Ps. 24: 7–10.

Ps. 24: 7–10.

[The name here used for God is not Jehovah, which relates to his essence, but Elohim, which characterizes him as the moral governor of the world. The words therefore must be understood, not as declaring that there is no God, but that there is no God who interferes in human affairs. It is true there are not many, who will deliberately affirm this in plain terms; but, alas! how many are there, whose actions manifest this to be the inward thought of their hearts! If we look around us, we shall see the great mass of mankind living as if there were no superior Being to whom they owed obedience, or to whom they were accountable for their conduct. They inquire constantly whether such or such a line of conduct will tend to their comfort, their honour, or their interest; but how rarely do they examine whether it will please God! How will men gratify in secret, or at least harbour in their bosoms, those lusts, which they could not endure to have exposed to the eye of a fellow-creature, while yet they feel no concern at all about the presence of their God! The language of their hearts is, “The Lord seeth us not, he hath forsaken the earth:” “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 the heavend,” ignorant and indifferent about the affairs of men. And as we thus refuse to acknowledge God ourselves, so we do not choose that any others should acknowledge him. Is any one of our companions awed by the fear of God? how ready are we to laugh at his scruples; to propose to him the customs and maxims of the world as more worthy of his regard than the mind and will of God; and to encourage him in the hope, that such compliances shall never be noticed in the day of judgment! And what is this but to use the very language which God imputes to us, “The Lord will not do good, neither will he do evil?”]

  2.      As a wish—

[The words “There is” are not in the original, and may therefore be omitted: the text will then stand thus; The fool hath said in his heart, No God! that is, I wish there were none. And how common a wish is this! When men are fully convinced in their minds that God notices every transaction of their lives, and records it in the book of his remembrance, they are still unwilling to give up their lusts, and determined to continue in sin at all events. But are they easy in such a state? No: they shrink back at the prospect of death and judgment, and wish that they could elude the summons that will be given them in the last day. Gladly would they sleep an eternal sleep, and barter their immortality for an exemption from appearing at the tribunal of God. What satisfaction would they feel if they could be certified on unquestionable grounds, that God did not notice their actions, or that, notwithstanding he be the Governor and Judge of all, he hath decreed to bestow on them the favour of annihilation! Instantly they would exclaim, Now I may dismiss my fears; now I may take my fill of pleasure, and “drink iniquity like water,” without any dread of future consequences. We may appeal to the consciences of all, whether such have not been frequently the thoughts of their hearts, or, at least, whether their dread of death and judgment do not justly admit of this construction?]

Such being the thoughts and desires of the heart, we proceed to shew,

  II.      The folly of entertaining them—

This will appear in a striking point of view, if we take into consideration the three following truths—

  1.      The thing wished for is absolutely impossible—

[God can no more cease to inspect the ways of men with a view to a final retribution, than he can cease to exist. As his superintending care is necessary for the preservation of the universe, so the continual exercise of his moral government is necessary for the vindication of his own honour. How absurd then is it to indulge a wish, when it is not possible for that wish ever to be gratified, and when the indulging of it makes us act as though it would be gratified! How much better were it to say at once, There is a God, and I must fear him; there is a judgment, and I must prepare for it!]

  2.      If the wish could be obtained, it would be an unspeakable injury to all, even in this world—

[Men are led, even by the faintest hopes of impunity, to live in sin; and how much more would they yield themselves up to its dominion, if they could once be sure that God would never call them into judgment for it! This, as it respects individuals, would greatly embitter this present life. The gratification of their lusts would indeed afford them a transient pleasure; but who that considers how soon such enjoyments cloy; who that knows how many evils they bring in their train; who that has seen the effects of unbridled passions, of pride, envy, wrath, malice, of lewdness, covetousness, or any other inordinate affection; who that has the least knowledge of these things can doubt, but that sin and misery are indissolubly connected, and that, in proportion as we give the rein to appetite, we undermine our own happiness? And what would be the consequence to the community at large? Men, even now, “bite and devour one another” like wild beasts, the very instant that God withdraws his restraint from them! Who was it that overruled the purposes of a lewd Abimelech, of a covetous Laban, and of a revengeful Esau? It was God alone: and it is the same God that now keeps the world in any measure of peace and quiet. And if once the world were bereft of his providence, it would instantly resemble that world, where the dispositions of men are suffered to rage without controul, and all incessantly to torment themselves, and all around them. Is it not then the extremest folly to entertain a wish, that would involve in it such tremendous consequences?]

  3.      It would be productive of still greater evil as it respects the world to come.

[Doubtless, if there were no moral governor of the universe, there would be no fear of hell; and the thought of this would be a great acquisition to ungodly men. But they, on the other hand, entertain no hope of heaven; their brightest prospect would be annihilation. Melancholy prospect indeed! How much better, even for the most ungodly, to have a God to flee unto; a God to pardon their iniquities; a God to sanctify and renew their souls; a God to bless them with immortality and glory! They need not to wish for the cessation of his agency, or the extinction of their own existence, seeing that he is rich in mercy unto all that call upon him, and ready to receive returning prodigals. And is it not for the interest of all that there should be such a God? Is not the prospect of obtaining his favour, and participating his glory better than annihilation, more especially when the terms of our acceptance with him are so easy? He requires nothing but that we should humble ourselves before him, and plead the merits of his dear Son, and renounce the ways that have been displeasing to him: the very instant we return to him in this manner, he will “cast all our sins into the depths of the sea,” and embrace us with the arms of his mercy. What madness then to wish that there were no such Being!]

  INFER,

  1.      How great is the patience of God!

[God sees, not one only or even many, but all the world living without God, banishing him from their thoughtsg, and wishing him banished from the universe: yet he not only bears with them, but follows them with invitations and promises, and waiteth to be gracious unto them — — — Let us stand amazed at his goodness; and let that goodness lead us to repentance — — —]

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

[Grace no sooner enters into the heart than it slays this enmity, and reconciles the sinner to God. Henceforth it becomes his one desire to walk with God, to enjoy his presence, to fulfil his will, and to live in the near prospect of participating his glory — — — How enviable is such a state! Compare the wisdom of such a state with the folly which we have been exposing — — — And let us instantly begin to live, as we shall wish we had lived, when we come to die.]

DIX

BELIEVERS VINDICATED

             Ps. 14:6.

Ye have shamed the counsel of the poor, because the Lord in his refuge.

ONE would imagine that religion, as brought into lively and habitual exercise, should commend itself to all: it is so reasonable a service, that one would suppose none could find fault with it. Yet, never has it been maintained by any one since the first introduction of sin into the world, without provoking hostility from those who were not under its dominion. As for David, he suffered for it through all the reign of Saul, and through a great part also of his own reign: for, though a king, he was an object of derision to all the scoffers in the land. Of this he complains in the psalm before us: for though it is probable that Absalom was the great instigator of the present evils, the people, too, readily sided with him, and exulted in the thought, that this despised monarch would now be destroyed.

The psalm, though primarily applicable to that occasion, was really, as St. Paul tells us, of a general import. And therefore, taking the text in that view, I will explain, and vindicate, the counsel that is here referred to.

  I.      Explain it—

The persons designated as “the poor,” are the Lord’s people, generally—

[It is certain that the great mass of the Lord’s people are taken from the lower walks of life. There are “not many rich, not many mighty, not many noble, called.” In the days of our Lord, it was “not the Scribes and Pharisees that believed on him,” but the poor—who were deemed accursed. “The common people heard him gladlyc.”

But the name is given to the Lord’s people principally because they are “poor in spirit,” feeling their utter destitution of every thing really good; just as a person in the state of Lazarus feels his want of all the comforts of life. In this sense the name is given to them in a great variety of passages — — — and throughout the whole world they answer to the character contained in it.]

They invariably “make the Lord their refuge”—

[They feel their lost and undone state — — — And in themselves they find no remedy — — — But in Christ they see a fulness and sufficiency, even for the very chief of sinners — — — They look into the Scriptures, and see the “counsel” given them, to “look to him,” and to “flee to him:” and this counsel they both follow themselves, and give to all around them — — — They determine, both for themselves and for others, to “know nothing but Jesus Christ, and him crucified.”]

But this conduct exposes them to much obloquy. I will therefore proceed to,

  II.      Vindicate it—

In “shaming this their counsel,” the ungodly will pretend to reason with them—

[They will deride this counsel as unnecessary; since there is no occasion for them to feel any such alarm about their souls — — — They reprobate it as presumptuous: for, can they suppose that God should pay such peculiar regard to them, to accept them, sanctify them, save them; when all the rest of the world are perishing in their sins? — — — They pour contempt upon it as ineffectual: for to think of setting aside all good works in point of dependence, can be no other than a desperate delusion — — — Such are the arguments with which the ungodly will endeavour to shame the poor out of their confidence in God.]

But we will defend their counsel against all these unjust aspersions—

[It is not un necessary: for there is not a creature in the universe that can be saved in any other way — — — It is not presumptuous. What presumption is there in believing God’s promises, and in obeying his commands, and especially that command of coming to Christ and relying on him for salvation? — — — It is not ineffectual: for there never was, nor ever shall be, one soul left to perish, that sought for mercy solely and entirely by faith in Christ — — — The cities of refuge afforded a safe asylum to him who fled from the avenger of blood: and, whatever have been the sins of the believing penitent, “he shall not be ashamed or confounded, world without end.”]

  ADDRESS,

  1.      The despisers—

[We need not go far to find persons of this character. In fact, they despise this counsel who do not follow it, even though they should never cast any particular reproach on those who adopt it — — — But, I beg leave to ask, what counsel will you give? Shall it be, to despise all religion? — — — or to rest in outward forms? — — — or to say, “Lord, Lord, whilst you do not the things which he says?” — — — You may boldly maintain this counsel now: but will you do it in the hour of death, and in the day of judgment? Know, assuredly, that you will be ashamed of it then, whether ye be now, or not. And that is the only wise counsel which will be approved of your God, and issue in your everlasting salvation. All else is but to “make lies your refuge, and to hide yourselves under falsehood;” or, in other words, to “build on a foundation of sand, what will fall,” and crush you under its ruins.]

  2.      The despised—

[What harm has it done you hitherto, that you hare been despised by an ungodly world? Only seek your happiness in God, and you need not mind what man shall say concerning you. Man’s judgment is but for “a day;” whereas God’s judgment will be for ever. The Prophets, the Apostles, and our Lord Jesus Christ, were they approved of men? On the contrary, was there any thing too bad for men to say concerning them? Be content, then, to be “partakers of Christ’s sufferings; that, when he shall appear, ye may be glad also with exceeding joy.” In truth, to be despised for righteousness’ sake is your highest honourk, and shall surely issue in your more exalted happiness.]

DX

THE BLESSINGS OF SALVATION

  Ps. 14:7.

O that the salvation of Israel were come out of Zion! When the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.

ON what occasion this psalm was written, we know not: but there are two things which render it pre-eminently worthy of our attention: the one is, that, with very little alteration, it is repeated in another psalm: and the other is, that a very considerable part of it is cited by the Apostle Paul, not for the mere purpose of illustrating any point, but for establishing that doctrine which lies at the very foundation of Christianity, the universal and total depravity of human nature. The Psalmist has evidently been reflecting on the extreme wickedness of the human heart, in that men, for the purpose of prosecuting their evil ways without fear, would banish God himself from the universec, and, by impious derision, drive out all regard for piety from the world. Being oppressed, and overwhelmed, as it were, with this painful contemplation, he breaks forth into this devout rapture: “O that the salvation of Israel were come out of Zion! When the Lord shall bring again the captivity of Israel, Jacob shall rejoice, and Israel shall be glad.”

We may conceive him in these words looking forward, not only to the times of the Messiah, but to the Messiah himself, who is frequently designated by the name of Saviour, and who, under that character, comes forth out of Zionf, and is an object of desire to all nations.” But, perhaps, it is rather “salvation” itself that is here spoken of; and which the Psalmist contemplates,

  I.      As an object of desire—

And truly so it is,

  1.      To the world at large—

[View the state of the world, especially as it is described in the psalm before us — — — How inexpressibly awful! And how fully is this description verified in all around us! Respecting the Heathen world, we are willing enough to acknowledge the truth of the accusation: but, respecting the Christian world, we are ready to conceive of it as exaggerated and false. But St. Paul quotes these very expressions, to prove the wickedness of all mankind: and the smallest measure of candid observation will confirm all that he has spoken. Say, then, whether salvation be not needed; and whether the Psalmist’s wish should not be the most ardent desire of our souls: “O that the salvation of Israel were come out of Zion!” The Gospel brings precisely such a salvation as men’s necessities require: and happy would it be, if its blessings were proclaimed to the utmost ends of the earth!]

  2.      To every heavy-laden sinner—

[Are any of you convinced of your sinful and undone state? Consider the remedy provided for you. O how precious should it be to your souls! How infinitely dearer to you than thousands of silver and gold! Great as your guilt undoubtedly is, it may all be washed away in the Redeemer’s blood: and, fixed as your corruptions are, they may all be rooted out by the operation of his holy Spirit on your souls. Reconciliation is made for you through the blood of the cross; so that God, from being your enemy, is ready to become your Father and your friend: and, if only you embrace the salvation offered you in the Gospel, all the glory of heaven shall be yours. Cherish, then, this holy desire: and, in reference to your own souls in particular, be constantly saying, “O that the salvation of Israel were come out of Zion!”]

Realizing in his mind the object of his desire, the Psalmist proceeds to view it,

  II.      As actually attained—

Salvation has been effected by the coming of the Lord Jesus Christ: and,

Already has it produced great joy in the world—

[To a great extent has the captivity of God’s Israel been turned. Thousands and millions, both of Jews and Gentiles, have been delivered from the power of Satan, by whom they were once led captive at his will. And what joy the deliverance occasioned, we well know. On the day of Pentecost. not less than three thousand, who had been pricked to the heart with a sense of sin, were, by the glad tidings of the Gospel, enabled to eat their bread with gladness and singleness of heart, blessing and praising God. And to this hour do all who hear the joyful sound experience the same holy feeling in their souls. Tell me, ye who have ever been released from the bonds of sin and Satan, have ye not been constrained to say, “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour?” Yes, in every place where the Gospel comes, and in every bosom where it is received, is “the oil of joy given in the stead of mourning, and the garment of praise for the spirit of heaviness.”]

But what joy will it not excite, when it shall prevail to its full extent?

[There is a period yet future, when the Gospel shall be conveyed to all nations, and “all flesh shall see the salvation of God.” Then shall the dominion of Satan be altogether broken, and the whole race of mankind be brought to “serve the living God.” What joy shall prevail over the face of the whole earth! Truly the descriptions given of it by the Psalmist will fall infinitely short of the reality — — — for heaven itself will then appear to have come down upon the earthi, and all the glorified saints to have descended to swell the chorus of the redeemed.]

  From hence, then, we may LEARN,

  1.      What conversion is—

[Whatever mystical representations be given of it, it is simply this, “a turning of us from the captivity” of sin and Satan, and bringing us “into the glorious liberty of the children of God.” This it was for which the Saviour came into the world: and this it is which he effects, in all who are partakers of his salvation. Let any say whether it be not a proper object of desire, or whether a captive soul can ever desire it too much.]

  2.      What should be our great aim in life—

[The deliverance, to whomsoever it is vouchsafed, is only gradual: “the flesh will yet lust against the Spirit, as well as the Spirit against the flesh; so that, to the latest hour of our lives, we shall not be able to do all that we could wish.” Even the Apostle Paul, after having served the Lord for twenty years, yet was constrained to cry, “O wretched man that I am! who shall deliver mem?” To grow then in grace should be the daily object of our ambition: and to “put off the old man, and put on the new,” should be the one labour of our souls: nor should we ever cease from this labour, until we have attained the full measure of the stature of Christ.]

  3.      What should endear to us the thoughts of death—

[Death will break all our chains, and set us at perfect liberty. Whilst here, we still are complaining that “we are tied and bound with the chain of our sins.” But no complaint shall ever be heard in heaven. There we shall be “pure, as Christ is pure;” and “perfect, as our Father who is in heaven is perfect.” Let us learn, then, to look on death as a friend, and to number it amongst our richest treasures. That it is disarmed of its sting, is no mean part of our present joy: and that it shall translate us into the immediate presence of our God, is sufficient to make us pant for its arrival, “desiring to depart and to be with Christ, as far better” than the happiest lot that can be enjoyed on earth.]

DXI

CHARACTER OF THOSE THAT SHALL BE SAVED

  Ps. 15:1–5.

Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. In whose eyes a vile person is contemned: but he honoureth them that fear the Lord. He that sweareth to his own hurt, and changeth not. He that putteth not out his money to usury; nor taketh reward against the innocent. He that doeth these things shall never be moved.

IN the ministry of the Gospel, every subject must occupy that measure of attention which seems to have been paid to it in the Holy Scriptures. We must not be deterred from speaking of the principles of Christianity, because some despise them as evangelical; nor must we omit the practical parts of our religion, because others may discard them as legal. We should be equally ready to consider every part of God’s revealed will, neither rejecting any, nor magnifying any beyond its due importance. The psalm before us is altogether of a practical nature. On what occasion it was written, we are not informed: but we think it not improbable, that it was composed after David had carried up the ark to Mount Zion, and placed it in the tabernacle. From that event, he would be naturally led to reflect on the character of those who would be approved of God in ministering before it, and, consequently, to depict the character of those who should be counted worthy to serve God in his temple above.

Agreeably to this view of the psalm, we may consider it as containing,

  I.      An inquiry into the character of those who shall be saved—

We must remember, that the inquiry does not respect the way of salvation, but the character of those who shall be saved. Had it related to the way of salvation, the great doctrines of “repentance towards God and faith in our Lord Jesus Christ” must of necessity have been set forth: however they might have been expressed in terms suited to that dispensation, they could not possibly have been omitted. But the inquiry is simply this; What is the character, and what the conduct, of those who shall be finally admitted into that true tabernacle which God himself has erected in heaven? And can there be any inquiry more important?

  OBSERVE,

  1.      What is implied in the inquiry itself—

[Certainly it implies, that all will not be saved. And this is a truth which our blessed Lord has confirmed beyond a doubt. Some dream of annihilation; and some of heaven: but what a fearful disappointment will multitudes experience! Yes: “fearfulness will surprise them;” and, instead of dwelling in the bosom of their God, they will “dwell with devouring fire, even with everlasting burnings.”]

  2.      What is implied in it as addressed to Jehovah—

[It is of Jehovah himself that David makes the inquiry: for it is Jehovah alone that can answer it aright. Man is partial in his own favour: and, even when constrained to acknowledge that there must be a difference between the righteous and the wicked, he takes care so to draw the line, as to include himself among the number that shall be saved. But God has no respect of persons: his word is fixed: and according to that word shall be the doom of every child of man.]

That we may with certainty determine the point, let us see, in this psalm,

  II.      Their character described—

The children of God are here faithfully described: they are distinguished by,

  1.      A principle of integrity in their hearts—

[It is the very essence of the Christian character to have righteousness and truth residing in the soul: we must be “Israelites indeed, in whom is no guile.” Where a principle of integrity is wanting, nothing can be right. Services, of whatever kind, are of no account with God, if there be not a determination of heart to do whatsoever he commands. A single eye is that which he approves: and the want of it vitiates all that a man can do, yea, and renders it odious in his sight. We are aware that these assertions are strong: but they do not in the least exceed the truth. St. John’s declarations leave us no room to doubt: “He that doeth righteousness, is righteous, even as HE, that is, Christ himself, is righteous.” The object of the Christian’s desires, yea, and of his endeavours too, is universal holiness: he would in all things, as far as possible, “be conformed to Christ,” “having the same mind as was in him,” and “walking in all things as he walked.” He would not willingly retain a right hand or a right eye that caused him to offend: his one labour and ambition is, to “stand perfect and complete in all the will of God.” It is an this way that he “puts on the Lord Jesus Christ;” and it is in this way that “Christ becomes all in all!”]

  2.      A corresponding conduct in their lives—

[The particular things enumerated by the Psalmist are for the most part overlooked, as though they were of minor importance: but, in truth, they enter deeply into the Christian character, and will serve as most decisive tests of the existence and measure of our integrity. In true Christians, then, the following marks are found:—

They abstain from uncharitable censures.—Amongst false professors, even as amongst the ungodly world, there is a lamentable want of tenderness to the characters of others: they will receive, and circulate, a false report, without ever considering how great an injury they do to him who is thus calumniated. They will suffer their minds to be prejudiced against a brother without any just occasion; and will even feel more alienation from him on account of some quality which they disapprove, than attachment to him for many qualities which render him worthy of their esteem. But the true Israelite will not deal out such measure to his neighbours: he will rather put n favourable construction on the things which admit of doubt, and cast a veil over the faults which are too plain to be denied. He will in this matter conform himself to the golden rule, of ‘Doing to others as he would have them do to him.’

They observe equity in estimating the characters of men.—They will not be lenient towards offences in the rich, which they condemn with severity in the poor; nor will they suffer their regards to be influenced by the pride of life or the prejudice of party. Magistrates, indeed, they will reverence as bearing an authority vested in them by God himself; but it is the office that they will reverence; just as Paul reverenced the high priest, notwithstanding the injustice with which he executed his high office; but the contemners of God will, as such, be pitied and contemned by every true Christian; and those who fear God will on that account be loved and honoured by him, whatever station they may fill, or to whatever party they may belong. He will from his inmost soul unite in the Apostle’s benediction, “Grace be with all them that love our Lord Jesus Christ in sincerity.”

They adhere strictly to all their engagements.—No Believer will think lightly of his word, and still less of his oath. If he have promised any thing, he will on no account go back, even though the performance of the promise should involve him in considerable difficulty. In all pecuniary or commercial transactions, his word will be his bond: no subterfuges will be resorted to, no equivocations, no falsehoods invented, to invalidate his engagement: if he have “sworn to his own hurt,” he will submit to the consequences, and discharge his conscience with fidelity. With respect to engagements of a yet more sacred nature, he will exercise the utmost scrupulosity; and not because of any change in his own mind, think himself at liberty to repudiate a betrothed object. If a great moral or religious change have taken place in the one party so as to change the character of that person, and to render him in fact a different person from the one that was betrothed, then the other party may justify a renunciation of the alliance (a man may justly rescind his engagements with a woman who shall depart from the paths of honour and virtue); but it is in the party who remains the same, and not in the party that is changed, that this right resides. Where there are no circumstances of this kind to absolve the Christian, “his yea must be yea, and his nay, nay.”

They abhor every thing that is sordid and unjust.—Usury was forbidden under the Mosaic Law; and that prohibition, as to the spirit of it, obtains equally under the Gospel. There is a legal interest of money which may fitly and properly be made: but every kind of extortion is worthy of the utmost abhorrence. To take advantage of the ignorance or the necessities of our fellow-creatures, to deceive them in relation to the quality or quantity of the commodities sold to them, to lean unduly to our own interests, and thereby to injure in any respect the interests of others; all this is contrary to the law of love, the law of honesty: and the man who for filthy lucre sake will condescend to such meanness, is unworthy of the Christian name. It matters not what profession of religion he may make, nor how high he may stand in the estimation of those who are unacquainted with his character; he has “the mark of the beast upon him,” and will assuredly take his “portion amongst the hypocrites.”

We are aware that many religionists will call this statement legal: but let them remember that Paul himself has given this very description of the Christian’s conduct, and has declared, that “those who are children of the light will walk in all goodness, and righteousness, and truth.” By these fruits must they be judged of, and “by these fruits must they be known.”]

In relation to persons of this character, we behold with pleasure,

  III.      Their salvation assured—

Our blessed Lord represents them as persons whose habitation is founded on a rock, and their stability is assured to them,

  1.      By the very graces which they exercise—

[We do not mean to say, that any man, however eminent, has in himself such a measure of grace, as shall be a safeguard to him under all temptations: for even Paul himself had not in himself “a sufficiency even to think a good thought:” nor can any child of man stand one moment longer than God shall be pleased to uphold him in his everlasting arms: but still God himself has represented “righteousness as a breast-plate,” which will resist the darts of our great adversary: and it must be obvious, that they, in whom there is a principle of universal holiness, and whose conduct is so strictly regulated by the commands of God, must be comparatively out of the reach of the tempter. In matters of daily occurrence, the Believer will still have within himself an evidence that he is a fallen creature: he will still be subject to mistakes, and infirmities, and falls; but he will not so fall as to return to the wilful practice of iniquity, nor so be moved as to “turn back unto perdition.”]

  2.      By the express promises of God—

[Were the Christian’s stability to depend solely on the strength of the gracious principle within him, he would have but little hope of enduring to the end: but God has encouraged us to exert ourselves, and to “work out our own salvation with fear and trembling;” in the full persuasion, that “he will give us both to will and to do of his good pleasure.” In the Scriptures, both Prophets and Apostles concur in giving us this assurance. Isaiah speaks almost the very language of our text: he draws the very same character almost in the very same terms; and then declares, that this person “shall dwell on high,” (even “in God’s holy hill,”) that “his place of defence shall be the munition of rocks: that bread shall be given him, and his waters shall be sure.” To the same effect St. Peter speaks: he bids us add to our faith the practice of all social virtues; and then he tells us that “they who do such things shall never fall, (‘never be moved,’) but shall have an entrance ministered unto them abundantly into the kingdom of our Lord and Saviour Jesus Christ.” How “exceeding great and precious are such promises” as these! How delightful is it to hear God himself engaging to “keep the feet of his saints,” and that “the righteous shall hold on his way, and that he who hath clean hands (the very persons described in our text) shall wax stronger and stronger!” Let this then stir us up to walk worthy of our high calling; and let us “be steadfast, immovable, always abounding in the work of the Lord, KNOWING that our labour shall not be in vain in the Lord.”]

DXII

SUPERIOR BLESSEDNESS OF TRUE CHRISTIANS

             Ps. 16:4.

Their sorrows shall be multiplied that hasten after another god.

THERE is not, in all the writings of the Old Testament, a portion of Scripture that more fully attests the Messiahship of the Lord Jesus than this. All depended on his resurrection from the dead. And to this psalm both Peter, at the commencement of his ministry to the Jews, and Paul, on his first solemn mission to preach to the Gentiles, made their appeal as predicting the resurrection of the Lord Jesus on the third day. In the beginning of the psalm, David speaks more particularly respecting himself: but even there he declares the blessedness of the Lord’s people, and especially of those who were looking forward to the Messiah, beyond all the worshippers of false gods. And the contrast which he there forms will be the subject of our present meditations.

To elucidate it, I will,

  I.      Confirm the assertion in my text—

It is universally true that “their sorrows are multiplied that hasten after another god. It is realized amongst,

  1.      Pagans—

[They worship gods of wood and stone — — — And “their sorrows are universally and greatly multiplied.” The very instant they begin to feel a sense of guilt upon their souls, there is nothing so painful but they will do it, in order to conciliate the favour of their gods. The offering of human sacrifices, to which I apprehend the Psalmist refers, sufficiently attests this: and the self-devotion of those who, at this day, cast themselves under the wheels of the temple of Juggernaut, in order to sacrifice their lives to that detestable idol, places beyond a doubt the miseries sustained by idolaters, even where civilization is in other respects very considerably advanced — — —]

  2.      The votaries of this world—

[Look at those who are “serving divers lusts and pleasures,” and seeking happiness in the gratification of their own passions. Is the licentious fornicator, or the base adulterer, happy? No: they hate the light: they are ashamed to be seen in the pursuit of their unhallowed practices: and they contract a load of guilt, which, in hours of reflection, surely oppresses their minds, and renders them afraid to meet their God. Even in temporal matters, the follower of forbidden pleasures often suffers to a great extent: and what he suffers in the eternal world, let the Rich Man, who disregarded the suit of Lazarus, attest. Truly, whether pleasures, riches, or honours be thus idolized, they heap distress and anguish on their votaries, both in this world and in the world to come.]

  3.      The followers of a legal and Pharisaic righteousness—

[This, too, is idolatry, no less than the indulgence of covetousness, lewdness, or any other corrupt propensity. And what a load, yea, what an insupportable burthen, does it entail! The Pharisees of old were far from happy: and so are the Papists now; for, whilst they have recourse to rites of man’s device, instead of seeking acceptance through the atoning blood of Christ, they put their own good works in the place of Christ’s, and accumulate to themselves sorrows without end. But what shall we say of the disappointment they will feel on entering into the presence of their God? They thought to purchase heaven: but the inadequacy of their efforts will instantly appear, and the impiety of their conceits be visited with suitable expressions of God’s merited indignation.]

Connected as this assertion is with all the following context, I shall be led to,

  II.      Contrast it with the state of the Lord’s people—

If it be true that “their sorrows shall be multiplied that hasten after another god,” it is no less true, on the other hand, that their joys shall be multiplied that hasten after the Lord “Jesus Christ, who is the true God and eternal life.” Yes, verily, they shall greatly rejoice; as it is said, “Rejoice in the Lord alway; and again I say, rejoice.” To them shall be vouchsafed,

  1.      Peace of conscience—

[This is unknown to any human being, except to him who believes in Christ. Others may have the insensibility of beasts, or the confidence of fanatics: but the tranquillity of mind which arises from a sense of God’s pardoning love upon the soul is altogether unknown to them. They possess it not. They cannot possess it, because God is not in reality reconciled towards them. There are no means of acceptance with God, but those provided in his Gospel: and, whether men are rejecting his Gospel as infidels, or substituting something else in the place of it, they are equally cut off from all hope of its benefits. But the Believer in Christ is fully accepted of his God: and, “being justified by faith, he has peace with God;” and he may say, with undoubting assurance, “The Lord is the portion of mine inheritance, and my cup.”]

  2.      Holiness of heart and life—

[Here, also, the Believer stands elevated above all the rest of mankind. Others may be fair as whited sepulchres: but the Believer is “renewed in his inward man,” and transformed into the divine image in righteousness, and true holiness.” And need I say what a source of happiness this is? The prophet tells us, that “the work of righteousness is peace, and the effect of righteousness is quietness and assurance for ever.” And to the same effect the Psalmist, speaking in his own as well as in the Messiah’s name, informs us: “I have set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.”]

  3.      The prospect and possession of everlasting glory—

[He has a title to eternal life, and even the begun possession of it in his soul. Hence, in the language of David and the Messiah himself, he is privileged to say, “Thou wilt not leave my soul in hell: thou wilt shew me the path of life: in thy presence is fulness of joy: at thy right hand there are pleasures for evermore.” As to the full enjoyment of heaven, I attempt not to describe it. No words can paint it; no imagination can conceive it. But it shall be the assured and everlasting possession of all who believe in Christ.]

What, then, shall I say?

[“Hasten after” this blessed Saviour, determining never to relax your diligence, till you have fully “apprehended him, and been finally apprehended of him.” See what exertions the Pagans make, in order to please their gods of wood and stone. See, too, with what indefatigable zeal the worldling serves his gods, accounting his whole life little enough for the attainment of the object of his pursuit, whether it be pleasure, or riches, or honour. See also the self-denying exercises of him who is labouring to establish a righteousness of his own, instead of submitting to the righteousness which is of God through faith in Christ. And shall any of these do more for their gods than you for yours? Shall not the Saviour of your souls be counted worthy of all that can possibly be done or suffered for him? I say, look at the earnestness of others in the service of false gods, and stand amazed at your lukewarmness in the service of him who has redeemed you to God by his own most precious blood. There is nothing which idolaters of all the different classes will not “give to their respective gods:” and let there be nothing withheld from your Lord and Saviour: yea, “give your whole selves” to him; and let your whole body, soul, and spirit, be sanctified to him, henceforth, and for evermore.]

DXIII

GOD HIMSELF HIS PEOPLE’S PORTION

  Ps. 16:5–7.

The Lord is the portion of mine inheritance and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. I will bless the Lord, who hath given me counsel: my reins also instruct me in the night seasons.

THIS psalm is called “Michtam,” that is, A golden psalm. And a golden psalm it is, whether we interpret it of David, or of Christ. To both it is applicable; to David, as a type of Christ; and to Christ, as so typified. In all the word of God there is not a passage on which greater stress is laid, as establishing beyond a doubt the Messiahship of Jesus; to whom alone the latter part of the psalm can with any truth be literally applied. The former part of it, on the contrary, is much more applicable to David himself. The truth is, I apprehend, that David began to write respecting himself; but was overruled and inspired to speak things which he himself did not fully comprehend, and to declare literally respecting the Messiah, what was only in a very lax sense true in relation to himself. This we know to have been the case with the prophets generally: they were inspired to predict the sufferings of Christ and the glory that should follow, whilst they themselves understood not their own prophecies. They spoke of one point which was uppermost in their own minds; and God overruled them to speak in language that was applicable rather to another point, which he had ordained them to foretell. Thus did Caiaphas the high priest, when advising that Jesus should be put to death: and thus did David, in this and several other of his psalmsd. We consider the words of our text, together with all that precedes it, as spoken by David respecting himself: and in them we see,

  I.      The blessed portion of God’s people—

They have “God himself for their portion and their inheritance”—

[There seems, in this expression, some reference to the custom which obtained of sending to different guests, when assembled at a feast, such a portion as the Master of the feast judged expedient. But the principal allusion evidently is to the division of the land of Canaan by lot, and the assigning to all the different tribes the portion prepared for them. On that occasion the tribe of Levi was distinguished from all the other tribes in this, that whereas all the rest had a distinct and separate inheritance allotted to them, they had none; the Lord himself vouchsafing to be their inheritance. The sacrifices which from time to time were offered to the Lord were appointed for their support. Now, in allusion to this, David says, “The Lord is the portion of mine inheritance and of my cup.” He was not of the tribe of Levi, but of Judah: and therefore respecting him it could be true only in a spiritual and mystical sense: and in that sense it is equally true respecting every believer at this day. We are all “a kingdom of priests:” and we live altogether upon the great sacrifice, even the flesh of Christ, and the blood of Christ, which were offered for the sins of the whole world. By the very terms of the New Covenant, God, whilst he takes us for his people, gives himself to us as our God: so that all who believe in Jesus may claim him as their God.” This, I say, is not the privilege of Prophets and Apostles only, but of every the weakest believer in the Church of God: for we are expressly told, that “to as many as received him Jesus gave power to become the sons of God, even to them that believed on his name.” The very instant they believed in Christ, the relation between God and them was formed, and God became their Father, their Friend, their Portion, “their eternal great Rewardi.” To us then belongs this privilege as well as to David; and with him we may say, “O my soul, thou hast said unto the Lord, Thou art my Lord.”]

This portion too is secured to them—

[Israel in Canaan were surrounded with enemies on every side: but God, who had allotted to every tribe its portion, engaged to “maintain their lot.” Even when all the males assembled thrice a year at Jerusalem, God undertook to be a Protector of their families and their possessions: and to this hour would they have enjoyed their inheritance, if they had not by their transgressions provoked God to forsake them. But us, who have HIM for our inheritance, he will not forsake: as he has said, “The Lord will not forsake his people; because it hath pleased him to make you his people:” and again, “I will never leave thee; I will never, never forsake theem.” Not but that he will punish us for our transgressions: and so punish, as to make us feel what “an evil and bitter thing it is to depart from him: but his loving-kindness will he not utterly take from us, nor suffer his truth to fail.” It is not with us as with Israel in Canaan: they were left to forfeit and to lose their lot: but God, in his mercy, engages to preserve our inheritance for us, and us for ito: and not only “never to depart from us, but so to put his fear in our hearts that we may not depart from him.”

Such then is thy portion, O believer; and such is thy security that it shall be continued to thee.]

And is such the inheritance of all God’s people? We shall not wonder then at,.

  II.      The feelings which they have in the contemplation of it—

Behold how David expresses,

  1.      His delight in it—

[All the pious amongst the Israelites would find some reason to be pleased and delighted with the portion that was assigned them. To some their proximity to the sea would be a matter of joy; to others, their pasturage; to others, their rocks and fortresses: so that all in their respective places would say, “The lines are fallen to me in pleasant places; yea, I have a goodly heritage.” But how well may they adopt that language who have the Lord for their portion? Tell me, Believer, what else canst thou want? What can add any thing unto thee? What is there which thou dost not find in thy God? If thou possessest ever so great a portion of earthly goods, are they not all as dung and dross in comparison of this? Or, if thou art destitute even as Lazarus himself, is not all sense of indigence lost in the contemplation of thy better wealth? What the worldling has, he holds by a very uncertain tenure, and that only for a moment: but what thou hast is secured to thee by the promise and oath of God, and is to be enjoyed by thee with ever-augmenting zest for ever and ever. Say, Dost thou not, in this survey of thine inheritance, pity those who can rest in any earthly portion? Art thou not ready to weep over those as maniacs, who fancy themselves kings and emperors, whilst they are but little elevated above the beasts, yea, in some respects inferior to them; because they fulfil in a far less degree the true ends of their creation? Well indeed mayest thou exult when thou surveyest thy portion! When thou beholdest the sun and moon and stars, together with this globe whereon thou standest, and callest to mind, that the Maker of them all is thy friend, thy portion, thine inheritance; methinks it is almost strange that the contemplation is not too much for frail mortality to bear. To be lost in wonder, and be swallowed up in ecstasy, is no more than what may be expected of thee from day to day.]

  2.      His thankfulness to God for it—

[David clearly saw that of himself he would never have chosen such a portion as this. His earthly mind would have been as grovelling as that of others, if God himself had not “counselled him,” and discovered to him the vanity of all earthly good. Amidst the various trials which he had endured, God had drawn nigh to him; and in the night-seasons of affliction had instructed him, and had revealed himself to him in all his beauty and excellency and glory. Thus he had enabled David to make a fair estimate of the portion offered him, as compared with that which the world around him enjoyed. In this view of the mercy vouchsafed unto him, David says, “I will bless the Lord, who hath given me counsel; my reins also instruct me in the night-seasons.” And is it not thus with every believer? Do you not know assuredly, that of yourselves you would never have chosen God for your portion? Are you not well convinced, that you would “not have chosen him if he had not chosen you,” nor “loved him, if he had not first loved you?” Did you not even hold out against his counsels for a long time, till he forced conviction on your mind, and “made you willing in the day of his power?” If you have been kept awake in the night-seasons, and “your reins instructed you,” till with a compunction you were “pricked to the heart;” or, if you have been visited with trials that were necessary to wean you from the things of time and sense, do you not bless him for it, and for “the instruction which he then sealed upon your mind?” Yes; and with your whole hearts. You see in what a portion you would have rested, if these means had not been used to bring you to a better mind; and, if they had been a thousand times heavier than they were, you would now account them as unworthy of a thought, in comparison of the blessings, to the possession of which they have introduced you. I hear you adoring God, and saying, “I know that in very faithfulness thou didst afflict me:” for “before I was afflicted I went astray; but now have I kept thy law.” Go on, then, blessing and praising God; and never forget that “by the grace of God you are what you are.”]

  To those who possess not this portion, I will “give a word of COUNSEL” in the name of the Lord—

[Survey the portion of the worldling, and see how empty it is. Look back on all that thou hast enjoyed, and see how little solid comfort it has afforded — — — Then survey “the glory of God in the face of Jesus Christ.” Think what it must be to say of God, “O God, thou art my God;” and of Christ, “Thou art my Friend, and my Beloved” — — — Then turn to the Holy Scriptures, and see what counsel God has given thee there: “Wherefore do you 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.” Nothing does God desire more than to give himself to you for a portion, if you will but receive him. He complains, “Ye will not come unto me that ye may have life.” “How often would I have gathered you, and given myself to you, but you would not!” Dear Brethren, let God choose your inheritance for you: and he will be as much delighted to enrich your souls, as ever you can be to be enriched by him. Indeed by imparting himself to you, he himself will be enriched: for he regards you as his property, and says of you, “The Lord’s portion is his people, and Jacob is the lot of his inheritance.”]

  To those who already enjoy this portion, I will offer a word of CONGRATULATION—

[”Blessed is the nation whose God is the Lord, and the people whom he has chosen for his own inheritance: yes, “Happy art thou, O Israel, O people saved by the Lordu.” I ask not what you possess, or what you want: if you had empires, they could add nothing to you; and if you want bread to eat, it can take but little from you. Look at Paul and Silas when in prison, and their backs torn with scourges: their situation was to them as “the very gate of heaven.” So, if only you live nigh to God, and in the near prospect of the eternal world, you also shall be happy under all circumstances whatsoever. Imitate, for once, the worldling who is just about to take possession of his inheritance: with what joy he surveys it, and anticipates the delight which he will experience in the full possession of it! Thus go ye, and survey your inheritance. See the state of those who are now possessed of their entire lot. Behold how they feast in the presence of their God! Think, if you can, what God is to them: and know, that their bliss is yours, in all its fulness, and for ever. Think how you will then “bless the Lord for giving you counsel.” Live, then, now as persons sensible of their privileges; and say, as ye may well do, “The lines are fallen unto me in pleasant places, and I have a goodly heritage.”]

DXIV

CHRIST’S RESURRECTION AND GLORY

  Ps. 16:8–11.

I have set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

IF the people of God had hope only in this life, they would be in a most pitiable condition; because they are debarred by conscience from the pleasures of sin, and are exposed to a multitude of trials on account of their religion. But their views of immortality bear them up, so that the sufferings of this present time appear to them insignificant, and unworthy of any serious concern. The Psalmist penned this psalm under some deep affliction; which, however, lost all its force as soon as ever he directed his views to the eternal world.

But the words before us can scarcely be applied at all to David in his own person: they are spoken by him rather in the person of Christ, whom he typically represented; and to whom, in the New Testament, they are expressly, repeatedly, and exclusively applied. In this view they are a most remarkable prophecy relating to Christ; and they declare,

  I.       His support in life—

In an assurance of his Father’s continual aid, he was unmoved by any difficulties—

[Various were the trials which Jesus was called to endure; but in all he preserved a perfect equanimity. When his sufferings were fast approaching, he spake of them without any emotions of fear: when dissuaded from exposing himself to them, he was indignant at the proposalb: when warned of Herod’s murderous intentions, he poured contempt on his feeble, unavailing efforts: when standing before Pilate’s tribunal, he witnessed a good confessiond; and, alike unmoved by hopes or fears, informed his judge, that the authority exercised by him was both given, and limited, by a superior power. He saw God as ever present to succour and support him; and was well assured, that as nothing could be done but according to his determinate counsel, so his aid should be all-sufficient for him. Hence in the whole of his deportment he maintained an invincible firmness, a dignified composure. At all times he acted on the principles described by the Prophet Isaiah, and fulfilled in the utmost extent his prophecy concerning him.]

Nor need the weakest of his members fear, if they look for support from the same quarter—

[Many of God’s people have experienced the very same support as was enjoyed by Christ. David’s friends endeavoured to create in his mind desponding fears: but his confidence in an almighty Protector kept him steadfast; and determined him to preserve an undaunted spirit, however great or multiplied his trials might bei. Paul also, in the view of certain and accumulated troubles, could say, “None of these things move me.” Thus may every believer triumph. The man who trusts in God is in an impregnable fortress, that has salvation for walls and bulwarksl. If only our eyes be opened to see clearly, we may behold ourselves, like Elisha, encompassed with chariots of fire and horses of fire; and may laugh at the impotent attempts of men or devils.]

The more immediate scope of the prophecy is to declare,

  II.      His comfort in death—

Our blessed Lord submitted cheerfully to his death in a certain expectation of a speedy resurrection—

[Greatly as he was oppressed and overwhelmed with sorrow, he yet restrained not his tongue from joyful acknowledgments. His last discourses, and his intercessory prayer, abundantly testify the composure of his spirit, and the elevation of his mind. Look we for the ground of his consolation? we shall find it in those repeated expressions, “I go to my Father;” “Father, I come to thee.” He knew that his flesh, that holy thing formed in the virgin’s wombp, and which he gave for the life of the world, should never become an abominationr, but that, though immured in the silent tomb, it should be raised thence, before it could corrupt: and that his soul, though separate from it for a season, should soon be re-united to it, to be a joint partaker of the same kingdom and glory.]

Such consolation too have all his members in a dying hour—

[Christ rose, not as a private individual, but as “the first-fruits of them that slept.” And every one that believes in him may consider death as a sleep, and the grave as a bed whereon he is to restt till the morning of the resurrection. The bodies of the saints are indeed doomed to death and corruption on account of sin: but they shall be raised again, and fashioned like unto Christ’s glorious body: this corruptible shall put on incorruption, and this mortal shall put on immortalityy. In expectation of this, the martyrs of old would not accept deliverance, that they might obtain a better resurrection: and, in the hope of it, we also may put off this tabernacle with joy, knowing that it shall be reared anew in a far better form.”]

Connected with this hope in his death, we behold,

  III.      His prospect in eternity—

The state to which Jesus was to rise was a state of inconceivable and endless glory—

[No sooner were death and the grave vanquished by Jesus in the resurrection, and he was thereby “declared to be the Son of God with power,” than the way to the regions of glory was opened to him; that way, which, with myriads of attendant angels, he trod soon afterwards, that he might receive all the fruits of his victorious death. Then sat he down at the right hand of his Father, not any more to taste a cup of sorrow, but to possess a fulness and perpetuity of unutterable joy. Blessed prospect! well might he be animated by it in the midst of all his trials; and, for the joy set before him, endure the cross, and despise the shame.]

Such too are the delightful prospects of all his saints—

[They see, in the death and resurrection of Christ, the way to heaven opened: and, if they look to him as the resurrection and the life, a fulness and perpetuity of joy awaits them also at their departure hence. Who can conceive what happiness they will feel in the vision and fruition of their Godd? Well may they long “to depart, that they may be with Christ;” and account all their afflictions light and momentary, in the view of that far more exceeding and eternal weight of glory, with which they will be crowned in the day of the Lord Jesus.]

  INFER,

  1.      What rich sources of consolation does faith open to believers under all their troubles!

[Faith beholds God always present, always active, to succour his people: it looks forward also to the future state both of body and soul, enabling us to weigh the concerns of time and eternity in the scale together, and thereby to see the vanity of the one in comparison of the other. To be happy, therefore, we must live by faith.]

  2.      How certain is the salvation of those who believe in Christ!

[If Jesus be the Messiah, and have in himself a sufficiency for the salvation of his people, then have we nothing to do but to believe in him. But St. Peter, quoting the entire text, infers from it the certainty of his Messiahship; and St. Paul, referring to the same, infers his sufficiency to save his peopleg. Let us then make him our refuge, our foundation, and our ALL.]

DXV

THE MAN OF GOD

             Ps. 17:15.

As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.

IN respect of outward appearance, there is but little difference between “the man of God,” and “the men of this world” — — — But, in their inward principle, they are as far asunder as light from darkness. The Psalmist here contrasts them,

  I.      In their desires—

The men of this world affect only the things of time and sense—

[”They have their portion in this life.” Pleasure, riches, honour, are the great objects on which their affections are set, and in the attainment of which they suppose happiness to consist. For these they labour with incessant care: and if they may but transmit this portion in rich abundance to their children, they bless themselves, as having well discharged the offices of life — — —]

The man of God has his affection set rather upon things invisible and eternal—

[There is a remarkable decision manifest in that expression, “As for me,” I will do so and so. It resembles the determination of Joshua; who, if all Israel should forsake the Lord, declared this to be his fixed resolution, “As for me, and my house, we will serve the Lord.”

In that other expression, too, “I will behold thy face in righteousness,” there is, I think, a peculiar delicacy and beauty. It is not merely “I will seek thy favour,” or, “I will follow after righteousness;” but I will seek thy favour in the only way in which it can ever be obtained, namely, in an entire compliance with thy holy will, as revealed in thy blessed word. In this view it imports, “I will seek thy favour in the way of penitential sorrow; for how shall an impenitent sinner ever find acceptance with thee? — — — “I will seek it in a way of believing confidence:” for thou art never more pleased than when a perfect reliance is placed on thy dear Son, and in “thy promises, which in him are yea, and in him Amen” — — — “I will seek it in a way of incessant watchfulness:” for if I practise iniquity in my life, or “regard it in my heart,” thou canst never receive me to mercy — — — “I will seek it also in a way of universal holiness:” for it is the obedient soul alone on which thou canst ever look with complacency and delight — — —

We mean not to say that “the man of God is perfect;” for there is yet much imperfection cleaving to him: but we do say, that, in the habitual desires and purposes of his soul, he accords with the description here given.]

Nor do the two characters differ less,

  II.      In their prospects—

“The men of this world” can hope for nothing but disappointment—

[Admitting that they attain the summit of their ambition, they only grasp a shadow. Possess what they may, they feel an aching void, a secret something unpossessed: “In the midst of their sufficiency they are in straits.” As for an eternal state, they do not even like to think of it: their happiness depends on banishing it from their thoughts; and if at any time it obtrude itself upon their minds, it brings a cloud over their brightest prospects, and casts a damp over their richest enjoyments — — —]

Not so “the man of God:” his pursuits are productive of the most solid satisfaction—

[Even in this life he has a portion which he accounts better than ten thousand worlds: so that in him is fulfilled what our blessed Lord has spoken, “He that cometh to me, shall never hunger; and he that believeth in me, shall never thirst.” He has gained a superiority to earthly things, which no other man, whatever he may boast, is able to attain — — — But when, at the resurrection of the just, he shall “awake” to a new and heavenly state, how rich will be his satisfaction then! Then will he “behold God face to face:” then, too, will he have attained God’s perfect image in his soul: and then will he possess all the glory and felicity of heaven. Could we but follow him into the presence of his God, and behold him in the full enjoyment of all that he here desired and pursued, methinks we should every one of us adopt the Psalmist’s determination, and say, “As for me, this shall be my one desire, my uniform endeavour, and the one great object of my whole life” — — —]

  OBSERVE,

  1.      How wise is the Christian’s choice!

[The world may deride it as folly, if they will: but I appeal to every man who possesses the least measure of common sense, whether he do not in his heart approve the very things which with his lips he ventures to condemn? Yes; there is not one, however averse he may be to live the Christian’s life, who does not wish to “die his death;” nor one, however he may dislike the Christian’s way, who does not wish, if it were possible, to resemble him in his end. Let it be a fixed principle, then, in all your minds, that “the fear of the Lord, that is wisdom; and to depart from evil is understanding”— — —]

  2.      How happy is the Christian’s way!

[Because the Christian renounces the vanities of the world, those who have no other source of happiness than the world, imagine that he is deprived of all his pleasures. But we might as well represent a philosopher as robbed of his happiness, because he has ceased to amuse himself with the trifles which pleased him in the years of childhood. The Christian has lost his taste for the vanities which he has renounced: “Whilst he was a child, he occupied himself as a child: but when he became a man, he put away childish things.” He now has other pursuits, and other pleasures, more worthy of his advanced age, and more becoming his enlarged mind. When the question is asked, “Who will shew us any good?” His answer is, “Lord, lift thou up the light of thy countenance upon me!” Know ye then, Brethren, that, however deeply the Christian may mourn over his short-comings and defects, and however ill he may be treated by an ungodly world, he is incomparably happier than any ungodly man can be. What says our blessed Lord to “the poor, the mourners, the meek, the pure, the righteous? Blessed, blessed, blessed, are ye all.” On the contrary, upon “the rich, the full, the gay, he denounces nothing but woe, woe, woe.” Be assured, then, that they only are blessed who seek the Lord; and that “in keeping his commandments there is great reward”— — —]

DXVI

GOD THE ALL-SUFFICIENT PORTION OF HIS PEOPLE

  Ps. 18:1–3.

I will love thee, O Lord, my strength. The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower. I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies.

FROM the persecutions of God’s saints in former ages, we derive this most important benefit: we see what was the power of divine grace in them for their support, and what its efficacy was to purify and exalt their souls. Had David never been oppressed by Saul, and never been driven from his throne by Absalom, what loss should we have sustained, in those devout compositions which were written in the midst of his trials, and which have brought down to us all the workings of his mind under them! In truth, no one can understand the Psalms of David, so as to enter into the spirit of them, unless he have been called, in some considerable degree, to suffer for righteousness’ sake. The psalm before us was penned by David as an acknowledgment of the deliverances that had been vouchsafed to him from the hands of Saul, and of all his other enemies. And a sublimer composition can scarcely be found, in all the records of antiquity.

In the words which we have just read, we see,

  I.      An ebullition of his gratitude—

His mind was evidently full of his subject. He had been contemplating the wonderful goodness of God to him: and he bursts forth into this devout rapture: “I will love thee, O Lord, my strength!” Commentators have observed, that the word which is here used, expresses all that is tender and affectionate, and implies in it the strongest emotion of the soul. And this was justly called forth by his view of the divine perfections, and by his sense of God’s unbounded kindness towards him.

And if he, from a sense of temporal mercies, was so inflamed with love to God, what should not WE feel towards our incarnate God, the Lord Jesus Christ, in a review of all the wonders of Redeeming Love?

[View the Saviour in his personal excellencies; and then say what should be our feelings towards him — — — View him in the offices which he has sustained for us, as the Prophet, Priest, and King of his church; and then think what are the ejaculations which become you — — — View him in the blessings you have already experienced at his hands; and, whilst you adopt the language of the prophet, “In the Lord have I righteousness and strength,” tell me with what frame of mind you should utter these words — — — It is said, that, “not having seen him, we nevertheless love him; and that, believing in him, we rejoice in him with joy unspeakable and glorified:” and sure I am, that the glorified saints around the throne should scarcely exceed us in the ardour of our affections, whilst we exclaim, “Lord, thou knowest all things; thou knowest that I love thee.” In this, then, the Psalmist should be a pattern to us. We should be so in the habit of contemplating the Saviour’s love, that the involuntary ebullition of our minds should be, “I do love thee, and I will love thee, O Lord, my strength; yea, I will love thee with all the powers of my soul” This, I say, should be the language of our souls, when our feelings, too big for utterance, can at last find vent in words.]

In connexion with this rapturous exclamation we have,

  II.      A profession of his faith—

David, from diversified trials, was forced to become a man of war; and to seek, by a mixture of courage and of skill, a deliverance from his enemies. Under the persecutions of Saul especially, he had recourse to strong holds and fortresses, where he might withstand his too powerful oppressor. But it was in God alone that he really found protection. As means, he had availed himself of local advantages, and personal courage, and armour both of a defensive and offensive kind: but it was God alone who had rendered them effectual for his preservation; and therefore he gives all the glory to God, saying, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler (to defend me), and the horn of my salvation (by whom I thrust down all my enemies), and my high tower.”

And shall not we, who have so much stronger enemies to contend with, acknowledge the Lord Jesus Christ as standing in all these relations to us for our salvation?

[Yes, in truth, long since had our great adversary the devil prevailed against us, if our adorable Emmanuel had not interposed for our deliverance. In him we have found refuge from all the curses of God’s broken law — — — By him have we been strengthened in our inner man — — — And from him have we received the armour of heavenly temper, by which we have been enabled to maintain our conflict with all the enemies of our salvation — — — If we have been “strong, it has been in the Lord; and in the power of his might;” and it is he that must have all the glory of our preservation.

Behold, then, in what terms we should give glory to our great deliverer! We should acknowledge the Lord Jesus Christ as our “all in all.” And, whilst we give him the glory of all that we have already received, we should trust him for all our future conflicts: and, contemplating fully all the powers that there are in him, we should learn to appropriate all of them to ourselves, and to say, “He is MY rock, and MY fortress, and MY deliverer; MY God, MY strength, in whom I will trust; MY buckler, and the horn of MY salvation, and MY high tower.” There should not be any thing in the Lord Jesus Christ but we should make it our own by faith, and claim it as our own in all the conflicts to which we may be called: and in every time of trial we should address him in the words of Thomas, “MY Lord, and MY God.”]

To this the blessed Psalmist adds,

  III.      A declaration of his purpose—

He did not think that God’s relation to him would justify remissness or negligence on his part. On the contrary, he regarded it as his encouragement to call upon the Lord, and as a pledge to him of certain success.

And we, too, must bear in mind, that all our mercies must be obtained by prayer; and that in no other way can we hope to be saved from our enemies.

[We see how David prayed in a time of great trial: “Plead my cause, O Lord, with them that strive with me: fight thou against them that fight against me. Take hold of shield and buckler, and stand up for my help. Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.” It was thus that he brought down succour from on high, in every time of need. And it is in the same way that we must obtain help of our Lord and Saviour Jesus Christ. Though his promises to us are so free and full, yet “he will be inquired of, to do these things for usb:” and “if we ask not, neither shall we have.” Moreover, we must acknowledge him in all that we have already received, and confess him as “worthy to be praised:” for the command is, “In every thing, by prayer and supplication, with thanksgiving, let your requests be made known unto God: and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” It is in this way alone that victory can be secured: but if we use these means, we are certain to obtain it. If we live in the habit of fervent and believing prayer, we may, in the midst of conflicts, exult as “more than conquerors;” and behold, by anticipation, our great adversary as already “ bruised under our feet.”]

From this sublime passage we may SEE,

  1.      The true nature of vital religion—

[Vital religion is not wholly speculative, nor is it altogether practical; but a compound, if I may so say, of theory and of practice. We must have knowledge, even a knowledge of God in all his perfections, and of the Lord Jesus Christ in all his offices. Without this, there can be no right feeling towards the Supreme Being: no love towards him, no confidence in him, no communion with him. But, with just views of the Deity, we must also have suitable dispositions towards him. In a word, we must have an experience similar to that of David in our text, affecting from our inmost souls a life of communion with God, of dependence on him, and of devotedness to his service. Beloved Brethren, rest not in any thing short of this. Let your meditations on God be sweet and frequent: and let them be renewed, till they have kindled a flame of love in your souls towards him, and till the daily language of your heart be, “Bless the Lord, O my soul: and all that is within me, bless his holy name.”]

  2.      The folly of those who seek not after God—

[Compare the Psalmist’s experience with your own: What refuge have you in a time of trouble, or what comfort in reflecting upon God? Alas! instead of the blessed language of David, you must rather say, “O God, I behold nothing in thee that I can appropriate to myself; nothing but what may well fill me with alarm and terror.” As for love to God, you know not what it means: and for confidence in him you have not the smallest ground: no, nor have you any access to him in the hour of necessity. Hence you are a prey to your enemies, and “are led captive by the devil at his will.” Unhappy creatures! You may go on your appointed time, and may hide yourselves from the danger to which you are exposed: but your state is only the more pitiable in proportion as you are lulled in fatal security. If they are right who resemble the Psalmist, you can have no clearer evidence that you yourselves are out of the way of peace and salvation. And were there no future state of existence, your loss would be great even in this world: but when we take eternity into the account, your prospect is terrible indeed: for, if you do not love God now, you cannot love him when you go hence: if you do not possess an interest in him here, you can have no interest in him hereafter: if you do not live nigh to him in prayer in this world, you never can unite with the heavenly hosts in their songs of praise to him in the eternal world.]

DXVII

BESETTING SINS

  Ps. 18:23.

I kept myself from mine iniquity.

NOTHING is a richer source of comfort to any man than the testimony of his own conscience that he has acted right: for, if our own heart condemn us not, then have we confidence towards God. St. Paul enjoyed this in a pre-eminent degree: “Our rejoicing,” says he, “is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.” And, in the whole of his conduct towards Saul, David could appeal to God himself, that he had demeaned himself as a loyal subject, and had rendered nothing but good for all the evil that he had received at his hands. “They,” Saul and his followers, “prevented me in the day of my calamity: but the Lord was my stay. He brought me forth also into a large place: he delivered me, because he delighted in me. The Lord rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me. For I have kept the ways of the Lord; and have not wickedly departed from my God. For all his judgments were before me; and I did not put away his statutes from me. I was also upright before him, and I kept myself from mine iniquity”

It is my intention to inquire,

  I.      What is that iniquity which we may properly call our own?

There are in every individual of our fallen race the seeds of all sin. But, as in different soils some plants will flourish more than others, so in different men are different propensities, which, growing to maturity, become prominent and characteristic features of the different individuals. There is, more or less, in every one some “sin which more easily besets him;” and which, therefore, may be justly called his own, as having taken the fuller possession of his soul, and as serving to distinguish him from others. That may be called our own,

  1.      To which, from outward circumstances, we are most exposed—

[This I suppose to be the precise case with David in my text. He was persecuted by Saul with most unrelenting cruelty: and was strongly tempted, both by his friends and by a regard for his own safety, to avail himself of the opportunities which were afforded him of destroying his enemy. Now, by birth and education, men are exposed to widely different temptations; as Agur intimated, when he prayed, “Remove far from me vanity and lies: give me neither poverty nor riches: feed me with food convenient for me; lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of my God in vain.” Men also are subjected to evils incidental to their different vocations in life. those who move in a higher sphere, under the influence of proud and ambitious thoughts, are led to seek their own advancement at the expense of others. Those of the middling classes, who are engaged in mercantile transactions, are but too prone to indulge an inordinate desire of wealth: whilst those of the lowest rank are apt to yield to the unhallowed emotions of murmuring and discontent. When John the Baptist saw persons of different vocations coming to his baptism, he particularly adverted to their respective occupations, to guard them against the evils incident to each; warning the publicans against exaction, and the soldiers against rapacity; and thus shewing how all, in every department of life, are bound to watch against the sins to which their peculiar callings more immediately expose them. From our connexions and relations in life we also are subjected to many evils which tend to form and fix our character. Are we surrounded by those who are gay and dissipated? we are apt to contract a taste for gaiety and folly. Are our nearest relations worldly, carnal, covetous, ambitious? we are apt to drink into their spirit, and to be greatly influenced by their example: as it is said of Joram, king of Judah, “He walked in the way of the kings of Israel, as did the house of Ahab: FOR the daughter of Ahab was his wife; and he did evil in the sight of the Lord.”]

  2.      To which, from inward dispositions, we are most inclined—

[Even in the earliest infancy there will be found widely different dispositions in children of the same parents: and as the children grow up to manhood, these form, in a very great degree, their distinctive characters through life. Doubtless these dispositions may be abated in some, and strengthened in others, according to the occasions that may arise for their nourishment or suppression: they may also vary with the different periods of their life. But, whatever be a man’s leading disposition, it will expose him to temptation, and he will be likely to be betrayed into sin by means of those things which are calculated to gratify his peculiar desire. In other matters he may maintain a blameless deportment: or, if he have erred, may easily renounce his errors: but on the side of his darling lust he will be in danger of falling; even as Herod, who would obey in many respects the admonitions of John the Baptist, but, when called to put away his beloved Herodias, would rather sacrifice the life of his Monitor than comply with his advice? Let the besetting propensity be what it may, on that side will be our danger, and the sin arising from it is that which we need to guard against as most peculiarly our own.]

  3.      To which, from habit, we are most addicted—

[Habit is, indeed, a second nature; and an Ethiopian may as easily change his skin, or a leopard his spots, as we can put away an evil to which we have been long accustomed. A man that has long yielded to fretfulness and impatience will never want occasions whereon to shew the irritability of his mind. A person who has given way to impurity, will contract such a propensity to the indulgence of it, that his very “eyes will be full of adultery, and he cannot cease from sin”, even when there are not before him any objects to call it forth; his own polluted imagination furnishing him with plenty of fuel for his unhallowed fire. “The backslider in heart,” we are told, “shall be filled with his own ways:” from whence we see, that habit gives to our lusts a certain property in us, and to us a certain property in them; insomuch, that as there is a mutual indwelling between God and the believing soul, so is there also between a sinner and the lusts with which, from habit, he has obtained a more than ordinary familiarity: so true is that declaration of the Apostle, that, whatever be a man’s outward temptations, he is, in fact, “drawn away of his own lust, and enticed.”]

If, from what has been said, we have any insight into our besetting sin, let us proceed to inquire,

  II.      How far we are able to adopt the language of the Psalmist in relation to it?

Certainly, we are all deeply interested in this matter. Let me, then, press home upon you the following inquiries:

  1.      How far have you discovered your besetting sin?

[It is surprising to what an extent men in general are blinded in reference to it. All around them see it easily enough, whilst they themselves are strangers to it. All their acquaintance will say, This is a proud man; that a passionate man; that a covetous man; that an uncharitable and censorious man; that a querulous and discontented man. But, however clear men’s characteristic infirmities are to others, they are hid from themselves: and in many cases men not only veil their faults under some specious name, but actually take credit to themselves for those very peculiarities as constituting their most distinguishing virtues. The proud man, who for a slight offence will shed the blood of an acquaintance, calls himself a man of honour. The ambitious man, who slaughters thousands and tens of thousands in order to extend his empire, when he has already far more than he knows well how to govern, is called a conqueror, and values himself upon that as entithng him to the admiration of mankind. And the man who is, with insatiable avidity, amassing wealth, applauds himself as prudently providing for his family. And if a man’s faults be too glaring to be turned into virtues, he will extenuate them under the name of venial errors, or youthful indiscretions. But, Beloved, if this be your state, you are yet in darkness and the shadow of death. The very first step towards the knowledge of a Saviour is the knowledge of yourselves: and if you possess not that, all your other knowledge, whatever it may be, will be in vain.]

  2.      How far have you watched and prayed against it?

[With all our self-love, our besetting sin may be so glaring and dominant that we cannot but know it. Still, however, we may not be humbled under a sense of it, but, like King Saul, may be returning to it again and again, after all our acknowledgment of its vileness. But it is not thus with an upright soul. He will say with indignation, “What have I to do any more with idols? ”And if he has been foiled in one and another attempt to subdue his lusts, he will be more and more earnest in prayer to God for grace sufficient for him, that, “through the influences of the Holy Spirit, he may mortify the deeds of the body,” and “preserve himself unspotted,” though in the midst of a polluting and ensnaring world.

See, also, whether you watch against the occasions that may call forth your indwelling corruption — — — and whether you mark the first risings of it in your soul, that you may the more effectually prevent its dominance and defilement? Our Lord’s direction is, “Watch and pray, that ye enter not into temptation:” and he has provided armour for us, that we may fight against sin in its first assaults. And we may be sure, that, if we be not thus habitually contending with it, we can never with truth assert that we have kept ourselves from it.]

  3.      How far have we actually overcome it?

[“One that is born of God cannot commit sin,” as once he did. God has said, that “sin shall not have dominion over him, because he is not under the law, but under grace.” “The man that obeys sin, is the servant of sin:” and consequently neither is, nor can be, the servant of Godp. He may, it is true, still feel the workings of his besetting sin: but then it will be an intolerable burthen to him: and whilst under a sense of its working, he will cry, “Oh, wretched man that I am! who shall deliver me from this body of sin and death?” he will be enabled to add, “I thank God, through Jesus Christ our Lord.” I again say, its motions may still continue: but its power is broken, and its reign destroyed; so that he is no longer the bond-slave of Satan; for “the truth has made him free: and he is free indeed.”]

That I may enforce this subject on your hearts and consciences, I declare before God and this assembly,

  1.      That only in proportion as you keep yourselves from your besetting sin, have you any evidence that you are upright before God—

[David speaks of his victory over his besetting sin as his evidence of his uprightness before God: “I have been upright before God: for I have kept myself from my iniquity.” Now, I beseech you, Brethren, to try yourselves by this test. “If you are Christ’s indeed, you have crucified the flesh with the affections and lusts;” and if you are “Israelites indeed, you are without any known and allowed guilet.” But I must warn you, that, if you allow any one sin, you cannot be the servants of Jesus Christ: for if you were really his, you would “walk as he walked,” and “purify yourselves even as he is purex.”]

  2.      That only in proportion as you keep yourselves from your besetting sin, have you any hope of happiness in the eternal world—

[Our blessed Lord has told us plainly, that “a right eye or a right hand retained by us will be the means of casting us into hell fire.” What a terrific thought is this! and how fearful should it make us of self-deception! Truly, we should not be content with searching and trying ourselves, but should beg of God, also, to “search and try us, to see if there be any wicked way in us, and to lead us in the way everlasting.” For, if we should be saved at last, “we must be sincere, and without offence till the day of Christa.”]

DXVIII

EQUITY OF THE DIVINE PROCEDURE

  Ps. 18:25, 26.

With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; with the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.

IN the present dispensations of Providence, we may behold a far greater measure of equality than is generally imagined: for, not only is the happiness of men less dependent upon outward circumstances than we are apt to suppose, but there is more of just retribution manifested in reference to the conduct of mankind. The ungodly are, for the most part, left to involve themselves in many calamities; whilst the godly are preserved in peace and quietness. There is sufficient of equality in God’s dispensations to mark his superintending care; but sufficient inequality to convince us, that there shall be a day of future retribution, when the whole of the divine government shall be justified in the sight of the assembled universe.

The passage before us may be considered as relating to both periods. The Psalmist is returning thanks to God, for having interposed in his behalf to vindicate his integrity against the accusations of his enemies: “The Lord hath recompensed me according to my righteousness, according to the cleanness of my hands in his eye-sight.” He then goes on to speak of the general system of the divine government, as begun on earth, and as completed in the eternal world: “With the merciful thou wilt shew thyself merciful,” &c. &c.

From these words, I shall take occasion to shew the equity of the divine procedure,

  I.      In the punishment of the ungodly—

The day of judgment is called “ the day of the revelation of the righteous judgment of God; because God will then render unto every man according to his deeds.” Whatever may have been the conduct of men, the divine conduct towards them shall be in exact accordance with it.

Consider, now, what has been your conduct,

  1.      Towards God—

[You have felt in your hearts no esteem for him; you have preferred every vanity, and even the basest lust, before him: you have not willingly entertained the thought of him in your minds: you have, in effect, “said to him, Depart from me; I desire not the knowledge of thy ways.” About his favour you have felt but little concern: nor has it been a matter of any importance in your eyes, whether he was pleased or displeased, honoured or dishonoured. In vain has he called, invited, entreated, expostulated: you have had no disposition to attend to his voice, no heart to comply with his will: and when he has threatened you with his everlasting displeasure, you have set him at nought, and determined to go on in your own ways, whatever might be the consequence.

What now will be the result of this in the last day? God will deal with you as you have dealt with him. “You would not have any thing to do with me: I therefore will have nothing to do with you. You put me far from you: now I put you far from me. You preferred every thing before my favour: expect, therefore, no favour at my hands. It was a pain to you to come into my presence: you shall never be troubled with my presence more. You chose sin, with all its consequences, rather than me and my kingdom: take now, and take for ever, the portion you have chosen.”]

  2.      Towards the Lord Jesus Christ—

[The Saviour has died to effect a reconciliation between God and sinful men; and has offered to cleanse you in his own blood, and to clothe you in the spotless robe of his righteousness, that you may stand before God without spot or blemish. But you would not come to him for his benefits: you have not approved of the offers he has made you: they have been too humiliating for your proud hearts. You have not liked to acknowledge your need of him: you have preferred being a Saviour to yourselves: and have chosen rather to stand or fall by your own righteousness than to submit to the righteousness provided for you by him. In vain has he warned you against the danger of unbelief: you would not see any danger attending it. If you have made any use of Christ at all, it has been rather to encourage a hope of salvation in a sinful and unconverted state than to obtain from him the grace of which you have stood in need.

And what will be the return made to you? “You have rejected my Son,” God will say: “you shall therefore have no part in him. You would not submit to be washed by him from your sins: your sins, therefore, shall cleave unto you. You would not seek deliverance from condemnation through him: under condemnation, therefore, shall you lie. You would not take him as a Saviour in any one respect: therefore he shall be no Saviour to you. You made no use of him, but to warrant and justify your continuance in sin: therefore you shall be left for ever in your sins, and have no part with him to all eternity. The whole tenor of your life has been to this effect, ‘We will not have this man to reign over us:’ and therefore from him and his kingdom you shall be separated for ever.”]

  3.      Towards your own souls—

[You have not cared about them, or sought their happiness. You have been mindful only of earthly things. Your ease, pleasure, interest, honour, with the approbation of men, have been more to you than any concern pertaining to the soul. Pardon, peace, holiness, glory, have all been, in your esteem, of small account, in comparison of some temporal advantage. And, when warned what must be the issue of such a life, you have determined to run the risk, and to endure the consequences of impenitence, rather than put yourselves to the pain and trouble of repenting. Heaven has had no value, in comparison of some vain indulgence; nor hell any terror, in comparison of the pain of self-denial, and the shame of ridicule from an ungodly world.

According, therefore, as you have sowed, you shall reap: “You have sown to the flesh, and of the flesh you shall reap corruption.” God will say to you, “Your soul shall be of as little value in my eyes, as it was in yours, Heaven was not worth seeking: you shall not have it. Hell was not worth avoiding: you shall take your portion in it. You were satisfied with things temporal: you shall have nothing beyond them. You did not even desire a happiness that is eternal: you shall never have it obtruded upon you, but shall be left destitute of it for ever and ever. You chose to wrestle with me, and walk contrary to me: continue now your fruitless contest to all eternity, whilst I walk contrary to you, and ‘wrestle’ with you. You have been the authors of your own destiny: and by your own choice you must abide for ever and ever.”]

The same mode of proceeding is observed by God,

  II.      In the rewarding of the godly—

Mark how he will act towards,

  1.      The penitent—

[It is a grief to you that you have ever sinned against so good a God: you are ashamed; you blush and are confounded when you look back upon your ways: you even lothe and abhor yourselves in dust and ashes; and if you could, by any means, undo what you have done amiss, you would do any thing, or suffer any thing, that it were possible for you to do or suffer, to effect it.

How, then, will God deal with you? Do you repent of the evil you have done against me? He will say: Then “I will repent of all the evil which I have thought to do against you.” Are you saying, How shall I appear before my God? He will say, “How shall I give thee up, Ephraim? How shall I deliver thee up, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together: I will not execute the fierceness of mine anger.” Does he behold you smiting on your thigh, with indignation against yourself, as a vile rebellious wretch? He will construe it as an evidence of your relation to him, and will appeal in your behalf to the whole universe, “Is he not a dear son? Is he not a pleasant child? For since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord.” The moment he sees thee bewailing bitterly the existence of thy sins, he “blots them out of the book of his remembrance,” and “casts them irrecoverably into the depths of the sea.”]

  2.      The believing—

[You are looking to the Lord Jesus Christ, as “set forth by God himself to be the propitiation for your sins;” and are desiring nothing under heaven so much as an interest in him — — —

What, then, will God say to you? ‘You shall not be disappointed of your hope. Dost thou renounce all dependence on thyself? I will not exact of thee any thing as a justifying righteousness. Dost thou look to what my dear Son has done and suffered for thee, and plead it as the ground of thy hope before me? It shall be imputed to thee, and be accepted in thy behalf. Thou washest in the fountain opened for sin: it shall cleanse thee so perfectly, that thou shalt stand before me without spot or blemish. Thou trustest in my word: and thou shalt find me a God of truth. Thou layest hold on my promises: not one of them shall ever fail thee. Thou art willing to be saved in the way of mine appointment: and according to thy faith it shall be unto thee. Thou art hoping for a crown of righteousness and glory, as the purchase of my Son’s blood: thou shalt possess all that he himself possesses, and be “a joint heir with him” of crowns and kingdoms that shall never fail. Thou hast lived upon him: thou shalt live with him for ever and ever.’]

  3.      The obedient—

[You have given up yourselves to God in a way of holy obedience; and have encountered much, in order to approve your fidelity to him. To you, then, God will say, “You have been faithful over a few things: be ye rulers over many things.” You acknowledged me as your Master: I acknowledge you as my servants. You regarded me as your Father: I will regard you as my children. To please me was your one aim; and you dared to honour me above all: I will now bless you, and honour you in the sight of the whole assembled universe. You regarded nothing but my favour: you shall have it, and all the tokens of it you can possibly desire. “By patient continuance in well-doing, you sought for glory and honour and immortality; and you shall possess them all, even everlasting life.”]

  ADDRESS—

[Now choose ye, Brethren, what portion ye will have. I venture to assure you, that it shall be unto you according to your desire, provided only that desire operate practically on your heart and life. I know, indeed, that salvation is altogether of grace: but I know, also, that you can never perish, but by your own consent, and purpose, and will. I mean not to say that any one would choose misery for itself, or in preference to happiness: but if you choose the service of Satan, with all its consequences, in preference to the service of God and its attendant benefits, then are you the authors of your own destruction, as much as you are of the conduct leading to it. God has said, respecting the wicked, “Destruction and misery are in their ways:” and to when can you ascribe your arrival at their end, when you are willingly and deliberately walking in their ways? If you will persuade yourselves that “the broad road, which leadeth to destruction, will bring you to happiness as much as the narrow way that leadeth unto life,” you can blame none but yourselves for the disappointment which you will experience. Prepare then for yourselves such an issue to this present state of things, as ye will ere long wish that ye had secured. Hear God’s own direction to you: “Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. But woe to the wicked! it shall be ill with him: for the reward of his hands shall be given to him .” To the same effect our blessed Lord speaks in his sermon on the mount, declaring that the merciful, the pure, the upright, shall have a portion accorded to them suited to their respective charactersh. And remember, that if you obtain not eternal life, the fault was only in yourselves, who, when urged and entreated by your God, refused to walk in the way that would have led you to it.]

DXIX

THANKSGIVING FOR ANY GREAT DELIVERANCE

  Ps. 18:50.

Great deliverance giveth he to his King; and sheweth mercy to his Anointed, to David, and to his seed for evermore.

THE Psalm before us is also recorded in the Second Book of Samuel. There it stands, as it was drawn up at first by David for his own immediate use: but here it is inserted, with some slight alterations and improvements, for the use of the Church in all ages. The title informs us on what occasion it was written, namely, on David’s deliverance from the hand of all his enemies, and especially from the hand of Saul. But, as in most of his psalms, so in this, David speaks, not in his own person only, but in the person of the Messiah, whose type he was. It is a composition of very peculiar beauty: the figures are extremely bold, and the poetry is sublime. Of course the expressions are not to be so literally taken, as if they were an unadorned relation of facts: some of them are altogether figurative; and were verified, not at all in the letter, but only in the Spirit: some are more applicable to David himself, and others to Christ: but altogether it is a poem highly wrought, and exquisitely finished. It is our intention to set before you,

  I.      The diversified import of this psalm—

The psalm admits of a threefold interpretation;

  1.      Historical, as it relates to David—

[David from his youth experienced many troubles.—From the moment that Saul’s envy and jealousy were awakened by the fame of David’s exploits, this youth became the object of his incessant persecution; insomuch, that he was forced to flee for his life, and for several years was kept in constant fear of falling a sacrifice to the rage of Saul — — — “The sorrows of death and hell compassed him,” as it were, continually.

But his deliverances were great and manifold.—Repeatedly did he, almost by miracle, escape the stroke of the javelin that was cast at him; and frequently did God in a visible manner interpose to keep him from falling into the hands of Saul. Once he was in the midst of Said’s army, and in the very same cave with Saul: and yet was preserved by God, so that neither Saul nor any of his soldiers could find it in their hearts to touch him. “David in his distress called upon the Lord; and God heard him out of his holy temple,” and delivered him.

These deliverances he acknowledges with devoutest gratitude.—Here the Psalmist, borne as it were on eagle’s wings, soars into the highest region of poetic imagery: he calls to mind the wonders which God had wrought for Israel of old, and represents them as renewed in his own experience. The glorious manifestations of Jehovah on Mount Sinai were not more bright in his eyes, nor the passage of Israel through the Red Sea more wonderfule, than were the displays of almighty power and love which he had seen in his behalf. In these deliverances he further acknowledges the equity of God in having so vindicated his character from the undeserved calumnies by which his enemies had sought to justify their cruelty towards himg.

From the experiences of past mercies, he expresses his confidence in God under whatever trials might yet await him.—It is delightful to see how careful he is to ascribe all the glory of his preservation to that God who had delivered him; — — — and the full persuasion that his victory would in due time be completei. Then with profoundest gratitude he blesses and adores his heavenly Benefactor for all the mercies he has received; recapitulating as it were, and giving us the substance of the whole, in the words of our text.

Were we to view the psalm only as an historical record, it would be very instructive: but it has a far higher sense: it is,]

  2.      Prophetical, as it relates to Christ—

[That it is a prophecy respecting Christ and his Gospel, we are assured by one whose testimony is decisive on the point. St. Paul, maintaining that Christ, though himself “a minister of the circumcision,” was to have his Gospel preached to the Gentiles, and to establish his kingdom over the heathen world, expressly quotes the words immediately preceding our text, as prophetic of that event. Here therefore we see it proved, that David spake as a type of Christ; and a clew is given us for a fuller understanding of the whole psalm.

Behold then in this psalm our adorable Redeemer: behold his conflicts! He was indeed “a man of sorrows and acquainted with grief;” “nor was ever sorrow like unto his sorrow;” “his visage was marred more than any man’s, and his form more than the sons of men.” How justly it might be said of him, that “the sorrows of hell encompassed him,” we learn from his history: “Now,” says he, “is my soul sorrowful even unto death.” In the garden he was in such an agony, that he sweat great drops of blood from every pore. And on the cross he uttered the heart-rending cry, My God, my God! why hast thou forsaken me?” In that hour all the powers of darkness were let loose upon him: and God himself also, even the Father, combined to “bruise him,” till he fell a victim to the broken law, a sacrifice, “a curse.”

But speedily we behold his deliverances. Like David, “he cried to the Lord in his distress:” “he offered up prayers and supplications with strong crying and tears; and was heard, in that he feared.” In him the elevated language of the Psalmist obtained a more literal accomplishment: for at his resurrection “the earth quaked, the rocks rent;” and together with him, as monuments and witnesses of his triumph, “many of the dead came forth from their graves, and went into the city, and appeared unto many. O, what a deliverance was here! “The cords of death were loosed” (it was not possible that he should any longer be held by them): and he rose triumphant from the grave: yea, he ascended, too, to heaven, and was there seated on the right hand of the Majesty on high, all the angels and principalities and powers of heaven, earth, and hell, being made subject unto him. In comparison of this display of the Divine glory, the images referred to in this psalm were faint, even as a taper before the sun.

Then commenced his victories. Then was literally fulfilled that prediction of the Psalmist, “a people whom I have not known shall serve me; as soon as they hear of me, they shall obey me.” No less than three thousand of his murderers were converted in the very first sermon: and soon his kingdom was established throughout the whole Roman Empire. This prediction is yet daily receiving a more enlarged accomplishment: thousands in every quarter of the globe are submitting themselves to him; and in due season, all the kingdoms of the world will acknowledge him their universal Lord. The triumphs of David over the neighbouring nations, though signal, were nothing in comparison of those which Christ is gaining over the face of the whole earth: and he will “go on conquering and to conquer,” “till all his enemies are put under his feet.” O blessed and glorious day! May “the Lord hasten it in his time!”

But like many other passages of Scripture, the psalm admits also of an interpretation, which is,]

  3.      Spiritual, as it relates to the people of God in all ages—

[The circumstance of its having been altered, and set apart for the use of the Church. shews, that, in substance, it exhibits the dealings of God with his people in all ages. They, like David, and like their blessed Lord and Master, have their trials, their deliverances, their triumphs; in all of which God is greatly glorified, and for which he ought ever to be adored. Who amongst us that has ever been oppressed with a sense of guilt, and with a fear of God’s wrath; who that has felt the tranquillizing influence of the Redeemer’s blood sprinkled on his conscience, and speaking peace to his soul; who that has been enabled to overcome the world, the flesh, and the devil, and to serve his God in newness of heart and life; who, I say, that has experienced these things, does not find, that the language of this psalm, figuratively indeed, but justly, depiets the gracious dealings of God towards him? — — — Methinks, the sentiment that is uppermost in the mind of every such person is, “Who is God, save the Lord? or who is a rock, save our God?”]

But this part of our subject will receive fuller illustration whilst we notice the psalm in reference to,

  II.      The use we should make of it—

The practical use of Scripture is that to which we should more particularly apply ourselves; and especially should we keep this in view in reading the Psalnis, which, beyond any other part of the sacred volume, are calculated to elevate our souls to heaven, and to fill us with delight in God. From this psalm in particular we should learn,

  1.      To glorify God for the mercies he has vouchsafed unto us—

[We should never forget what we were, whilst dead in trespasses and sins, and what we are made by the effectual working of God’s grace in our souls. The change is nothing less than “passing from death unto life,” and “from the power of Satan unto God:” and when we contemplate it, we should be filled with wonder and with love on account of the stupendous mercies we have received. We should ever remember, “Who it is that has made us to differ” from those who are yet in darkness and the shadow of death: and the constant frame of our souls should be, “Not unto us, O Lord, not unto us, but unto thy name be the praise!” We may, indeed, without impropriety on some occasions say, as the Psalmist, “I have pursued mine enemies, and overtaken them; I have wounded them, that they were not able to rise;” but we must soon check ourselves, like St. Paul, and say, “Yet not I, but the grace of God that was with me:” “He that hath wrought me to the self-same thing, is God.” It is worthy of particular observation, how anxious David is to give to God all the glory of those exploits which he commemorates; “By Thee I have run through a troop; and by my God I have leaped over a wall” — — — Let us imitate him in this respect, and “give unto our God the glory due unto his name:” yea, “let our mouths be filled with his praise all the day long.”]

  2.      To confide in God under all future difficulties—

[In what exalted terms David speaks of God at the commencement of this psalm!. — — — Verily, he had profited well from his past experience. And ought not we to profit in like manner? Ought not we to remember what God is to all his believing people? If we have God for our God, what have we to fear? Can any enemy prevail against us, when HE is on our side? Remember how God reproved those of old, who, when danger threatened them, gave way to terror, instead of trusting confidently in their God: “Say ye not, A confederacy, a confederacy! &c. but sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread: and he shall be to you for a sanctuary.” Whatever be your want, know that He is able to supply it — — — whatever be your difficulty, He can make you triumphant over it — — — “His way is perfect: his word is tried: he is a buckler to all those who trust in him.”]

  3.      To conduct ourselves so that we may reasonably expect his blessing—

[Though God is found of them that sought him not, and dispenses his blessings altogether sovereignly and according to his own good pleasure towards the ungodly world, he proceeds, for the most part, in a way of equity towards his own peculiar people. The declaration that was made to king Asa is found true in every age: “The Lord is with you, while ye be with him; and if ye seek him, he will be found of you: but if ye forsake him, he will forsake you.” Precisely to the same effect are those expressions of the Psalmist, “With the upright, the merciful, the pure, thou wilt shew thyself upright, and merciful, and pure; but with the froward thou wilt shew thyself froward,” or, as it is in the margin, “thou wilt wrestle.” “Thou wilt save the afflicted people (i. e. the humble); but thou wilt bring down high looks.” If we walk uprightly and circumspectly before him, and in a humble dependence on his grace, there is not any thing which he will not do for us: but, “if we regard iniquity in our hearts, he will not hear us. Inquire, then, whether you are really “keeping the ways of the Lord,” and are “keeping yourselves from your iniquity,” that is, from the peculiar sin to which, by constitution, by habit, or by your situation in life, you are most exposed. I charge you, before God, that you all make this a matter of serious inquiry. The “besetting sin,” ah! it is that which separates between God and our souls; it is that which “keeps good things from us.” How many are there, who, whilst they make a profession of religion, are yet, by their unmortified lusts, or worldly desires, or slothful habits, or by some habitual evil, provoking God to depart from them! Beware lest it be so with you; and “grieve not the Holy Spirit of God whereby ye are sealed unto the day of redemption.” You may grieve him, till you altogether “quench” his sacred motions. We entreat you to be upon your guard against this so fatal an evil. “Keep your hearts with all diligence: “yea, “give all diligence to make your calling and election sure.” Then shall God delight himself in you, and be not only your present portion, “but your everlasting great reward.”]

DXX

EXCELLENCY OF GOD’S WORD

  Ps. 19:7–9.

The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes; the fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether.

GOD has not left himself without witness even amongst the most unenlightened heathens. His works testify of him: the heavens and the earth declare his eternal power and godhead. They speak silently indeed, but intelligibly, to every child of man; so that idolaters of every name are absolutely without excuse. Wherever the light and genial influence of the sun extend, there is God proclaimed as an infinitely wise and gracious Being. But we have a richer source of instruction opened to us: we have a revelation, which, whilst it proclaims the existence and attributes of Jehovah, makes known to us his will, and points out the path in which we may approach him with a certainty of acceptance: and so extensively was that published by our Lord and his Apostles, that it might be said, even in that age, “Their sound went into all the earth, and their words unto the ends of the world.” It is of this written word that David speaks in the psalm before us: in which are set forth,

  I.      Its parts and properties—

The various terms here used to designate the word of God, may be considered as directing our attention to all the different parts of that word; each of which has, annexed to it, an appropriate epithet of commendation—

[“The law of the Lord” is in the marginal translation called, “The doctrine of the Lord;” and it may be understood as including under one general term all that is afterwards more particularly specified: and it is so “perfect,” that nothing can be taken from it, or added to it, but at the peril of our souls — — — “The testimony of the Lord” is “the Gospel of the grace of God,” even “the witness which God has testified of his Sonf.” It is “the record that God has given of his Son, namely, that in him is eternal life; and that he who hath the Son, hath life: and he who hath not the Son of God, hath not life.” Now this is “sure,” so sure, that it may be relied upon with the most implicit confidence: “it is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.”—“The statutes of the Lord” are those ordinances, which God appointed under the ceremonial law to shadow forth all the glorious mysteries of the Gospel, and which were “right for the time then present; though, since the introduction of the clearer light of the Gospel, they are abrogated as burthensome and unnecessary. Not but that there are some still in force, such as the Sabbath, and the ordinances of Baptism and the Lord’s Supper. And these may well be called “right:” for who can doubt the propriety of a certain portion of our time being dedicated to the especial service of Him to whom we owe our very existence? or who can question the suitableness of those easy and instructive rites, whereby we are dedicated to the Lord Jesus Christ at first, and afterwards commemorate from time to time the wonders of his dying love? “The commandment of the Lord” is the moral law, in which we are taught, in what way we are to serve and please our God. And this is “pure,” and “holy:” it is given to regulate, not our words and actions only, but the inmost thoughts and desires of our hearts. It is indeed “exceeding broadk,” extending to every motive and principle of the mind, yea, to every inclination, affection, appetite of the soul, and requiring the whole to be in a state of constant and entire conformity to the will of God. “The fear of the Lord” we consider as another name for the Holy Scriptures, only putting, as is frequently done, the effect for the cause. The word at God, as inculcating and exciting the fear of the Lord, is “clean;” its one object is, to cleanse and purify the souls of men. Hence our Lord says, “Now ye are clean through the word that I have spoken unto you.” Moreover, the word, in this view of it, “endureth for ever,” since its operation is uniform to the end of the world; and the purifying effects produced by it, will continue through all eternity. “The judgments of the Lord” are his warnings and threatenings; which though questioned by men as false, or condemned by them as unjust, are yet “true and righteous altogether.” We are very incompetent judges of the demerit of sin, or of the conduct which God, as the moral Governor of the universe, has thought proper to pursue: but we are assured, that, when he shall inflict on the impenitent the judgments he has denounced against them, all his intelligent creatures will exclaim, “True and righteous are thy judgments, O Lord God Almighty!” “just and true are thy ways, thou King of Saints!”]

As the different terms which we have considered are not so definite in their import but that they admit of different interpretations, we shall wave the further consideration of them; and, comprehending them all under one general term, ‘The word of God,’ we shall proceed to notice,

  II.      Its use and excellence—

It would occupy too much time to enter fully into this subject: let it suffice to notice those particular uses which are mentioned in our text. The word then is of use,

  1.      To illuminate the mind—

[Previous to the application of the word to the heart by the Holy Spirit, we are in utter darkness: but “the entrance of God’s word giveth light.” Truly it is a “marvellous light that we are brought into,” when our eyes are opened to discern “the glory of God in the face of Jesus Christ” — — — Nor is it the learned only who receive instruction from it: it is intended more especially for the poor. There is something in the Gospel which tends rather to offend the proud, but is most palatable and delightful to the humble. Hence we are told, “It maketh wise the simple.” What astonishing views of God, of Christ, of the human heart, of the evil of sin, of the beauty of holiness, of the felicity of heaven, have many unlettered persons attained! Yet it is in the knowledge of these things that true wisdom consists: and this knowledge is imparted to all who embrace the Gospel, in proportion to the simplicity of their minds, and the devotedness of their hearts to God. These are “the things,” which, as our blessed Lord informs us, “are hid from the wise and prudent, and are revealed unto babes.” Without such a special illumination of the mind, the most learned philosopher cannot comprehend them; and by such an illumination the most untutored savage shall be “made wise unto salvation.”]

  2.      To convert the soul—

[Truly, “the word is quick and powerful, and sharper than any two-edged sword.” It is “the rod of God’s strength,” even that wonder-working rod, which subdues all his enemies before him. “Like fire it melts; and like a hammer, it breaketh the rock in pieces.” See its effects upon the three thousand on the day of Pentecost! such is its operation, wherever “it comes in demonstration of the Spirit and of power.” It humbles the proudest spirit, and subdues the most obdurate heart to the obedience of faith. Nor is it to the adoption of new principles only that it brings the soul, but to the acquisition of new habits; so that it becomes set on Christ and heavenly things, as once it was set on self and earthly things: it assimilates the soul to Christ as the great exemplar, and “changes it into the divine image, from one degree of glory to another, by the Spirit of our God.”]

  3.      To rejoice the heart—

[Ignorant men imagine that the application of God’s word to the soul is productive only of pain and sorrow: but those who have ever “tasted of the good word of life” have found, by happy experience, that it fills them “with joy and peace in believing,” yea, “with joy unspeakable and glorified.” The word is to them the charter of all their privileges, and the map of their everlasting inheritance. As an heir peruses with delight a will in which great wealth is unexpectedly bequeathed to him, so the Christian finding in every page of the sacred volume his title to all the blessedness and glory of heaven, how can he but rejoice in such records? how can he but concur with David in saying, “They are more desired by me than gold, yea, than much fine gold; sweeter also than honey and the honeycomb?]

  We may LEARN from hence,

  1.      Our privilege—

[If it was the highest privilege of the Jews, that “to them were committed the oracles of God,” much more are we distinguished, who have the writings of the New Testament superadded to those of the Old. Let us learn to estimate this privilege aright. Let us remember, that in this blessed volume is contained all that can be needful either for the instruction of our minds, or the salvation of our souls: and, whilst we enjoy this inestimable blessing ourselves, let us labour by all possible means to communicate it to others — — —]

  2.      Our duty—

[We should “search the Scriptures daily,” “digging into them as for hid treasures,” and praying earnestly to God, that he would “open our understandings to understand them.” We should look to them as the ground of all our hopes, and the rule of all our conduct. To study the book of nature will be well: but to study the sacred volume with prayer will tend to our highest perfection, and will “thoroughly furnish us unto every good word and work.”]

DXXI

THE USE AND BENEFIT OF THE SCRIPTURES

  Ps. 19:10, 11.

More to be desired are they than gold, yea, than much fine gold; sweeter also than honey, and the honeycomb. Moreover, by them is thy servant warned: and in keeping of them there is great reward.

GOD has at no time left himself without witness in the world, seeing that he has spoken to all, in and by the visible creation, from which the most unenlightened heathens might learn his eternal power and godhead. But to us he has communicated a perfect revelation of his mind and will, which, as the Psalmist informs us in the preceding verses, is capable of producing the most beneficial effects. It was but a small portion of the Scriptures which David possessed; yet his testimony respecting them shews, that they were inestimable in his eyes, and that to all who received them aright, they would be a source of the richest blessings. In discoursing on his words we shall point out,

  I.      The excellency of the Scriptures—

Gold and honey are both excellent in their kind, and may fitly represent those things which are most pleasing to a carnal and a sensual appetite: but the Scriptures are infinitely preferable to both.

  1.      They are “more desirable than gold”—

[Gold, though so ardently and universally desired, is yet very confined in its uses. It is useful only to the body; yet not to that in all circumstances, nor for any long duration. But the Scriptures are profitable to the soul, and that too in every possible condition: nor will there be any termination to the benefits they convey. What light do they bring into the mind! the weakest Christian upon earth that is instructed out of them, as far surpasses all the philosophers of Greece and Rome, as they surpassed the most ignorant of the human race. How powerful too is their operation on the soul! the suggestions of man’s wisdom were utterly incapable of counteracting the vicious propensities of the heart: but these, when applied with power from on high, subdue the soul to God, and renovate it after the divine image. Can gold then, however “great” in quantity, or “fine” in quality, be compared with these?]

  2.      They are “sweeter also than honey”—

[The most delicious honey is not near so grateful to the palate, as the Scriptures are to the spiritual taste. The doctrines of the Gospel, especially that which, is the fundamental article of our faith, salvation through the blood of our incarnate God, how inexpressibly sweet are they to a weary and heavy-laden soul! What a delightful feast do the promises, “the exceeding great and precious promises,” afford to those who live upon them! The precepts too are equally high in the Christian’s estimation: their purity exactly suits his appetite, and instead of disgusting him, renders them tenfold more pleasing to his soul. Nor is he averse to the threatenings themselves: while he regards them as holy and just, he considers them also as good. In short, the Christian feasts upon the blessed book of God; he finds it the joy and rejoicing of his heartc; he esteems it more than his necessary food.]

But we will proceed to mark more distinctly,

  II.      Their use—

A variety of uses are mentioned in the preceding context: but the text comprehends them all under two particulars:

  1.      They warn us against much evil—

[We could have had no conception of the deceitfulness and depravity of the heart, if God had not revealed it to us. But from the insight into it which the Scriptures afford us, we learn that to trust in one’s own heart is the most consummate folly, since it is sure to mislead us, and to betray us into some evil.

From the same fountain of knowledge also we learn that there is an invisible, but mighty, agent, whose malice is most inveterate, whose devices are most subtle, and whose labours to destroy us are incessant. Against his wiles we are put upon our guard: we are taught how to distinguish his agency, and to defeat his plots.

There is yet another danger, of which we could have formed no idea, if God had not instructed us respecting it. We are told of another invisible power, even the Holy Ghost himself, who strives with us, and endeavours to establish the kingdom of God in our hearts. But we may “grieve,” and “vex” that divine Agent, and may so “resist” him as to “quench” his sacred motions. Against this therefore, as the greatest of all evils, we are frequently and strongly warned.

It is no small advantage to us that every duty, and every danger, is set before us in living characters. We are enabled in the Scriptures to discern the track of the godly, and to see where all that have suffered shipwreck, have perished: so that, notwithstanding we are passing through an ocean filled with hidden rocks and shoals, yet, if we only attend to the buoys which God has placed in our sight, we cannot but navigate it in perfect safety, and reach in due season our destined port.]

  2.      They lead us to much good—

[We speak not of the recompence, which those who lov the Scriptures will meet with in another world. There is a reward in keeping the commandments, as well as for it; and it is of that present recompence that we are called to speak. In receiving the doctrines, what peace do we obtain with God, and in our own consciences! In resting on the promises, what ineffable joy flows into our souls! In obeying the precepts, what heavenly dispositions do we exercise, and what conformity to God do we obtain! And lastly, in following the bright examples that are set before us, how is our ambition stimulated, and how are our steps advanced! Unanswerable in every view is that appeal of God to man, “Do not my words do good to him that walketh uprightly?”]

  ADDRESS,

  1.      Those who neglect the Scriptures—

[How vitiated is your taste, that you can prefer a novel or a newspaper to the inspired volume! That you can be anxious about the things of time and sense, and be indifferent to that, which is more valuable than gold, more sweet than honey! Ah, think what durable riches, what heavenly delights, you lose! Did you but know what reason you have for shame and regret, you would go and search the Scriptures till you had learned their value by your own experience, and had found them to be the power of God to the salvation of your souls.]

  2.      Those who are like-minded with the Psalmist—

[What do you owe to God, who has given you a spiritual taste, a spiritual discernment! By this, as much as by any thing, you may know your state towards God: you may mark, as by a scale, your progress or decline. With your advancement in the divine life, the Scriptures will rise in your estimation: with your declension, your relish for them will abate. O then “let them be your meditation all the day; let them be your delight and your counsellors.” Thus will your spirit and temper be cast into their mould, and you will be gradually fitted for that place, where all that is now held forth to your faith, shall be for ever realized.]

DXXII

PRAYER AGAINST SINS OF INFIRMITY AND PRESUMPTION

  Ps. 19:12, 13.

Who can understand his errors? Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.

THE moral law, as revealed in the Scriptures, is a perfect transcript of the mind and will of God; and is therefore a mirror in which we may see how deformed we are through the introduction and dominance of sin. It was from a contemplation of its transcendent excellence that the Psalmist was led to bewail his want of conformity to it, and to implore mercy at the hands of God for his innumerable violations of it, and grace, to preserve him from any wilful opposition to it in future. And the more we study it, the more shall we be disposed to adopt the petitions in our text, “Cleanse me” from the guilt I have already contracted: “Keep me” from falling a sacrifice to my sinful propensities.

We all need to be delivered from,

  I.      Sins of infirmity—

These are innumerable—

[It is not of gross outward sin that we are here to speak, but of “errors” and “secret sins;” that is, such sins as escape the notice of ourselves as well as of others.

Consider the sins arising from defect. The law requires that we love God with all our heart, and all our mind, and all our soul, and all our strength; and our neighbour, under whatever circumstances, as ourselves. Now, if we trace the whole extent of our duty to God, as our Creator; to the Lord Jesus Christ, as our Redeemer; and to the Holy Spirit, as our Sanctifier; if we further pursue into all the different relations of life our duty to our fellow-creatures, and reflect that the smallest short-coming in the performance of it is sin: and then, if we reflect how great our short-comings are, even when we exert ourselves to the uttermost to fulfil the will of God; we shall see that, under this head alone, our sins are more numerous than the sands upon the sea-shore; since, in fact, we have been doing nothing but what, in fact, was sin, from the very first moment that we came into the world.

But besides the guilt we have contracted through defect, consider that which has arisen from deviations from the precise line of duty which we should have followed. We may conceive of an arrow shot in the right line towards an object, though it fall short of the object itself: and so we may conceive of our attempts to serve God, as perfect in point of aim, though defective in force and energy. But there is a bias in our fallen nature which causes innumerable aberrations from the perfect line of duty. In duty, of whatever kind it be, the principle ought to be as pure as the light itself: but in us it never is so: somewhat of a corrupt mixture will be found in every thing we do. There is so much blindness in our understanding, so much perverseness in our will, and so much sensuality in our affections, that we are imperceptibly drawn aside; our very judgment is deceived; yea, “our mind and conscience are defiled;” so that, when we would do good, evil is present with us;” and, when we do, as we think, act entirely as unto the Lord, the heart-searching God beholds a mixture of self in our best motives, that serves yet further to vitiate and debase our best actions.

To all this add our actual transgressions, by thought, word, and deed, against the holy commands of God. It is still of “secret sins” only that I am speaking, and of such as may justly be called sins of infirmity. But how vast the aggregate of evil which has arisen in our hearts from the secret workings of pride, or worldliness, or impurity, or unbelief, or some other corrupt feeling of our fallen nature! Yet not one of these has been unobserved by God, nor will one be kept out of sight in the final judgment.

Well then may we, even in this superficial view of our past errors and deviations, say, “Who can understand them?”]

We need therefore to cry earnestly to God to “cleanse us from them”—

[The guilt in which they involve the soul is exceeding great: nor can it be purged away but by the atoning blood of Christ. The circumstance of their having been unobserved by us does not lessen the guilt of them, as we imagine; but only shews how blind and ignorant we are, and how vitiated and debased that soul must be which can harbour such evils unconscious of their malignity, and almost of their very existence. God himself cautions us against regarding this as an extenuation, which, if rightly viewed, is rather an aggravation of our guilt. “Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thine hands?” An atonement was offered by the high priests of old “for the errors of the people:” and in the atonement of Christ must we seek refuge from all which have been, however inadvertently, committed by us. This is strongly intimated by the offerings which were appointed for all without exception, when they erred; but which differed according to the degree of criminality which might justly attach to persons, by reason of their advantages for knowing better, and the injury that was likely to accrue from their example. But none were excused: the very moment that their error was pointed out to them, they were to bring their offering: and through that alone could they obtain absolution from their sin. We should therefore, all, without exception, pray with David, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” Yea, we should also pray with him, “Create in me a clean heart, O God, and renew a right spirit within me!” For “God requireth truth in our inward parts:” and, if we are not thus “renewed in the spirit of our minds,” we cannot hope for admission into that city “where no unclean thing can enter.”]

Yet, after all, our guilt from these is light in comparison of that which ariseth from our,

  II.      Sins of presumption—

These differ widely from the former; being committed, not from mere inadvertence or infirmity, but with the concurrence of the will in opposition to the dictates of an enlightened conscience. Yet in speaking of these we shall not confine ourselves to those grosser sins, from which more moral and decent persons are exempt; but shall turn your attention rather to that state and habit of life which conscience must condemn, as well as the more flagrant transgressions.

Consider what “presumptuous sins” are—

[They are any sins whatever that are committed against light and knowledge, or on a presumption that God will not punish them in the eternal world.

Now it is perfectly well known to all of us, that we ought to have “the fear of God before our eyes:” we ought to stand in awe of God’s judgments: we ought to search out and execute his commands. We ought not to live unto ourselves, but unto him: and to make his word the unvaried rule of our conduct. We know that we have duties also towards our adorable Redeemer: and that, as we should live altogether by faith in him, so we should live altogether to his glory. Now, if we are habitually neglecting these duties, and living to ourselves and to the world, what is our life but one continued course of presumptuous sin? — — — I wish that the more moral, decent, and conscientious part of my audience would attend to this, that they may see how great their deficiencies are, and how awful their guilt.]

To these we are ever prone—

[Every man by nature rushes into them, even as a horse into the battle: nor can any but God “keep us back” from them. How daring we are in the commission of them, is plain from numberless passages of Scripture, where the language of the carnal heart is depicted; “Tush! God shall not see; neither will the Almighty regard it.” We have a general notion about God’s mercy: and from the very hope that he will forbear to execute the award of justice, we are encouraged to proceed in our career of sin; thus “turning the very grace of God into licentiousness,” and “continuing in sin with the hope that grace will abound.” And what an ascendant these sins will gain over us may be daily seen, not only in the impieties of those who never knew any thing of God, but in the degeneracy of many, who once gave promises of better things. The gradations of such persons’ departure from God are strongly marked by the Psalmist: they first “walk (transiently) in the counsel of the ungodly, (who, from their want of real piety, are dangerous advisers;) they then learn to stand (deliberately) in the way (and habits) of the wicked; and then come to sit (habitually and at their ease) in the seat of the scornful.” And this is no other than what every presumptuous sinner has reason to expect: for God is indignant against him, in proportion as his transgressions partake of this horrid aggravation. Of the heathen it is said, “They liked not to retain God in their knowledge; therefore God gave them over to a reprobate mind:” and even of his own people Israel themselves, God says, “Israel would none of me: so I gave them uph.” What wonder, then, if he should say of us also, “They are joined to idols: let them alone?” If instead of crying mightily to God to “keep us back” from presumptuous sins, we yield ourselves willingly to the commission of them, we can expect nothing, but that they should “have the entire dominion over us,” and constrain God to “swear in his wrath, that we shall never enter into his rest.” This, I say, we may well expect: for God has declared, that]

If not delivered from them in time, we shall suffer the punishment of them to all eternity—

[How heinous they are in the sight of God may be known from hence; that, though sacrifices were appointed for sins of infirmity, none were prescribed for any presumptuous sin whatever: the offender was to be cut off without mercy from the people of the Lord — — — The servant that knew not his lord’s will, and did things contrary to it, was yet accounted worthy of some punishment: but he who knowingly violated his lord’s commands, was “beaten with many stripes.” And Capernaum’s doom, we are told, shall be more severe than that of Sodom and Gomorrha, because of the deeper malignity which her superior advantages infused into all her sinsm.

Let me then entreat you to adopt the prayer in our text: beg of God that he would enable you to “understand your errors;” (for who, without divine instruction, can understand them?) and that he would “cleanse you” from them; and that he would “keep you back” from every presumptuous sin: for though, every presumptuous sin is not the unpardonable transgression, yet, I must say, that presumptuous sin, continued in after warnings and exhortations to depart from it, hardens the heart, and sears the conscience, and endangers the being given up by God to final impenitence.]

  APPLICATION—

Be prevailed upon, Brethren,

  1.      To regard sin as the greatest of all evils—

[Such indeed it is, whether ye will believe it or not. You may be ready to think that suffering is the greatest: but suffering may tend to good: it may, like the furnace, purify us from our dross, and prepare us, under God’s gracious care, as vessels of honour for our Master’s use. But sin defiles, debases, and destroys the soul. “Fools may make a mock at it;” but at last it will “sting like a serpent, and bite like an adder:” it may be sweet in the mouth, but it will be gall in the stomach. See, Brethren, from what a mass of guilt and corruption you need to be delivered! See also what judgments are hanging over your devoted heads! O that I could see you in earnest in fleeing from the wrath to come, and in laying hold on eternal life! Be ye not like that perverse and daring people, who, when remonstrated with by the prophet, replied, “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.” Neither deceive yourselves by endeavouring to vindicate yourselves before God: for, whatever you may say to extenuate your guilt, your sins even of infirmity need forgiveness; and your sins of presumption, if not repented of and forgiven, will plunge you into remediless and endless ruin.]

  2.      To improve the present moment in order to obtain deliverance from it—

[Now you can offer the prayer of David: but how long that privilege will be continued to you, you know not. This however you know, that your views of sin will soon be changed, either in this world or in the world to come. Conceive of a presumptuous sinner, dying in his iniquity, and first having his eyes opened in the eternal world. What does he then think of all his past excuses, on which he once placed such confident reliance? What, if he were permitted to address you from his abode of misery, would be the scope of his admonitions? Can you doubt? And, if not, will you still go on in those ways, which your own consciences condemn? But, as the Rich Man was not suffered to return from hell to warn his surviving brethren, who were walking in his steps, so neither will any be sent from the dead, to instruct you. You have Moses and the prophets; and those you must both hear and obey: and, if you will not believe them, nothing awaits you but to “eat the fruit of your own doings, and to be filled immediately with your own devices.” Now, however, you are warned: now, I trust, your consciences attest the truth and importance of all that ye have heard: and now I conclude with that solemn admonition of St. James, “To him that knoweth to do good and doeth it not, to him it is sin.”]

DXXIII

TRUST IN GOD, THE MEANS OF SUCCESS

  Ps. 20:7.

Some trust in chariots, and some in horses: but we will remember the name of the Lord our God.

ASTONISHING is the success of united prayer: nor are any so situated as not to need the intercessions of others. David, though so great and powerful, stood in need of them: and he here records the benefit he received from them — — —

The Psalmist here records,

  I.      The different grounds of men’s confidence—

The generality make the creature their confidence—

[This prevailed universally among the heathen — — — And it too generally pervaded the Jewish nation also — — — We too, in all our straits and difficulties, are prone to it; leaning to our understanding — — — resting on our own resolutions — — — and undertaking every thing in a dependence on self — — —]

The only proper ground of confidence is God—

[He alone is all-sufficient — — — With him every thing is easy — — — David abhorred the idea of resting on any other — — — Hence he adopted the resolution in the text.]

  II.      The correspondent issues of their confidence—

Those who depend on the creature are disappointed—

[This has frequently been the case — — — And it is only what may be expectedd — — — Creature-confidence arms God against us — — — and entails his curse on all who indulge it — — —]

But those who depend on God succeed—

[So did Asa — — — So did Jehoshaphath — — — So did Hezekiah — — — So did Davidk — — — And so shall all, even to the end of the world — — —]

  INFER,

  1.      What obligations do we owe to God for the mercies we have now received! — — —

  2.      What shall not they receive who trust in the Lord Jesus Christ? — — —

DXXIV

THE KINGDOM OF DAVID AND OF CHRIST

  Ps. 21:1–7.

The king shall joy in thy strength, O Lord; and in thy salvation how greatly shall he rejoice! Thou hast given him his heart’s desire, and hast not withholden the request of his lips. For thou preventest him with the blessings of goodness; thou settest a crown of pure gold on his head. He asked life of thee, and thou gavest it him, even length of days for ever and ever. His glory is great in thy salvation: honour and majesty hast thou laid upon him. For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance. For the king trusteth in the Lord; and, through the mercy of the Most High, he shall not be moved.

THIS psalm is appointed by the Church to be read on the day of our Lord’s Ascension: and on a close examination, it will appear to be well suited to that occasion. We will,

  I.      Explain it—

In its primary and literal sense, it expresses David’s gratitude on his advancement to the throne of Israel—

[After acknowledging, in general terms, God’s goodness towards him in this dispensation, he speaks of his elevation as an answer to his prayers, though in its origin it was altogether unsolicited and unsought for Impressed with the greatness of the honour conferred upon him, he exults in it, especially as affording him an opportunity of benefiting othersb; and declares his confidence, that his enemies, so far from ever being able to subvert his government, shall all be crushed before him—

Passing over this view of the psalm, we proceed to observe, that]

It is yet more applicable to Christ, as expressing his feelings on his ascension to the throne of glory—

[David was a type of Christ, as David’s kingdom was of Christ’s kingdom: and Christ, on his ascension to heaven, may be considered as addressing his Father in the words of this psalm.

He declares his joy and gratitude on account of the blessedness vouchsafed to him, and on account of the blessedness which he was now empowered to bestow on others. With respect to his own blessedness we observe, that his conflicts were now terminated. These had been numerous and severe. From his first entrance into the world to the instant of his departure from it, he “was a man of sorrows and acquainted with grief.” View him especially during the three years of his Ministry, what “contradiction of sinners against himself did he endure!”— — — View more particularly the four last days of his life, what grievous and accumulated wrongs did he sustain! — — — Consider his conflicts also with the powers of darkness, and the terrors of his Father’s wrath — — — O what reason had he to rejoice in the termination of such sufferings, and to magnify his Father who had brought him in safety through them! For this he had prayed; and God had given him the fullest answer to his prayers. Now also he was restored to glory. He had “a glory with the Father before the worlds were made:” and of that glory he had divested himself when he assumed our naturef. But now he was restored to it: and what a contrast did it form with that state, from which he had been delivered! A few days ago he had not where to lay his head: now he is received into his Father’s house, his Father’s bosom. Lately he was derided, mocked, insulted, spit upon, buffeted, and scourged by the vilest of the human race; and now he is seated on his throne of glory, and worshipped and adored by all the hosts of heaven — — — Great indeed was the glory that now accrued to him, and great “the majesty that was now laid upon him”— — — and, as it had proceeded from his Father, so he justly acknowledges it as his Father’s gift.

But it was not to himself only that Jesus had respect: he blesses his Father also for the blessedness which he was empowered to bestow on others. The words, “Thou hast made him most blessed for ever,” are translated in the margin of our Bibles, “Thou hast set him to be blessings for ever.” This version opens a new and important view of the subject, a view which particularly accords with all the prophecies respecting Christ. It is said again and again concerning him, that “in him shall all the nations of the earth be blessed;” and we are well assured, that to communicate blessings to a ruined world is a source of inconceivable happiness to himself. We apprehend that to have been a very principal idea in the mind of the Apostle, when, speaking of Christ, he said, “Who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

With what joy must he behold the myriads who had been exalted to glory through the virtue of his sacrifice, whilst yet it remained to be offered! It was through “his obedience unto death” that all the antediluvian and patriarchal saints were saved. Our First Parents looked to him as “the Seed of the woman that should bruise the serpent’s head.” To him righteous Abel had respect, in the offering which was honoured with visible tokens of God’s acceptance. To him Noah looked, when he offered the burnt-offerings, from which “God smelled a sweet savour.” In a word, it is through his righteousness that forbearance and forgiveness were exercised from the beginning, just as they will be exercised even to the end: and all who were saved before his advent are in that respect on the same level with those who have been saved since: there is but one song amongst all the glorified saints in heaven; they are all harmonious in singing “to Him that loved them and washed them from their sins in his own blood, &c.” What a joy must it be to Christ to see in so many myriads the travail of his soul, who “were brought forth, as it were, to God, even before he travailed!” With what joy, too, did he then take upon him to dispense his blessings to the myriads yet unborn! He is “Head over all things,” not for his own sake merely, but “for the Church’s sake.” Knowing then how many of his most cruel enemies were given to him by the Father, with what pleasure would he look down upon them, (even while their hands were yet reeking with his blood,) and anticipate their conversion to God by the influence of his Spirit on the day of Pentecost! Every child of man that shall at any period of the world participate his grace, was at that moment before his eyes: and with what delight would he view them, as drawn by his word, as nourished by his grace, as comforted by his Spirit, as made more than conquerors over all their enemies — — — At that moment he saw, as it were, the whole company of the redeemed, the multitudes which no man can number, all enthroned around him, the monuments of his love, the heirs of his glory, the partners of his throne — — — He saw that the kingdom which he had now established upon earth “should never be moved;” that “the gates of hell should never prevail against it;” and that it should stand for ever and ever. Well therefore might he say, “The King shall joy in thy strength, O Lord; and in thy salvation how greatly shall he rejoice!”]

Having thus explained the psalm, we proceed to,

  II.      Shew what improvement we should make of it—

From its literal sense we learn, how thankful we should be for any blessings vouchsafed unto us—

[In many respects God has “prevented us with the blessings of goodness;” and in many he has given them in answer to our prayers. We may “account even his long-suffering towards us to be salvation,” and much more the gift of his grace, and the knowledge of his dear Son. Can we reflect on “the salvation to which he has called us,” even “the salvation that is in Christ Jesus with eternal glory,” and not be thankful for it? Can we reflect on the exaltation which we ourselves have received, from death to life, from slaves to free-men, from children of the devil to sons of God, and not rejoice in it? Can we think of our having been made “kings and priests unto God,” “heirs of God, and joint-heirs with Christ,” yea, partners of his throne, and partakers of his glory for evermore; can we contemplate all this, and not say, “In thy salvation how greatly shall I rejoice?” — — — Verily, if we do not rejoice and shout for joy, “the very stones will cry out against us” — — —]

From its mystical or prophetical sense we learn what should be our disposition and conduct towards the Lord Jesus—

[Methinks, we should rejoice in his joy. If it were but a common friend that was released from heavy sufferings and exalted to glory, we should rejoice with him in the blessed change: how much more then should we participate in our minds the joy and glory of our adorable Redeemer! — — — But more particularly we should submit to his government. This is strongly and awfully suggested in all the latter part of the psalm before us. “God has highly exalted Jesus, that at his name every knee should bow:” yea, he has sworn, that every knee shall bow to him: and that all who will not bow to the sceptre of his grace, shall be broken in pieces with a rod of iron. Read from the text to the end of the psalm; and endeavour to realize every expression in it — — — O that we may be wise ere it be too late! Let us “kiss the Son, lest he be angry, and we perish:” for though now he condescends to follow us with entreaties to be reconciled towards him, the time is quickly coming, when he will say, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.”

A further improvement we should make of this subject is, to confide in his care. “He is set to be blessings” to a ruined world. He has “ascended up on high that he might fill all things:” “he has received gifts, even for the rebellious;” and “has all fulness treasured up in him,” on purpose that we may “receive out of his fulness grace for grace.” There is nothing that we can want, but it may be found in him; nor any thing which he is not willing to bestow on the very chief of sinners. Let us then look to him, and trust in him; and assure ourselves, that, as “he lost none that had been given him” in the days of his flesh, so now will he suffer “none to be plucked out of his hands.” We cannot expect too much from such a King: however “wide we open our mouths, he will fill them.”

To seek the enlargement of his kingdom is the last duty we shall mention as suggested by the subject before us. In the prayer that he has taught us, we say, “Thy kingdom come;” and we close that prayer with ascribing to him “the kingdom, and the power, and the glory, for ever and ever: and it is with similar sentiments that the psalm before us concludes. Let us enter into the spirit of them, saying, “Be thou exalted, Lord, in thine own strength; so will we sing and praise thy power.” Nothing should be so dear to us as the advancement of his glory. Let us reflect, how we may best promote it; and let the extension of his kingdom be our chief joy — — —]

DXXV

TRUST IN GOD RECOMMENDED

  Ps. 21:7.

The king trusteth in the Lord, and through the mercy of the Most High he shall not be moved.

THERE is an inseparable connexion between the duties and privileges of a Christian. It is his privilege to enjoy composure under all difficulties and dangers; but this he cannot possess, unless he repose his confidence in God. Nevertheless in relying upon God his mind shall be kept in perfect peace. David had known the storms of trouble as much as any man; but in the midst of all maintained a full assurance of divine protection. He records his experience in the words before us.

We shall consider them,

  I.      According to their original import—

This psalm, like many other parts of Scripture, has a double sense—

In an historical view it speaks of David himself—

[David had long been habituated to trust in the Lord. When he was yet a youth, he withstood a lion and a bear in dependence upon God; nor feared to encounter him, who filled all the hosts of Israel with terrorb. During the persecutions of Saul he still held fast his confidence; and, under the most imminent danger and accumulated trouble, encouraged himself in God. Sometimes, indeed, his faith for a moment began to fail himd; but, on the whole, he was “strong in faith, giving glory to God.” Nor was he less sensible of his own insufficiency when he was a king: he still made the Most High his only and continual refuge: and God approved himself faithful to his believing servant. There were indeed some occasions wherein David was greatly “movedf; ”but these only served more fully to evince the power and faithfulness of his God.]

In a prophetical sense the words are applicable to Christ—

[The whole psalm has an evident reference to the Messiah. Christ is that “King” who was raised to sit upon the throne of David; and, as for every other good thing, so was he eminent for trust in God. He disregarded the plots of his most powerful enemiesi; and, undaunted, renewed his visit to those who had lately sought to stone him. He well knew that, till his hour was come, no power on earth could touch himl; nor was he ever left destitute of the divine protection. He seemed indeed to be “moved” when “he was crucified through weakness;” but he soon shewed how vain were the attempts of his adversaries. In his resurrection and ascension he “led captivity itself captive:” and he will in due season “put all his enemies under his feet.”]

In both these views the text sets before us an instructive example—

But we may consider it further,

  II.      In reference to the present occasion—

The solemnities of this day prove that the former part of the text is exemplified also in our own monarch—

We may therefore hope that the latter part also shall be accomplished in him—

[The religious conduct of kings is of great importance to a nation. Their piety indeed is not more meritorious than that of others; but it is often more beneficial to the community than that of a private person. In the days of old, God paid especial regard to the prayers of princes: even when they were of an abandoned character, he heard themo. How much more may we hope that he will respect those offered to him this day! “The mercy of the Most High” has hitherto been signally manifested towards us, and if we trust in him it shall yet be continued to us. We say not indeed but that, as a nation, we may be greatly “moved.” It is certain that we deserve the heaviest calamities that can fall upon us; but we shall not be given up to ruin if we cry unto God for help. To the end of the world shall that promise be fulfilled to repenting nations.]

Sure we are that they who trust in God for spiritual blessings shall never be disappointed—

[Our thoughts on this occasion are not to be confined to temporal concerns. Much as we are interested in national mercies, the welfare of our souls is yet more important: yea, our spiritual progress is the great means of obtaining God’s protection to the state. Trust in God therefore, for spiritual blessings, is not foreign to the business of this day. Whatever our political sentiments may be, we are all equally concerned to seek acceptance through Christ. We all need to trust in the promises made to us in him; and, if we do, “the gates of hell shall not be able to prevail against us.” Though we have been led captive by our lusts, “we shall have redemption through his blood;” and though we have still to conflict with sin and Satan, we shall be made more than conquerors. The mercy of the Most High shall assuredly be extended to us. Sooner shall heaven and earth pass away than that promise fail of accomplishment.]

  APPLICATION—

[Let us habituate ourselves to view the hand of God in all our mercies, and to trust in him both for personal and national blessings; but let us not think, we trust in God, when in reality we do not. Trust in God necessarily implies a renunciation of all creature-confidence: it also supposes that we sincerely commit our cause to God, and that we plead the promises made to us in his word. If we seek not the Lord in this manner, we trust rather in chance, or in our own vain conceits, than in him. Let us then be earnest in our applications at the throne of grace. Let us be exceeding thankful to God for the mercies we have received, and in every difficulty, temporal or spiritual, confide in him. Thus shall we see an happy issue to our present troubles, and be monuments of God’s truth and faithfulness to all eternity.]

DXXVI

OUR LORD’S COMPLAINT ON THE CROSS

  Ps. 22:1.

My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring?

THE prophecies relating to our Lord have not only declared what works he should do, and what sufferings he should endure, but even the very words that should be uttered both by his enemies and himself. Whatever reference the words of the text might have to David, there can be no doubt but that they principally relate to the Lord Jesus; and in him they received their accomplishment: when he had hung about six hours upon the cross, we are told, “he cried with a loud voice, saying, Eli! Eli! lama sabacthani? that is to say, My God! my God! why hast thou forsaken me?” Perhaps he cried with a loud voice in order to shew, that his natural strength was by no means exhausted; and that his dissolution, which immediately followed, was voluntary: but he discovered also by that the intenseness of his sufferings, and fulfilled in the minutest manner the prediction before us. Waving all illustration of the text as applicable to David, we shall endeavour to elucidate it as accomplished in his great antitype, and shall consider,

  I.      The occasion of our Lord’s complaint—

Jesus, in the hour of his extremity, was forsaken of his heavenly Father—

[We are not to suppose that the godhead actually separated itself from his manhood; but that the sensible manifestation of the divine presence was withheld from him. This was necessary in various points of view. A banishment from the divine presence was part of the punishment due to sin; and therefore it must be inflicted on him who had become the surety and substitute of sinners. Occasional suspensions, also, of the tokens of God’s love are the means whereby God perfects the work of faith in his people’s hearts: and “it behoved Jesus to be made like unto us in all things:” “though he was a son, yet he must learn” the nature and the difficulty of “obedience (yea, and be made perfect too) through sufferings.” Nor could he properly sympathize with us, which, as our great High-Priest, he ought to do, unless he himself should endure the very temptations, which we, in our measure, are called to sustainc.]

But though there was good reason for it, it was a just ground of complaint—

[Never had he endured any thing like this before: when he said, “Now is my soul troubled, it is exceeding sorrowful even unto death,” a voice was uttered from heaven, “Thou art my beloved Son in whom I am well pleased:” when he agonized in the garden, an angel was sent from heaven to strengthen him: but now that he was more fiercely than ever assaulted by all the powers of darkness, his heavenly Father also seemed to conspire with them, and withdrew the only consolation that remained for his support. What a dreadful aggravation of his sufferings must this have been! To cry, and even “roar” for help, and find God “far from helping him!” to have him, in whose bosom he had lain from all eternity, hide his face from him! How could he but complain? Surely in proportion as he loved his heavenly Father, he could not but bewail the hidings of his face.]

Lest however we should form a wrong conception of our Lord’s conduct, let us consider,

  II.      The complaint itself—

Let us not suppose that there was the smallest mixture of impatience in it—

[When our Lord first undertook to stand in the place of sinners, he said, “I delight to do thy will, O God.” When the cup of God’s wrath was put into his hand, he still acquiesced; and, though his human nature shrunk back for a while from the conflict, he committed himself to God, saying, “Not my will, but thine be done.” Nor was the complaint uttered on the cross any other than what every good man, under the hidings of God’s face, both may and ought to utter.]

It expressed the fullest confidence in God, and exhibited the brightest pattern to all his tempted people—

[Not for one moment does Jesus doubt his relation to his heavenly Father, as we alas! are too apt to do in seasons of deep affliction. His repetition of that endearing name, “My God! my God!” shews how steadfastly he maintained his faith and confidence; and teaches us, that, “when we are walking in darkness and have no light, we should trust in the Lord, and stay ourselves upon our God.”]

We may improve the subject by considering,

  III.      The lessons we may learn from it—

There is not any part of doctrine or experience which will not receive light from this subject. But we shall content ourselves with observing from it,

  1.      The greatness of Christ’s love—

[Truly the love of Christ has heights and depths that can never be explored. He knew from eternity all that he should endure, yet freely offered himself for us, nor ever drew back from his engagements: “Having loved his own, he loved them to the end.” But never shall we form any just conceptions of his love, till we behold that glory which he left for our sakes, and see, in the agonies of the damned, the miseries he endured. But when the veil shall be taken from our eyes, how marvellous will his love appear! and with what acclamations will heaven resound!]

  2.      The duty of those who are under the hidings of his face—

[Our enjoyment of Christ’s presence is variable, and often intermitted: but let us not on that account be discouraged. Let us pray, and that too with strong crying and tears; yea, let us expostulate with him, and ask, like Job, “Wherefore dost thou contend with me?” But though we say, “The Lord hath forsaken me,” let us never add, like the Church of old, “my Lord hath forgotten me.” If he hide himself, “it is but for a little moment, that he may gather us with everlasting mercies.” Therefore let us say with Job, “Though he slay me, yet will I trust in him.”]

  3.      The misery of those who are not interested in his atonement—

[We see what bitter lamentation sin occasioned in him, who bore the iniquities of others, even though he knew that his sufferings would quickly end. What wailing then and gnashing of teeth will they experience, who shall perish under their own personal guilt, when they shall be shut up as monuments of God’s wrath to all eternity! Would to God that careless sinners would lay this to heart, while yet a remedy remains, and before they be finally separated from their God by an impassable gulf!]

DXXVII

THE SUFFERINGS OF CHRIST

  Ps.22:11–21.

Be not far from me, for trouble is near; for there is none to help. Many bulls have compassed me: strong bulls of Bashan have beset me round. They gaped upon me with their mouths, as a ravening and a roaring lion. I am poured out like water, and all mg bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd: and my tongue cleaveth to my jaws: and thou hast brought me into the dust of death. For dogs have compassed me; the assembly of the wicked have inclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. But be not thou far from me, O Lord! O my Strength, haste thee to help me! Deliver my soul from the sword; my darling from the power of the dog. Save me from the lion’s mouth; for thou hast heard me from the horns of the unicorns.

IN many parts of the Psalms there is a strong resemblance between David’s experience, and the experience of David’s Lord; so that the language used, may properly be applied to both. But in some parts David speaks in terms which are wholly inapplicable to himself, and can be understood only as referring to Christ. This is particularly the case with respect to some expressions in the psalm before us. That a greater than David is here, there can be no doubt. The writers of the New Testament quote many parts of it as literally fulfilled in Christ; in whom alone indeed the words which I have read had any appearance of accomplishment. We scruple not therefore to consider from them,

  I.      The sufferings of our Lord Jesus Christ—

These are strongly marked,

  1.      In his complaints—

[Great was the number of his enemies, and most inveterate their rage against him. He compares them to fierce “bulls,” and savage “lions,” and ravenous “dogs.” Under the emblem of “the fat bulls of Bashan,” he represents the Jewish Governors both in church and state, whilst the populace, both of Jews and Gentiles, were like dogs, set on indeed by others, but actuated by their own native ferocity, and by an insatiable thirst for blood. All ranks of people combined against him; and not so much as one was found to administer comfort to him, or to assuage his anguish. Of this he complains as a great additional source of grief and sorrow; “Reproach hath broken my heart; and I am roll of heaviness: and I looked for some to take pity, but there was none, and for comforters, but I found none.”

Exceeding deep also and various were his sufferings. In his body he endured all that the most cruel adversaries could inflict. He complains that his frame was so emaciated that they might “count all his bones;” that “his joints also were dislocated,” and “his hands and feet pierced with nails:” and, to complete the scene, whilst he was suspended thus, a naked bloody spectacle upon the cross, some gazed upon him with a stupid unfeeling curiosity (“they look and stare upon me”); and others, with cruel indifference, amused themselves with “casting lots upon his vesture.”

Now in no sense whatever were these things at any time fulfilled in David. In relating them, he evidently personates the Messiah, in whom they were fulfilled with the minutest possible precision.

In his soul his sufferings were far deeper still. Before ever his body was touched, “his soul was exceeding sorrowful even unto death.” And from whence did that anguish proceed but from the hand of the Father, who visited on turn the sins of the whole worldc? Yes, this it was which then so oppressed and overwhelmed him: and at the same time all the hosts of hell assaulted him; for “that was their hour, and the power of darkness.” Under the pressure of these mental agonies, “he was poured out like water,” or rather, was consumed, as it were, by fire, as the burnt-offerings were, even with the fire of God’s wrath; insomuch that “his heart was like melted wax in the midst of his bowels.”]

Of his sufferings we may form a yet further judgment from,

  2.      His supplications—

[These were offered up in every diversified form, of renovated entreaty, and of urgent pleas: “Be not thou far from me; haste thee to help me: deliver my soul from the sword; save me from the lion’s mouth; for thou hast heard me from the horns of the unicorns.” Now these petitions, I apprehend, related chiefly, if not exclusively, to the sufferings of his soul. It was “the Father’s sword that had now awaked against him, to smite him,” and it was “the roaring lion,” even Satan, with all his hosts, that now sought to devour him. In the midst of these accumulated troubles, he felt above all, and deprecated most urgently, the hidings of his Father’s face: “My God! my God! why hast thou forsaken me?” “O be not far from me, be not far from me, O Lord!” The plea, which in this extremity he offered, must not be overlooked; “Thou hast heard me from the horns of the unicorns.” At the time of his birth had the Father interposed to deliver him from the murderous rage of Herod; and on many occasions from the Jews who sought his life: and he requested that, if possible, and consistent with the Father’s purpose of saving a ruined world, the same protecting hand might be stretched out to save him now; and that the bitter cup, which he was drinking, might be removed from him. If however this could not be vouchsafed to him consistently with the end for which he had come into the world, he was content to drink the cup even to the dregs.

If now the Son of God himself was so pressed with his sufferings, that he besought his Father “with strong crying and tears” either to mitigate the anguish, or to uphold him under it, we can have no doubt but the distress exceeded all that language can express, or that any finite intelligence can adequately conceive.]

Now then ask yourselves, my Brethren, in reference to these sufferings, what should be,

  II.      The feelings which they should excite in our bosom—

If we beheld but a common man enduring excessive anguish both of body and mind, we could not but feel some measure of sympathy with him: and, if we ourselves had been the occasion of his sufferings, and he were bearing them willingly in our place and stead, we could not but take the liveliest interest in them, both in a way of grief, that we had brought them upon him, and in a way of gratitude to him for sustaining them in our behalf. But this Sufferer was none other than our incarnate God, who came down from heaven on purpose to bear our sins in his own sacred person, that he might deliver us from the condemnation due to them, and procure for us reconciliation with our offended God. Well then may we behold our Saviour,

  1.      With the deepest humiliation for having occasioned him such anguish—

[Had we never sinned, our adorable Lord would never have assumed our nature, nor borne any of these agonies which we have been contemplating. In them, therefore, we should read our guilt and misery. Was he under the hidings of his Father’s face? We deserve to be banished from the presence of our God to all eternity. Did he suffer inconceivable agonies both of body and soul, under the wrath of Almighty God? We merited the utmost extremity of that wrath for ever and ever. Did he suffer even unto death? We were obnoxious to everlasting death, even that “second death in the lake that burneth with file and brimstone,” “where the worm dieth not, and the fire is not quenched.” Draw near then with me, Brethren, to Gethsemane and to Golgotha, and contemplate with me the scenes which were there exhibited. Do you see in the garden that sufferer, whose agonies of soul are so intense, that the blood issues from every pore of his body? And do you behold him on the mount, stretched upon the cross, and hear his heart-rending cry, “My God! my God! why hast thou forsaken me?” Say then with yourselves, ‘Now I behold what my sins have merited; or, rather, what they merit at this hour. There is not a moment of my life, wherein I might not justly be called upon to drink that bitter cup, without the smallest hope for any, the slightest, mitigation of my woe through eternal ages.’ Dear Brethren, this is the glass in which I wish you to behold your own deserts. I would not have your eyes turned away from it for one instant to the latest hour of your lives. In viewing particular sins, you may perhaps be led to self-complacency, from the thought that they have not been so enormous as what are habitually committed by others: but in viewing your iniquities as expiated by our blessed Lord, you will see that nothing can exceed your vileness: and you will be ready to take the lowest place as the very “chief of sinners.” The best of you, no less than the most abandoned, have merited, and do yet daily merit, at God’s hand, all that the Saviour of the world endured for you: and I again say, ‘Never look at yourselves in any other glass than this.’]

  2.      With the liveliest gratitude for sustaining them in your behalf—

[Truly he interposed not thus for the angels when they fell: but for you he undertook and executed this stupendous work of “redeeming you to God by his own precious blood.” This, methinks, should fill you with such wonder and love, that you should never be able to think of any thing else. In this mystery are contained “all the treasures of wisdom and knowledge;” and all other things, how beautiful soever in their place, should be swallowed up by it, even as the most brilliant stars are eclipsed by the sun. Hence, this formed the one great topic of St. Paul’s preaching; (which he calls “the preaching of the cross;”) for “he determined to know nothing amongst his people but Jesus Christ, and him crucified. And in heaven this forms, amongst all the choir of saints and angels, the one subject of their praise. Even angels, I say, unite with the saints in singing “Salvation to God who sitteth upon the throne, and unto the Lamb for ever.” Oh! Brethren, if our minds were more occupied in exploring the height and depth and length and breadth of redeeming love, we should not be so easily turned away after vain unprofitable controversies as too many are at this day — — — This subject will elevate and enlarge the soul, and have a transforming efficacy in proportion as we delight to dwell upon it. Let it only be duly and abidingly impressed upon your minds; and it will prove the power of God to the salvation of your souls.]

DXXVIII

DAVID’S CONFIDENCE IN GOD

  Ps.23:1–6.

The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies; thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord for ever.

IN reading the Psalms of David we are apt to think of him as a highly privileged person, whom we can never hope to resemble in the fervour of his piety, or the height of his enjoyments. But, whilst as the anointed King of Israel whom God had so particularly chosen, and as a distinguished prophet of the Lord, he was favoured with communications and supports, which we are not entitled to expect, in his more private character, as a saint, he possessed no advantage above us. His views of divine truth were far inferior to ours: and his experience of its efficacy was no other than what may be enjoyed by every saint in every age. The psalm before us is a bright specimen of devout affection; and, in point both of composition and sentiment, is universally admired: yet it contains no other recollections than what every Believer’s experience must afford, no other confidence than what every saint is warranted to express. Considering David then as a pattern for ourselves, we shall notice,

  I.      His retrospective acknowledgments—

In recording the mercies of God to him, he speaks of his heavenly Benefactor under the character of,

  1.      A Shepherd—

[The Son of David, the Lord Jesus Christ, was David’s Lord, and David’s Shepherdb: and whatever pertains to the office of a good shepherd, he both executed for him, and will execute for us.

Is it the office of a shepherd to provide good pasture for his sheep? O what pasture is provided for us in the sacred records! David in his day could say, “He maketh me to lie down in green pastures; he leadeth me beside the still waters:” and if he, with so small a portion of the inspired volume in his hands, when the great mystery of redemption was hid under a veil, and the Spirit of God was yet but sparingly bestowed upon the Church, could use such language, how much more may we, who have the meridian light of the Gospel shining around us, and the Holy Ghost poured forth in all his gracious influences, almost without measure! What views have we of the “covenant, that is ordered in all things and sure!” of the prophecies, which have been so minutely fulfilled! and of “the exceeding great and precious promises,” which are so suited to all our wants! And how abundant are our consolations, when the Comforter, the Holy Ghost, seals all these truths upon our souls, and witnesses with our spirits that we are the Lord’s! — — —

Is it the office of a shepherd to bring back to the fold his wandering sheep, and to guide them in right paths? How justly may we unite with David in saying, “He restoreth my soul; he leadeth me in the paths of righteousness for his name’s sake?” Mark the words, “For his name’s sake.” It is his own glory that he has consulted in all his dealings towards us; and especially in that astonishing patience and forbearance which he has exercised towards us from day to day. Our backslidings have been so grievous, and our departures from him so frequent, that we might well have been left to perish in our sins. But he considers that his own honour is involved in the preservation of his sheep; and, therefore, he has never withdrawn his loving-kindness from us, or ceased to watch over us for good. It is on no other principle that we can account for our recoveries when fallen, and our preservation from ten thousand evils into which we should have fallen, if we had not been guided and upheld by him.

Is it the office of a shepherd to protect his sheep from danger? This he does, as well for the lambs of his flock, as for those that have attained a greater measure of strength. By “the valley of the shadow of death” we may understand a dying hour: but we rather understand by it a season of darkness and distress. This is more agreeable to the context, and better accords with the general import of those words in Holy Writ. Sheep, in going from mountain to mountain and hill to hill, may easily be supposed to pass occasionally through valleys where dangers affright them, and difficulties obstruct their way: and in this respect the saints resemble them; for however rich their pastures for the most part may be, they find occasional seasons of darkness and gloom. But in such seasons the Lord Jesus Christ, as the great Shepherd and Bishop (Overseer) of souls, is with them, and with his pastoral rod and staff protects them. It is with that rod he numbers them when they come into his fold, and with that he secures them from every harm. This he has promised to them in the most express termsf — — — and he will fulfil it even to the end.]

  2.      A Friend—

[This is a character which God assumed in reference to Abraham; and our blessed Lord honours all his faithful disciples with this endearing name: “Henceforth I call you not servants, but friendsi.” Now, as the friend of his people, he uses all hospitality towards them. As in the days of old he spread a table for his people in the wilderness, where they could not otherwise have subsisted, so “he prepares a table for us in the presence of our enemies.” Enemies we have on every side; and such enemies as would deprive us of every blessing, if they were not restrained by an invisible and almighty power. But our heavenly Friend protects us from their assaults, and gives us an abundant supply of all good things, even “a feast of fat things, of fat things full of marrow, of wines on the lees well refined.” Nor does he omit any thing which can possibly evince his love towards us. As a Host who delights to honour his guests, he anoints our head with oil; and as the Master of the feast, he fills “our cup” with the richest wine, so that it “runneth over.” These figures, though strong and clear, very inadequately represent the communications of his grace, and the consolations of his Spirit. David, in another psalm, says, “The Lord himself is the portion of my inheritance and my cup:” and when this is the case, can it be matter of surprise that “our cup runneth over?” No indeed; for there is nothing on this side of heaven that can be compared with the manifestations of his love. Truly, “in his favour is life; and his loving-kindness is better than life itself.”]

Whilst acknowledging thus the goodness of God to him in past times, the Psalmist does not hesitate to proclaim,

  II.      His prospective consolations—

These pervade the whole psalm, and arise out of every truth contained in it. Three of his assertions in particular we shall notice:

  1.      “I shall not want”—

[With such a Shepherd, and such a Friend, how could he want; or what can any one so privileged ever stand in need of? Does he not know all our wants? and is he not able to supply them? Has he not absolutely pledged himself to supply them? and is there not an inexhaustible fulness treasured up in him on purpose that he may supply them? Do we need a righteousness wherein we may stand before God? “The righteousness of Christ shall be unto all and upon all them that believe” — — — Do we need grace to mortify all our corruptions, and to fulfil the whole will of God? “His grace shall be sufficient for us” — — — Do we need peace in our troubled breasts? He has left us peace as a legacy; “Peace I leave with you: my peace give I unto you:” yea, “He himself will be our peace” — — — Even of temporal things he has said, that “they who fear him shall want no manner of thing that is good.” Whether we look to the blessings of time or the glories of eternity, it is every believer’s privilege to say, I shall not want.”]

  2.      “I will not fear”—

[It were presumptuous in the extreme for any one to use such an expression as this, if he looked only to an arm of flesh: for “of ourselves we have no sufficiency even to think a good thought:” but, with such a protector as the Lord Jesus, we may laugh all our enemies to scorn. We know how powerful, how subtle, how malignant is that “roaring lion that seeketh to devour us;” and we know that we are as weak and impotent in ourselves as sheep: but if David, a man like ourselves, slew a lion and a bear that invaded his father’s flock, what shall not Jesus effect in our defence? Who shall escape his eye, or who shall withstand his arm? Hear what our Lord himself says; “My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places; when it shall hail, coming down on the forest, and the city shall be low in a low place.” Let the timid then dismiss their fears, from whatever source they may arise. “I will fear no evil,” said the Psalmist; and we, whether we take a general view of our enemies, or enter into a distinct enumeration of them, may adopt the same triumphant language — — — If “we know in whom we have believed, we may be assured that he will keep that which we have committed to him against that glorious day,” when all his flock shall be gathered together, and be one fold under one shepherd.]

  3.      Of my happiness there shall be no end—

[Behold how confidently the Psalmist speaks on this subject! “Surely goodness and mercy shall follow me all the days of my life.” What! hast thou no doubt about this great matter? No: it shall be surely so. Art thou not presumptuous in speaking thus in relation to thyself? No: it shall be thus to me. But would it not be abundantly sufficient to say, that goodness and mercy shall not turn away from thee? No: they shall follow me, and that too “all the days of my life:” they shall follow me, even as my shadow does, wherever I go; “goodness,” to supply my wants; and “mercy,” to cover my defects. And art thou bold enough to carry this confidence beyond the grave? Yes: “I will dwell in the house of the Lord for ever;” not only serving him in his house below, but enjoying and glorifying him in his house above.

Behold here the felicity of the Saints! All the rest of the world are following after happiness, and it eludes their grasp: but those who believe in Jesus have happiness following after them: “goodness and mercy” are their attendant angels, that never for a moment turn aside from them, or relax their attention to them.

The ignorant world have no idea of this blessed truth: they would account it almost blasphemy to utter such language as this. But the reason is, they know not what a Shepherd, and what a Friend, we have: did they but duly appreciate his love, they would know, that nothing within the sphere of our necessities to require, or of his ability to grant, is too great for us to expect at his gracious hands.

Enlarge then your expectations, all ye who are of the fold of Christ: learn to estimate alight your privileges: see them yet more distinctly stated by the Holy Psalmist — — — and look forward to the full enjoyment of them in that house, where the same adorable Saviour that now ministers unto you, will continue his ministrations to all eternityq.]

DXXIX

THE ASCENSION OF CHRIST TYPIFIED

  Ps.24: 7–10.

Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of Glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of Hosts, he is the King of glory.

THE various rites and ceremonies of the Mosaic law were extremely useful to the Jews, not merely as means whereby they were to serve their God, but as vehicles of instruction to their minds. It is true indeed that the instruction which would be conveyed by them was very imperfect; but still it was such as best suited their infant minds, and such as was well calculated to stir up in them a desire after a fuller comprehension of the things contained in them: they were to the nation at large what the parables of our Lord were to the Scribes and Pharisees of his clay; they were means of fixing the attention of the people, and of stimulating them to inquiry. But to us, who have the true light reflected on those things, they are of far greater value: for, seeing them in connexion with the things typified by them, we behold a fitness and a beauty in them, which the people of God under the Jewish dispensation could have no idea of. Let us illustrate this from the psalm before us. This psalm was written on the occasion of carrying up the ark from the house of Obed-edom to Mount Zion. The ark was the symbol of the Divine presence: and the carrying it up in so solemn and triumphant a way conveyed to the

spectators this important truth, that to have God nigh unto them, where he might be sought and consulted at all times, even in the very midst of them, was an inestimable privilege. But we behold in that ceremony the ascension of our blessed Lord to the heavenly Zion, whither he is gone for the benefit of all his waiting people. The character by which he is described is infinitely more intelligible to us than it could be to those who lived before his advent, and the benefit to be derived from his elevation is proportionably more clear. This will appear whilst we consider,

  I.      The character here given of our ascended Lord—

His ascension, as we have already said, was here represented—

[The priests, with the Levites who bare the ark, demanded, in elevated strains, admission for it within the tabernacle that had been reared for its reception. The terms used, though not strictly applicable to the tabernacle, were proper to it in a figurative sense, as representing the heaven of heavens, the peculiar residence of the Deity. In this view it is said, “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors!” The Levites within the tabernacle, on hearing this demand, are represented as inquiring in whose behalf it is made, and who this King of glory is. The reply being satisfactory to those who had the charge of the tabernacle, the ark is borne in, and deposited in the place prepared for it.

Agreeably to this representation we may conceive of Jesus at his ascension, attended by a host of ministering angels, who, on their arrival at the portals of heaven, demand admission for their Divine Master. The angels within inquire who that man can be in whose behalf such a claim is made. Twice is the inquiry made, and twice the answer is returned; and on the entrance of the Lord into those heavenly mansions we may conceive that the whole celestial choir unite in one exulting acclamation, “The King of glory! the King of glory!”]

But the character here given of him deserves more attentive consideration—

[The essential dignity of our Lord is that first mentioned. As “the King of glory,” and “the Lord of glory,” he could claim heaven as his own. There he had from all eternity been “in the bosom of the Father:” there he had “had a glory with the Father before the worlds were made.” “From thence he had descended,” for the purpose of executing the Father’s will. Though he had assumed our nature, and “was found in fashion as a man,” yet was he from all eternity “in the form of God, and thought it no robbery to be equal with God.” He was “the brightness of his Father’s glory, and the express image of his person.” He was “one with God,” in glory equal, in majesty co-eternal: in a word, he was “the mighty God,” “the great God and our Saviour,” “God over all, blessed for evermore.” Well therefore might his attendant angels call on the hosts of heaven to open wide the portals of those glorious mansions for his admission; since the heaven of heavens were from all eternity his proper, his peculiar residence.

But he is further described as “the Lord strong and mighty, the Lord mighty in battle.” The reason of his descent from heaven had been to rescue a ruined world from the dominion of sin and Satan, death and hell. “The god of this world” had his vassals in complete subjection: as “a strong man armed he kept his house, and all his goods were in peace.” But Jesus entered into conflict with him, and “bound him and spoiled his goods;” or, in other words, delivered from his sway millions of the human race, who had not only been “led captive by him at his will,” but would ultimately have been “bound with him in chains of everlasting darkness.” True indeed, he himself received a wound in the engagement; (“his heel was bruised:”) but he inflicted a deadly wound on “the head” of his enemy, and vanquished him for ever. It may be said indeed that he himself died in the conflict: he did so, and appeared to be “crucified through weakness:” but it was not through weakness that he died, but in compliance with his own engagement to “make his soul an offering for sin.” His death was to be the very means of victory: it was “through death that he overcame him that had the power of death, that is the devil, and delivered them who through fear of death were all their life-time subject to bondage.” On his cross he not only “spoiled all the principalities and powers of hell, but made a shew of them openly, triumphing over them in it:” and in his ascension “he led them captive,” bound, as it were, to his chariot-wheels. This constituted a further claim to the mansions of heaven. It had been covenanted on his Father’s part, that after his conflicts on earth he should be raised in his manhood to the right hand of God, and that, thus enthroned, he should put every enemy under his feet. This was now to be fulfilled: the victory was gained: and nothing now remained to complete the glorious work but the installation of Messiah on his promised throne. Hence the exulting reply to the inquiry, “Who is this King of glory?” “The Lord strong and mighty, the Lord mighty in battle; the Lord of Hosts, HE is the King of glory!” and, as such, he comes to take possession of his throne, and calls on all the hosts of heaven to celebrate and adorn his triumphs.]

But to participate the joy expressed in our text, we should understand—

  II.      The interest we have in his ascension—

It is not as a private individual that he has ascended, for then we should have mourned as Elisha did for Elijah, and as the Apostles were disposed to do, when he advertised them of his intentions to depart from them. But we have reason rather to rejoice in his departure, yea, far more than if he had continued upon earth to the present hour: for he is ascended,

  1.      As our Great High Priest—

[The office of the High Priest was but half performed when he had slain the sacrifice: he must carry the blood within the veil, to sprinkle it upon the Mercy-seat; and he must burn incense also before the Mercy-seat. Now our blessed Lord was to execute every part of the priestly office; and therefore he must carry his own blood within the veil, and present also before the Mercy-seat the incense of his continual intercession. Agreeably to this we are told, “that by his own blood he is entered into the Holy Place, having obtained eternal redemption for us;” that “he is gone to appear in the presence of God for us;” and that “he ever liveth to make intercession for us.” What a blessed thought is this! Have I a doubt whether my sins shall be forgiven? Behold, he is at this very moment pleading in his Father’s presence the merit of his blood, which is a sufficient “propitiation not for my sins only, but also for the sins of the whole world.” Have I a doubt whether God will hear my unworthy petitions? Behold, Jesus, my Great High Priest, will secure, by his own prevailing intercession, an everlasting acceptance both of my person and services at the hands of Almighty God.]

  2.      As our living Head—

[Jesus is the Head and Representative of his people; insomuch that they may not improperly be said to be even at this time “sitting in and with him in heavenly places.” But he is also our Head of vital influence, having all fulness of spiritual blessings treasured up in him, in order that we may receive out of it according to our necessitiesf. Adam at first had, as it were, a treasure of grace committed to his own custody; and he lost it even in Paradise. How much more then should we lose it, who are corrupt creatures in a corrupt world, if it were again left in our own keeping! But God has now taken more effectual care for us. He has given us into the hands of his own Son: and our life is now placed out of the reach of our great Adversary; “it is hid with Christ in God.” Do we want wisdom, or righteousness, or sanctification, or complete redemption? it is all treasured up for us in Christ, who “is made all unto us.” It is out of his inexhaustible fulness that we all receiveh: and, as the sun in the firmament is the one source of all the light that we, or any other of the planets, receive, so is Christ, of all the spiritual blessings that are enjoyed on earth: “He is head over all things to the Church;” and “he filleth all in all.”]

  3.      As the Forerunner of all his people—

[By that very name is he called, in reference to his entrance within the veil. Indeed previous to his departure he expressly told his disciples, that he was going to prepare a place for them, in order at a future period to come and take them to himself, that they might be with him for everl. He is gone up to heaven as the first-fruits, which sanctified and assured the whole harvest. Soon is he coming again from thence, to take home his people who wait for him. Not one will he leave behind. At whatever period or place they died, they “shall hear his voice,” they shall “meet him in the air, they shall be ever with the Lordn.” When he was upon the earth he appeared like other men, and died laden with the iniquities of a ruined world: but in due time he will appear again, without sin, in all the glory of his Father and of his holy angels, to the complete and everlasting salvation of all who look for him. “Wherefore comfort one another with these words.”]

  IMPROVEMENT—

Is our blessed Lord ascended to the highest heavens? then,

  1.      Let our affections be where He is—

[This is the improvement which St. Paul himself teaches us to make of this subject — — — What is there worth a thought, in comparison of this adorable Saviour, who has died for us, and is yet every moment occupied in the great work of our salvation, exerting all his influence with the Father in our behalf, and communicating continually to our souls all needful supplies of grace and strength? — — —]

  2.      Let our dependence be upon him—

[It may be said, that, having been quickened from the dead, we have now a new and spiritual life within us; but it must not be forgotten, that the life we have is not so committed to us, that we have it in, and of, ourselves: as light in our dwellings is derived from, and altogether dependent on, the sun in the firmament, so is the life that is infused into our souls entirely derived from, and dependent on, the Lord Jesus Christ. Hence St. Paul says, “I live: yet not I; but Christ liveth in me:” and then he adds, “And the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” Thus it must be with us: we must remember that “all our fresh springs are in HIM:” and from him must we derive all our vital energy, as branches from the stock, and as members from the head. A life of faith on HIM is equally necessary for every human being: in ourselves we are all wretched and miserable, and poor, and blind, and naked; and to him must we equally be indebted for eye-salve to restore our sight, for raiment to cover us, and for gold to enrich our souls. To him must we go for it from day to day; and from him must we obtain it, “without money and without prices.”]

  3.      Let us be looking forward to, and preparing for, a similar entrance into his glory—

[St. Paul assures us, that “when Christ, who is our life, shall appear, then shall we also appear with him in glory.” Yes; as soon as ever the judgment shall be past, then shall he, at the head of his redeemed people, demand admission for them all into the highest heavens: “Lift up, &c. &c. and the King of glory, with all his redeemed, shall enter in.” What shouts will then resound throughout all the courts of heaven! “The King of glory! The King of glory!” No other name will then be heard but that of our Redeeming God, to whom all possible “praise and honour and glory will be ascribed, even to Him that sitteth upon the throne, and unto the Lamb for ever.” “Look then for this glorious period, and haste unto it,” as the consummation of all your hopes, and the completion of all your joys: and by adding virtue to virtue, and grace to grace, ensure to yourselves an entrance, not like that of a mere wreck, but like a ship in full sail, even “an abundant entrance into the kingdom of our Lord and Saviour Jesus Christx.”]

DXXX

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