and meriting the character of a most exalted saint: but here we see him rushing to commit the most horrid iniquities, and restrained only by the special intervention of God’s providence.

In contemplating the history before us, we shall see,

  I.      What evils men would commit if left to themselves—

We wonder not at the churlishness of Nabal: such characters are common; men, who, in point of temper, are “such sons of Belial, that a man cannot even speak to them;” and whose every act constrains you to associate with their names the idea of follyb. They are worthless in themselves, yet contemptuous towards others: they are profuse and intemperate in convivial entertainments, but hard-hearted and niggardly in reference to the indigent and distressed But,

We are amazed at the cruel resentment of David—

[The provocation which he had received was certainly great. He had been the greatest benefactor to his country. He was persecuted only for righteousness’ sake. Though driven to great straits, he had never suffered his soldiers to relieve his wants by plunder. He had afforded a protection to Nabal’s property and servants, without any remuneration whatever. He was peculiarly in want of necessary provisions at this time: and from the preparations which Nabal had made for his feast he might have been supplied without any material inconvenience. His message to Nabal was most courteous and kind: yet was Nabal’s answer insolent in the extreme.

This however did not justify such fierce resentment as David manifested. He might justly have complained of Nabal; perhaps in his circumstances he might have been justified in demanding as a right what had been refused him as a gift: but to think of murdering Nabal, of murdering also every male belonging to him, was as atrocious a design as ever entered into the heart of man. Who would have conceived that such a thought should ever enter into the mind of him, who had so recently spared his most malignant enemy, and had been condemned in his own conscience for even cutting off the skirt of his master’s garment?]

It shews however what corruption there is in the human heart—

[Truly the heart of man is “desperately wicked.” Even though renewed by divine grace, we are no longer able to stand, than whilst we are upheld by God himself. However long we may have persevered in holy obedience, we are yet liable to fall; and however great the temptations which we have withstood in times past, we have no security but that we may be overcome by the smallest. Yea, there is nothing so vile, but we may be led to commit it, if we be not every moment strengthened from on high. Who can contemplate the fall of Noah after his deliverance from the Deluge, and of Lot after his exemplary piety in Sodom, and not tremble for himself, lest he be overcome in an unguarded hour? “Let him that thinketh he standeth, take heed lest he fall.”]

The subject further leads us to notice,

  II.      How much we owe to God for his providential restraints—

David expresses his obligations to God for delivering him from this temptation—

[A servant of Nabal, fearing the effects of his master’s message, informed his mistress of the whole transaction; bearing testimony at the same time to the kindness and integrity of David’s conduct: and Abigail immediately adopted the most prudent methods of pacifying David’s resentment. Without loss of time she took a liberal portion of the provisions that had been prepared for the feast, and went with them herself to meet David. Happily she met David in the way; and by her consummate address completely disarmed his wrath, and averted the calamity which would have speedily ruined her whole family. Instantly David recognized in her the divine interposition; and, whilst he blessed her for her advice, he blessed God for sending her to obstruct his bloody and vindictive purposes. It is worthy of observation, that David took scarce any notice of her liberality which supplied his present wants, but fixed his whole attention on the deliverance which he had experienced from his own relentless fury: and well might he bless God for that interposition, whereby he was preserved from the blackest crime he could have perpetrated, and possibly too from the penal consequences of it to all eternity.]

And have not we also reason to adore our God for similar restraints?

[Let us reflect on our past experience, even in relation to revenge. Have we never had our minds so irritated and inflamed, as to feel a readiness to avenge ourselves? And are we sure, that if a murderous instrument had been at hand, we should not have used it? Have not others yielded to that temptation, who were to all appearance as little exposed to it as we: and can we be certain that a little further provocation would not have produced the same effect on us?

But let us inquire also in reference to other sins. Have criminal desires never risen so strong in our hearts, that we have owed it rather to some providential restraints, than to our own abhorrence of iniquity, that they were not actually fulfilled? We have witnessed often enough the falls of others: and to whom must we ascribe it if we ourselves have not fallen in like manner? Must we not say with the prophet, “Thou, Lord, hast wrought all our works in us?” Truly, if we would call to mind the various temptations which we have at any time experienced, and the various methods which God has used for our deliverance, we should behold such evidences of his paternal care, as would fill our hearts with wonder, and our mouths with praise.]

  Such are the reflections arising from a general view of our subject. From a more particular inspection of it we may LEARN,

  1.      What a dreadful evil is revenge—

[There is nothing so cruel, but a vindictive spirit will impel us to it. Whilst under the influence of revenge, we overlook all consequences: we think nothing of the misery which we may entail on persons that are innocent. David was not content with murdering Nabal, but would murder also every male belonging to him, though not one of them was a partaker of Nabal’s fault. Thus the incendiary, or the duellist, contemplates not for a moment the miseries he may inflict on others; the welfare of a whole nation would be of no account in his eyes, when compared with the gratification of his revenge. O let us guard against the first risings of this malignant passione! let us bear in mind, that vengeance is not our prerogative, but God’s: and let us seek rather that noblest of all victories, “the overcoming of evil with goodg.”]

  2.      What a blessing is a faithful monitor—

[David could scarcely express the obligation he felt to Abigail for her heavenly counsel. And what reason have we to be thankful for the instructions of our parents, the counsels of our friends, and the admonitions of our ministers! We shall never know from what evils we have been preserved by them, till the whole book of God’s remembrance shall be opened to us. In the same light we may view those various circumstances of our life which may have appeared most calamitous. The loss of our health or property may have been thought afflictive at the time; but who can tell what he might have perpetrated, if these messengers of mercy had not been sent to arrest him in his course? Let us then receive as from the Lord all those persons or events, which may lead us to reflection. Let us in particular be thankful for reproof; and bear in mind, that almost any other person is a more competent judge of the propriety of our conduct, than we ourselves can be under the impulse of any strong passion. If our friend possess the wisdom and address of Abigail, let us value him the more; but, if not, let his advice be nevertheless welcome to our mind; and let him be highly esteemed by us in proportion to his fidelity.]

  3.      What need have we all to pray against temptation—

[We may, like David, have withstood the greatest trials, and yet fall, like him, by those which are comparatively light. We are far from being at all times alike. We have not a stock of grace at our own command: it is not the light of one hour, or of one minute, that will suffice for the next; nor is it any measure of grace already received, that will enable us to stand fast in the Lord. We must receive fresh communications every moment, and look continually to the Lord for guidance and support. Let us then beg of God to “hedge up our way with thorns;” and, if preserved by him from falling, let us acknowledge him as the only source of our stabilityl.]

CCCVII

THE UNBELIEVING FEARS OF DAVID

  1 Sam. 27:1.

And David said in his heart, I shall now perish one day by the hand of Saul.

OF the dispositions of men their fellow-creatures can judge only by external signs, either in word or deed: but God discerns them as they exist in the inmost recesses of the heart, and puts a just construction upon every motion there. It does not appear that David had disclosed to any one his feelings on the occasion before us: but the all-seeing God has told us what was the language of his heart: “David said in his heart, I shall now perish one day by the hand of Saul.”

It will be a profitable subject for our consideration, if we inquire,

  I.      In what light we should regard these fears of David—

Beyond all doubt, there was great occasion for fear—

[The malignity of Saul against him was deeply noted. From the moment that Saul heard persons celebrating the slaughter of ten thousands by David, whilst they ascribed the slaughter of only thousands to him, he “eyed him from that day, and forward.” The benefit which David had conferred in the slaughter of Goliath was of no account in his mind; so rancorous is “envy, even as rottenness in the bonesb.” Even on the very morrow after this victory did Saul “cast his javelin at David, to smite him to the wall:” yea, twice was this effort made by Saul for his destruction; and “twice,” as it were by miracle, “did David avoid the stroke.”

Bent on the destruction of David, Saul had recourse to every expedient he could devise. He offered him his elder daughter to wife, and afterwards his younger daughter Michal; and set his servants to work upon his ambition to accept the offer, on purpose to involve him in war with the Philistines, that so he might fall by their hands. And when David had accomplished double the task imposed upon him, it only provoked the enmity of Saul so much the more against hime. Not having succeeded in this device, he “ordered Jonathan his son, and all his servants, to kill David;” which, if Jonathan had not made it known to David, would, by one or other of them, have been effected. And when, by the expostulations of Jonathan with his father, the order was revoked, and safety was guaranteed to David under the sanction of an oath, yea, and when fresh services to a vast extent were rendered by David, still did Saul’s heart burn with rage against him, insomuch that he again cast a javelin at him to destroy him, and sent messengers to watch and assassinate him in his own house: and to the fidelity of his wife alone he owed his preservation. Still, with relentless fury, did this blood-thirsty monarch pursue him, with three successive bands of murderers; yea, and he himself also followed with a fourth, to seize and destroy him: yet, notwithstanding the clearest possible interposition of God in his behalf, did Saul still determine upon his deathk, and even cast a javelin at his own son for presuming to intercede for him. And when David had fled to Gath, and in his way had obtained from Ahimelech the priest, under pretext of being on urgent business from Saul himself, some temporary supply of food, together with Goliath’s sword, Saul, on hearing of it, slew no less than eighty-five priests by the hand of Doeg his informant, and then smote the whole city also with indiscriminate rage, “both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword.”

Besides his own immediate servants, Saul had traitors in confederacy with him, and armies to execute his murderous projects. The men of Keilah, a fortified city, which David, with great prowess, had saved from the Philistine armies, instead of requiting his kindness to them as they ought, would have betrayed him into the hands of Saul, if David had not escaped from them. “Every day did Saul seek him” with indefatigable vigilance; so that he must have fallen, if God had not, as it were by miracle, preserved him. David had concealed himself in a wood, in the wilderness of Ziph: and the Ziphites, instead of affording him protection, voluntarily offered to deliver him into the hands of Saul, if he would come down to take him: and, in the wilderness of Maon, whither David had taken refuge on a rock, did Saul actually encompass him with his armies, and would have apprehended him, but that he was forced suddenly to abandon his enterprise, in order to repel an invasion of the Philistines. With no less than three thousand men did Saul pursue him, as soon as he had rid himself of the Philistine invaders; so determined was he not to rest till he had slain David.

But that which most of all shews the reason which David had for fear, is, that Saul persevered in his efforts, amidst all imaginable checks, both from God, and from his own conscience. In the wilderness of En-gedi, David and his men were hid in a cave. Saul, unconscious of any danger, went into that very cave wherein they were: and David, unperceived by Saul, who possibly might have lain down to sleep, cut off the skirt of Saul’s robe; and then followed him out of the cave with the skirt in his hand, and shewed him how easily he might have put an end to the contest by the destruction of Saul himself. On that occasion the murderous tyrant was overcome with gratitude; and with tears acknowledged, that his enmity against David was unmerited in the extreme. Who would suppose, that, after such kindness, this wicked monarch could ever again renew his murderous attacks? Yet, on the Ziphites again tendering their traitorous services, did Saul go down again to the wilderness of Ziph with three thousand men to seek him: and there again did he experience, at the hands of David, the same forbearance as before; and had the same decided evidence of it given him as before, by seeing the very spear that was at his bolster, and the cruse of water that was near it, in the hands of David, who might have slain him with the same facility that he had taken them. On this occasion, Saul, a second time, acknowledged the injustice of his conduct towards David, and foretold that David would ultimately prevails. But how was it possible for David to place any reliance on the professions of such a man? or, when the enmity of Saul was so rooted, so inveterate, so active, so widely diffused, and so continually persevering, how could David, who was the object of it, do any thing but fear, and anticipate at last a fatal issue? It is but justice to the character of David to state thus minutely the grounds he had for fear, more especially because we are constrained to say, that,]

Nevertheless, in entertaining desponding fear, he sinned—

[God had promised to David that he should sit upon the throne of Israel: and it was not in the power of man to make void the divine decree. Indeed, God had already shewn, by his various interpositions in his behalf, that under his protection we are safe, even though men and devils should combine their efforts to destroy us. David should have remembered this, and not suffered any thing to shake his faith in God. I mean not to say, that it was easy to exercise faith under such circumstances, and to preserve unruffled composure in the midst of so many perils: conscious of our own infirmity, we can easily make allowance for him: but the point we have in hand is, to determine the quality of David’s conduct on that occasion: and we are constrained to say, that he should have, like his great progenitor, “against hope, believed in hope;” and have believed, that though he were actually slain, God would rather raise him again from the dead to sit on the throne of Israel, than suffer one jot or tittle of his word to failx. Thus it was that Abraham acted in reference to Isaac: and thus should David also have been “strong in faith, giving glory to God.”]

But that we may bring this matter home to our own bosoms, it will be proper to inquire,

  II.      What similar apprehensions we have to guard against—

God has given to his people promises of exaltation to thrones of glory. But they also are surrounded with many enemies, and are exposed to many and severe conflicts. Hence they also are sometimes overcome with desponding fears; and are ready, “in their hearts” at least, “to say, I shall one day perish by the hands of my great enemy.” Now it is no uncommon thing to hear the parallel drawn between David and them; and to infer, from the sinfulness of David’s fears, a corresponding sinfulness in theirs. That we may enter justly into the comparison, I will state,

  1.      The correspondence there is between the cases—

[God has doubtless given us “a covenant ordered in all things and sure;” and his promises are so “exceeding great and precious,” that we may well rest upon them with most unshaken affiance. In that covenant, God provides for our acceptance with him, through the blood of his dear Son; for our renovation after his own divine image, through the influences of his good Spirit; for our perseverance in the ways of holiness even to the end, and for our final admission to his heavenly kingdom. He assures us, that he will “never suffer any one to pluck us out of his hands:” and, because we may well suspect the effect of our own weakness, he engages “never to depart from us to do us good; and to put his fear into our hearts, that we may never depart from hima.” This covenant He has even “confirmed by an oath, that by two immutable things, in which it was impossible for him to lie, we might have strong consolation, who have fled for refuge, to lay hold on the hope set before us.”

But, on the other hand, our conflicts with our spiritual enemies are exceeding heavy, and with little intermission. The world, the flesh, the devil, are all confederate against us; and are diversifying their attacks in endless variety, whilst within our own bosoms there are traitors ready at all times to deliver us up into the hands of our enemies. Thousands of times are we saved from them, almost as by miracle: and enemies, which we thought were slain, rise up against us with renewed vigour; whilst Satan, baffled in one assault, goes and takes with him seven other spirits, mighty as himself, to renew the contest — — —

Is it to be wondered at, then, if the saints are sometimes discouraged, and ready to fear that they shall one day perish by these continual assaults? Or can they be considered as sinning against God, if they sometimes give way to desponding apprehensions?]

To answer this, I will proceed to state,

  2.      The difference between the cases—

[David was confessedly and altogether wrong: for the promises which had been made to him were personal, and were irrespective of any moral qualities in him: but those which are made to us, pertain to characters only; and then alone become ours, when we attain the character to which the promises are made. For instance: not a promise in the whole book of God belongs to us, till we repent and believe the Gospel: so that, before we can actually apply the promises to ourselves with an assurance of our interest in them, we must inquire whether we have come to God in his appointed way. To expect the accomplishment of them to our souls without this, were presumption: so that, to ascertain the precise quality of our feelings, we must inquire carefully, what is the special ground of our fear. If we are afraid lest God should forget his promises, or leave us to perish, notwithstanding we trust in him, our belief is highly criminal: but, if we doubt whether we have really come to Christ in his appointed way, we may be doing the very thing which our situation most imperiously calls for. “Examine yourselves, whether ye be in the faith; prove your own selves,” is a divine command: and, till we have an evidence in ourselves that we have fled to Christ for refuge, any confidence of our acceptance with God would be a fatal delusion. The truth is, that men’s difficulties on this subject have arisen, in a great degree, from not distinguishing properly between the graces of faith and hope: faith has respect to the word of promise; and to be weak in the exercise of it, is highly sinful: but hope has respect to the thing promised; and that ought to vary according to the evidence which there is of our title to it. If, therefore, we would judge how far our state of mind really corresponds with that of David, we must bear in remembrance this necessary distinction, and apply it to our state as occasion may require.]

  Let me, then, IMPRESS upon your minds these necessary HINTS:

  1.      Learn to distinguish between what is good and what is evil, in Christian experience—

[Distinguish carefully between faith and presumption, on the one hand; and between fear and unbelief, on the other. That which many call faith, is nothing but an unfounded confidence of their own acceptance with God: and a greater curse cannot befall us, than the attainment of such a faith as that. On the other hand, that which many call unbelief, is a sense of our liableness to fall and perish: and a greater blessing than that cannot be bestowed on any child of man. To all I say, and to all GOD says, “Be not high-minded, but fear:” for “blessed is the man that feareth always.” Of God’s power or willingness to save you, it is not possible to be too fully assured: but of your own actual acceptance with him, your assurance must be in exact proportion to the evidence of it which is displayed in your life and conversation — — —]

  2.      Let your anticipations be under the influence of faith—

[Whatever God has spoken in his word, shall surely come to pass. Now the word of God has said, that “except a man be born again, he cannot enter into the kingdom of heaven:” “Except ye repent, ye shall all perish;” “He that believeth not the Son, shall not see life; but the wrath of God abideth on him:” “Without holiness, no man shall see the Lord.” Now you may anticipate the salvation of every penitent and believing saint, as surely as if you saw him in heaven; and the damnation of every impenitent and unbelieving sinner, as surely as if you saw him already in hell. This, indeed, must be taken into the account, that it is supposed they retain their characters; for otherwise they shall actually change their respective dooms: the man who becomes righteous shall reap the fruit of his righteousness; and the man who departs from his righteousness, shall parish under an accumulated load of guilt and misery. This is God’s own express declaration; and his dealings with men in the last day shall be in strict and uniform accordance with it. Our ways may be unequal: but “his are, and shall be equale.”]

  3.      Let nothing operate to drive you from God—

[David said, “There is nothing better for me, than that I should speedily escape into the land of the Philistines;” and for this he is generally condemned, and perhaps justly too: though I cannot forget, that our Saviour, under somewhat similar circumstances, was carried by divine direction into Egypt. But respecting us there can be no doubt. Every thing must drive us rather to God, than from him. Persecution, temptations, yea, even sin itself, must have this effect. We have no refuge whatever, but in God: and if, like Jonah, we were in the belly of hell itself, we must cry unto him. Then “shall all things eventually work together for good.” Our very fears shall tend to keep us from undue confidence, and constrain us to cast ourselves more entirely upon God. And, if once they produce this blessed effect, we may rest assured, that not all the universe combined “shall ever separate us from his love.”]

CCCVIII

THE WITCH OF ENDOR

  1 Sam. 28:15.

And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do.

THAT such a thing as witchcraft has existed, we cannot doubt: but what were the incantations used, or what power Satan had to work with and by them, we know not. Certain it is, that in the days of our Lord, Satan appears to have had a greater influence over the bodies of men than he possesses at this time: and as that was permitted of God for the more abundant display of Christ’s power, so it is probable that an extraordinary influence over the minds of men may, through the divine permission, have been sometimes exerted by Satan, that the evil tendency of that influence might be the more clearly seen, and the excellence of the divine government be more justly appreciated. As for the various instances of witchcraft recorded in uninspired books, we can place no dependence whatever upon them; because there is often an undue degree of credulity even in great and good men, and a readiness to receive any report that is marvellous, without sufficiently examining the grounds on which it stands. But what is recorded in the Scriptures we may well believe; because it is revealed by One who cannot err. The account given us of the witch of Endor is one of the most remarkable in the Scriptures; though there are in it some difficulties, which have occasioned a diversity of opinions among the learned respecting it. That, however, we may place it before you in an easy and instructive point of view, we shall consider the history of Saul connected with it; and particularly,

  I.      The state to which he was reduced—

This he himself specifies in the words of our text—

[Long and obstinately had he continued to sin against the convictions of his own conscience; till at last he had provoked God to depart from him. Whilst he was forsaken of his God, the Philistines made war against him, and invaded the land. Then he felt the need of an Almighty Protector, and sought to obtain direction and help from has offended God. But now God would not be found of him, or take any notice of his supplications. In various ways had God been wont to communicate his mind; but now he would return “no answer, either by Urim, or by a prophet, or by a dream.”]

Such, alas! is but too frequently the state of ungodly men—

[Many there are who violate habitually the dictates of their own conscience, till they “vex,” and “grieve the Holy Spirit,” and utterly “quench” his sacred motions. No wonder if at such times trouble come upon them: for indeed the whole creation are ready to “avenge the quarrel of God’s covenant,” whensoever he shall withdraw from us his protecting hand: and whatever our trials be, or from whatever quarter they come, they will be incomparably heavier, from the consciousness that “God himself is become our enemy.” Under their trials the most hardened of men will begin to relent, and will “pour out a prayer when God’s chastening is upon them” — — —”When God slays them, then they will seek him,” as the Psalmist says. But at such seasons they are often made to feel what “an evil and bitter thing it is to forsake the Lord.” They call upon God, but “he will not hear them, because their hands are full of sin:” yea, he even “laughs at their calamity, and mocks when their fear comethb.” He has repeatedly declared, that thus he would treat all who should “set up idols in their hearts:” and melancholy indeed is their state, who have no access to God in their troubles, nor any communications from him for their supports. Yet we can have but little acquaintance with the house of mourning, if we have not met with many such cases in the world.]

Such was the unhappy state of Saul. Let us next proceed to notice,

  II.      The expedient to which he resorted—

Now he wished for the counsel of that minister, whom when living he neglected and despised;—and,

To obtain an interview with Samuel, he had recourse to a witch—

[In former days Saul had exerted himself, agreeably to God’s command, to banish witchcraft from the land; and now could not prevail on this woman to use her enchantments, till he had profanely sworn that no punishment should be inflicted on her. At his earnest entreaty, she prevailed to bring up Samuel before him. Many learned men have thought that Samuel himself did not appear, but that Satan assumed his shape and garb. But there is no intimation in the history that this was the case; on the contrary, every expression has directly the opposite aspect: and it seems that even the witch herself was beyond measure astonished at the unexpected success of her incantation. It is urged on the other hand, that a witch could never prevail to bring Samuel from the grave, or his soul from the mansions of the blessed. True; but God might see fit to send Samuel on this occasion, to confirm all the threatenings which he had denounced when living: nor is there any weight in the objection, that he speaks of being “disquieted,” and “brought up,” because this was only popular language suited to the prevailing notions of the day: and when he speaks of Saul and his sons being “with him on the morrow,” he can only mean, that they should be removed into the invisible world by death — — — It seems clear, that, as God afterwards sent a living prophet to reprove Amaziah’s application to the heathen idol, so now he sent a departed prophet to reprove in Saul a similar offence.

But what availed this interview with Samuel? Samuel himself put the question to Saul, “Wherefore dost thou ask of me, seeing the Lord is departed from thee, and is become thine enemy?” Vain indeed was that hope which sought in a broken cistern what the fountain alone could supply.]

And equally vain are those refuges to which sinners flee, when they are forsaken by their God—

[Men in a time of trouble will catch at any thing for comfort. Some will endeavour to drown reflection in the cares or pleasures of the world; whilst others take refuge in infidelity: but not even Saul’s expedient was more vain than these: for what is there either in business or pleasure to satisfy a guilty conscience? or what can infidelity adduce to disprove the truths which it would set aside? “In uttering error against the Lord, we only make empty the soul of the hungry, and cause the drink of the thirsty to fail” — — — Such are the expedients, whatever they may be, whereby we labour to supply the place of an offended God — — —]

From the close of the history we learn,

  III.      The misery he brought upon his own soul—

Great indeed were his disappointment and distress—

[Behold the melancholy train; dejection, desperation, suicide! He fainted and fell as soon as ever he heard the fate that awaited him: and was with great difficulty persuaded to take such refreshment as was necessary for his support. But no humiliation of soul did he manifest; nor, as far as we see, did he present to God one single petition. He sank down in sullen desperation, determining to meet his fate, but using no effort to obtain mercy at the hands of God. The battle terminated according to the word of Samuel; and Saul himself, to prevent the mortification of falling alive into the hands of his enemies, fell upon his own sword, and put a period to his own existence.]

But such are generally the effects of seeking in the creature what can be found in God alone—

[Many are oppressed with great dejection of mind: but if they would search out the causes of their trouble, they would find it generally to spring from lusts unmortified, and iniquities unrepented of. And how often does dejection lead to despair! Strange as it may seem, it is easier to abandon oneself to an hopeless despondency, than to renounce beloved sins, and persevere in an earnest inquiry after God. Yes; the heart, instead of relenting, is more generally “hardened through the deceitfulness of sin;” and when we begin to say, “There is no hope,” then we add, “I have loved idols, and after them will I go.” The close of all is, in too many cases, suicide: men finding no relief in God, fly to death itself as the only remedy for the troubles of life. Ah! unhappy men, who venture thus to rush into the presence of that God, who has hid his face from them!]

  Let us LEARN then to BEWARE,

  1.      Of impenitence in sin—

[Many who, like Saul, have been hopeful in their beginnings, fall from one sin to another, till they set both God and conscience at defiance. But however sweet sin may be in the mouth, it will prove as gall in the stomach. It will destroy all peace of mind, all hope in God, all prospect in eternity. O let it not be harboured in our hearts! Whatever our besetting sin be, let us never rest till we have repented of it, and washed it away in the Redeemer’s blood, and obtained the victory over it through the power and grace of God. If not purged out, it will defile and destroy our whole souls.]

  2.      Of seeking help in the creature—

[God is the only refuge of sinful man: wherever we may look, there is no help for us in any other. Not only are men and devils unable to assist us; even all the angels in heaven would be incapable of affording us any effectual help. Whatever creature we rest upon, it will prove only “as a broken reed, which will pierce the hand that rests upon it.” We must learn in every difficulty to say with Jehoshaphat, “Lord, I have no power against this great company that cometh against me, neither know I what to do; but mine eyes are upon Thee.”]

  3.      Of giving way to despondency—

[To despair, is to seal our own condemnation. We must never conclude, that, because God has forsaken us, “he will be no more entreated.” Had Saul himself truly and unfeignedly implored mercy at his hands, God would not have utterly cast him off. “God never did, nor ever will, say to any, Seek ye my face in vain.”]

CCCIX

ENCOURAGEMENT IN GOD

  1 Sam. 30:6.

But David encouraged himself in the Lord his God.

IN seasons of prosperity the superior happiness of a Christian is not visible to all, but in adverse circumstances he has a manifest advantage over others. The ungodly, when the cisterns from whence they draw their water are broken or emptied, have no comfort left: but when every stream is dried up, the godly have still access to the Fountain itself. This was experienced by the Church of old, and it is beautifully exemplified in the history before us. David was in great trouble, being suspected by the Philistines, plundered by the Amalekites, and threatened by his own soldiers: but in the midst of all he encouraged himself in God.

We shall shew,

  I.      What reason he had to do so—

Though reduced to the greatest extremities, David derived encouragement,

  1.      From the perfections of God as revealed in the word—

[He was no stranger to the character of God as it was revealed to Moses, or to the unnumbered illustrations of it which the history of his nation afforded him: consequently he knew that there was nothing too hard for God to effect, or too great for him to give.]

  2.      From the experience which he himself had had of God—

[The lion, the bear, the Philistine giant, and the murderous rage of Saul, had given him abundant proofs of God’s superintending providence: these he called to mind in this season of trial and distressd, and wisely judged, that, with such a Friend on his side, he had no cause for fear.]

  3.      From the covenant which God had made with him—

[God had covenanted with him to give him the throne of Israel; hence he was assured that his life should be spared till this promise was accomplished. It was in this view that he was enabled to call God HIS God; and the thought of this relation to God added ten-fold confidence to his soul.]

While we admire the conduct of David in this particular, let us consider,

  II.      What reason we have to do likewise—

Certainly the grounds of David’s encouragement are equally calculated for our support—

[God is still the same almighty and gracious Being as ever: his arm is not shortened, nor is his ear heavy with respect to us. We may also see much of his goodness in our own experience. Wonderful have been the ways in which he has dealt with us for the awakening, preserving, and sanctifying of our souls. He has also covenanted with us that “he will never leave us nor forsake us,” nor shall one jot or tittle of his word ever fail. Are not these then grounds of encouragement to us as well as to David?]

But we have far greater reason to encourage ourselves in God than David had.

We have seen more stupendous displays of God’s power—

[David had read of the wonders wrought in Egypt and the wilderness: but what were these wonders when compared with the victories gained over all the passions and prejudices of the world by the preaching of a few poor fishermen?]

We have beheld more astonishing exercises of his love—

[The history of the Jews records many instances of God’s love towards them: but what were these when compared with the gift of his dear Son to die for us, and of his Holy Spirit to renew us? These things are as much beyond any thing that David had ever seen, as the substance is beyond the shadow.]

We have experienced more abundant proofs of his faithfulness—

[How many promises, made to the Church at large, have been accomplished by the mission of Christ, and the gift of the Holy Spirit! And all the members of the Church, from its first establishment to the present moment, have found the promises of the Gospel fulfilled to them in their season! In proportion therefore as God’s faithfulness has been tried and ascertained, our confidence in him must be increased.]

  APPLICATION—

  1.      Let us endeavour to secure God as our God—

[Unless God be ours, we can have but little reason to encourage ourselves in him. Let us then look to Christ, that through him we may find acceptance with God; so shall God be our Friend, our Father, and our “eternal great Reward.”]

  2.      Let us encourage ourselves in God—

[We must expect to meet with many difficulties and troubles: nor can we find any grounds of encouragement in ourselves, but in God there is all that we can either need or desire. Are we then discouraged by outward difficulties or inward corruptions? let us direct our eyes to him, as our compassionate, almighty, and ever faithful Friend. Let us, like David, chide our unbelief; and henceforth say with him, “In the day of my trouble I will call upon Godi.”]

2 SAMUEL

2 Sam. 3:31–34.

2 Sam. 6:6–9.

2 Sam. 6:14.

2 Sam. 6:22.

2 Sam. 7:18, 19.

2 Sam. 7:27.

2 Sam. 12:1–7.

2 Sam. 12:13.

2 Sam. 13:15.

2 Sam. 15:25, 26.

2 Sam. 15:30.

2 Sam. 16:5–12.

2 Sam. 18:33.

2 Sam. 19:34.

2 Sam. 21:1.

2 Sam. 23:1–4.

2 Sam. 23:5.

2 Sam. 23:15–17.

2 Sam. 24:11–15.

CCCX

THE DEATH OF ABNER

  2 Sam. 3:31–34.

And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David himself followed the bier. And they buried Abner in Hebron; and the king lifted up his voice, and wept at the grave of Abner; and all the people wept. And the king lamented over Abner, and said, Died Abner as a fool dieth? Thy hands were not bound, nor thy feet put into fetters: as a man falleth before wicked men, so fellest thou. And all the people wept again over him.

AFTER the death of Saul, David was anointed king in Hebron: but still he reigned over one tribe only; for Abner had prevailed on the other eleven tribes to adhere still to the house of Saul, and to make Ishbosheth, the son of Saul, their king. From the disinterestedness and forbearance which David manifested during all the persecutions which he experienced from Saul, we can have no doubt but that e would have rested satisfied with the government of one tribe, till God in his providence should open the way for the full possession of the throne of Israel: but Ishbosheth and his adherents accounted David an usurper, and therefore waged incessant war with him for seven years. At last however a circumstance occurred, which seemed likely to effect the promised union of all the tribes under David as their head. Ishbosheth had offended Abner by accusing him of illicit intercourse with a concubine of Saul: and Abner, filled with resentment, determined to transfer his allegiance to David, and to carry over all the eleven tribes with him. Ishbosheth, knowing that Abner’s influence would effect this measure, acquiesced in it, and submitted to the terms prescribed by David as a preliminary to the league which should be made between them: he sent and took Michal, Saul’s daughter, from Phaltiel her husband, and gave her up to David, from whom she had been wrongfully withheld. Every thing was now ready to be carried into execution: Abner had succeeded in his conference with David, and nothing remained but to bring over the heads of the eleven tribes to the plan proposed. But behold, the treachery of Joab defeated and destroyed the plan. Joab, just returned from an expedition against the Philistines, heard what Abner had done; and immediately expostulated with David on his credulity, for suffering Abner so to impose upon him: and then, sending privately in David’s name to Abner, as though some further communication with him was wanted, he met Abner on his return, and took him aside, and slew him.

This murderous act of Joab’s, together with its attendant circumstances, will furnish us with some very useful, and, at this time, seasonable, observations.

We observe then,

  I.      That there is no crime so atrocious, but a person under the influence of a vindictive spirit will commit it—

[Revenge was the principle from which Joab, in concert with his brother Abishai, acted on this occasion: Abner had slain his brother Asahel; and they sought to avenge his death. But if they had candidly considered, they might have found in this matter an occasion for gratitude rather than resentment: for Abner had exercised towards Asahel a forbearance and tenderness that could not reasonably have been expected; nor had lifted up a hand against him till the last extremity. They were blinded however by their own passion, and overlooked every thing for the gratification of it. Joab never once reflected on the baseness of the action he was about to perpetrate, nor on the loss which David and the whole nation would sustain, nor on the account which he should one day give of it to God; but with horrid treachery, and deliberate cruelty, plunged the dagger into the side of Abner.

Alas! alas! how awfully has this scene been renewed amongst us! It was no political animosity, but revenge alone, that instigated the murderer to the commission of his crime. Under the influence of that infernal passion he proceeded in the most deliberate manner to execute his cruel purpose. Thoughts of mercy and compassion found no place in his bosom. The injury that would be done to a fellow-creature, (who would in one instant be hurried into the presence of his God;) the bereavement that would be felt by all his family, and the loss that would be sustained by the whole nation, (a loss to all appearance irreparable;) seemed to him as nothing, when weighed against the gratifications of revenge: nay, the thought of his own account that he should have to give at the judgment-seat of Christ could interpose no bar to the execution of his design. Yea, after the perpetration of the deed, he justified his act, and, like Joab, continued impenitent to his dying-hour.

Ah! what an evil is revenge! What need have we to guard against the very thought of it rising in our hearts! Truly, we know not to what an extent the inundation may reach, when once the smallest breach is made in the dam that obstructs this current.]

We all are called upon at this time to mourn on the sad occasion: for it is certain,

  II.      That the crimes of individuals will be imputed to us as national, if they be not nationally reprobated and deplored—

[Of this David was aware; and therefore he endeavoured to avert the guilt from the nation, by calling on them all to humble themselves before God, and to express in penitential sorrow their abhorrence of the crime. On this occasion he himself set them the example: he mourned, he wept, he fasted: he followed the corpse to the grave: he poured out the most pathetic lamentations over it; reflecting with just severity on the atrocity of the crime; and lamenting that he had not power to inflict punishment on the offenders: and it was greatly to the honour of his people that they participated so deeply in his affliction. All approbation of the crime was thus formally disavowed; and the guilt of it was made to rest on him who had committed it.

We rejoice that an universal abhorrence of the assassination has been expressed in our land: or, if there have been any so abandoned to all sense of duty both to God and man as to approve the deed, they have made themselves partakers of the crime, and contracted in the sight of God the guilt of murder. We would however remind you all, that this should be a season of deep humiliation amongst us, and of earnest prayer. We must mourn over the deed, and wash our hands in the blood of our great Sacrifice, if we would not have the guilt of blood imputed to us, or visited upon our land.]

It is some consolation to us however to consider,

  III.      That whatever obstructions arise, God’s purposes shall surely be accomplished—

[The establishment of David on the throne of Israel was now nearly completed; yet in the very moment of its completion, as it were, was it counteracted by this horrid crime; the influence that was to accomplish the measure was destroyed; and the rival monarch deterred from his purpose. No prospect now remained but that of continued war: and the very counsels of Heaven appear to have been defeated. But God’s counsel shall stand, though the expected instrument of its accomplishment be taken out of the way, and the greatest obstacle to its accomplishment remain. Accordingly in an unlooked-for way the point was effected, and the promise made fifteen years before to David, was fulfilled.

We did hope, that by the elevation of him, whose loss we deplore, to the government of this country, God had designs of mercy toward us: and we have reason to adore our God for the benefits which through his instrumentality our nation has received. Such a character, all things considered, has rarely been seen at the head of our affairs; for piety is but a rare associate with political power. But, if the channel of God’s mercy is withdrawn, the Fountain still is full; and if we plead with him to pour out his benefits upon us, he will yet find other channels through which to communicate them to our land. True it is, that this is a season of uncommon difficulty, and the political horizon is gloomy in the extreme: but we hope that our nation shall yet be preserved a blessing to the world; and that all the efforts which are making for the enlarging of our Redeemer’s kingdom, and which were sanctioned and aided by him whom we have lost, will yet be honoured with success. “The wall is to be built in troublous times:” “the kingdoms of the world shall become the kingdoms of the Lord and of his Christ:” and, though darkness should yet increase upon us, we hope and trust that “in the evening time it shall be light.”]

But though God’s counsel shall stand, we are not the less accountable to him for our actions; nor can we doubt but,

  IV.      That however men may escape punishment in this world, their sins shall be recompensed in the world to come—

[To that tribunal David looked forward, when he saw that “the sons of Zeruiah were too hard for him;” and he found consolation in the thought, that “the Lord would reward the doer according to his wickedness.” It was a misfortune to him to have a subject so powerful, that he could set the laws at defiance. Through the goodness of God, the laws of our land are enforced; and the atrocious act that has been committed has met with its deserved recompence. But there are sins of a less heinous nature, which are committed daily with impunity. Let us not however suppose that they will be unnoticed by the Judge of quick and dead. The vindictive thought will there be noticed, as well as the vindictive act; yea, and the impure desire also, as well as adultery itself: for God will bring into judgment every secret thing, whether it be good or evil. Nor will there be any respect of persons with him. Now there is a kind of partiality in favour of the rich and great; evils are allowed in them, which, if committed by persons of the lower class, would be reprobated and abhorred: but the high and the low will hereafter be equally tried by the unerring standard of God’s law, and be judged “according to what they have done in the body, whether it be good or evil.” Let not the hope of impunity therefore encourage any man to sin; for God has warned us, that “though hand join in hand,” (yea, though earth and hell should unite for the protection of any,) “the wicked shall not pass unpunished.”]

CCCXI

UZZAH’S PUNISHMENT FOR TOUCHING THE ARK

  2 Sam. 6:6–9.

And when they came to Nachon’s threshing-floor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. And the anger of the Lord was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God. And David was displeased, because the Lord had made a breach upon Uzzah: and he called the name of the place Perezuzzah to this day. And David was afraid of the Lord that day, and said, How shall the ark of the Lord come to me?

THE noblest use of power is to exert it for God. So David thought: for no sooner had he attained the quiet possession of the throne of Israel, than he determined to bring up the ark of God from Kirjathjearim, where it had remained in obscurity perhaps for seventy years, and to place it in Jerusalem, where it might receive the honour due unto it. But, as persons striving in the Grecian games “were not crowned except they strove lawfully,” and conformed to the rules prescribed for them, so neither can they be accepted who exert their influence for God, except they use it agreeably to the dictates of His revealed will. Accordingly in this very act David met with a repulse: the person whom he employed to bring up the ark was struck dead upon the spot; and the whole measure was disconcerted: yea the very frame of David’s mind also was changed, from joyous exultation, to vexation, sorrow, and despondency.

Let us contemplate,

  I.      The punishment inflicted on Uzzah—

Uzzah and Ahio, sons of Abinadab, having long had the charge of the ark in their father’s house, undertook to drive the cart whereon it was to be conveyed to Jerusalem. Ahio went before to prepare the way, and Uzzah drove the oxen: but, when they were arrived at the threshing-floor of Nachon, the oxen by some means shook the ark; and Uzzah, apprehensive it would fall, put forth his hand to keep it steady: and for this offence he was struck dead upon the spot.

Now at first sight it appears as if this punishment was exceedingly disproportionate to the offence: but we shall be of a very different opinion, if we consider,

  1.      The offence committed—

[This was of a complicated nature: it was the offence, not of Uzzah only, but of David, and of the whole nation. As it related to Uzzah, it was highly criminal: for God, in the orders he had given respecting the removal of the ark from place to place, had directed that the priests only should touch the ark, or any thing belonging to it; and that the Levites should carry it: and so strict was this order, that it was enforced by the penalty of death: “The sons of Kohath shall bear it (by its long staves;) but they shall not touch any holy thing, lest they die.” Now Uzzah was not a priest; and therefore he should on no account have presumed to touch the ark. It may well be supposed, that this violation of God’s command was the fruit of an habitual irreverence, which a long familiarity with the ark had nourished in his mind: and therefore God took this occasion of punishing his presumption.

But David, also, and all the nation were to blame: for the very accident that occasioned Uzzah to put forth his hand, arose from their criminal neglect. God had given plain directions about his ark; and had ordered that it should be carried on the shoulders of the Levites. The other articles belonging to the tabernacle were large and cumbersome; and for the conveyance of them God had given waggons and oxen; but “to the sons of Kohath he had given none; because the service belonging to them was, to bear the ark upon their shoulders.” Why then was this forgotten? “Why did David and all the priests and people presume to substitute another way, different from that which God had prescribed? The Philistines, it is true, had sent home the ark in this way: but they knew nothing of the directions given in the law, nor had they any of the sons of Aaron with them to employ in that service. Were these ignorant heathens a fit pattern for David to follow, in direct opposition to the commands of God? If David did not know what God had commanded in relation to the ark, should he not have examined; or should he not have inquired of the Lord, as he had so recently and so successfully done in reference to his conflicts with the Philistines? This neglect then was highly criminal, and justly merited the rebuke it met with.]

  2.      The reason of noticing it with such severity—

[Besides the enormity of the offence, there was additional reason for punishing it with severity, arising out of the very nature of that dispensation. God had shewn himself so gracious and condescending towards that nation, that there was great danger lest they should entertain erroneous notions of his character, and overlook entirely his majesty and greatness. Indeed even his condescension itself would be undervalued, unless they should be made sensible of his justice, his holiness, and his power. Hence on many occasions He had taken care to blend some displays of his power with the manifestations of his love. When he came down upon Mount Sinai to give them his law, he accompanied the revelation with awful demonstrations of his greatness. When he had sent fire from heaven to consume the sacrifices on his altar, and to declare his acceptance of them, he destroyed Nadab and Abihu by fire for presuming to burn incense before him with fire different from that which he had kindled. When a single individual in the nation had offended him, he withdrew his protection from all, till the person was discovered and put to deathd. Thus, he was now suffering the symbols of his presence to be transported to Jerusalem; and the people would be ready to think that they had conferred an honour upon him: he therefore shewed them, that no service could be accepted of him, unless it were regulated by a strict adherence to his revealed will; and that whilst they received from him such signal tokens of his favour, they must at the peril of their souls conduct themselves towards him with the profoundest reverence. In this view the judgment inflicted upon Uzzah was an instructive lesson to the whole nation, and is a standing proof that “God is greatly to be feared, and to be had in reverence of all them that are round about him.”]

We lament however to observe,

  II.      The effect it produced on the mind of David—

Truly the best of men are but weak, when they are visited with any heavy trial. Fervent as David’s mind was, no sooner was he thus rebuked than he was filled,

  1.      With proud resentment—

[It is probable that there was in his mind an undue degree of complacency, from the idea that he was the honoured instrument of thus exalting and glorifying his God. To meet therefore with such a check, in the midst of all his glory, and in the presence of all the great men of the nation, was very mortifying to his pride; and in an instant he betrayed what was in his heart. Had he been displeased with himself, it had been well: but “he was displeased” with God, whom he considered as dealing wrongfully and unjustly towards him. Alas! that so good a man should indulge such an unhallowed disposition. Had he himself corrected one of his little children, he would have expected the child to conclude of course, from the very correction itself, that something was amiss in him, though he could not immediately see wherein the evil of his conduct lay: and should not David have exercised that same temper towards God? Should he not have concluded that God was too wise to err, and too good to do any thing which was not strictly right? Should he not have acted, as he did on another occasion, “I was dumb and opened not my mouth, because thou didst it?” It is characteristic of the vilest of men to fly, as it were, in the face of God; yea, it is their very employment in hell to curse him for the judgments he inflictsh. Did such a temper then become “the man after God’s own heart?” No; he should rather have said, “It is the Lord; let him do what seemeth him good” “I will bear the indignation of the Lord, because I have sinned against himk.” But in this conduct of his we have a lamentable illustration of that proverb, “The foolishness of man perverteth his way, and his heart fretteth against the Lord.”]

  2.      With unbelieving fear—

[He now concluded that God was an hard master, whom it was impossible to serve: he therefore would not venture any more to take to him the ark: “He was afraid of the Lord, and said, How shall the ark of the Lord come unto me?” This was a slavish fear, and utterly unbecoming one who had so often experienced the most signal tokens of his favour. This was to act like the rebellious heads of the tribes, when, in their contest with Aaron for the priesthood, God had decided the cause against them: or rather it was a repetition of the conduct of the Philistines upon a precisely similar occasionn. But this was very unbecoming his high character. He should rather have instituted an inquiry into the reason of the divine procedure; and should have humbled himself before God for the errors that had been committed. For this he might have found precedents in plenty in the Sacred Records: but he yielded at once to despondency, and dismissed the whole assembly of Israel, and left the ark to be taken in by any one that was bold enough to receive it.

Such was his unhappy frame on this occasion: and such, alas! is the temper of many under the chastisements of the Almighty: they are ready to say, “It is in vain to serve the Lord;” there is no hope: I have loved idols, and after them will I go” — — —]

  APPLICATION—

  1.      Let us be especially on our guard, when we are engaged in the service of our God—

[God is a jealous God, and will not be trifled with. The conduct which would be connived at by him among the heathen, will provoke him to anger when observed among those who enjoy the light of revelation: and in proportion as we have the knowledge of him, may a conformity to his will be justly expected of us. Happy would it be, if the professors of religion would lay this thought to heart! for, so far are they from having any dispensation from the practice of morality, that a far higher tone of morals is expected of them; they are called upon to “shine as lights in the world,” and to “be holy as God himself is holy.”

And must not this thought be pre-eminently interesting to those who are engaged in the service of the sanctuary? What manner of persons ought they to be in all holy conversation and godliness!” Sins even of ignorance are highly criminal; but most of all in themr. Let those then who “bear the vessels of the Lord be clean.” Let a holy fear attend them in all their ministrations, lest, instead of finding acceptance with their God, they bring on themselves the heavier and more signal judgments. Miserable it is to die; but most of all to “die by the ark of God.”]

  2.      Let nothing divert us from the path of duty—

[If, when engaged in the service of our God, we meet with obstacles which we did not expect, let us search to find wherein we have done amiss; but let us not yield to despondency, as if it were impossible to please the Lord. Let us examine the Sacred Records, and pray for the teachings of the Holy Spirit, that “we may know what the good and perfect and acceptable will of God is:” then may we hope for success in our undertakings, and shall have tokens of God’s acceptance both in this world and the world to come — — —]

CCCXII

DAVID DANCING BEFORE THE LORD

  2 Sam. 6:14.

And David danced before the Lord with all his might.

RELIGION is, indeed, a source of joy. In this light it was viewed by the angelic host, when they proclaimed to the shepherds the birth of our Saviour, saying, “Behold, we bring you glad tidings of great joy!” And thus was it found to be by the converts on the day of Pentecost, the Ethiopian Eunuch, the people of Samaria, and by all, in every place, who received the word arightb. The Psalms of David place this matter beyond a doubt, they being almost one continued effusion of praise and thanksgiving. In the history before us we have an extraordinary exhibition, strongly confirmatory of this truth. David was bringing up the ark of God to Jerusalem; and so strong were the emotions of joy within him, that, in the presence of not less than thirty thousand of his subjects, he danced before the Lord with all his might.

Let us consider,

  I.      The expressions of David’s joy—

Certainly, at first sight, it appears strange that a monarch, stripped of his royal robes, and clad in the simple habit of a priest, should be dancing thus extravagantly, as it might appear, at the head of all his subjects. But he was serving and honouring his God: and therefore, under any circumstances, his joy would be great. But it was exceedingly heightened,

  1.      By his reflections upon the past—

[The ark, with the exception of one short interval, had abode at Baaleh, or Kirjath-jearim, for nearly fifty years, whither it had been carried twenty years after its restoration by the Philistines who had taken it captive. David had greatly desired to bring it up to Jerusalem, where he had prepared a tabernacle for its reception. He ordered it to be put on a new cart, and drawn by oxen, in the manner in which the Philistines had restored it; forgetting that God had given special commands, that none but the Kohathites, who were Levites, should carry it; and that they should never either behold or touch it, but that it should be covered, and they should bear it by means of the staves which were made for that purpose. In its progress, the ark was shaken, at the threshing-floor of Nachon; and Uzzah, one of the conductors of it, put forth his hand to hold it up, lest it should fall: and for this error God struck him dead upon the spot. This judgment was intended as a rebuke, not to Uzzah only, but to all the priests and Levites who were present; and especially to David, who had been so regardless of the divine commands, with which he doubtless was well acquainted, and of which he ought to have been most strictly observant. By this judgment David was disheartened, and he dared not to proceed, lest he himself, also, should fall a sacrifice to the divine displeasure. Accordingly, the ark was turned out of its course, and carried to the house of Obed-edom, the Gittite. But during its continuance there, for the space of three months, such manifest and extraordinary blessings flowed down upon Obed-edom and all his family, that David was assured that God was reconciled towards him: and, inspired with fresh zeal, he proceeded again to bring it up from thence, taking especial care that every thing should be conducted in God’s appointed way. After advancing only six paces, he stopped to offer burnt-offerings and peace-offerings; and then he felt in his soul, that God had accepted this service, and would crown it with good success.

Now, to enter into David’s feelings aright, we must mark the contrast between this present effort and that which had so lately failed: and we must remember, that, not content with expressing his gratitude to God by secret aspirations, he strove, by his open and visible acknowledgments, to inspire all his people with the same ardent gratitude with which his own breast was filled. This will account for what might otherwise appear extravagant in this outward demonstration of his joy.]

  2.      By his anticipations of the future—

[The ark was the symbol of the divine presence: and by having it at Jerusalem, he hoped that he should have more easy access to Jehovah at all seasons, and bring down, both on himself and all his people, a rich abundance of spiritual blessings. Of this, David himself informs us in the 132d Psalm, which he wrote on that express occasion. He tells us, that he had sworn he would not come up into the tabernacle of his own house, nor go up into his bed, till he should have found out a place for the Lord, an habitation for the mighty God of Jacob. He then adds, “Lo, we heard of it at Ephratah, (Kiriath-jearim,) and found it in the fields of the wood: and we will go into his tabernacle, and worship at his footstool.” Then, declaring what his prayers to God should be, he anticipates the future advent of the Messiah, and states the answers he should receive to his prayers, repeating the very words of his petitions as the precise terms of God’s promises: “The Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it. I will abundantly bless her provision; I will satisfy her poor with bread: I will also clothe her priests with salvation; and her saints shall shout aloud for joy. There will I make the horn of David to bud: I have ordained a lamp for mine anointed. His enemies will I clothe with shame: but upon himself shall his crown flourish.” After such prospects as these, can we wonder at any expressions of his joy, however ardent, or however extraordinary? Methinks, his zeal in this instance was temperance, and his excess sobriety.]

And now let me shew,

  II.      What occasion we also have for joy at this time—

This whole matter was typical of our blessed Lord’s ascension into heaven. In the 68th Psalm, written by David on this occasion, he says, “The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. Thou hast ascended up on high, thou hast led captivity captive: thou hast received gifts for men, yea, for the rebellious also, that the Lord God might dwell among them.” And St. Paul quotes these very words as declarative of our Lord’s ascension to heaven, and the out-pouring of the Spirit upon his Church as the very bestowment of those gifts which he had obtained for herf.

Here, then, we have already marked for us the nobler grounds of joy which we possess at this time,

  1.      In the dignity of the person so exalted—

[The ark was dignified as a shadow, and an emblem, of the Lord Jesus: but we commemorate the exaltation of the Lord Jesus himself. And I wish you particularly to notice how this also was announced by the holy Psalmist: “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle. Lift up your heads, O ye gates, even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, he is the King of glory.”]

  2.      In the richness of the benefits imparted by him—

[In the passage before mentioned we see, in a general view, the gifts which our ascended Saviour bestows upon his rebellious subjects. But who can recount them all, or even estimate so much as one of them aright? See the first-fruits of those benefits on the day of Pentecost; and behold them spread over the face of the whole earth, and poured out in the richest possible abundance at this day. See the Saviour “seated at the right hand of God, far above all principalities and powers, and might and dominion, and every name that is named, not only in this world, but also in that which is to come. See how God hath put all things under his feet, and given him to be head over all things to the Church, which is his body, the fulness of him who filleth all in all.” See him “exalted thus, and having a name given him above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” All these his victories must be contemplated, and all the felicity of his redeemed people both in time and eternity, before we can estimate, in any measure, what ground we have for joy in the resurrection and ascension of our blessed Lord. My dear Brethren, only view these things by faith as David did, and even your lowest notes will resemble those of “that sweet singer of Israel:” “God is gone up with a shout, the Lord with the sound of the trumpet. Sing praises to God, sing praises: sing praises unto our King, sing praises: for God is the King of all the earth: sing ye praises with understanding.”]

But it will be profitable to inquire,

  III.      How far the expressions of our joy should correspond with his—

In point of ardour, we should not fall short of him, but should, if possible, exceed him. Yet in the mode of expressing our joy, I think he is not a proper pattern for us—

  1.      There is a great difference between his dispensation and ours—

[The Jewish dispensation abounded with “carnal ordinances:” and every service of the saints was marked with outward and visible signs. Every penitent that would obtain mercy of the Lord must carry his appointed offering, and conform in every thing to some peculiar law. The same must be done by those who would return thanks to God for mercies received. But we, under the Christian dispensation, are to enter into our chamber, and shut our door, that we may not be seen of men, but be seen by Him only whom we serve, the heart-searching God. The Jews needed the priests to mediate between God and them: but we may approach God, every one of us for ourselves, through that One Mediator, the Lord Jesus Christ; yea, and may enter into the holy of holies itself, through the blood of his sacrifice which he once offered for us on the cross. This, then, marks a broad line of distinction between David’s services and ours, and renders such “bodily exercise” as his unsuitable to us.]

  2.      Our frame of mind should be more spiritual and more refined—

[I will not say that the body is not to participate in the emotions of our minds: for in this our fallen state such a sympathy must of necessity be called forth by any intense feeling, whether of joy or sorrow. But there is a delicacy and refinement in the Christian’s feelings: and the less they savour of what is animal, the better. A Christian’s joy is “the joy of the Holy Ghost:” and when it rises to the highest pitch, so as to be utterly “unspeakable,” it is then a “glorified joy,” such as the glorified saints and angels experience in heaven. Behold all of them before the throne of God: they are all prostrate on their faces, whilst yet they sing praises to God and to the Lamb. Their joy is a meek and holy joy: and sure I am that such is the joy that becomes us in this lower world, compassed as we are with so many infirmities. And I would the rather recommend that, because it will be less likely to cast a stumbling-block before us, and less likely to deceive your own souls. I am far from justifying Michal for casting such severe reflections on David. But her spirit shews what feelings will be generated in the bosoms of the ungodly, by any thing which seems to border on excess. By an inattention to the feelings of others, we may do considerable injury both to ourselves and them also. Our Lord, therefore, cautions us “not to cast our pearls before swine, lest they turn again and rend us.” On such occasions, I think, we should rather put a veil over our faces, as Moses did, than blind them by a splendour which they cannot bear. Yet we are not so to regard the ungodly, as to be deterred from serving God in any, and in every, way that he requires. But if we bear in mind the infirmities of others, we may the better hope to allure them to the service of their God, and to bring them to a participation of all the blessings which we ourselves enjoy.]

CCCXIII

DAVID DANCING BEFORE THE LORD

  2 Sam. 6:22.

I will yet be more vile than thus, and will be base in mine own sight.

A MEASURE of firmness is necessary in the whole of our intercourse with mankind, to prevent us from being drawn aside from the path of wisdom into a compliance with the prejudices and passions of those around us. But in all that pertains to religion it is more especially necessary; because in opposition to true piety the current is exceeding strong; and we must inevitably be borne away by it, if we do not cleave unto our God with full purpose of heart. The great and powerful may be supposed to be more free than others from the influence of public opinion: but their very elevation exposes them to storms and tempests more than others; and they have therefore the more need of firmness, to bear up against the taunts with which they will be assailed, in proportion as their zeal for God is ardent and conspicuous. David was a mighty monarch: yet not even he could serve God according to his conscience without exciting the contempt and indignation of one most nearly related to him. But from the words which we have just read, we see how manfully he withstood the temptation. Let us notice,

  I.      The trial he met with—

This was very severe—

[He was bringing up the ark to Mount Zion; and had good reason to believe, that the service he was performing was pleasing and acceptable in the sight of God. Hence his soul overflowed with joy; and in the fulness of his heart “he danced before the Lord with all his might.” “As the ark came into the city, Michal, Saul’s daughter, looking through a window, saw him leaping and dancing before the Lord, and despised him in her heartb.” Unconscious of the impression he had made on her mind, he went home to bless both her and all his house: but instead of finding the reception which he had expected as suited to the occasion, he was greeted with reproaches more keen and scandalous than one should have supposed it possible for the most ingenious malice to invent: “How glorious was the king of Israel to-day, who uncovered himself to-day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself!” How must he be thunder-struck, if I may so say, with such a salutation as this! To hear such a construction put upon his conduct! to be accused of an act which no one that was not lost to all sense of decency would commit even in private, and much less in the presence of thousands! to be accused of committing this too under the guise of religious zeal! and to hear this accusation from the lips of his own wife, and in language too as acrimonious and insulting as hell itself could inspire! and all this at a moment when his soul, inflamed only with love to God, was rapt into the third heavens! how inconceivably painful must this have been! Methinks, the cursings of Shimei were nothing in comparison of this.]

Yet do we see in this what all who are zealous for their God must expect—

[Religious zeal is hated by the world, who will never fail to misconstrue it as proceeding from some hateful principle, and as forming a cloak for some hidden abomination. Pride, conceit, fanaticism, and hypocrisy, are usually considered as the springs of action to those who profess godliness, especially if they bear any conspicuous part in the service of their God: their very activity is made the ground of accusation against them. Thus it has been in every age. David “wept and chastened himself with fasting; and that was turned to his reproach.” John Baptist came in an abstemious way; and the people said of him, “He has a devil.” The Lord Jesus Christ came in a way more suited to the liberty of the gospel dispensation; and his enemies took occasion from that to revile him as a “gluttonous man, and a wine-bibber, a friend of publicans and sinners.” Thus it is also in the present day; and thus we must expect to find it: for “the servant cannot be above his Lord: if they have called the Master of the house Beelzebub, much more will they those of his householdf.” Our blessed Lord has told us, that, “if the world hated him, they will hate us also:” that they will “speak all manner of evil against us falsely for his sakeh;” and that they will even think they render service to God by putting to death his most faithful servants. Nor will any eminence in rank, or power, or talent, or wisdom, or piety, exempt us from this lot. If David could not escape it, neither can we: if Paul was said to be “beside himself,” those who tread in his steps must not expect to be regarded as of a sound mind. Nor will this opprobrious treatment proceed only from avowed enemies: our nearest friends and relatives will often be foremost in the assault; and “our bitterest foes be those of our own household.”]

Having seen somewhat of David’s trial, let us consider,

  II.      The determination he formed in consequence of it—

Neither abashed nor irritated, he calmly avowed his unalterable determination,

  1.      To serve his God without fear—

[If to bear this open testimony for his God, and to glorify him thus in the sight of all Israel, was to render himself vile, “he would be more and more vile” as long as he lived. A noble resolution this, and worthy to be adopted by every child of man! Are the servants of Satan bold, and shall Jehovah’s servants be cowards? Shall the ungodly commit all manner of iniquity without shame, and the godly be ashamed of walking in the ways of righteousness? No: there should be a holy energy in the soul of every saint, a readiness to rise to the occasion, however formidable that occasion be: he should have within him the elasticity of a strong well-tempered spring, whose reaction is always augmented by the pressure. If religion be decried through the whole land, so that not a second family could be found in all Israel to adhere to God, we should say with Joshua, “As for me and my house, we will serve the Lord.” Reproach for Christ’s sake should be regarded as honourn, and, though not coveted, yet be welcomed as the truest riches. It should be considered as a precious gift of God for Christ’s sakep, and be gloried in as a participation of Christ’s sufferings, and a means of advancing his glory. We should be cautious indeed not by extravagance or misconduct of any kind to merit reproach: but, if it come for righteousness’ sake, we should rejoice in it, and glorify God for it, “taking pleasure in its” as a testimony in our favour, and a pledgeu of an accumulated and everlasting weight of gloryy. Nor is it against reproach only that we should stand, but against the most envenomed persecution that men or devils can raise against us. We should be moved by no menaces, however cruel; but be ready to lay clown our lives for Christ’s sake, and account martyrdom a ground, not of pity and condolence, but of congratulation and joya.]

  2.      To abase himself without shame—

[The chief reason of Michal’s rage was, that she thought David degraded himself by this public exhibition, which, however it might have become one of his inferior servants, was unsuited to his dignity. But David felt that a monarch in the sight of God is no more than other men; and that any elevation of rank which he possessed above others was rather a call to honour God the more, and not a reason for withholding from God any expression of gratitude and love. Hence he determined to regard himself as on a level with the least and meanest of his subjects in every thing that had respect to God. Nor would he value himself on this as an act of condescension, and thus convert humility into pride; but he would really be in his own estimation, what he professed before others to be, “less than the least of all saints,” unworthy to “be a door-keeper in the house of his Godc,” or to unloose the latchet of his Master’s shoes.

And this is the frame of mind which we also should cultivate. So far from regarding earthly distinctions as a reason for rendering to God a more measured service, as though the highest acts of piety were fitted only for the vulgar, we should consider wealth, honour, learning, and influence of every kind, as talents committed to us for the purpose of honouring God with them, and of rendering our example more effectual for the good of others. And, whilst the world is reproaching us for the excess of our piety, we should be ever abasing ourselves on account of its defects. If we keep in view the perfect requirements of God’s law, and the unbounded obligations which he has laid us under by the gift of his only-begotten Son, how infinitely short of our duty will our best services appear! “Our very righteousnesses, in this view, will be as filthy rags,” in which we can never hope to appear before God, and which can never come up with acceptance before him, till they have been washed in the Redeemer’s bloodf. Thus, whether men admire or reproach us for our piety, we should equally abase ourselves, as in reality deserving neither their admiration nor their reproach, but rather their pity on account of the defectiveness of our services, and the smallness of our attainments.]

  ADDRESS,

  1.      Those who cast reproaches on the saints—

[Behold Michal and David on this occasion, and say, whether you would not rather be the persecuted saint, than the malignant persecutor? Is there a creature in the world who must not acknowledge the superiority of David’s state, in the midst of all the ignominy that was cast upon him? Such then is the state of God’s people in the midst of all the calumnies with which they are loaded, and such is the light in which their calumniators are regarded by Almighty God. In the instance before us, God marked his displeasure against Michal, by inflicting the curse of barrenness upon her to her dying hour. And us also he warns in the most solemn manner to avoid the rock on which she split: “Be ye not mockers, lest your bands be made strong.” If we choose not to serve God ourselves, let us beware how by scoffing and ridicule we discourage others: for our Lord tells us, that “it were better for us that a millstone were hanged about our neck, and we were cast into the depths of the sea, than that we should offend one of his little ones.” To perish under the guilt of our own sins will be terrible enough: but to have “the blood of others also required at our hands” will be an inconceivable augmentation of our guilt and misery. This then would I entreat of all who despise and persecute the followers of Christ. Look into the Scriptures: see whether you approve of Cain, of Ishmael, of Michal, of Festus, or of any who bear the stamp and character of revilers in the Sacred Records: see whether in your consciences you do not rather side with Abel, and Isaac, and David, and Paul, and all the other sufferers, “of whom the world itself was not worthy?” And if your own consciences bear testimony to the saints, dare not to walk in the steps of their oppressors, persecuting the living saints, whilst you raise memorials to the dead.]

  2.      Those who are called to sustain them—

[Think it not strange that reproach is cast upon you for righteousness’ sake; for thus it has been from the beginning: “They who have been born only of the flesh ever have persecuted those who are born after the Spirit,” and so they will continue to do even to the end. You may, if you please, avoid persecution: “if you will be of the world, the world will love its own.” But are you prepared to sacrifice all your hopes and prospects in the eternal world? St. James says, that “the friendship of the world is enmity with God; and that they who will be the friends of the world, must be the enemies of God:” say then, Are ye in doubt which of the alternatives to choose? What good can the world do you by its friendship, or what evil can it inflict by its enmity? To kill the body is the worst that they can do. But what will not God do for his faithful servants? and what will he not inflict on those who turn back from him? Can you think of being denied by Christ before the assembled universe, and not tremble? O consider this, and you will not hesitate a moment whom to serve; but will “choose that good part which shall never be taken away from you.” You will gladly “suffer affliction with the people of God, and esteem the reproach of Christ greater riches than the treasures of the whole world.”]

CCCXIV

DAVID’S GRATITUDE

  2 Sam. 7:18, 19.

Then went king David in, and sat before the Lord, and he said, Who am I, O Lord God? and what is my house, that thou hast brought me hitherto? And this was yet a small thing in thy sight, O Lord God; but thou hast spoken also of thy servant’s house, for a great while to come. And is this the manner of man, O Lord God?

IT is no small comfort to reflect that the dispositions of our hearts are noticed by God, and, if good, are well-pleasing in his sight. There are many holy desires and purposes which we are not able to accomplish; which yet are accepted before God, as much as if they had been carried into effect. David had conceived a wish and determination to build a house for God, in order that the ark, which was the symbol of the divine presence, might no more dwell within curtains, while he himself was dwelling in a house of cedar. But God did not suffer him to execute his purpose, on account of his having shed much blood in war: nevertheless he commended the desire (“thou didst well that it was in thy heartb”) and made it an occasion of discovering to him the honour that was to be conferred on him and his posterity. Struck with the majesty and condescension of God, David went in before him, and burst forth into these expressions of devoutest adoration. We shall shew,

  I.      What grounds David had for gratitude and thanksgiving—

Though David was not suffered to gratify his own inclinations in the particular before mentioned, yet he found abundant cause of thankfulness in,

  1.      The mercies already vouchsafed to him—

[He had been taken from a very low employment; chosen in preference, not only to all his own family, but also to the whole nation; preserved in the midst of numberless dangers; exalted in due season to the throne prepared for him; made victorious over all his enemies; and brought to a state of unrivalled power, affluence, and prosperity. On a review of these mercies, he could not but be astonished at the divine goodness to him, or refrain from proclaiming it with rapturous admiration.]

  2.      The mercies yet further promised to him—

[God had promised that he should have a son, on whom the honour of building a temple should be conferred; yea, moreover, that the Messiah also should spring from his loins, and sit upon his throne for ever and ever. In comparison of this, David observes that all his personal advancement was “but a light matter:” and then, as utterly at a loss to express his sense of the divine goodness, he exclaims, “Is this the manner of man, O Lord God?” is this the way in which mean and worthless men, such as he felt himself to be, are treated by their fellow-creatures? No: it is peculiar to God, who magnifies his own sovereignty in conferring the richest benefits on the most unworthy of mankind.]

But however distinguished a favourite of Heaven David was,

  II.      We have still greater reason for gratitude and thanksgiving—

Let us view our obligations to God,

  1.      Generally—

[As creatures, we were originally formed of the dust of the earth: yet, though so mean in our original, we were distinguished above the whole creation by having a rational and immortal soul breathed into us, and a capacity given us to know, to love, to serve, and to enjoy God. Let any one of the human race reflect on this, and say, whether he has not reason to adore the goodness of God, who has given him powers so infinitely superior to any that are possessed by the brute creation, and faculties that shall enjoy eternal blessedness, if it be not utterly his own fault. Let but this elevation of our nature be considered, and we shall exclaim, with profoundest reverence, “Who am I, O Lord God, that thou hast brought me hitherto?”

As sinners, we have still further ground for praise. We are by nature mean; but by practice we have been inexpressibly vile. Yet when we were deserving of nothing but his wrath, God loved us, and gave his own Son to die for us. Further, when we were even trampling on the blood that was shed for us, he sent his Spirit to reveal his Son in our hearts, and both to fit us for his glory, and to bring us safely to the possession of it. And “is this the manner of man, O Lord God?” Man selects those who are great and worthy, in order to bestow on them his richest favours; but God, in choosing us, “has lifted the beggar from the dunghill, to set him among princes, and to make him inherit a throne of glory.” O what marvellous condescension is this! and what gratitude does it demand at our hands! “Who is a God like unto thee?”]

  2.      Particularly, as compared with David—

[In no respect are the obligations here specified to be put in competition with those vouchsafed to us. Was he chosen from the low estate of a shepherd? Look at the state from which God has chosen us. We were fallen, guilty, hell-deserving creatures, utterly incapable of ever restoring ourselves to his favour; yet did God set his love upon us, and elevate us, not to an earthly throne, but to a crown and kingdom in heaven itself. And not from earthly enemies, such as David had to encounter, has he preserved us, but from all the powers of darkness, against whose wiles and devices it was not possible for us to stand, if we had not been upheld by his almighty power and grace. And though it must be confessed, that to be the progenitor of the Messiah was an inconceivably high honour, yet to be interested in him, and united to him as members of his mystical body, and made fellow-heirs with him of all the glory and felicity of heaven, is an infinitely higher honour. And all this is vouchsafed to us, so that in all the points which David enumerates, we are far above him: our election is from a far more degraded state; our elevation is to a far higher throne; our preservation is from far greater dangers, and more powerful enemies; and our destiny, to an infinitely higher honour than any which a carnal relation to Christ could confer. How well then may we exclaim, What are we, that we should ever be brought to such a state as this?]

  That this subject may be brought home more powerfully to our hearts and consciences, let us comprehend it under two pertinent REFLECTIONS:

  1.      How wonderful has been God’s love to us!

[Well may we say with David, “Is this the manner of man, O Lord God?” No: nothing like it ever did, or could, exist among men. Man selects the most worthy as the objects of his love: but God has chosen the most unworthy, even us, who had reduced ourselves to the condition of the fallen angels, and deserved nothing but their portion at his hands. Man confers but small benefits, which, however valued by his fellows, scarcely deserve a thought: but God confers riches and honours which far exceed all human comprehension. Man soon repents of the favours he has conferred, when those on whom he has bestowed them prove themselves unworthy of them. But “the gifts and calling of God are without repentance” on his part: yea, “if it had not been that He was unchangeable, not a soul amongst us could ever have been savedk.” Further, what man bestows is but for a little time: the present short life is the only season wherein we can possess any benefits conferred by man. But what God bestows, he gives for ever and ever: and death, so far from terminating our felicity, brings us into the most complete and everlasting enjoyment of it.

“Behold then, what manner of love is this wherewith the Father hath loved us!” Verily, if David was quite overwhelmed with the favours conferred on him, much more may we, whose obligations are so infinitely higher, and more permanent than his.]

  2.      How faint and cold is our love to him!

[See David coming into the presence of his God, and sitting in the temple before him. His mind is quite oppressed with a sense of gratitude, and words seem altogether inadequate to express his feelings. Yet, notwithstanding our obligations to God so infinitely exceed his, how rarely has God ever seen us in the posture of David! Many of us, it is to be feared, have never spent so much as one hour in our whole lives, in his contemplations, and in his exercises — — —

Do you ask, How shall I attain his frame? Beg of God to work it in you by his good Spirit. And especially do as he did. He determined to promote to the very utmost of his power the honour and glory of his heavenly Benefactor: and THEN it was that God revealed to him all the purposes of his grace respecting the raising up of a son from his loins to execute the work which he had contemplated, and to make that son of his the progenitor of the Messiah himself. Improve ye in like manner for God all the faculties and powers that ye possess; and in honouring God ye yourselves shall be honoured. Only exert yourselves for God, and every thing which you do, or only devise, for him, shall return in blessings into your own bosom.]

CCCXV

THE PROMISES AN ENCOURAGEMENT TO PRAYER

  2 Sam. 7:27.

Thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.

IF we were to judge from the infinite distance which exists between the Creator and his creatures, and especially between a holy God and sinful man, we should say, it was vain, if not impious, to imagine that any request of ours could enter into the ears of Jehovah, or that he could by any means be induced to notice it with his favourable regards. Indeed, it God had not, of his own sovereign mercy, commanded us to spread our wants before him, and assured us of an answer to our supplications, Beelzebub himself might as well hope for acceptance in prayer, as we. But “God has given us exceeding great and precious promises;” which we may plead with him, just as David pleaded in the passage before us.

David had desired to build an house for the Lord: and Nathan, the prophet, had encouraged him in his purpose. But God, not willing that David, who had shed so much blood, should execute that office, devolved it upon one who should spring from his loins; at the same time assuring David, that God would make his family to be of long continuance upon his throne: “The Lord telleth thee, that he will make thee an house.” Encouraged by this promise, David poured out his soul before God in prayer, saying, “Now, O Lord God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said.” Then, apologizing, if I may so speak, for presuming to offer such a prayer, he refers expressly to the promise before specified, and assigns that as the ground on which he had found it in his heart to pray this prayer. Then he goes on, again and again reverting to this in vindication of himself: “And now, O Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant. Therefore, now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord God, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever.”

Now, in speaking upon this subject, I will shew,

  I.      The connexion which exists between the promises of God and our prayers—

The promises of God are, in fact,

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