1 Kings 10:6, 7.

1 Kings 10:6, 7.

  1.      Our warrant for asking—

[Pardon, peace, holiness, glory! How should it be, that we, sinful creatures, should dare to ask such blessings at God’s hands? But God has promised them all. There is not any one thing that an immortal soul can need, which is not the subject of an express promise in the word of God — — —Moreover, he permits his sinful creatures to come to him “as his remembrancers.” By this very name are his suppliant people designated; and every one of them is authorized to spread his promises before him, saying, “Remember thy word unto thy servant, wherein thou hast caused me to hopeg;” and “do unto me as thou hast said” — — —]

  2.      Our security for receiving—

[God is altogether immutable, both in his nature, and in his wordk — — — “Sooner should heaven and earth pass away, than one jot or tittle of his word should fail.” As for difficulties, we have nothing to do with them. Sarah sinned in suffering these to have the least influence upon her mind: for “Is any thing too hard for the Lord?” Our confidence cannot possibly be too strong, when we have an express promise to rely upon. We should have this as an abiding principle within us; as a principle which no difficulties whatever should shake: “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” Never did any one trust in the Lord, and find himself disappointed of his hope. As Joshua appealed to all Israel, so may we appeal to every believer in the universe: “Ye know, in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you: all are come to pass unto you; and not one thing hath failed thereof.”]

From the example of David I will further point out,

  II.      Our duty in relation to them—

  1.      We must embrace them as made over to us in Christ Jesus—

[It is “in Christ alone that they are all Yea, and Amen:” and it is to those only who are in Christ by a living faith, that any of them are made. True, indeed, there are general promises given to those who come to Christq: but we never have any part in them, till we actually perform the conditions on which alone they are vouchsafed. The Covenant of grace provides for us all that we can ever stand in need of. But we must “lay hold on that covenant,” and on “Jesus the Mediator of that covenant,” before we can possess the blessings of it. Let not this be forgotten. Let us not suppose that we are to obtain mercy in ways of our own devising. We must come to God by Christ: we must plead what Christ has done and suffered for us: we must trust in him alone. There is “no access to God, for any of us, but by Him:” “nor is there any name but His, whereby any man can be saveds.”]

  2.      We must treasure them up in our minds, in order to plead them before God—

[In going to God, we greatly honour him, when we remind him of his promises, and declare our entire dependence on them. See the example of Jacob, who for his power in prayer was surnamed Israel. He had been assured, in a dream, that God would be with him in all places, and never leave him till he had fulfilled to him his promises in their fullest extentu. Full twenty years afterwards, Jacob, in a season of great distress, reminded God of this promise, saying, “O God of my father Abraham, and God of my Father Isaac, the Lord which saidst unto me, Return unto thy country and to thy kindred, and I will deal well with thee: deliver me, I pray thee! for thou saidst, I will surely do thee good.” Thus we should bear in mind the promises which God has given us, and present before him those which are in a more peculiar manner suited to our state. This will give us confidence before God; and it will secure to us infallibly an answer of peace: for “this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us: and, if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.”]

  3.      We must wait with patience for the fulfilment of them—

[God may not answer, either at the time, or in the manner, that our impatient spirits may wish. But though we may ask of him, we are not to dictate to him. We must wait His time, and leave every thing to His disposal. The saints of old “saw the promises afar off, and were persuaded of them, and embraced them.” Thus must we do. Times and seasons must be left to God, who alone knoweth what will be eventually best for us. If we “have found it in our hearts to pray unto him,” we may be sure of two things: first, that God himself has put it into our hearts to pray; and next, that he therefore put it into our hearts to pray, because it was previously in his heart to give. It is “through faith and patience that we are to inherit the promises:” and the more dark his dispensations, whether of providence or of grace, may be, the more must we “hold fast our confidence in him,” saying, “Though he slay me, yet will I trust in himb.”]

CCCXVI

NATHAN’S PARABLE

  2 Sam. 12:1–7.

And the Lord sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds: but the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man’s lamb, and dressed it for the man that was come to him. And David’s anger was greatly kindled against the man; and he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die: and he shall restore the lamb four-fold, because he did this thing, and because he had no pity. And Nathan said to David, Thou art the man.

GOD, in the disposal of his gifts, does not conduct himself by any such laws as are necessary for the regulation of human actions. He is a Sovereign who may deal with his creatures as he pleases, without “giving account to us of any of his matters.” Accordingly we find that sometimes he has exercised a severity beyond what we, with our limited apprehensions, might have expected: and at other times he has shewn mercy, where we could have expected nothing but the heaviest judgments. We have lately seen him striking Uzzah dead for a well-meant error, and taking the kingdom from Saul for not waiting quite so long for Samuel as he should have done: but in our text we behold him sending a prophet unto David to bring him to repentance, after the commission of such crimes as cannot be contemplated without horror and amazement. But “His ways are not as our ways, nor his thoughts as our thoughts.”

The conduct of David as portrayed in our text, together with the means used by Nathan to humble him for it, lead us to shew,

  I.      To what an awful extent a man’s conscience may be seared—

We read of persons whose “consciences are seared as with an hot iron:” and such was now the state of David—

[One would have supposed that, after the commission of adultery with Bathsheba, he would have been scarcely able to endure his existence through the agonies of his mind: but he was only concerned about concealing it from man: accordingly, on finding that her pregnancy must of necessity lead to a discovery of the crime, he adopted various means to deceive Uriah; and when he did not succeed in them, he sent an order to Joab to expose, and to desert, him in battle, so as to ensure his death by the hands of the enemy. Would one not suppose that such complicated crimes as these should awaken him? Yet behold for nine or ten months he was, as far as appears to us, altogether insensible of his guilt.

At the same time he was quick-sighted enough to the crimes of others, and severe in the extreme against the man, whom Nathan represented as oppressively taking the favourite lamb of a poor neighbour in preference to one out of his own flock: he deemed that man to be worthy of death, because he had shewn no pity; and adjudged him to pay four-fold for the injury he had committed.

Who can reflect on this without utter astonishment? That so holy a man as David, who had been so honoured of the Lord, and had done so much for the honour of his God, should be left to fall in so grievous a manner, and to lie for so long a time impenitent in his sins! Who can look upon it, and not weep for him? Who can look upon it, and not tremble for himself?]

But awful as this state of mind appears, it is, alas! too common in this world—

[Such enormous crimes indeed as those of David are not common: but who has not committed some evils which ought to have humbled him in the dust before God? — — — yet who has not continued months, and even years, without ever abasing himself with humiliation and contrition? Who has not shewn a strange insensibility with respect to the guilt he has contracted? — — — We can easily discern the faults of others, and can censure them with severity; but towards our own we are most blind and most indulgent.

Nor must we be considered here as referring altogether to those who despise religion: it is a common evil: it is found even in the house of God: there are professors of religion who are as blind to their own sins, as if they never had known what sin was; and who, if their misdeeds are unknown to man, continue for years unhumbled in the sight of God. Yes; there are too many, who are both blinded and “hardened by the deceitfulness of sin;” and, if ever God should give them true repentance, they will be as much astonished at their present insensibility, as now they are at that which is recorded in our text.]

Seeing then how callous a man’s conscience may become, let us inquire,

  II.      In what way it may be most successfully excited to perform its office—

Much may be learned from the conduct of Nathan on this occasion:

  1.      We should endeavour to divest men of the self-love that blinds them—

[This was well contrived in the parable that Nathan spake. David did not see the drift of the parable as relating to himself, and therefore felt no personal interest in his decision. Hence his judgment was free, and his determination of the cause unbiassed. Had he been aware that he was about to condemn himself, he would have been far more indulgent towards the offending person.

Now this mode of convicting persons, who would have revolted at any plainer dealing, has been frequently practised with good effect. It was to such an expedient that Joab resorted, in order to prevail on David to recall his son Absalom from banishment — — — and by a similar device a prophet constrained Ahab to condemn himself for sparing Benhadad, whom God had delivered into his hands to be destroyedc — — — Our Lord himself also frequently adopted the same method of counteracting the prejudices of the Scribes and Pharisees — — — By such means a person is silenced at once, and is “condemned out of his own mouth.” True indeed, in cases where the mind is open to conviction, these precautions are less necessary; but the sentence that is founded on such grounds is always less offensive, because the criminal passes it upon himself.]

  2.      We should however combine fidelity with address—

[Sooner or later we must come to the point, “Thou art the man.” We are to consider ourselves as messengers of the Most High God, who has said, “He that hath my word, let him speak my word faithfully. What is the chaff to the wheat?” We must not fear the face of man: our concern for his welfare must swallow up all dread of his displeasure; and the consideration of the account which we must one clay give to God, must impel us, even at the peril of our lives, to bear a faithful testimony in his service. Behold the boldness of Elijah in reproving Ahab; and of John in condemning the incestuous commerce of Herodg: these are the examples which we must follow, when milder methods have proved ineffectual: but our object must always be, not merely to acquit ourselves to God as faithful monitors, but to win the souls of those whom we admonish. The recollection of our own weakness, and proneness to fall, must ever render us as tender as possible towards our fallen brother: “we must restore him in the spirit of meekness; considering ourselves, lest we also be tempted.”]

  Let us then, in the view of this history, LEARN,

  1.      To tremble for ourselves—

[Did David fall? Who then is safe? Did David sink into such an obdurate state? Who has not reason to dread lest he be given over to a reprobate mind? Clear enough it is from whence repentance must proceed, whether in its first commencement, or in its further progress: if God work it not in us by his Holy Spirit, we shall be altogether as insensible as a rock of adamant. Let none of us then indulge a proud security, or imagine ourselves out of the reach of temptation; “Let him that thinketh he standeth take heed lest he fall” — — —]

  2.      To rejoice in God—

[O what mercy did God display on this occasion; that instead of cutting off the royal miscreant by some signal judgment, he sent a prophet to awaken his drowsy conscience, and bring him to repentance! We lament indeed, that many have taken occasion from David’s fall to make light of sin; and from his recovery, to imagine, that God will never execute his threatened judgments: but we have reason to bless our God that such a monument of mercy has been exhibited in the Scriptures. How many thousands of backsliding Christians have been restored by means of this one example! We are now encouraged to say to all, however heinous their iniquities have been, “Return, ye backsliding children; and God will heal your backslidings, and love you freely.” “Only acknowledge your iniquity,” and then “it shall not be your ruin.” Is there any one amongst us who has become hardened in his sins? O, hear what God says to his people of old; and seek “repentance unto life,” even that “repentance which is not to be repented of.”]

CCCXVII

DAVID’S HUMILIATION AND ACCEPTANCE

  2 Sam. 12:13.

And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin; thou shalt not die.

IT is scarcely to be conceived to what a degree sin will blind the eyes, and harden the heart. We see indeed that the ungodly world will commit every species of iniquity without either shame or remorse: but who would imagine that a person enlightened, renewed, and sanctified by the Spirit of God, should in the space of a few days be reduced by sin to a state of utter obduracy? Yet such was the change which one single temptation speedily effected on him who was “the man after God’s own heart.” The circumstances of David’s crime are so well known, that they need not at present to be enlarged upon. But his long impenitence, his apparent forgetfulness of his horrid deeds, and his excessive severity against a man whose fault bore no proportion to his own, are less noticed; though they cannot fail to strike every one who reads the account of his conversation with Nathan. By an apposite and well-wrought parable, the Prophet Nathan had led David inadvertently to pass sentence against himself; and then availed himself of the opportunity to charge home upon him the crimes he had perpetrated. Then it was, and not till then, that David felt a just sense of his guilt: though nine months at least had elapsed since his criminal intercourse with Bathsheba, yet his conscience had slept, till it was now awakened to perform its office. On this occasion he confessed his sin to Nathan; and received from Nathan a consolatory assurance, that his iniquity, heinous as it was, was pardoned.

There are two points to which the text directs our attention;

  I.      David’s humiliation—

There does not at first sight appear any thing worthy of notice in David’s confession: but, if we examine it carefully, we shall find in it several things which indicated a deep and true repentance.

  1.      He acknowledged his sin as an offence against God—

[The evil of sin in this view is generally overlooked; and the quality of actions is appreciated and determined by their effects on society. Hence the offences which are committed solely against God, such as unbelief, impenitence, self-righteousness, and the like, are never condemned by the world, or even considered as blemishing the moral character at all; while such crimes as theft and perjury render a man universally execrated and abhorred. But it is from its relation to God that sin derives its principal malignity: its chief heinousness consists in its being a violation of God’s law, a contempt of his authority, and a practical denial of all his attributes. If any sin whatever could deserve to be marked with superior infamy on other considerations, it would surely be the crimes which David had committed: yet, in adverting to these very actions, David passes over their criminality in relation to man, and notices them only as offences against God. This shews that he had just views of his conduct: and that the grounds of his humiliation were precisely such as the occasion required.]

  2.      He made no attempt to extenuate his guilt—

[Unhumbled persons uniformly endeavour to palliate their faults. Adam cast the blame of his transgression on Eve; and Eve transferred it to the serpent. Saul, when reproved for sparing Agag and the chief of the spoil, shifted the blame from himself upon the people; and, as far as it still attached to him, excused himself as acting involuntarily, and as overawed by the people. But David’s mouth was shut: he uttered not one single word in extenuation of his crimes: heavy as Nathan’s charge against him was, he fell under it. This was another excellent proof of his penitence and contrition: and it is certain, that wherever real humiliation is, the penitent will be more ready to aggravate his guilt, than to palliate and excuse it.]

  3.      He manifested no displeasure against his reprover—

[Men in general, and great men in particular, are very apt to take offence, when told of their faults. They think themselves at liberty to insult God as much as they please: but no one must take the liberty to maintain the cause of God in opposition to them. Some indeed have been found, in different ages, who have ventured to speak with faithfulness to monarchs: but they have always done it at the peril of their lives, and not unfrequently have paid the penalty of death for their presumption. But in the present instance no displeasure at all was manifested: on the contrary, we have reason to think that Nathan was more endeared to David than ever by his fidelity, since David afterwards called one of his own children by the prophet’s name; and shewed confidence in him to the latest hour of his life. In this therefore we have a further evidence of the sincerity and depth of David’s repentance.]

  4.      He was willing to take shame to himself even before men—

[There is nothing which men will not do in order to conceal their guilt from men: they will “add iniquity to iniquity,” and perpetrate murder itself, in order to avoid the shame to which their crimes have exposed them. How keenly was Saul affected by Samuel’s refusal to honour him before the people! The dread of that public dishonour pained him more than all the denunciations of God’s wrath. But the reproaches of men, however severe, were of no account in David’s eyes: that which pained him was, that he had given occasion for those reproaches, and that God would be dishonoured by them: and therefore, though he thereby published and perpetuated his own shame, he wrote some of his penitential Psalms, and set them to music for the use of penitents in that and all succeeding ages. Being “vile in his own eyes,” it was a matter of small concern to him that he was vile also in the eyes of others: he lothed and “abhorred himself,” and therefore submitted readily to be abhorred by others.]

The truth of his repentance being manifest, we proceed to notice,

  II.      His acceptance consequent upon it—

Very remarkable was the answer of the prophet to the royal penitent. We remark from it that David’s acceptance with God was,

  1.      Immediate—

[There was no interval of time between the confession of David and the reply of Nathan. The very instant that David repented, God forgave him. This is particularly noticed by David himself as a marvellous expression of God’s love and mercy; “I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin.” We should have expected that God would suspend his forgiveness, till David should have evinced the truth of his repentance by a subsequent life of piety: but “God’s ways and thoughts are not like ours; yea rather, they are as much above ours as the heavens are above the earthk.” God acts in a way worthy of himself. His grace is his own, to dispose of according to his sovereign will; and he dispenses it to whomsoever, and in whatever way, he sees fit. He shews, if we may so speak, peculiar pleasure in manifesting his compassion towards repenting sinners. He represents himself as falling on the neck of the returning prodigal, and as interrupting his confessions by testimonies of his parental love and pardoning grace. Towards the dying thief also our incarnate God displayed the same readiness to forgive, in that he not only complied with his petition, but far exceeded, without one moment’s hesitation, his most enlarged desires.

Thus has he given us a practical comment on his own gracious declarations, and demonstrated, for our comfort, that he is “slow to anger and ready to forgive.”]

  2.      Attested—

[Nathan spake, not as a man who suggested only a surmise or doubtful opinion, but as a prophet who was inspired to declare what God had really done. God willed not that his repenting servant should be kept in suspense; and therefore ordered Nathan to communicate to him the joyful tidings, not that God would put away his sin, but that he had put it away, and that the penal consequences of his transgression should never come upon his soul. It is thus that God frequently acts towards his people: as he made known to David by his prophet, so he reveals to them by his Spirit, that their iniquities are forgiven, and their sins covered. He desires not the constrained service of a slave, but the willing and grateful obedience of a child. “Though he cause grief, yet will he have compassion according to the multitude of his merciesn;” and will cause his believing people to enjoy an assured sense of their acceptance with him.]

  3.      Complete—

[The sins which David had committed were from that very moment “blotted out as a morning cloud:” neither his adultery nor his murder, nor one particle of guilt of any kind, was imputed to him. There were indeed some temporal judgments entailed upon him: the fruit of his adulterous commerce was blasted, and the child stricken with death. David’s own wives were all defiled publicly by his son Absalom: and the sword, according to Nathan’s prediction, never departed from his house. These things however were merely temporal, and were designed as much for the benefit of others as for his correction: they tended to impress on all a sense of the malignity of David’s crimes; and to shew that, however God might pity and forgive a sinner, he utterly and unchangeably abhorred sin. But, notwithstanding these remembrancers of his iniquity, his sin was “cast, as it were, into the very depths of the sea;” as ours also shall be, if we truly repent; nor will God ever remember them against us any more for ever.]

  We may LEARN then from this subject,

  1.      The benefit of a judicious and faithful Ministry—

[The method which Nathan used in order to reach the conscience of David, was extremely judicious: and when he had succeeded in making a breach, then he commenced a direct attack, “Thou art the man.” Had he been less cautious, he had probably shut the ears of his royal master; and had he been satisfied with offering some oblique hints, he had failed to impress his callous mind. But by a happy union of wisdom and fidelity, he gained his point. Well was it for David that he had such a prophet in his court; for, without his admonitions, he might probably have become more and more obdurate, till he had perished in his sin. Thus should all esteem themselves highly favoured of God, if they have a minister, who, while he fears not the faces of men, has a tender love for their souls. They should gladly listen to his admonitions, and thankfully receive his reproofs: they should make it a continual subject of their prayers, that his word may come with power to their souls, to awaken them to a sense of sin, and to bring them to the enjoyment of salvation.]

  2.      The boundless extent of God’s mercy—

[Who would have conceived it possible that such sins as David’s should be so soon forgiven? But, “as God’s majesty is, so also is his mercy.” “He delighteth in mercy;” and “waits that he may be gracious unto us.” His message to us is, “Only acknowledge thy transgressions that thou hast sinned against the Lord thy God.” And for our encouragement he declares, “If any say, I have sinned, and it profited me not; I will deliver him from going down into the pit, and his soul shall see the lights.” Let us then carry all our sins to him: whether they have been more or less heinous in the sight of men, let us not continue under the guilt of them, when they may be so speedily removed: let us remember, that, in and through Christ, God is reconciled to a guilty world; and that, while “they who cover their sins shall not prosper, whoso confesseth and forsaketh them shall find mercy.”]

CCCXVIII

AMNON AND TAMAR

  2 Sam. 13:15.

Then Amnon hated her exceedingly; so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her.

THE word of God will surely take effect in due season; and every threatening in it, as well as every promise, will be accomplished. God had, with most astonishing mercy, so far pardoned the iniquity of David, as to remit all punishment of it in the future world: but, as his sin had produced a public scandal, and had caused the name of God to be blasphemed through the land, God warned him by Nathan, that he should be visited with troubles through life; with troubles in his own family, not unlike to those which he himself had brought on the family of Uriah. Accordingly we find that these troubles speedily commenced. His eldest son Amnon, the heir to his throne, conceived a criminal desire after his half-sister, Tamar; and so violent was his passion, that his health was visibly impaired by it. By the advice of his friend Jonadab, he laid a plan for getting her within his reach; and then, when she would not consent to his impious purposes, he effected them by force. But no sooner had he accomplished his wishes, than his love was turned into a most inveterate hatred; insomuch that, as our text informs us, “the hatred wherewith he hated her was greater than the love wherewith he had loved her.” Now this change of his mind gives us a deep insight into human nature; and affords us occasion for many profitable remarks upon,

  I.      The love of the ungodly—

As it is not our design to dwell more than is necessary on the particular event that is here recorded, we shall consider personal attachment as comprehending both love and friendship. Now love, in this extended sense, may exist in a very high degree where there is no religious principle; it may even in some respects vie with the most exalted instances that are to be found in the Church of God; with the love of Jacob to Rachel, for the sake of whom seven years of servitude appeared but as a few days; and with the friendship that subsisted between David and Jonathan, whose love for each other exceeded even the love of womenb. But it must be confessed, that far the greater part of that which passes for love and friendship in the world, is bad; and that even the best of it is very defective. For the elucidating of this point we shall shew,

  1.      The criminality of that which is evil—

[Behold that which is spoken of in our text: it was exceeding ardent, it is true; but it was selfish, cruel, impious: it had respect to nothing but personal gratification; it sought that gratification at the expense of the honour, the interest, the happiness of the object beloved; and it trampled under foot every law whether human or divine. In the case before us this is plain and obvious; and it will be found that very much of that which is called love and friendship, is of precisely the same stamp and character. It is scarcely needful to advert to that which issues in the seduction of innocence, and a dereliction of the seduced object to all the horrors of infamy and want; yet, how many thousands, of the lower classes especially, have reason to deplore and execrate the existence of such love, amongst their family, their friends, or their acquaintance! Nor is the friendship of innumerable classes both in higher and lower life unlike to this. Behold the gamester; he has his friends to whom he is strongly attached, not for any valuable qualities in them, but because they administer to his pleasure: but so cruel is his attachment, that if he can win from them all that they possess, he will gladly do it, though he thereby reduce both them and their families to the lowest ebb of misery and ruin. In like manner the persons that unite for what is called conviviality and good fellowship: what are these, but confederates against the God of heaven and earth, associated together to encourage one another in a contempt of his majesty, and a violation of his laws? If men unite for the purposes of plunder, or in resistance to the constituted authorities of the land, we conceive that we do them no injustice, when we speak of them as thieves or rebels: nor will God designate by any gentler terms the union of those who uphold one another in a systematic opposition to his holy will. Whatever be the particular line of conduct they pursue, whether the more flagrant one of open licentiousness, or the more approved one of sober sensuality, their love is selfish, because it centres in self; it is cruel, because it seeks its own ends without regard to the happiness of others; and it is impious, because it is a conspiracy to banish God from the world.]

  2.      The deficiency of that which is good—

[Nothing is more honourable than virtuous love, nor any thing more delightful than friendship founded on virtuous principles. But still if the attachment be merely that which springs from natural affections, it is defective: it is defective in its foundation, its exercise, its continuance.

That cannot be perfect which has not piety for its basis. Our love to each other should spring from our love to God, and have respect to his image in the person beloved. The person’s conformity to God’s mind and will should be the reason, and the measure, of our love to him. Where this is not the case, the union will be in danger of being dissolved by that very thing which ought most powerfully to cement it. If one of the parties become pious, the change will only produce alienation of heart in him whose attachment was founded on natural qualities or attainments: the correspondence of sentiment which is essential to love will have ceased; and the most ardent affection will from thenceforth either be changed into hatred, or subside into cold respect.

As the foundation of merely natural attachments is defective, so also is the exercise: for how can our love aim at the spiritual welfare of its object, when we ourselves have no spiritual sensibility? We may do much, and suffer much, for the temporal happiness of those we love; but we shall retard, rather than advance, whatever could conduce to the good of his soul. How miserably defective then must such attachment be, when, instead of promoting, it obstructs the most valuable ends of life!

Nor is it possible, in the very nature of things, for such attachments to continue beyond the present state of existence. The righteous have a prospect beyond the grave. As a river gliding sweetly through its banks is separated at last by an intervening pier, and then flows in renewed union to the ocean to part no more, so do the godly pass their days together in sweet communion, till separated for a moment by death, they meet again in the future world, to spend an eternity together in unfading bliss. But no such prospect opens to the worldly man: however happy he may be in his love or friendship, his views are bounded by the narrow limits of this present world. We might add too, that even in this world its continuance is most uncertain: for where religion does not reign in the heart, and form the basis of our affection, the attachment is liable to be easily interrupted, and speedily dissolved: and it is but too often found, that when the object ceases, through illness or poverty, to administer the wonted satisfaction, attachment languishes, and gives way to indifference and neglect.]

Intimately connected with this subject is,

  II.      The hatred of the unjust—

That men should hate those who injure them, will not create in us any surprise; but that they should hate those whom they have injured, and because they have injured them, may seem strange indeed: but this is really the common course of human events. The instance recorded in our text is worthy of particular notice.: The injury which Amnon had done to Tamar was beyond measure great: and, if his love underwent any change at all, we might well suppose that it would give way to pity and compassion. But behold, instead of harbouring any tender emotions towards her, he was instantly inflamed with the most inveterate resentment; insomuch that, ardent as his love had been, his hatred now far exceeded it. But this change was founded in human nature, and was precisely such as injustice is calculated to produce. We hate those whom we have injured,

  1.      Because we have lowered ourselves in their esteem—

[We all affect the esteem of our fellow-creatures; and it is well to do so: “a good name is rather to be chosen than great riches, and loving favour rather than silver and gold.” Whilst we are unconscious of having done any thing to forfeit a person’s esteem, we conclude, as a matter of course, that we possess it: but when we are sensible that we have injured him in any respect, we feel that we have suffered loss in his esteem: and this loss we resent as an injury done to ourselves. It is by no means uncommon for persons so to expose themselves to censure by their follies, as to render the society in which they mix, and even the town or village in which they live, disgustful to them; and they hate all the people whose censure they have incurred, for no other reason than because they have seen and noticed the improprieties of their conduct. Their pride is wounded; and they impute that to the malignity of others, which they should ascribe rather to their own folly. Thus it is with respect to injuries of every kind: we feel that the commission of them lessens our character in the eyes of him whom we have injured; and not having any suitable humiliation in our own souls, we impute that to malignity in him, which is the sole fruit of our injustice.]

  2.      Because we have enabled him to lower us in the estimation of others—

[We can easily go to sleep in sin, provided our iniquity be unknown; but a discovery of it fills us with the most pungent grief. Now if we have injured any person, we have put ourselves in the power of that person, so that he can inflict upon us the severest wounds, by exposing our conduct to public reprehension. Some indeed there are who care but little about their character, and who are therefore indifferent whether their conduct be exposed or not: but, where character is dear to a man, and he has done any thing which would involve him in much disgrace, there his hatred will proportionably rise against the person that is privy to his shame. We cannot find a more striking instance of this than in the history of David. He had injured his friend Uriah in the basest manner; and used all possible methods to conceal his shame. Having failed in these, he found that Uriah must of necessity ere long discover the injury he had received; and therefore he longed for Uriah’s death; yea, he actually laid a snare for his life, and was delighted to hear that he had successfully attained his murderous object. We are far from saying that every man’s resentment would carry him to this length, even where the same grounds for it existed: but we have no doubt, that there is not any one who, in similar circumstances, would not rejoice to hear that the person whom he had injured was dead: all concern about his life would be swallowed up in the hope of concealing his own shame, and retaining an unblemished character before men.]

  3.      Because we conceive him to be our enemy—

[It is natural to suppose that those whom we have injured are our enemies: and that consideration is quite sufficient to excite hatred in the bosom of an unjust man. Hence Solomon observes, “A lying tongue hateth those that are afflicted by it.” Indeed it is from this consideration that men hate the Scriptures, and even God himself: they know that the Scriptures are against them, and that God is displeased with them: and therefore “they hate the light, and will not come to the light, lest their deeds should be reproved:” yea, they say, “Make the Holy One of Israel to cease from before us;” or, as the fool in his heart, “I wish there were no God!” In like manner they hate pious ministers also, as Ahab did; “I hate Micaiah, because he doth not speak good concerning me, but evil.” Whilst we suppose that men love us, there is no difficulty in loving them: the vilest of publicans and sinners will do this: but when we think that our persons or our characters are odious to others, it requires much grace to feel a loving spirit towards them; a grace which no ungodly man can exercise, nor any unjust man possess. Resentment is the only fruit which nature, so circumstanced, will produce.]

  Many valuable LESSONS may be learned from this subject: we may see in particular the importance,

  1.      Of cultivating a religious principle—

[Had Amnon felt the power of religion in his soul, he would have withstood the first impulse of his desire, and said, “How shall I do this great wickedness, and sin against God?” Or, if he had been overcome with the temptation, he would at least have sought to repair the injury he had done, and not have aggravated it by such cruel treatment. But, being destitute of all religious principle, he was the sport of every lust, and was driven from one extreme to another, as a leaf before the wind. And what can we expect, but to be equally unstable, though we should not commit exactly the same enormities as he? Yes; nothing but a religious principle will keep us firm. If we have the fear of God in our hearts, we shall “stand in awe, and not sin,” even though we know that our iniquity will not be discovered by mortal eyes: and if we have the love of Christ in our hearts, that will constrain us to live to him, in a holy conformity to his will, and in a cheerful obedience to his commands.]

  2.      Of associating with pious friends—

[Had Jonadab been pious, he would have instantly endeavoured to divert Amnon from his purpose: but, being himself an ungodly man, he offered himself a pander to Amnon’s lusts, and suggested to him the plan whereby he might obtain the gratification he desired. Thus was he, in fact, the instrument whereby these horrid impieties were accomplished. Thus it is with ungodly companions at all times: instead of discountenancing evil, they will encourage it, and facilitate the execution of it to the uttermost. Knowing then, as we do, how apt we are to imbibe the spirit of our friends, should we not be careful with whom we associate? Should we not select our friends from the wise and good, rather than from among the giddy and profane? “He that walketh with wise men,” says Solomon, “will be wise; but a companion of fools shall be destroyed.” Let us remember that “evil communications will corrupt good manners;” and let us choose those for our associates in this world, whom we shall wish to dwell with in the world to come.]

  3.      Of setting a good example—

[We cannot but trace, in some degree at least, the wickedness of Amnon to the sad example which David had set him. Amnon would be ready to excuse his own conduct towards Tamar, in comparison of David towards Bathsheba and Uriah. “At all events,” he would say, “my father cannot be very severe in censuring me, when he recollects what he himself has done.” In like manner, if we give the world occasion to reproach us, we shall lose all weight and influence in reproving them; yea, we shall harden them in their iniquities, and encourage them to vindicate themselves from our example. Let parents, and masters, and all that are in authority, bear this in mind, that one bad act of theirs will do more to countenance sin, than ten good admonitions will do to repress it. Let religious professors in particular remember it; for if they cast a stumbling-block before men, they will be accountable to God for all the evil that ensues. Methinks, in this, and in many subsequent events, David could not but see the sad fruit of his own iniquities; and that very consideration would add ten-fold poignancy to all his grief: and many parents may find in the conduct of their children the severest reprehension for their own neglects. Let us guard against all such occasion for self-reproach; and endeavour so to act, that we may be able to say to all around us, “Whatsoever ye have seen and heard in me, do, and the God of peace shall be with you.”]

CCCXIX

DAVID DRIVEN FROM HIS THRONE BY ABSALOM

  2 Sam. 15:25, 26.

And the king said unto Zadok, Carry back the ark of God into the city; if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation: but if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.

SIN, though forgiven, rarely passes unpunished in this present world: on the contrary, God marks his indignation against it here, in order to embitter it the more to the offender who has committed it, and to endear to him the more that mercy which has been exercised towards him. At the very time that he forgave the sin of David, he declared to the pardoned penitent, that the sword should never pass from his house, even to the latest hour. Accordingly we find, that David was afflicted in no common degree in his own family; and in such a way as strongly to bring his sins to his remembrance. He had dishonoured the wife of his friend Uriah; and his own son Amnon violates his daughter Tamar. He had contrived and accomplished the death of Uriah; and his son Absalom contrived and accomplished the death of his own brother Amnon. He had dishonoured God in the face of the whole world; and he himself is driven with scorn and infamy from his throne. Yet, though in this respect a monument of God’s displeasure, he was now living nigh to God, in the exercise of all holy duties, and heavenly affections. At no period of his life was grace more in exercise within him, as appears from the spirit which he manifested under his afflictions. To exhibit this spirit in its true colours, and to make a suitable improvement of it for our own souls, is the scope and object of our present discourse.

  I.      Mark his spirit and conduct under his afflictions—

To two points in particular the text calls our attention:

  1.      His reverence for God—

[David having suddenly fled from Jerusalem in order to escape from the sword of Absalom, Zadok and the Levites brought forth the ark to David, that he might be able in this emergency to consult it. But David ordered Zadok to carry it back: for, though nothing in the world was so desirable to him as the presence of God, he regarded this measure as highly inexpedient.

It was unauthorized; and therefore wrong. That sacred symbol of the Deity was not to be moved about according to the wishes or conceits of men. In the wilderness it had never moved, but as the pillar and the cloud, in which the Deity resided, led the way. And to dispose of it in this manner, without any direction from God, was such an act of impious presumption as he dared not to commit. He well remembered the rebuke which he himself had met with, when, with the best intentions, he had moved the ark without attending to the forms prescribed by God himself; suffering it to be drawn in a cart by oxen, instead of carrying it on the shoulders of the Levites: for the smiting of Uzzah was a testimony of God’s displeasure against him for his inattention, no less than against Uzzah himself for his presumption. He remembered too the judgments inflicted on above fifty thousand men of Bethshemesh for daring to look into the arkb: and therefore he trembled at the thought of acting towards it with irreverence or indiscretion.

It was also unnecessary. He knew by experience that God’s presence was not confined to the ark; but that he was accessible to his people at all times, and in all places. Often had he, when driven out from Jerusalem by Saul, made known his requests in prayer to God, and obtained from him the most gracious answers: and therefore he doubted not but that God would still continue to him his gracious communications in the time of need, notwithstanding the absence of that symbol, through which, under other circumstances, he ought to have been approached.

It was moreover unavailing. What could the ark do, unless accompanied by God himself? What had it done for Israel when taken from Shiloh to protect them against the Philistines? Of itself it had no power: and therefore it was taken prisoner by the Philistines, whilst those who bare it were slain. And what if this unauthorized measure should lead to a similar result? How could he ever lift up his head again, after having brought such dishonour upon God?

It was impious. What was this, but to transfer to a creature the attributes of Deity, and to expect from, the ark the help which could proceed from God alone? This would have been to provoke God to jealousy, and to excite his displeasure at the very time that he most needed an interest in his favour.

On these grounds David sent back the ark; and humbly committed his cause into the hands of his invisible but almighty Protector.]

  2.      His submission to God—

[Exceeding heavy were the afflictions of David at this time. He was driven from his throne; in hourly danger of being destroyed with all his faithful attendants; and this through the ambition and cruelty of his favourite son. Forsaken by some of his most endeared friends, and loaded with curses by his envenomed enemies, he fled in the most disconsolate state that can be imagined. Hear the pathetic account given of him in the following context: “David went up by the ascent of Mount Olivet, and wept as he went up, and had his head covered; and he went barefoot. And all the people that were with him covered every man his head; and they went up, weeping as they went up.” But his afflictions were great, no less in a spiritual than in a temporal view. Indeed it is in this view that he chiefly complains of them throughout the Psalmse — — —

But in the midst of all, he submitted meekly to the painful dispensation, leaving it to God to order for him whatsoever in His wisdom he should see fit. He knew that, if God should interpose in his behalf, all should yet issue well, and he should yet again worship God in his sanctuary: but, if God had ordained otherwise, he was prepared to kiss the rod, and to bless the hand that chastised him with it. “If I shall find favour in the eyes of the Lord, he will bring me again, and shew me both the ark and his habitation: but if he thus say, I have no delight in thee; behold, here am I, let him do unto me as seemeth good unto him.”

In all this he was doubtless actuated by a sense of his own extreme unworthiness: he saw that the affliction which was laid upon him, was an accomplishment of the threatening long since denounced against him by God himself, and “he received it as the punishment of his iniquity.” At the same time, assured in his own mind that the strokes were inflicted by a loving Father, and not by an avenging Judge, he desired only that God should glorify himself in any way which he saw best: “I was dumb, and opened not my mouth, because thou didst it.”]

Confine not however your views to David; but,

  II.      Improve the subject for the benefit of your own souls—

  1.      See here the sufferings of that Saviour whom he typified—

[David was a most remarkable type of Christ, no less in his sufferings than in his exaltation to the throne of Israel. In all the Psalms where he speaks of his sufferings, he speaks quite as much in the person of the Messiah as in his own person — — — Even where he seems most exclusively to refer to his own case, he is quoted by St. Paul as pre-eminently typifying the Lord Jesus: “Innumerable evils have compassed me about: mine iniquities have taken hold upon me, that I am not able to look up; they are more than the hairs of my head; therefore my heart faileth me.” Doubtless these words, as far as they relate to Christ, speak of him only as bearing the sins of others, whilst David suffered only for his own: but the whole Psalm is in a very peculiar degree descriptive of the Lord Jesus. Behold Jesus then as cast out by his whole nation, who said, “We will not have this man to reign over usi!” Behold him forsaken by his own Disciples whom he loved, and betrayed by one who had eaten bread with him, even by Judas, who was actually typified by Achitophel! Behold him going over that very brook Kedronl, pursued by armed bands, who sought and laboured to destroy him!

But behold more particularly His deportment under his afflictions. Here was David pre-eminently a type of Him. When the bitter cup was put into his hands, though he prayed for the removal of it, he said, “Not my will, but thine be done.” When loaded with execrations, as David was by Shimei, he submitted meekly to the insults, as the Apostle says; “When he was reviled, he reviled not again; when he suffered, threatened not; but committed himself to Him that judgeth righteously.” As David too was chiefly solicitous for the welfare of the very man who sought his life, (giving express charge to all to spare the life of Absalom,) so did our blessed Lord pray and plead for his murderers; “Father, forgive them! for they know not what they do.”

Thus whilst you admire the spirit and conduct of David, you may well take occasion to admire the infinitely sublimer spirit of the Lord Jesus.]

  2.      Look to him as an example under any sufferings which you yourselves may be called to bear—

[This is the improvement which an inspired Apostle teaches us to make of the subject: “Take, my brethren,” says St. James, “the prophets who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.” We ourselves are all exposed to sufferings, even as David was: for “we are born to trouble, as the sparks fly upward:” nor do we know how soon troubles may come upon us. The possession of a crown was no exemption to David; nor can any situation, in which we may be, prove an exemption to us. The more secure we are in our own apprehension, the more reason we have to expect that some calamity is near at hand. The saying, “My mountain stands strong; I shall not be moved;” will be a prelude to the hiding of God’s face, and the incursion of some heavy trouble. The very things to which we looked for comfort may become an occasion of the bitterest anguish. Absalom was considered as the most beautiful youth in all Israel, and no doubt had often been looked upon by David with inexpressible delight; yet this was the man who assassinated his brother and dethroned his father. And thus it is often found, at this day, that the objects of our fondest delight become, not the innocent occasions only, but even the guilty sources, of our bitterest affliction.

Are there then any amongst us oppressed with trouble? Let us look to David, and after his example commit our cause to God with meek submission and with humble affiance. Let us see the hand of God in our trials, and view men only as his instruments, raised up by him to fulfil and execute his will. Let us view men and devils only as the axe or saw in the hand of him that uses it; and, under a sense of our own extreme unworthiness, let us “receive evil at the Lord’s hands as well as good,” and “bless him” equally for whichever in his providence he ordains for us.]

  3.      Seek a kingdom of which you can never be dispossessed—

[David was at that time the mightiest monarch upon earth: yet how soon, and how easily, was he dispossessed of his throne. To what then can we look as stable and permanent? Alas! like Shebna, we may in an instant be cast out from all that we possess, even as a stone is cast out from a sling. But there is “a kingdom which cannot be moved,” and “against which the gates of hell shall not prevail.” This is the inheritance which our Lord Jesus Christ will give to all who truly believe in him — — — Of this David was secure: and therefore he regarded not the loss of an earthly kingdom; but willingly submitted to it, if God had so ordained. Do ye likewise secure a portion that is out of the reach of any enemies. Have God for your friend; and you need not care who is your enemy: for “if He be for you, none can with any effect be against you.” You may look with complacency on the gathering storm, and defy all the powers of earth and hell to hurt you. So did David; and so did Pauls: and so may the least and weakest of the human race: for “the lame shall take the prey:” though they were prisoners too, “they should take those captives, whose captives they were; and should rule over their oppressors:” yea, though they were even skin, yet should they rise to resume the conflict; and “their enemies should fall under the slainx.” “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom:” and, once possessed of that, “all tears shall be wiped away from your eyes for everz.”]

CCCXX

DAVID’S SUBMISSION TO HIS AFFLICTIONS

  2 Sam. 15:30.

And David went up by the ascent of Mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.

A CONSCIOUSNESS of ill desert has a tendency to reconcile us to the afflictions with which our sins are visited. In some respect indeed it embitters our trials, which the testimony of a good conscience would alleviate: but in other respects it has a good effect, in that it silences every murmur against the dispensations of a righteous Providence. The troubles which David had experienced in his family as the punishment of his own sins, had already been great and manifold: but in the rebellion of Absalom they were risen to their height: they were borne however with a spirit of piety suited to his state, and worthy of his high character.

Let us consider,

  I.      The circumstances in which he was placed—

These were most afflictive—

[He was now driven from his throne, banished from the ordinances of religion, and in danger of immediate destruction. Now considering him as a man, such adversity must be painful in the extreme; and still more when we recollect that he was a king, and therefore susceptible of pain in proportion to the degradation which he suffered. But view him as a man of humanity, and then how distressing must it be to see his country involved in civil war, and to be himself on the eve of a bloody engagement with thousands of his own subjects! View him also as a man of piety, driven from the ordinances of religion, and suffering under the rebukes of an offended God; what can be conceived more distressing than such a state as his?]

But they derived ten-fold poignancy from the source from whence they flowed—

[The people that inflicted these wounds were his own subjects. Had he been attacked by foreign enemies, he would have gone forth against them with alacrity: but to be constrained to fight with those over whom he had reigned so many years, in whose defence he had so often exposed his own life, and for whose benefit he had laboured all his days, this filled him with the deepest grief.

But amongst the insurgents was his own peculiar friend, from whose counsel and assistance he might have derived the greatest benefit. How keenly he felt this disappointment, we learn from the lamentation he poured out on this memorable occasion: and who that has known the sweets of friendship must not sympathize with him? But the bitterest ingredient in his cup was, that it was mixed for him by his own son; that son, whom he had so recently, and so undeservedly received to favour, and in whose professions of piety he had begun to rejoice. As the most exalted joys, so also the acutest sorrows, flow from those who stand to us in the relation of children: and in proportion as this worthless son was beloved by him, was the anguish occasioned by his rebellious conduct. The insulting language of Shimei was of no account in the mind of David; that he was willing to bear: but to be so treated by his beloved Absalom, was a grief almost insupportable. And we doubt not but that every tender parent will readily understand how greatly such a consideration must have overwhelmed his mind.]

Let us next proceed to notice,

  II.      His conduct under those circumstances—

Zadok and Abiathar had brought to him the ark, judging that it must be a comfort and a benefit to him to have access to God under his heavy trials. But David ordered them to carry back the ark, being himself prepared for every event, inasmuch as he enjoyed in his own soul,

  1.      A confidence in God’s care—

[David well knew that God’s presence was not confined to the ark, nor his agency necessarily connected with it. He knew that wherever his enemies might drive him, God’s ear would be open to his prayer, and his arm be extended for his relief. Hence, though he honoured the ark as the symbol of God’s presence, he did not confide in it: but trusted in God, who was represented by it. He knew that, if God should be on his side, the efforts of his enemies would be all in vain; and that, however menacing their aspect at the present, he should in due time be brought back again in safety.

Such is the confidence which God’s people should maintain under all the trials which they may be called to endure. “The name of God is a strong tower to which they may run,” and in which they may defy their bitterest enemies. “If He be for them, none can be against them;” “nor can any weapon that is formed against them prosper.” It is the privilege of every saint to know, that his affairs are in God’s hands; and that as nothing can be done but by the divine permission, so nothing shall be done, which shall not work for his spiritual and eternal good. The language of his soul therefore should at all times be, “The Lord is on my side; I will not fear what flesh can do unto me” — — —]

  2.      A submission to his will—

[What God might have ordained respecting him, David did not know; nor was he curious to inquire: but, whatever might be the issue of his present afflictions, he was contented and satisfied. Well he knew that he deserved all that God could lay upon him; and he was ready to say, “I will bear the indignation of the Lord, because I have sinned against him.” This is one fruit of sin, if I may so speak; or rather, of that humiliation which accompanies true repentance: we become reconciled to whatever God may do, seeing that any chastisement in this world must be less than our iniquities have deserved. O that in the prospect of the heaviest calamities we might have such a view of our ill desert, as should dispose us humbly to commit ourselves into God’s hands, and cordially to welcome every trial which his all-wise providence may appoint for us! Under every affliction, our acquiescence should be like that of Eli, “It is the Lord, let him do what seemeth him good.”]

CCCXXI

DAVID’S PATIENCE AND FORBEARANCE

  2 Sam. 16:5–12.

And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came. And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left. And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial: the Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the Lord hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man. Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? Let me go over, I pray thee, and take off his head. And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? Let him alone, and let him curse: for the Lord hath bidden him. It may be that the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day.

IT is thought by many, that situations of rank and eminence are conducive to happiness. But the very reverse of this will be found true for the most part, because persons in authority are beset with numberless temptations, to which their inferiors are scarcely at all exposed. Behold David exalted to a throne; and see to what trials he was reduced, by those who sought his favour, or envied him his power! It is the unhappy lot of kings to be surrounded no less by lying friends, than by bitter enemies. When David fled from Absalom, Ziba, the servant of Mephibosheth, the son of Saul, met him with a present of needful provisions for himself and followers, under a feigned plea, that his master had joined the conspiracy of Absalom, in the hope of regaining his father’s kingdom: and thus he obtained from David an hasty and inadvertent grant of all Mephibosheth’s possessions; a grant, which David afterwards, when better informed, was constrained to rescind. Scarcely had David been thus betrayed by a pretended friend, before he was fiercely assaulted by a bitter enemy, who now took advantage of his misfortunes to load him with all manner of reproaches. From this evil, however, David escaped with far greater honour to himself. In the former case he was imposed upon, and was led to act with unwise precipitation: but in this latter case, when urged to avenge himself on the delinquent, he forbore; and thus manifested a disposition of mind that is worthy of universal imitation.

To place David’s conduct in its true light, I will set before you,

  I.      His heavy trial—

His condition, independent of Shimei’s conduct, was exceedingly afflictive—

[He was now driven from his throne, and forced to flee for his life. To this he was forced by his own subjects, led on by his most favourite son, Absalom. To be reduced to such an extremity by a foreign foe would have been an exceeding great calamity: but to be brought to it by his own beloved son, at the head of his rebellious subjects, was as afflictive a dispensation as could well be conceived.

But in this cup of sorrow there was an ingredient that was incomparably more bitter than even death itself; namely, a consciousness that it proceeded from God, as a punishment of the sin he had committed in the matter of Uriah. Nathan had long since delivered to him this warning from the Lord: “Behold, I will raise up evil against thee out of thine house.” And this judgment had already been executed in part, by Amnon’s ravishing of his sister Tamar; and by Absalom’s murder of his brother Amnon; (in both of which there was an awful correspondence with his own sins in the matter of Bathsheba and Uriah:) and now it came home more immediately to his own person, in the conduct of Absalom towards himself. This consciousness very deeply oppressed his mind, and added a ten-fold poignancy to all his other stings.]

But the conduct of Shimei greatly aggravated his misfortunes at this time—

[It came upon him at a time when he was wounded, and disconsolate, under the rebukes of the Almighty. And the bitterness of this man’s reproaches could scarcely be exceeded. Shimei, being a Benjamite, was zealous for his own tribe, from whence the sovereign authority had been transferred to the tribe of Judah. (Such jealousies, alas! pervade all ranks and classes of society throughout the world, from rival states to rival districts, communities, towns, families, and parties of every description: and often the feelings subsisting between the adverse parties, are scarcely less acrimonious than those of Shimei himself.) Besides, being of the family of Saul, perhaps Shimei’s prospects in life were in a great measure blasted: and therefore, whilst he regarded David as the occasion of his ruin, he considered the Deity himself as vindicating his cause, in the punishment of the usurper. But his accusation of David, as having imbrued his hands in the blood of Saul, was without the least foundation: for it was well known that he had not been in the least degree accessory to the death of Saul, or Jonathan, or of Abner, or Ishbosheth, or of any whose blood was now laid to his charge. But such an accusation, at such a time, was most distressing to the feelings of the royal sufferer: and the rather too, because it brought the more forcibly to his mind the evils which he had indeed committed, and for which God was indeed inflicting upon him this sore punishment.]

We wonder not at the indignation of Abishai, or at the proposal which he made to avenge his master’s cause on this insulting adversary. But we do wonder at David’s forbearance under this heavy trial, and at,

  II.      His meek submission to it—

David would not suffer Abishai to execute his project, and to inflict on this daring rebel the deserved punishment. He chose rather to endure all the insults that were heaped upon him: and to this he was led by two considerations:

  1.      He saw the hand of God in this trial—

[Repeatedly does he say, that “God had bidden this virulent adversary to curse him:” and from that consideration he puts the question to Abishai, “Who then shall say, Wherefore hast thou done so?” Of course, he did not imagine that God had enjoined this man to behave thus, or had actually infused into his mind a disposition to commit so great a transgression. When “God hardened the heart of Pharaoh,” he only left him to harden his own heart: and when he “sent forth an evil and lying spirit into the prophets of Ahab,” he only gave permission to the evil spirit to enter into them. In fact, the creature, even whilst he acts most freely, executes, even as the murderers of our blessed Lord did, “what His mind and His counsel had determined before to be done.” The creature, whatever his own mind and purpose may be, is only “a rod, or staff, or sword in Jehovah’s hand,” to execute his holy willg. And though this does not excuse the creature, who, in fact, thinks of doing his own will only, it must reconcile us to what is done, no less than if it had been done directly and immediately by God himself. Thus Job viewed the losses he sustained through the rapacity of the Chaldeans and Sabeans, who took away all his cattle, and slew his servants: “Shall I receive good at the Lord’s hands, and shall I not receive evil? The Lord gave, and the Lord hath taken away: blessed be the name of the Lord.” From this consideration, David was enabled to submit with meekness to the invectives of Shimei, and to say, as Eli, “It is the Lord; let him do what seemeth him good.” This is the account he himself gives us: “I was dumb, and opened not my mouth, because thou didst itk.”]

  2.      He looked to God to overrule it for his good—

[It is God’s privilege to bring good out of evil, for the benefit of his believing people. David was no stranger to the history of Joseph, nor of the testimony which Joseph bore respecting the sufferings which had been inflicted on him by his brethren: “It was not you that sent me hither; but God, to save your lives by a great deliverance.” “Ye indeed thought evil against me; but God meant it unto good, to bring to pass as it is this day, to save much people alive.” And he fondly hoped that God would in some way sanctify to him this dispensation. He well knew, that God “chastens his people for their profit, to make them partakers of his holiness: and that affliction, though not joyous at the present, but grievous, will, through God’s blessing upon it, work out the peaceable fruits of righteousness to them that are exercised thereby.” And he hoped that God would make this severe visitation “work for his goodn;” or, at all events, whatever might be the effect of it here, it would issue well at the last, by “working out for him a far more exceeding and eternal weight of glory in the eternal world.” This hope pacified and composed his mind, and enabled him to “possess his soul in patience;” whilst Abishai, yielding to the impulse of an irritated mind, would gladly have executed on the offender the judgment he deserved.]

  LEARN, then, Brethren, from this subject,

  1.      What spirit you are to manifest under any injuries you sustain—

[In no respect are you to indulge an angry and vindictive spirit; but, rather, to follow the example of our blessed Lord, who, under the most injurious treatment that ever was endured in this world, opened not his mouth, but was dumb, even as a “sheep before its shearers.” Instead of rendering evil for evil, we are to return nothing but good; and to seek for victory in no other way; as God has said, “Be not overcome of evil; but overcome evil with good.” Doubtless this is a difficult path: but it will surely bring upon us the divine blessing, both in this world and in the world to come.]

  2.      How you are to obtain it—

[You have seen what considerations influenced the mind of David: and the same will produce a similar effect on your minds. The first thing to be sought by you is a deep sense of your own sinfulness. Let that abide upon your minds, and nothing that man can inflict will greatly wound you. How heavy soever your trial may be, you will say, “Shall a living man complain? a man for the punishment of his sins?” Any thing short of the miseries of hell, especially if it tend to avert those miseries, will be accounted rather a mercy to be thankful for, than a judgment to be deploredq.

The next thing is, to realize in your souls the universal agency of Divine Providence; so as to see, that “no trouble whatever springs out of the dust,” but that every thing, even to the falling of a sparrow, or of a hair from your head, is ordered of the Lords. Your nature may indeed recoil from suffering; and you may deprecate it, even as our Lord himself did, when he desired that the cup which had been put into his hands might pass away from him. But this you will do with submission, saying, “Not my will, but thine be done:” and when you see what the Lord’s will is, you will chide your reluctant spirit, saying, “The cup which my Father hath given me, shall I not drink it?”

Finally, look to the issue of your trials, and then you will be moved by nothing that either men or devils can do. You have “seen in the case of Job the end of the Lord,” even in this world. And, if the furnace be to purge away your dross, you will not greatly regret that God suffers you to be put into it. You will expect his presence with you in your troubles for your comfort and support, and a rich compensation for them in the world to comez.

Get but these thoughts wrought into your hearts, and you will bear with resignation even the heaviest calamities, and “commit your souls to God in well doing, as into the hands of a faithful Creator.”]

CCCXXII

DAVID’S LAMENTATION OVER ABSALOM

  2 Sam. 18:33.

And the king was much moved, and went up to the chamber over the gate, and wept: and, as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!

THIS life is at best a chequered scene: the happiness of man is rarely of long continuance; nor is it ever altogether without alloy: the sweetest cup we taste has always in it, either in a greater or less degree, an infusion of gall: it is in heaven alone that our blessedness is complete. David had attained a full possession of the throne of Israel: but troubles arose to him from various quarters, and especially from his own family; even his own son rose up in rebellion against him, to dethrone him. The rebellion was scarcely matured before it was quashed: but alas! his son, his favourite son, was slain: and how bitterly he laid to heart this calamity, may be seen from the words which we have now read.

We propose to notice,

  I.      The grief of David for the loss of Absalom—

This was in some respects right and commendable—

[He did well in mourning for the death of a son. God has put into the heart of parents a love for their offspring: and indeed such a love was necessary to counterbalance the cares and troubles which a family entails. That love of necessity contains in it the seeds of sorrow, when evil befalls the offspring, or death snatches them away. Even the irrational creation are deeply penetrated with this feeling, and manifest it in a very high degree, whenever the loss of their offspring calls it into exercise. We wonder not, therefore, that a man of David’s piety should greatly bewail the death of his favourite son. We do not disapprove of him when for seven successive days he wept, and fasted, and prayed for the life of his dying infant; much less can we blame his grief for a son of mature age and eminent accomplishments.

But still more was his grief justified, when we consider the circumstances under which his son was taken away. Absalom, alas! was very unfit to die: he was a man of an abandoned character. He was an assassin, and had murdered his own brother Amnon. He was a rebel against the king whom God himself had called to the throne, even against his own father. He was, in heart at least and design, a murderer of his own father: for when the proposal was made by Achitophel so to contrive the attack as to destroy his father only, it was highly gratifying to this unnatural son. Moreover, for the express purpose of making himself “abhorred by his father,” and or precluding all possibility of reconciliation with him, “he went in to his father’s concubines in the sight of all Israel.” Such was the state of Absalom, when death arrested him. What a tremendous load of guilt was here, under the whole of which he expired, without any space given him for repentance! Well then might David weep for him, even tears of blood. David well knew the misery of those who died in their sins, and had often wept for the inconsiderateness of those who overlooked their danger: well therefore might he weep as he did for the miserable end of Absalom.]

In other respects it certainly was wrong—

[The dispensation was indeed most afflictive; but still it called for different feelings in the mind of David. In it there was a mixture of mercy and of judgment: and, if he had viewed it aright, his sorrows would have been tempered with resignation and gratitude. The death of Absalom was in part a punishment of David’s sin in the matter of Uriah; and therefore when the judgment was inflicted, he should, like Aaron, have “held his peace,” or have said, like Eli, “It is the Lord, let him do what seemeth him good.” The death of Absalom was also a mercy both to David and to all Israel, inasmuch as it put a speedy end to the calamities of civil war, and was the means of re-establishing David on the throne of Israel. Should not this then have called for thanksgiving on the part of David? Yet behold, there was but too much justice in the remark of Joab, that David was insensible of all these mercies; and that he would have been better pleased with the loss of all his faithful adherents that had exposed their lives for him, than of this graceless wretch who had sought his destruction. Surely such grief could not be justified: after all the allowance that must be made for the affection of a parent, and the compassion of a saint, we are constrained to acknowledge, that the feelings of David on this occasion were ill regulated and unchastised. He seems almost to have quarrelled with God, when he should rather have said, like Job, “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!”]

Much instruction however may be gathered from this expression of David’s grief. Let us proceed to consider,

  II.      The lessons it is calculated to teach us—

Much instruction does it impart,

  1.      To men in general—

[It teaches us loudly to moderate our affections towards the creature. Whatever God bestow upon us, we are apt to fix our affections too strongly on it, and to forget that it is a loan rather than a gift: we forget that it still remains the Lord’s, and that he has a right to call for it whenever he will. Hence if it he unexpectedly withdrawn from us, we are ready to grieve and murmur, as if every source of happiness were cut off from us: because a cistern is broken, we lament, as if the fountain itself also were dried up. This is especially the case in reference to near and dear relations: but such inordinate regard to the creature is idolatry; and it will sooner or later bring its own punishment along with it.

It teaches us also to proportion our sorrows to the occasion. Sorrow is allowable, especially for the loss of our friends or relatives. So far was our Lord from condemning the grief of Martha and Mary for the death of their brother, that he himself joined in it; “Jesus wept.” Grief too on such occasions may sometimes be very deep. If, for instance, a minister be removed in the midst of all his usefulness, as Stephen was, there is good reason why “great lamentation should be made for him,” because the loss of such an one to the Church of God is incalculable. If a man be not taken away in the midst of life, yet, if he have been eminently good and greatly distinguished, he may also be deeply lamentedf. Nor is this due to public characters only: private individuals also, who have rendered themselves useful in their day and generation, may well be thus deplored. Dorcas had laid herself out for the comfort and support of the poor: she had assisted them in the way that best suited her ability and their wants: and therefore when she was withdrawn by death, the loss of her was much bewailed, and a lively interest was excited to get her, if possible, restored to life. Thus a concern for the general good may fitly increase the tide of our sorrows on the removal of any one by death: but there are occasions, as when any saint is released from a state of deep affliction and distress, when we may rather rejoice over them, as resting from their labours, and happy in the fruition of their God. But in any case we must guard against that inordinate sorrow which renders us unmindful of God’s mercies, or insensible of our own desert.]

  2.      To parents and children in particular—

[Parents, surely you may learn from the history before us to cut off all occasion for self-reproach in the event of your children’s death. No doubt David was too indulgent towards Absalom, and had forborne to punish him as he deserved. And what a bitter reflection it will be to you to think, that you had not exerted yourselves to the utmost of your power for the repressing of sin in your children, and the cultivating of an heavenly principle in their minds! You well know how God marked his indignation against Eli for this very thing. His fault was, not that he encouraged his sons to sin, but that he did not exert himself with sufficient energy to reclaim them. O think what you will say, if you neglect to warn, to reprove, and to instruct your children! how will you answer it at the tribunal of God? Are ministers responsible for the souls committed to their charge? so are you for the children whom God has intrusted unto you. He has said to you, as Pharaoh’s daughter, “Take these and bring them up for me;” and, if they perish through your neglect, “their blood will be required at your hands.” Endeavour then to impress them with a sense of their duty to God. You often try to convince them how much you have loved them; but you are apt to forget to shew them how CHRIST hath loved them. David’s love to Absalom was nothing in comparison of Christ’s to them: Christ did not merely under a momentary conflict of mind wish that he had died for them; but he actually did die for them, yea, and endured the curse due to their sins, and left the bosom of his Father on purpose that he might do so; and foreseeing from eternity all that he must suffer, he formed the purpose, and never receded from it, till he had accomplished all that was necessary for their salvation: and all this he did, when they were in open rebellion against him. You may convince them of your love, and yet produce no permanent effect upon them; they may continue hostile both to God and you: but convince them of the love of Christ to them, and that will constrain them to live in all dutiful obedience both to God and man.

Children, learn ye also from this history to regard the instructions of your parents. See, in Absalom, the effect and recompence of wilful disobedience! And be careful not to grieve the souls of your parents, by constraining them to “sorrow for you as without hope.” If you die before them, what distress will your state occasion! or, if you survive them, how will they be pained in a dying hour to have no prospect of meeting you in a better world! Remember, that however much they love you now, they will be swift witnesses against you in the day of judgment; and all the efforts which they made for your salvation, will only aggravate your eternal condemnation. Be wise then in time, and labour, that whether you survive your parents or die before them, you may be their joy and crown of rejoicing to all eternity.]

CCCXXIII

THE SHORTNESS OF LIFE A GROUND FOR INDIFFERENCE TO THE THINGS OF THIS WORLD

  2 Sam. 19:34.

And Barzillai said the king, How long have I to live?

GREAT virtues rarely, if ever, exist alone: the soul that gives them birth is actuated by a principle, which is generally, though perhaps not universally, operative. We behold in the history before us an instance of great generosity towards David and his attendants, in their flight from Absalom. And we have a no less amiable instance of modesty in the same character, when David, after the defeat of Absalom, and the consequent restoration of peace, desired to reward the services of his benefactor “Barzillai had provided David with sustenance while he lay at Mahanaim;” and David now entreated him to come and spend the remainder of his days with him at Jerusalem, that he might repay all his kindness to the utmost of his power: but Barzillai declined the offer, and said, “How long have I to live, that I should go up with the king to Jerusalem?”

The question, “How long have I to live?” is proper for us all to put to ourselves at this time: and it will be profitable for us to consider it,

  I.      In reference to the things of time—

This is certainly its primary import in the passage before us. Barzillai “was a very aged man,” and intimated to David, that, on account of his great age, he had no longer any relish for the gratifications of sense, nor could he hope to continue much longer in the world; and that therefore it would ill become him to be an attendant at court, when he ought rather to be thinking only of death. In this view the question was most just, and pathetic: and in this view it deserves universal attention.

Our time must of necessity be short—

[If we are advanced in life, this truth is obvious; but if we be in the bloom of youth, it is no less certain: for, what is the space of man’s life? it is only seventy or eighty years at most: and though that appears long in the prospect, it appears as nothing in the retrospect: every aged man will tell you that his life has passed away as a dream — — — And besides the shortness of life, we must take into the account its uncertainty also: for who can tell what a day, or even an hour, may bring forth? Truly, every man may justly say, “There is but a step between me and death” — — —]

From this consideration we may well rise superior to all the vanities of time and sense—

[Let us suppose a man condemned to death, and about to be executed in a few hours; What would be his feelings in reference to every thing here below? Would he take much complacency in any thing he possessed, or be much affected with any tidings either of loss or gain? No: the things of time and sense would appear to him in their true colours, and be regarded by him as of little importance: the near prospect of that hour when he must bid an eternal farewell to all of them would shew him their emptiness and vanity. Now this is the feeling which every man should cherish. We say not, that any man should neglect his worldly business, or be forgetful of any relative duty; but that he should have his affections withdrawn from every thing here below, and set on things above: he should be divested of anxious care about the acquisition of earthly things; and, in his enjoyment of them, “his moderation should be known unto all men.” This is the direction given by St. Paul; and it is founded on the very consideration that is suggested to us in the text.]

Just as this sentiment is in reference to the things of time, it is still more so,

  II.      In reference to the things of eternity—

In the view of eternity, a thousand years may be represented but as “the twinkling of an eye.” How long then have any of us to live,

  1.      That we should neglect our eternal concerns?

[Have any of us made a covenant with death? or has God said to any of us, as to Hezekiah, “I will add unto thy life fifteen years?” Is it not, on the contrary, almost a certainty that God has said concerning many who are here present, “This year thou shalt die?” How then can we think of continuing any longer to neglect our souls? If repentance be necessary for every child of man; if there be no possibility of acceptance for us but by fleeing for refuge to the Lord Jesus Christ; and, if they who die in an impenitent and unbelieving state must perish for ever; then is it folly to defer the concerns of our souls to a more convenient season, which very probably may never arrive. The concerns of time are so utterly insignificant when compared with those of eternity, that to give them a preference in our minds is not folly only, but madness.]

  2.      That we should be lukewarm in our attention to them?

[Most men will allow that some attention to the soul is proper: but with the generality, even of those who would be thought religious, the welfare of the soul is only a subordinate and secondary concern. Such lukewarmness however is no less displeasing to God, and injurious to the soul, than total indifference. We are apt to think that a little exertion will suffice for the securing of our eternal interests: but is there so little to be done, that it may be finished in a day? or are we sure that so many days will be added to our life as shall make up the deficiency of our zeal and diligence? Do we find that people in a race have time to loiter? How much less then have we, whose career may terminate so soon? And what have we in life that shall compensate for the loss of our souls? Is there any earthly gratification, even if it could be enjoyed a thousand years, to be compared with the felicity of heaven? “Whatever then our hand findeth to do, let us do it with all our might.”]

  ADDRESS,

  1.      The young—

[You are looking for years to come; but may soon “be cut down as a flower.” Youth is the time most fitted for holy exercises and heavenly employments — — — Begin then without delay, and “remember your Creator in the days of your youth.”]

  2.      Those in middle age—

[You are thinking that you have nearly attained the object of your wishes: but you have found your past attainments vain; and such will be the character of all that you may yet acquire. Temporal duties, we repeat it, are to be performed with diligence; but nothing is of any value in comparison of the soul,]

  3.      Those who are far advanced in life—

[Say whether Barzillai’s conduct do not well become you? You feel infirmities; you know that in the course of nature you have but a short time to live: let earthly things then be regarded by you with indifference, and heavenly things increasingly occupy your minds. Familiarize yourselves with the thoughts of death and judgment; and “press forward” with ever-increasing alacrity to secure “the prize of your high calling.”

At every period of life, but especially in old age, should we pray with David, “Lord, make me to know my end, and the measure of my days, what it is; that I may know how frail I am:” “So teach me to number my days, that I may apply my heart unto wisdomf.”]

CCCXXIV

FAMINE A PUNISHMENT FOR SIN

  2 Sam. 21:1.

Then there was a famine in the days of David three years, year after year; and David inquired of the Lord. And the Lord answered, It is for Saul, and for his bloody house, because he slew the Gibeonites.

THE reign of David was full of troubles occasioned by his own sin: but here we view him and his people afflicted for the sins of others. Saul, his predecessor in the government, had grievously oppressed the Gibeonites, whom Joshua, at his first entrance into Canaan, had pledged the nation, by covenant and by oath, to protect. This breach of covenant God overlooked, as it were, at the time, but now punished by three successive years of famine.

The history teaches us,

  I.      In what light we should view public calamities—

[The Scripture uniformly represents them as punishments inflicted on account of sin. Personal troubles may be sent for the purpose of calling into action the grace that has been bestowed, and for the advancing of God’s glory in the exercise of that grace. But the troubles of a nation are judgments sent from God. In this light, “war, famine, pestilence, and the noisome beast,” are frequently mentioned; and in this light they should be viewed. We are indeed very averse to regard them as coming from God: we are ready to ascribe them to second causes, and to overlook the first Great Cause of all: but in the Scriptures we behold them, as in the plagues of Egypt, so manifestly proceeding from a divine hand, that we cannot help referring them to God: and thus we ought to do, whatever be the more immediate occasion of them— — — David in the first and second years of famine did not behold any expression of the divine displeasure, or think of inquiring wherefore the visitation was sent: it was only when the pressure of the affliction was very heavy and of long continuance, that he thought of tracing the hand of God in it: had he acted in the first year as he did in the third, we have no reason to think that the judgment would have been repeated: but his blindness constrained God to repeat the stroke, till it was noticed as proceeding from him. In like manner God will continue his chastisements to us, till we are made sensible that we have offended him, and provoked his just displeasure.]

Whatever be the calamities with which we are afflicted, we may learn from this history,

  II.      The way in which we may get them removed—

  1.      We should inquire into the sinful causes of them—

[David inquired of the Lord; and was informed that the troubles now sent were visitations for sin committed by Saul long ago. The particular offence of Saul is not elsewhere noticed in the history; nor does it appear to have been much regarded by any of the people. His cruelty to the Gibeonites indeed had been notorious; but, as the Gibeonites were the lowest of the people, and not descended from Abraham, the oppression they endured excited no sympathy or compassion. God however resented it; and he will resent the injuries that are done, however mean the objects may be who suffer them, or however great the tyrants may be who inflict them.

And, if we would inquire of the Lord, might not we find some cause for the long protracted war in which we have been engaged, and for the repeated failure in our crops of corn? Yes, many public causes may be assigned, such as the general contempt poured upon God’s word, and Sabbaths, and name, and people, and, above all, upon his blessed Gospel; and every individual (for it is of individuals that the community is formed) may find in himself abundant reason for those judgments with which God has visited the land.

It is highly necessary also that those whose distresses are of a private and personal nature, should take occasion from them to inquire of God, as Job did, “Shew me, O Lord, wherefore thou contendest with me” — — —]

  2.      We should put away whatever is displeasing to God—

[The injuries which had been done to the Gibeonites could not be repaired; nor could Saul who had committed them be punished, because he was now dead. David therefore asked the Gibeonites what redress they required? They sought not any thing for themselves, either in a way of pecuniary compensation, or of freedom from the yoke which they had so long borne: but they required that seven of Saul’s sons should be delivered into their hands, to be put to death. This was not a vindictive act, but an act of retributive justice: and it was approved by God, who after the execution of these persons was pacified towards the land. Such a kind of retribution would not be justifiable amongst us; because the children are not to suffer for the parents’ crimes: but, as ordered of God, it was right: and, if the whole truth were known, we should probably find that the sons of Saul had aided and abetted the wicked devices of their father; and that they therefore justly suffered as partners in his crime.

But though we cannot act precisely as David or the Gibeonites did, we may, both nationally and individually, put away the evils which have displeased our God; and indeed we all without exception are bound to “crucify our flesh with its affections and lusts.” It is in this way only that we can hope to avert the divine judgments from us; for, though nothing but the blood of Christ can wash away sin, it never will or can avail for the pardon of any, who do not turn unto God in newness of life.]

  From hence then we may LEARN,

  1.      The danger of sin—

[Sin, however forgotten by us, is remembered by God; yea, the whole of our sins, even from the earliest period of our existence, are as much in the immediate sight of God, as if they had been committed this very day: and there is a time when we must answer for them all. Let sin then be repented of, and put away; for it will surely bring the wrath of God on all who retain it unlamented, and unsubdued.]

  2.      The benefit of Christ’s atonement—

[The blood of Saul’s sons was poured forth as a sacrifice to national justice, and as a means of averting the divine displeasure; and it was considered by God as an atonement for the sin which Saul had committed. How much more then will God accept in our behalf the blood of his own Son, who was sent into the world for the express purpose that he might expiate our guilt, and procure for us reconciliation with our offended God! Think of this, all ye who are accused by Satan and your own consciences, and who are trembling for fear of the divine judgments; and know that his blood once shed on Calvary is now available for you, as much as it was the very instant it was shed: it is a fountain, which, if you bathe in it, will effectually cleanse you from all sin — — —]

  3.      The importance of searching our own hearts—

[The crime of Saul was probably thought a meritorious act both by himself and those whom he employed as his agents in the persecution; for we are told, he sought to extirpate the Gibeonites “from a zeal for the children of Israel and Judah.” But God did not judge as he judged; nor will he form his estimate of our conduct from our opinion of it: self-love is apt to blind us, and to make us think well of many things which God abhors. But he will judge our actions according to their quality in his sight. Let us then “search and try our ways, and turn unto the Lord:” and, forasmuch as we are blinded through the influence of our own corruptions, let us beg of him to “search and try our hearts, and to lead us in the way everlasting.”]

CCCXXV

THE EQUITY OF CHRIST’S GOVERNMENT

  2 Sam. 23:1–4.

Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet Psalmist of Israel, said, The Spirit of the Lord spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.

THESE words are generally understood as descriptive of the duty of civil governors, and of the happiness of any people who live under a government that is thus administered. But they have doubtless a further reference, even to Christ himself, whose character they designate in the most appropriate terms. The very energetic manner in which the prophecy before us is introduced, and the strong profession which the writer makes of his immediate inspiration from God, leave no doubt upon the mind, but that something more must be intended in this passage than a mere direction to earthly magistrates. A very small alteration in the Translation will exhibit it in its true light. Christ is frequently spoken of in Scripture as the JUST ONE, in contradistinction to all others; and as the SUN that enlightens the whole spiritual world. The Prophet Malachi, probably having an eye to the very passage before us, combines the two ideas, and foretells the advent of Christ, as “the Sun of Righteousness.” In this view of the words, we shall be led to consider,

  I.      The nature of Christ’s government—

[In the sacred oracles, a peculiar stress is laid on the equity of that dominion which Christ exercises over his chosen people. And who that has submitted to his government, must not confirm the truth that is so much insisted on? Behold his laws; is there one which does not tend to the happiness of his creatures? They are all comprehended in one word, Love; love to God, and love to man: and can any thing be conceived more excellent in itself, or more beneficial to man, than such a law? Well does the Apostle say of it, that it is “holy and just and good.” Behold his administration; is there any one point in which a righteous governor can excel, that is not found, in its most perfect measure, in him? He relieves the needy, succours the weak, protects the oppressed, and executes judgment without any respect of persons: and though none merit any thing at his hands, he dispenses rewards and punishments in as exact proportion to the conduct of men, as if he weighed their merits in a balance. Who ever sought him diligently, without gaining admission to his presence? Who ever implored a blessing at his hands and was rejected? Who ever did much or suffered much for him, without ample testimonies of his approbation? On the other hand, who ever drew back from him, or violated his holy laws, without “receiving in himself that recommence which was meet?” Whatever inequalities may appear in his government (as when virtue is oppressed, and vice is triumphant) he removes them all, by vouchsafing to the sufferer the consolations of his Spirit, and the prospects of his glory. Thus truly may he be said to “rule in the fear of God!”]

If prosperity and happiness result from a righteous administration of civil governments, much more are they the portion of Christ’s subjects. This is beautifully illustrated in the words before us; wherein his government is further delineated in,

  II.      The blessed effects of it on all his faithful subjects—

[The sun rising in the unclouded hemisphere, cheers and exhilarates all who behold it: and, when it shines on the earth that has been refreshed with gentle showers, it causes the grass, and every herb, to spring forth almost visibly before our eyes. And is it not thus with all who submit themselves to Christ? do not new prospects open to them, and, with their more enlarged views, are they not revived with proportionable consolations? are they not gladdened with the light of his countenance? are they not sometimes almost overwhelmed with the brightness of his glory, so as to be transported with joy unspeakable? Yes; to them there is an unclouded sky, except as far as sin prevails: if they were as perfectly obedient to the will of Christ as the saints in heaven are, they would possess a very heaven upon earth. If they have any intermission of their joy, it is not owing to any strictness in his laws, or any defect in his administration, but to their own indwelling lusts and corruptions.

What an astonishing effect too does the light of his countenance produce with respect to fruitfulness in good works! let the soul, watered with showers of divine grace, and softened with the tears of penitence and contrition, once feel the genial influence of his rays, and there will be an instantaneous change in its whole state: “it will revive as the corn, and grow as the vine; and the scent thereof will be as the wine of Lebanon.” Every holy affection will be called forth into exercise; and every fruit of righteousness abound to the glory of God.

Such are the effects which the Psalmist elsewhere ascribes to Christ’s government; and such, in all ages, have invariably resulted from iti.]

  INFER—

  1.      How earnestly should we desire the universal establishment of Christ’s kingdom!

[Little do men consider the import of that petition, “Thy kingdom come.” In uttering this prayer, we desire that our whole souls, and the souls of all mankind, may be subjected to Christ. And truly this event would restore the golden age of paradise. Ungodly men indeed would persuade us, that an unlimited submission to Christ would be an occasion of melancholy, and a source of misery. But if once they were to experience the effects of his government upon their own souls, they would learn, that obedience to him is the truest happiness of man. Let us then take upon us his light and easy yoke, as the only, and the certain means of finding rest unto our souls.]

  2.      What madness is it to continue in rebellion against Christ!

[It is not at our option whether Christ shall be our ruler or not; for “God has set him upon his holy hill of Zion,” and in due season, will “put all his enemies under his feet.” If we will not bow before the sceptre of his grace, he will “break us in pieces with a rod of iron.” Shall we then provoke him to wrath, when we have so much to dread from his displeasure? No: rather let the truth which is here with such awful solemnity announced, be with all holy reverence received: yea, let us “kiss the Son, lest he be angry, and we perish from the way.” Thus shall we now enjoy the felicity of his chosen; and, in the day when all his enemies shall be slain before him, we shall be made partners of his throne for evermore.]

CCCXXVI

THE COVENANT OF GRACE

  2 Sam. 23:5.

Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire.

IN all the trials and troubles of life, religion alone can afford us any effectual support. To this the saints in all ages have fled for refuge, and in this they have found all the consolation they could desire. The latter days of David were a continual scene of domestic sorrows. The defilement of Tamar by her brother Amnon, the murder of Amnon by his brother Absalom, the rebellion and untimely death of Absalom, and the conspiracy and consequent destruction of Adonijah, all embittered his life: and God had foretold, that such afflictions should await him, as a punishment for the horrible sins he had committed in the matter of Uriah. David however was not without his consolations. Though he could not have the happiness of seeing his house walking in the ways of God, yet he had good reason to believe that God had accepted him; and in the view of the covenant which God had made with him, he could not but rejoice. We do not apprehend that this covenant related exclusively to the succession of his posterity upon the throne of Israel, or even to the advent of the Messiah from his loins: it can be no other than that covenant which God made with his own Son, and with us in him; for no other covenant corresponds with the description here given of it, nor could David speak of any other as all his salvation and all his desire. That covenant relates to the salvation of a ruined world by the blood and righteousness of the Lord Jesus.

The representation which David here gives us of it will lead us to shew,

  I.      The excellence of this covenant—

This is set forth in a striking view in the words before us. We notice,

  1.      Its duration—

[Long before man had fallen, God, who foresaw his fall, devised a plan for his recovery: and in this plan his co-equal, co-eternal Son concurred: “The council of peace was between them both,” says the Prophet. To this St. Paul alludes, when he says, that he was “in hope of eternal life, which God had promised before the world began.” To whom could that promise be made, but unto the Lord Jesus Christ, as the Representative of his Church and people? Some divines have called this the covenant of Redemption, as contra-distinguished from the covenant of Grace; the one being made with Christ only, and the other with man. But this appears not founded in Scripture. There is one covenant only; and that was made with Christ personally, and with him as the federal Head and Representative of his elect people: as made with him personally, it promised him a seed, if he would lay down his life for them; and as made with him federally, it promised salvation to all who should believe in him, and become members of his mystical body.

Now this covenant is “everlasting;” it has existed from the beginning, and shall exist to all eternity. No human being ever has been saved but by virtue of it; nor shall any child of man ever be admitted into heaven, but agreeably to its provisions. We say not that no person ever has been, or shall be, saved without a distinct acquaintance with it: for we believe that many heathens who never heard of it, and millions of children who have been incapable of understanding any thing about it, have been saved; but not a single soul has ever been accepted of God the Father, but as redeemed by the blood of his only-begotten Son. And perhaps we may say, that this circumstance gives to the glorified saints an advantage over angels themselves: for angels, though confirmed, we trust, in their happiness by the power of God, do not hold that happiness by so sure a tenure as the saints hold theirs: they cannot boast of holding it by the promise and oath of Jehovah; they cannot shew a covenant securing to them the everlasting possession of their inheritance, and that covenant confirmed and ratified with the blood of God’s only dear Son: but we can refer to such a covenant, as the sure ground of all our expectations, and as the pledge that nothing shall ever separate us from the enjoyment of our God.]

  2.      Its fulness—

[It may truly be said to be “ordered in all things.” There is not any thing that can conduce to our happiness either in this world or the next, that is not comprehended in it. Every thing is prepared for us both in a way of providence and of grace. All our comforts, and all our trials, are therein adjusted for our good. All earthly things are secured to us, as far as they are necessary; and even afflictions themselves are promised, as the appointed means of fitting us for the realms of blissg. Whatever grace we stand in need of, it shall be given at such times, and in such a measure, as shall most display the glory of God. It is true that God requires of us many things, as repentance, faith, and holiness; but it is equally true that he promises all these things to us: he has “exalted his own Son to give us repentance;” he also gives us to believe in Christ; and he promises that he will, by the influence of his Spirit, cause us to walk in his statutes, and to keep his judgments and do them. We cannot place ourselves in any situation wherein God has not given us promises, “exceeding great and precious promises,” suited to our necessities, and commensurate with our wants: nor is so small a thing as the falling of a hair of our head left to chance; it is all ordered by unerring wisdom: and though there may be some events which, separately and distinctly considered, may be regarded as evil, yet, collectively taken in all their bearings, they shall “all work together for our eternal good.”]

  3.      Its certainty—

[It is “sure” to every one who trusts in it. In this it differs widely from the covenant of works which was made with man in innocence: for that depending on the fidelity of the creature, was violated, and annulled: whereas this, depending altogether on the fidelity of God, who undertakes to work in us all that he requires of us, and who engages not only not to depart from us, but not to suffer us to depart from him, shall never fail in any one particular: “The mountains may depart and the hills be removed, but the covenant of my peace shall not be removed, saith the Lord that hath mercy on usn.” True it is that, as under the Jewish dispensation many were not steadfast in that covenant, which was a mixed, and national covenant, so many who profess religion do really “make shipwreck of the faith:” but they have never truly embraced the covenant of which we are speaking: they have embraced it only in a partial way, looking for its blessings without duly considering its obligations: they have been more intent on salvation from punishment, than salvation from sin. “Had they been really of us,” says the Apostle, “they would no doubt have continued with us.” “The foundation of God standeth sure: the Lord knoweth them that are his. But let every one that nameth the name of Christ depart from iniquity.” This being our indispensable duty, God promises and engages, “that sin shall not have dominion over us, because we are not under the law, but under grace:” and we know that “He is faithful who hath called us, who also will do its:” and this very circumstance of its being an article in God’s covenant, a blessing to be gratuitously conferred by him, and freely received by us, this, I say, it is, which makes “the promise sure to all the seed.”]

When once we view this covenant aright we shall see immediately,

  II.      The regard which it deserves—

We should not regard it merely as an object of curious research, or even of grateful admiration; but should make it,

  1.      The ground of all our hopes—

[Every other method of acceptance should be renounced; and this should be deliberately and cordially embraced — — — We should contemplate every offer of mercy, every communication of grace, every mean of salvation as originating in the eternal counsels of Heaven: every thing should be traced up to the love of God the Father, and to the plans arranged by the sacred Three, for the magnifying of the divine perfections in the salvation of man — — — Even the atonement itself must be considered as deriving all its efficacy from this covenant: for, if God the Father had not consented to accept his Son as a surety for us, and to regard his death as an atonement for our sin, however honourable to Christ his mediation for us might be, it would not have been available for our salvation. We should get such a distinct view of this covenant as David had; of its duration, (from everlasting to everlasting;) its fulness, its certainty; and then should say of it as he did, “THIS is all my salvation;” except in this, I have no more hope than the fallen angels: but through the provision which this has made for me, I scarcely envy the angels who never fell: for “I know in whom I have believed, that He is able to keep that which I have committed to him:” and “I am confident that he who hath begun a good work in me will perform it until the day of Jesus Christy.”]

  2.      The source of all our joys—

[Whatever comforts we may possess in this world, we should derive our chief happiness from this: this should be “all our desire,” or, as the word imports, all our delight — — — To this also we should have recourse in every season of affliction. David betook himself to it under all his domestic troubles, and in the near prospect of eternity. “His house, alas! was not so with God,” as he could wish. And how many are there who have great trials in their families! some from their unkindness, and others from their removal by death — — — Let every one that is so circumstanced learn from David where to flee for comfort: let him contemplate the riches of divine grace as exhibited in the covenant, and the blessedness of having an interest in it, and he will soon forget his sorrows, and have a heart overflowing with the most exalted joy — — — If, in addition to other troubles, we are lying upon the bed of death, we may well, like David, seek comfort in this covenant, and make “the last words of David” our last words also. What can so effectually remove the sting of death, as to behold a covenant-God in Christ Jesus, engaged to “keep him unto the end,” and to receive him to an everlasting enjoyment of his presence and glory? — — — Study then the wonders of this covenant, that they may be familiar to your minds in a time of health; and so shall they fill you with unutterable peace and joy, when every other refuge shall fail, and your soul be summoned into the presence of its God.]

CCCXXVII

DAVID’S DESIRE FOR THE WATER OF THE WELL OF BETHLEHEM

  2 Sam. 23:15–17.

And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate! And the three mighty men brake through the host of the Philistines, and drew water out of the well of Beth-lehem, that was by the gate, and took it, and brought if to David: nevertheless he would not drink thereof, but poured it out unto the Lord. And he said, Be it far from me, O Lord, that I should do this: is not this the blood of the men that went in jeopardy of their lives? therefore he would not drink it.

THE best of men are liable to err: but in this they differ widely from the ungodly, that they are glad, as soon as they find out their error, to have it rectified. David inconsiderately expressed a wish for some water out of the well of Bethlehem; but when he saw what his inconsiderateness had occasioned, and especially what might have arisen from it, he was grieved at himself for what he had done, and rejected with abhorrence the gratification which he had before desired.

This anecdote respecting him may appear unworthy of a distinct consideration: but it is in reality very instructive. Let us consider,

  I.      This wish of David’s—

To view it aright, we must notice it,

  1.      As foolishly indulged—

[That water was not necessary to him; for his army was not at all reduced to straits for want of water: and by the circumstance of its being in the possession of his enemies, it was unattainable, unless his enemies should be first subdued. To wish for it therefore merely to gratify his appetite, was foolish; and to express that wish to others was wrong. But in him we see a picture of human nature in general: all are wishing for something which they do not possess, though it be neither necessary to their welfare, nor easy to be attained. “Ye desire and have not,” is the account given of men by the voice of inspiration; and it characterizes all from early childhood, till age or infirmity has cured the disease — — — This tendency of our minds is decidedly sinful, inasmuch as it argues discontent with the lot assigned us by Providence, and too high an estimation of the things of time and sense. God, and heavenly things, may be desired with the utmost intenseness of our soulsc: but earthly things, whatever they may be, are no further to be desired than as God may be enjoyed in them, or glorified by them: and, as David in this wish had respect to nothing but mere personal gratification, he so far acted in a way unworthy of his high character.]

  2.      As rashly countenanced—

[Three of his most distinguished warriors determined, if possible, to gratify his desire; and, of their own accord, without any order from him, cut their way through the Philistine army, drew the water, and brought it to him. This was rash and presumptuous in the extreme. Had they been moved to it by God, as David was to go against Goliath with a sling and a stone, or as Jonathan was to climb up a rock, and, unsupported by any one but his armour-bearer, to attack a Philistine garrison, they would have acted right; because in executing the divine will they might expect the divine protection: but to go on such an errand without any command either from God or man, was to expose themselves unnecessarily to the utmost peril, and in reality to tempt God. Doubtless a contempt of danger is a great virtue in a soldier; but it may be unduly exercised: and we are persuaded that, before men put their lives in jeopardy, they should inquire, whether the occasion be sufficiently important to demand it, or, at least, whether they be called to it in the way of duty.]

  3.      As piously suppressed—

[When the water was brought to him, he refused to drink of it; and, with a mixture of shame and gratitude, poured it out as a drink-offering unto the Lord. To him it appeared, that the drinking of it would be like drinking the blood of his most faithful servants: and therefore, much as he had desired it before, he would on no account gratify his appetite at such an expense. This argued true love to those who had served him at so great a risk, and genuine piety towards God, whose merciful kindness he thus gratefully acknowledged. But how little of such self-denial is there in the world! how few, when a desired gratification is within their reach, will abstain from the indulgence of it, from the consideration of the evils which may accrue to the object that administers to their delight! — — — If however we condemn David for cherishing such a wish, we cannot but applaud the forbearance he exercised in reference to it, when it was obtained.]

Let us now contemplate,

  II.      The lessons to be learned from it—

  1.      How strong a principle is love!

[Love dictated the measure which these soldiers took: whilst therefore we disapprove the act, we must admire the principle from which it proceeded. It is a principle “strong as death;” nor can “many waters quench it.” It is a principle also by which, not soldiers only, but persons in every situation and relation of life should be actuated: and how happy would it be for the world, if it operated universally in its full extent! How happy if, in our social and domestic circles, the only contest was, who should shew most love, and exert himself in the most self-denying way for the good of others! This is the spirit which God himself approves; and the Lord grant it may increase and abound amongst us more and moref!]

  2.      How should we delight to exercise love towards our Lord Jesus Christ in particular!

[He is “the Captain of our salvation,” and “of all the hosts of Israel:” and he has opened to us access to the waters of life, “of which whosoever drinketh shall never thirst.” Moreover, to effect this, he has not merely jeoparded his life, but actually laid down his life: knowing assuredly all the sufferings he must endure in order to procure these blessings for us, he voluntarily undertook our cause, and never drew back, till he could say, “It is finished.” Is He not then worthy to be loved by us? Yea, should there be any bounds to our love to him? Should we not be “willing to be bound, or even to die, for his sake?” Surely, whatever dangers we may be encompassed with, we should say, “None of these things move me, neither count I my life dear unto me,” so that I may but fulfil his will, and promote his glory.]

  3.      With what grief and indignation should we mortify every sinful desire!

[When once we see what sin has done, we shall see what it merits at our hands. It was to counteract the effects of sin, that Jesus shed his blood. Shall we then indulge sin of any kind? However gratifying it may be to our feelings, should we not say, like David in our text, “Is not this the blood of God’s only dear Son, even of my best Friend, who laid down his life for me? I will not drink it; I will sacrifice my every lust unto the Lord.” Ah, Brethren! look at sin in this view: and if it be dear to you as a right eye, or apparently as necessary as a right hand, do not hesitate one moment to cast it from you with abhorrence; humbling yourselves for having ever conceived a desire after it, and adoring your God that it has not long since involved you in everlasting death and misery.]

CCCXXVIII

DAVID NUMBERING THE PEOPLE

  2 Sam. 24:11–15.

When David was up in the morning, the word of the Lord came unto the prophet Gad, David’s seer, saying, Go and say unto David, Thus saith the Lord, I offer thee three things; choose thee one of them, that I may do it unto thee. So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days’ pestilence in thy land? Now advise, and see what answer I shall return to him that sent me. And David said unto Gad, I am in a great strait: let us fall now into the hand of the Lord; for his mercies are great: and let me not fall into the hand of man. So the Lord sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beer-sheba seventy thousand men.

SINS, punishments, humiliations, forgivenesses, succeed each other in a melancholy train throughout the Bible, even as clouds after rain in the material world. Even the most pious characters have their faults and blemishes, which call forth the divine chastisements on themselves and others. We have here an account of David numbering the people, and bringing a heavy judgment on the whole land. The history will lead us to notice,

  I.      The severity of God in punishing sin—

The sin which David committed was exceeding great—

[It had been enjoined by God, that the people never should be numbered without a half shekel being collected from every one of them as a tribute to the Lord, or, as it is called, “a ransom for his soul,” “that there might be no plague amongst them when they were numbered.” Now as David never once mentioned this in the order that was given, and as this collection was not made in all the time that the census was taking, it seems that David greatly transgressed in this particular, and that the plague was sent among them on this account. But it is manifest that David was actuated by pride, in wishing to know the extent of the population he governed; and that he was indulging confidence in an arm of flesh, instead of trusting in God only. That he was faulty in these particulars was visible even to so wicked a man as Joab, who expostulated with him on the subject, and warned him that he was bringing guilt and punishment upon the whole nation. Now of all sins, these are the most hateful in the sight of Godc: and to persist in them so long, in opposition to such plain warnings as were delivered to him, was a very grievous offence.]

The punishment inflicted for it was proportionably severe—

[God sent a prophet to him, to offer him a choice of three judgments, of seven years of famine, or three months of unsuccessful warfare, or three days of pestilence: a painful choice indeed! but David wisely preferred the falling into the hands of God, and not into the hands of man. The election being made, the judgment was immediately executed: and no less than seventy thousand men were slain by a destroying angel, before the expiration of the appointed time. What now shall we think of sin? Is it so light a matter as the generality of men imagine? and are not they justly called “fools” who “make a mock at it?” The sins of the heart are considered as altogether venial: pride and self-confidence are scarcely numbered in the catalogue of sins: but behold in what light they are viewed by an holy God! O that we might learn, if not from God’s declarations, at least from his judgments, what an awful thing sin is, and with what tremendous punishment it will be visited!]

Next let us view,

  II.      The goodness of God in pardoning sin—

David and the elders of Israel humbled themselves before God—

[David had expressed, and that too in very energetic language, his shame and sorrow on account of his transgression: but God determined to punish his iniquity. On the execution of vengeance upon the land, the elders of Israel united with him in the deepest humiliation: and David, when he saw the angel standing over Jerusalem with a drawn sword in his hand, pleaded most earnestly with God, that the punishment might fall on him who had been the author of the sin, and not on the people who were innocent. This was a mark of true contrition. When the soul is not really abased before God, it will rather extenuate its guilt, or cast the blame upon others; but when it has a just sense of its guilt, it will be willing to take shame to itself to the utmost extent of its deserts: and such a spirit will never be exercised in vain.]

Now therefore God removed the punishment, and pardoned the iniquity—

[Instantly did God command the angel to “stay his hand:” but at the same time a command was given to build an altar there, and to offer sacrifices to the offended Majesty of heaven. God from, the beginning had honoured his own institutions, and had taken all fit occasions of directing penitents to that great Sacrifice whereby alone the sins of men could be forgiven: and now he stopped the angel on the very spot where he had, many centuries before, arrested Abraham’s hand when sacrificing his son; and where, but a short time after, the temple itself was built; that temple in which all the sacrifices were offered, and in the services of which the death of Christ was so abundantly prefigured. Nay, on this occasion God was pleased to put peculiar honour on the sacrifice, in that he sent fire from heaven to consume it. Thus did he point out to David and to all Israel, thus also has he shewn to the whole world, that though penitence and prayer are indispensable requisites in those that shall be pardoned, it is the sacrifice of Christ only that avails for our acceptance with God — — —]

The history very particularly leads us to notice, in the next place,

  III.      The effect which the sins of individuals produce on the community—

It was in reality for Israel’s sin that this punishment was inflicted—

[”The anger of God, we are told, was kindled against Israel:” and on this account “he moved David against them, to say, Go, number Israel and Judah.” In the parallel place we are told, that “Satan stood up against Israel, and provoked David to number Israelm.” We are not to suppose that God himself actually tempted David; for we are expressly told, that “he doth not tempt any man:” but he permitted Satan to tempt him; and we well know, that if God’s restraining hand be removed, Satan will prevail against the strongest of men, and “sift them as wheat.” But when David had thus voluntarily sinned, both he and his people were punished for their iniquity. In a word, for Israel’s sin he was left, and for his sin they were punished. In this dispensation there was nothing unworthy of the divine character; for both David and Israel justly deserved punishment, and might have been visited with God’s judgments independently of this sin: but by this dispensation God would shew us, that, in this world, communities should be dealt with as one body; the head being afflicted for the members, and the members for the head: that so all may be led to the utmost of their power to consult the welfare of the whole.]

Let us therefore be on our guard, lest we be instrumental to the destruction, rather than to the welfare, of each other—

[What evil may not a head of a family bring on the members; a ruler on his subjects; a minister on his people! or what may not they suffer through the misconduct of those over whom they are placed! Let this connexion be duly considered; and, whatever station we are called to fill, let us determine, through grace, that we will perform the duties of it, every joint supplying its utmost aid for the edification of the whole body. And let us be more ready to take blame to ourselves, than to cast it on others. More particularly, let us watch and pray, that we enter not into temptation; and that Satan may not be permitted to get advantage against us. Thus shall we be blessings to the community, and to the Church of God; and shall through the great Sacrifice be accepted of God in the eternal world.]

1 KINGS

1 Kings 2:44.

1 Kings 3:11–13.

1 Kings 6:7.

1 Kings 8:18.

1 Kings 8:28–30.

1 Kings 8:38, 39.

1 Kings 8:54–61.

1 Kings 10:6, 7.

1 Kings 11:9.

1 Kings 12:24.

1 Kings 13:4.

1 Kings 13:26.

1 Kings 14:13.

1 Kings 17:15, 16.

1 Kings 17:22, 23.

1 Kings 18:12.

1 Kings 18:21.

1 Kings 18:24.

1 Kings 19:11–14.

1 Kings19:18.

1 Kings 19:21.

1 Kings 20:11.

1 Kings 20:42.

1 Kings 21:20.

1 Kings 21:27–29.

1 Kings 22:8.

1 Kings 22:19–23.

CCCXXIX

SOLOMON PUTS SHIMEI TO DEATH

  1 Kings 2:44.

The Lord shall return thy wickedness upon thine own head.

FEW parts of Scripture have given more occasion for the cavils of infidels, than that which relates the close of David’s life, and the commencement of Solomon’s reign. Those who delight in disparaging the characters of all the most exalted saints, represent David as dying under the influence of a vindictive spirit; and Solomon as beginning his reign with most flagrant acts of cruelty. But both the one and the other of these saints may be vindicated in what they did; yea rather their conduct must be highly approved, if only we view it in a proper light. Some indeed have vindicated David’s advice, by saying, that though he had sworn to Shimei that he should not be put to death for his offence, Solomon was not bound by his oath. But I answer, that David was as much bound by his oath not to procure the death of Shimei through the instrumentality of another, as he was not to put him to death with his own hand. The true way of vindicating both David and Solomon in reference to all the seeming acts of severity which were recommended by the one and executed by the other, is by viewing them as acts of retributive justice. It is in that light that Solomon himself speaks of the execution of Shimei; and he even represents the punishment as inflicted not by himself only, but by God also.

In considering the subject of retributive justice, we shall shew,

  I.      How it should be exercised by men—

By men in their individual capacity, it should not be exercised at all—

[We are forbidden to think of retaliating an injury, or of avenging ourselves at all. Yea rather we are taught patiently to bear injuriesb; and tenderly to requite them with acts of kindness; and to persist in this conduct till we have melted our adversaries into shame, and overcome them with loved — — — Our blessed Lord, who died for his very murderers, has “left us an example that we should follow his steps” — — —]

But, as public men, we may, and must execute justice on those who transgress the laws—

[Magistrates are invested with authority by God himself for this very end: and they are “not to bear the sword in vain:” they are to be a terror to evil-doers, as well as a protection to those who do well.

Now this throws the true light on the advice which David gave to Solomon at the close of his life, and on the conduct which Solomon maintained. David was not actuated by revenge when he advised Solomon to put Joab to death, and to take the first opportunity of visiting on the head of Shimei the sins of which he had been guilty. David knew the characters of both: he knew that Joab would not fail to advance Adonijah to the throne, if ever it should be in his power; and that Shimei still cleaved to the house of Saul as much as ever, and would use all his influence in concert with Joab to dethrone Solomon: David therefore advised him to remove as soon as possible those who would destroy the peace and prosperity of his kingdom. As for Joab, he ought to have been put to death long ago, for the murders he had committed; and David had brought guilt on himself and the whole nation by suffering him to live: and therefore, now that there was no prospect of the people rising in favour of Joab, he recommended that justice should be executed upon him. That David was actuated by no bad spirit in this advice, appears from the charge he gave Solomon at the same time to walk in the strictest observance of God’s commands. We may justly say therefore that the advice was precisely such as a dying monarch ought to have given to a young man, who was just ready to ascend the throne. In like manner Solomon was justified in all the steps he took to establish his kingdom. He had pardoned Adonijah for his conspiracy against him, on the express condition that he should act the part of a good and loyal subject: but seeing speedily his restless ambition, and that the request to have Abishag for his wife was but a device to increase his influence in the state, and to pave the way for his attainment of the throne, he very properly recalled the promise he had made to Bathsheba respecting him (which by no construction whatever could be supposed to extend to such a case as that); and inflicted on him that punishment which his treasonable intentions deserved.

In Adonijah’s late conspiracy Abiathar and Joab had joined, though they all knew that the appointment of Solomon to the throne was not from any partiality in David, but from God himself. Solomon therefore now thrust out Abiathar from the priesthood, and banished him to his native town. This was a mild sentence, in consideration of the services he had rendered unto David in his afflictions.

Joab now saw that justice was coming home to him also: and he fled to the altar, hoping to find the same protection there that Adonijah had found before him: but he was a murderer; and God had expressly ordered that his altar should be no sanctuary for such persons: accordingly Solomon ordered that, if he would not come from thence, he should be slain there; that so he might the more manifestly appear to be sacrificed to the justice of his God.

The person spoken of in our text is Shimei, who cursed David in the day of his calamity; but had received from David a free pardon for his offence. This was a very powerful man; for no less than a thousand men attended him when he came to ask pardon: and he retained all his former enmity to David, though he had not been able to manifest it with effect. Him therefore Solomon also pardoned, on condition that he should never go out of the city of Jerusalem, where he might be constantly under the eye of the government. This condition he thankfully accepted: but after three years he violated it, and thus forfeited his life, which Solomon therefore, agreeably to the advice given him by David, required at his hands.

Now, whilst we acknowledge that these acts of retributive justice would have been bad, if they had proceeded from a vindictive spirit, we must affirm that they were both just and necessary, in order to prevent disturbances in the state, and to secure the welfare of the whole nation.]

Such is the way in which retributive justice should be exercised by man. Let us now consider,

  II.      How it will be exercised by God—

God is the Sovereign of the universe: and though he bears long with his rebellious subjects, he often executes vengeance upon them in this world, as preparatory to the judgments he will inflict upon them in the world to come. In a peculiar manner, as our text expresses it, “he returns their wickedness upon their own head,”

  1.      Here—

[Sometimes indeed sinners are left, as it were, wholly to themselves in this world: but even this is a mark of God’s displeasure against them: “Ephraim,” says he, “is joined to idols; let him alone.” They harden themselves against him, and he gives them up to judicial hardness, as he did Pharaoh of oldh. “They will not believe his word, that they may be saved; and he gives them up to believe their own lie, that they may be damned.” “They will not hear him when he speaks to them; and he turns a deaf ear to them, when in the day of their calamity they cry to him;” thus leaving them to be “filled with their own devices.”

But in temporal judgments he often marks his indignation against them, and shews them their sin in their punishment. How strikingly was this shewn in the judgments inflicted on Adoni-bezek! and how awfully was David made to behold his crimes in the matter of Bathsheba and Uriah, in the ravishment of Tamar by his son Amnon, in the defilement of all his concubines by his son Absalom, and in the murder of Amnon by Absalom! Thus we see now that multitudes are punished in a way so suited to their crimes, that they may even read their crimes in their punishment: their wicked examples are imitated by their children; and they are made to feel the bitterness of their own sins from the sins and calamities of their dearest relatives.

In all such instances we may behold the retributive justice of God. And though it would not be right for us to be hasty in putting this construction on the judgments inflicted upon others, we shall do well to examine how far our own trials may be so interpreted; and to take occasion from our afflictions to put away the sins which they are intended to chastise.]

  2.      Hereafter—

[Whether God overlook or punish our sins in this world, he will proceed according to strict equity against us in the world to come. The day of judgment is emphatically called, “the day of the revelation of the righteous judgment of God.” Then shall every thing be taken into consideration, either to extenuate or aggravate our crimes: “The servant that knew his lord’s will and did it not, shall he beaten with many stripes; whilst the more ignorant transgressor shall be beaten with few.” Every one’s “end will be according to his works:” he will be weighed in a perfect balance, and will “receive according to that he hath done in the body, whether it be good or evil.” His views, his motives, his principles will all be judged: “God will make manifest the counsels of his heart:” and every one shall be constrained to confess that his doom is just — — —]

  Let us then LEARN from this subject,

  1.      To be candid in judging others—

[A person looking only superficially at this history would be ready to condemn both David and Solomon for their conduct: but when we view their situation, and enter properly into their motives, we are constrained to approve it Thus it must often happen. We see an action, but we do not exactly enter into all the circumstances that gave it birth: and therefore we judge erroneously respecting it. But we should leave all judgment to the Lord, who alone is able to decide on the motives and principles from which it springs. We must indeed of necessity pass judgment in many cases, where the crimes are so glaring that they cannot possibly be mistaken: but where there is the least ground for favourable interpretation, we should exercise that “charity which hopeth all things and believeth all things.” That rule cannot be too strictly attended to, “Judge not, that ye be not judged.”]

  2.      To be severe in judging ourselves—

[Here we are in little danger of excess. A person of a gloomy disposition may indeed write bitter things against himself without occasion; but, in general, self-love will lead us rather to extenuate every thing that is amiss, and to justify many things which God will condemn. Let us remember, therefore, that God will not accommodate his judgment to ours: “he will judge righteous judgment:” “to him all things are naked and open:” “his eyes are as a flame of fire,” that will search the inmost recesses of the heart, and try every disposition of the mind. Let us endeavour to bear in mind, that his eye is over us; and let us strive to walk as in his immediate presence. And let our every act and word and thought be regulated by the consideration, that the hour is quickly coming, when every the minutest circumstance of our lives will be brought to light, and our eternal state be fixed by a righteous and unerring God.]

CCCXXX

SOLOMON’S CHOICE

  1 Kings 3:11–13.

And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment: behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart, so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.

SUCH is the condescension of Almighty God, that he not only conversed familiarly with man in a state of innocence, but even in his fallen state has talked with him as a man talketh with his friend. So free was the intercourse which he maintained with Abraham, that that patriarch was “called the friend of God.” With Solomon too his communications were most familiar, as the instance recorded in our text will evince. Solomon, after he was seated on the throne of David his father, offered a thousand burnt-offerings at Gibeon, where God’s principal altar was, previous to the building of the temple. After that pious work was performed, God visited him, and revealed himself to him in a dream or vision, and bade him ask any blessing that he chose; assuring him that it should certainly be granted. Solomon accepted the offer, and made known to God the request contained in our text.

Let us consider,

  I.      The choice of Solomon—

His request was for a more abundant measure of wisdom—

[In this request, he desired intellectual wisdom, whereby he might be fitted for all the duties and services of his high station. He was conscious, that, without this, he should but ill discharge the office to which God in his providence had called him. He felt the awful responsibility attached to the office of a monarch; and he longed to approve himself both able and faithful in the execution of his trust.

But it is evident that he desired spiritual wisdom also; for he wanted “to discern in all things between good and bad,” which he could not do without a clear discovery of the Law, which is the only true test of good and evil.

Now this was a wise choice. He might, as God tells him, have asked for riches, or honour, or power over his enemies: but he felt that none of those things could make him happy, or render those happy who were committed to his care. Indeed we need only look at those who have been most famed for their conquests, and we shall find, that no acquisitions of wealth or territory could satisfy them; and that they have been no less a curse to the people they governed, than to those whom they endeavoured to subdue; since they sought only to gratify their own ambition at the expense of those, whose welfare they should have solely regarded. But without extending our views to them, we need only look within the narrow circle of our own acquaintance, and we shall see, that wisdom conduces more to the happiness of men, than all other things whatever. See the man that is enabled to conduct himself well in the most arduous affairs of life, how happy does he make all who are connected with him; especially, if he be endued with spiritual wisdom also, so as to have a spiritual discernment in every thing relating to God and man! What a light then shines around him; and what blessings does he communicate wherever he comes! Compare such an one with the great, the rich, the mighty, and he will be found far happier than them all.

This choice moreover was approved of God himself, who not only commended it as wise, but honoured it with a rich reward; giving him in a very abundant measure the blessing he desired, and bestowing on him also those minor blessings which he had forborne to ask.]

From this brief view of Solomon’s choice we may easily collect,

  II.      The instruction to be gathered from it—

It clearly shews,

  1.      That an ability to discharge our duty aright is the most desirable of all blessings—

[In whatever line of life we be, this will be found a truth. Persons in higher life may, if truly gracious, do extensive good: but wealth and power are abused, so as rather to diminish than augment the happiness of those who are within the sphere of their influence. Besides, in many cases, wealth and power can do no good at all; whereas wisdom is serviceable in every situation in which we can be placed; nor is there a man existing who may not be benefited by the possessor of it. “Wisdom,” we are told, “is profitable to direct:” and whilst it regulates the motions of others, it will enable a man to “guide his own affairs with discretion,” and to “walk wisely before God in a perfect way.”

Need I say from how many difficulties and evils it will keep a man; or what peace and joy it will bring into the soul? Truly, as in the want of this not all the world can give any permanent satisfaction, so, in the absence of all other things, this will afford the richest comfort and support. We may well therefore say, that nothing in the universe is to be compared to it. Would to God that the rich and great in every place made it, in the days of youth too, the one object of their pursuit!]

  2.      That it is the gift of God alone—

[Education will improve our talents; but it will never confer solid wisdom: that “cometh from above.” We may go to every creature in the universe, and they will all give us the same answer, “It is not in me; it is not in mee.” The man famed for wisdom almost as much as Solomon himself, has directed us to God as the only true source of all wisdomg. We must seek it therefore, not by study only, but by prayer; for “it is God that giveth wisdom; and out of his mouth cometh knowledge and understanding.” If any man could have derived it from any other source, surely Solomon might; seeing that he was naturally possessed of strong mental powers, and had the advantage of being instructed by the most pious and experienced of kings. But he felt that none but God could open the eyes of his understanding, or enrich him with that spiritual knowledge, which alone could qualify him for the discharge of his high office.]

  3.      That where a desire after it is supreme in the soul, God will signally honour and bless us—

[The desire after wisdom ought to be so predominant in the soul as to have no rival there: if it be not supremely coveted, the desire after it is not sincere. But where it is really sought as the supreme good, there God promises that he will grant it, yea and liberally too, if we come to him in faith, and ask it at his hands. To desire this is the best way of obtaining other blessings in the measure that is good for us: for God promises, that, if we “seek spiritual blessings first, all other things shall be added unto us.” We are far from saying, that other things are not to be sought at all; we only say, that they must be regarded as altogether subordinate to spiritual blessings, and be valued only as they may be subservient to the advancing of God’s honour and the good of mankind. In this view, riches, honour, and power may be desired; but in comparison of true wisdom, they must be regarded only as the small dust upon the balance.]

  ADDRESS,

  1.      Those who are ambitious of earthly honours—

[Think but how speedily they will vanish, and you will raise your ambition to that which shall endure for ever — — —]

  2.      Those who desire the approbation of their God—

[God makes the same offer to you that he did to Solomon. Let your choice then be the same as his: and seek it with all the ardour and earnestness it deservesn — — —]

CCCXXXI

THE STILLNESS WITH WHICH THE TEMPLE WAS BUILT

  1 Kings 6:7.

And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house while it was in building.

NEVER was there upon the face of the globe a building, that in point of elegance or grandeur could be compared with the temple of Solomon. It had been the desire of David to erect it; but he was forbidden of God to do so, because he had been engaged in many wars, and had shed much blood. God however approved of his desire, and told him, that his son should have the honour which was denied to him. Nevertheless David began immediately to make preparations for the building; and Solomon in three years after he came to the throne was ready to begin the work; which in somewhat more than seven years he was enabled to complete. There is, in the structure of this edifice, one circumstance so remarkable as to deserve very particular attention: the wood and stones were all prepared at a distance, and brought to the place perfectly fitted for the situation in which they were to stand: and with such unerring skill were they all framed, that, during the whole time of building the temple, there was no occasion for an axe or hammer to be used; and the whole structure was completed without the smallest noise. Now whoever considers the figurative nature of the Jewish dispensation must see, that such an extraordinary circumstance as this could not have happened from mere chance, or have occurred at all without some very important meaning. We doubt not but that it was intended by God to shadow forth some truths for the instruction of his Church in all ages. What these were, we cannot declare with certainty, because no inspired writer has specified them: but we apprehend that, whatever else this circumstance might intimate, it was particularly calculated to represent,

  I.      The perfection of God’s designs—

[Every part of the edifice, and every vessel in it, was formed, as it were, in the mind of the Divine Architect, long before Solomon or David ever entertained the thought of executing such a work. Before Moses constructed the tabernacle, there was a model set before him by God, and he was ordered to make every thing according to the pattern shewn to him in the mount. A similar model was given by God to David, and shewn by him to Solomon, for the constructing of the templeb: so that, as existing in the divine mind, the work was perfect before it was begun.

Now this shews us what is really the case with respect to every thing in the whole creation. As the creation itself was all formed in the divine purpose, though it occupied six successive days to complete it, so all things to the very end of time are present in the mind of God, having been ordained of him before the foundation of the world.

We are aware that to many this appears “an bard saying:” but it is “a true saying:” for how could so many things have been foretold by prophets in different and distant ages, if they had not been previously fixed in the purposes of God? Had there been any thing left to chance, some of these prophecies must hare failed: but not even the minutest circumstance that has been predicted has ever failed: and this proves that God foresaw every thing that should ever come to pass; and that he foresaw it, not as probable, but as certain, and therefore certain, because he had ordained it. This is true respecting the vilest iniquities of men, no less than their greatest virtues. The whole treatment which our blessed Lord should meet with, was foreseen, and fore-ordained; though the agents were perfectly free in their actions, and were as much accountable to God as if nothing had been foreseen or fore-ordained. Nor is it only unwittingly that men have accomplished the divine purposes, but against their will: for Joseph’s brethren were bent upon defeating the divine purposes, and yet actually accomplished them by the very means which they used to defeat them. There does indeed appear on some occasions a change of the divine purpose, as in the sparing of Nineveh, and in the prolonging of Hezekiah’s life: but these were not changes in the divine purpose, but changes in the divine dispensations, agreeably to the purpose which had been previously formed in the mind of God.

If this doctrine were not true, God would not be a perfect Being. If any thing were left unfixed in the divine counsels, God could not be omniscient, but would become wiser by the events of every successive day. But can any one doubt whether God be omniscient or not? Surely, as St. James declares, “Known unto God are all his works from the beginning of the world.” To deny that God possesses the attribute of foreknowledge would be downright atheism: and to separate this attribute from his pre-ordination appears to me inconsistent and impracticable: nor do they who take refuge in this distinction find themselves at all better able to reconcile their doctrine with the freedom of man’s will, and his responsibility for his conduct, than those who consider every thing as fore-ordained: and if they get rid of some difficulties, they involve themselves in more and greater than they avoid. In truth the language of Scripture is so strong respecting the divine decrees, that it is not possible to explain away many passages which relate to them. We acknowledge that the subject is deep, and far beyond the comprehension of man: we would therefore never speak of it but with the deepest reverence; nor ever without reminding our hearers, that it is with the divine commands, and not the divine decrees, that they have to do: it is to those, and not to these, that they must look, as the rule of their actions. Still however we dare not deny that God is the Sovereign of the universe, who acts in all things “according to the counsel of his own will, and for the praise of the glory of his own grace:” and though we would by no means make this a prominent subject of our ministrations, yet we cannot but think that the occasional contemplation of this mystery is, as our Article expresses it, “full of pleasant, sweet, and unspeakable comfort.”]

Besides the perfection of God’s designs, we see prefigured in this account,

  II.      The mode in which they are accomplished—

[The stillness with which the work of the temple proceeded intimated the still and silent way in which God carries on all his works, in the world, in the Church, and in the souls of men.

In the world we behold men carrying on their designs with great noise and tumult: but God is secretly and silently effecting his own purposes in the midst of all. Each of the four great empires, the Chaldean, Persian, Grecian, and Roman, successively rose on the ruins of that which preceded it; but none of the conquerors imagined whose counsels they were fulfilling, or whose instruments they were. Sennacherib boasted what victories he had gained; but he was only an axe or saw in the hand of Omnipotence. We shall have a perfect insight into this matter, if we look at the transactions which took place at the death of Christ: all parties followed the bent of their own hearts; but all accomplished with the utmost possible exactness the counsels of the Most High. God spake not to them by any audible voice to direct them; nor did he interpose in any visible way to guide their motions; but he presided in the storm, and overruled every disposition of their hearts for the accomplishment of his own eternal purpose. And it is a most consolatory thought, that, in all the great events which are now taking place in the world, “the counsel of God shall stand, and he will do all his will.”

In the Church more especially does God carry on his work in this way. It was said of our Lord, that he should “not lift up his voice, nor cause it to be heard in the street:” he was to found his kingdom upon earth by a secret and invisible influence on the minds of men. His Apostles also were to go forth in dependence on that power, and, by their simple testimony, to convert the world unto him. In their attempts to subdue men to the obedience of faith, they were to use “no carnal weapons,” but only such as should derive their efficacy from the grace of Christ; agreeably to that prophetic declaration, “Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.” Accordingly it was in this way that they prevailed over all the power and policy of earth and hell: and in this way will Christ continue to extend his conquests, “till all his enemies be put under his feet.”

In the same way also does God accomplish his purposes in the souls of men. It is “not in the wind, the earthquake, or the fire, that God manifests himself to them, but in the still small voice.” The “seed sown in their hearts, groweth up, they know not how:” changes occur, which threaten to destroy it; but still it survives, and springs up, and brings forth fruit in its season. This operation is compared by our Lord to leaven, which continues to spread, till it has diffused itself through the whole mass. Thus does the grace of God silently, but progressively, renew the whole man, till we are changed into the very image of our God.]

  From this subject we may LEARN,

  1.      What ought to be the character of our religion—

[Nothing is more common, and nothing more delusive, than a noisy, talkative religion. True religion is a humble, silent, retired thing, not affecting public notice, but rather wishing to approve itself to God. It is “not in saying, Lord, Lord, but in doing the will of our heavenly Father,” that we shall find acceptance in the last day. Happy would it be, if many, who place all their religion in running about, and hearing sermons, and talking of the qualifications of ministers, and disputing about religious opinions, would attend to this hint, and endeavour to acquire more of that wisdom which evinces its divine origin by the excellence of its fruits!]

  2.      How we should judge of growth in grace—

[We would not undervalue the inward feelings of the heart: but, if not accompanied with more substantial evidences of piety, they are very deceitful. We should examine whether we are fitted for the duties of our respective stations. Of all the stones in the temple, there was not one which did not exactly suit its place: so will it be with us, if we have really been wrought upon by the Spirit of God: whether we be parents or children, masters or servants, magistrates or subjects, true grace will lead us to discharge our own duties aright. This is properly to act as members of a body, all fitly framed together, all performing their proper functions, and all contributing to the good of the whole. That this idea is just, as arising from the present subject, is certain; for both St. Peter and St. Paul have placed the subject in this very point of viewr. Let us therefore particularly attend to it; and whilst we all profess to stand on the same foundation, and to be connected together by one Corner-stone, let us approve ourselves “living stones,” by contributing as much as possible to the union, the beauty, the stability, and advancement of the whole building.]

  3.      How the dispensations of God will appear in the last day—

[A person who should have seen the materials of the temple in their rough state, would have formed no conception of their appearance after they were all fashioned by the workmen, and placed in the order appointed by the Divine Architect: but when the whole building was completed, it was the wonder of the world. Thus at present we have a very imperfect conception of the beauty of God’s Church, or of his wisdom in all his various dispensations: but when his temple shall be complete in heaven, what a glorious edifice will it appear! How will each admire the way in which he was taken out of the quarry, and formed for the particular place that has been allotted him! Here men are apt to wonder, why they must have so many and so severe blows: but there none will think that he has had one stroke too much, or more than was absolutely necessary to fit him for his place: if by the most painful experiences he may have been formed for a more conspicuous station in the temple above, he will feel no regret at any thing he suffered in the body, but will adore the heavenly Workman, that condescended to use such means for his advancement. Let us then, if any thing perplex us now, remember that we see only in part; and be contented to wait till that day, when “God shall be glorified in all his saints, and be admired in all them that believe.”]

CCCXXXII

GOOD INTENTIONS APPROVED

  1 Kings 8:18.

Thou didst well that it was in thine heart.

THE sovereignty of God is a subject from which the minds of men in general revolt. But this arises from their considering it almost exclusively in relation to things which have an arbitrary and painful aspect. For instance, when “God says to Pharaoh, Even for this purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth;” St. Paul represents the proud heart of man as rising against it: “Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his will?” But, if we behold the same divine attribute as displayed in the appointment of Saul to the Apostleship, and the making of him “a chosen vessel to carry the Gospel to the Gentiles,” we must surely acquiesce in the exercise of it, and adore our God as doing all things well. Now, in the passage before us we have a remarkable instance of divine sovereignty, in the refusal given to the wishes and desires of David, relative to the building of a temple for the Lord, and the transfer of that honour to David’s son. On David’s expression of his wish, the Prophet Nathan had encouraged him to carry it into effect. But God forbade it; and devolved the office of constructing the temple on David’s son and successor: at the same time, however, commending David’s purpose, and telling him, “Thou didst well that it was in thine heart.”

Now, from this commendation, we may observe,

  I.      That there is in the hearts of God’s faithful servants more good than they are able to carry into effect—

In the hearts of the ungodly there is more evil than they can execute. If the restraints of Divine Providence and of human laws were withdrawn, so that men could perpetrate all that is in their hearts, this world would be little better than hell itself. Of the godly, on the contrary, it may be said, that there is more good in them than they can execute: not because Divine Providence or human laws impose restraints on them, (though, in some cases, that may be found true;) but because there is in the regenerate man a principle of evil as well as of good: “he has the flesh lusting against the spirit, as well as the spirit lusting against the flesh; and these are contrary the one to the other, so that he cannot do the things that he would.”

There is in a regenerate man’s heart much that he would gladly do for himself—

[Gladly would he extirpate from his soul all the remains of sin, and practise universal holiness — — — But he finds himself utterly unable to do these things. The experience of St. Paul is common to every true believer: “I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good, I find not; for the good that I would, I do not; but the evil which I would not, that I do. I find then a law, that when I would do good, evil is present with me. For I delight in the Law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?” The saint, if he could accomplish his own wishes, would be “holy as God is holy,” and “perfect even as his Father which is in heaven is perfect.” But he feels imperfection cleaving to him in every thing, so that his very best actions need to be cleansed in the Redeemer’s blood; yea, his very tears need to be washed, and his repentances to be repented of.

Moreover, could the regenerate man have his heart’s desire, he would walk continually in the light of God’s countenance, and bask incessantly, as it were, in the beams of the Sun of Righteousness. But clouds frequently arise, to intercept his views of God, and to abate the joy with which, for a season, he has been favoured. The disciples would gladly have built tabernacles on Mount Tabor, to protract their vision of the divine glory. But they must descend again into the plain, to renew their conflicts with sin and Satan, and to finish the work which had been given them to do. And similar alternations of light and darkness, ease and conflict, joy and sorrow, are the portion of every saint, whilst in this vale of tears.]

There is much, also, that the regenerate man would gladly do for the world around him—

[Where is there a servant of God who would not, if it were possible, extend the blessings he enjoys to every child of man? Where is there a real saint that does not attempt this, so far as his influence extends? Is the very first petition which our Lord has commanded us to offer at the throne of grace, that “God’s name may be hallowed;” and does not the real saint endeavour to carry this into effect, both in his own soul, and in the souls of those around him? Does he further pray, “Thy kingdom come; Thy will be done on earth as it is in heaven;” and does he not long to see these things effected? He says from his heart, “O that the wickedness of the wicked might come to an end!” yea, he prays with David, “Let the whole earth be filled with the Redeemer’s glory. Amen, and Amen.” But how little of this is he able to accomplish! Even ministers, who “labour most assiduously, and for many years, in the blessed work of bringing souls to God, how universally are they constrained to adopt the prophet’s complaint, and to say, “Who hath believed our report? and to whom hath the arm of the Lord been revealed?” The parent for his children, and the children for their parents, have but too much reason to acknowledge, that “whoever may plant or water, it is God alone who can give the increase.”]

It is a comfort to them, however, to know,

  II.      That not the smallest good that is in them shall pass unnoticed, or unrewarded, by their God—

God inspects the inmost recesses of the heart—

[So he himself declares: “I know the things that come into your mind, every one of them.” To the same effect, also, it is said by an inspired Apostle: “All things are naked and opened unto the eyes of Him with whom we have to doi.”]

And this he does in order to a future judgment—

[”He will judge the secrets of men by Jesus Christ;” and “will bring every secret thing into judgment, whether it be good or evill.” It is in this way that the ungodly shall be judged: for the motions of anger or impurity, though not operating to the extent of the outward act of murder or adultery, will be construed as violations of the commandments which prohibit those particular sins, and be visited with the penalties due to such transgressions. So, also, the good desires of men shall be rewarded, though, from circumstances, they were never carried into full effect. Young Abijah had “in his heart some good thing towards the Lord God of Israel,” and it was not overlooked. And not those only who “spake of God one with another,” shall be approved by him in the day of judgment, but those also who, without having embodied their thoughts in language, only “thought upon his name.” The look, the sigh, the groan, the tear, shall all be recorded by God in the book of his remembrance, or be treasured up in his vial: and all “the counsels of men’s hearts,” though never realized in act, shall be made manifest, to their honour; and every man, according as his inward dispositions have been, shall in that day “receive praise from God.”]

  IMPROVEMENT—

  1.      In a way of caution—

[Certainly this subject should be entertained with great jealousy: for there is “a desire which killeth;” because it is not productive of suitable exertions. If a mere wish or desire would save us, who would ever perish? Even Balaam could say, “Let me die the death of the righteous; and let my last end be like his.” But David, though not permitted to build the temple, contributed to the amount of eighteen millions of our money towards it. In like manner must our desires operate to the extent of our ability: and, if we cannot do what we would, we must do what we can.]

  2.      In a way of encouragement—

[Men are often cast down because of their short-comings and defects. But they would do well to consider, that the more ardent their desire is to honour God, the more will they discern and lament their incapacity to fulfil the dictates of their hearts. Suppose, for a moment, that a man were to express himself satisfied with his attainments, what judgment would you form of him? You would surely set him down as a self-deceiving hypocrite. Distinguish between humiliation and despondency: the former is called for in our best estate: but to no sinner in the universe is the latter suitable; for “Christ is able to save to the uttermost all that come unto God by him.”]

CCCXXXIII

FOR THE OPENING OF TRINITY CHURCH AT CHELTENHAM

  1 Kings 8:28–30.

Have thou respect unto the prayer of thy servant, and to his supplication, O Lord my God, to hearken unto the cry and to the prayer, which thy servant prayeth before thee to-day: that thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling-place: and when thou hearest, forgive.

THE consecration of buildings erected for public worship obtained very early in the Church of Christ. We have the most authentic testimony that it was practised, to a very great extent, in the days of Constantine. Whether it existed in the first three centuries, we have no certain information: but when we consider for what a holy purpose they are set apart, we can have no doubt but that it is a service highly reasonable in itself, and truly acceptable unto God. We are not to suppose that the giving of the names of saints to churches was any mark of their being consecrated to them: it was to God alone that they were dedicated: and the names given to them were merely commemorative of their founder, or tokens of respect to the particular saint whose name they bore.

The idea of consecrating such edifices seems evidently to have been suggested by the dedication of Solomon’s Temple, which exhibited altogether as glorious a scene as ever was beheld on earth. On that occasion, the king himself, a paragon of wisdom, and the greatest monarch of his day, bowed his knees before God in the sight of all the congregation of Israel, and, with up-lifted eyes and out-stretched hands, implored the favour of his God. To this prayer was vouchsafed an answer which filled all the spectators with the deepest awe: for fire came down from heaven, in the sight of all, to consume the sacrifices; and the glory of the Lord so filled the temple, that the priests could no longer continue their ministrations there.

But that to which I would more particularly call your attention at this time is, the prayer which Solomon offered, and which brought down so signal a blessing upon them all. It affords a noble specimen of man’s intercourse with his Maker; and shews us,

  I.      What we may hope for in God’s house of prayer; and,

  II.      How we may secure every blessing which our souls can desire.

  I.      Let me state what we may confidently hope for in God’s house of prayer—

Whatever there may be in this history that should be limited to that particular occasion, I think we may at least gather this instruction from it, that, whenever we draw nigh to God in the public services of his Church, we may expect these two things; namely, His gracious presence to receive our prayers, and His merciful acceptance to forgive our sins.

That there is great caution to be used in deducing general conclusions from particular premises, I readily acknowledge. But such conclusions are drawn by the inspired writers: for, from a particular promise made to Joshua, it is inferred, that all true believers, of whatever age or nation, may assure themselves of effectual aid from God; and, in the confident expectation of it, may hurl defiance at all the enemies of their salvation. The same general inference, I think, may well be drawn from God’s gracious answer to this prayer of Solomon. Doubtless, a suppliant, in his secret chamber, shall find favour with God: for “God never says to any, Seek ye my face in vain.” But, in public, when presenting his petitions in concert with others, the suppliant has a double assurance that he shall be heard: for God has especially promised, that “where two or three are gathered together in his name, he will be in the midst of them;” and that “whatever such persons, so associated, have agreed to ask, it shall be granted unto them.” I well know, that persons may very easily and very materially err in relation to the subject of answers to prayer; and that to expect fire to descend from heaven, as on that occasion, or a visible manifestation of God’s glory before our eyes, would be the height of enthusiasm. But still there are ways in which God may manifest his acceptance of our prayers, and in which he will manifest it: what else can be meant by that promise, “It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear?” and again, “Thou shalt call, and the Lord shall answer; thou shalt cry, and he shall say, Here I ame?” The whole Scriptures attest, that, “if we draw nigh to God, he will draw nigh to us;” and that “he will manifest himself unto us, as he does not unto the world;” yea, that “he will come unto us, and make his abode with us:” and, I think there is not in the universe a person who has sought after God with humble, fervent, and believing prayer, but will acknowledge, that God does fulfil his promises, “satisfying the hungry soul, and replenishing the sorrowful” with the richest consolations of his Spirit.

This, then, we may expect, and this we should expect, in God’s house of prayer: nor should we ever be satisfied, if we have not a sensible access to God in prayer, and a well-founded hope that he has heard the petitions which we have presented before him.

But I have also observed, that we may hope for the actual forgiveness of our sins in answer to our prayer. And, in truth, if we obtain not this, we pray to little purpose. In drawing nigh to God, this must be chiefly kept in view. We go as sinners, to obtain mercy at the hands of God. And in this respect, the Liturgy of our Church is admirably fitted for our use. The extemporaneous effusions that are used in other places bear no comparison with the formularies of our Church. In truth, our churches themselves are, not houses for preaching only, but, in a pre-eminent degree, what our Reformers designed them to be, and what God ordained his Temple of old to be, “houses of prayer.” And those who make light of the Prayers, and regard them only as a kind of decent prelude to the Sermon, shew that “they know not what spirit they are of:” since all the preaching in the universe will be of no use without prayer; whereas the souls of men will prosper if they abound in prayer, though they are less favoured as to the ministrations of sinful men. Let any one consult our Liturgy in this particular view. The Introductory Sentences all bear on this point, to shew us what sinners we are, and how much we stand in need of mercy, and how ready God is to receive returning penitents. But, as I shall have occasion to enter somewhat more fully into this point under my next head, I will wave all further mention of it now; observing only, that a congregation uniting fervently in the prayers of our Liturgy would afford as complete a picture of heaven as ever yet was beheld on earth: in spirit, there would be the most perfect accordance that can be imagined: the only difference would be, that the one are uniting prayer with praise, because of their still-continued necessities; whereas the other engage in praise alone, having all their necessities for ever supplied. And here I would particularly call your attention to the prayer of Solomon, that you may see how much the subject of forgiveness is dwelt upon throughout the whole of it. He requests God’s attention to all who, under any calamity, shall, in future, direct their supplications towards that house: and, in every distinct case, he takes it for granted that sin has been the true and proper source of their calamity; and he implores in their behalf, not merely the removal of the judgment, but especially, and above all, the forgiveness of their sin. Nor must we overlook this, in God’s answer to his prayer: on the contrary, we must regard it as a pledge, that he will receive returning prodigals, and that all who approach him with deep contrition shall find that “there is mercy with him, yea, with him is plenteous redemption.” I say, then, that this is a blessing which we are to look for, whensoever we approach God in the house of prayer. Every promise in God’s blessed word authorizes this hope: and no one should be satisfied with having offered up his petitions, if he carry not away with him a comfortable hope, that “his iniquities are forgiven, and his sins are covered.”

If it be asked, How shall we secure these blessings? I answer, Use the means which Solomon employed: and by them we may,

  II.      Secure to ourselves every blessing that our souls can desire—

We have seen that Solomon diversified his petitions according to the supposed conditions to which, at any future period, the people might be reduced. Whatever, therefore, our condition be, we must apply to God in prayer, with humility of mind, with fervour of spirit, with confidence of heart, and with consistency of life and conversation.

We must apply with humility of mind. Solomon particularly prays for those who “know every man the plague of his own heart.” Nor can we ever come before God with acceptance, unless we approach him weary and heavy laden with the burthen of our sins. To “draw nigh to him with our lips, whilst our heart is far from him, is vile hypocrisy: and “all such worship is vain,” yea, worse than vain, because it serves to lull our consciences asleep, and supersedes in our own minds the necessity of any better service. It is not possible for any man to have better direction, or more suitable help, than that provided for him in our Liturgy. The whole Service, from beginning to end, is the service of a sinner imploring mercy at the hands of God. What can express deeper humility than our General Confession? “Almighty and most merciful Father, we have erred and strayed from thy ways like lost sheep; we have followed too much the devices and desires of our own hearts: we have left undone those things which we ought to have done, and have done those things which we ought not to have done; and there is no health in us.” He can know little of “the plague of his own heart,” who does not find those acknowledgments exactly suited to his state. At the beginning of the Litany, what can express the desires and feelings of a contrite spirit more justly than that reiterated cry to every person of the Holy Trinity to “have mercy upon us, as miserable sinners?” In the Communion Service, after the recital of every distinct command, we cry, “Lord, have mercy upon us for our past breaches of it, and incline our hearts to keep it in future.” Now this is the very frame in which we should draw nigh to God. There must be nothing in us of a self-righteous and self-applauding spirit. Blasphemy itself is not more hateful to God than that pride of heart, and formal self-complacency, wherewith the generality approach their God. The self-applauding Pharisee, with all his pretended thankfulness, was to God an object of abhorrence; whilst the poor self-condemning publican was liberated from the guilt of all his sins. And wherever there is a prayer like his, there shall also be the same success: for “the broken and contrite spirit, God never did, nor ever will, despise.”

But we must seek God, also, with fervour of spirit. Prayer is not a service merely of the lip and knee, but of the heart; and the whole heart should go forth to God in the performance of it. This was well understood by the compilers of our Liturgy; and ought to be understood, and felt, by every worshipper in the Established Church. The whole of the Liturgy breathes an ardour suited to the feelings and necessities of a contrite soul: “Lord, have mercy upon us: Christ, have mercy upon us: Lord, have mercy upon us.” Oh! what would not be obtained by a congregation pouring out those prayers with corresponding emotions? I will not say, that the house would be shaken, as it was when the Apostles prayed; but I will say, that the worshippers would all “be filled with the Holy Ghost,” not indeed in his miraculous powers, but in his enlivening, comforting, and transforming energies. We may form some idea of the frame which is proper for us, from the very attitude in which Solomon addressed his prayer to God: “He fell down on his knees, and spread forth his hands to heaven.” How different this from the irreverent and careless attitude of many amongst us, who, instead of prostrating themselves before God with becoming reverence, sit during the prayers; shewing, thereby, how little they feel the elevation of a devout worshipper, or the humiliation of a contrite one! Be it known unto you, that God must be importuned in prayer, and that “the kingdom of heaven must be taken by violence,” if ever it be taken at all: and, if you find that common efforts will not suffice to bring you to your Saviour’s presence, you must resemble those who went up to the top of the house and let down the paralytic through the roof: you must “cry unto God,” and “give him no rest,” and not cease from your importunity, till you have obtained an answer to your prayer. It was in this way that the widow in the parable prevailed over the unjust judge; and in this way shall every child of man prevail, if only he will “pray, and not faint.”

The confidence of the heart is yet further necessary: for our hands must be lifted up “without doubting;” “nor can we hope to receive any thing from God, if we supplicate him with a wavering mind.” It must be remembered, that the Temple was called, “A house of sacrifice.” On this occasion sacrifices were offered without number; and on every morning and evening throughout the year they were regularly presented to the Lord. Now this shewed, that every prayer which was there offered was to find acceptance by virtue of those sacrifices; and that no blessing whatever could be obtained from God, but through faith in the atonement which those sacrifices prefigured. The same is strikingly illustrated in the Liturgy of the Church of England; not a prayer of which is offered, but in the name and through the mediation of Jesus Christ. To him must we look in all our addresses at the throne of grace, and to the Father through him. Indeed, this is very particularly marked in the whole of Solomon’s prayer. In the greater part of that prayer he intercedes in behalf of those who should direct their supplications “toward that house.” Now the Temple itself was a very eminent type of Christ, “in whom dwelt all the fulness of the Godhead bodily.” The body of the Lord Jesus is, on this very account, represented as “a tabernacle, not made with hands:” and towards him, as our incarnate God, must we direct our supplications, if we would obtain answers of peace unto our souls. If we come to God in this way, we then have an express assurance from God himself, that “we shall in no wise be cast out;” but that, on the contrary, “the Lord Jesus Christ himself will confer upon us whatsoever we ask, that the Father may be glorified in the Son:” so indispensable is it that we look towards that Temple; and so certain is the success of prayers when so directed.

One thing more is necessary, and that is, consistency of life and conversation. “The prayer of the wicked,” so far from finding acceptance with the Lord, is altogether “an abomination to him.” How can it be expected, that persons coming to the house of God with all the professions of real piety, and going from thence into all the dissipation and vanity of the world, shall obtain mercy of the Lord? Behold them on their knees, crying, “From all the deceits of the world, the flesh, and the devil, Good Lord, deliver us;” and then, perhaps, spending the remainder of the day, not in reading the Bible, not in instructing their families, not in fervent prayer to God, but in any light conversation and specious amusement, that may enable them to relieve the weariness of a Sabbath evening. Say, Is this consistent? Nay, would these people themselves, if they saw persons who were truly religious, and who had entered fully into the spirit of the prayers, so spending the Sabbath, account them upright and consistent characters? No: they would see at once the glaring inconsistency between such professions and such practice. But, perhaps, they will say, “We do not make any such profession of religion.” Then, I answer, you have gone to God with a lie in your mouths. What mean you when you pray, “that you may lead a righteous, sober, and a godly life, to the glory of God’s holy name?” Is dissipation, or carelessness to his praise and glory? Has he not required that “you should refrain from doing your own pleasure on his holy day, and call the Sabbath a delight, the holy of the Lord, honourable; and should honour him, not doing your own ways, nor finding your own pleasure, nor speaking your own words; but should throughout that day delight yourselves in the Lord?” Yes, this is what you will do, if you are consistent Christians; nor can you in any other way expect to obtain any blessing from the Lord. This, also, is very particularly noticed by Solomon in his prayer: he does not venture to hope for mercy on behalf of any, unless “they return unto God with all their heart and with all their soul.” He prays, “The Lord our God be with us, that he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers.” And then, to impress this the more deeply on the people’s minds, he addresses them also, saying, “Let your heart be perfect with the Lord our God, to walk in his statutes, and to keep his commandments, as at this day.” Solomon would have the solemnities of that day carried, as it were, into their daily converse; and the engagements then entered into, remembered throughout their whole lives. Thus it should be with us: and thus it must be with us, if we would prosper in our souls. Our prayers are to be the pattern of our whole lives. What we have sought for, and obtained in the house of God, must be exhibited and exemplified in our daily walk: and, if there be not a correspondence between the two, what do we but proclaim ourselves hypocrites before the whole world? We “cannot serve God and Mammon too;” nor must we pretend to “fear the Lord, whilst we are serving other gods.” But, if we will indeed devote ourselves to the Lord, then shall our prayers descend in blessings on our souls, and the services of time be a prelude to the enjoyments of eternity. Hear the answer which God made to Solomon on this very occasion: “Now, mine eyes shall be open, and mine ears attent unto the prayer that is made in this place: for now have I chosen and sanctified this house: and my name shall be there for ever: and mine eyes and mine heart shall be there continually. If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways, then will I hear from heaven, and will forgive their sin, and will heal their land.”

Permit me now, in conclusion, to take yet further the example of Solomon for my guide; and, as he in his prayer addressed himself to God in behalf of his own people, and of the strangers who sojourned amongst them, so now to address myself, first, to the stated inhabitants of this place, and then to those, who, as strangers, are sojourning here only for a season.

The stated inhabitants I would congratulate on the further accommodation which they will now receive for the worship of Almighty God. For though the provision now made is very inadequate to the wants of this daily augmenting population, it will doubtless be of important service, and serve as a prelude, I trust, to somewhat which shall be still more effectual.

The necessity of waiting upon God in public is here obviously proclaimed. But there is an improvement of the occasion, which, though less obvious, is not a whit less necessary, and which I would take the liberty earnestly to recommend; and that is, the establishment of prayer in your own families. Who that sees the zeal of Solomon on this occasion, does not perceive the duty of every head of a family? We cannot all raise public edifices to the Lord; but we may all set up altars in our own houses, and promote the worship of God amongst those who are within the sphere of our own influence. God has said, that “where two or three are met together in his name, there will he be in the midst of them;” and that, “when two or three agree respecting what they shall ask,” he will confer it upon them. If any say, that they feel unequal to the task of conducting family worship, they need not be discouraged on that account, because there are abundant aids afforded them, both in the formularies of our. Church, and in other books that are written for that express purpose.

And let me not omit this occasion of inculcating the duty of private prayer. This is absolutely indispensable to every child of man. Without this, no soul can prosper: without this, no sinner in the universe can find acceptance with God. In the public Services of the Church, your petitions must be, for the most part, general, and such as all the congregation can join in: but in your private chambers you may, every one of you, spread before the Lord your own personal transgressions, and implore at his hands those blessings which you more especially stand in need of. Remember, I pray you, that on your own personal application to God in prayer is suspended all your hope of mercy and forgiveness. “God will be inquired of by us” for those gifts which he has most freely promised and covenanted to bestow. “Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you.” These are the terms with which we must comply: and, if we will not ask, it is in vain to hope that we shall obtain any thing of the Lord.

Let the duty of prayer generally, of public, social, and private prayer, be this day impressed upon your minds; and you will have reason to bless God to all eternity for the occasion that has suggested to you so important and necessary a reflection.

To the occasional visitors who are here present, I would beg leave, also, to offer a seasonable suggestion. You will observe that Solomon, in the benevolence of his heart, was especially mindful of strangers. “Concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name’s sake, when he shall come and pray toward this house, hear thou in heaven thy dwelling-place, and do according to all that the stranger calleth to thee for.” So would I now be mindful of you, and affectionately entreat you to improve the occasion which may have brought you hither. The improvement of your bodily health may be supposed to have had some influence in directing you to this place: in truth, many are brought hither, even from a great distance, for the promoting of this end. And shall not the soul, also, have a just measure of your regard? Shall nothing be deemed too expensive or self-denying for the obtaining of bodily health, and no attention whatever be paid to the soul? Consider, I pray you, of what infinitely greater importance the interests of eternity are than the concerns of time; and how far more certain in its efficacy the fountain of salvation is, which is opened for us in the Gospel, than any which this place, or any other in the universe, can boast. And I thank God that this fountain of salvation is here opened to you, and is accessible to all. Here you may be cleansed from sin and uncleanness, so as to be made altogether pure, without spot or blemish. And O! how rich a mercy will it be, if, when coming hither only for the restoration of your bodily health, you should find health also to your souls! Then, when you have left this place, you will look towards it with affectionate remembrance, from the very ends of the earth: and, above all, you will look to Him whom the Temple of old typified, the Lord Jesus Christ, and bless him for the dispensation which led you to the knowledge of him, and to the acquisition of his favour.

CCCXXXIV

THE REQUISITES FOR ACCEPTABLE PRAYER

  1 Kings 8:38, 39.

What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth hit hands toward this house: then hear thou in heaven thy dwelling-place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest.

RELIGION is often thought to be an employment fit only for weak minds, or for those who have nothing else to engage their attention; but it is worthy the pursuit of the wisest and greatest of men. Never did Solomon appear more glorious than when uttering these words. At the head of all his subjects he dedicated his temple to God. He set them a bright example of piety and devotion; and interceded, not for them only, but for all succeeding generations.

In this portion of his instructive prayer we may sec,

  I.      The requisites for acceptable prayer—

An humble, upright, fervent, believing, submissive, obediential frame of mind is necessary when we approach the throne of grace. But the most essential requisites for acceptable worship are comprised in,

  1.      A deep sense of our own depravity—

[The “plague of one’s own heart” is, one’s in-dwelling corruption. “Every one” has some “sin that more easily besets him;” and this sin he ought to know. Not that a mere acquaintance with this plague is sufficient: we must know the depth and inveteracy of our disorder. Our knowledge too must produce an unfeigned self-abhorrence, and a full conviction of our utter helplessness: nor without this knowledge can we offer up one acceptable prayer. We cannot lament what we neither feel nor know; or seek for mercy, when we perceive not our need of it. While ignorant of our depravity, we are not in a state to receive mercy: we should not even be willing to accept of mercy on God’s terms. The very offers of salvation would rather excite our displeasure than our gratitude.]

  2.      A believing view of Christ—

[The temple of Solomon was the more immediate residence of the Deity: all were on this account directed to look towards it when they prayed. That temple was typical of the Lord Jesus Christ: in him “dwells all the fulness of the Godhead bodily:” to him our eyes are therefore to be directedd. We are to offer all our petitions to him, or in his name. This regard to him is necessary to the acceptance of our prayers: it is through him alone that we gain access to the Deityf. We cannot approach the Father in any other way; nor is there any other channel whereby the divine blessings can flow down to ush. On these accounts we must “stretch out our hands towards” HIM: we must view HIM as our only source of spiritual blessings.]

They who truly seek after God will soon experience,

  II.      The efficacy of prayer when attended with those requisites—

Cold or unbelieving petitions will receive no answer; but humble and believing prayer will obtain the richest blessings:

  I.      National—

[The passage before us relates to the whole Jewish nation: it supposes them to have incurred the heavy displeasure of God, and teaches them how they are to avert his wrath; nor did God leave them in suspense about the issue of such humiliation: he declared in a vision to Solomon that his petitions were accepted. The Jewish history affords many striking instances of deliverance vouchsafed to a repenting peoplel; nor can we doubt but that the same means will still be crowned with the like success.]

  2.      Personal—

He who “knows our heart” will grant all that we can desire”:

Forgiveness of sin—

[Who more infamous and abandoned than that woman? Yet she, in humility and faith, applied to Jesusp, and received an assurance that her iniquities were forgiven. And shall not we obtain mercy if we apply to him in the same humble and believing way?]

Peace of conscience—

[How troubled, almost to distraction, were the murderers of our Lord! But, according to Peter’s direction, they looked to Jesuss, and were immediately filled with “peace and joy in believing.”]

 Deliverance from temporal troubles—

[We cannot conceive greater temporal affliction than that endured by Jonah; yet, when to appearance irrecoverably lost, he prayed in this mannerx, and experienced a most unparalleled deliverance.]

 Victory over our spiritual enemies—

[With what vehemence did Satan assault the Apostle Paul! The afflicted saint cried with earnestness to the Lord Jesusa: his troubles were immediately turned into triumphant exultations.]

Renewal after the divine image—

[Nothing on earth does a believer desire so much as this; yet this shall be attained in the same way. An humble and believing view of Christ shall effect it.]

 A peaceful death—

[Stephen died by the hands of cruel and blood-thirsty enemies; but he offered an humble and believing prayer to Christe, and his death was to him as a serene and peaceful sleep.]

A glorious immortality—

[He who died justly by the hands of the public executioner must have merited in an high degree the wrath of God: nevertheless in his last hour he directed his eyes to Christh; and that very day was he admitted with Christ to Paradise.]

  APPLICATION—

[Let none despair on account of the greatness of their sins, or of the judgments of God which are already inflicted on them. God will suffer none to “seek his face in vain.” Let every one then bewail “the plague of his own heart,” and offer up believing prayers “towards God’s holy oracle.”]

CCCXXXV

SOLOMON’S THANKSGIVING PRAYER

  1 Kings 8:54–61.

And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord) he arose from before the altar of the Lord, from kneeling on his knees with his hands spread up to heaven. And he stood, and blessed all the congregation of Israel with a loud voice, saying, Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. The Lord our God be with us, as he was with our fathers: let him not leave us, nor forsake us: that he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers. And let these my words, wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require: that all the people of the earth may know that the Lord is God, and that there is none else. Let your heart therefore be perfect with the Lord our God, to walk in his statutes, and to keep his commandments, as at this day.

TO men Solomon might appear most glorious when seated on his throne, and surrounded by all his courtiers: but in the eyes of God he never was so glorious, as when he was leading the devotions of all his people, and imploring blessings on them from above. Neither actuated by ostentation, nor restrained by shame, he erected a stage or pulpit in the court of the temple near the altar, and there in the midst of all the congregation kneeled down upon his knees, and with his hands stretched out to heaven poured forth his soul in the devoutest supplications. The prayer he uttered was of considerable length, and, as it should seem, the extemporaneous effusion of his own heart. How happy would it be, if all our kings were so disposed, or even if all the ministers of the sanctuary were alike earnest in their acknowledgment of God, and qualified to conduct, from the abundance of their own hearts, the service of his sanctuary!

After having offered to God his prayer and supplication, he rose from his knees to bless the people. By “blessing them,” we are not to suppose that he pretended to have any fulness in himself, whereby to make them blessed: it is not in man, however great, to make others blessed; he can only ministerially declare what God has promised, or implore in their behalf the blessing of God upon them. This is what was done by the priests of old, and this is what he did on this occasion.

The words in which he blessed them contain,

  I.      An address to God—

This consisted of two parts:

  1.      A thanksgiving for mercies received—

[God had now fulfilled in its utmost extent the promises which he had given to Israel. “The whole land, from the river of Egypt to the river Euphrates,” was under Solomon’s dominion: the most perfect rest and peace prevailed throughout the whole empirec: and a place was now erected, on a spot chosen by God himself, for his worship and service. Of “all the promises which God had given by Moses, not one word had failed:” all was come to pass; and the whole nation enjoyed a state of unprecedented prosperity. For these things Solomon now “blessed the Lord,” both in his own name, and in the name of all the people.

Have we received such blessings from the Lord? let us then bless him too. Have we a peaceable enjoyment of God’s ordinances, and freedom from the assaults of open enemies? Have we union also and harmony amongst ourselves? let us be thankful for these mercies: it is not every Church that enjoys them; nor can any thing but the peculiar favour of Heaven continue them to us.

But what if we have experienced an accomplishment of that promise of our Lord, “Come unto me, and I will give you rest?” What if we have obtained a victory over all our spiritual enemies, and be living in a sweet sense of God’s love, and the habitual enjoyment of his presence? Shall not we bless the name of our God, yea, bless him too with all our faculties and all our powers? — — —]

  2.      A prayer for the continuance of them—

[The presence of God with them comprehended every blessing that Solomon could desire; and therefore Solomon entreated God “never to leave them nor forsake them.” This alone could “incline their hearts” to serve the Lordf: this alone could secure to them a complete enjoyment of their happiness: this alone could enable them to glorify their God in the worldh.

And what can any one desire more in your behalf? If “God be with you,” and operate in you effectually for these ends and purposes, you are blessed, you must be blessed for ever. On the contrary, “Woe be to them,” saith God, “when I depart from them!” Yes, if he depart, we shall have no more “inclination to walk in his ways,” but shall surely “walk after the imagination of our own evil hearts:” we shall no more be able to “maintain our own cause” against our spiritual adversaries, but shall fall a prey to every lust: we shall no more constrain the world to admire “the exceeding grace of God in us,” but shall rather cause them “to blaspheme his holy name.

May God therefore bless you with his continued presence and his effectual grace!]

This address to God he concluded with,

  II.      An exhortation to the people—

Solomon would not dismiss the people without exhorting them to perform their duties to God, who had so loaded them with his richest benefits: he therefore besought them,

  1.      To be perfect with the Lord—

[Absolute perfection is not to be attained in this world: but there is a perfection which every Christian must attain, a perfection of desire, of purpose, and of endeavour. We should see such a beauty in holiness as to long for the utmost possible attainment of it: we should desire to “be holy as God is holy,” and “perfect as our Father which is in heaven is perfect.” At this too we should aim: the great object of our lives should be to mortify every thing that is contrary to God’s will, and to get his law perfectly engraven upon our hearts. To be “cast into the very mould of the Gospel,” and to be “renewed after the perfect image of our God in righteousness and true holiness,” should be the ambition of our souls. After this also should we labour; never thinking that we have attained any thing, whilst any thing remains to be attained. This was the state of the Apostle Paul, and must be the state of every one that would be approved of his Godm.

Is it thought by any, that, in requiring this, we require too much? I ask, For what has “God given us such exceeding great and precious promises,” but that “by them we may be partakers of the divine nature, and escape the corruption that is in the world through lust?” I ask again, What is the use which God teaches us to make of his promises? Is it not to “cleanse ourselves by their means from all filthiness both of flesh and spirit, perfecting holiness in the fear of God?” I ask yet further, What is the desire which every pious minister will feel in behalf of his people; and to what will he endeavour, both in his private prayers and his public labours, to bring them? Is it not, “that they may stand perfect and complete in all the will of Godp?” Away then with all apprehensions that we require too much: we require only what God requires, and what every soul that shall ever be saved, must possess: in actual attainments there will, in spite of our utmost exertions, be much lacking; but in desire, purpose, and endeavour, we must be perfect, not willingly harbouring the smallest imperfection, but striving to “grow up into Christ in all things, as our living Head.”]

  2.      To preserve continually the frame they now possessed—

[The people now, as well as their king, were in a very devout and heavenly frame: there was nothing they would not now have done, or sacrificed, for the honour of their God. Solomon therefore says to them, “Be perfect with the Lord, as at this day.” Now there are times when every godly person has felt himself more especially alive to the concerns of eternity: he has been humbled in the dust, under a sense of his own guilt and helplessness; he has been filled with admiration at the divine goodness to him; he has longed to have God ever with him, and to find all his happiness in the presence of his God. If such, then, have ever been our state, is there not the same reason that it should be so now? Does God deserve less at our hands, than he did at the period referred to? Why then do we not feel the same towards him? Perhaps we may be disposed to look back upon such seasons with complacency; but we should rather look upon all other seasons with shame and sorrow. O labour, Brethren, to preserve upon your minds those better feelings which you have at any time experienced; and, instead of declining from them, to get them revived and strengthened from day to day!

Such is the blessing, which, were it at our disposal, we would bestow upon you; and such is the blessing which we entreat of God to confer on every one amongst you.]

CCCXXXVI

THE QUEEN OF SHEBA’S VISIT TO SOLOMON

  1 Kings 10:6, 7.

And the said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom. Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me.

IT not unfrequently happens, that when the mind has been raised in any extraordinary degree by the representations of others, its expectations are disappointed: either the excellencies which appeared so fascinating to others, have been over-rated; or they are found blended with such defects, as greatly lessen their value. This is particularly the case with respect to the characters of men; in estimating which, it is easy to conceive, that our admiration may be too great, and our applause be too unqualified. But, in the passage before us, we have an instance where report, though heightened to the utmost, fell short of the reality. The wisdom of Solomon had attracted the attention of all the nations around him; insomuch that persons were sent from all the surrounding potentates, to ascertain whether the reports concerning him were true: and in the chapter before us, we are informed, that a queen of great power and authority came herself, in order to see with her own eyes, and hear with her own ears, the wonderful things which had been reported to her: and her testimony, after the fullest investigation, was, not only that all was true which had been told her, but that the half had not been told her; so greatly did the truth exceed her most sanguine expectations.

This circumstance deserves particular consideration, not merely for the honour of Solomon, but chiefly for the honour of Him whom Solomon prefigured, even of our Lord and Saviour Jesus Christ.

Let us notice then,

  I.      The surprise occasioned by an acquaintance with Solomon—

We do not know the precise reports which the Queen of Sheba had heard; but they related principally, we apprehend, to the wisdom of Solomon. His splendour and magnificence indeed were unparalleled; but his wisdom was that which most of all induced her to come so far; for “she came to prove him with hard questions,” and “to commune with him of all that was in her heart.” Now “his wisdom excelled that of all mankind:” it was not confined to any one branch of science, but embraced the whole extent of philosophy, natural and political, moral and religious. It extended, I say, to things,

  1.      Natural—

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