Ps. 70:4, 5.

Ps. 70:4, 5.

THIS psalm is full of encouragement to a real penitent; but in particular the petition before us. Consider the crime committed—murder; the most atrocious murder that ever was committed. Consider by whom it had been committed—the man after God’s own heart, who had experienced from God more signal interpositions than almost any other man that ever breathed. Consider the long and inconceivable obduracy which he had indulged since the commission of if, even to the very hour when his guilt was charged upon him by the Prophet of the Lord. Could such a sin as this be forgiven? Could such an offender dare to ask forgiveness, or entertain the remotest hope of obtaining it? Surely, if David could approach his God under such circumstances as these, with the smallest hope of acceptance, then may we see in this passage,

  I.      The privilege of a contrite soul—

There is not a sinner in the universe who may not go to God, as “a God of salvation”—

[Were there only a hope that mercy might be a constituent of the divine character, and an attribute which might by some possibility be displayed, it were a sufficient encouragement to the vilest sinner upon earth to call upon his God. But the title here assigned to the Most High, opens to us a most wonderful view of his character. He is “a God of salvation;” as having devised a way of salvation for a ruined world: as having given us his only dear Son to effect it: as having accepted the sacrifice of his Son in our behalf; and, as applying that salvation to those whom “he has chosen in Christ Jesus before the world began.” He is “a God of salvation,” as making the redemption of the world his great concern; yea, as altogether occupied in it; so as, if I may so speak, to be swallowed up in it, and to be “a God of it.” We read of him as “a God of patience and consolation,” yea, “a God of all grace:” but the title given in my text meets most fully the necessities of mankind, and opens a door of hope to every sinner under heaven.]

Nor is there a sin which, if truly repented of, shall not be forgiven—

[We read, indeed, of the sin against the Holy Ghost, as excepted from the tremendous catalogue of pardonable sins. But it is not excepted because of its enormity, as though it were too great to be forgiven; but only because that sin implies a wilful and deliberate rejection of the only means of salvation: it destroys, not because it exceeds the efficacy of the Redeemer’s blood, but because it tramples on that blood which alone can expiate even the smallest sin. A man who determinately rejects all food, needs not to do any thing else to ensure his own destruction: he rejects the necessary means of life, and therefore must inevitably perish. But we may say without exception, that “the blood of Jesus Christ both can and will cleanse from all sin,” if only we sprinkle it upon our conscience, and trust in it for salvation. It is worthy of observation, that the Psalmist expresses no doubt as to the possibility of his acceptance with God. He does not say, “If such guilt can be forgiven, deliver thou me;” but simply, “Deliver me.” Nay, in a preceding part of this psalm he says, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” Whatever guilt, therefore, may lie upon the conscience of the vilest sinner under heaven, let him go to God, and cry with humble confidence, “Deliver me, O God of my salvation!”]

From this example of David, we may further learn,

  II.      The duty of all who have obtained mercy of the Lord—

The world are ready to complain, “Why do you not keep your religion to yourself? But no pardoned sinner ought to do so: he is bound to render thanks for the mercies vouchsafed unto him.

  1.      He owes it to God—

[Surely God is to be honoured, as a God of providence and a God of grace. Are we distinguished above the brute creation? We should bless God for the faculties bestowed upon us. Are we elevated above any of our fellows by the communication of spiritual blessings to our souls? We are bound to praise God for such “an unspeakable gift.” If we forbore to speak His praises, methinks “the very stones would cry out against us.”]

  2.      He owes it to the world—

[How are the world to be instructed in the knowledge of God, if those to whom that knowledge is imparted are silent respecting him? We owe a debt to them. “What our eyes have seen, our ears have heard, and our hands have handled of the Word of Life,” we are bound to declare to them. We are not at liberty to put our light under a bushel; but must “make it to shine before men, that they also may glorify our Father who is in heaven.” “When we are converted,” we are bound in every possible way to “strengthen our brethren.”]

  3.      He owes it to himself—

[Suppose a man to “have been forgiven much, will he not love much?” and will not love vent itself in the praise of the object beloved? Especially if a man have been made a partaker of God’s righteousness, will he not sing aloud of that righteousness? No doubt he will: and, if the angelic hosts would account it a painful sacrifice if silence were imposed upon them, and they were forbidden to shew forth the praises of their God, so would it be with the believing soul, in proportion to the measure of grace that had been conferred upon him.]

  To all, then, I SAY,

  1.      Be particular in your applications to God for mercy—

[Do not rest in mere general confessions or general petitions; but search out the hidden iniquities of your hearts, and spread them distinctly before God in prayer. We have not all committed the sins of David: but are we not all sinners? And if we would search the records of our conscience, might we not find some evils which call for more than ordinary humiliation? Or, if in acts we have been free from any remarkable transgression, have we not felt such motions of sin within us, as might, if God had given us up to temptation, have issued in the foulest transgressions? We need only recollect what our Lord tells us, that an impure and angry-thought is constructive adultery and murder; and we shall see little reason to cast a stone at others, and abundant reason for humiliation before God. I say, then, search out, every one of you, your besetting sins, and implore of God the forgiveness of them.]

  2.      Have respect to God under his proper character—

[View God not merely as your Creator, your Governor, and your Judge, but as your Covenant God and Saviour. See how David addresses him: “O God, thou God of my salvation!” Thus it will be well for every sinner of mankind to do. See your own interest in him: see what provision he has made for you; what invitations he has given to you; what promises he has held forth to you. THIS will encourage penitence: this will strike the rock for penitential sorrows to flow out. In a word, view God as he is in Christ Jesus, a God reconciling the world unto himself; and you will never indulge despair, nor ever doubt but He will shew mercy to all who call upon him in spirit and in truth.]

  3.      Determine, through grace, to improve for God the blessings you receive—

[It was a suitable determination of David, that, if his requests should be granted, “his tongue should sing aloud of God’s righteousness.” A similar resolution becomes us. Are we interested in a salvation which displays “the righteousness of God,” and makes every perfection of his to concur in the promotion of our welfare? Let us not be silent: let us not be ashamed to confess him before men: though the whole world should endeavour to silence us, let us not regard them for one instant: but let us say with David, “I will praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel: My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed. My tongue also shall talk of thy righteousness all the day long.”]

DXCIII

A BROKEN HEART THE BEST SACRIFICE

  Ps. 51:16, 17.

Thou desirest not sacrifice; else would I give it: thou delightest not in burnt-offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

“WHEREWITHAL shall I come before the Lord?” is the first inquiry that will be made by an awakened sinner. No sooner were the murderers of our Lord “pricked to the heart” with a conviction of their guilt, than they cried out, (the whole assembly of them together), “Men and brethren, what shall we do?” In answer to this, man proposes many costly offerings; and for the obtaining of peace would present unto God any thing that he should require. Had God required sacrifices to be offered for David’s sins, he would gladly have offered them, however numerous or costly they had been: “Thou desirest not sacrifice: else would I give it thee.” But there is only one thing required, and that universally, of all people under heaven: and what that is, we are informed in the words before us: “The sacrifices of God,” &c.

Here are two points to be inquired into;

  I.      What is that sacrifice which God approves—

The term “sacrifice” is metaphorically applied to many things: to praise and thanksgivings; to almsdeedsc; to a surrender of the soul to God. But in our text it does not so much refer to any offerings whereby a pardoned sinner may honour God, as to that disposition of mind whereby an unpardoned sinner may facilitate his acceptance with God. As to any external services, David informs us that these would not answer the desired end: for though many offerings under the law were appointed and approved of God as typical of the great sacrifice, yet were they in themselves of no value, especially when compared with obediencef; and, when substituted for obedience, they were hateful and abominable in the sight of God. For such sins as David’s there was actually no sacrifice appointed: no penalty less than death could be awarded to the person that was found guilty either of adultery or murderh. But there is a sacrifice which will forward the acceptance even of such an atrocious sinner as David: it is called in our text, “A broken and contrite heart.” To ascertain what is meant by this, let us consider,

  1.      The term—

[We all have some idea of what is meant by “a broken heart,” when applied to worldly sorrow. It signifies a person overwhelmed with sorrow to such a degree, that he is always bowed down under its weight, and incapable of receiving consolation from any thing but the actual removal of his burthens. Thus far it may serve to illustrate the meaning of our text, and to shew what is meant by a heart broken with a sense of sin — — — But in other respects there is an exceeding great difference between the two: for a heart broken with worldly troubles, argues an ignorance of our own demerit—a want of resignation to God—a want of affiance in him—and a low esteem of those benefits which sanctified affliction is calculated to produce — — — In these respects therefore it forms a contrast, rather than a resemblance, to true contrition.

Let us then drop the term, and consider the thing.]

  2.      The thing—

[“A broken and a, contrite heart” consists in a deep sense of our guilt and misery—a self-lothing and abhorrence on account of the peculiar aggravations of our sin, (as committed against a gracious God and a merciful Redeemer,)—a readiness to justify God in his dealings with us, whatever they be, —and such an insatiable desire after mercy, as swallows up every other sensation, whether of joy or sorrow — — —

View all these things distinctly and separately—compare them with the workings of David’s mind as set forth in this psalm — — — view them as illustrated by other portions of Holy Writk — — — and the more they are considered, the more will they discover to us the precise nature of that sacrifice which is described in the text.]

Let us now proceed to inquire,

  II.      Why God honours it with his peculiar favour—

That God does signally honour it, is certain—

[When it is said that “a broken and contrite heart God will not despise,” more is meant than is expressed: it means, that God will honour it with tokens of his peculiar approbation. Whoever he be that offers to him this sacrifice, God will notice him, even though there were only one in the universe, and he the meanest and vilest of mankind. Not all the angels in heaven should so occupy his attention as to prevent him from searching out that person, and keeping his eye continually fixed upon him for good— — — Moreover, God will comfort him; he will not merely view him from heaven, but will come down and dwell in his heart on purpose to comfort and revive him — — — Nor is this all; for God will surely and eternally save himn: and the more abased the man is in his own eyes, the higher will God exalt him on a throne of glory — — —]

And the reasons of his so honouring it are plain—

[It is the work of his own Spirit on the soul of man. No created power can effect it: we may break and bruise the body, but we can never produce in any one a broken and contrite spirit. This is God’s prerogative; and whoever has obtained this blessing must say, “He that hath wrought us for the self-same thing, is Godq.”—Again, It is the precise disposition that becomes us. If the holy angels that never sinned veil their faces and their feet in the presence of their God, what prostration of mind must become such guilty creatures as we are! Surely we must “put our hands on our mouth, and our mouth in the dust, crying, Unclean, unclean!” yea rather, we should “gird us with sackcloth, and wallow ourselves in ashes, and make mourning as for an only son, even most bitter lamentation,s.”—Further, It disposes us to acquiesce cordially in Gods’ appointed method of recovery. Till we are thoroughly broken-hearted with a sense of sin, we never estimate aright the unspeakable blessings of Redemption. “We may profess a regard for the Gospel; but we do not really “glory in the cross of Christ;” Christ does not truly become “all our salvation and all our desire.” But to the truly contrite, O how precious is the name of Jesus, that adorable name, the foundation of all our hopes, the source of all our joys!—Lastly, It invariably stimulates us to a cheerful unreserved obedience. No commandment is hard to a person, when once his heart is truly broken and contrite. Let us see that we were dead, and that Christ died for us; and a sense of “his love will constrain us to live to him,” and to “glorify him with our body and our spirit, which are his.”

Say now, whether here be not reason sufficient for the distinguished favours which God vouchsafes to the contrite soul? We know that there is nothing meritorious in contrition: but there is in it a suitableness for the reception of the divine mercies, and for the reflecting back upon God the honour which he confers upon it.]

This subject may well be IMPROVED,

  1.      For the conviction of the impenitent—

[Worldly sorrow has more or less been the portion of us all: but how few have “sorrowed after a godly sort!” The generality have never laid to heart their sins at all: and they who have felt some compunction, have for the most part been satisfied with a little transient sorrow, and something of an outward reformation of life. But let this be remembered, that when it is said, “God will not despise the sacrifice of a broken and contrite heart,” it is manifestly implied, that he will despise every thing short of that. Do not then deceive yourselves with an expectation that God will accept your feigned or partial humiliation: your penitence must be deep, and your change radical: your sorrow for sin must far exceed any worldly sorrow, and must bring you incessantly to the foot of the cross, as your only refuge and your only hope: nor will any repentance short of this be “a repentance unto salvation, but only a repentance eternally to be repented of.”]

  2.      For consolation to the penitent—

[When once you become truly penitent, men will begin to despise you: they will look upon you as a poor weak enthusiast, and will “cast out your name as evil” — — — But your comfort is, that God will not despise you. If the Psalmist had merely affirmed this, it would have been a rich ground of consolation: but he makes it a matter of appeal to God; “A broken and contrite spirit, thou, O God, will not despise.” What a glorious truth! When you are so vile and contemptible in your own eyes that you blush and are confounded before God, and “dare not even lift up your eyes unto heaven,” God looks upon you with pleasure and complacency, and acknowledges you as his dearly beloved child. Do you want evidence of this? See for whom God sent his only-begotten Son into the worldx; and read the account given of the very first sermon that Jesus ever preached: and hear to whom in particular he addressed his invitationsz: consider these, I say, and then reject the consolation if you can.]

  3.      For instruction to the more advanced Christian—

[Is a broken and contrite heart the sacrifice with which you must come to God? Know that it is that which you must continue also to offer him to the latest hour of your lives. You are not to lose the remembrance of your shame and sorrow, but to “lothe yourselves after that God is pacified towards youa,” ye, and because that God is pacified towards you. The more abundant is his mercy towards you, the more should you abhor yourself for having ever sinned against so gracious a God. You cannot but have seen in others, and probably felt within yourselves a disposition to depart from this ground, and to indulge a spirit of self-sufficiency and pride. I entreat you to examine yourselves with respect to it — — — It is a common evil, and is very apt to lurk in us unperceived. But if we see it not ourselves, we shall without fail discover it to others; or, if they should not discover it, God will behold it, and that too with utter abhorrence. Watch over yourselves therefore, and pray that you may grow continually in lowhness of mind, in tenderness of conscience, in meekness of temper, and in purity of heart. The more you resemble little children, the higher will you be in the kingdom of God.]

DXCIV

THE AFFLICTED SOUL COMFORTED

             Ps. 55:6.

And I said, O that I had wings like a dove! for then would I fly away, and be at rest.

TROUBLE is the portion of all, without exception; of the rich, as well as of the poor; of the godly, as well as of the ungodly: “man is born to it, as the sparks fly upward.” The godly indeed have, in some respects, a larger measure of it than others: for, from within, they have grounds of trouble which are unknown to others; and, from without, they are beset on every side with enemies, who hate them purely for their righteousness’ sake. Amongst all the saints of whom we read in Scripture, David seems to have been peculiarly distinguished as “a man of sorrows and acquainted with grief.” In the early part of his life, his persecutions from Saul kept him in continual jeopardy of his life: and during all his latter years, his own children furnished him with occasions of sorrow, which at times sunk him into the deepest distress, and rendered him weary even of life. The psalm before us was written on one of these occasions; we suppose at the time of Absalom’s rebellion. And so greatly was he oppressed in spirit, that he would gladly have fled to the ends of the earth, with the loss of all his honours and dignities, if he could but have obtained rest from his accumulated and overwhelming afflictions: he said, “O that I had wings like a dove! for then would I fly away, and be at rest.”

This being by no means an uncommon sentiment, I will shew,

  I.      What are the occasions which usually give rise to this wish—

The wish itself necessarily presupposes a state of trouble; and it may arise in the bosom,

  1.      From temporal troubles—

[Afflictions do not lose their nature when they visit the godly. Piety may soften their pungency; but it does not divest them of their proper qualities: “they are not joyous to any, but grievous;” as God has condescended to declare. How grievous David’s trial was, may be seen in all the preceding context: “Give ear to my prayer, O God; and hide not thyself from my supplication. Attend unto me, and hear me! I mourn in my complaint and make a noise: my heart is sore pained within me; and the terrors of death are fallen upon me. Fear-fulness and trembling are come upon me, and horror hath overwhelmed me.” Nor do we wonder at this language, when we consider that his own son had driven him from his throne; that many of his subjects were in rebellion against him; and that there was about to be a conflict between two portions of them, the one headed by himself, and the other led on by his son; and that, whichever might be victorious, it must be the blood of his subjects only that must flow. Well might he wish to withdraw from such a distressing scene, and well might he express himself in those mournful terms, “O that I had wings like a dove! for then would I fly away, and be at rest. Lo, then would I wander far off, and remain in the wilderness. I would hasten my escape from the stormy wind and tempest.” And though such scenes are rare, it is by no means uncommon to find in families troubles of such an overwhelming nature, as to make life itself a burthen to those who are afflicted by them. Husbands and wives, parents and children, who ought to be sources of the sublimest happiness to each other, are not unfrequently occasions to each other of the deepest woe; a woe that embitters their whole lives, and makes them pant for death as a relief. And where there is no particular evil committed either by the head or members, there will often arise, from the dispensations of Providence, such afflictions as prove an insupportable burthen to the mind. In Job, for instance, we see, from his accumulated trials, the same effect produced as from the afflictions of David. He wished that in his early infancy he had been consigned to the grave, “where the wicked cease from troubling, and where the weary are at rest.” “Wherefore,” says he, “is light given to him that is in misery, and life unto the bitter in soul; who long for death, but it cometh not; and dig for it more than for hid treasures? There the prisoners rest together; they hear not the voice of the oppressor. The small and great are there; and the servant is free from his master.” In truth, almost all the suicides of which we hear originate in worldly sorrow, either personal or domestic: nor is it always found that piety itself is sufficient to counterbalance the effects of temporal calamity; so as to elevate the spirits which have been broken by it, and restore the constitution that has been destroyed.]

  2.      From spiritual troubles—

[Of these, none can judge, but those who have endured them. In reference to these it may well be said, “The spirit of man may sustain his infirmities; but a wounded spirit who can bear” Truly, when a man is bowed down under a sense of sin, and trembling under apprehensions of God’s wrath, he may well be dejected, and wish for any thing which may pacify his fears and terminate his sorrows. Great as Job’s other troubles were, this was heavier than them all. Hear his complaint under it: “O that my grief were thoroughly weighed, and my calamity laid in the balances together! for now it would be heavier than the sand of the sea: therefore my words are swallowed up. For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me. O that I might have my request! that God would grant me the thing that I long for, even that it would please God to destroy me Terrible, beyond measure, are the hidings of God’s face under such circumstances: so at least David felt them to be: “Thou hast laid me in the lowest pit, in darkness, in the deeps: thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Lord, why castest thou off my soul? why hidest thou thy face from me? I am afflicted and ready to die from my youth up: while I suffer thy terrors, I am distracted.” So it is with some at this time: they go mourning all the day long; and by their anticipations of God’s wrath, feel almost the commencement of it in their souls. The Saviour himself deprecated this bitter cup, and complained of the hidings of God’s face in his extremity: well, therefore, may frail men. who are crushed before the moth, implore “the staying of God’s rough wind in the day of his east wind.”]

Seeing, then, that the wish of David is common in the world, let us inquire,

  II.      How far the godly are at liberty to indulge it—

Certainly we are at liberty to wish for death: for St. Paul “desired to depart, and to be with Christ,” which he deemed far better than the happiest state on earth: and we all are encouraged to be “looking for, and hasting unto, the coming of the day of Christ.” But the wish then becomes evil, when it is attended with impatience, or has respect to a mere deliverance from present troubles. This distinction is clearly marked by St. Paul, in the Second Epistle to the Corinthians: “We that are in this tabernacle do groan, being burthened; not that we would be unclothed, but clothed upon, that mortality may be swallowed up of life.” It was not so much to get rid of the storms and tempests to which he was exposed in this present life, as to obtain the glory and felicity of a better world. And this was a highly commendable state of mind. But when we long merely to be released from the troubles of life, and the conflicts which we are here called to sustain, we do not well: for we should be content,

  1.      That God should glorify himself in his own way—

[God sends trials to his people, in order that he may afford them such effectual succour as shall advance his glory in the world. The trial of gold by fire is precious, because it purifies without consuming the gold: but “the trial of our faith is infinitely more precious,” because it purifies the souls of men: and it will, therefore, “be to the praise and honour and glory of our God, in the great day of his appearing.” On the part of those who occasion trials to his people he is dishonoured: “but in the steadfastness of his people he is glorifiedh.” Even in the sufferings of our blessed Lord this end was obtained; and therefore, though he deprecated sufferings as he was entitled to do, he submitted to bear his cross for the sake of reflecting glory on his heavenly Father: “Now is my soul troubled; and what shall I say? Father, save me from this hour? but for this cause came I unto this hour. Father, glorify thy name.” Thus, if only in the event God may be glorified in us, we should be willing to bear any sufferings, or sustain any conflicts, which God, in his wisdom, may see fit to lay upon us.]

  2.      That he should complete his work in his own way—

[He calls all his people to bear their cross, in imitation, of their Lord and Saviour Jesus Christ, Now “the Lord Jesus, though he was a Son, vet learned obedience by the things which he suffered:” and “he was made perfect through sufferings;” and in the same war does God still teach and perfect us. He makes tribulation the way to glory; purging us from our corruptions by means of it, and causing it to “work out for us a far more exceeding and eternal weight of gloryl.” Does it become us, then, to be impatient under our troubles; or to wish for the removal of them, before they have accomplished the end for which they were sent? Surely we should be infinitely more anxious to have them sanctified, than to get them removed; and, however sorely they may press upon us, we should say, “Not my will, but thine be done.” Be the furnace never so hot, we should welcome it, if only at last we may come out of it “vessels of honour, meet for the Blaster’s use.”]

  ADDRESS—

  1.      Those who have hitherto been exempt from heavy trials—

[Doubtless, as far as the mere exemption from trouble goes, you have reason to be thankful: but yet. if for want of it you are yet in a careless or lukewarm state, you have no great reason to congratulate yourselves: it were better that every bone in your body were broken, or that you should have the sword of the Almighty inflicting the deepest wounds in your souls, than that you should be left to go on wickedly in the way of your hearts, I say not that you should pray for trials: for trials will do you no good, if they be not sanctified to your souls by the Spirit of God. But this I say, Let no rest satisfy you, except that which is to be found in the favour of a reconciled God, and in the hope of his glory — — —]

  2.      Those who are sinking under the weight of them—

[Peradventure some may be here, who, like David, are bowed down under the weight of domestic troubles, or under a dread of God’s heavy displeasure. And, if this be the case, let me tell you where you may find rest unto your souls, You need not the wings of a dove to fly away: you have your refuge close at hand, even Jesus, who says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” If you will but run to Him, you shall find him “an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.” Yes, m truth, “He is a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.” Go to him then; take refuge in him; cast yourselves upon him; and let him give you rest, in his own time and way. Then will he walk with you in the furnace, as he did with the Hebrew youths; and in due season add you to the happy number of “those who have come out of great tribulation, and washed their robes white in the blood of the Lamb.” Then will your rest be glorious indeed: for “then you will hunger no more, nor thirst any more; neither shall the sun rest on you, nor any heat. For the Lamb which is in the midst of the throne shall feed you, and shall lead you unto living fountains of waters: and God shall wipe away all tears from your eyes.”]

DXCV

VOWS TO BE PERFORMED

             Ps. 56:12.

Thy vows are upon me, O God; I will render praises unto thee.

VOWS were encouraged under the Mosaic Law; and many particular rules were given in relation to themb. Nor are they altogether discouraged under the Christian dispensation. On the contrary, they are spoken of by the prophets as no less adapted to our state, than they were to the state of the Jews under the Mosaic economy. Where they relate to any particular act which is not otherwise required of us, I confess I think them not very advisable. They are for the most part calculated rather to ensnare than to edify the sould. But, where they are only a more solemn way of binding ourselves to the performance of acknowledged duties, they are as useful to ourselves, and as pleasing to God, as ever.

The particular ordinance which has recently been administered amongst us will lead me to shew you,

  I.      What vows are upon you—

There are vows of a more particular nature, which may have been secretly made by different individuals; which are more fit for our own personal consideration before God than for any notice on a public occasion like this; and the rather because the points that would be interesting to one or two might excite no interest in the minds of the generality amongst us. But there are vows common to us all; for instance, those made by us,

  1.      At our baptism—

[When presented at the sacred font, we were, as the Scripture expresses it, “baptized into Christ.” As the Israelites, in their passage through the sea, were “baptized unto Moses,” whilst, with a wall of water on their right hand and on their left, they were sprinkled with the surge, and consecrated, as it were, unto the Lord, to embrace the revelation which was then made known to them, and to obey the laws which were then delivered them; so we, in our baptism, profess to regard the Lord Jesus Christ as our mighty deliverer, and to obey him as our only Lord. As it was not uncommon in the Apostolic age to baptize also by immersion, St. Paul represents it as being “buried with Christ in baptism into his death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” In both these views, we see clearly what our vows have been; to believe in Christ, to follow Christ, dying unto sin as he died for it, and rising to a new and heavenly life, as he on the third day after his crucifixion rose to a life of blessedness and glory at the right hand of God. This was renewed,]

  2.      At our confirmation—

[As at twelve years of age the Jewish children were presented at the temple, that they might come more fully under the yoke of their Law; so amongst us, at a somewhat later age, are young people called upon to present themselves unto the Lord, and to take upon themselves those engagements which were made for them at their baptism by their sponsors. You well know what the things are which were then promised in your name: first, “that you should renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; next, that you should believe all the articles of the Christian faith; and, lastly, that you should keep God’s holy will and commandments, and walk in the same all the days of your life.” Now, in reference to these very engagements, it was distinctly asked of you by the Bishop, “Do ye here, in the presence of God and of this congregation, renew the solemn promise and vow that was made in your name at your baptism, ratifying and confirming the same in your own persons, and acknowledging yourselves bound to believe and to do all those things which your godfathers and godmothers then undertook for you?” And then “every one of you audibly and distinctly answered, I do.” Remember, then, that all these vows are upon you. They are not to be regarded as empty words, which might, at the close of the ceremony, be forgotten. No, indeed; by them your souls are bound: and every one who does not labour to carry them into effect, contracts the heaviest guilt; his whole life being one continued act of lying unto God.]

  3.      At the table of the Lord—

[Those of us who have attained to fuller age have, for the most part, been frequent communicants at the Lord’s supper; as it is to be hoped that many of you, my young friends, will ere long be: for I must say to you, that your confirmation is intended to be a preparation for that holy ordinance; and is of no real utility to you, if it be not followed up by a total surrender of yourselves to God at the table of your Lord. Now, at the Lord’s table we give up ourselves wholly to the Lord. The word “sacrament,” by which that ordinance is often designated, refers to the oath which the Roman soldiers took to be faithful to their General: such an oath we all take, as it were, when we eat the body, and drink the blood, of our Lord and Saviour at his table. We engage to be “good soldiers of Jesus Christ,” and never to forsake his standard, but to be faithful unto him even unto death. The difference between our engagements at the three different periods is this: at our baptism the promises were made for us by our sponsors; at our confirmation we took upon ourselves all that had been engaged in our behalf; and at the Lord’s table we carry it all, as it were, into effect; and, by an open recognition of the Lord Jesus Christ as our Saviour and our Lord, we declare before all, that we are determined, through grace, to live and die in his sacred cause; having no hope but in his atoning blood; no strength but in his grace; no rule but his revealed will; no end of life but the glory of his name.]

Such being the vows of God that are upon us, let us consider,

  II.      The obligations thereby entailed upon us—

These vows are to be performed: for “it were better never to vow at all, than to vow and not pay.”

  The least that we can do is, “to render praises to the Lord:” and this we should do,

  1.      In a way of devout acknowledgment—

[This was the way in which David performed his vows: “I will go into thy house with burnt-offerings: I will pay thee my vows, which my lips hare uttered and my mouth hath spoken when I was in trouble. I will offer unto thee burnt-sacrifices of fathngs, with the incense of rams; I will offer bullocks with goats.” This was fitted to the dispensation under which he lived: but under the Christian dispensation nothing of this kind is required: the sacrifice of a grateful heart is that which alone will prove acceptable to our God. For so it is said; “Will I eat the flesh or bulls, or drink the blood of goats? Offer unto God thanksgiving, and pay thy vows unto the Most High.” And say, whether there be not abundant ground for praise and thanksgiving? That you were ever dedicated to the Lord in baptism, have you not reason to be thankful for that? Think of the heathen world, who in their infancy are devoted only to some base idol, which, so far from being able to confer a benefit on them, is not capable of even protecting itself from being broken to pieces and cast into the fire: how much better is it to be consecrated to the Lord Jesus Christ, who is “able to save to the uttermost all that come unto God by him!” Again, to have taken upon yourselves now all your baptismal vows, in order to the being confirmed and strengthened by Almighty God for the performance of them; what is this but to have set off already in your Christian course, and to be proceeding, as it were, in the high road to heaven? As for those who have been fed from time to time with the body and blood of Christ, and have been thereby established, strengthened, settled in the ways of God, methinks “the very stones would cry out against them,” if they did not sing and shout aloud for joy. To all of you, then, I recommend the adoption of David’s purpose, and of Davids words: “What shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows now in the presence of all his people. I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord. I will pay my vows now in the presence of all his people, in the courts of the Lord’s house, in the midst of thee, O Jerusalem. Praise ye the Lord!”]

  2.      In away of total surrender of yourselves to God—

[This, beyond a doubt, is the true object of all our vows; and without this no transient purposes or emotions will be or any value. And this is what St. Paul most earnestly recommends: “I beseech you, Brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” In presenting voluntary oblations to the Lord, there were some peculiar encouragements afforded, to which I will call your more especial attention. First, of the offerings so presented, the offerers themselves partook: so that Almighty God, who was represented by the altar that consumed the memorial; and the priests, to whose support a good measure of the offering was assigned; and the offerer himself; all, if I may so speak, feasted together. Next, the vow or voluntary offering might be presented “with leavened bread:” yes, notwithstanding leaven was prohibited, most strictly prohibited, in all other offerings, it might be presented in this, because God would shew his special approbation of this, and his willingness to condescend to the infirmities of those who desired to honour him, though they could not honour him to the extent they desired. And, lastly, whereas in an offering of thanksgiving the offerer could only partake on the day that he presented his offering, in that which he presented as a vow, he might partake the second day, as well as the first; that so he might have a full, a rich, an abiding enjoyment of the sacrifice, which, of his own free will, and without any necessity imposed upon him, he had vowed unto the Lord. And now, after this, shall I need to multiply words in order to induce you, Brethren, to surrender up yourselves unto the Lord? No: I need only shew you in what way God has prescribed it to be clone under the very dispensation under which we live: “In those days, and at that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten.” Do this, my Beloved, and it will be the best possible completion of your vows. Go to God, as not your own, but His: go to him as bought with a price, even with the precious blood of his only dear Son; and from this moment live wholly unto him, that ye may “glorify him in your body, and in your spirit, which are his.”]

DXCVI

DAVID’S LOVE TO GOD

  Ps. 57:7–11.

My heart is fixed, O God, my heart is fixed: I will sing and give praise. Awake up, my glory; awake, psaltery and harp: I myself will awake early. I will praise thee, O Lord, among the people: I will sing unto thee among the nations. For thy mercy is great unto the heavens, and thy truth unto the clouds. Be thou exalted, O God, above the hearens; let thy glory be above all the earth.

HERE we behold the bosom of a saint laid open, and the inmost recesses of his heart exposed to new. We cannot read the words without being more or less impressed with this thought, O that my soul were in such a state as his! Indeed the Psalmist himself judged this record of his experience to be of more than ordinary importance to the Church: and therefore, at a subsequent period, he detached these words from the context in which they stand, and made them the commencement of a separate psalm; intimating thereby, that they were not only proper to be used on occasion of any great deliverance, like that which had just been vouchsafed to him in the wilderness of En-gedi, (where Saul had sought to destroy him,) but that our frame of mind at all times should be such as was there expressed.

Let us observe,

  I.      The grounds of his love to God—

From the particular mercy which he had received, he was led to contemplate “God’s wonderful perfections; and particularly to admire,

  1.      The extent of his mercy—

[The temporal deliverance itself was a rich display of mercy, because it bespoke the watchful care of God over one, who, as a sinner, might rather have been an object of his displeasure. But David looked beyond the immediate occasion of his gratitude, and viewed the mercy of God towards his soul. David knew himself to be a sinner, and that, if God should enter into judgment with him, he must inevitably and eternally perish. Nor was he ignorant of the means which Nor should we be satisfied with approving ourselves to God in secret: we should honour him in the face of the whole world, and endeavour to prevail with all to unite with us in a duty so urgent, so reasonable, so delightful.]

  2.      He begs of God also to exalt and glorify himself—

[Sensible that, with all his efforts, he could affect but few, he entreats God to shew forth his own glory, and, by augmented displays of it, to “exalt himself above heaven and earth.” Thus to the same effect he addresses Jehovah in another psalm; “Gird thy sword upon thy thigh, O most Mighty! with thy glory and thy majesty; and in thy majesty ride prosperously in the cause of meekness and truth and righteousness; and let thy right hand teach thee terrible things.” In the 148th Psalm, his whole employment from beginning to end is to call on all the different creatures in heaven and earth, rational and irrational, animate and inanimate, to unite, according to their respective powers, in glorifying God.

Such then should be our prayer also: the manifestation of God’s glory should be so dear to us, that we should have no wish, no thought, no desire in comparison of it.]

  ADDRESS—

That you may attain a greater measure of David’s piety,

  1.      Study the divine character, as illustrated in his dealings with you—

[To mark the dispensations of Providence and grace is good: but it will be of little service, unless we mark the perfections of God as displayed in his dealings with us. See, for instance, how multiplied your transgressions against him have been, and how wonderful has been his forbearance in not cutting you off in your sins, and making you monuments of his indignation, like the rebellious Israelites of old, or like Ananias and Sapphira in the Apostolic age! Call to mind how ready he has been at all times to receive you to his favour; and, in answer to your prayers, to send you fresh supplies of grace, or mercy, or peace, according to your necessities. Mark your various backslidings; and contrast with these the richness of his communications to you: and then say, “Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy.” The sense of God’s excellency which you obtain from other sources will be speculative, superficial, transient; but that which you derive from his dealings with you will be deep, practical, abiding — — —]

  2.      Seek to have the dispositions of your minds suited to his dispensations towards you—

[What are the feelings which his mercy and truth should generate in your soul? Should they not be those of admiration, and love, and gratitude, and affiance? Should they not be also those of holy zeal in his service? Should they not be accompanied with a desire that the whole world should know him? Here then you see precisely what should be the state of your mind from day to day. This is piety: this is religion. Religion is not a matter of dispute, but of practice; and not of mere morals, but of spiritual feeling, similar to that which is expressed in my text, and venting itself in such language as this: “Bless the Lord, O my soul! and all that is within me, bless his holy name: bless the Lord, O my soul; and forget not all his benefits.” This is your duty, shall I say? No: it is your privilege: and it is a very antepast of heaven. May God in his mercy diffuse amongst us this spirit more and more, and attune all our hearts to sing without ceasing the praises of our God!]

DXCVII

GOD’S BANNER OVER HIS PEOPLE

             Ps. 60:4.

Thou hast given a banner to them that feared thee, that it may be displayed because of the truth.

THIS psalm, in the title of it, is called “Michtam,” a golden psalm; and it well deserves the name. It was written by David after he had come to the full possession of the kingdom, which, during the reign of Saul, and during the seven years’ division of the tribes under Ishboshethb, had been reduced to a very low condition: “God had shewed his people hard things, and made them to drink the wine of astonishment.” But the union of all Israel under David, and the victories they had already gained over their powerful and oppressive adversaries the Philistines, were tokens of God’s returning favour to them, and a pledge to them that all his promised blessings should in due season be poured out upon them. It should seem as if the more pious part of the people had been discouraged by the long continuance of this adversity; and had begun almost to despair of ever seeing their hopes realized, respecting the extension and stability of their national power. But David tells them, that, in his advancement to the kingdom, and in their recent successes, “God had given them a banner,” and had unfurled it, as it were, before their eyes, as a signal of his presence in the midst of them, and as a pledge of victory over all their enemies.

What God did for them as a pledge of temporal advancement, he has done for his people in all ages, to assure them of success in their spiritual warfare.

To illustrate this, I will shew,

  I.      What banners God has given us—

The Church has a warfare to maintain: and, if, human prowess alone were considered, it is a warfare which would afford not the smallest prospect of success. But God has given to us a banner,

  1.      In the elevation of his Son—

[David was an eminent type of Christ, and especially in the advancement of his kingdom: for Christ was appointed “to sit upon the throne of David for ever and ever.” Was David’s elevation then a banner? so also is that of Christ, who is now seated at the right hand of God, above all the principalities and powers whether of earth or hell. Believer, survey thy Lord. Remember him in the manger, in the garden, on the cross, and in the grave. From a view of him in those scenes thou wouldst be ready to say, There is no hope. But behold him risen, ascended, glorified, and in full possession of his kingdom: and then say, What a change awaits you after your present conflicts. His triumphs are a pledge of yours: “because he liveth, you shall live also:” and “as he has overcome and is set down with his Father upon his throne,” so shall you, in your victories and in your triumphs, resemble himd.]

  2.      In the records of his word—

[Behold, what “a cloud of witnesses” present themselves to your view! Read the catalogue of worthies, as recorded by God himself. Are your trials heavier than theirs? Or is the power that was sufficient for them withheld from you? Will not faith bring Omnipotence to your support, even as it did for them? They are set before you expressly for your encouragement, that you, seeing how they have succeeded, may be stirred up “to run your race with patience, looking unto Jesus as the author and finisher of your faith,” even as he was of theirs. Are you weak? so were they. Are your enemies numerous and mighty? so were theirs, Did they prevail through the grace of Christ? that same “grace shall be sufficient for you:” for He is the same gracious and Almighty Friend as ever: time has made no change in him: “his hand is not shortened, that it cannot save; nor is his ear heavy, that he cannot hear:” as “he was mighty in them, so will he also be in you:” and “his strength shall be perfected in your weakness,” even as it was in theirsh.]

  3.      In the experience of his saints—

[You have found a change in your views, desires, pursuits: tell me, Whence has this change proceeded? Must you not say, “He that hath wrought me to the self-same thing is God?” If you will look within, you will find that you have rather resisted the change than helped it forward. “Your carnal mind has been enmity against God:” and it would have been so still, if God, by the light of his word, and the influences of his Spirit, had not subdued it to himself. If, then, the heart of stone has been taken away, and a heart of flesh been given to you, that is itself “a banner” erected in your heart, a token of God’s presence, an earnest of his power, and a pledge of yet richer mercies in reserve: for, “if it have pleased him to make you of the number of his people, he will not forsake you;” and you may “be confident of this very thing, that he who hath begun a good work within you will perform it until the day of Jesus Christl.”]

Let us consider,

  II.      For what end they are displayed unto us—

As the banner given to Israel in the time of David was to confirm their faith in his promises, and to assure them of God’s faithfulness, so are the banners which God has given to us bestowed,

  1.      To confirm our confidence in him—

[We ought to “know in whom we have believed,” and to feel assured that he is both “able and willing to keep that which we have committed to him.” We should never forget who it is that is engaged for us. We should never forget that in God we have a wisdom that cannot be circumvented, and apower that cannot be withstood. In him, too, we have a faithfulness that is altogether inviolate and incapable of change. What, then, have we to fear? The serpent, no doubt, is subtle, and the devices of Satan are very deep; but can he elude the eye of our heavenly Protector, or by any means defeat His purpose? Our enemies too, both within and without, are mighty: but what have we to fear, who have a Protector that is Almighty? “If God be for us, who can be against us?” Let our enemies be ever so numerous, we may safely affirm that “they who be with us, are more than they who be with themo;” and if we have no more than a lamp and a trumpet against an armed host, we shall in Jehovah’s name prevail against them all. A stone out of the brook shall suffice us to destroy our mightiest adversary; yea, his own sword shall serve us for the instrument whereby to complete our triumphq.]

  2.      To assure us of victory over all our enemies—

[Amongst men, a banner is only a signal to enlist them for the combat: but with God it is a pledge of victory. See how David regarded it: “In the Lord put I my trust: how say ye then to my soul, Flee as a bird to your mountain? for, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at him that is perfect; and, if the foundations be destroyed, what can the righteous do? The Lord is in his holy temple: the Lord’s throne is in heaven:” and, whilst he is there, you need not attempt to alarm me: I know my security, and defy the efforts of all my enemies. It was this consideration that enabled Paul also to hurl defiance at his enemies, and to assure himself of victory, as much as if it had been already gaineds — — — And we also, in dependence on our God, may dismiss every fear, and anticipate, as already ours, the glory and felicity that await us.]

  APPLICATION—

What now can I say more but this?

  1.      Fear God—

[You will observe, that this is the description of the persons to whom his banner was given: and for them is the same privilege reserved in every age. Let not any undervalue this grace; for, in truth, it is that which as assuredly interests us in the divine favour as love itself. Of course, it is a filial fear of which we speak: and he who possesses that, may divest himself of every other fear; “Who art thou, that thou shouldst be afraid of a man that shall die, or of the son of man, that shall be as grass, and forgettest the Lord thy Maker?” Beloved Brethren, “sanctify the Lord of Hosts himself in your hearts, and let him be your fear, and let him be your dread.”]

  2.      Trust in God—

[Excellent was that resolution of the Psalmist, “In the name of our God we will set up our banners.” It is not possible for our confidence to be too strong, provided only it be humble. There are, I confess, two different kinds of confidence, which yet I consider as dangerous in the extreme: one of them is founded upon systematic notions of divine truth, without any mixture of holy fear; and the other arises from some dream or vision, or enthusiastic conceit, about the word coming to their mind in a peculiar way. Against both of these I would guard you with all my might. The only confidence that is pleasing to God is that which is softened with fear, and tempered with contrition. Let that be in exercise to the utmost possible extent, and then you may adopt the entire language of this psalm: “I will rejoice; I will divide Shechem, and mete out the valley of Succoth. Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver: Moab is my wash-pot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.” The plain import of all which is concentrated in the concluding verse, “Through God I shall do valiantly: for He it is that shall tread down my enemies.” Only trust in God; and then, in every place where you go, you may behold an altar with this inscription: “Jehovah-Nissi, The Lord is my banner.” Yea, the very graces which you exercise shall be in you a pledge, that God will fulfil and perfect in you the good work he has begun.]

DXCVIII

ADVICE TO THE AFFLICTED

  Ps. 61:2.

From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the Rock that is higher than I.

IN whatever situation we be, we shall find both consolation in the promises, and direction in the examples, that are recorded for our use in the Sacred Writings. But in seasons of affliction principally, will the holy Oracles be found precious, because they exhibit to us God’s dearest children in similar circumstances, and point out to us the means, which they, in their troubles, found effectual for their relief.

In recommending the example of David, we shall,

  I.      Mention some seasons wherein our hearts are apt to be overwhelmed—

This is a vale of tears to all: but to some more especially,

  1.      From temporal calamities—

[Bodily pains, loss of friends, embarrassed circumstances, will weigh down the spirits even of the best. And though, at times, religion will enable them to triumph in the midst of all their tribulations, yet its more common operation is, to moderate their grief, to produce resignation in their souls, and to sanctify the affliction to their spiritual advancement.]

  2.      From spiritual troubles—

[The first convictions of penitents are often accompanied with the deepest anguish; insomuch that, if God did not support them by a hope of his mercy, they might, like Judas, destroy themselves in utter despair. Their subsequent views also of their indwelling corruptions are frequently attended with such dejection, as quite to enervate the body and overwhelm the soul. If to these be added the hidings of God’s face, the soul may have a foretaste even of hell itself in the miseries that it endures.]

  3.      From the near prospect of death—

[To a person enjoying the divine presence, death has no terrors: it is a welcome messenger, that cannot come too soon. But to one in spiritual darkness and desertion, it is inexpressibly dreadful; and the whole world would appear but a small price to pay for the respite of a few days. The ungodly, it is true, too often die as insensible as the beasts: but the godly, who know the terrors of the Lord, cannot pass through that dreary valley without extreme horror, unless they have an inward witness of their acceptance with God.]

The example in the text may serve as a model, while we endeavour to,

  II.      Shew how we should conduct ourselves in those seasons—

  1.      To speak generally, we should betake ourselves to prayer—

[God is the only source of strength and consolation. If we apply to the creature in our distress, we shall invariably find him but a broken reed. On the contrary, the pressure that is on our minds will, for the most part, increase: or, if the trouble be removed, the removal will prove a heavier judgment than its continuance. But if we apply with humility to a throne of grace, the desired effect will almost instantly appear. There is no trouble from which prayer has not extricated the sons of men: it prolonged the life of Hezekiahh; brought Jonah from the bottom of the sea; and restored to peace the tempest-tossed soul of Davidk. For us also, if it be fervent, it shall effectually prevail: there is no disquietude which it shall not pacify, “no sorrow which it shall not turn into songs of joym.” Wherever we are therefore, even “at the very ends of the earth,” and however circumstanced, we should make our requests known unto God, in order to the attainment of solid peace.]

  2.      More particularly, we should beg of God to lead us to the Saviour—

[David, though a king, had no sufficiency in himself: he was forced to look to one higher than himself, even to Jesus, the Rock of his salvation. But how should he come to Jesus, unless the Father should draw himp? Hence he prayed so fervently, that God would “lead” him to that Rock. Thither then must we also go; for there alone can we find stability. Does guilt appal us? nothing but the blood of Jesus can compose our minds. Do temptations harass us? nothing but his grace can enable us to withstand them. Do accumulated troubles threaten to overwhelm us? we can both do and suffer all things, if HE strengthen us; yea, we shall be more than conquerors through him that loved us. Like a shipwrecked mariner standing on a rock, we may defy the waves that roar beneath our feet. Such was the experience of David himselft; and such shall be ours also, if the storms that threaten us drive us for security to that place of safety. Let us then, in every affliction, look to Jesus as our help; and, with a deep impression of our inability to go to him aright, let us cry unto God, “Lead me to the Rock that is higher than I!”]

  ADDRESS—

  1.      Those who experience no overwhelming troubles—

[However serene the sky at present be, no man knows how soon a storm may arise. But supposing our voyage through life be ever so favourable, it must come to an end: and what shall we do in the hour of death without an interest in Christ? Above all, what must become of us, if we be not fixed upon that Rock at the day of judgment? Let us then improve our tranquil hours in securing an establishment on Christ Jesus; that, however suddenly calamities may come, or death may summon us into the presence of our God, we may be found standing immovably on the Rock of ages. Then, like Noah, shall we rejoice in God’s favour, when thoughtless myriads shall be overwhelmed in the deluge of his wrath.]

  2.      Those who are bowed down under trouble—

[You are but too apt to carry your complaints to men, instead of spreading them before God. What wonder then you find no deliverance? Has not David told you, that this was his very experience; and that nothing but the use of this remedy afforded him relief? Chide then, and resist, your backwardness to prayer. Lay the blame, not on God, who is willing to impart help, but on yourselves, who are unwilling to implore it. Your troubles are sent on purpose to drive you to the Saviour, whom, in a time of prosperity, you are too prone to neglect: and if you suffer them to produce that effect, you shall soon number them amongst your richest blessings.]

DXCIX

GOD OUR ONLY AND ALL-SUFFICIENT HELP

  Ps. 62:5–8.

My soul, wait thou only upon God: for my expectation is from him. He only is my rock and my salvation: he is my defence; I shall not be moved. In God is my salvation and my glory: the rock of my strength, and my refuge, is in God. Trust in him at all times; ye people, pour out your heart before him; God is a refuge for us.

THERE is scarcely any thing that more offends the ignorant and ungodly, than a profession of maintaining fellowship with Jehovah, and of receiving from him certain communications which are unknown to the world at large. Such pretensions are considered by them as the offspring of spiritual pride and incurable presumption. But it will scarcely be supposed that the Gospel has reduced us to a lower state than was enjoyed under the law, or deprived us of privileges that were possessed under that less perfect dispensation: yet behold, with what intimate access to God the Psalmist was favoured, and what communion with him he teaches every contrite sinner to expect! It is worthy of observation, that in this psalm there is not one single petition, or thanksgiving: the whole of it is occupied in stating what comfort he found in God, and in encouraging others to expect the same. Especially in the words which we have just read, we see,

  I.      His happy experience—

Great and manifold were David’s trials, from his earliest youth even to his dying hour. But “in all he encouraged himself in the Lord his God:”

He waited upon God as his all-sufficient help—

[The psalm begins with affirming this: and, in our text, he encourages his soul to persevere in this blessed course: “My soul, wait thou only upon God.” As for men, he found that they could not be relied upon: both rich and poor were alike but a broken reed, “a lie and vanity.” Nor could power or wealth afford any better ground of confidence. God alone has the power requisite for supplying the wants of his creaturesc; and therefore “from God alone was all his expectation.” To him he looked in all his troubles, whether of a temporal or spiritual nature. “When persecuted by Saul, he fled to his invisible Protector, and took refuge under the shadow of Jehovah’s wings — — — In like manner, when assaulted by Satan, his great spiritual adversary, “he gat him to his Lord right humbly,” and sought in him that salvation which He alone can give — — — Under all circumstances he considered God as able, willing, yea and pledged too, to deliver him: and to him he ran, as to a strong tower, in which he found unfailing security. As to the time and manner of his deliverance, he left that entirely to God.]

He found in God all that his diversified necessities required—

[He was never disappointed of his hope. The many miraculous escapes which he experienced, testify that God was ever nigh at hand to help him — — — and the peace and stability which he obtained in his soul after his most grievous fall, manifestly prove, how exceedingly the grace of God was magnified towards him — — — We wonder not at his frequent repetition of the same acknowledgments, or at the augmented confidence with which he was enabled to look forward to a continuance of the Divine favour even unto deathf.]

But from this experience he was fully qualified to give—

  II.      His advice founded upon it—

To wait on God is the duty of every living creature, and especially of those who are instructed in the knowledge of his revealed will. “He is the one source of every good and perfect gift.” On him therefore David advises us to wait,

  1.      In a way of earnest prayer—

[We should not merely call upon God, but “pour out our hearts before him.” If our troubles be of a more public nature, we should, like Hezekiah, spread our wants before him: or, if they be known to ourselves alone, we should, like Hannah, carry them to the Lordh. The direction given us by God himself is, that “in every thing by prayer and supplication with thanksgiving we should make our requests known unto God.” We should not say of one thing, It is too great for me to ask; or of another thing, It is too small: we should remember, that “he will be inquired of by us,” before he will communicate to us his promised blessings: and, if we ask in faith, he will “do for us exceeding abundantly above all that we either ask or think.”]

  2.      In a way of confident expectation—

[We should “not stagger at any of God’s promises, but be strong in faith, giving glory to God.” If he see fit to delay his answer, we must not be discouraged, but wait his time; assured, that “the vision shall not tarry” beyond the precise moment that he sees to be best for us. We must trust him no less when we see no way for our deliverance, than when the promised relief is visibly at hand. Under all the endearing characters which are assigned to him in our text, we should expect his gracious interposition. If our difficulties and trials be of a temporal nature, we should anticipate with confidence his effectual aidn; and if of a spiritual nature, we should feel assured, that none shall finally prevail against us: we should confidently say, “In the Lord have I righteousness and strength.” “In the Lord shall all the seed of Israel be justified, and shall glory.”]

  ADDRESS—

  1.      To those who are labouring under temporal affliction—

[Those who have no God to go to, often sink under their troubles, and not unfrequently seek refuge from them in suicide. Be ye not like to them. There is a God, whose is the earth, and the fulness thereof, and who feedeth even the ravens that call upon him. Your trials are intended to lead you to him; and if they have this effect, you shall have cause to bless him for them to all eternity. Only remember not to lean to the creature for support. Seek every thing in God; in “God only;” in “God at all times;” and you shall not be disappointed of your hope.]

  2.      To those who are bowed down with spiritual trouble—

[Hear what instruction the Prophet Jeremiah gives to persons in your state. David had sunk under his troubles, if he had not cast his care entirely upon the Lordq. Follow then his example in this particular: charge it upon yourself to do so; “My soul, wait thou only upon God.” And if still distressing fears oppress you, chide your unbelieving soul as he did, “Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God; for I shall yet praise him, who is the health of my confidence and my God.”]

DC

THE BELIEVER’S DISPOSITIONS TOWARDS GOD

  Ps. 63:1–7.

O God, thou art my God: early will I seek thee; my soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary. Became thy loving-kindness is better than life, my lips shall praise thee. Thus will I bless thee while I live; I will lift up my hands in thy name. My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate on thee in the night-watches. Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.

IT is justly said of God, that “he giveth songs in the night:” and never was there a more striking evidence of it than in the palm before us. David is supposed to have written it when he was in the wilderness of Ziph, fleeing from Saul who was seeking to destroy him. But we can scarcely conceive that he would call himself “the king,” as he does in the 11th verse, in the life-time of Saul: for though he believed that God would ultimately raise him to the throne, it would have been treason against his legitimate prince to arrogate to himself the title of “king;” nor can we conceive that under his perilous circumstances he would have given Saul so just a ground of accusation against him. For these reasons we are inclined to think it was written at the time that he fled into the wilderness from Absalom, when he, and the people that were with him, were in the greatest distress for every necessary of life. But what are the contents of this psalm? Nothing but joy and triumph: the things of time and sense were as nothing in his eyes; but God was “all in all.”

From that portion of the psalm which we have read, we shall take occasion to shew you the desires, the purposes, and the expectations of a renewed soul.

  I.      The desires—

As soon as the soul has obtained an interest in Christ, and reconciliation with God through him, it is privileged to claim God as its own peculiar portion: it is entitled to say of Christ, “My Beloved is mine, and I am his:” “He has loved me, and given himself for me.” And to the Father himself also, as now reconciled to him, he can say, “O God, thou art MY God.” It is no wonder then, that from henceforth God becomes the one object of his desire.

The soul now finds no satisfaction in earthly things—

[The whole world appears to it as “a land where no water is.” The whole creation seems to be but “a broken cistern,” which, whilst it promises refreshment to the weary and heavy-laden, is never able to impart it.

If it be objected, that, though David, under his peculiar trials, found the world so barren of all good, we may find it a source of comfort to us; we answer, That there is nothing in this world that is suited to satisfy the desires of an immortal soul; and that, the more we have of this world, the more fully shall we be convinced, that it is altogether an empty bubble, a cheat, a lie; and that “vanity and vexation of spirit” is written by the finger of God himself upon all that it contains. The carnal mind cannot credit this: but the renewed soul needs no argument to convince it of this truth.]

Its desire therefore is after God alone—

[“Early will I seek thee,” is the language of every one that is born of God. In the secret chamber his first waking thoughts will be, “Where is God my Maker?” where is Jesus my Redeemer? where is the blessed Spirit my Sanctifier and my Comforter? In the public ordinances also especially will his soul desire communion with its God. It has beheld somewhat of God’s power and glory in the manifestations of his love, and in the communications of his grace; and it bears those seasons in remembrance, and longs to have them renewed from time to time. The bare ordinances will not satisfy the believer, if God be not in them: it is not to perform a duty that he comes up to the sanctuary, but to meet his God, and enjoy sweet converse with him: and if he meet not God there, he is like a man who, with much ardent expectation, has gone to a distant city to meet his friend, and has been disappointed of his hope: or rather he is like those of whom the prophet Jeremiah speaks, who in a season of extreme drought “came to the pits and found no water: and returning with their vessels empty, were ashamed and confounded, and covered their heads.” They know by sad experience that “there is no water” elsewhere: and if they find not access to “God, the living fountain,” their very “flesh” sympathizes with their “souls,” and fainteth by reason of the painful disappointment, This is beautifully described in another psalm: and it is realized in the experience of every believer, in proportion to the integrity of his soul before God, and to the measure of grace with which he is endued — — —]

In perfect correspondence with the desires of a renewed soul, are,

  II.      Its purposes—

The Believer determines to praise and glorify his God—

[The language of his heart is, “My heart is fixed, O God, my heart is fixed; I will sing and give praise.” He knows what God hath said, “Whoso offereth me praise, glorifieth me:” and he determines to offer unto God the tribute that is so justly due. Nor will he do this in a cold and formal manner: no; as a man of warm feelings expresses with his body the emotions of his soul, so will he, together with his heart, lift up his hands also in the name of his God. Nor will he pour forth these effusions only on some particular occasions, or during any one particular season: he will do it continually; he will do it to the latest hour of his life. He considers “praise as comely for the upright;” and he wishes it to be the constant language of his lips.]

To this determination he is led by the consideration of the loving-kindness of his God—

[O how wonderful does that love appear to him, which gave no less a person than God’s co-equal co-eternal Son to die for him! which gave him too the knowledge of that Saviour, together with all spiritual and eternal blessings in him, whilst thousands and millions of the human race are dying in ignorance and perishing in their sins! This loving-kindness so free, so rich, so full, appears to him “better than even life itself;” and all that he can do to testify his gratitude seems nothing, yea “less than nothing,” in comparison of it. The language of his heart is, “If I should hold my peace, the very stones would cry out against me.” O that I had powers equal to the occasion! how would I praise him! how would I glorify him! verily I would praise him on earth, even as they do in heaven.]

In these purposes the believing soul is yet further confirmed by,

  III.      Its expectations—

The service of God is not without its reward even in this life: and hence the Believer, whilst engaged in his favourite employment, expects,

  1.      The richest consolation—

[The carnal mind can see no pleasure in this holy exercise; but the spiritual mind is refreshed by it, more than the most luxurious epicure ever was by the richest dainties. His very meditations are unspeakably sweet: yea, while contemplating his God upon his bed, and during the silent watches of the night, “his soul is satisfied as with marrow and fatness:” it has a foretaste even of heaven itself — — — From its own experience of this heavenly joy, the soul expects this glorious harvest, when it has sown in tears, and laboured to glorify its God in songs of praise.]

  2.      The most assured safety—

[Thus engaged, the soul looks down upon all its enemies with disdain: it feels itself in an impregnable fortress: it is conscious that it owes all its past preservation to the help of its Almighty Friend; and it rejoices in the thought that under the shadow of the Redeemer’s wings it must still be safe; and that “none shall ever pluck it out of the Father’s hands.” The state of Hezekiah, when surrounded by a vast army that was bent on his destruction, exactly shows what is the state of a believing soul in the midst of all its enemies: “The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn: the daughter of Jerusalem hath shaken her head at thee.” Such was the language of Zion to all the Assyrian hosts: and such is the blessed anticipation of victory which every Believer is privileged to enjoy.]

  IMPROVEMENT—

  1.      How greatly do the generality of religious professors live below their privileges!

[It was not peculiar to David thus to delight in God: it en common, and is yet common, to all the saints. Can it be thought that we, who live under so much better a dispensation than he, and have so much brighter discoveries of God’s power and glory than ever he had, should yet not be privileged to delight in God as he did? Were this the case, we should be losers by that religion which the Son of God cam. down from heaven to establish. But it is not so: we may partake of all spiritual blessing? in as rich abundance as he, or any other of the saints of old, did. And we have reason to be ashamed that our desires after God are so faint, our purposes respecting him so weak, and our expectations from him so contracted. Let us, each for himself, look at our experience from day to day, and compare it with his; and let us not rest, till we have attained somewhat at least of that delight in God, which so eminently distinguished that blessed man.]

  2.      What encouragement have all to seek after God!

[It was not only after David had so grievously transgressed, but at the very moment that God was chastening him for his transgressions, that he was thus favoured of his God. Can we then with propriety say, This mercy is not for me? it is not possible for such a sinner as I ever to be thus highly favoured? Know ye, that there is no limit, either to the sovereign exercise of God’s grace, or to its influence on the souls of men. His grace often most abounds, where sin has most abounded: and the vilest of us all may yet become the richest monument of God’s love and mercy, if only, like David, he will humble himself for his iniquities, and sprinkle on his conscience the blood of our great sacrifice. O beloved! know, if you come to God by Christ, you shall never be cast out; and if you commit yourself in faith entirely to Christ, you shall rejoice in him with joy unspeakable, and receive in due time the great end of your faith, even the salvation of your souls.]

DCI

FOLLOWING AFTER GOD

             Ps. 63:8.

My soul followeth hard after Thee: thy right hand upholdeth me.

IT has been said, that Christian progress is more evinced by desires than by actual attainments. This sentiment is either true or false, according to the explanation given of it. If it be meant that there can be any growth in Christianity without attainments in holiness, or that growth in grace is to be measured by any thing but actual attainments in every part of the divine life, it is extremely erroneous: but if it be meant, that our views of a Christian’s duty, and our desires after a perfect conformity to the divine will, will increase beyond our actual attainments, it is true: for a divinely enlightened soul has no bounds to its desires: but, alas! the good that it would, it does not; and the evil that it would not, that it does: so that, after all its exertions, it is constrained to say, “O wretched man that I am! who shall deliver me?” With this the Psalmist’s experience was in strict accordance. He speaks in the beginning of this psalm, not as one who was in actual possession of all that he desired, but as one whose appetite for heavenly things was altogether insatiable: “O God, thou art my God: early will I seek thee: my soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory so as I have seen thee in the sanctuary.” So again, in the words of my text, he speaks, not as one who had attained, but as one pressing forward in order to attain: “My soul followeth hard after thee.” But was he discouraged as one that had failed in his endeavours? No: he regarded the desires which he felt, and the endeavours which he put forth, as evidences that God was with him of a truth; and as grounds of hope that he should ultimately attain all that his heart could wish.

We see, then, here,

  I.      The experience of a heaven-born soul.

Two things are found in every child of God:

  1.      He has desires which nothing but God himself can satisfy—

[The language of every enlightened soul is, “Whom have I in heaven but thee, O God? and there is none upon earth that I desire besides thee.” He pants after peace and holiness; but how shall he obtain either the one or the other but from God himself? The world around him can contribute nothing, either to remove guilt from his conscience, or pollution from his soul. Nor can he himself do any thing for the effecting of these most desirable ends. If he look at his past or present life, he can find nothing whereon to found his hopes of acceptance with God: his very best duties are so defective, that they fill him only with shame and sorrow. Not one action of his life can he present to God as perfect, or as deserving a recompence in the eternal world: much less can he present any thing that shall, by its superabundant merit, purchase the forgiveness of former sins. Then, as it respects future obedience, he finds how frail his firmest resolutions are, and how weak his strongest efforts. It is in his Redeemer alone that he can find either righteousness or strength: and hence to him he looks, in order that he may obtain from him those blessings which his soul so greatly needs — — —]

  2.      He seeks after God for a supply of them—

[“He follows hard after God.” He follows after God in every way that God himself has appointed. He waits upon God in secret prayer, and implores help from him in sighs and groans and tears. He “wrestles with God,” even as Jacob of old did; and will not let him go till he has conferred the desired blessing. In public ordinances, too, he waits, as at Bethesda’s pool, for the stirring of the waters, and for the communication of the benefits he so greatly needs. Nor does he yield to discouragement because he does not presently obtain all that he desires: he is content to “tarry the Lord’s leisure,” assured that he shall not be ultimately cast out, or suffered “to seek the Lord in vain.”

The whole of this experience may be seen in another psalm, where David places in one view the greatness of his necessities, and the urgency of his requests: “I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Hear me speedily, O Lord: my spirit faileth: hide not thy face from me; lest I be like them that go down to the pit. Cause me to hear thy loving-kindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee.”]

That we may not think too unfavourably of this experience, let us notice,

  II.      The confidence which it is calculated to inspire—

The Psalmist, in the latter clause, did not merely intend to assert a fact, but to mark the connexion of that fact with the experience which he had just delineated; and which he regarded,

  1.      As an evidence of mercies received—

[He was conscious of ardent desires after God, and of laborious exertions in seeking after him. But whence was it that such desires had ever arisen in his mind? And how came they ever to be put forth into act? And whence had he derived that firmness of character, that he could persevere in his pursuit of God, under all the discouragements which he had to contend with? Were these the spontaneous product of his own heart? or were they infused into him by man? or did they arise out of any contingent circumstances capable of producing them? No: they sprang from God only, who had cast, as it were, the mantle of his love upon him, and drawn him to himself. It was “God who in the day of his power had made him willing” to renounce all his former pursuits, and to follow after Christ as the God of his salvation. God had “made him willing in the day of his power,” and had kept him hitherto in his everlasting arms. Of all this, his experience was a decisive proof and evidence: and he could not but say, “He that hath wrought me to the self-same thing is God.”]

  2.      As an earnest of yet further mercies in reserve—

[In this light God’s mercies may with great propriety be viewed; and I doubt not but that this idea was intended to be expressed in the words before us. It is precisely what David more fully expressed in another psalm; where, having said to God, “Thou hast delivered my soul from death,” he adds, “Wilt thou not keep mine eyes from tears, and my feet from falling, that I may walk before the Lord in the light of the living?” This was a legitimate inference from the premises which he had stated: and St. Paul drew the same inference with a yet stronger measure of confidence and assurance; saying to his Philippian converts, “I am confident of this very thing, that He who hath begun a good work in you will perform it till the day of Jesus Christ.” St. Paul, in particular saw that there was an inseparable connexion between grace and glory: for that “whom God did predestinate in eternity, them he also called in time; and whom he called, them he also justified; and whom he justified, them he also glorified,” And a sweet truth it is, that “He will not forsake his people, because it hath pleased him to make them his peoplef;” and that “whom he loveth, he loveth unto the end.”]

  ADDRESS—

  1.      The lukewarm Christian—

[Having spoken favourably of good desires, I must guard with all possible care against a misapprehension of my meaning. It is said in Scripture, “The desire of the slothful killeth him; for his hands refuse to labour.” This is a very awful truth: for there are many who rest satisfied with languid desires, instead of labouring for the things desired, Against such a state our blessed Lord very strongly cautions us, when he says, “Strive to enter in at the strait gate: for many will seek to enter in, and shall not be able.” “The kingdom of heaven suffereth violence: and the violent must take it by forcek.” And, whatever be your sentiments about the unchangeableness of God’s love, you may be perfectly sure that you are not walking acceptably with him, unless you can say with truth, “My soul followeth hard after God.”]

  2.      The earnest and zealous Christian—

[Whatever attainments you make in the divine life, never forget to whom they must all be ascribed. A ball would as soon return of itself to the cannon’s mouth, from whence it had been shot forth, as you of yourself would ever have returned unto God. And a new-born infant would as soon provide for all its own wants, as you would have preserved yourself, by any power of your own, in the ways of God. It is God who in the first instance quickened you from the dead, and “gave you both to will and to do” what was pleasing in his sight. Give him, then, the glory of all that your either are or have; and live dependent on him even to the end; for it is he, and he alone, who can uphold you: and as “he is able to keep you from falling, so he will present you faultless before the presence of his glory with exceeding joy.”]

DCII

CONSOLATION IN GOD

             Ps. 65:3.

Iniquities prevail against me: as for our transgressions, thou shalt purge them away.

FROM reading the experience of the saints, as recorded in the Holy Scriptures, we derive not only comfort and encouragement, but the most refined instruction that can be conveyed to the mind of man. As in light there is a combination of widely different rays, and it is that combination, together with their simultaneous action, which gives to light its peculiar sweetness; so it is a combination of widely different views and feelings that gives to the Christian his divinely-tempered experience in the things of God. In the passage before us, we behold the man after God’s own heart bewailing his sinfulness, yet not discouraged; and sweetly comforted in his soul, without any abatement of his contrition. It is this mixture of feeling which so greatly elevates the Christian character. His graces, by means of it, shine with a subdued lustre; and being thus tempered, they are “pleasing to the eyes both of God and man.” Let us notice,

  I.      His complaint—

What are we to understand by this expression, “Iniquities prevail against me?”

[It cannot be meant that he indulged in sin of any kind; for “one who is born of God doth not commit sin; nor indeed can he commit sin (willingly and habitually), because he is born of God.” “Whoso committeth sin in this way, is of the devil.” Indeed the very terms here used suppose a conflict. David hated and resisted sin in the daily habit of his mind: but he had within him a principle of evil as well as of good; “the flesh lusting against the spirit, and the spirit against the flesh, so that he could not do the things that he would.” He was in the same predicament with the Apostle Paul; who, though he delighted in the Law of God after the inward man, “found a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin which was in his members.” And under a painful sense of his infirmities he cried, “O wretched man that I am! who shall deliver me from this body of death,” which I am constrained thus to drag along with me, as a putrid carcase, even to my dying hour? We understand, therefore, David as saying precisely what St. Paul also says: “To will is present with me; but how to perform that which is good, I find not: for the good that I would, I do not; and the evil which I would not, that I do.”]

And who is there amongst us that has not reason to adopt this language in reference to his own soul?

[If we look at the workings of actual corruption, we shall all find occasion to confess, “Iniquities prevail against me.” All, it is true, are not guilty of gross sin: but who is free from indwelling corruption? “Who can say, I have made my heart clean?” There is an abundance both of “spiritual and fleshly filthiness” in every child of mang: the most eminent saint on earth is renewed but in part: it is in heaven alone that absolute perfection exists. He can know but little of himself who does not see occasion to mourn over many evil thoughts, and many corrupt propensities. Not to mention those which pertain to man in common with the beast, let us take a view of the workings of our hearts in relation to pride, envy, malice, and revenge: let us call to mind the motions of anger, fretfulness, impatience, of which our consciences must convict us: let us trace the influence of uncharitableness towards those who stand in competition with us, or have made themselves in any way obnoxious to our displeasure. We may soon discover how far any of us are from being perfect, and what need we all have to cry, “Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified.”

But let us look at our short-comings and defects, and then we shall find no difficulty in adopting the complaint of David in our text. The true way to discover our real state before God, is to take his holy Law as the standard whereby to try our habits and attainments. How far are any of us from loving God with all our heart, and all our mind, and all our soul, and all our strength; and our neighbour as ourselves! Only let us notice the frame of our souls through the day, yea even in the exercises of devotion, and we shall have no need for any one to tell us how far we are still alienated from God, and how little we have attained of habitual communion with him. And though we may, on the whole, be kind towards our neighbour, let us only be brought by any circumstances into actual collision with him, and we shall discover to others at least, if not discern in ourselves, how very far short of the divine standard our love to him is, and how unlike we are to Christ, who “laid down his life for his enemies.” Let us go on to examine the state of our souls in reference to our blessed Lord and Saviour, who died for us. What admiring and adoring thoughts of him should we entertain from day to day, from hour to hour! What floods of tears should run down our cheeks from a sense of love and gratitude to him for all the wonders of his love; and what an influence should they produce on the whole of our life and conversation.

I need go no further to confirm the truth which I am inculcating, namely, that “iniquities do indeed prevail against us” to a fearful extent; and that all of us have need to “walk softly before God” in the remembrance of them.]

But, if we partake of David’s sorrows, we may also be partakers of,

  II.      His consolation—

As the Apostle, after his lamentation, found comfort in Christ, so David also found consolation in God through Christ. He derives comfort,

  1.      From the free grace and mercy of God—

[It is evident that he regards God as a gracious and merciful Being, who would “not be extreme to mark what was done amiss but would in judgment remember mercy. And this ground of hope is open to us all: for mercy is the darling attribute of the Deity, if I may so speak, the attribute “in which he delights;” whilst judgment is that strange work to which he is utterly aversen. See the description which Jehovah gives of his own character: “I am the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin.” See also his marvellous displays of this attribute towards the children of men: to what an extent it could reachp, and with what rapidity it could fly to the discharge of its delightful office. Hear the language in which God “reasons” with sinners: (O, blessed reasoning! I pray God it may convince us all, and not leave so much as a shadow of doubt upon our minds!) “Though your sins be as scarlet, they shall be white as snow: though they be red like crimson, they shall be as wool.” Yes, Brethren, however discouraging your inward conflicts may be, ye may well “encourage yourselves in the Lord your Gods.”]

  2.      From the sufficiency of the means ordained by God—

[God had appointed sacrifices as an atonement for sin: and, though “they could never take away sin,” or “make a man perfect as pertaining to the conscience,” they directed the offerers to that one great sacrifice which was in due time to be offered on the cross, and which was a sufficient “propitiation for the sins of the whole worldu.” And, in the view of that sacrifice, David, with all his enormous guilt upon him, could say, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” Who then amongst us shall despair of mercy, if only we seek it in the Saviour’s name? Indeed it is not mercy only, but justice also, that shall plead for us, if we approach our God in the name of Christ: for we are told that “if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Here, then, let the drooping sinner take courage; and to his complaints, that “iniquities prevail against him,” add the consolatory truth, “As for my transgressions, O Lord, thou shalt purge them away.” Thou hast “opened a fountain for sin and for uncleanness;” and I believe that it shall be sufficient even for me; and that “the blood of Jesus Christ, thy Son, shall cleanse me from all sin.”]

  To all of you, then, I would SAY,

  1.      Acquaint yourselves with your own ways, that you may be truly humbled—

[There can be no humility without self-knowledge: nor must any one be satisfied with an examination of his outward conduct: (that, like St. Paul’s in his unconverted state, may be “blameless”). We must search our hearts, if we would know ourselves aright; yea, and “beg of God also to search and try us,” if we would attain that kind of self-knowledge which alone will be sufficient to humble our proud spirits. Mark, then, I pray you, your thoughts, your desires, your motives, your principles, and the entire habit of your minds before God. Mark all your tempers under the various circumstances that arise from day to day: and compare yourselves with the requirements of the Law, and with that great exemplar, the Lord Jesus Christ. Do this, and you will find no temptation to pride yourselves on your attainments, or to exalt yourselves above your less favoured brethren. You will find your place, where the Apostle found his, amongst the chief of sinners, and will vie with him in magnifying and adoring the grace of God — — —]

  2.      “Acquaint yourselves with God, that you may be at peace”—

[This was the advice which Eliphaz gave to Job, and which I would give to every one of you. It is self-knowledge which alone can humble us: but it is the knowledge of God alone that can afford us any comfort. Indeed, the more we know of our indwelling corruptions, the more shall we despair, if we do not proportionably grow in the knowledge of God and of his Son Jesus Christ. But if we bear in mind what we have already stated respecting the character of God, and the sufficiency of that sacrifice which Christ has offered for us, we shall attain that precise frame of mind, that just admixture of hope and fear, of joy and sorrow, of confidence and abasement, which constitutes the perfection of Christian experience, and leads to the highest possible attainments in the divine life. Go then, every one of you, my Brethren, to God in Christ Jesus. Carry nothing with you but your sins. Think not of purging them away by any thing that you yourselves can do; but cast yourselves upon the mercy of God in Christ Jesus; and expect from him the mercy which you need for the pardon of your sins, and the grace which you need for the maintenance of your future conflicts. Only go with Paul, crying, “O wretched man that I am! who shall deliver me?” and you shall be enabled to add with him, “I thank God, through Jesus Christ our Lord.”]

DCIII

THE BLESSEDNESS OF WAITING UPON GOD

  Ps. 65:4.

Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.

THE connexion between duty and happiness, though not seen by the generality of men, is certain. It may not presently appear: but it will approve itself, at last, to all who will wait for the issue of passing events. To the ungodly man it seems a drudgery to wait upon God: but to every humble and believing suppliant it will be found a source of unbounded bliss; so at least the Psalmist affirms in the words before us; from which we shall take occasion to notice,

  I.      The habit of God’s chosen people—

It is the delight of every true Christian to approach unto his God—

[He feels, like the Psalmist, that “iniquity has prevailed against him” to a very fearful extent: but he sees that an all-sufficient atonement has been offered for him; and that, through the blood of Christ once shed on Calvary, “every transgression that he has ever committed may be purged away.” Hence he approaches God with all humility as a sinner, and with all earnestness, as one that desires mercy at his hands — — — Nor is it on some particular occasions only that his people draw nigh to him. They resemble the priests of old, whose apartments were in the temple, round about the sanctuary; and who therefore “dwelt in his courts:” for, in the habit of their minds at least, “they dwell in God” by meditation and prayer; and “God dwells in them” by the abiding influence of his Spirit and grace — — —]

And to this is he brought by the mighty working of the power of God—

[It is not by any natural power that the saints draw nigh unto God. Of themselves, they would flee from God, even as our first parents did in Paradise. It is “God himself who draws them,” and who from all eternity “chose them” to this high honour. They are unto the Lord “an holy priesthoodc;” and what God said to Eli may, in a spiritual sense, be applied to them; “Did I plainly appear unto the house of thy father, when they were in Egypt, in Pharaoh’s house? and did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel? Yes, I did:” and in like manner has God chosen from eternity, and “set apart for himself” in time, all those who by “a spirit of grace and of supplication” approach unto hime. Hence it is, and hence alone, that they are “a people near unto him.”]

And it is not without reason that David declares,

  II.      Their blessedness resulting from it.

The terms in which he states this, convey the idea most richly to our minds—

[The priests, whilst serving at the altar, “partook of the altar,” and “lived of the altar.” See the particular account, as stated by Moses. “The Lord spake unto Aaron, Behold, I also have given thee the charge of mine heave-offerings of all the hallowed things of the children of Israel; unto thee have I given them, by reason of the anointing, and to thy sons, by an ordinance for ever. This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat-offering of theirs, and every sin-offering of theirs, and every trespass-offering of theirs, which they shall render unto me, shall be most holy for thee, and for thy sons. In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee. And this is thine: the heave-offering of their gift, with all the wave-offerings of the children of Israel: I have given them unto thee, and to thy sons, and to thy daughters with thee, by a statute for ever; every one that is clean in thy house shall eat of it. All the best of the oil, and all the best of the wine, and of the wheat, the first-fruits of them, which they shall offer unto the Lord, them have I given thee. And whatsoever is first ripe in the land, which they shall bring unto the Lord, shall be thine; every one that is clean in thine house shall eat of it. Every thing devoted in Israel shall be thine.” Let this be noticed; and it will be seen that the priests of old were richly provided for, and well sustained by the fatness of God’s house.]

And here we see indeed the blessedness of waiting upon God—

[God’s people, now, are “priests unto their God.” And this is the sustenance which, in a spiritual sense, is provided for them. Mark the wonderful correspondence between the Prophet Jeremiah, when describing the times of the Gospel, and Moses, in the fore-cited passage, declaring the ordinances of the Law: “They shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden, and they shall not sorrow any more at all …. And I will satiate the soul of the priests with fatness; and my people shall be satisfied with my goodness, saith the Lord.” Who does not see in this the accomplishment of my text? In communion with God, the souls of men are filled as with marrow and fatness, whilst their mouth praiseth him with joyful lips. “And in the communications which they receive from him, they are abundantly satisfied with the fatness of his house; and he makes them to drink of the river of his pleasures.” In truth, no tongue can declare, no imagination can conceive, the full extent of those benefits which men obtain by waiting upon God: for “the riches that they obtain are unsearchable;” their “peace passeth all understanding;” and their “joy is unspeakable and glorified.”]

  SEE, then, I pray you, Brethren,

  1.      How different is the issue of men’s different pursuits!—

[Is the worldling ever thus replenished to satiety? Never. He grasps a shadow: and “in the midst of his sufficiency he is in straits” — — — But the true Christian finds in his God all that his soul can desire: and “drinking of the water that Christ gives him, he never thirsts again” for any thing that this vain world can afford — — —]

  2.      What a preparation for heaven is the Christian’s employment upon earth!

[It is the delight of the Christian to draw nigh to God, and to offer to him the sacrifices of prayer and praise. And what, I pray you, are they doing in heaven? The only difference is, that here they pour forth their prayers under the influence of hope; but there, their one sacrifice is praise, called forth without ceasing, under a sense of complete, uninterrupted fruition.

Let, then, every soul amongst you adopt the habit of holy David: “One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.”]

DCIV

GOD’S WORKS OF PROVIDENCE AND GRACE

  Ps. 65:9–13.

Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water; thou preparest them corn, when thou hast so provided for it. Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers; thou blessest the springing thereof. Thou crownest the year with thy goodness; and thy paths drop fatness: they drop upon the pastures of the wilderness: and the little hills rejoice on every side. The pastures are clothed with flocks: the valleys also are covered over with corn: they shout for joy; they also sing.

ON what occasion this psalm was written is not certainly known: but it is probable that the inspired penman wrote it on the removal of the famine which God sent to punish the cruelty of Saul and of his bloody house towards the Gibeonites, whom he was bound by covenant to protect. This famine lasted three years: but at last, David having inquired of the Lord on what account this heavy judgment had been sent, and how the removal of it might be obtained, he was informed, that it was sent as a punishment of Saul’s treachery, in which the people, no doubt, had too willingly concurred; and that he must execute on Saul’s posterity such a judgment as the Gibeonites themselves should award to them. The Gibeonites demanded that seven of Saul’s sons should be put to death. Seven of his sons were accordingly delivered into their hands, and were hanged up by them, as an atonement for their father’s sin. The Gibeonites being now satisfied with this act of retributive justice, the favour of God was restored to the land, and the whole nation was gladdened with the return of plenty. Under this great calamity, David and all the pious of the land had humbled themselves before God; and in this psalm they acknowledge God as the merciful Answerer of prayer to his penitent people, whilst he was the just Punisher of sin to those who continued impenitent. “He had lately answered them by terrible things in righteousness” for their transgressions: and now he had mercifully “heard their prayer,” and “purged away their transgressions.”

The words before us give a lively and beautiful description of the change wrought upon the earth through the rich showers with which God, in his mercy, had watered it. Of course our attention therefore must, in the first place, be fixed on those blessings of providence with which we also are favoured: yet, as throughout all the inspired writings there will be found a reference to spiritual blessings, under those terms which at first sight appear to have only a literal and carnal import, it will be proper to notice, also, what we conceive to be mystically contained in this passage. Agreeably to this view, we shall consider the text,

  I.      As literally fulfilled in the blessings of God’s Providence—

God is, in reality, “the giver of every good and perfect gift”—

[Because God, in the first creation of the world, assigned to every thing its proper place and office, we are apt to overlook his agency in the things of daily occurrence, and to ascribe them to what are called the laws of nature. But the hand of God is as necessary to uphold the universe, as ever it was to create it at first. The heavenly bodies, it is true, have had their motions given them from the beginning; and have, for the most part, continued to obey the laws of their creation, But they have occasionally had those laws suspended; as when the sun stood still upon Gibeon, and the moon in the valley of Ajalon, for the space of a whole day: and from hence it appears, that they move in subserviency to the will of their Creator, and execute his righteous purposes of vengeance or of love, according to his command. The same may be said respecting the elements of this terraqueous globe. Fire and water have their properties; according to which, for the most part, they act: but at God’s command the waters stood like a wall, to form a passage and a rampart for his chosen people; and the fire lost its power even to singe the clothes of his faithful servants, who were cast into it for their fidelity to him. In like manner, the earth produces fruits of different kinds; and the rains at certain seasons descend to call forth into activity its vegetative powers. But the agency both of the heavens and the earth depends altogether upon God, who, when he sees fit, “makes the heavens as brass,” and the earth as iron. In a climate like ours, where the rains are frequent and occasional, God’s agency is but little seen: but in countries where the rains are periodical, the want of them is so severely felt, that the goodness of God in sending them is more sensibly perceived, and more readily acknowledged. But in one place as well as in another, the influences both of heaven and earth are alike dependent upon him, and must be referred to Him as their true, and only, and continual source.]

His bounty and goodness should be gratefully acknowledged by us at this time—

[Extremely beautiful is the description here given of the progress of vegetation, in consequence of a seasonable supply of rain — — — To attempt an illustration of these words would weaken their force, and reduce their sublimity. But, if a poetical taste alone can qualify us to appreciate their beauty, and to enter into them with a becoming zest, a spiritual taste also is necessary, to lead us to a due improvement of them, and to enable us to realize their full import. However, whether gifted with a poetical imagination or not, let me entreat all to survey the face of the earth; to see the change that has been wrought on every thing around him: methinks, without any poetic fancy, he may see the smiles of universal nature, and hear the songs and shoutings of a grateful world. And let our hearts respond to the voice of nature, and ascend up in praises and thanksgivings to our bounteous God.]

But let us further view the text,

  II.      As emblematically describing the yet richer blessings of his grace—

Besides the primary sense of Scripture, there is frequently a secondary and subordinate meaning, which ought not to be overlooked. In relation to this matter, the New Testament affords us the fullest information, in that it cites many passages in which we should have had no conception of any thing beyond the literal meaning, if a further sense had not been unfolded to us by Him whose wisdom cannot err, and whose authority cannot be questioned. The whole 104th Psalm, in appearance, relates to the works of creation and providence; but towards the close of it we are led, though but cursorily and obscurely, to the contemplation of God’s spiritualgovernment; in which view, the psalm is appointed by our Church to be read on the day whereon the out-pouring of the Spirit is more especially commemorated. The psalm before us may with equal propriety be viewed in the same light; and the rather, because the images used in our text are frequently applied to that very subject, to represent the influence of God’s Spirit on the soul; “His doctrine dropping as the rain, and distilling as the dew; as the small rain upon the tender herb, and as the showers upon the grass.”

Let us notice, then, the influence of the Gospel,

  1.      Upon the world at large—

[Verily, the whole world is one great wilderness; some few spots only giving any just evidence of cultivation. It is not above one-sixth part of mankind that has even so much as heard of the name of Jesus: and where his Gospel is not preached, sin reigns without control: even religion itself is nothing but a blind and bloody superstition, involving its votaries in every thing that is cruel and detestable. But see where the Gospel has gained an ascendant: look at Britain, for instance, and compare its state at this time with its state previous to the introduction of Christianity: once it was a dreary desert; but now it blossoms as the rose, and is as the garden of Eden. True it is that the name of Christianity effects but little: it civilizes, indeed, and raises the standard of morals; but it produces nothing corresponding with the description before us. But when “the word comes, not in word only, but in power and in the Holy Ghost and in much assurance,” then a great and mighty change is effected: “the Spirit being poured out from on high, the wilderness becomes a fruitful field; and the fruitful field is so abundant, that it is even counted for a forest.” Could we but inspect the various settlements where zealous ministers have established churches amongst the savages of different climes, and see the difference between them and their yet uninstructed countrymen, we should have a far juster notion of the power of the Gospel than we can acquire in the midst of civilized society, where little remains to be added to the external deportment, and where the change effected by the Gospel is chiefly of a spiritual and internal nature. But the whole subject will be more fully open to us, if we view the Gospel as operating—]

  2.      Upon the souls of individual believers—

[What were any of us in our unconverted state, but, like a barren heath, bringing forth briars and thorns, without any of those fruits of righteousness in which God delights? As for humiliation before God, and a simple life of faith in the Lord Jesus, and a delight in spiritual exercises, and an entire devotedness of soul to God, we were as much strangers to it all as the heathen themselves. But, when the word of the Gospel came with power to our souls, it wrought a change upon our whole man, and made us altogether new creatures: “Old things passed away; and, behold, all things became new.” The obdurate surface of our hearts was softened; and the unproductive soil put forth a vital energy; by means of which all the fruits of the Spirit sprang up in rich abundance, and gave a hopeful prospect of a luxuriant harvest. Would we see this realized in a way that cannot be misunderstood, let us look at the converts on the day of Pentecost. It is not possible to conceive persons more destitute of all good, or more filled with every hateful quality, than were the crucifiers and murderers of the Lord of Glory: yet in one hour how changed! so that they remain to this day the most exalted patterns of piety to the whole world. Thus it is at this day, also, amongst ourselves: the work, indeed, is not so sudden, nor so general; but, where the grace of the Gospel is received in truth, it operates precisely in the same way: “instead of the brier, there grows up the fir-tree; and instead of the thorn, there grows up the myrtle-tree; and even the tenderest plants rise in stately magnificence into “trees of righteousness, whereby the Lord is glorified.”]

  APPLICATION—

Let me now call you,

  1.      To adore your God for the blessings you have already received—

[I would not that you should overlook the blessings of Providence. Even in this country we have often known the sad effects of scarcity: and we may well, therefore, bless our God for the prospects of abundance. To every one of you I would say, with David, “Sing unto the Lord with thanksgiving; sing praise upon the harp unto our God; who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. He giveth to the beast his food, and to the young ravens which cry.”

And will you not much more adore him for the blessings of his grace? Surely, if you do not, the very stones will cry out against you — — — Yet rest not in mere acknowledgments, however grateful they may be: but seek to abound in fruits of righteousness: which, whilst they are the necessary evidences of his work upon your souls, are the only effectual means of bringing honour to his name.]

  2.      To look to him continually for fresh and more abundant communications—

[The fertilising showers which we have received will be of little avail, if they be not renewed from time to time: and all the grace that any of us have received, will be ineffectual for any permanent good, if we be not favoured with fresh “supplies of the Holy Spirit” from day to day. The grace which has been imparted to our souls this day, will no more suffice for our spiritual wants to-morrow, than will the light which has been communicated to our bodies. We must receive out of Christ’s fulness from day to day, as the branch of the vine receives from its stem and root. Let your daily prayer, then, be like that of David: “O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is.” In reading the word, and in the public ordinances, look up for the blessing of God upon your soul; and plead with him that gracious promise, “I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring; and they shall spring up as among the grass, as willows by the watercourses.” Yes, Beloved, look unto God with increasing earnestness and confidence; and he will pour out upon you “showers of blessings:” and you shall be “beauteous as the olive, and fruitful as the vine, and fragrant as the woods of Lebanonh.”]

DCV

STABILITY THE GIFT OF GOD

  Ps. 66:8, 9.

O bless our God, ye people, and make the voice of his praise to be heard; which holdeth our soul in life, and suffereth not our feet to be moved.

THE blessings of Providence, when uninterruptedly continued, are scarcely noticed: it is only when the loss of them has been painfully apprehended, or actually sustained, that we consider how much we were indebted to God for them. What were the particular trials that had been endured by David or the Jewish nation, we cannot precisely determine: but it is evident, that the deliverance vouchsafed to them had made a lively impression on the Psalmist’s mind. The words of our text would furnish exceedingly profitable meditations, if we confined them to their primary import; since the preservation of our life and health, amidst the many seen and unseen dangers with which we are surrounded, demands our most grateful acknowledgments. But a subsequent part of the psalm shews clearly that the writer had respect also to spiritual blessings; and therefore we shall draw your attention more especially to them; and shew,

  I.      What a mercy it is to be upheld in the ways of God—

We feel somewhat of the obligation conferred upon us in our first awakening and conversion; but are by no means duly sensible how much we owe to our God for our daily preservation. But we shall learn better to appreciate this mercy if we consider,

  1.      To how many snares and dangers we are exposed!

[We have frequent occasion to advert to the temptations with which we are encompassed in the world; and to notice the still greater dangers we experience from the corruptions of our own hearts; and the additional conflicts which we have to sustain with all the powers of darkness. We dwell not therefore so particularly on those things at this time: but rather mention the danger to which we are exposed, even from lawful things. It is not only allowable, but highly proper, to prosecute our worldly callings with diligence; and to cultivate the tenderest regard for our wife or children: yet both the one and the other may engross too much of our hearts, and become hindrances to us in our journey towards heaven. Our food, our sleep, our studies, our recreations, may become snares, if we be not continually on our guard. It is therefore an unspeakable mercy to be upheld in the midst of such manifold temptations.]

  2.      How many, in like circumstances with ourselves, have fallen—

[We are living in the full enjoyment of divine ordinances, and of whatever can conduce to the welfare of our souls. But are we therefore secure? Look back to the apostolic age: see how many then were seduced by error—or disheartened by the fear of mand—or turned aside by the love of the world—or overthrown by unbridled passionsf. What reason then have we to adore the grace that has preserved us!]

  3.      What would be the probable consequence of our falling—

[Some who have fallen have been restored speedily; and some after a lapse of timeh: but thousands have fallen to rise no more. The progress of declension is for the most part rapid. The heart becomes averse to holy duties: from secret neglects proceeds a backwardness to social conference and public ordinances. The conscience is gradually weakened, till it ceases to perform its office, or speaks in so faint a voice, that it is scarcely heard. The besetting sin then gains an entire ascendant, an: leads him captive; till at last, God, filled with indignation against the base apostate, “gives him up to a reprobate mind,” and either cuts him off by a sudden stroke, or leaves him to protract a miserable existence, merely that he may bear testimony against his own impieties, and proclaim to those around him the foretastes which he already feels of his eternal destinyl.

Such examples we have seen; what a mercy it is that we ourselves, instead of being warned by others, are not made a warning to others!]

  4.      What occasion we have given to God to let us fall—

[Let us call to mind our own backslidings: our secret neglects; our tamperings with temptations; our indulgence of evil passions; our vain-confident presumption: is it not wonderful that God has not long since said respecting us, “Let him alone:” “My Spirit shall strive with him no longero:” “He likes not to retain God in his knowledge; so I will give him up?”]

If we be convinced of these things, let us proceed to consider,

  II.      The duty of those who experience this mercy—

There can be no doubt on this subject. If our souls have been upheld in life, we should,

  1.      Acknowledge God in our steadfastness—

[“Who is it that has made us to differ” from others? Have we by nature any more strength than they? or have we of ourselves a more abundant measure of goodness? No: it is “by the grace of God we are what we are:” we have been as much indebted to his protecting hand, as a new-born infant is to its mother’s care. We should then acknowledge, that “of him our fruit is found;” that “it is he who hath wrought us to the self-same thingt;” and that to him belongs all the glory of our stability.]

  2.      Bless and adore him for his great goodness—

[It is not by cold acknowledgments merely that we are to requite the Lord, but by fervent and devout thanksgivings. It is not possible for language adequately to express the obligations we owe to him: and therefore we should call upon “all that is within us to bless his holy name.”

Nor should we be content with doing this ourselves: we should invite the whole creation, as it were, to join us. We should labour to stimulate all to love and serve him; and to make his name known to the very ends of the earth.

It is in this way that we should endeavour at least, as much as in us lies, to “render unto the Lord according to the benefits” he has conferred upon us.]

  3.      Walk humbly and carefully before him—

[We must not presume upon the kindness of our God, or imagine, that, because we have been upheld hitherto, we are in no danger of falling: if we had attained the stability of St. Paul himself, “we must keep our body under, and bring it into subjection, lest we become cast-aways ourselves.” To neglect this, were to tempt God. God has warned us plainly, that “he will be with us no longer than we continue with him; but that if we forsake him, he will forsake us.” We therefore must not be high-minded, but feara; and take heed lest we fall; and “watch and pray, that we enter not into temptationc.” If we would have our God to keep us, we must be careful to “keep ourselves.” We must look at the fearful examples that are before our eyes, and tremble lest we ourselves become similar monuments of instability, and of God’s deserved wrath.]

  4.      Commit ourselves continually to him—

[God has engaged to “keep the feet of his saints;” and directed us to commit ourselves to him for that purposeg; and assured us, that, if we do so, “he will establish our goings.” We should commend ourselves therefore to his gracious care and protection. We should say with David, “Hold thou up my goings in thy paths, that my footsteps slip not:” “Hold thou me up, and I shall be safek.” To this we are encouraged by our past experience of his mercy: we may from the kindness already shewn us, safely infer the continuance of it to our souls. If we can say, “He hath delivered,” we may properly add, “In whom we trust that he will yet deliver usm.”]

  But here arise two important QUESTIONS, which it is of the utmost importance to resolve—

  1.      Are our souls really alive to God?

[In vain shall we speak of having “our souls upheld in life,” if they have never yet been quickened from the dead. Let us then seriously, and as in the presence of God, inquire, Whether we have been made partakers of a new and living principle, whereby we have been enabled to die unto sin, and to live unto God? Let us not mistake a mere approbation of religion for real regeneration: we must have become new creatures, having new views, new desires, new pursuits, and new prospects, if we have been truly born again: and if this change have not been wrought within us, we are yet in our natural and unconverted state; we may have “a name to live, but are really dead” before God: notwithstanding we may have been preserved from any flagrant violation of our duty, we are yet “dead in trespasses and sins.”]

  2.      Supposing that we are on the whole alive to God, have “our feet really been kept from falling?”

[We must ascertain this fact, before we can cordially thank God for it. And is it indeed true of all who profess religion amongst us, that they have been kept? Have none of us acted unworthy of our high calling? Has there been nothing in our tempers, nothing in our worldly transactions, inconsistent with our profession? Or, supposing our outward conduct to have been unimpeachable, have there been no secret sins, which we have reason to mourn over; nothing for which we ought to blush and be confounded before God? Perhaps, if we look inward, we shall find more occasion to bewail our falls, than to bless our God for having kept us from falling.

But, if conscience testify that we have indeed walked uprightly before God, then let us imitate the example in the text, and not only bless and magnify him ourselves, but endeavour also to “make the voice of his praise to be heard” throughout the world.]

DCVI

ANSWERS TO FRAYER ACKNOWLEDGED

             Ps. 66:16.

Come and hear, all ye that fear God! and I will declare what he hath done for my soul.

ANY person of benevolence who should have discovered an antidote, or remedy, to a very fatal disorder, would feel happy in communicating information respecting it, wherever such knowledge was required. If indeed great gain would accrue to him by concealment, we must concede to him the right of procuring to himself the advantages to which his superior knowledge has entitled him: but where the very act of communicating information will enrich, rather than impoverish, the instructor, and he himself will be made a gainer by imparting, he would be highly criminal if he withheld from the world the blessings he was enabled to coirfer. This is invariably the case in things pertaining to the soul: and hence we may expect to find all who have been taught of God, ready and willing to impart to others the benefits they have received. The early Apostles, Andrew and Philip, no sooner found the Messiah, than they sought to bring their brethren, Peter and Nathanael, to an acquaintance with him. And the Samaritan woman was no sooner convinced herself of the Messiahship of Jesus, than she went to invite all the men of her city to come and see the person, whom she believed to be the Christ. Thus it was with David: he communed much with God: he learned much from God: he was favoured with the richest communications which God himself could bestow. But he would not keep these things to himself: he hoped, by a free communication with pious characters, to bring them to a participation of all that he himself enjoyed: and therefore, filled with divine philanthropy, he sent out, as it were, this general invitation, “Come and hear, all ye that fear God; and I will declare what he hath done for my soul.”

In discoursing on these words, we will shew,

  I.      What God had done for his soul—

David, as we are told in the foregoing context, had been involved in many troubles, from which nothing but a Divine interposition could have delivered him. But we must not confine the subject to temporal deliverances: he speaks of something which God had done for “his soul;” and more particularly specifies, that God “had not turned away his mercy from him;” and makes that the peculiar ground of his praise and thanksgiving. We observe then that God had vouchsafed to him,

  1.      The pardon of his sins—

[This would have been an exceedingly rich mercy, even if David had never fallen from his former integrity. But, if we view the great enormities committed by him in the matter of Uriah, we see good reason why he should magnify God’s mercy beyond any other of the sons of men. Whether this psalm was written prior, or subsequent to his fall, we know not; and therefore we forbear to notice that as an aggravation of his guilt, or as enhancing the mercy vouchsafed to him. As a man, he was a sinner from his mother’s womb: and the most perfect of men could no more stand than the vilest, if God should enter into judgment with him, and mark in him all that had been done amiss. David was sensible of this, and acknowledged it in these expressive terms: “I will praise thee, O Lord my God, with all my heart; and I will glorify thy name for evermore: for great is thy mercy towards me: and thou hast delivered my soul from the lowest hell.” Let us be sensible, how much we also stand in need of mercy; and let us seek it as that without which our souls must for ever perish: or, if we have received mercy, let us devoutly glorify our God for it as a benefit which no words can ever adequately express.]

  2.      A manifestation of that pardon to his soul—

[David had prayed earnestly to God, and had obtained an answer to his prayer. How this answer was conveyed to his mind, we are not informed: but he had no doubt in his own soul respecting it: he could say, “Verily God hath heard me; he hath attended to the voice of my prayer.” O! who can estimate aright this mercy? See how the prophet Jeremiah speaks of it: “I called upon thy name, O Lord, out of the low dungeon. Thou hast heard my voice: hide not thine ear at my breathing, at my cry. Thou drewest near in the day that I called upon thee; thou saidst, Fear not.” How tender! how pathetic! how encouraging this acknowledgment! Such was David’s also, on another occasion: “I sought the Lord, and he heard me, and delivered me from all my fears. This poor man cried, and the Lord heard him, and saved him out of all his troubles.” Truly this is a great and blessed work which “the Lord does for the souls” of men: and it was with good reason that David said, “Come and hear, all ye that fear God; and I will declare what he hath done for my soul.”]

But it will be proper to state more particularly,

  II.      Why he was so ready to speak of it—

It was not from ostentation or vanity that he thus called the attention of others to his own concerns, but,

  1.      From a sense of gratitude to God—

[Such mercies call for the liveliest gratitude, and demand a tribute of praise from the whole world. Hence the soul that feels its obligations for them, would be glad to interest the whole creation in the blessed work of praise and thanksgiving. This David attempts in many of his psalms: “I will bless the Lord at all times: his praise shall continually be in my mouth. My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad. O magnify the Lord with me; and let us exalt his name together!” — — — Had any reflection been cast on him for these devout acknowledgments, he would have replied, as on another occasion, “Is there not a causel?” or rather, would have welcomed the disgrace, and said, “I will yet be more vile than thus.”]

  2.      From a sense of love to his fellow-creatures—

[Nothing is more gratifying to the saints than to see or hear what God has done for others. To them therefore David addresses himself. He speaks not to the ungodly; for that would be to “cast pearls before swine:” but to the godly he knew that the recital of his experience would be a rich source of comfort and encouragement. In another place he explicitly avows this very intention; and, for the promotion of that end, he gives a summary of the Lord’s dealings with him during his long impenitence, and on the very first symptoms of penitence and contrition. It is with a similar view that Paul also records his own wickedness in persecuting the Church of Christ; and displays the enormous unparalleled exercise of God’s mercy towards him “the chief of sinners:” he declares, that this whole dispensation towards him was designed by God himself as a pattern for the encouragement of all penitents to the end of time. We then, if we “fear God,” are the persons invited to come and listen to the voice of David. In all that he has spoken on this subject, he has sought our good: for it was not to him as a prophet that this mercy was vouchsafed, but as a saint, who feared God and wrought righteousness: and every one who in this respect resembles him, may hope to participate with him in his exalted privileges.]

As saints indeed we profess to have already enjoyed them in some measure: and therefore we are concerned to inquire,

  III.      How we may know whether our souls be partakers of the same benefit—

It is the privilege of all to have access to God, and to have their prayers answered by him: yea, and to know also that they have been answered. Of this we are assured on the authority of God himself — — — But here the question arises, How shall these answers be clearly known to have come from God? Formerly God was pleased to make known to his people their interest in his favour by means which we are no longer to expect. He may indeed, if he see fit, still reveal his will to men by dreams and visions, by voices and signs; but we have no reason to think he either does, or will do so; and therefore we can place no confidence in any manifestations which are professedly derived from such sources. We may also say, that nothing certain can be known from any direct impressions of the Spirit of God upon the mind. We are far from affirming that no such impressions are ever made: for there can be no doubt but that God “sheds abroad his love in the hearts of his people,” and gives them “a spirit of adoption, whereby they cry, Abba, Father,” and “by his Spirit witnesses with their spirits that they are the children of God,” and even “seals them by the Holy Spirit of promise unto the day of redemption.” But still, great and glorious as these operations of the Spirit are, they are not sufficient of themselves to prove that God has shewn mercy to our souls: they must have the concurring evidence of good works resulting from them: the feelings themselves may be so closely imitated by Satan, that it shall be impossible for man certainly to distinguish between them: a person of a warm imagination and a confident mind may easily be wrought upon by that subtle spirit, so that he shall appear both to himself and others to be eminently distinguished by manifestations from God, whilst yet he is only under the influence of a Satanic delusion. The evidences whereby alone the work of God upon the soul can be satisfactorily ascertained are,

  1.      The exercise of gracious affections—

[Love, joy, peace, with all the train of Christian virtues, are the fruits of God’s Spirit alone. They cannot for any length of time be counterfeited: not even Satan himself can produce them. Hence we are told, by our blessed Lord, to look to them as the only certain marks and evidences whereby his people can be distinguished: “By their fruits ye shall know them.” Would you then know for certain whether God has had mercy on your souls, and whether the supposed manifestations of God’s love to your souls are genuine, see how the dispensation operates on your hearts and lives. If it lead you to a sense of lively gratitude to God, if it fill you with a determination to serve and glorify him with all your powers, if it encourage you to commit your every concern to his all-wise disposal, and if it stimulate you to seek by all possible means the welfare of your fellow-creatures, you may confidently say, “He that hath wrought us to the selfsame thing is God.”]

  2.      The mortification of all sin—

[David says, “If I regard iniquity in my heart, the Lord will not hear me.” To fancy therefore that we have received answers to prayer, whilst there is any sinful temper or disposition harboured in the heart, is a fatal delusion. Even the ungodly Jews, who set themselves in opposition to Christ, were fully convinced of this truth: for, imagining him to he a sinner, and taking occasion from thence to deny the miracle he had wrought, they said, “Now we know that God heareth not sinners; but if any man be a worshipper of God and do his will, him he heareth.” This then must be a point of diligent inquiry; ‘Is sin in general dispossessed of its power over me? is my besetting sin in particular subdued and mortified? is my hatred to sin inveterate, uniform, unreserved?’ Unless this be our state, it is in vain that we pretend to communion with the Deity, and boast of our assured acceptance with him: if we are under the habitual influence of any one reigning lust, of whatever kind it be, we may make a great profession of religion, but we are hypocrites; we may make a noise about it, but “we are as sounding brass, and as tinkling cymbals.”]

In reference to this subject, we beg leave to offer some ADVICE—

  1.      Be careful to notice the dealings of God with your souls—

[Many set themselves against all kinds of Christian experience, and make even the very word, experience, a subject of continual ridicule and invective. That injudicious persons have given but too just ground of offence by their statements of their own feelings, must be confessed! but we must not therefore suppose that religion has nothing to do with the feelings, and that it is a matter purely intellectual. Why should that alone have no influence on the heart, when it is calculated more than any thing else to call into activity all the powers of our souls? or why should that be enthusiasm in religion, which is deemed reasonable in all the common affairs of life? Let a man be embarked in any thing that greatly involves his honour and interest throughout his life; a merchant in trade; a commander in war; a student in academic contests will he feel no anxieties? will he have no fluctuations of mind, no alternations of hope and fear, of joy and sorrow, according as his prospects brighten or are obscured? will the issue of his labours be to him such a matter of indifference, that he shall contemplate the probabilities of success or failure without any emotion? And if these diversified feelings are so called forth by things which pertain to this life, shall they have no scope for exercise in the things which relate to eternity? Call them by the name of Christian experience, or by any other name, they must have place in our souls; and if they have not, we are altogether dead in trespasses and sins. Let every one then take notice how he is affected with his everlasting concerns: for he can never have obtained mercy, who has not sought for mercy; nor he have received an answer to prayer, who never cried from his inmost soul to God. I must even go farther, and say, he has no hope, who never had a fear; nor shall he ever taste of joy, who has never been bowed down with penitential sorrow. As we deal with God, he will deal with us: “If we seek him, he will be found of us; but if we forsake him, he will forsake us.”]

  2.      Learn to estimate them by a right standard—

[If we judge of our emotions by their intenseness, or by the degree of elevation or depression produced by them, we shall deceive our own souls. The votaries of false religions are sometimes transported beyond the bounds of reason, and are agitated even to madness. A mistaken course of religion too, will often operate very strongly on the mind, and leave us, after all, in a, state of spiritual death. True religion is sober, discreet, practical: it consists in, or rather is inseparably connected with, “a spirit of love, and of power, and of a sound mind.” It directs to heaven; but does not lead us to neglect our earthly duties. It must be judged of by its practical effects. The grace that leaves us under the defilement of any “spiritual or fleshly filthiness,” is no grace. That alone comes from God, which leads to God; and that alone will have any saving efficacy, which assimilates us to “the Divine image in righteousness and true holiness.”]

  3.      Endeavour to improve them for the good of others—

[We are not proprietors of our talents, but stewards, to whom they are entrusted for the good of others. We must indeed be much on our guard against conceit, and talkativeness, and a readiness to draw attention to ourselves, and to make self the topic of our conversation. A person of this complexion is a very hateful and disgusting character: and too many such, it must be confessed, there are in the religious world. But whilst we avoid such a spirit as this, we must delight to communicate to others the blessings we have received, and to encourage from our own experience a diligent and patient waiting upon God. It is obvious, that if we can say, “What my eyes have seen, my ears have heard, and my hands have handled of the word of life, that same declare I unto you,” our words will come with tenfold weight. We repeat however, that a general communicating of our experiences in large companies is in our judgment highly inexpedient: it is a fruitful source of pride, discouragement, and hypocrisy. But in the confidence of friendship we may unbosom ourselves one to another, and declare, to the abundant edification both of ourselves and others, what God has done for our souls. In seasons of temptation and spiritual trouble, we may by such a communication administer unspeakable comfort to an afflicted brother. Nor is it necessary that we advert particularly to ourselves: if we give the result of our experience, the effect will be the same. The light we have received should not be hid under a bushel: if we have “freely received, we should freely give.”]

DCVII

SIN A PREVENTIVE TO THE ACCEPTANCE OF OUR PRAYERS

  Ps. 66:18–20.

If I regard iniquity in my heart, the Lord will not hear me. But verily God hath heard me: he hath attended to the voice of my prayer. Blessed be God, who hath not turned away my prayer, nor his mercy from me!

THE communion of saints is an exalted privilege; and “they who fear the Lord will speak often one to another” upon the subjects which are most interesting to their souls. To magnify the grace of God, and to encourage one another in the ways of holiness, will be delightful to them, and will tend exceedingly to their mutual improvement. Hence David invited his pious brethren to hear the communications which he had to make on this all-important subject: “Come and hear, all ye that fear God! and I will declare what he hath done for my soul.” Then he tells them of God’s answers to his prayers; but at the same time informs them, that there was one condition only on which either they or he could hope for the acceptance of their prayers, namely, that they put away all sin without hesitation and without exception: for “if they regarded iniquity in their heart, the Lord would not hear them.”

From the whole of this communication we see,

  II.      God’s abhorrence of sin, when harboured and indulged—

“God is of purer eyes than to behold iniquity:” though he tolerates it in the world, he will sooner or later manifest his indignation against it. But in none does he abhor it more, than in those who profess themselves his people: according to what is written, “You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.”

To those who live in the commission of it he will not lend an ear—

[There are seasons when the most careless persons will call upon God: “In the time of their trouble they will say, Arise, and save us:” and “they will pour out a prayer when some heavy chastening is upon them.” Not that they desire deliverance from sin: it is trouble alone that they are anxious to get rid of; and that removed, they would return with pleasure to their former ways. Such were the Jews in the wilderness: “When he slew them, then they sought him, and they returned and inquired early after God: and they remembered that God was their rock, and the high God their Redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues: for their heart was not right with him, neither were they steadfast in his covenant.” But it is in vain for such hypocrites to hope that God will hear their prayers: for the very “sacrifices of the wicked are an abomination to the Lordf:” and of this God has fully warned us. He has declared, that “though they cry, he will not hear them;” yea, “though they cry in his ears, with a loud voiceh;” yea, “though they make many prayers;” yea, though with their prayers “they fast, and offer burnt-offerings and oblations:” so far from listening to them, he will turn a deaf ear to their petitions, and even laugh at the calamities which they either feel or fearl. He will recompense them according to their doings. In the day that he called to them, “they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear: and therefore, as he cried, and they would not hear; so when they cry, he will not hear.”]

Even where sin is not openly indulged, but only harboured in the heart, God will resent it in this way—

[Sin, however secret, is not hidden from him: for He sees it, under whatever form it may exist, and in the inmost recesses of the heart: “He searcheth the heart,” and “weigheth the spirits.” Indeed, hypocrisy is not a whit less hateful to him than open sin. Let us hear the testimony of holy Job: “What is the hope of the hypocrite, though he hath gained, when God taketh away his soul? Will God hear his cry when trouble cometh upon him?” Even the most uninstructed of men, who had been born blind, and had had his eyes just recently opened, could say, “We know that God heareth not sinners:” and so self-evident was that truth, that not one of his most subtle and malignant enemies could gainsay or resist it. There is, in fact, a general conviction of it in the consciences of all, insomuch that God himself appealed to his hypocritical adversaries respecting it; “Shall I be inquired of by you, O house of Israel? As I live, saith the Lord God, I will not be inquired of by you:” Whether “the idol” be in the house or “in the heart,” it is equally hateful in the sight of God, who “requireth truth in the inward partsq,” and will accept none but “those who worship him in spirit and in truth.”]

On the other hand, no language can express,

  II.      His condescension to sinners who are truly upright before him—

David, though a sinner of no common stamp, was yet upright before God, as a penitent: for he bitterly bewailed his sins, and sought deliverance from them with his whole heart. There was no iniquity which he desired to hide from God, or to retain within his own bosom. Hence he found acceptance with God, and could bear testimony that God had heard and answered his petitions. And thus, wherever there is a true penitent, we are warranted to assure him,

  1.      That God will be merciful to his sins—

[It is not sin lamented, but sin retained, or “regarded with complacency in the heart,” that will provoke God’s indignation against us. A weeping sinner he will receive to mercy, “even though his sins may have been of a crimson or a scarlet dye.” Never, from the foundation of the world, was one cast out who sought him with real penitence and faith. Manasseh was, perhaps, of all the children of men, the most criminal; yet was not even he rejected, when he truly humbled himself before the Lord his God. And we are authorized to assure the whole world, that if they seek the Lord with their whole hearts, “he will not turn away their prayer, nor his mercy from them:” on the contrary, “he will blot out their iniquities as a morning cloud,” and “cast all their sins irrecoverably into the very depths of the sea”— — —]

  2.      That he will be gracious to their prayers—

[There is no want so great, but he will supply it; no concern so small, but he will take the charge of it, and order it for our good. We may go into his presence as to a loving Father, assured, that “we may ask what we will, and it shall be done unto us.” Even the sigh, “the cry, the very breathing” of desire will be understood by him, and come up with acceptance before him; and, as in David’s case, our prayers shall be turned into songs of praise and thanksgiving — — —]

  ADDRESS—

  1.      Beware of harbouring any secret lust—

[Sin is deceitful; and our treacherous hearts are ever ready to put a favourable construction upon it. But God can discern it, under whatever garb it may be disguised, and by whatever name it may be distinguished. It may be amongst “the things which are highly esteemed amongst men: but it will still be an abomination in the sight of God.” It may be something as dear to us as a right eye, or as necessary, in our apprehension, as a right hand: but it must be put away, however painful the separation may be: for, if it be spared and retained, it will destroy both body and soul in hell. I must entreat you, therefore, to examine carefully the state of your souls, and with the utmost diligence to “purge out the old leaven” that defiles them. The Jews were wont, at the time of the passover, to sweep their houses with incredible care, lest one atom of leaven should be left in any corner or recess: and this affords a good example to us in relation to our souls. Yet I would not have you rest satisfied with any endeavours of your own; but beg of God to search and try you, and to see if there be any wicked way in you, and to lead you in the way everlasting: for, as a single leak will sink a ship, so a single lust, unmortified and unsubdued, will sink the soul into everlasting perdition. Oh, think with yourselves, how awful it will be in the last day to cry unto your God, and not be heard! to stand imploring him, “Lord, Lord, open unto us;” and to receive for answer that terrible sentence, “Depart from me, ye who wrought iniquity!” May God avert from all of you this fearful doom! and may you all be approved of him at last, as “Israelites indeed, in whom was no guile!”]

  2.      Improve, while you may, the manifold grace of God—

[A throne of grace is now open to us; and “we may ask what we will, and it shall be done unto us.” God assumes to himself the very title of “a God that heareth prayer.” And he bids us to open our mouths wide, that he may fill them. Moreover, “we have an Advocate with the Father, even the Lord Jesus Christ himself,” “whom the Father heareth always;” and who has so loved us, as to “give himself a propitiation for our sins.” O, what might we not receive, if only we were upright before God! for “the prayer of the upright is his delight.” Suppose now at this time we had all been really praying to God, in the very spirit of the prayers which we have offered; what blessings would not be flowing down into our souls, even as “showers of blessings,” as God himself has promised! Verily, if our eyes were opened to see what was passing, we should behold Almighty God taking loads of guilt from multitudes amongst us, and casting it all into the very depths of the sea. We should see the Holy Spirit resting on the heads of all, as on the day of Pentecost, for the purpose of enlightening, comforting, and sanctifying our souls. We should see angels ascending and descending upon us, in order to receive from God, and execute for us, their several commissions adapted to our necessities. I do not hesitate to say, that, if we had all been as much in earnest in our prayers as our words have given reason to expect, this very place would resemble the temple of old, when the glory of God so filled it, that the priests could no longer abide there to minister before the Lord. Yes, our souls would be too full for humanity to sustain it. Dear Brethren, why should we not behold at least a measure of this sacred effusion, and taste a measure of this heavenly grace? God is willing to renew the Pentecostal scenes, if only we were in a state to receive them. It is in ourselves that we are straitened: we are not straitened in our God: he is as able as ever, yea, and as willing too, “to do exeeding abundantly for us, above all that we can ask or think.” Truly, if we were even one half as earnest as we have professed to be, he would fill every hungry soul, and replenish every sorrowful soul, with his richest communications of grace and peace. Let us arise and call upon our God: and let not “our prayer go forth out of feigned lips.” And let us remember, for our comfort, that it is not the existence of sin in the soul that will prevent the acceptance of our prayers, (for who then would ever be heard?) but the indulgence of it. Seek truly to have the whole body of sin mortified within you: seek to be “pure, as God is pure,” and “holy, as God is holy.” Then will God delight himself in you; and you, according to your measure, shall “be filled with all the fulness of your God.”]

DCVIII

CALLING OF THE GENTILES PRAYED FOR

  Ps. 67:1–7.

God be merciful unto us, and bless us; and cause his face to shine upon us: that thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee, O let the nations be glad, and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth. Let the people praise thee, O God; let all the people praise thee. Then shall the earth yield her increase; and God, even our own God, shall bless us; God shall bless us; and all the ends of the earth shall fear him.

HOW much importance the compilers of our Liturgy attached to this psalm may be judged from the appointment of it to be read in the daily services of our Church. The general import of the psalm is plain enough: but, in order to get a just view of the different expressions contained in it, we must place ourselves in the situation of David at the time he composed it. The Jewish Church and nation were a peculiar people, instructed in the knowledge of salvation, and living under the government of Jehovah. The righteous among them enjoyed the light of God’s countenance, and looked forward to the possession of yet richer blessings under the reign of their Messiah. But the Gentile world were altogether ignorant of a Saviour, and living without God in the world, under the tyranny of the prince of darkness, by whom they were led captive at his will. These two things then the Psalmist desired, namely, the advent of the Messiah to his own nation, and the manifestation of him to all the world. The former of these events was prayed for in the beginning of the psalm; “God be merciful unto us, and bless us” with the accomplishment of that promise, to which all thy people are looking forward, the advent of the Messiah: and “cause thy face to shine upon us,” in the person of Him, who is “the brightness of thy glory, and the express image of thy person!” The latter event however seems on this occasion to have chiefly occupied his mind: and the immediate exhibition of Christ to the Jews was desired, in order to his ulterior manifestation to the Gentile world, whom he longed to see partakers of all the privileges which he either enjoyed, or hoped for. He longed to see them brought into “the way” of truth and “salvation,” and subjected to the “righteous government” of the Messiah, and growing up before God in multitudes, “like the piles of grass upon the earth.”

This being the general subject of the psalm, we shall proceed to notice some important instruction that is to be gathered from it. It shews us,

  I.      That there are rich blessings yet in store for the Gentiles—

[The whole psalm might with great propriety be read in the future tense, as a prophecy. In the two concluding verses of the psalm it is so read in our translation: and it might have been so read throughout. And in that view how singularly striking is it! how strong and numerous the assertions, that such an event shall take place! At present indeed there seems to be but little prospect of so glorious an event: but we are well assured it shall come, and that too at no distant period. Indeed in part it is already come: for who are we but Gentiles? By the preaching of the Apostles, myriads were converted to the faith of Christ: and myriads are yet monuments of his power and grace. But this is only the first-fruits: we expect a harvest, when “a little one shall become a thousand, and a small one a strong nation.” We believe that the day is coming when “all the ends of the earth shall remember themselves, and turn unto the Lord their God:” “they shall fear the Lord their God, and David their king.” “The way” of salvation through a crucified Redeemer “shall then be known among them,” and “the saving health” of the Gospel be then imparted to those who are now dying in their sins. The bond-slaves of sin and Satan shall then cast off the yoke of their oppressor, and yield themselves willing subjects to the Prince of Peace. In a word, they who have hitherto known no pleasure but in the indulgence of their lusts, shall “be glad in the Lord, and sing praise to his name,” and “rejoice in him” as their God for ever and ever. Glorious period! May “God hasten it in his time!”]

It further shews us,

  II.      What an union there is between piety and philanthropy—

[The Jews were represented by their enemies as haters of mankind. But this was in no respect applicable to the godly among them. What could exceed the love of David towards the Gentile world? We cannot conceive greater earnestness than is expressed for their welfare in this psalm. David seems scarcely to think that he himself is blessed, whilst the Gentile world remain destitute of any share in his blessings. This philanthropy was the fruit of his piety: and wherever true piety exists, it will shew itself in a concern for those who are afar off from God, and perishing in their sins. All piety that is devoid of charity, is a mere name, a phantom, a delusion. “If,” says an inspired Apostle, “we see our brother have need, and shut up our bowels of compassion from him, how dwelleth the love of God in us?” And if this be true in relation to his temporal wants, how much more is it respecting the wants of his soul! We wish all then to judge of their piety by this touchstone: see what measure of compassion you have to your perishing fellow-creatures: see what pleasure you have in contemplating the future accession of the Gentiles to the faith of Christ; what efforts you make to promote it; and what earnestness you have when praying for it at a throne of grace. These things will lead you into a considerable degree of self-knowledge: for be assured you know but little of the saving efficacy of Christ’s blood, or the sanctifying efficacy of his grace, if you are not longing and labouring to bring others to a participation of your blessings.]

  We may further LEARN,

  III.      What encouragement we have for missionary exertions—

[If nothing had been spoken in the Scriptures respecting the conversion of the heathen, we might well sit down in despair and say, It is in vain to attempt so hopeless a work. But when we look into the Scriptures and see how continually this subject is brought forward, and with what confidence it is declared, we should make no account of difficulties, since “with God all things are possible.” Ezekiel might have objected to the commission given to him to preach to dry bones: but he knew that dry bones could live, if God should be pleased to breathe life into them. Thus may we engage in missionary labours, assured that God will fulfil his own word, and crown our endeavours with success. Indeed the time for the full accomplishment of his promise seems fast approaching; and “the fields appear already, as it were, white unto the harvest.” Methinks the heathen in divers countries are saving to us, not by their necessities only, but by their express desires, “Come over to us, and help us!” And shall we he backward to impart the knowledge with which we are so highly favoured, and the salvation which we profess to glory in? It is obvious enough, that they cannot learn unless they be taught; “nor can they hear, without a preacher.” Let not difficulties then dismay us: but let us go forth in the strength of the Lord God, and look to him to accompany his word with the Holy Ghost sent down from heaven: then may we hope that Satan’s empire shall be destroyed, and that the promised kingdom of our Redeemer shall be established on its ruins.]

DCIX

THE END OF CHRIST’S ASCENSION

  Ps. 68:18.

Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them.

WHILE some give an unbounded scope to their fancy, and view Christ in almost every passage of the Scriptures, others run into a contrary extreme, and scarcely behold him even in the most express prophecies. But there certainly are many parts of the prophetic writings, and particularly of the Psalms, which, to whomsoever they relate in a literal sense, have a spiritual or mystical reference to Christ: nor can we err in interpreting them of him, while we take the inspired Apostles for our guides.

David, having vanquished all his enemies, determined to provide a fixed residence for the ark of God, that God might dwell in the midst of his people at Jerusalem. And he penned this psalm to be used on that occasion. But St. Paul informs us, that there was a further reference in it to the ascension of Christ; who, being the true ark whereon the glory rested, went, after having triumphed over all his enemies, to his fixed abode in heaven; and, having received gifts as the fruits of his victories, gave them unto men, and provided that God should have a stated residence in his Church.

With this inspired comment, we may proceed with confidence to consider,

  I.      The manner of Christ’s ascension—

Christ, having submitted to the deepest humiliation, was now to receive a proportionable advancement, which, having already been begun in his resurrection, was now perfected in his ascension. This was,

  1.      Glorious—

[In verse 17, the glory of it is described, and it is compared with the descent of Jehovah on Mount Sinai. While he was in the very act of blessing his disciples, he was taken up by a cloud, as Elijah was in his fiery chariot, to heaven. Instantly myriads of the heavenly host surrounded him with their acclamations and hosannas. They had surveyed him with astonishment from the first moment that he came into the world. When he yet lay in the manger, they sang, “Glory to God in the highest!” But, when they beheld him agonizing in the garden, and expiring on the cross, we may almost conceive their songs of joy to have been turned into weeping and lamentation. We doubt not, however, but at this time their joy exceeded all that they had ever felt from their first creation. They now saw their Creator and their God, who had so long veiled himself in human flesh, ascending to his bright abodes, to display his glory in a light infinitely surpassing all that they had ever seen before. What must his redeemed people also have felt the very instant that he entered the portals of heaven! with what rapture and ecstasies must they have been filled! But our imagination cannot grasp the thought. We must be in heaven ourselves before we can form the smallest idea of their felicity. Suffice it then to say with the angelic messengers, that, as he ascended up into heaven, so will he speedily come again from heaven; and that in the meantime, instead of gazing with unprofitable curiosity, we must look for his blessings, and devote ourselves to his service.]

  2.      Triumphant—

[In his death he teemed vanquished; but in reality he overcame; and in his ascension he led captive all his enemies and ours. Sin had diffused its poison through all the descendants of Adam, and had infected all their powers both of body and soul. But Christ, having expiated its guilt, now rescued many vassals from its power. Satan, the god of this world, who had hitherto usurped dominion and led men captive at his will, now “fell from heaven like lightning;” and his throne, shaken to its foundations, was demolished. Death also, that had reigned over all, now was vanquished in its turn; for Jesus “burst its bands.” “By death, he destroyed death, and him that had the power of death, that is, the devil:” and now, as a mighty conqueror, that had “spoiled principalities and powers, he triumphed over them openlyf,” and led them captive at his chariot wheels.]

From contemplating the manner of his ascension, let us proceed to consider,

  II.      The ends of it—

There were some ends that respected Christ himself, namely, that he might receive his reward, and carry on his work within the vail: but we must confine ourselves to those which respect the Church.

  1.      The immediate end—

[As Jesus died, so he rose and ascended in a public capacity, as our mediator with God, He had purchased blessings for us; and he now went to receive them at his Father’s hands, that he might impart them to us. He was henceforth to have all fulness treasured up in himself, that we might receive out of it according to our necessities. He ascended, “that he might fill all things,” and “impart repentance and remission of sins,” together with all the gifts and graces of his Spirit, to his chosen people. That this was the immediate end of his ascension, appears not only from his own predictions respecting it, but from the express declaration of the apostles on the descent of the Holy Ghost. Yet it was not for those only who were waiting for redemption, but even “for the rebellious also,” that he received gifts; as he abundantly testified in the conversion of his murderers; and as he is ready to testify in the conversion of us also.]

  2.      The remote end—

[It was the privilege of the Jewish Church to have the symbols of God’s presence in their temple. But it is our privilege to have God himself both with us, and in us, He will make our hearts his habitation; he will dwell in us, and cause his glory to fill our souls. This was a further end of Christ’s ascension, as he himself tells us: “I will pray the Father for you; and he will send you another comforter, that he may abide with you for ever, &c.; for he dwelleth with you, and shall be in you.” Even the most rebellious heart, that has defied the Majesty of heaven, and despised hitherto all overtures of mercy, may yet be encouraged to look up to him; and the soul that has been filled with all iniquity may yet become the temple of the living God. Other conquerors, in the day of their triumph, have scattered largesses among their admiring followers; but this greatest of all gifts will Jesus bestow on his most inveterate enemies: let them only repent, and call upon his name, and he will give them all the riches both of grace and glory.]

  IMPROVEMENT—

  1.      Let none despair of mercy—

[We might have well supposed, that the ascension of Jesus would rather have been for the inflicting of judgments on his enemies: yet, behold, it was for the express purpose of exercising mercy. Let us not proudly deny that we are rebels; but, humbling ourselves before him as the chief of sinners, let us desire him to display the exceeding riches of his grace in his mercy towards us.]

  2.      Let none despair of victory—

[Conflicts we must have, as long as we continue in the body; but in the very midst of them we may say, “Thanks be to God who giveth us the victory through our Lord Jesus Christ.” Does sin harass and defile us? Christ says, “It shall never have dominion over us.” Does Satan seek to deceive or devour us? His head was bruised by Christ, and “he shall soon be bruised under our feet also.” Does death alarm us? Its sting is drawn; it is “swallowed up in victory;” it is among our richest treasures. Let us view Christ leading them all captive in his ascension; and know that, through Him, we also shall be more than conquerors.]

DCX

GRATITUDE TO GOD FOR HIS BENEFITS

  Ps. 68:19, 20.

Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation! He that is our God is the God of salvation; and unto God the Lord belony the issues from death.

THE service of God is beneficial to the soul, not merely as bringing down a divine blessing upon us, but in that it prepares and attunes the soul for further services. David had been carrying up the ark to Jerusalem, to place it in the sanctuary on Mount Zion. And now, having already celebrated the praises of Jehovah for his dealings with his people in former ages, and for the present ceremony, as typical of the Messiah’s exaltation after he should have completed his work on earth; and having deposited the ark in its proper place; he bursts forth into general acknowledgments of God’s mercies to his people, and devout ascriptions of praise to him, for all the wonders of his love.

Now we, Brethren, have been engaged in the holy service of worshipping our God. But shall we be satisfied with that? No: I would have that service to be a preparation for a still further honouring of God, whilst we contemplate with devoutest admiration,

  I.      The blessings with which he has loaded us—

And here I might expatiate on the temporal benefits which are poured out upon us daily, in the richest abundance; I might enumerate the various comforts that are ministered to us, in all the works both of creation and providence. But the inspired comment which we have on this passage leads our mind to far higher benefits, even to all the blessings of redemption. St. Paul quotes the words before my text, and declares them to have been fulfilled in the ascension of our blessed Lord and Saviour, and in his bestowment of spiritual blessings on his Church.

Let us contemplate, then,

  1.      The ordinances of his grace—

[This is the first thing mentioned by St. Paul in the passage to which I have referred: “He gave gifts unto men: he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” And is this benefit confined to the apostolic age? If we have not Prophets and Apostles, have we not pastors and teachers? And if we see not thousands converted at a time, do we not still see the Church augmented and edified in the midst of us? Yes: we have the same doctrines preached to us as were delivered in the days of old, and the same blessed effects produced by them: and it becomes us to be duly sensible of this mercy, and to bless our God for it from our inmost souls.]

  2.      The gift of his Spirit—

[This, you know, was the immediate consequence of our Lord’s ascension: he poured out his Spirit both on his disciples and on his enemies, on the day of Pentecost; for the instruction of the one, and the conversion of the other. And though we no longer have the Holy Spirit in his miraculous powers, have we not still his enlightening, sanctifying, and comforting energies experienced amongst us? Many, I trust, who are here present, can attest, that the Spirit still accompanies the word, and makes it “sharper than any two-edged sword,” and effectual for the ends for which God, in his tender mercy, has sent it. Even where it has not yet wrought for the conversion of the soul, it has, in ten thousand instances, striven with us, to bring us to repentance. Perhaps, amongst us all, there is not one who has not felt his motions within him, and heard his gracious whispers, saying, “Repent, and turn unto thy God.” For this, then, we have also reason to adore our God: for, next to the gift of God’s only dear Son to die for us, is the gift of his Holy Spirit to dwell in us, and to impart unto us all the blessings of salvation.]

  3.      The knowledge of his Son—

[This has God richly imparted to our souls. Say, Brethren, has not “the Lord Jesus Christ been evidently set forth crucified amongst you?” You yourselves will bear us witness, that from the very beginning of our ministry we “determined to know nothing amongst you save Jesus Christ, and him crucified.” The dignity of his person, the nature of his work, the suitableness of his offices, the freeness and fulness of his salvation, have been ever exhibited to your view, in order that you might believe in him, and, “believing, might have life through his name.” This knowledge, in St. Paul’s estimation, infinitely exceeded every other; yea, in comparison of it he regarded “all other things as dross and dung.” Yet is this bestowed on you, in all its clearest evidence, and in all its sanctifying and saving operations.]

  4.      The hope of his glory—

[By the Gospel which ye hear, not only are life and immortality brought to fight, but they are brought home to your souls as actually attained in Christ Jesus. He is your Forerunner; he is gone to prepare a place for you; and, if only you truly believe in him, you may survey all the glory of heaven, and claim it as your own: for his throne is your throne, his kingdom your kingdom, his glory your glory. This is “the inheritance to which you are begotten; and for which, by the almighty power of God, you are reservedd.”

These are some of the benefits with which you are loaded from day to day. Say whether you have not reason to bless God for them, and from your inmost souls to say, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.”]

But, from the gifts, let us, in our contemplations, rise to,

  II.      The Author and Giver of them all—

He is here described by,

  1.      His proper character—

[We must not forget that it is the Lord Jesus Christ who ascended to heaven, and who bestows these gifts upon men. In the Scriptures he is continually called “a Saviour:” but here he is repeatedly, and with very peculiar emphasis, called “the God of salvation:” “He that is our God. is the God of salvation.” Now I conceive that, by this appellation, David designed to characterize the Lord Jesus as possessing in himself all the fulness that was necessary for our salvation, and as imparting every distinct blessing with as much zeal and love as if that were the only blessing which he was qualified to bestow. In our unconverted state, we need from God all imaginable patience and forbearance: and, for our comfort, he is declared to be “the God of patience.” To turn us completely unto him, we need an abundance of every kind of grace: and he is “the God of all grace.” In returning to God, we hope to obtain peace: and he is “the God of peace.” As the ultimate end of our conversion, we hope to obtain glory: and he is “the God of glory.” We cannot conceive of any thing which we stand in need of, in order to our complete salvation, but there is all fulness of it treasured up for us in Christ Jesus; and of that fulness we may all receive to the utmost possible extent of our necessities. In truth, the benefits we do receive are only the emanations of love from him, even as the rays of light which every moment proceed from the sun: and if any possess them not, it is not owing to any want of liberality in God, but because they foolishly and wickedly bar their hearts against the admission of his gifts. Ascend then, Brethren, from the gifts to the Giver, and from the streams to the Fountain-head, and see what a fulness there is in him for all the sinners of mankind! and, from blessing your God and Saviour on account of what he has imparted to you, learn to adore and magnify him for what he is in himself, even on account of his own proper character, as “the God of salvation.”]

  2.      His peculiar office—

[“Unto God the Lord belong the issues from death.” And is this also spoken of the Lord Jesus? Hear what Jesus himself, after his ascension, said to the Apostle John: “Fear not: I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.” He who is the God of salvation has a perfect control over every enemy; so that none can assault us without his special permission; nor can all the powers of darkness prevail over the least or the meanest of his people. “He openeth, and no man shutteth; and he shutteth, and no man openeth.” Satan could not assault Job, or even enter into the herd of swine, before he had obtained permission from the Lord: nor can he now prevail to injure us, either in body or in soul, any farther than our infinitely wise and gracious God sees fit to permit. Our Lord has assured us, not only, “that no weapon which is formed against us shall prosper, but that the smith himself, who forms the weapon, derives his very existence from him, and subsists alone by his power. Consequently, we have none to fear; and “every tongue, whether of men or devils, that shall rise against us in judgment, we shall condemn. This is the heritage of the servants of the Lord; and their righteousness is of me, saith the Lord.”

Contemplate, I pray you, this glorious and all-sufficient Saviour; and there will be no end to your praises, no limit to your adorations and thanksgivings.]

  SEE, Brethren, from hence,

  1.      What is the proper employment of a saint on earth—

[The ignorant and ungodly world are mostly occupied in ruminating on their troubles, and in casting reflections upon those who are the authors of them. But how much sweeter employment have you, my Brethren! You are surveying your blessings, and almost groaning under the load with which your grateful mind is overwhelmed and oppressed: and, at the same time, you are adoring your Benefactor, and giving him the glory due unto his name. This is a sweet employment. This is worthy of a redeemed soul. O let it be your occupation day and night! and let the incessant language of your hearts be, “Bless the Lord, O my soul! and let all that is within me bless his holy name.”]

  2.      What a preparation the Christian’s services in this world are for his enjoyments in the world to come!

[What are they doing in heaven? Verily, they have no other employment than this—to recount all the mercies which they have received at God’s hands; and to adore him for all the perfections of his nature, and for all the wonders of his grace. Conceive of a soul just entering into that world of bliss: hear all its acknowledgments: listen to its songs of praise: follow it through all the courts of heaven, and watch it day and night; and you will see, beyond a doubt, that grace is glory begun, and glory is grace consummated — — —]

DCXI

THE CHARACTER OF GOD

             Ps. 68:35.

The God of Israel is he that giveth strength and power unto his people: blessed be God!

THE consideration of God’s power is to his enemies awful in the extreme; but to his friends it affords the richest consolation. The immediate subject of the psalm before us is the carrying up of the ark from the house of Obed-edom to Mount Zion: but the power of God in destroying his enemies, and saving his friends, is celebrated throughout in terms of exultation and triumph. In the words of our text this interesting topic is summed up in few words, and concluded with an expression of adoration, well suited to the subject.

We propose to consider,

  I.      The description here given of God—

Though at first sight this description of the Divine character does not appear very peculiar, yet, if it be attentively considered, it will be found

  1.      Most glorious—

[It imports, in the first place, that God does give strength and power to his people; and this is proved by all the sacred annals; yea, by daily experience. He has enabled his people of old to resist the greatest temptations, to perform the hardest dutiesb, to endure the heaviest afflictions, to triumph over the united assaults of earth and helld. And many can say at this day, “As we have heard, so have we seen in the city of the Lord of Hosts.”

It intimates yet further, that none but God can give strength to his people. The mode of expression in the text strongly intimates this. What could the gods of the heathen do for their votaries? God tells them that their senseless idols could not so much as move: they must themselves be carried. And as for human confidences, they were also vain: neither the Assyrian, nor Egyptian, nor any other power, could deliver those who trusted in themg. It was the prerogative of Jehovah alone to afford his people the succours they stood in need of.

But the full meaning of the text seems to be, that God delights in supplying his people’s wants; it is that very character in which he most glories, and by which he most wishes to be known. He is always looking out for opportunities of exercising his power on behalf of his people; and rejoices in every occasion that their necessities afford him of making known to them his power and grace.]

  2.      Most endearing—

[If a person be advancing with a full tide of spiritual prosperity, how can he fail of loving the great Author of all his happiness? Surely every exercise of divine power that he has ever experienced, must render this attribute of the Deity precious to his soul, while he beholds the dangers he has escaped, and the difficulties he has overcome.

To a person weak and drooping, this view of the Deity must be still more delightful. How must he check his unbelieving fears; and say, “Why art thou cast down, O my soul? Hope thou in God!”

Above all, must this description of God be precious to the poor. They are incapable of entering into abstract views of the Divine perfections: but this representation of the Deity they are as capable of comprehending, as the most learned upon earth can be: yes; he knows both the existence, and the omnipotence, of the Deity, as much from his own inward experience,as he can possibly do from the visible creation; because he feels himself to be a living witness of them.]

In order to call forth the practical ends of this description, let us consider,

  II.      The sentiments it should excite in us—

If the concluding words of our text be understood as referring to the past, they are an expression of gratitude to God; if as relating to the future, they denote a cheerful affiance in him. We may properly take them in both these senses, and learn from them to exercise,

  1.      Gratitude—

[While a sense of our own weakness humbles us in the dust, a view of God’s power, and a recollection of the experience we have had of his kindness and all-sufficiency, should kindle in our breasts the liveliest gratitude. Who can “look to the rock whence he has been hewn, and to the hole of the pit whence he has been digged,” and not bless the name of his God? Who can behold the manner in which others are enslaved by sin and Satan, and not adore the God that has made him free? So deeply was David impressed with the mercies he had received, that he not only called on his soul to bless God, but declared that “all his bones should praise him.” And the one inquiry of our hearts should be, “What shall I render to the Lord for all the benefits he hath done unto meo?”]

  2.      Affiance—

[The perfections of God in general may well encourage us to trust in him: but his power, together with his disposition to exercise it on our behalf, should lead us to place in him the most unbounded confidence. Difficulties should all vanish, and appear as nothing, when we reflect on him who is engaged for us. The same power that “made the depths of the sea a way for the ransomed to pass over,” can smooth all obstructions in our wayq, and make our mountains to become a plain. We therefore should trust all our concerns in his handss, with an assured hope that we shall never be confounded.]

  INFER—

  1.      How little ground is there for the excuses of the presumptuous!

[You are ready to vindicate your ungodly ways, by saying, “I cannot live as God requires.” But is not God able, yea, and willing too, to assist you? And if you will not seek his assistance, does not the blame rest wholly with yourselves? Know that, however you may justify yourselves now, there is a day coming when you will stand speechless before him.]

  2.      How little ground is there for the fears of the desponding?

[We are but too apt to faint in difficulties, and to think them insurmountable: but if we would habituate ourselves more to look at the power of God, we should proceed with confidence and courage. “Let the weak then say, I am strong.” Let them “know in whom they have believed, that He is able to keep that which they have committed to him.”]

DCXII

SORROWS AND SUFFERINGS OF CHRIST

  Ps. 69:1–4.

Save me, O God! for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me. I am weary of my crying; my throat is dried: mine eyes fail, while I wait for my God. They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty. Then I restored that which I took not away.

SACRED is the retirement of a penitent, and hallowed is the sanctuary where he is pouring out his soul before God: nor could the most obdurate sinner overhear his confessions and supplications, his cries and tears, his importunate pleadings and heart-rending groans, without being filled with awe and reverence. Let us draw nigh then with holy awe to the recesses of that chamber, where, not a sinful creature like ourselves, but our incarnate God, the Saviour of the world, is pouring out his soul under a load of sins imputed to him, and of sorrows the punishment of sin. He it is that in the psalm before us is saying, “Save me, O God! for the waters are come in unto my soul.” David, it is true, was the writer of the psalm; and in parts of it may be considered as speaking chiefly, if not entirely, of himself: but in other parts he speaks so entirely in the person of the Messiah whom he typified, that we can scarcely apply the words to any other. Nor whilst we assert this are we in any danger of erring; because our blessed Lord himself, and the Evangelists who wrote his life, and St. Paul also, all concur in putting this very construction upon the psalm, and in citing various parts of it as actually accomplished in Christ. “The zeal of thine house hath eaten me up,” is applied to Christ on one occasion; and on another, “They hated me without a causec.” His general deportment is said to have been predicted in those words, “The reproaches of them that reproached thee, fell on me.” At his crucifixion was fulfilled that remarkable prophecy, “They gave me gall for my meat, and in my thirst they gave me vinegar to drinke.” Even to Judas who betrayed him is one portion of it applied, “Let his habitation be desolate, and let no man dwell therein.” After such authorities as these, we do not hesitate to interpret our text as referring to the sufferings of Christ, and as describing,

  I.      Their overwhelming nature—

If David, as a type, had many things to suffer, much more had that Saviour whom he typified. We will not however speak of his sufferings during the whole period of his sojourning on earth; but of those only which he endured in the closing scenes of his life, and which seem more particularly referred to in the psalm before us. That we may have a more distinct new of them, we will notice,

  1.      Those which were previous to his apprehension—

[“He had indeed a fearful prospect before him,” a bloody “baptism to be baptized with; and how was he straitened till it should be accomplished!” When the time for its accomplishment drew nigh, his “soul was so troubled, that he knew not what to say.” As a man, he felt disposed to deprecate his sufferings, and to be saved from that hour that was fast approaching: but, as our Mediator, he would not recede, because he had come into the world for the express purpose of suffering all that was due to our sins. In the garden of Gethsemane his sorrows came yet more heavily upon him, so that he cried, “My soul is exceeding sorrowful, even unto deathi.” On this occasion he cried repeatedly, “O my Father, if it be possible, let this cup pass from me!” And such was the agony of his soul, that “he sweat great drops of blood” from every pore of his bodyl. To this period in particular we may suppose the petitions in our text to refer: for then “he offered up his supplications with strong crying and tears:” and such were the intenseness of his agony, and the ardour of his importunity, that “his throat was dried,” “his eyes failed,” his whole nature was exhaustedn, and he needed “an angel to be sent from heaven to strengthen him.” It must be remembered, that in all this time no man had approached to hurt him: and therefore we are sure that his sorrows proceeded from “the powers of darkness” who were now let loose upon him, and from the hand of God himself, who now concurred to inflict upon himq the curse due to our iniquities, which by a covenant-engagement he had undertaken to sustain.]

  2.      Those which he sustained during his trial—

[It was no slight aggravation of his troubles that he was betrayed into the hands of his murderers by a kiss from one of his own disciples, and that “one who had eaten bread with him lifted up his heel against him.” And when he was seized and bound, he was yet further wounded in his soul by the intemperate zeal of another of his disciples, who, instead of submitting with meekness to the will of God, sought to destroy the adversaries of his Lordu. From the garden he was hurried to the palace of the high priest, and, subsequently, from one tribunal to another, only to be treated with all manner of indignities, and to be denied that justice which his judges pretended to administer. How inconceivably painful to his mind must it have been, to be arrayed in mock majesty, to be made an object of profane scoffing, to be smitten, and buffeted, and spit upon, and loaded with all manner of accusations, and all this time not to have so much as one of the many myriads whom he had healed to bear testimony in his favour; yea, even his own disciples having forsaken him, one indeed excepted, whose presence only aggravated his sorrow, by his impious oaths, and pertinacious denial of his Lord. Even a measure that was adopted with a view to preserve his life, became a source of still more aggravated woe. Pilate hoped, that, by scourging him, he should pacify those who sought his life: and, the order being given, “the ploughers ploughed upon his back and made long their furrows:” but “the whole multitude with insatiate fury cried out, Crucify him, crucify himz!” and demanded that Barabbas, who was a robber and a murderer, should be preferred before him. Thus was the immaculate Lamb of God condemned to suffer the most cruel and ignominious of all deaths, even the accursed death of the cross.]

  3.      Those which were consummated in his death—

[From Pilate’s bar he was dragged away to execution. Laden with the cross to which he was to be affixed, he sank under the load, which therefore another was compelled to bear to the place of execution. To this he was fastened with nails through his hands and feet; and then was he raised a naked bloody spectacle to all his enemies. Ah! with what taunts was he then assailed, assailed even by the thieves, who on either side of him were suffering the same punishment! One would have thought that in such a situation at least he might become an object of pity: but no pity was found in the hearts of his blood-thirsty enemies: and their professed readiness to assuage his anguish, was only an impious mockery, and a cruel insult: they gave him “gall and vinegar to drink.” But the heaviest load which he had to sustain was laid upon him by other hands than those of man, even by the hands of his heavenly Father. Man could only touch his body: the wounds inflicted on his soul proceeded immediately from God, who then “was pleased to bruise him,” and to punish in him the iniquities of a ruined world. All his other sufferings he endured with lamb-like silence: but this forced from him that heart-rending complaint, “My God, my God! why hast thou forsaken me?” The darkness which at mid-day, for the space of three hours, veiled the whole land, was a sad emblem of his state, under the agonies of expiring nature, and the wrath of a sin-avenging God. At last, having drunk the very last dregs of that cup which had been put into his hands, he bows his head, and gives up the ghost. “Was ever sorrow like unto his sorrow?”]

After this slight sketch of our Redeemer’s sufferings, let us proceed to consider,

  II.      Their vicarious use—

It might be said of David under many of his persecutions, that “he restored that which he took not away:” for certainly he exercised forbearance, and forgiveness, and a returning of good to a very extraordinary extent. But a greater than David is here. That glorious person whose sufferings we have been contemplating, suffered not for himself, but for us: “He was cut off, but not for himself:”

  1.      It was not for his own sins—

[He was pure and perfect. His very examinations proved that in this respect he was fit to be an offering for the sins of others, “a lamb without blemish, and without spot.” As he had before challenged his enemies, “Which of you convinceth me of sin?” so the more they laboured to load him with guilt, the more clear and manifest his innocence appeared. His Judge, his fellow-sufferer, his executioner, all proclaimed him innocent. The reason of his death, and his fitness for it, are stated in few words by his beloved disciple, “He was manifested to take away our sins; and in him was no sin.”]

  2.      It was for the sins of others—

[In all that he endured, he was our substitute and surety. We had contracted the debt, which he paid: we had sold our inheritance, which he shed his blood to redeem. This is the account given us throughout the whole Scriptures. His sacrifice was prefigured by all the sacrifices under the Levitical law, which in expiating the sins of those who offered them, and in restoring sinners to the favour of their God, might be said to “restore that which they took not away.” But this use of his sufferings is not left to be gathered from types and shadows: it was declared by the prophets in the most express terms. “He hath borne our griefs, and carried our sorrows:” yes; “He was wounded for our transgressions, and bruised for our iniquities: the chastisement of our peace was upon him; and by his stripes we are healed. The Lord hath laid on him the iniquities of us alle.” To the same effect speak his Apostles also. St. Paul says, that “He who knew no sin was made sin, that is, a sin-offering for us, that we might be made the righteousness of God in him.” And St. Peter tells us, that “He bore our sins in his own body on the tree,” and “suffered for sins, the just for (in the room of) the unjust.” This glorious mystery may be not unfitly illustrated by St. Paul’s conduct towards the penitent Onesimus. Onesimus had robbed his master Philemon. After his conversion by the ministry of Paul, the Apostle sought to restore him to the love and confidence of his master; and engaged for that end to replace from his own funds the money that Onesimus had stolen: “If he hath wronged thee, or oweth thee ought, put that on mine account: I Paul have written it with mine own hand, I will repay it.” Thus did the Lord Jesus Christ, while yet he was in the bosom of his Father, undertake for us; and thus in due time he “laid down his own life a ransom for us.”]

  What an instructive mystery is this! We SEE in it,

  1.      The proper ground for faith—

[To what, or to whom, shall we look to reconcile us to God? Can we “restore what we have taken way?” or will any one else undertake to restore it for us? What compensation can we make for our violations of God’s law? What offering can we make, that shall satisfy the claims of divine justice? or what can we do to compensate for the glory of which we have robbed our God? Alas! to make the attempt, or entertain the thought, were vain in the extreme. But Jesus has by his own obedience unto death made full satisfaction for all our sins. Have we poured contempt upon the law? He “has magnified the law, and made it honourable.” Have we brought dishonour on our God? He has glorified every one of the divine perfections more, infinitely more, by his obedience unto death, than they ever could have been glorified either by the perfect obedience, or the eternal condemnation, of the whole human racek. He then is worthy to be confided in as a Saviour: he is a sure foundation whereon to build all our hopes for time and for eternity. Hence he says, (and may God give to every one of us grace to comply with the invitation!) “Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else.”]

  2.      The strongest motive for love—

[What shall induce us to love the Saviour, if the contemplation of his vicarious sufferings will not? Can we think of “the grace of our Lord Jesus Christ, who, though he was rich, yet for our sakes became poor, that we through his poverty might be rich;” can we think of this, I say, and not have our souls inflamed with love and gratitude to him? Surely such love must constrain us to admire him, to adore him, to magnify him, to serve him with all our faculties and all our powers. The very stones would cry out against us, if we did not break forth, as it were, in continual hosannas to our adorable Benefactor.]

  3.      The safest rule for obedience—

[We must expect to be, in a greater or less degree, conformed to our Saviour in his sufferings, if ever we would be conformed to him in his glory. From men we must expect persecutions for his sake. From Satan we shall meet with the same violent assaults. From God himself too must we occasionally experience the hidings of his face, and the chastisements of his rod: for, “What son is he whom the Father chasteneth not?” But in our troubles we must imitate our blessed Lord, and spread them before our heavenly Father “with strong crying and tears.” The proper language for us is that which was used by him — — — And, as far as our afflictions proceed from men, we must meet them with patience and resignation, or rather, I should say, with returns of kindness and love. We should be ready to “restore that which we took not away,” and to render good for evil, till we have “overcome evil with good.” Doubtless this is a difficult and arduous task: but it is one which will be richly recompensed in the performance of it, and will be highly approved of our God in the last dayp. We may indeed, notwithstanding such conduct, be constrained to “pass through deep waters;” but our God will be with us in the midst of them, and bring us through all our tribulations to a state of eternal blessedness and gloryr.]

DCXIII

HUMBLE SOULS ENCOURAGED

  Ps. 69:32, 33.

Your heart shall live that seek God. For the Lord heareth the poor, and despiseth not his prisoners.

SWEETLY encouraging are the records of God’s people, as contained in the Sacred Oracles. We see their complaints exactly agreeing with those which we ourselves are constrained to utter. We see with what confidence they betook themselves to prayer; and how wonderfully their efforts were crowned with success; and how pleased God himself was with magnifying his grace and mercy towards them: and from all this we derive encouragement, at once suited to our necessities, and sufficient for our wants. Behold the experience of David in the preceding context: “I am poor and sorrowful.” (This accords with what is felt by every contrite soul.) And to what has he recourse? To prayer; and with an enlargement of heart which we should scarcely have expected to see: “Let thy salvation, O God, set me up on high!” (It is thus that we also should pray; not being straitened in our petitions; but “opening our mouths wide, in order that they may be filled.”) And now mark the success of his prayer: behold, without the delay of a moment, he is enabled to add, “I will praise the name of God with a song, and will magnify him with thanksgiving.” (Such is the success which we also may hope for, if we pray in humility and faith.) And was God displeased with this holy boldness? No: David adds, “This also shall please the Lord better than an ox or bullock that hath horns and hoofs,” yea, better than the cattle upon a thousand hills. Now mark the improvement we are to make of this: “The humble shall see this, and be glad: and (whoever ye be) your heart shall live that seek God; for the Lord heareth the poor (wherever they may be found), and despiseth not his prisoners,” however low or abject their condition.

Now, to encourage you, my Brethren, from this example, I will proceed (in the simplest way imaginable, and not with any artificial arrangement), to address you on the subject before us.

I trust that many of you are “seeking after God”—

[It can scarcely be, that after having so long had the Gospel faithfully ministered unto you, there should be the same indifference amongst you as in the ignorant ungodly world. I hope and trust there is amongst you some desire after God, some hope in the Saviour, the Lord Jesus Christ, and some endeavour to flee from the wrath to come — — —]

And, if you are seeking him aright, God promises that “your heart shall live”—

[Doubtless it is necessary that you seek after God in earnest: for “the kingdom of heaven suffereth violence, and the violent must take it by force.” You may seek to enter in, and not be able:” you must therefore not only seek, but “strive.” Moreover, you must strive in God’s appointed way. To win a race, you must not only run, but run lawfully;” that is, agreeably to the laws prescribed for you: and the only way by which any of you can succeed, is, by renouncing all dependence on yourselves, and founding your hopes altogether on the Lord Jesus Christ, even on his meritorious death and passion, as an expiation for your sins — — —

Now, if you are indeed fleeing to him for refuge, you shall assuredly find mercy of the Lord, or, as my text expresses it, “your heart shall live.” This expression deserves peculiar notice. The heart of an unawakened man is dead, and senseless as the nether millstone. The Gospel, with all its alluring promises, may be proclaimed; but he feels it not: it has no allurements for him; nor do its denunciations of judgment excite alarm. But let a person begin to seek after God aright, and “a new heart will be given to him, and a new spirit be put within him.” “The heart of stone will be taken away, and a heart of flesh” be substituted in its place. Then will all his views, desires, and pursuits, become changed: being alive to God, he will be alive to all holy exercises, and find his happiness in the enjoyment of his God. This is the explanation which the Psalmist himself gives of the expression in another psalm: “They shall praise the Lord that seek him; your heart shall live for ever.”]

Nor let any one be discouraged on account of his poverty—

[The poor of this world are not less regarded by Jehovah than the rich. And those who are spiritually poor, are objects of his peculiar care. Not one such person will he ever overlook. Though surrounded by myriads of holy angels, he will not suffer them to attract his attention in comparison of a poor and contrite soul. No: “Unto this man will I look,” says he, “even unto him that is poor and of a contrite spirit, and that trembleth at my word.” There is not a sigh which such an one utters, but it is heard by him, and is as music in his ears: and every tear he sheds is treasured up by him in his vial. But, not to rest on mere assertions, let us look at an example. In the Prophet Jeremiah, we find a poor mourning penitent, just such an one as we are speaking of; and there we may see in what light he is viewed by God: “I have surely heard Ephraim bemoaning himself thus: Thou hast chastised me, and I was chastised as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God. Surely, after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.” Now hear what God says to all this: “Is Ephraim (that is, Is not Ephraim) my dear Son? Is he not a pleasant child? for since I spake against him, I do earnestly remember him still: yea, my bowels are troubled for him; I will surely have mercy upon him, saith the Lord.” This shews what favour the poor shall find in his sight; and gives the full explanation of those words, “The Lord heareth the poor.”]

Even though a person should feel himself like a prisoner under actual sentence of death, let him not despond—

[It is in hell only that men are prisoners of despair: whilst they are in this world, the worst amongst them is only a “prisoner of hope; and to such there is a special promise from God himself: “Turn you to the strong-hold, ye prisoners of hope: even to-day do I declare that I will render double unto you.” Whatever your deserts of judgment have been, God will award to you a “double” measure in a way of mercy. God even condescends to assume this as his own character, whereby he may be known, even as clearly as by his works of creation, or the dispensations of his providence. “The Lord God is he who made the heaven and earth, the sea, and all that therein is: who keepeth truth for ever: who executeth judgment for the oppressed; who giveth food to the hungry. The Lord looseth the prisoners: the Lord openeth the eyes of the blind: the Lord raiseth up them that are bowed down: the Lord loveth the righteous.” To them in a peculiar manner he had respect in the gift of his Son; as our Lord himself has said: “The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor: he hath sent me to heal the broken-hearted; to preach deliverance to the captives, and recovering of sight to the blind; to set at liberty them that are bruised; to preach the acceptable year of the Lord.” Only conceive of a poor wretch that has wasted all his substance, and sold himself for a slave, returning in an instant, at the sound of the trumpet, to the enjoyment of liberty, and of all his possessions; and then you have a just view of God’s dealings with the most abject prisoners of hope, the very instant that they call upon him. Let every one, then, take courage, however desperate his state may appear: for this is the true character of Jehovah; and such he will approve himself to be to all who come to him in his Son’s name.]

  And now let me ENTREAT you all to seek him without delay—

[“Now is the accepted time; now is the day of salvation.” O beloved Brethren, “seek ye the Lord, while he may be found; call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.”]

DCXIV

THE CHRISTIAN’S FRAME OF MIND

  Ps. 70:4, 5.

Let all those that seek Thee rejoice and be glad in Thee: and let such as love thy salvation say continually, Let God be magnified. But I am poor and needy: make haste unto me, O God: Thou art my help and my deliverer: O Lord, make no tarrying.

THIS psalm is entitled “A psalm to bring to remembrance.” What were the things to which David more especially referred, we do not certainly know. The whole psalm, with only a few verbal alterations, is taken from the 40th Psalm, of which it forms a part; and it seems to have been separated for the purpose of being used by David on some particular occasion, to which the former part of that psalm was not applicable. It served to bring to his remembrance some special deliverances: and for a similar end it may well be used by us. We have many who would exult in our destruction, even as he had: and we may well desire that all their efforts may be frustrated, and their expectations disappointed. On the other hand, we should desire the prosperity and happiness of the Lord’s people: and be earnest with God in prayer, that we ourselves may “participate the felicity of his chosen, and give thanks with his inheritance.” Our past trials and deliverances should all be brought to remembrance for this end; and be made subservient to our own advancement in the divine life, and to the glory of our God.

From the words before us, I shall,

  I.      Point out to your notice that frame of mind which the Lord’s people are privileged to enjoy—

Short is the description given of the Lord’s people; but it is amply sufficient to distinguish them from all other people upon earth. “They seek after God, and love his salvation.” The great mass of mankind live without God in the world. And of those who seek him, there are few who “love the salvation” set before us in the Gospel. As for those who seek him in ways of their own devising, they have no claim to the character of God’s people. Those only are truly his, who come to him through Christ, and embrace the salvation offered them in the Gospel, and love that Saviour who has bought them with his blood. To them “Christ is precious;” and their privilege is to live in the daily experience,

↑ Back to top