Ps. 14:1.

CCCCXCIV

CHARACTERS OF THE RIGHTEOUS AND THE WICKED

Ps. 1:1–4.

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful: but his delight is in the law of the Lord; and in his law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. The ungodly are not so.

THE Psalms were chiefly, though not exclusively, written by David: some were written, one at least, many hundred years before him; and several many hundred years after him. It is supposed that Ezra reduced them to the order in which they stand. We are sure that, in the Apostle’s days, the Second Psalm occupied the same place that it does now; because it is quoted by him as “the Second Psalm.” They are quoted continually in the New Testament as inspired of God: and so fully do they speak of Christ, that an account of his life and death, his work and offices, might be compiled from them almost as clearly as from the Gospels themselves. The psalm before us seems properly placed, as a kind of preface to the whole; inasmuch as it contains a summary description of the righteous and the wicked, both in their character and end. We will consider,

I. The description of the godly—

We are not to expect in a composition of this kind a full and accurate delineation of men’s characters, such as we might look for in a set discourse: nevertheless, in the brief notices here given us, we have what is abundantly sufficient to distinguish the saints from all other people upon the face of the earth. They are here described,

1. In plain terms—

[Two things we are told concerning them, namely, What company they affect, and, What employment they delight in. They have no pleasure in the society of ungodly men. They are aware that “evil communications will corrupt good manners;” and that the surest way to avoid infection, is, to come as little as possible in contact with those who are diseased. They see how fatal, and yet how common, is the progress of sin; that to walk, however occasionally, in the counsel of the ungodly (who are destitute of any religious principle), is a prelude to standing in the way of sinners (gross, open sinners), and, at last, to sitting in the seat of the scornful, who despise and deride all true piety. Hence, fearing lest, by unnecessarily associating with the wicked, they should be drawn to adopt their principles, and to imitate their conduct, they either withdraw from them altogether, or contract their intercourse with them, as much as will consist with a due discharge of their social and relative duties.

Privacy, and reading of the Holy Scriptures, are more congenial with their feelings, than the noise and vanity of the world. In the blessed word of God they see all the wonders of redeeming love: in that, they find the charter, by which they are entitled to an everlasting inheritance. There they behold thousands of exceeding great and precious promises, which are as marrow and fatness to their souls: there also they see marked out to them the way in which to please, and honour, and glorify their God: and, by meditating on these various precepts and promises, they find their souls cast, as it were, into the very mould of the Gospel, and gradually transformed into the image of their God. Hence they delight to ruminate on the word of God; yea, “day and night” they make it their meditation and their joy: like Job, they “esteem it more than their necessary food.”]

2. By a beautiful comparison—

[In consequence of thus “eschewing evil and cleaving unto that which is good,” they become like a tree planted by the canals in Eastern countries, which flourishes with incessant verdure and fruitfulness, whilst all that are less favourably situated, are parched and withered by drought. The godly are “trees of righteousness, of the Lord’s planting:” their roots are constantly watered by that “river which makes glad the city of God:” and by the fertilizing influences of the Spirit of God they bring forth in rich abundance “the fruits of righteousness, which are by Jesus Christ to the praise and glory of God.” A diversity of seasons they doubtless experience: but never is their profession tarnished by openly visible decays, or by a want of such fruits as the peculiar season calls for. On the contrary, the winds and storms, and heat and cold, all tend to further their stability and fruitfulness; insomuch that “whatsoever they do,” or whatsoever is done to them, “they prosper.” See them in the diversified seasons of prosperity and adversity, they shew by their conduct “whose they are,” even Christ’s, “of whose fulness they continually receive,” and “of whom all their fruit is found.”]

In perfect contrast with this is,

II. The description of the ungodly—

Exceedingly pointed is that expression, “THE UNGODLY ARE NOT SO.” No, indeed: they “are not so,”

1. In their character—

[The ungodly, instead of shunning the company of those who fear not God, prefer it; and would far rather associate with an avowed infidel, or a notorious libertine, than with one who was distinguished for the most exalted piety. They do not all proceed to the same extent of open profaneness; but all, without exception, “love darkness rather than light;” yea, “they hate the light, and will not come to it, lest their deeds should be reproved.”

And as they prefer the society of them that know not God, so they prefer any other book, whether of science or amusement, before the sacred volume. They may study the Holy Scriptures indeed with a view to head-knowledge; but not with any desire to imbibe the spirit of them in their hearts, or to have their lives conformed to them. In this there is an extremely broad line of distinction between the two characters: to the godly the Scriptures are “sweeter than honey, or the honeycomb;” but to the ungodly they are insipid, and are either not perused at all, or studied only for the purpose of exercising a critical acumen. There is nothing in the sacred volume that is suited to their taste: the wonders of redemption do not affect their minds; nor are the precepts of the Gospel palatable to their souls.

Would we but candidly examine ourselves by these two marks, we should soon discover to which of these parties we belong.]

2. In their condition—

[To such a tree as has been before described, the ungodly bear no resemblance: their root is fixed in the world: their fruit is no other than “grapes of Sodom and clusters of Gomorrha.” But there is an appropriate comparison for them also; “they are like the chaff which the wind driveth away.” Truly, they are as light and worthless as chaff. No solid principle of piety is found in them; nor is there any thing in their character which God approves. To a superficial observer they may appear like wheat: but the fan or sieve will soon discover how empty and unsubstantial they are: or, if they continue mixed with the wheat in this world, the separation will speedily and infallibly take place in the world to come. The Judge of quick and dead will come, even He, of whom it is said, “His fan is in his hand, and he will thoroughly purge his floor, and gather the wheat into his garner; but the chaff he will burn with unquenchable fire.” Amongst the wheat, not an atom of chaff will then be found; nor amongst the chaff, one grain of wheat. This, divested of metaphor, is plainly declared in the psalm before us; “The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.” Ah! what an immense difference is here in the conditions of the two parties! the one approved of their God, and made partakers of everlasting felicity; the other, abhorred of him, and plunged into everlasting perdition!]

ADDRESS—

1. To young people—

[To you it appears but a small matter whom you choose for your associates. But, if you consider how much we are influenced by the sentiments and examples of others, and what awful consequences will follow from the conduct we pursue, we shall see the necessity of selecting those only for our friends, who, we have reason to believe, are the friends of God. Let not then the rank or talents of men, and still less their gaiety and dissipation, attract your regards; but let the piety of their hearts and the holiness of their lives, be their highest recommendation to your friendship. As our blessed Lord “was not of the world, so neither must ye be;” but you must “come out from among them, and be separate,” and choose for your companions “the excellent of the earth, and such as excel in virtue.”]

2. To those who profess godliness—

[It is not by speculative notions that you are to judge of your state, but by your spirit, your temper, your whole conduct and conversation. “The tree must be known by its fruit.” Now, as the ungodly form a perfect contrast with the godly, so let your spirit and conduct be a perfect contrast with theirs. Are the ungodly following the course of this world, and minding only the things of the flesh? Let it be said of you, “THEY ARE NOT SO:” “their conversation is in heaven;” their delight is altogether in spiritual things; and “their fellowship is with the Father, and with his Son Jesus Christ.” In a word, endeavour to be as different from the ungodly world around you, as a verdant and fruitful tree is from one which is withered and dead; and know, that, if you are looking to the Lord Jesus Christ for fresh supplies of his Spirit and grace, you shall receive from him such rich communications as shall be abundantly sufficient for you — — —]

CCCCXCV

OPPOSITION TO CHRIST VAIN

Ps. 2:1–12.

Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my king upon my holy hill of Zion. I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Be wise now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

THIS psalm, in its primary sense, relates to David: it declares the opposition which should be made to his establishment on the throne of Israel, and the final subjugation of all his enemies: both of which events took place according to this prediction. But beyond a doubt a greater than David is here. There are several expressions in this psalm which are not at all applicable to the typical David, and which can pertain to none but the Lord Jesus Christ himself. Not even the highest angel could have that said of him, “Thou art my Son; this day have I begotten thee:” and, as that august title was inapplicable to David, so it could never be said of him, that he had “the uttermost parts of the earth for his possession.” Moreover, when it is considered, that the expression, “Kiss the Son,” imported an act of divine worship; and that to “trust in” David would have been to give to a man the honour which was due to the Most High God alone; it will be clear, that the psalm was intended to describe, not earthly, but heavenly things, even the reign of Messiah himself, “the Lord’s Anointed.” And of him the Jews, before the coming of Christ, interpreted this psalm; as the modern Jews are constrained to acknowledge. Indeed it is manifest, that the Apostles understood it in this sense; not only because immediately after the day of Pentecost they so interpret it, but because in their controversy with the Jews they quote it in this sense, and argue upon it as accomplished in Christ’s victory over death and the gravee. In reference to Christ, then, we will explain it, and shew,

I. The opposition that is made to him—

Christ is still, as formerly, opposed by all ranks and orders of men—

[No sooner was he born into the world than Herod sought to destroy him. During his ministry upon earth the attempts made upon his life were very numerous; and it was only by repeated miracles that he was saved. When the time for his being delivered into the hand of sinners drew nigh, the whole Jewish nation, as it were, rose up against him, to put him to death. His resurrection, and the descent of the Holy Ghost on the day of Pentecost, were calculated to rectify the mistaken apprehensions of his enemies, and to disarm their malice: but no sooner was his Gospel preached by his disciples, than the same opposition raged against them also, and every possible effort was made to suppress the rising sect: not even death itself, in all its most tremendous forms, was deemed too severe a punishment for those who professed to believe in Christ. In this opposition all ranks and orders joined: the learned Scribes, the self-righteous Pharisees, the unbelieving Sadducees, all the highest orders both in Church and State, as well as the profane and licentious populace, were of one heart and mind in relation to this matter: they who agreed in no other thing under heaven, agreed in this, a deadly hatred to Christ, and an inveterate opposition to his cause.

And is not the same phænomenon seen at this day? In this one point there is perfect unanimity, wherever we come. As Herod and Pontius Pilate, who were before at variance, united cordially with each other for the purpose of oppressing Christ, so now persons who are most remote from each other in political and moral sentiment, or even in the general habits of their lives, all unite in decrying the Gospel as visionary in itself, and as injurious to the world. Let the Gospel be brought into any place, and this universal hatred to it immediately appears: nor can the Gospel be cordially embraced by any individual, without exciting in the minds of his friends and relatives a measure of indignation against him.]

This opposition is founded on an aversion to his strict and holy laws—

[Had the Apostles brought forward the Gospel as a matter of speculation only, they would never have been so bitterly persecuted in every place. The Jews were ready enough, of themselves, to follow false Apostles and false Christs: and the Gentiles would have welcomed the inventors or advocates of a new philosophy. It was the requiring of all persons to submit entirely and unreservedly to the dominion of Christ that irritated and inflamed the whole world against the preachers of Christianity. Thus, at this time, if we only brought forward the great truths of the Gospel in a speculative and argumentative way, no man would be offended with us: (multitudes of preachers do this without exciting any hatred or contempt in the minds of their hearers:) but the practical exhibition of divine truth, the shewing that all men must receive it at the peril of their souls, the insisting upon an entire surrender of their souls to Christ, to be washed in his blood, to be renewed by his grace, and to be employed for his glory, this is the offence: we are then too earnest, too strict, too enthusiastic, too alarming: we then are represented as “turning the world upside down,” and are deemed little better than “the filth of the world and the off-scouring of all things.” Nor will any thing screen us from this odium: we may be as learned, as blameless, as benevolent, as active as Paul himself, and yet, if we have any measure of his fidelity, we shall be sure enough to have some measure also of his treatment from an ungodly world.]

But the experience of all ages abundantly attests,

II. The vanity of that opposition—

Notwithstanding all the exertions of his enemies, Christ was exalted—

[It was “a vain thing that the people imagined,” when they supposed that they could defeat the purposes of the Most High in relation to the establishment of his Son upon the throne of Israel. “He that sitteth in the heavens laughed at them, and had them in derision.” In vain were the stone, the seal, the guard: at the appointed hour, Christ rose triumphant from the grave; and, on his ascension to the right hand of God, sent forth his Spirit to erect, in the hearts of men, that spiritual kingdom that shall never be moved: “Yet,” says God, “have I set my king upon my holy hill of Zion.” As the purpose of Jehovah respecting the typical David was fulfilled in due season, so was that “decree which Jehovah had declared” respecting “his anointed Son.” “The word grew and multiplied” in every place: and “the stone that had been cut out of the mountain without hands, broke in pieces” all adverse powers, and filled the whole Roman empire. The opposition raised by the Jewish nation against the Lord and his Christ, terminated only in the confusion of the opponents, on whom “the wrath of God” soon fell, and who are to this hour the most awful monuments of “his displeasure.”]

In due time his exaltation shall be complete—

[God having, in the resurrection of Christ, borne witness to him as his only-begotten Son, has engaged, in answer to his requests, to “give him the utmost ends of the earth for his possession.” And this he is gradually accomplishing: in every quarter of the globe is the Redeemer’s kingdom extending on the right hand and on the left: and though there is very much land still unsubdued before him, yet shall he “go on conquering and to conquer,” “till every enemy is put under his feet.” The enmity of the human heart, indeed, will still vent itself against him; but all who will not bow to the sceptre of his grace, “shall be broken in pieces like a potter’s vessel.” Whether we look to the world at large, or to any particular individual in the world, the final issue of the contest will be the same: he must prevail, and “all his enemies shall become his footstool.”]

Let us then contemplate,

III. Our duty with respect to him—

If He be “the blessed and only Potentate, the King of kings, and Lord of lords,”

Our duty is, to submit to him and serve him—

[A “holy reverential fear” becomes us in his presence: “He is greatly to be feared, and to be had in reverence of all them that are round about him.” Our fear of him should swallow up every other fear, and annihilate every desire that is contrary to his will. An external conformity to his laws will not suffice: he should reign in our hearts, and our “every thought should be brought into captivity to the obedience of Christ.” Not that our fear should be of a slavish kind: it is our privilege, and even our duty, to rejoice in him: yea, we should rejoice in him with most exalted joy, even “a joy that is unspeakable and glorifiedl:” yet should our joy be tempered with humility, and our confidence with contrition. We should never so contemplate him as to forget ourselves, nor ever so triumph in him as to lose a jealousy over ourselves: we should “rejoice in the Lord always;” but still we should so temper this heavenly feeling as to “rejoice with trembling.”

With this reverential fear we should also maintain towards him a devout affection. Idolaters were wont to kiss their idols, in token of their entire and affectionate devotion to them: hence it is said, “Kiss the Son,” that is, let us consecrate ourselves to his service affectionately and with our whole hearts. A constrained service is altogether unacceptable to him: obedience would lose all its worth, if we accounted his yoke heavy or “his commandments grievous.” His law should be in our hearts, and a conformity to it should be our supreme desire and delight.]

This is the duty of all, without exception—

[It is a common sentiment, that religion is only for the poor, and that the rich and learned are in a good measure exempt from its restraints. But in the sight of God all men are on a level: all are equally dependent on him; all must give up an account to him; and “kings or judges of the earth” are quite as much subject to the command of Christ as the meanest of the human race. O let this awful delusion be banished! Let none imagine that a superiority of rank or station at all lessens their responsibility to God, or absolves them from the smallest measure of obedience to Christ — — —]

This is also our truest wisdom and happiness—

If we say to any, “Serve the Lord,” we say, in effect, “Be wise:” for “the fear of the Lord is the very beginning of wisdom.” Those only who have never tasted of true piety, deride it as folly: and they only do it, because they do not like to confess their own folly in neglecting it: in their serious moments, and when their conscience is permitted to speak, the very despisers of godliness are constrained to say in their hearts, “Let me die the death of the righteous, and let my last end be like his!”

Moreover, it is the only true path of happiness: for, what happiness can they have who are obnoxious to the wrath of God? “If his wrath be kindled, yea, but a little,” can they endure the thought of meeting his displeasure? “Are they stronger than he,” that they can feel themselves at ease, when they “have provoked him to jealousy?” No: the most careless of mankind, if he reflect at all, must be sensible, that “it is a fearful thing to fall into the hands of the living God.” We say then, “Blessed are all they that put their trust in him:” they shall be protected by his power; they shall be preserved by his grace; they shall be enriched by his bounty; they shall be blessed by him with all spiritual blessings; and in the last day they shall be seated with him on his throne, and be partakers of his glory for evermore.]

CCCCXCVI

REGARD TO CHRIST ENFORCED

Ps. 2:12.

Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

TO so great a degree do the Psalms abound with prophecies relating to Christ, that all the most important circumstances of his life and death, his resurrection and glory, might be narrated from them with almost as much precision as in the Gospels themselves. The psalm before us has but a partial reference to David. It may be considered indeed as a triumphant proclamation of his establishment on his throne, notwithstanding all the opposition that had been made to him by Saul and by the Jews themselves. But it principally points to the exaltation of Jesus to his throne of glory: and it concludes with an address to all the monarchs of the earth to submit themselves to his government.

In considering the words of the text, we shall call your attention to,

I. The injunction—

Who “the Son” is, we are at no loss to determine; since an inspired commentator has expressly declared him to be Christ. By “kissing” him, we are to understand,

1. Submission to his authority—

[Samuel having anointed Saul to be king of Israel, kissed him, in token of his submission to the power that was now vested in him. Now Jesus is “seated as King upon God’s holy hill in Zionc:” and he demands that all should acknowledge him as their supreme Lord and only Saviour. His yoke in every view is hateful to us by nature; but most of all are we averse to “submit to his righteousnesse.” But this we must do, renouncing every other ground of dependence, and trusting in him as “The Lord our Righteousnessg.”]

2. Love to his person—

[When Mary desired to express her love to Jesus, she “kissed his feet:” and we also must feel in our hearts, and express, in every possible way, a fervent attachment to him. The characteristic mark of his disciples is, to “love him in sincerityi.” Destitute of this mark, we have nothing to expect but speedy and everlasting destruction. We must therefore account him precious to our soulsl, yea, “fairer than ten thousand, and altogether lovely.” We must delight ourselves in contemplating his beauty, and maintaining fellowship with him.]

3. Devotion to his service—

[Idolaters used, in worshipping their gods, to kiss their images, or to kiss their hands in token of their devout regard to themo. In this sense also we are to “kiss the Son,” exercising the same faith in him that we do in the Most High God, and honouring him in every respect as we honour the Fatherq. — — — To kiss him, like Judas, and betray him, will fearfully aggravate our condemnation.]

The vast importance of this injunction will appear, if we consider,

II. The arguments with which it is enforced—

And here we notice,

1. The danger of disobeying it—

[Gracious and loving as the Saviour is, he is susceptible of anger on just occasions, and feels a holy indignation against those who slight his love. And “if once his wrath be kindled, yea, but a little,” it will utterly destroy us. It will be but little consolation for us to see others suffering under his heavier displeasure: the person who feels the smallest portion of his wrath in hell, will be inexpressibly and eternally miserable: and therefore it becomes us to offer him the sincerest tribute of our affection without delay. Nothing but this can prevent our ruin. In whatever “way” we are walking, we shall “perish from it,” if we do not embrace him with the arms of faith, and “cleave to him with full purpose of heart.”]

2. The benefit arising from obedience to it—

[What was before metaphorically represented by “kissing the Son,” is here more simply expressed by “trusting in him.” In fact, a cordial and entire confidence in him, as “our wisdom, righteousness, Sanctification, and redemption,” comprehends all the duties which we are capable of performing towards him in this world.

Now such a trust in him renders a man inconceivably blessed. It brings peace into his soul: it obtains for him the forgiveness of all his sins; it secures “grace sufficient for him,” and “strength according to his day.” It makes him “blessed” in every state; in health or sickness, in wealth or poverty, in life or death. It entities him to an incorruptible and undefiled inheritance in heaven. No creature that possessed it, ever perished. Glory and honour and immortality are the portion of “all that trust in Christ.” Whatever may have been their past conduct, or however they may doubt their own acceptance with God, they “are” blessed, and shall be blessed for evermore.]

APPLICATION—

[Here then is the direction which in God’s name we give to all; “Kiss the Son.” If you have any desire to escape the wrath to come, or to lay hold on eternal life, this is the sure, the only way of attaining your end. Neglect Christ; and, whatever else you either have or do, it will avail you nothing: you must “perish” everlastingly. Love the Lord Jesus Christ, and give yourselves up unto him; and, notwithstanding your past sins, or present infirmities, “you shall never perish, but shall have everlasting lifeu.”]

CCCCXCVII

THE PRIVILEGES OF THE GODLY

Ps. 4:3.

Know that the Lord hath set apart him that is godly for himself.

RELIGION has in all ages been an object of derision to an ungodly world. There never have been wanting those who resembled Cain and Ishmael. God however has far other thoughts of those who serve him: the recollection of this is a comfort to the godly under their persecutions; the consideration of it too might be of great advantage to the ungodly. The Psalmist seems to be reproving the wicked for their contempt of God, and their injurious treatment of his people: he therefore, in a way of triumphant exultation, suggests the thought in the text.

We shall,

I. Shew who are the objects of the divine favour—

The world is divided into two descriptions of men, godly, and ungodly. The godly are to be distinguished by a great variety of marks—

They fear God—

[The generality sin without any shame or remorse. But the godly can no longer proceed in such an evil coursec. They humble themselves before God for their past offences. They guard against offending him, even in thought.]

They love God—

[They are not actuated by a merely slavish fear. They have the spirit of adoption given to them. They unfeignedly delight to do their Father’s will. They account the enjoyment of his favour to be their highest happinessg.]

They serve God—

[Their religion does not consist in mere inefficacious feelings. They make it appear to the world that they are God’s servants. They perform even their civil and social duties with a reference to him. They do every thing with a view to his gloryi.]

They are despised indeed by the world, but approved by their God—

This will appear while we,

II. Declare the peculiar honour conferred upon them—

God has testified, in the strongest terms, his approbation of the godly. He has moreover “set them apart,” as distinct from those that perish—

This he did secretly in his eternal purpose—

[His regard for them did not commence after they became godly. Their godliness is the fruit and not the cause of his love. He loved them, and set his heart upon them, from eternity.]

He did it also openly, when he called them by his grace—

[These two periods of their separation are mentioned by St. Paul. In conversion, God sets apart sinners for himself. He inclines and enables them to come out from the worldn. He causes them to devote themselves entirely to his service.]

He has set them apart too “for himself”—

[He makes their souls his own habitation. He sheds abroad his love in their hearts by his Holy Spirit. He preserves them as living monuments of his power and grace. He regards them as his own peculiar treasureq.]

This being a point wherein all are deeply interested, we shall,

III. Commend the subject to your solemn attention—

This is not a matter of doubtful disputation—

[In every period of the world, God has had a peculiar people. They have been distinguished with special tokens of his love; and though they were not set apart for their holiness, they have invariably been made holy; moreover, when they were holy, God delighted in them as holy.]

Nor is it a matter of trifling concern—

[The Psalmist evidently speaks of it as deserving deep attention; and if it related only to this present state, it were worthy of notice. But the present separation of God’s people for himself is a pledge and earnest of a future separation: in the day of judgment, God will complete what he here began. What distinguished honour will he then confer upon the godlyu! Then he will be their joy, and they his glory, for over.]

Let the ungodly therefore know this to their shame—

[The Psalmist suggests the thought peculiarly in this view; and well may they be ashamed who despise what God loves. In vain do any hope to be God’s hereafter, who are not his now. Let the ungodly therefore be ashamed of their false confidences. Let them set themselves apart for God, if they would have God set them apart for himself. Let them learn to live the life of the righteous, if they would die his death.]

But let the godly know it, to their unspeakable consolation—

[They who are beloved of God, have little reason to regard the contempt of men. God would have them assured of his superintending care. He would have them know their security, who take him for their God. Let the godly then rejoice in the honour conferred upon them. Let them look forward with joy to the final completion of God’s gracious purposes towards them, and let them devote themselves more than ever to his service.]

CCCCXCVIII

A PRACTICAL EXHORTATION

Ps. 4:4, 5.

Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Offer the sacrifices of righteousness and put your trust in the Lord.

IN the Psalms of David there is a great diversity; some being expressive of his own experience, and abounding in petitions or thanksgivings, as the occasion required; others being simply historical, for the information of the Church; others prophetic of Christ and his kingdom in the world; and others again being merely instructive, for the benefit of mankind. Of this last kind is the psalm before us; in which, after declaring the comfort he had found in God, and offering a petition for the continuance of it (v. 1.), he reproves those who derided religion, and sought happiness in the world (v. 2.). He assures them, that God is the friend and portion of all who seek him (v. 3.); and recommends them to seek him in a becoming manner (v. 4, 5.); and from his own experience attests, that no increase of worldly prosperity can ever afford them so rich a recompence as His presence (v. 6, 7.), in which all who enjoy it find perfect rest (v. 8.).

As there is no certainty respecting the occasion on which it was written, we may take the text in a general view, and found upon it a general exhortation. Nor will there be any occasion for an artificial arrangement of it, because the different parts of the exhortation lie in an easy and natural order, and may be most profitably noticed as they arise in the text.

Beware, then, of sin; or, as the text expresses it, “Stand in awe, and sin not”—

[The words “Stand in awe” are, in the Septuagint Translation, rendered, “Be ye angry.” and it seems that the Apostle Paul referred to them, when he said, “Be ye angry, and sin not.” The original imports a violent commotion of the mind; and Bishop Home translates it, “tremble.” Certainly sin ought to be an object of extreme fear and dread: we can never “stand in awe” of it too much. See what it has done in the world, how it has deformed the whole face of nature, and more especially the soul of man, which was originally made in the image of God himself! See what was necessary for the expiation of it! Could nothing but the blood of God’s co-equal, co-eternal Son make an atonement for it, and shall it appear a light matter in our eyes? Go, take a new of the Saviour in Gethsemane and on the cross; and then say, whether sin be not a formidable evil: or go down to those regions where myriads of our unhappy fellow-creatures are suffering the penalty due to it, and then announce to us your sentiments respecting it. One glimpse of it, in its true character, would be abundantly sufficient to convince you, that death, in its most terrific shapes, has no terror in comparison of sin.

How, then, should you “stand in awe of it,” even when presented to you in its most flattering dress! What if men tell you that it is harmless, and will bring with it no painful consequences? Will you listen to their delusions? Will you, through fear of their derision, or from a hope of their favour, give way to sin, and subject yourselves thereby to the wrath of an offended God? O! sin not, either in a way of commission, or of omission: and if a fiery furnace, or a den of lions, be set before you as the only alternative with sin, hesitate not to choose death in its most tremendous forms, rather than accept deliverance on the condition of committing any wilful transgression.]

That you may not be unwittingly offending God, be careful to live in habits of daily self-examination—

[”Commune with your own heart upon your bed, and be still.” Persons, at the moment that they are acting, are not always able to form a correct estimate of their conduct: they are blinded by self-love, and deceived by a partial view of the things in which they are engaged: and often find, on reflection, that they have reason to be ashamed of actions which, at the time of doing them, they conceived to be right. Not only did Paul, in his unconverted state, err, when “he thought he ought to do many things contrary to the name of Jesus,” but all the Apostles of our Lord erred in matters which, at the time, appeared to them to be highly commendable. Who can doubt but that Peter, when he dissuaded his Lord from submitting to his approaching sufferings, and when he cut off the ear of Malchus, took to himself credit for his zeal and love? and that afterwards, when accommodating himself to the wishes of his Jewish brethren, in requiring from the Gentiles the observance of the Law, he supposed himself to be actuated by a condescending regard to the prejudices of his less-instructed brethren? Yet, on all these occasions he acted a part most displeasing to God, and was no other than an agent of the devil himself. In like manner, when James and John would have called fire from heaven, to consume a Samaritan village, they “little knew what spirit they were of.” And all the Apostles, when they joined with Judas in condemning the extravagance of her who poured a box of ointment on their Master’s feet, imagined that their regard for the poor was highly seasonable and praise-worthy. And at is probable that Thomas, too, considered his pertinacity, in requiring more substantial proofs of his Lord’s resurrection, far preferable to the less cautious credulity of his fellow Apostles.

Thus it is, more or less, with all of us: we need reflection; we need instruction; we need to have the film removed from before our eyes: we need a more thorough knowledge of the motives and principles by which we are actuated. Things may be substantially right, yet wrong in the time and manner in which they are carried into effect: or they may be essentially wrong, and yet, through the blindness of our minds, appear to us highly commendable. This is particularly the case with many who spend their time in prosecuting offices which do not belong to them, whilst they overlook and neglect the duties which are proper to their calling. We are not to set one table of the Law against the other; or to trample upon acknowledged duties for the purpose of augmenting what we may fancy to be our religious advantages. Doubtless, where unreasonable men reduce us to the alternative of offending God or man, we must make our stand against the usurped authority, and be content to bear the consequences: but if we were more willing to exercise self-denial for the Lord’s sake, we should find that the path of duty would in many instances be more clear, and that we should on many occasions have less ground for self-reproach.

Let us, then, at the close of every day, review with candour the events in which we have been engaged, and the dispositions we have exercised: and, not content with examining ourselves, let us beg of God to search and try us, and to shew us whatever there has been in our conduct that was sinful, or erroneous, or defective; that so we may be humbled for the past, and be more observant of our duty for the future.]

Yet must we not so lean to the side of contemplation as to become remiss in action—

[We are to “offer,” and that with ever-increasing diligence, “the sacrifices of righteousness.” We are all “a holy priesthood, who are to offer up spiritual sacrifices, which are acceptable to God through Jesus Christ.” Under the Law, there was a great variety of sacrifices; some for humiliation and others for thanksgiving. But, under the Gospel, every thing becomes a sacrifice, when it is done for God, and presented to him in the name of his dear Son. Doubtless the first offering which we are to present to God is our own heart. Without that, no other can come up with acceptance before him. But, when we have presented ourselves to him as “a living sacrifice,” there is not any service which we can offer, which will not be pleasing in his sight. Let us then abound in every good work, and seek to “be filled with all the fruits of righteousness, which are, by Jesus Christ, to the glory and praise of God.” The duties of the closet demand our attention in the first place: for, if they be neglected, nothing can go well: the soul will be left to its own resources, and will of necessity fall a prey to sin and Satan. Then come the duties of our place and station, whether in social or civil life. To neglect these, is to sin grievously against God, and to bring great disgrace upon religion. Every person in the family has his proper office, which he is bound to fill, not from necessity only, but for the honour of his God. Whilst the head of it is prosecuting his proper business, the mistress is to be superintending the concerns of her family; and, whether occupied with her children or domestics, is to be discharging her duties with care and diligence; whilst the servants, each in his proper place, are to be executing their part with fidelity and zeal. The time that can be spared from these more appropriate avocations may well be devoted to the service of the public, in any line that may be thought most conducive to the welfare of mankind. But it is possible for men to be so engaged in cultivating the vineyards of others as to neglect their own. And this, in the present day especially, when so much time is consecrated to the maintenance of religious or benevolent societies, is a danger to which many are exposed. Care must be taken, that none who are entitled to our services be neglected; and that, whilst some rejoice in what we do, none have reason to complain of what we leave undone. The public assemblies, too, must not be neglected: they are the appointed means of honouring God, and of bringing his blessing on our own souls. In a word, our duties both to God and man are to be harmoniously and diligently performed: and it must be the labour of all, according to their respective abilities, to “abound in every good word and work.”]

But, in whatever way our own efforts are directed, we must “put our trust in the Lord”—

[It is to his grace alone that we must be indebted for strength; to his mercy must we look for acceptance before him; and on his truth and faithfulness must we rely for our ultimate reward.

Of ourselves we can do nothing. In vain will be all our efforts to escape from sin, or to fulfil our duty, if God do not “strengthen us with might by his Spirit in our inward man.”

We must look to God to “work all our works in us:” “all our fresh springs must be in him.” To rely simply on God is the only way of being really strong; as the Apostle says, “When I am weak, then am I strong;” and the more entire our reliance is on him, the more will his strength be perfected in our weakness.

At the same time, we must bear in mind how exceedingly defective our best services are; and must renounce all hope in “our own righteousness, as being in itself no better than filthy rags.” If St. Paul, with all his transcendent excellencies, “desired to be found in Christ, not having his own righteousness, but that which is of God by faith in Christ,” much more must we do so, whose righteousness falls so far short of his. Our constant and grateful acknowledgment must be, “In the Lord have I righteousness and strength.” Yes; “in the Lord must all the seed of Israel be justified, and in him alone must they glory.”

Yet we must not imagine that our services shall go unrewarded: for, though our works shall not go before us to heaven, to supersede the office of a Saviour, “they shall follow us, to attest our love to him, and shall be acknowledged by him as worthy of a gracious recompence.” Not even a cup of cold water given to one of his disciples shall lose its reward. God would even consider himself as “unrighteous, if he were to forget our works and labours of love, which we have shewed towards his name.” Be assured, therefore, that he will bring forth, at the last day, whatever you have done for him, and will both applaud and recompense it before the assembled universe.

Here, then, you have abundant encouragement to exercise yourselves with all diligence in the preceding duties of fear and vigilance, of piety and affiance. And know, that the more you endeavour to approve yourselves to God, the more shall you be approved by him in the day of judgment.]

CCCCXCIX

GOD’S FAVOUR THE ONLY SUBSTANTIAL GOOD

Ps. 4:6.

There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us!

SELF-SUFFICIENCY pertains to God alone: he alone is not dependent on any other for his own happiness. The creature must of necessity be dependent, and must derive its happiness from some other source. The angels around the throne are blessed only in the fruition of their God. Man, of course, is subject to the same necessity of seeking happiness in something extraneous to himself: and unhappily, through the blindness of his understanding, the perverseness of his will, and the corruptness of his affections, he seeks it in the creature rather than in the Creator. Hence the universal inquiry spoken of in our text, “Who will shew us any good?” But there are some whose minds are enlightened, and whose desires centre in their proper object; and who, in answer to the proposed inquiry, reply, “Lord, lift thou up the light of thy countenance upon us!”

To illustrate the wisdom of their choice, we will consider more at large,

I. The world’s inquiry—

A desire of good being natural, it is of necessity universal—

[From infancy to youth, from youth to manhood, from manhood to old age, the inquiry is continued, Who will shew us any good? who will shew us any thing wherein our minds may repose, and find the largest measure of satisfaction? Agreeably to this universal sentiment, all prosecute the same object, in the ways wherein they think themselves most likely to attain it. The merchant seeks it in his business, and hopes that in due time he shall find it in the acquisition of wealth. The soldier looks for it in the dangers and fatigues of war, and trusts that he shall find it in the laurels of victory, the acquisition of rank, and the applause of men. The traveller searches for it in foreign climes, in expectation that he shall possess it in an expansion of mind, and in those elegant acquirements, which shall render him the admiration of the circle in which he moves. The statesman conceives he shall find it in the possession of power, the exertion of influence, and the success of his plans. The philosopher imagines that it must surely be found in his diversified and laborious researches; whilst the devotee follows after it with confidence in cloistered seclusion, in religious contemplation, and in the observance of ceremonies of man’s invention. Others pursue a widely different course. The voluptuary follows after his object in a way of sensual gratification, and in the unrestrained indulgence of all his appetites. The gamester affects rather the excitement of his feelings in another way; and hopes, that, in the exultation arising from successful hazard, and from sudden gain, he shall enjoy the happiness which his soul panteth after. The miser, on the other hand, will neither risk, nor spend more than he can avoid; but seeks his good in an accumulation of riches, and a conceit that he possesses what shall abundantly suffice for the supply of all his future wants. We might pursue the subject through all the different departments of life; but sufficient has been said to shew, that all are inquiring after good. True indeed it is, that many seek their happiness in evil, as the drunkard, the robber, and all other transgressors of God’s laws. But no man seeks evil as evil; he seeks it under the idea of good, and from the expectation that, circumstanced as he is, the thing which he does will, on the whole, most contribute to his happiness.]

This inquiry after good is in itself commendable, and proper to be indulged—

[The brute creation are directed by instinct to things which are conducive to their welfare: but man must have his pursuits regulated by the wisdom and experience of others, to whom therefore he must look up for instruction. But it is much to be regretted that the generality inquire rather of the ignorant than of the well-instructed, and follow their passions rather than their reason. If men would but go to the Holy Scriptures, and take counsel of their God, they would soon have their views rectified, and their paths directed into the way of peace.]

To such inquiries we proceed to state,

II. The believer’s answer—

The believer’s answer comes not from his head merely, but from his heart. There he has a fixed and rooted principle, which tells him, that happiness is to be found in God alone: so that, despising in comparison all other objects, he says, “Lord, lift thou up the light of thy countenance upon me!” “In thy favour is life,” and “thy loving-kindness is better to me than life itself.”

That a sense of the Divine favour is the best and greatest good, will appear from the following considerations:

1. It gives a zest to all other good—

[Let a man possess all that the world can bestow, the greatest opulence, the highest honours, the kindest friends, the dearest connexions, his happiness will after all be very contracted, if he have not also the light of God’s countenance lifted up upon him. But let him be favoured with the Divine presence, he will taste, not the comfort merely that is in the creature, but God’s love in the creature. This will be like the sun shining on a beautiful prospect, every object of which receives a ten-fold beauty from his rays; whilst the spectator himself, revived with its cheering influence, has his enjoyment of them exceedingly enhanced. Here David, amidst all his elevation to dignity and power, found his happiness: and here alone, whatever else we may enjoy, can it be truly foundb.]

2. It supplies the place of all other good—

[Let a person be destitute, not only of the fore-mentioned comforts, but also of health, and liberty, and ease, yet will he, in the light of God’s countenance, find all that his soul can desire. Behold Paul and Silas in prison, with their feet in the stocks, and their backs torn with scourges! Are they unhappy? No; they sing; they sing aloud at midnight: and what is it that thus enables them to rise above all the feelings of humanity? It is their sense of the Divine presence, and of his blessing upon their souls. And in like manner may the poorest and most destitute of all the human race exult, if only the love of God be shed abroad in his heart: he may adopt the language of St. Paul, and speak of himself “as having nothing, and yet possessing all things.”]

3. It paves the way to all other good—

[Earthly blessings may come alone: but the favour of God brings along with it every other blessing that God can bestow. Even earthly things, as far as they are needful, “are added to those who seek first the kingdom of God, and his righteousness:” and we need scarcely say what peace, and joy, and love, and holiness in all its branches, are brought into the soul in communion with a reconciled God. We may confidently say with Paul, “All things are yours, if ye are Christ’s.”]

4. It will never cloy—

[There is no earthly gratification which may not be enjoyed to satiety: but who was ever weary of the Divine presence? In whom did a sense of God’s pardoning love ever excite disgust? A man “in a fulness of earthly sufficiency may be in straits:” and it not unfrequently happens, that the rich have less comfort in their abundance than the poor in their meaner and more scanty pittance. But “the blessing of the Lord maketh rich, and addeth no sorrow with it:” the man who possesses it has not his enjoyment lessened by repetition or repletion; but, on the contrary, has his capacities enlarged, in proportion as the communications of God’s favour are enlarged towards him.]

5. It will never end—

[Whatever we possess here, we must soon bid farewell to it: whether our enjoyment be intellectual or corporeal, it must soon come to an end. But the favour of God will last for ever, and will then be enjoyed in all its inconceivable fulness, when death shall have deprived us of every other enjoyment. “In God’s presence there is a fulness of joy; and at his right hand there are pleasures for evermore.”]

ADDRESS—

1. Those who are seeking happiness in the things of time and sense—

[We ask the votaries of this world, Whether they have ever found that permanent satisfaction in earthly things which they once hoped for? Has not the creature proved itself to be “a broken cistern that can hold no water?” and is not Solomon’s testimony confirmed by universal experience, that “all is vanity and vexation of spirit?” If this then be true, why will ye not avail yourselves of that information, and go for all your comforts to the fountain-head? “Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me; and eat ye that which is GOOD; and let your soul delight itself in fatness.” O let the blessing which the priests of old were authorized to pronounce, be the one object of your desiresi! and we will venture beforehand to assure you, that you shall never seek for it in vain. After other things you may inquire, and labour in vain: but the man that looks to God, as reconciled to him in Christ Jesus, and desires above all things his favour, shall never be disappointed of his hope.]

2. Those who are seeking their happiness in God—

[Professing, as you do, that God is a sufficient portion, the world will expect to find that you are superior to it; and that you live as citizens and expectants of a better country. Thus it was that the saints of old lived; and thus must we live, even as our blessed Lord himself set us an example. If the world hear you inquiring, Who will shew me any good? and see you seeking it in the vanities of time and sense, will they not say, that religion is an empty name, and that it can no more satisfy the soul than their vanities can do? O give not reason for any such sentiment as this! but let it be seen, that in having God for your portion, you have a good, which none can estimate but those who possess it, and which the whole world are unable either to diminish or augment.]

THE BLESSEDNESS OF THE RIGHTEOUS

Ps. 5:11, 12.

Let all those that put their trust in Thee, rejoice: let them ever shout for joy, because thou defendest them; let them also that love thy name be joyful in thee. For thou, Lord, wilt bless the righteous; with favour wilt thou compass him, as with a shield.

DAVID, in speaking of the persecutions which he endured from Saul, represents them as accompanied with every species of malignity on the part of his oppressors: “There is no faithfulness in their mouth: their inward part is very wickedness: their throat is an open sepulchre: they flatter with their tongue.” This character we should have been disposed to limit to the agents of Saul: but St. Paul teaches us to consider it as descriptive of human nature generally, and to apply it, without exception, to every child of man. The fact is, that human nature is the same in all ages and places: and if it was so corrupt whilst under the immediate government of God himself, much more may it be expected to manifest similar corruption under circumstances less favourable for its control. Doubtless, to be reduced to a level with such abandoned men is very humiliating: but it is consoling to know, that if, on the one hand, we resemble them by nature, we, on the other hand, are partakers of all David’s privileges, as soon as ever we are renewed by divine grace. Under his great and accumulated trials, he was often filled with a holy and unutterable joy in God: and such joy is our portion also, if, like him, we place our confidence in God. This is expressly asserted in our text, in which we behold,

I. The character of “the righteous”—

In delineating this, the generality of persons would refer to actions only, and to those chiefly which had respect to men. But this would give a very partial and inadequate view of the subject. The truth is, that man’s character is to be estimated, not so much by his actions towards men, as by the habit of his mind towards God. I mean not to say, that actions are not necessary to evince the truth and excellence of the internal principle; for the principle that is unproductive of holy fruit, is of no value; it is a hypocritical pretence, a mere delusion. But actions, though good in themselves, as prayers and alms-givings, may proceed from a vicious principle, and, instead of being acceptable to God, may be perfectly odious in his sight. Hence the righteous are described by characters that admit of no doubt:

1. They trust in God—

[The righteous have a view of God as ordering all things both in heaven and earth. They know, assuredly, that not even a sparrow falls to the ground without his special permission. They see that both men and devils are but as instruments in his hands; and that, however unconscious they may be of any over-ruling power, they do, in fact, fulfil the will of Almighty God. Hence, whatever be done, they receive it as from God; and whatever be devised against them, they feel themselves secure in his hands. They know that, without him, “no weapon that is formed against them can prosper;” and that, through his gracious care, “all things shall work together for their good.”

David was exposed to the most imminent dangers through the malice of Saul: but “he encouraged himself in the Lord his God,” and committed all his concerns to him. So the true saint, whoever he may be, flees to God as a sure refuge, and hides himself under the shadow of his wings; assured that, when so protected, no enemy can assault him, no evil find access to him.

In the grace of God, too, they trust as well as in his providence. They are well assured, that there is no hope for them in themselves, either as it respects the obtaining of reconciliation with God, or the fulfilling of his holy will. On the mercy of God, therefore, and on the merits of their Saviour, they rely for pardon and acceptance; and to the Lord Jesus they look for such supplies of grace, as their necessities require. Renouncing all confidence in themselves, they go forward, saying, “In the Lord have I righteousness and strength.”]

2. They love God—

[They behold his glorious perfections, particularly as displayed in the Son of his love, “who is the brightness of his glory, and the express image of his person:” and with holy admiration they prostrate themselves before him, saying, “How great is his goodness! how great is his beauty!” they also contemplate with wonder and gratitude the love which he has shewn to them, in choosing them, from before the foundation of the world, to be the monuments of his grace, and in imparting to them such supplies of his Spirit as are made effectual for their salvation. It is well said, that “to them that believe, Christ is precious.” Yes, “his very name is as ointment poured forth: and to hear and speak of him is the most delightful employment of their souls.

Now, I say, these are the characteristic virtues of the righteous: and these are the graces which are of supreme excellence in the sight of God. It is evident, that by the exercise of these dispositions God is more honoured than in all the external acts that can ever be performed; because he himself is the object on whom they terminate, and whose glory they promote.]

In immediate connexion with these dispositions is,

II. Their blessedness—

1. Who so joyful as they?

[”Let them rejoice,” says the Psalmist, yea, “let them ever shout for joy.” This is their privilege; this is their duty: the very command of God himself is, “Rejoice in the Lord alway; and again I say, Rejoice.” “Rejoice evermore: for this is the will of God in Christ Jesus concerning you.” True it is, that there are seasons for humiliation, as well as for joy: but it is true also, that though, in the experience of the worldling, there is a direct opposition between the two feelings, so that they cannot exist together, they may in the saint be called forth into simultaneous exercise and harmonious operation. Indeed, there is no sublimer joy than that which arises out of penitential sorrow, and is tempered by contrition. The very posture of the glorified saints in heaven bears testimony to this: for they fall on their faces before the throne, at the very time that they sing aloud “to Him that loved them, and washed them from their sins in his own blood.” But you will particularly notice what is said, “They rejoice in Him:” it is not in themselves, but in Him alone, “in whom all their fresh springs are found.”]

2. Who has such ground for joy as they?

[They are already under the care and protection of their God, “who defendeth them” from the assaults of all their enemies, and who has pledged himself to be their Protector even to the end: as David says, “Thou, Lord, wilt bless the righteous; with favour wilt thou compass him, as with a shield.” There is, in another psalm, a remarkable expression, which beautifully illustrates this: “Thou wilt hide them in the secret of thy presence.” The believer, when sensible of God’s presence with his soul, has an assurance of his protection, as much as if he saw with his bodily eyes the whole heavens filled with chariots of fire, and horses of fire, for his defence. He then realizes in his mind the idea, that God is a wall of fire round about him; and that whoever shall think to scale it will not only fail, but perish in the attempt. Verily, to feel one’s self thus in the very bosom of our God is “a joy with which the stranger intermeddleth not,” “a joy that is unspeakable and glorified.”]

APPLICATION—

[Seek to be truly “righteous.” Forget not wherein that character primarily consists. Seek to know God, to trust in him, and to love him; to know him as revealed to us in his Gospel; to trust in him as a Covenant-God and Saviour; and to love him with all your heart, and mind, and soul, and strength. Let a sense of his presence, with you be your chief joy, and every action of your life be performed for his glory. So will you be preserved from every enemy, and your blessedness be an antepast of heaven.]

GOD’S INDIGNATION AGAINST THE WICKED

Ps. 7:11–13.

God judgeth the righteous; and God is angry with the wicked every day. If he turn not, he will whet his sword; he hath bent his bow, and made it ready. He hath also prepared for him the instruments of death.

IN one psalm, David begins, “The Lord reigneth; let the earth rejoice:” in another, “The Lord reigneth; let the earth tremble.” Either exhortation is suitable, according to the persons who are more especially addressed. The godly may well rejoice, that He, whom they serve, has all things at his command: and well may the ungodly tremble, that He whom they offend is able to vindicate the honour of his insulted Majesty. To the oppressors and oppressed, this truth is of equal moment. The oppressed David, reflecting on it with delight, said, “My defence is of God, which saveth the upright in heart.” But the oppressor may expect this Almighty Being to espouse the cause of his people, and to execute upon their enemies the vengeance they deserve.

In the words before us we see the conduct of God,

I. In his moral government here—

The righteous are the objects of his tender care—

[The Jews were governed by judges for above four hundred years: and the term “judging” was used as importing government and protection. In this sense David uses it in another psalm, where he says, “O let the nations be glad, and sing for joy: for Thou shalt judge the people righteously, and govern the nations upon earth.” Now, there is not any benefit which the most wise or powerful monarch can bestow on his subjects, which God will not impart to his obedient people. Particularly will he shield them from every oppressor, and keep them safely under the shadow of his wings. His care of Abraham and the Patriarchs, in all their pilgrimages, and in all their perils, well illustrates this; as does more especially his constant and miraculous interposition on the behalf of David, amidst the bitter persecutions of the unrelenting Saul. The deliverances vouchsafed to God’s saints of old are still continued to his Church and people; though, from their being less visible, they are, for the most part, overlooked. But God is still “a wall of fire round about them;” and “whosoever toucheth one of them toucheth the apple of his eyef.”]

The wicked, on the contrary, are the objects of his merited displeasure—

[He is not indifferent about the actions of men, as too many suppose. He marks the conduct of the wicked; and “he is angry with them every day.” Of course, we are not to suppose that God really feels those strong emotions which we call anger and wrath: such expressions are applied to him only in a figurative sense, in order to teach us what will be his dispensations towards us. But we do right to use the language of Scripture: and, in conformity with that, I say, that he views with indignation the impiety of those who cast off his fear, and walk after the imagination of their own hearts. Whether their actions be more or less decent in the eyes of the world, it makes but little difference in his eyes, so long as they live to themselves, instead of unto him. He looks for them to repent, and “turn to him:” and for this event he waits with much long-suffering and forbearance, “not willing that any of them should perish, but that they all should come to repentance and live.” If they would turn to him, he would lay aside his anger in an instant, and receive them to the arms of mercy. But, whilst they continue impenitent, he meditates nothing but to display towards them his merited indignation. With a view to their excision, “he whets his sword, and bends, with an unerring hand, his bow for their destruction.” Could we but see with the eye of faith, we should behold the arrow, now already on the string, pointed at their hearts; and nothing remaining, but that the string be loosed from his hand, to bring them down, and to cast them into everlasting perdition. For them, too, he is preparing the instrument of death, even of everlasting death: as it is written, “Tophet is ordained of old; for the King it is prepared: he hath made it deep and large: the pile thereof is fire and much wood: the breath of the Lord, like a stream of brimstone, doth kindle it.” Happy would it be if a thoughtless world would consider this: for, whether they will reflect upon it or not, “their judgment now of a long time lingereth not, and their damnation slumbereth noth.”]

This equitable discrimination will be rendered visible to all,

II. In his judicial proceedings at the last day—

Then will he approve and reward the righteous—

[Here they are traduced, and loaded with all manner of obloquy: but there, “He, that trieth the hearts and reins,” will appear in their behalf, and vindicate them from the calumnies with which they have been aspersed. He will bear testimony to those secret principles of faith and love whereby they were enabled to live to his glory; and then shall “their righteousness shine forth as the noon-day.” All that they did for him in this world was misinterpreted, as proceeding from pride, or vanity, or hypocrisy: but he will acknowledge them as “Israelites in whom was no guile;” and, in the presence of their now prostrate enemies, he will exalt them to thrones and kingdoms for evermore.]

But the wicked he will then consign to merited shame and punishment—

[It is remarkable that the day of judgment is called, by St. Peter, “the day of the perdition of ungodly men.” Yes, here, for the most part, they escaped punishment: but there they shall all, without exception, meet a just reward. Wheresoever they have fled to hide themselves, “his right hand shall find them out;” and to his attendant angels he will say, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.” Hear how God contemplates the judgments that await them: “To me belongeth vengeance and recompence: their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste …. If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. I will make mine arrows drunk with blood, and my sword shall devour flesh.” True it is, that these judgments have a primary reference to this world; but they shew how inconceivably awful must be the vengeance which he will execute on the ungodly in the world to come. Who can think of these judgments and not tremble? for “who knoweth the power of his anger?” and “who can dwell with everlasting burnings?”]

SEE, then,

1. The importance of ascertaining your real character—

[If you will inquire who the wicked are, to whom this fearful doom will be assigned, you will scarcely find one: all hope that they are in a better state. But God will not judge us by the standard which we have fixed for ourselves, but by that which he has established for us in his Law and in his Gospel. To what purpose, then, will you deceive yourselves now, when you will so soon be undeceived, and reap the bitter fruits of your folly? O! turn to the Lord without delay; and never rest till you have received in your souls the favourable tokens of his acceptance.]

2. The blessedness of having God for your friend—

[If he be your enemy, the whole world cannot protect you from his avenging arm. But if he be your friend, who, or what, can harm you? As for man, he cannot touch a hair of your head without God’s permission: and if he be suffered to assault you for a time, you shall have an ample recompence in the eternal world. Realize the idea, that God is governing the world, and will judge it in the last day; and then you need not fear what all the confederate hosts of earth and hell can do against you.]

DII

THE NAME OF GOD A GROUND OF TRUST

Ps. 9:10.

They that know thy name will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee.

IN reading the Holy Scriptures, we should not be satisfied with inquiring into their sense and meaning, but should mark very particularly the character of God, as set forth in them. In the sacred volume, the portrait of Jehovah, if I may so express myself, is drawn, as it were, at full length: so that, as far as such weak creatures as we are able to comprehend his Divine Majesty, we may form correct notions respecting him. Few persons ever enjoyed better opportunities for discovering his real character than David, who was favoured with such ample manifestations of God’s power and grace. On what occasion he wrote this psalm, we know not. It is clear that he wrote it subsequent to his bringing up of the ark to Mount Zion, and before he had vanquished all the surrounding nations. But, from all that he had seen and known of God, he gives this testimony respecting him: “They that know thy name will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee.”

For the elucidating of these words, I will endeavour to shew,

I. What the knowledge of God’s name imports—

It imports, not merely a knowledge of the different names by which he is called, but a knowledge of him,

1. In his own essential perfections—

[He was pleased to reveal himself to Moses in express terms, declarative of all his glorious perfections: “The Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.” But he had previously placed Moses in a clift of the rock in Horeb; which rock was a very eminent type of Christc: and I doubt not but that this was intended to shew, that in Christ alone he could be so viewed by fallen man. It is in Christ alone that all these perfections unite and harmonize; and in Christ alone can God be called “a just God and a Saviour.” Now, to apprehend God aright, we must have a view of him as revealed in the person of his Son, who is “the image of the invisible Gode,” the brightness of his glory, and the express image of his person.” It is in his face alone that all the glory of the Deity shines forthg.]

2. In all his diversified dispensations—

[A view of God’s dispensations is particularly marked in my text, as necessary to a just estimate of his character: “They that know thy name will put their trust in thee: FOR thou, Lord, hast not forsaken them that seek thee.” In truth, it is from the history of God’s dealings with his people, far more than from any abstract descriptions of him in the sacred writings, that we learn to estimate his character aright. When did he ever forsake one who sought him? “When did he ever say to any, Seek ye my face in vain?” Never did he reject one mourning penitent, or abandon one who humbly and steadfastly relied upon him. His compassion to the penitent, and his fidelity to the believing soul, have never failed. From the beginning of the world has he been, in these respects, “without variableness or shadow of turning.” This we learn from the Prophet Samuel: “The Lord will not forsake his people, because it has pleased him to make you his peoplek.” True, he may chastise his people for their offences; but yet he will not utterly forsake them. He may even “forsake them for a time; but he will surely return to them in tender mercy,” at the appointed seasonm. His assertions on this head are as strong as it is possible for language to express. He has said to every believing soul, “I will never leave thee; I will never, never forsake thee.” Now, it is a view of God’s character in these respects, illustrated and confirmed by his actual dispensations; it is this, I say, which properly constitutes “the knowledge of his name.”]

Having ascertained what this knowledge is, I proceed to shew,

II. How it will evince its existence in the soul—

Beyond a doubt, it will lead the person, in whom it is,

1. To renounce all false confidences—

[Man, whilst ignorant of God, is always leaning on an arm of flesh. See God’s ancient people, how continually were even they, notwithstanding all their advantages, trusting in the creature, rather than in God. To Egypt or Assyria they looked, in their troubles, rather than to their heavenly protector. Indeed, there was not any thing on which they would not rely, rather than on Godp. But, when they were made sensible of their folly, and had discovered the real character of God, they instantly renounced all these false confidences, saying, “Asshur shall not save us; we will not ride upon horses; neither will we say any more to the work of our hands, Ye are our gods: for in Thee the fatherless findeth mercy.” The same proneness to creature-confidence is found amongst ourselves. Who does not, at first, rely on his own wisdom to guide him, his own strength to support him, and his own goodness to procure for him acceptance with God? But, in conversion we learn where alone our hope is to be placed, even in “God, who worketh all our works in us,” and “in Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” This was the effect of conversion in St. Paul, who accounted all his former attainments to be but “loss for Christ, and desired to be found in Christ, not having his own righteousness, which was of the Law, but the righteousness which was of God by faith in Christ.” And the same effect invariably follows from a discovery of God as reconciled to us in Christ Jesus.]

2. To rely solely upon God—

[Yes, indeed, “they who know his name will trust in him.” See in David the confidence which such knowledge inspires. “The Lord is my shepherd: I shall not want.” See him when he goes forth against Goliath: “Thou comest to me with a sword, and with a spear, and with a shield; but I come to thee in the name of the Lord of Hosts, the God of the armies of Israel, whom thou hast defied. This day will the Lord deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel.” See him when all around him were reduced to despair: “In the Lord put I my trust; how say ye to my soul, Flee as a bird to your mountain? for, lo, the wicked bend their bow; they make ready their arrow upon the string, that they may privily shoot at the upright in heart: and if the foundations be destroyed, what can the righteous do?” What? “The Lord is in his holy temple; the Lord’s throne is in heaven; his eyes behold, his eye-lids try the children of men:” and, as he knows all their machinations against me, so he knows all my necessities; and will assuredly deliver me out of their hands. His deliberate sentiment, on all occasions, was this: “Shall I lift up mine eyes unto the hills? (to any earthly powers?) From whence, then, cometh my help? My help cometh of the Lord, who made heaven and earth,” and, therefore, is infinitely superior to both. Of St. Paul’s confidence I forbear to speak, because that must of necessity occur to the minds of all who read the Holy Scripturesa: but this I will say, that there is nothing more severely reproved, throughout the inspired volume, than diffidence and distrust; nor any thing more highly commended than faith.]

What, then, is my ADVICE to all? To every one amongst you I say,

1. Study the Holy Scriptures—

[From human writings you may learn something of God: but from the Scriptures alone can you acquire such a knowledge of him as it is your privilege and your duty to possess. In reading them, mark his every perfection, as displayed in his dealings with the children of men. IF you notice facts only, you will read to little purpose: it is his glory, as beaming forth throughout the whole, which you are chiefly to contemplate: and, if your mind be habituated to contemplate that, you can never want a ground of consolation or of confidence in any state to which you may, by any possibility, be reduced.]

2. Follow the examples of the Scripture saints—

[In comparing the character of those who profess Christianity with that of the saints recorded in holy writ, one would be tempted to think that they were of a different species, and belonging to two different worlds: for really, if we heard of persons inhabiting one of the planets, they could not differ more widely in their sentiments and habits, than the nominal Christian differs from the Scripture saints. What, for instance, were St. Paul’s sentiments? “I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord.” And what were his habits? “To me, to live is Christ, ana to die is gain.” Forgetting the things which are behind, ana reaching forth unto those that are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” Compare this with the great mass of Christians around us, and say what resemblance there is between them. Verily, if we will serve God aright, we must be followers of the Apostle, even as he was of Christ. As for the world’s judgment, whether they will approve it, or not, we are not to regard it. We must approve ourselves to God; and both put our trust in him and serve him, as those who know they shall be judged by him in the last day. If we follow the footsteps of the flock, then shall we be numbered among the sheep of Christ, and dwell in his fold for ever and ever.]

DIII

THE DANGER OF FORGETTING GOD

Ps.9:17.

The wicked shall be turned into hell, and all the nations that forget God.

THE most eminent saints are represented in scripture as weeping over an ungodly world. Nor would this exercise of compassion be so rare, if we duly considered how great occasion there is for it. The words before us are a plain and unequivocal declaration from God himself respecting the doom which awaits every impenitent sinner. May God impress our minds with a solemn awe, while we shew,

I. Who they are whom God esteems wicked—

If we consult the opinions of men, we shall find that they differ widely from each other in their ideas of moral guilt, and that they include more or less in their definition of wickedness according to their own peculiar habits of life; every one being careful so to draw the line that he himself may not be comprehended within it. But God does not consult our wishes, or accommodate his word to our partial regards; he denominates all them wicked, who “forget” him. Doubtless there are degrees of guilt: but all those are wicked in his sight who are,

1. Regardless of his laws—

[These ought to be written on our hearts, and to be the invariable rule of our conduct. It should be our constant inquiry, What is duty? what does God command? But if this be no part of our concern, if our inquiry be continually, “What will please myself; what will advance my interests: what will suit the taste of those around me;” are we not wicked? Do we not in all such instances rebel against God, and become, as it were, a God unto ourselves? Yet who amongst us has not been guilty in these respects?]

2. Forgetful of his benefits—

[Every day and hour of our lives we have been laden with mercies by a kind and bountiful benefactor. And should they not have excited correspondent emotions of gratitude in our hearts? Yea, should they not have filled our mouths with praises and thanksgivings? But what shall we say to that greatest of all mercies, the gift of God’s dear Son to die for us? Has not that deserved our devoutest acknowledgments? What then if we have passed days and years without any affectionate remembrance of God? What if we have even abused the bounties of his providence, and poured contempt upon the riches of his grace? What if we have “trodden under foot the Son of God, and done despite to the Spirit of grace?” Are we not wicked? Do we account such ingratitude a venial offence, when exercised by a dependent towards ourselves?]

3. Unmindful of his presence—

[God is every where present, and every object around us has this inscription upon it, “Thou, God, seest me.” Now it is our duty and privilege to walk with God as his friends, and to set him before us all the day long. But, suppose we have been unmindful of his presence, and have indulged without remorse those thoughts, which we could not have endured to carry into practice in the presence of a fellow-creature; suppose we have been careless and unconcerned even when we were assembled in God’s house of prayer; suppose that, instead of having him in all our thoughts, we have lived “without him in the world;” are we not wicked? Is it necessary to have added murder or adultery to such crimes as these in order to constitute us wicked? Does God judge thus, when he declares that they who are thus without God, are at the same time “without hope?”]

While we rectify our notions respecting the persons that are wicked, let us inquire,

II. What is to be their final doom—

The word “hell” sometimes imports no more than the grave; but here it must mean somewhat far more awful; because the righteous go into the grave as well as the most abandoned—

Hell is a place of inconceivable misery—

[Men in general do not wish to hear this place so much as mentioned, much less described, as the portion of the wicked: but it is better far to hear of it, than to dwell in it; and it is by hearing of it that we must be persuaded to avoid it. Our Lord represents it as a place originally formed for the reception of the fallen angels; and very frequently labours to deter men from sin by the consideration of its terrorsc. And who that reflects upon that “lake of fire and brimstone,” where the wicked “dwell with everlasting burnings,” and “weep, and wail, and gnash their teeth,” without so much as the smallest hope of deliverance from it, and where “the smoke of their torment ascendeth up for ever and ever;” who that considers what it must be to have the devils for our companions, and to have the vials of God’s wrath poured out upon us, without intermission and without end; who that considers these things, must not tremble at the thought of taking up his abode in that place?]

Yet must that be the portion of all that forget God—

[Now scoffers make light of eternal torments, and puff at the denunciations of God’s wrath; but ere long they will wish that “the rocks might fall upon them, and the hills cover them” from his impending judgments. But however reluctant they be to obey the divine mandate, they must “depart;” they will be “turned” into hell with irresistible violence, and with fiery indignation. Their numbers will not at all secure them against the threatened vengeance: though there be whole “nations,” they will not be able to withstand the arm of God; nor will they excite commiseration in his heart: neither will their misery be the less because of the multitudes who partake of it; for, instead of alleviating one another’s sorrows with tender sympathy, they will accuse one another with the bitterest invectives. The power and veracity of God are pledged to execute this judgment; and sooner shall heaven and earth be annihilated, than one jot or tittle of his word shall fail.]

INFER—

1. How awful is the insensibility in which the world are living!

[Men seem as careless and indifferent about their eternal interests as if they had nothing to apprehend; or as if God had promised that the wicked should be received into heaven. But can they set aside the declaration that is now before us? Or do they suppose it is intended merely to alarm us; and that it shall never be executed upon us? “Is God then a man that he should lie, or a son of man that he should repent?” O that they would awake from their infatuation, and flee from the wrath to come!]

2. How just will be the condemnation of sinners in the last day!

[Many think it a hard thing that so heavy a judgment should be denounced merely for forgetting God. But is this so small an offence as they imagine? Is it not rather exceeding heinous? Does it not imply the basest ingratitude, the most daring rebellion, yea, a great degree even of atheism itself? And shall not God visit for these things, and be avenged on such transgressors as these? Shall they be at liberty to abuse God’s mercies, and God not be at liberty to suspend the communication of his blessings? Shall they despise and trample on God’s laws, and God not be at liberty to assert their authority? Shall they say to God, “Depart from us, we desire not the knowledge of thy ways;” and shall God be accused of injustice if he say to them, “Depart; ye shall never have one glimpse of my presence any more?” But if they will dare to open their mouths against him now, the time is shortly coming, when they will stand self-convicted, and sell-condemned.]

3. How marvellous are the patience and the mercy of God!

[God has seen the whole race of man departing from him, and blotting out, as much as they could, the remembrance of him from the earth. His authority, his love, his mercy, are, as it were, by common consent banished from the conversation and from the very thoughts of men. Yet, instead of burning with indignation against us, and “turning us all quick into hell,” he bears with us, he invites us to mercy, he says, “Deliver them from going down into the pit; for I have found a ransom.” O that we might be duly sensible of his mercy! O that we might flee for refuge to the hope set before us! If once we be cast into hell, we shall never obtain “one drop of water to cool our tongues:” but “this is the accepted time;” the Lord grant that we may find it also, “the day of salvation!”]

DIV

MEN’S PROUD CONTEMPT OF GOD

Ps. 10:4, 5.

The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts: his ways are always grievous: thy judgments are far above out of his sight: as for all his enemies, he puffeth at them.

PRIDE, when manifested in a flagrant manner, universally excites disgust; so hateful is it, when divested of the specious garb in which it is generally clothed. But though all hate pride, when it appears in others, few are sensible how much it reigns within their own bosoms. In our converse with man, this evil disposition is ready to shew itself on every occasion: but in our conduct towards God, it is the fruitful parent of habitual neglect, and atheistical contempt. This is affirmed in the passage before us, in which we may notice,

I. The state of the wicked—

It is not easy to conceive a more humiliating description of their character than that given us by the Psalmist:

They “will not seek after God”—

[God invites them to seek his face, and promises that he will be found of them; but they cannot be prevailed upon either by promises or threats: they will seek with eagerness an earthly object, that may make them happy; but they account God unworthy of any notice or regard.]

“He is not even admitted into their thoughts”—

[It is astonishing to what a degree men often banish God from their minds. They will pass days, months, and even years, without one reverential thought of him, unless when they are alarmed by some awful providence, or awakened by some faithful discourse: and then, unless the grace of God prevent them, they will cast him out of their minds again as soon as possible, and drown their thoughts in business or dissipation.]

They account “his ways,” as far as they know them, “grievous”—

[When urged to devote themselves to God in sincerity and truth, they conceive that such a state is unattainable, or, at least, incompatible with the common duties and offices of life. They call the indulgence of their lusts, liberty; and the exercise of vital godliness, an intolerable bondage. Every part of the divine life is irksome to them, and that too, not occasionally, but “always,” without any change or intermission.]

The “judgments of God are far above out of their sight”—

[By the “judgments” of God we understand his word and works. Now these are not only out of their sight in some particulars (for in some respects they are incomprehensible even to the most enlightened saints) but they are altogether foolishness unto them. When the mysteries of redemption are opened, they are esteemed by them as “cunningly-devised fables:” and when the marvellous interpositions of Providence are insisted on, they are ready to exclaim, with Ezekiel’s hearers, “Ah! Lord God, doth he not speak parables?”]

“As for all their enemies, they puff at them”—

[If God himself threaten them as an enemy, they disregard his menaces. The denunciations of his wrath are deemed by them unworthy of any serious attention. They even puff at them with contempt and disdain. They quiet all their fears, saying, like them of old, “Tush, God shall not see; neither will the Almighty regard it:” “I shall have peace, though I walk in the imagination of my heartf.”]

In order to account for this state of things, let us trace it to,

II. The real source of their wickedness—

We might trace this practical atheism to men’s ignorance and unbelief: but the Psalmist suggests to us the true ground and occasion of it: it all arises from the pride of their hearts.

Men are too good, in their own apprehension, to need God’s mercy—

[They will confess that they are not altogether so good as they might be; but they do not think they deserve God’s wrath and indignation. Why then should they trouble themselves to ask for mercy at his hands, when they are in no danger of suffering his judgments?]

They are also too strong to need his aid—

[They imagine, that they can repent when they please, and that, whensoever they resolve, they can easily carry their resolutions into effect. If they thought that “without God they could do nothing,” and that “he must give them both to will and to do,” then there were reason for imploring his assistance: but, when they acknowledge no such dependence upon God, wherefore should they seek his aid?]

Moreover, they are too wise to need the teachings of his Spirit—

[They see, perhaps, their need of a revelation to discover to them the mind and will of God; but, when that is once given, they are not conscious that they need a spiritual illumination to discover the truths contained in it. They suppose their reason to be as sufficient for the investigation of spiritual, as of carnal things: and under that persuasion, they consider all application to God for the teachings of his Spirit, as enthusiastic and absurd.]

Finally, they are too happy to need the divine presence—

[They are occupied with carnal pleasure, and wish for nothing beyond it. If only they can have the undisturbed indulgence of their appetites, it is, to them, all the Paradise they desire. As for the light of God’s countenance, and the manifestations of his love, they know not what is meant by such things; they suppose that they exist only in the pretensions of hypocrites, and the conceits of fanatics.

In short, like those of Laodicea, they possess such an imaginary sufficiency within themselves, that they have no need of God at all. And hence it is that they care not to have God in all their thoughts.]

INFER—

1. How astonishing is the depravity of human nature!

[If all be not equally addicted to gross sins, all are equally “without God in the world:” all have a “carnal mind that is enmity against Godi.” Alas! What a picture of human nature! Let “every mouth then be stopped, and all the world become guilty before God.”]

2. How great is the change that takes place in conversion!

[The state of a converted soul forms a perfect contrast with that of the wicked. “Old things pass away, and all things become new.” Let all then ask themselves, Am I now devoting myself to God, as once I did to the world; and despising the world, as once I despised God? This were indeed “a new creation.”]

3. How necessary is conversion in order to an enjoyment of heaven!

[There must be within ourselves a meetness for heaven before we can enjoy it. Let not those then who banish God from their thoughts, and cast off his yoke, suppose that they could be happy in heaven, even if they were admitted there. If they would find happiness in God for ever, they must attain in this world a conformity to his image, and a delight in his commandments.]

MEN’S CONTEMPT OF GOD

Ps. 10:13.

Wherefore doth the wicked contemn God? He hath said in his heart, Thou wilt not require it.

THE thoughts of God respecting the nature and malignity of sin, are widely different from those which are entertained in the breasts of natural men. Men consider themselves as innocent if their outward conduct be not grossly reprehensible, and what they cannot justify in their actions they extenuate under lenient expressions; but God notices the very frame and dispositions of the heart: He clearly and infallibly interprets the language of men’s thoughts: He declares that the wickedness of their actions proceeds from atheism in their hearts. Thus, in the psalm before us, he reveals the secret motives by which the wicked are actuated, and puts the right construction on their thoughtsc.

Let us consider,

I. The ground of this expostulation—

Were all the lineaments of our contempt of God to be drawn, we should scarce ever finish the dreadful portrait—

[We make light of the Father’s authority, the Son’s sacrifice, the Spirit’s influence. Every office they sustain, every attribute they possess, every relation they bear to us, we disregard and dishonour. We overlook God’s providence, we are unmindful of his word, neglect his ordinances, profane his sabbaths, despise his people.]

But, waving all other points, we fix our attention on that mentioned in the text, viz. Our virtual denial of God’s punitive justice—

Men evidence by their lives that they think God will not require sin at their hands:

1. Their impenitence for their past sins shews it—

[They do not humble themselves for sin, or seek after a Saviour; and what is the language of this, but, “God does not regard, nor will require my sin?”]

2. Their unconcern about the prevention of sin in future shews it—

[They indulge all their evil habits, rush carelessly into temptations, listen to no admonitions, seek not God’s aid, and even stifle their convictions; and does not this say, “Sin may be indulged with impunity, God will not require it?”]

Know ye then that this thought, or language of their hearts, is a contempt of God himself:

Of his holiness—

[Instead of regarding him as an infinitely Holy Being, it supposes him to be such an one as ourselvese.]

Of his justice—

[The Scripture speaks of God as just, but this intimates that he is indifferent about the execution of his lawsg.]

Of his wisdom—

[The contriving of the plan of redemption was the greatest effort of divine wisdom; but this declares that the devising of it was superfluous, and that an attention to it is unnecessary.]

Of his mercy—

[God in infinite mercy offers us salvation through his Son; but this is a determinate refusal of his gracious offers.]

Such is the construction which God himself puts upon it—

II. The expostulation itself—

The question in our text is manifestly an indignant expostulation. I ask then,

1. What assurance has any man that God will not require sin?

[Supposing it possible or even probable, who can be certain of it? What folly then must it be to continue in sin through hopes of impunity, when the mistake, if it be one, will be irrevocable, and the consequence of it irremediable! We are bound, in common prudence, to choose the safer side.]

2. Has not God said that he will require sin?

[The testimonies to this effect are most indubitable. Can we suppose that God will falsify his wordl?]

3. Has not God already in many instances required sin?

[Have not individuals, companies, cities, nations, the whole world, yea, man in Paradise, and angels in heaven, been made monuments of divine vengeance? Why may he not manifest his indignation against us also?]

4. Will not the account be dreadful if he should require sin?

[No heart can conceive the terrors of the final judgment. Who, in his right mind, would risk the loss of heaven, and the suffering of hell?]

5. Can any power or policy of men prevent his requiring sin?

[Let us first avert death from our bodies, or provide an answer to Job’s question; “Who hath hardened himself against God and prospered?” Not earth and hell combined can prevent the punishment of one sinnero.]

APPLICATION—

[Let us see how deeply we have been involved in this guilt. If our outward actions have been correct, still have we, to an incalculable amount, committed sin by our very thoughts. O let us flee for refuge to the hope set before us! Happy am I to declare that there is a way wherein a person may not only think this in his heart, but express it with his lips. If we believe in Christ, God will never require sin at our hands; and to express it, so far from pouring contempt on God, will greatly honour him. God is not more honoured by any thing than the humble confidence of a believerq. Let us all therefore lay our sins on the head of the true scape-goat, so shall they never be required of us in the day of judgment.]

DVI

THE WORKINGS OF UNBELIEF AND OF FAITH

Ps. 11:1–7.

In the Lord put I my trust: how say ye to my soul, “Flee as a bird to your mountain; for, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart: if the foundations be destroyed, what can the righteous do?” The Lord is in his holy temple; the Lord’s throne is in heaven: his eyes behold, his eyelids try, the children of men. The Lord trieth the righteous: but the wicked, and him that loveth violence, his soul hateth. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup. For the righteous Lord loveth righteousness: his countenance doth behold the upright.

THE Psalms are a rich repository of experimental knowledge. David, at the different periods of his life, was placed in almost every different situation in which a believer, whether rich or poor, can be placed: and in these heavenly compositions he delineates all the workings of his heart. He introduces, too, the sentiments and conduct of the various persons who were accessary either to his troubles or his joys; and thus sets before our eyes a compendium of all that is passing in the hearts of men throughout the world. When he penned this psalm, he was under persecution from Saul, who sought his life, and hunted him “as a partridge upon the mountains.” His timid friends were alarmed for his safety, and recommended him to flee to some mountain where he had a hiding-place; and thus to conceal himself from the rage of Saul. But David, being strong in faith, spurned the idea of resorting to any such pusillanimous expedients, and determined confidently to repose his trust in God.

Thus in this psalm we see, in a contrasted view,

I. The counsels of unbelief—

Unbelief always views the dark side of a question; and not only keeps out of view those considerations that should animate and encourage the soul, but suggests others which are most injurious to its welfare:

1. It magnifies the difficulties we have to encounter—

[Doubtless the dangers which encompassed David were great and imminent: the arrows with which his enemies sought to kill him, were already on the string, pointed at him, as it were, and needing only to be drawn, in order to pierce him to the heart: the foundations also of law and justice were so entirely subverted under the government of Saul, that there was nothing to prevent the wicked from executing their murderous plots. But still there is no sufficient ground for that desponding question, “What can the righteous do?” Methinks the question under any circumstances is not only unbelieving, but atheistical: for if there be a God, and that God be a hearer of prayer, the question would rather be, ‘What cannot the righteous do?’ ” Let us look at an instance or two, as a specimen of what one righteous may do, even when, according to human appearance, the circumstances may be most desperate. The whole army of Israel is appalled at the sight of one gigantic warrior: yet a young stripling, with his sling and stone, destroys the giant, and puts to flight the whole army of the Philistines. Again: at a period when idolatry so prevailed in Israel, that Elijah thought himself the only worshipper of Jehovah in the whole land, one righteous man stems the torrent, destroys the priests of Baal, and demolishes all his temples and altars throughout the country. But another instance of singular importance is that of Oded; who, by his own unaided expostulation, liberated two hundred thousand captives, and constrained their victorious enemies not only to restore them to their homes without injury, but to treat them with a tenderness truly parental — — — Shall any one, after such instances as these, and many others that might be mentioned, ask, “What can the righteous do?” We should remember, that, as “with God all things are possible,” so “all things are possible to him that believeth;” yea, “if we have faith only as a grain of mustard-seed, we may root up trees or mountains, and cast them into the depths of the sea.”]

2. It prompts to the use of unbecoming expedients—

[However it might be proper for David to use prudential cautions, and not to put himself directly into the hands of Saul, it did not become him to “flee as a bird to his mountain,” just as if he had no refuge in his God. His duty was, to repose a confidence in God, and to expect assuredly the accomplishment of all God’s promises towards him, in spite of all the efforts of his most malignant enemies. But such is constantly the voice of unbelief: it bids us not wait God’s time, but contrive some way for ourselves, lest peradventure God should have forgotten his engagements, or not be able to fulfil them. Thus it operated in Rebecca. She knew that God had designed the blessings of the birthright for Jacob, her younger son: but when she saw that Isaac’s intention was in the space of an hour or two to give them to Esau, she conceived that the Divine purpose would be frustrated, if she did not instantly interpose for its accomplishment. To what a system of falsehood and treachery she had recourse, is too well known to need any recital: but it is a striking instance of the tendency of unbelief. And who does not feel this tendency in his own heart? Who has not at some unhappy moment sought, by dissimulation or concealment, to avoid the cross, which a more faithful confession of the Saviour would have brought upon him? But to use any indirect means either to avoid an evil or to obtain a good, is a certain proof of an unbelieving heart: for, “He that believeth will not make haste.”]

In the noble reply of David to his friends, we behold,

II. The dictates of faith—

It is the peculiar province of faith to “see Him who is invisible;” and in all situations to have respect to God,

1. As an Almighty Sovereign—

[Mark the answer which David, with holy indignation, gives to his timid advisers: “How say ye to my soul, Flee?” How say ye with desponding apprehension, “What can the righteous do?” This is my answer to all such vain fears; “The Lord is in his holy temple; the Lord’s throne is in heaven.” What plots can men or devils form, which God does not see? or what can they essay to execute, which he cannot defeat? He that sitteth m the heavens “laughs them to scorn.” “He disappointeth the devices of the crafty, so that they cannot perform their enterprise;” yea, “he taketh the wise in their own craftiness.” It is not possible to find a more beautiful elucidation of this subject than that which is recorded in the history of Elisha. When the king of Syria was warring against Israel, behold, all his plans were made known to the king of Israel; and were thereby defeated. But how were these secrets made known? Was it by treason? No: God revealed to Elisha the things which the king of Syria spake in his bed-chamber. The king of Syria determined therefore that he would kill Elisha, and sent an army to encompass the city wherein Elisha was. Elisha’s servant, just like David’s friends, cried, “Alas, my master! how shall we do?” But, when God opened his eyes, he saw the whole surrounding atmosphere filled with horses of fire and chariots of fire: and soon afterwards he saw the whole smitten with blindness, and led by the prophet into the very heart of their enemy’s country. Thus are all the saints watched over by an Almighty Power; and under his protection they are safe.]

2. As a righteous Judge—

[It may be that God sees fit to let the enemies of his people prevail over them: but their success is only for a moment: the time is near at hand when the apparent inequality of these dispensations will be rectified; when God, as “a righteous Judge, will recompense tribulation to those who trouble us; and to us who are troubled, rest.” He narrowly inspects, not the actions only, but the dispositions also, of men, in order to render unto them according to their works: “the wicked his soul hateth;” and in due time “he will rain upon them snares, fire and brimstone, and an horrible tempest,” even as he did upon Sodom and Gomorrha: yes, “this shall be the portion of their cup;” and they “shall drink it to the very dregs.” On the other hand, “he loveth the righteous, and beholds them with delight;” and reserves for them a weight of glory proportioned to all that they have done and suffered for him. The believer is persuaded of this: whom then shall he fear? He knows that no weapon formed against him can prosper, unless Infinite Wisdom has ordained that it shall; and that no evil can be suffered to approach him which shall not be recompensed an hundred-fold even in this life; and much more in that world where God himself will be the unalienable portion of all his people. How these views compose the mind may be seen throughout all the Sacred Records: and they will always be realized in proportion to our faith.]

ADDRESS—

1. Those who meet with opposition in their Christian course—

[You are tempted perhaps by Satan, and by timid friends, to “put your light under a bushel,” instead of causing it to “shine before men for the glory of your God.” But you should say as Nehemiah, “Shall such a man as I flee?” No: my Saviour shunned not the cross for me; and, God helping me, I will gladly take up my cross and follow him — — — Beware how you listen to flesh and blood, or attempt to reconcile the services of God and mammon: to “follow the Lord fully” is the only true way to present peace and everlasting happiness.]

2. Those who are ready to faint by reason of spiritual conflicts—

[It is doubtless an arduous task to “wrestle with all the principalities and powers of hell;” but, “if God be for you, who can be against you?” Do not, because of some occasional darkness, say, “My way is hid from the Lord, and my judgment is passed over from my God;” but know, that your God is infinite both in wisdom and power; and that he is engaged to keep all who trust in him. Reject then with indignation the unbelieving suggestions of your great adversary: and, if for a moment he prevail against you, chide yourselves for your cowardice, as David did; “Why art thou cast down, O my soul; and why art thou disquieted within me? Hope thou in God.” Consider the force of our Lord’s reproof to Martha, “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of Godh?” The same then he says to us: let us therefore “never stagger at his promises through unbelief, but be strong in faith, giving glory to God.” Let David’s confidence be ours also.]

DVII

PRACTICAL ATHEISM EXPOSED

Ps. 12:4.

Who is Lord over us?

THAT “the world lieth in wickedness,” is a truth generally acknowledged. But it is by the more heinous acts alone that men in general estimate the wickedness around them: whereas in order to form a correct judgment, they should mark the alienation of heart from God which is observable, not in gross sinners only, but in the more moral and decent part of mankind. A spirit of independence pervades all ranks and orders of men: and though all do not live in the same measure of open rebellion against God, all have a standard of their own, to which to conform their lives; and, in reference to all beyond it, they say, as those in my text, “Who is Lord over us?” To illustrate this, I will shew,

I. The atheism of the heart—

Whether there be any who really believe there is no Supreme Being, I think, may well be doubted; since there is not an ignorant savage who does not imagine that there is some Being superior to himself, and some Being that taketh cognizance of his deportment. But a secret atheism abounds in every place; insomuch, that all who are yet in a state of nature will ask, “Who is Lord over us?” Who,

1. To inspect our ways?

[That this is the sentiment of the unregenerate heart is evident, from the declaration which is made in another Psalm, which the Apostle quotes as applicable to every child of man: “He hath said in his heart, God hath forgotten: he hideth his face: he will never see it.” And again, “He hath said in his heart, Thou wilt not require it.” If persons were sensible of the divine presence, and that God marks every motion of their hearts, could they give such a latitude as they do to sin, or commit it with so little fear? No: if they are hid from the eyes of men, they are satisfied: and that which was erroneously imputed by Eliphaz to Job, is really fulfilled in them; “They say, How doth God know? Can he judge through the dark cloud? Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven,” unobservant of his creatures’ ways.]

2. To order our paths?

[This is strongly exemplified in our text. “They say, With our tongue will we prevail: our lips are our own: Who is Lord over us?” It is painful to observe with what daring impiety men will “cast God’s words behind them.” Declare to them the commands of men, and they will have an ear to hear; but speak to them of the commands of God, and they reject it with scorn: they reply, in heart at least, if not in word also, “As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee; but we will certainly do whatsoever thing goeth forth out of our own mouth.” Pharaoh, it is true, was hardened beyond the generality of men: but his answer to Moses is still that of the generality amongst ourselves, “Who is the Lord, that I should obey his voice? I know not the Lord; neither will I obey his voice.”]

3. To supply our wants?

[Whatever be the wants of an ungodly man, he will look to himself, or to the world, to supply them. He has no idea that God is observant of them, or will humble himself so low as to regard them. Now, this is a part of that same disposition which we have before noticed; and is no other than a denial of God. Job says, “If I have made gold my hope, or said to the fine gold, Thou art my confidence; this were an iniquity to be punished by the Judge; for then I should have denied the God that is above.”]

4. To call us to an account?

[Men imagine that what is past is all forgotten, and that they shall never hear of it any more. This is what the Psalmist so justly reproves: “They say, The Lord shall not see, neither shall the God of Jacob regard it. Understand, ye brutish among the people: and ye fools, when will ye be wise? He that planted the ear, shall he not hear? He that formed the eye, shall he not see? He that chastiseth the heathen, shall not he correct?” Elihu, also, conceiving it to be indulged by Job, utters a similar rebuke: “Although thou sayest thou shalt not see him, yet judgment is before him: therefore trust thou in himh.”

Now, though in none of these particulars, perhaps, will men deny in words the interposition of Heaven; yet, in their hearts, they so far disbelieve it, that they act without any reference to it, and live, practically at least, as “atheists in the world.”]

Let me, however, proceed to shew you,

II. The folly of it—

Foolish in the extreme is this disregard of God. For,

1. It will not alter the state of things—

[We may deny the agency, or even the existence, of God: but he will exist, and act too, in despite of us. We cannot reverse the order of created things: how, then, can we affect the Creator himself? He will sit on his throne, notwithstanding us; and will mark our conduct, and record it in the book of his remembrance; and call us into judgment for it, whether we choose to acknowledge it or not. Now, if by denying these things we could change the course of them, then there were some reason for our conduct: but when we can alter nothing, but only deceive our own souls, it is little short of madness to continue in unbelief. In truth, we should call it madness if any man were to pursue such conduct in reference to earthly things. Suppose a man were to deny the tendency of bodies to gravitate towards the centre of the earth, and the power of fire to burn; and, in support of his sentiments, were to leap down a precipice, or thrust his hand into the fire; should we be at any loss how to designate that conduct? Yet would it not be a whit more infatuated than to go on in sin, on the presumption that God does not mark, or will not judge, the actions of men. In this case, precisely as in the other, we only rush on to our perdition.]

2. It will not alter the issue of things—

[We may declaim on the injustice of God, in consigning men to everlasting misery for the sins of time; or we may deny that there is any such place as hell. But it shall surely be the abode of the wicked, whether we will believe it or not. To judgment we shall be called: by our works we shall be judged: God’s sentence shall be according to truth; nor shall we be able to withstand it. All that we do by our present unbelief is only to insure that very doom which now we presume to question. Then shall we find, that there is a Lord over us; and that we can neither elude nor withstand his power. If now we admit the truth of these things, we may avert the misery with which we are threatened, and secure the happiness which is offered to us: but if we persevere in an atheistical denial of them, nothing remains for us, but to learn from experience what we will not learn from reason or the word of God.]

Let me CONCLUDE with answering the question which is thus presumptuously proposed—

[Do you ask, “Who is Lord over us?” I answer, The Lord Jesus Christ is: and “he has sworn, that unto him every knee shall bow, and every tongue confess.” O that you would now submit yourselves unto him! What would he not do for you? What judgments would he not avert? What blessings would he not communicate? Remember, I pray you, that “He is God, and none elsel.” Whatever you may imagine, you can never “prevail” against him. As for “your lips being your own;” nothing that you have is your own. You are the work of his hands; and he has a right to every power that you possess. Yea, more, “he has bought you with a price,” even the inestimable price of his own blood: so that he has a double right over you: and you are bound, by every tie that can be conceived, to “glorify him with your bodies, and with your spirits, which are his.” Take him, then, as your Lord; and yield yourselves to him as his subjects: and then you may very safely ask, “Whom have I to fear?” Beloved Brethren, reject this Lord, and none can save you: give yourselves up to him, and “none can harm you.”]

DVIII

THE COMMONNESS AND FOLLY OF ATHEISM

Ps. 14:1.

The fool hath said in his heart, There is no God.

MEN, who judge only by the outward appearance, are apt to entertain a good opinion of themselves: but God, who looketh at the heart, describes the whole race of mankind as immersed in an unfathomable abyss of wickedness. In confirmation of this melancholy truth we need look no further than to the declaration in the text. It may be thought indeed that the text is spoken only in reference to a few professed infidels: but the words immediately following shew that it relates to many, yea to all mankind; “all being gone aside, and none doing good, no not one.” Above all, St. Paul, speaking expressly upon the subject of human depravity, appeals to this very passage as decisively establishing that doctrine. In considering the words before us we shall shew,

I. The atheistical thoughts and desires of the heart—

God interprets the thoughts and desires of the heart as though they were expressed in words; and he attests its real language to be like that in the text. It may be understood,

1. As an assertion—

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