Ps. 78:34–39.

Ps. 78:34–39.

  1.      Of sacred joy—

[Truly they have cause to rejoice. If it were only that they hear of a Saviour, that would be ground enough for joy: but to have a view of him in his mediatorial office, and to hope that they have obtained an interest in him, is a reason for “rejoicing in him with joy unspeakable and glorified.” Hence the Apostle enjoins it upon us as a duty: “Rejoice in the Lord alway; and again I say, Rejoice.” “Rejoice evermore. It surely does not become a redeemed soul to be cast down with despondency; and still less to be in a state of stupid insensibility. He should be sensible of the mercies vouchsafed unto him, and should “serve his God with gladness and joyfulness of heart.”]

  2.      Of grateful adoration—

[The Christian’s joy should not terminate on the benefits he has received, or on his own personal interest in them, so much as on his God and Saviour, from whom he has received them. This distinction I conceive to be of considerable importance: for joy may be excited by novelty, and may be little more than an ebullition of the animal spirits arising from a new hope kindled in the soul: whereas, when it arises rather from a contemplation of the Saviour’s love, it is of a more refined quality, more humble, more tender, more modest, more reserved. “The children of Zion should be joyful in their King;” and, instead of arrogating any thing to themselves, should say continually, “Let GOD be magnified.” Such was Mary’s joy, when she was honoured to be the means of bringing forth the Saviour of the world: “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.” The two kinds of joy, as considered apart, may be compared with fruit in its earlier or its more matured state. The unripe peach, for instance, is brilliant in its hues; but, whilst it is beauteous to the eye, it is crude and sour to the taste: whereas that which is of a more mellowed tint, obscured perhaps by the foliage under which it hangs, will approve itself by ~its susceptibility of impression from the slightest touch, and the richness of its flavour when submitted to the taste. Such as this latter will be found the joys of heaven. The glorified saints, yea, and the angels too, all fall upon their faces before the throne of God, whilst yet with all their powers they sing forth the praises “of God and of the Lamb.” They are filled, indeed, with a sense of the benefits which they enjoy: but they are lost in wonder whilst beholding with unveiled face the glories of their God.

Such is the frame which the saints are privileged to enjoy on earth: they should “rejoice and be glad in the Lord;” but at the same time they should be saying continually, “Let God be magnified.”]

But, as all do not live in the enjoyment of this frame, I will,

  II.      Give some directions to those who have not yet been able to attain it—

We see, from David’s own experience, that this joy is not universal amongst the saints of God. There are times and seasons when, from a variety of causes, the mind of a pious person may be depressed: and when this occurs, I would say to the drooping soul, Follow the example of David in our text:

  1.      Lie low before God in the deepest humiliation—

[“I am poor and needy,” was the confession of that holy man, the man after God’s own heart. And well does the same language become us all. They who know most of themselves, will be the most ready to acknowledge that they are “wretched, and miserable, and poor, and blind, and naked.” And never are we in a frame more pleasing and acceptable to God, than when we abase ourselves before him in dust and ashes. We are told, that “the broken and contrite heart God will not despise;” nay more, that he will select, for his more immediate and delightful habitation, the humble and contrite soul. Then shall we be prepared to exalt our God, when we feel disposed to humble and abase ourselves.]

  2.      Importune him, with all earnestness, to grant you this frame—

[There is a holy impatience, which God approves; not indeed an impatience connected with murmuring, but that which arises from intensity of desire. This feeling you may carry to its utmost possible extent, “panting after God, even as the hart after the water-brooks.” And under this feeling, you may cry with a boldness almost bordering on presumption, “Return to me, O Lord; make haste unto me: O Lord, make no tarrying.” We may go farther still; and say, with David, “Awake; Why sleepest thou? pluck thy hand out of thy bosom. Arise, and plead thine own cause.” Such is the importunity recommended to us in the parable of the unjust judge. The widow, purely by the urgency of her petitions, prevailed over one who cared not either for God or man. “And shall not God avenge his own elect, who cry day and night unto him, though he bear long with them? I tell you, that he will avenge them speedily.” All who wrestle, like Jacob, in supplication with God, shall assuredly be partakers of his success.]

  3.      Plead with him your entire dependence on his power and grace—

[“Make haste unto me, O God: Thou art my help and my deliverer: O Lord, make no tarrying.” This is a plea which God, if I may so express myself, cannot withstand. If he withhold from us the light of his countenance, it is in order to make us more simple in our dependence on him: and when we renounce every other help or hope, and trust in him with our whole hearts, then are we as sure of succour as if it had already arrived: “for his goings forth are prepared as the morning; and He shall come to us as the rain, as the latter and the former rain upon the earth,” “They that trust in the Lord are even as Mount Zion, which cannot be removed, but abideth for everd.”]

  APPLICATION—

  1.      See that the Christian’s character, Brethren, be yours—

[Here is an easy test whereby to try yourselves: Are you indeed seeking after God? and are you truly lovers of his salvation? Nothing is easier to ascertain than this. The lovers of pleasure, of riches, and of honour, plainly manifest their character: you may see it in the disposition of their minds, and in the daily habit of their lives. They use the means which are suited to their respective ends. I blame not them for this: for it is not the pursuit of earthly things, but the inordinate pursuit of them, that is displeasing to God. But where the world is sought only in a legitimate way, the means are used in order to the end: no man expects to reap where he has not sowed. Are you then using the means of salvation, in daily prayer to God, in an earnest application to the Saviour, and in a diligent performance of every known duty? You may easily ascertain your true character, if you will try yourselves by this test: and therefore to every one of you I say, “Examine yourselves, whether ye be in the faith: try your own selves.”]

  2.      See that ye walk worthy of that character—

[Be not content to live without a real enjoyment of the divine presence. The lukewarm are in some respects more odious to God than those who are altogether destitute of any religion: because, in professing themselves the Lord’s people, they bring nothing but disgrace upon him by their want of zeal and love. I say to you, Brethren, and I say it from God himself, “Be either cold or hot.” If God be not worthy to be loved and served, cast off his service altogether: but if he be worthy, then love and serve him with your whole hearts. It is in this way only that you can attain any joy in the Lord. It is in this way only that you can gain such discoveries of his love, as shall constrain you to abound in grateful adoration and thanksgiving. In the want of joy, you may indeed be thankful, if you can mourn and weep: but God forbid that you should be satisfied with such low attainments as will leave you destitute of all comfort in religion. You are here to prepare for glory: you are here to anticipate the glory that awaits you: you are here, both in word and deed, to be magnifying the Lord, in some measure as he is magnified in heaven. Aspire, then, to this state, which is recommended in my text: “Let all those that seek the Lord rejoice and be glad in him: and let all such as love his salvation, say continually, The Lord be magnified!”]

DCXV

GOD A HABITATION FOR HIS PEOPLE

             Ps. 71:3.

Be thou my strong habitation, whereunto I may continually resort.

NO one can enter into the spirit of David’s psalms, unless he himself have been sorely persecuted and severely tried. A very great number of the Psalms were written under circumstances of deep affliction; and record either the prayers of David for protection from his enemies, or his thanksgivings for deliverance from them. This psalm was written when David, far advanced in life, was driven from his throne by his son Absalom, and was in the most imminent dan ger of falling by the hands of his blood-thirsty pursuers. But as in early life, when menaced by Saul, he had besought the Lord, saying, “Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me;” so now, in nearly the same terms, he repeats the cry: “In thee, O Lord, do I put my trust: let me never be put to confusion. Deliver me in thy righteousness, and cause me to escape: incline thine ear to me, and save me. Be thou my strong habitation, whereunto I may continually resort.” Now though, through the goodness of God, we are not brought into such imminent perils as David, yet have we occasion to adopt his language, and to seek in God that protection which no created power can afford.

Let us, in discoursing on his words, consider,

  1.      The sentiment propounded—

Accustomed as we are to hear the language of the Psalms, we pass by, without any particular notice, expressions which, if duly considered, will appear truly wonderful. How extraordinary is the idea, for instance, of making Jehovah, the Creator of heaven and earth, “our habitation!” Contemplate, I pray you,

  1.      The condescension of God in suffering himself to be so addressed—

[Consider, for a moment, what a habitation is. Whether it be greater or less in point of magnificence or strength, if it be ours, we have access to it as our own; we gain a ready admission to it at all seasons; we expect to find in it all the accommodations which our necessities require: we regard every chamber of it as destined for our use; we shut the door against every unwelcome intruder; and whatever storms may rage without, we lie down to rest in it, in perfect peace and safety. If we superadd the idea of a fortress, we deride the vain attempts of our enemies, and defy all the power that can be brought against us. Now, think of God as revealing himself to us under such an image; and permitting every sinner in the universe, who will but enter in by Christ as the door, to take to himself this mansion as his own. Truly, if God himself had not authorised such a representation of his character, we should have been ready to denounce it as blasphemy. That the Most High God should give even to the vilest of the human race such intimate access unto himself, seems to be perfectly incredible. Even an earthly monarch could not endure such humiliation as this: and yet the God of heaven and earth feels it to be not unworthy of him. Truly, I say again, this condescension far exceeds all that could ever have entered into the mind of man to conceive, if the voice of inspiration itself had not announced it to us. And this is the very view in which David himself speaks of it in another psalm: “Blessed be the Lord, my strength, my goodness, and my fortress; my high tower and deliverer; my shield, and He in whom I trust; who subdueth my people under me. Lord, what is man, that thou takest knowledge of him; or the son of man, that thou makest account of him?”]

  2.      The comfort which man derives from this view of the Deity—

[Every one, the meanest as well as the greatest of men, knows what is comprehended in the idea of a “habitation.” It requires no stretch of thought to grasp it: the image is familiar to every mind; and presents itself in all its bearings to every one that has felt the blessings of civilized society. But if we suppose a person to be under the pressure of heavy affliction, whether from the persecutions of men or the assaults of devils, what a comfort must it be to him to contemplate the wisdom, the power, the goodness, the mercy, the love, the faithfulness of Almighty God; and to hear him saying, “Come, enter thou into thy chambers, and shut the doors about thee, and hide thyself for a little moment, until the indignation be overpast!” how joyfully will he “hide himself in the secret of this tabernacle;” and, like the manslayer that has got within the city of his refuge, lift up his soul in adoring gratitude to God, and look with exultation on his disappointed foe!

The more we contemplate the sentiment that is here propounded, the more we shall see occasion to admire the condescension of our God, and to congratulate man upon the high privilege which is thus accorded to him.]

But it is not as an abstract sentiment that this truth is declared: it is embodied in a petition that is presented to God himself: and therefore, to view it aright, we must contemplate,

  II.      The petition urged—

That it is such a petition as every one will do well to offer, will appear, if we mark,

  1.      The wisdom of it—

[Every man has enemies to encounter; nor can any one encounter them in his own strength. But we have a vantage ground to which we may repair, a fortress that is absolutely impregnable. In our God we have not only a wall, but “a wall of fire;” which, whilst it protects his people, will devour their assailants. With such a habitation open to us, would it not be madness to neglect it? Should we not rather “resort to it continually,” yea, and abide in it, that we may enjoy the safety which is thus provided for us? If, indeed, there were any other means of safety, an option would be left us: but not all the powers of heaven and earth can save us, if we turn our back on God, to rely upon an arm of flesh. God has said, “Cursed be the man that trusteth in man, and maketh flesh his arm: but blessed is the man that trusteth in the Lord, and whose hope the Lord is.” To every one, therefore, I would say, Flee to your mountain, that the flames overtake you not; and “look not back in all the plain, lest ye be consumedf.”]

  2.      The piety of it—

[David renounced every other hope but that which he had in God. Nor, indeed, did he wish for any other; because he saw that God was all-sufficient for him. He saw in God a sufficiency of grace to receive him, of power to protect him, of love to supply his every need; and hence it was that he was emboldened to offer the petition which we are now contemplating. In truth, without such news of God, no one would over think of addressing him in such terms as these. There must be a just knowledge of God’s character, with suitable affections towards him, else we could never entertain such a desire as is here expressed: it is this apprehension of his excellency that could alone inspire a wish to make him, even his very bosom, our continual resort. But all who have those views of him will unite in that grateful acknowledgment, “Lord, thou hast been our dwelling-place in all generations.”]

  ADDRESS—

  1.      Those who have never yet had these views of God—

[Truly, you are greatly to be pitied. For who amongst you can hope to escape all trouble, when it is said that “we are born to trouble as the sparks fly upward?” And whither will you go, when enemies assail you? where will you flee for refuge? or in whom will you find the aid which you will stand in need of? Alas! your state, whatever it may now be, will be terrible beyond expression. You will resemble the host of Pharaoh, who found at last that the God with whom they had presumed to contend was mightier than they. On the other hand, “acquaint yourselves with God, and you shall be at peace,” both now and in the eternal world.]

  2.      Those who have resorted to him under this character—

[Hear what the Psalmist says concerning you: “Because thou hast made the Lord, who is my refuge, even the Most High, thy habitation, there shall no evil befall thee.” Truly, “his name is a strong tower, to which you may run at all times, and be safei:” and whatever your circumstances may be, “he will be to you as a 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.” Enjoy, then, the exalted privilege which is here vouchsafed unto you. And let there not be a day, or an hour, wherein you do not resort to God under this endearing character, dwelling in him, abiding in him, and finding in him all that your necessities can require.]

DCXVI

THE KING’S ACCESSION

  Ps. 71:7–9.

I am as a wonder unto many: but thou art my strong refuge. Let my mouth be filled with thy praise and with thy honour all the day. Cast me not off in the time of old age; forsake me not when my strength faileth.

THIS day being called The Jubilee, it will be proper

to inform you whence that name is given to it. By the Mosaic law, every seventh year was a sabbatical year, or year of rest. At the end of the seventh sabbatical year, that is the 49th, there was a year of universal rest, not to the land only, but to persons of every description: debtors were released, captives liberated, and inheritances restored. This was, as might be expected, a season of peculiar joy. The connexion between that day, and this which we now celebrate, is only in the time, the grounds of joy being altogether different. We are called to celebrate the fiftieth year of our Monarch’s reign. On this account, I have chosen a subject which I consider as appropriate to the occasion. The psalm before us was written (we apprehend) after Absalom’s rebellion. In discoursing on that portion of it which we have read to you, it will be proper,

  I.      To consider it in reference to David—

Absalom being dead, and the rebellion suppressed, David finds himself firmly seated on his throne; on which occasion,

  1.      He acknowledges the mercies he had received—

[He felt himself most peculiarly circumstanced: his trials had been great, and his deliverances most extraordinary. His hair-breadth escapes from Saul, and afterwards from foreign and domestic enemies, were very numerous — — — He had recently been even driven from his throne by his son Absalom, the partisans of whom were ordered to direct their efforts exclusively against him: yet from this danger also had he been delivered: so that he seemed to all to be under the peculiar protection of Heaven. His mind too had in all these trials been wonderfully preserved from any thing vindictive, or unworthy of his high character. On all these accounts he was “a wonder unto many.”

There was indeed a reason for these mercies, which his enemies had no idea of: “he had made God his refuge.” When persecuted by men, he betook himself to prayer, and “encouraged himself in God.” Thus, under all circumstances, he had “God for his glory and defence.”]

  2.      He makes a suitable improvement of them—

[He renders thanks to God for his past favours.—In this the Psalmist was so exemplary, that he seems frequently to breathe almost the very language of heaven itself — — — In this too he is distinguished from almost all other saints: others abound in prayer, but he in praise — — —

He next prays for a continuance of these favours.—He well knew that he could no longer be safe than whilst he was under the care of the Almighty; and that now in his advanced age he needed, if possible, more than ever the guidance and protection of Heaven — — — Hence he prayed that God would “not cast him off in his old age, nor forsake him when his strength failed him.”]

Such is the import of the passage. Let us now,

  II.      Accommodate it to the circumstances of this day—

Well may we at this time acknowledge the mercies of God to us—

[Our king may truly be said to be “a wonder unto many,” whether we consider the length, or the prosperity, of his reign. Twice only, within the space of a thousand years, has any monarch of ours reigned so long as to see a jubilee kept on his account. And if we consider the state of the world, it is truly wonderful, that, after so many difficulties as we have encountered, we should stand so eminent among the nations. Some indeed are fond of representing us as in a distressed and fallen state. But let such persons compare us with all the other nations of Europe, and they will see, that, whilst all of them have fallen a sacrifice to the politics or arms of France, we are as rich and potent as at any period of our history. That we have burthens to bear, is certain: but it is very unfair to ascribe them to our governors. They have arisen out of the circumstances of the world around us; in which we were of necessity involved; and from which we could no more disengage ourselves, than we could exempt our nation from the physical motion of the globe.]

We should also make a similar improvement of them—

[Many are the grounds which we have for praise and thanksgiving: and our mouths may well “be filled with God’s praise all the day.” On this day especially we are called to manifest our gratitude both in a way of spiritual, and, if I may so speak, of carnal joy. Some, in their zeal for spiritual joy, forget that we consist of body as well as of a spiritual part; and that in the Scriptures we have numerous instances of national gratitude expressed by the combined exercise of spiritual and carnal joy. Such was that holy feast which David himself, together with his people, kept, not long after he had written this psalm. And it is truly gratifying to think, that, through the benevolence of the rich, all the poorer classes of society are enabled to participate, in a more than ordinary measure, the bounties of Providence, and to share in the general joy.

Yet have we also peculiar need of prayer.—At this moment our enemy is disengaged from other contests, and enabled to direct all his force against us. Our own government also is unhappily disunited, and our aged king begins to find “his strength fail him.” What, in such a state, shall we do, if God forsake us? We have need to pray unto him “not to cast us off.” Our prosperity hitherto has doubtless been in a great measure owing to this, that we “have made. God our refuge.” Both king and people, when compared with other nations, have been exemplary in this. Let us continue to seek Him more and more: and then, whatever be our state on earth, we shall keep an eternal jubilee in heaven.]

DCXVII

SALVATION A GROUND OF JOY

  Ps. 71:15.

My mouth shall shew forth thy righteousness and thy salvation all the day; for I know not the numbers thereof.

PERHAPS, of all mankind, no one person ever experienced more signal deliverances than David. In his early life he was exposed to the most imminent dangers from Saul. During his whole reign he was engaged in almost one continual scene of warfare: and in his old age, his own son Absalom conspired against him, and sought his life. It was on this last occasion that he penned this psalm; and gave it to the Church, as a memorial of God’s unbounded mercy and faithfulness towards him.

The spirit which he breathes in the words before us shews,

  I.      What should be the subjects of our daily contemplation—

We, like David, have numberless mercies to acknowledge at God’s hands. Could we but see one half of the deliverances we have received, we should be perfectly overwhelmed with wonder and astonishment. From our youth up, even to the present moment, his care of us has been unintermitted, and his interpositions truly wonderful. But still greater has been his care for our souls. Behold the “salvation” he has revealed to us: truly, we “cannot know the numbers thereof.” Behold, I say,

  1.      How inestimable are its blessings!

[Who can ever declare the value of pardon or peace, or holiness or glory? Go down to the dread abodes of hell, and see the misery of unpardoned sin: or go up to the regions of bliss in heaven, and see the joys that are at God’s right hand for evermore: or take the state of God’s people here on earth: and contrast the liberty enjoyed by his children with the bondage endured by the slaves of Satan; and you will see what unspeakable obligations we owe to God for his converting and saving grace.]

  2.      How incalculable the price paid for them!

[Truly, “it is not with corruptible things, as silver and gold, that we have been redeemed, but with the precious blood of Christ, as of a lamb without blemish and without spot.” In comparison of this, ten thousand worlds would have been a worthless sacrifice. How inconceivable the cost! Truly, “We know not the numbers thereof;” nor could all the angels in heaven count the mighty sum.]

  3.      How unsearchable the grace displayed in them!

[All of them are the fruits of sovereign grace; and all are bestowed on the very chief of sinners; yea, and bestowed, not only unmerited by us, but unsought and unsolicited. In the first instance, they were given to man when he was risen up in rebellion against his Maker: and even still are they conferred on men, “not according to their works, but according to God’s purpose and grace, which he purposed from all eternity in Christ Jesus” our Lord.]

Let us, then, consider,

  II.      What should be the frame of our minds in relation to them?

Our determination should resemble that of David “Our mouth should shew forth this salvation from day to day”—

  1.      In grateful acknowledgments to God—

[It seems really wonderful, that men so indebted to their God should be able to find time for any thing but praise. David in his Psalms, sets us a good example: “I will extol thee, my God, O King; and I will bless thy name for ever and ever.” Let us only learn to appreciate aright the mercies we have received, and there will be no bounds to our gratitude, no end to our praise.]

  2.      In affectionate commendations to men—

[David desired to make known to others the goodness of his God. In the psalm just cited, hear how he dilates upon this subject: “I will speak of the glorious honour of thy majesty, and of thy wondrous works: and men shall speak of the might of thy terrible acts; and I will declare thy greatness — — — They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of thy kingdom.” And what other subject of conversation can we ever find so interesting, so useful, so worthy of a rational being, and, above all, so suitable to a redeemed soul?]

  BEHOLD, then,

  1.      Whatglorioussubjectshaveministerstoproclaim!

[The Apostles “preached to men the unsearchable riches of Christ.” And so filled with this subject was the Apostle Paul, that “he determined to know nothing among his people but Jesus Christ, and him crucifiedf.” This is a subject utterly inexhaustible: in it “are contained all the treasures of wisdom and knowledge.” O, that every minister would bring it forth to his people! Surely his hearers should soon be enriched; for it cannot be that the Saviour should ever be exhibited in vain, and his salvation be offered unto men in vain. But,]

  2.      How unlike to David are the generality of men!

[David would think and speak of nothing else but God’s righteousness and salvation; but the generality of men scarcely ever speak or think of it at all. Indeed, this is the one subject which, beyond all others, is, as it were, by universal consent, proscribed: so that we may mix in company for years and scores of years, and never once hear it brought forward in the way that David and the Apostles spake of it. And even good men are too little impressed with it, either in their conversations with men, or in their secret addresses at the Throne of Grace. Mark the frame of your minds, Brethren, from day to day, and see whether you have not reason to blush and be ashamed for the little impression which this subject makes upon your minds. But as for the world at large, if any thing under heaven can shew them how far they are from God, methinks they must see it by comparing their experience with that of David in our text.]

  3.      What a resemblance to heaven is the saint’s life on earth!

[Let us suppose a saint resembling David, and uttering from his inmost soul the expressions in my text; and you will immediately be reminded of the heavenly host, who “rest not day and night,” ascribing, without a moment’s intermission, and with all the powers they possess, “salvation to God and to the Lamb.” Take this view, then, of real piety, and seek, my Brethren, to begin your heaven upon earth.]

DCXVIII

EXCELLENCE OF CHRIST’S GOVERNMENT

  Ps. 72:6–11.

He shall come down like rain upon the mown grass; as showers that water the earth. In his days shall the righteous flourish, and abundance of peace so long as the moon endureth. He shall hate dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him, and his enemies shall lick the dust. The kings of Tarshish and of the Isles shall bring presents; the kings of Sheba and Seba shall offer gifts: yea, all kings shall fall down before him: all nations shall serve him.

THE priesthood of Christ is that to which our attention is principally called in the New Testament; the Epistle to the Hebrews being almost exclusively written upon that subject: but in the Old Testament there seems to be a far more studied exhibition of his kingly office. The whole Levitical law indeed typically displayed his priestly character: but the Prophets continually, in the most express terms, declared, that the person, who was to be “a child born and a son given,” should have “the government upon his shoulder,” and that an universal and everlasting dominion should be committed to himb. The psalm before us is altogether occupied in describing the nature of his government, and the blessings which should result from it. There was doubtless some reference to Solomon, who was the first of the Israelites that was both “a king, and a king’s son:” but the language in many parts cannot with any truth or propriety be applied to him: it can relate to none but Him who was greater than Solomon, even to the Messiah, whose glory no words can adequately describe.

The sublime passage which we have selected for our meditation at this time, will lead us to shew,

  I.      The nature of Christ’s government—

It has generally happened, that those whose power has been most absolute have been most tyrannical in their use of it; and that they have sought rather the aggrandizement of themselves than the good of their subjects. But the administration of Christ, like the influence of the heavens, is,

  1.      Gently operative—

[“The showers gently descending on the parched ground, or the new-mown grass,” insinuate themselves in a silent and imperceptible manner to the roots, and cause the suspended powers of vegetation to exert themselves with renewed vigour. It is thus that Christ, by his word and Spirit, renovates the soul. He comes not with the sanctions of the law, which, like an impetuous torrent or a desolating tempest, spread terror and dismay: he descends to us rather in mild invitations and gracious promises, which, through the effectual influences of his Spirit, penetrate the recesses of the heart, and give life and vigour to the whole man. When once we are cut down, as it were, and made to feel our need of him, then he pours upon us the riches of his grace, to soften, the hardness of our hearts, and to invigorate the withered faculties of our souls. As it was not by “the wind, the earthquake, or the fire, that God wrought upon Elijah, but by the still small voice,” at the sound of which the prophet “wrapped his face in his mantle;” so it is with respect to the secret visits of our Lord. When he is pleased to speak to us in the mild accents of his love, then the heart is dissolved in tenderness and contrition, or sweetly elevated in devout and grateful adorations.]

  2.      Richly productive—

[The sickly plants, when watered, raise up their drooping heads, and bring forth, each according to its nature, their proper fruits. Thus, in the day of Christ’s descent upon the souls of the “righteous, they flourish:” and “peace,” the first-fruit of the Spirit, “abounds within them.” The image in the text beautifully represents the change which is produced, when “a season of refreshing comes from the presence of the Lord:” the person thus highly favoured “flourishes” like the palm-tree; he becomes as “a tree planted by the rivers of water, that bringeth forth fruit in his season: his leaf does not wither; and whatsoever he doeth, it prospers.” If the sun of persecution arise upon him, it does not now scorch him and destroy his rootf, but rather calls into activity his vital energies; and serves only to display with fuller evidence the communications he has received from heaven. Nothing now robs him of his peace. Much as he laments his former iniquities, they no longer disturb his peace, because the guilt of them is washed away in “the fountain opened for sin.” Nor does the prospect of death and judgment appal him, because “he knows in whom he has believed,” and that “there is no condemnation to them that are in Christ Jesus.” His rapturous joys may intermit and subside, but his peace shall continue “as long as the moon endureth.”]

A due consideration of these things will lead us to rejoice in,

  II.      The extent of his dominion—

Earthly monarchs have vainly imagined themselves possessed of universal empire: but it is to Christ alone that this truly and properly belongs. His dominion extends itself over,

  1.      The most distant places—

[Solomon’s empire was the most extensive of any that was governed by Jewish kings. It reached from the river Euphrates to the Red Sea; and comprehended all the countries between the Euphrates and the Mediterranean: “it was from sea to sea, and from the river unto the ends of the earth.” But Christ has literally “the utmost ends of the earth for his possession.” His kingdom was speedily erected in every part of the known world: and at this moment there are multitudes in every civilized nation under heaven, yea, amongst barbarians also and savages, who acknowledge him as their supreme Governor, and render the most cheerful obedience to his commands. Already is that prophecy fulfilled, “From the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering.” In this therefore we have a pledge that the knowledge of him “shall yet more extensively prevail, and shall one day cover the earth as the waters cover the seah.”]

  2.      The most exalted personages—

[It was said of Solomon, in reference to the fore-mentioned countries, that “all the kings of the earth sought his presence, and brought presents to him; and that he reigned over them.” Nominally too, a great multitude of kings are subject unto Christ: but, alas! his real subjects have hitherto been few among them. What Paul complained of in his time has been verified in all succeeding ages to the present day; “Not many wise, not many mighty, not many noble are called.” But the time is coming when the most potent monarchs upon earth shall become his willing subjects, and “bow down themselves, and lick the dust before him,” in a humble acknowledgment of their entire dependence on him, and of their unreserved devotion to his willl. “He is Lord of lords, and King of kings:” and if any will not bend to the sceptre of his grace, they shall be broken in pieces with a rod of iron.]

  INFER—

  1.      The folly of refusing submission to him—

[The word of Jehovah is pledged, that “the kingdoms of the earth shall become the kingdoms of the Lord and of his Christ:” vea, the Lord Jesus Christ himself hath “sworn, that unto him every knee shall bow, and every tongue shall swearo.” To what purpose then shall we hold out against him, when we know what must infallibly be the issue of the contest? He has told us what he will say to his attendants in the last day; “Bring hither those that were mine enemies, which would not that I should reign over them, and slay them before me.” Let us then “be wise” in time: let us “kiss the Son, lest he be angry, and we perishq.”]

  2.      The blessedness of being his faithful subjects—

[It is a rich blessing to live under a mild and equitable government. But no earthly monarch, however well disposed, can render his subjects happy, like the adorable Jesus. He gives us access to him all times, and sheds forth upon us his benign influences, whereby our spirits are revived, and our souls strengthened. What Solomon speaks figuratively in reference to earthly kings, is literally true with respect to him; “In the light of the King’s countenance is life; and his favour is like a cloud of the latter rain.” “Happy then art thou, O Israel! Who is like unto thees” “Let Israel rejoice in Him that made him, and redeemed him; and let the children of Zion be joyful in their King.”]

  3.      What encouragement we have to exert ourselves for the diffusion of the Gospel throughout the world.

[If we look at the state of the world, or at the weakness of the instruments which we employ, we shall despair of producing any great effects. But we have nothing to fear, God has spoken; and he will do it. Who that sees the effect of the sun and showers upon the earth, and the rapid change which takes place, from the desolation? of winter to the verdure of the spring and the fruits of autumn, can doubt the power of the Redeemer’s grace to convert and sanctify all the nations of the world? It shall be done; and perhaps, notwithstanding the present unfavourable appearances, the time for it is not so distant as we may imagine. What has already been effected towards it, has been wrought through the instrumentality of a few ignorant or hostile men: so, in like manner, though there were none amongst us who were not ignorant as the Galilean fishermen, or hostile as Saul, the grace of Christ shall be sufficient, both to raise up instruments and to bless their endeavours. I call upon all of you, then, according to your ability, to be fellow-workers with Christ in this good work, assured, that the events predicted in my text shall certainly be accomplished in God’s appointed time; and that our efforts, whether effectual or not for the end proposed, shall be accepted and recompensed by him, whom we serve, and whose empire we labour to establish.]

DCXIX

CHRIST’S GOVERNMENT OF HIS CHURCH

  Ps. 72:12–15.

He shall deliver the needy, when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight. And he shall live; and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.

THE science of Government is at all times interesting to the human mind. Respecting the different forms of Government, there must of necessity be a great diversity of opinion; but respecting the ends of it there can be but one sentiment in every bosom. The one concern of those in authority should be to promote to the utmost possible extent the welfare and happiness of all who are committed to their charge: and in proportion as this object is pursued, must the existence of Government and the exercise of legitimate authority be numbered amongst the richest blessings bestowed upon mankind. It was from a conviction of this truth that the Queen of Sheba said to Solomon, “Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. Blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel: because the Lord loved Israel for ever, therefore made he thee king, to do judgment and justice.” Perhaps in no country, at any period of the world, were these ends of Government so extensively attained as in Israel, under the reign of Solomon. It is in praise of his administration that the psalm before us was penned. Yet are there parts of the psalm which clearly shew that the inspired penman had respect to a greater King than Solomon, even to “Messiah the Prince,” the “King of kings, and Lord of lords.” The reference of the psalm to Him being universally acknowledged, we will draw your attention to the two points which are unfolded in our text; namely,

  I.      The interest which Christ takes in his people—

The description here given of his people deserves especial notice—

[In the former part of the psalm, they are repeatedly characterized as poor and needy. “He shall judge thy people with righteousness, and thy poor with judgment. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.” In the text itself this description is given of them even to tautology: “He shall deliver the needy when he crieth, the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy.” We are not to understand, from hence, that he reigns over no other: though it is certain that over them chiefly he has reigned hitherto: but, as his reign is spiritual, so it is in a spiritual view that his subjects are here described; and, truly, to this description do they all answer: and it is an unspeakable comfort to them that they are so described; for, if they had been designated by any nobler title, thousands of them would, have doubted whether they might dare to number themselves amongst his subjects: but, under the character of the poor and needy, the very least, as well as the greatest of his subjects, can confidently assert their claim to that honour — — —

It is here taken for granted, too, that his people will be exposed to heavy trials from an oppressive and ungodly world. And because the violence of persecution has in great measure ceased in the present day, we are ready to imagine the disposition to oppress them has ceased. But this is by no means the case. The laws of the land protect the godly from that measure of persecution which at different times and under different pretexts has raged against them: but the contempt in which the saints are held, solely and entirely on the ground of their sanctity, clearly shews that the enmity against them has not ceased, but is only restrained by legal enactments, and a more general diffusion of civil and religious liberty. It is still as true as at any period of the world, that “if we were of the world, the world would love its own; but because we are not of the world, but Christ has chosen us out of the world, therefore the world hateth us.”]

But Jesus will suit his ministration to their necessities—

[If he suffer them to be oppressed for a while, it is only that he may the more visibly and acceptably exert himself in their behalf. Let them only “cry” unto him, and he will shew himself strong in their behalf, and mighty to save. There are but two ways in which any one can gain an unjust dominion over his people; namely, by fraudulent enticement, or by overpowering force. But, though both of these be combined for the bringing of them into bondage, he will interpose for them, and “redeem them both from deceit and violence:” or, if he should permit an oppressor so far to prevail over them as to take away their life, he will vindicate their cause, and make their enemy to feel that “precious is their blood in his sight.” But over “their souls” shall none prevail. Not even their great adversary, though as a subtle serpent he put forth all his devices to beguile them, or as a roaring lion he make his utmost efforts to devour themf, he shall not be able; for Jesus will effectually preserve them, and not suffer so much as “one of them to be plucked out of his hand.” As it is his Father’s will, so also is it his, that not one of his little ones should perishh. As for their poverty and helplessness, this shall operate with him rather as an inducement to afford them his succour, than as an obstacle to his gracious interference: indeed, the more they feel their utter dependence upon him, the more readily and effectually will he exert himself in their behalf.]

Nor shall they be insensible of his kindness towards them: for the text informs us of,

  II.      The interest which his people take in him—

In the life of such a king as Solomon, the whole nation is deeply interested. But he, however long he reign, must die at last: but the King of Zion shall live for ever. “He was indeed crucified through weakness; but he liveth by the power of God;” yea, “he is alive for evermorel.”

Now, as in earthly governments the people pay tribute to their king, and pray for the prosperity of his kingdom, and take all suitable occasions for displaying their loyalty, whether in a way of private commendation or public address; so the subjects of King Messiah approve themselves worthy of the relation in which they stand to him.

  1.      They pay him their tribute—

[“The silver and the gold are his:” and though he is able to carry on the affairs of his government without any contribution from man, yet he is pleased to make use of human instruments, and to give his people an opportunity of manifesting their zeal in his service: hence they bring him their willing offerings. As, at his first appearance in the world, the wise men presented to him gold and frankincense and myrrh; so now it is the joy of all his people to contribute, according to their power, to the enlargement and establishment of his kingdom. Gladly do they “give him of the gold of Sheba;” and account it all as of no value, except us it is employed in subserviency to his will, and for the advancement of his glory. The very widow accounts it her honour and her happiness to cast her mite into his treasury; and he accepts it with the same pleasure as the richest contributions of the great and wealthy.]

  2.      They offer their prayers in his behalf—

[Personally, he needs them not. In this respect he is unlike the kings of the earth. But for the prosperity of his kingdom he enjoins us to pray. One of the first petitions which, in his short and comprehensive prayer, he has taught us to pour forth, is, “Thy kingdom come.” In this sense, “prayer is made for him continually,” by every subject of his kingdom. It is a grief to his people to see so great a part of the world still ignorant of him, and persisting in a rejection of his light and easy yoke: and they long to behold both Jews and Gentiles prostrate at his feet. “They rest not day or night” in calling upon God to take to him his great power and reign among them; yea, they give him no rest, till he shall arise and “subdue all nations to the obedience of faith.”]

  3.      They render unto him their devoutest acknowledgments—

[A grateful people cannot but acknowledge with gratitude the blessings which they enjoy under the paternal government of a wise and pious king. But, great as earthly benefits are, they are not to be compared with those which we receive under the government of the Lord Jesus. What protection from enemies, what peaceful quiet, what abundance of all spiritual blessings does the very least and meanest of his subjects enjoy! enjoy, too, as the very result of his care over them, and of his bounty towards them. An earthly prince, however ardent his desires or laborious his efforts, could not drive away distress from his dominions; nor, if it were possible for his subjects, all of them without exception, to have access to him, could he administer to them the relief which they solicited. But Jesus is accessible at all times to every creature in his vast empire; and can both listen to their requests without weariness, and fulfil them without delay. This, too, is a truth, of which every individual among them is sensible; all of them having been deeply oppressed with want, and having carried to him their respective trials, and having received relief at his hands. Every one of them, therefore, “praises him daily,” as the one author of all his blessings, and the one ground of all his hopes.]

  Such, then, being the mutual regard subsisting between the Lord Jesus Christ and his people, let me, in CONCLUSION, call you to contemplate,

  1.      The folly of casting off his yoke—

[He has ascended up on high, and is set down on the right hand of God, until all his enemies shall become his footstoolp. And do you suppose that any will be able successfully to hold out against him? No: his arrows shall be very sharp in the hearts of all his enemies; and the stoutest of them all shall lick the dust: yea, “all kings shall fall down before him, all nations shall serve him.” Let none of you, then, continue in your stoutness of heart; but cast down the weapons of your rebellion, and implore mercy at his hands. Then shall you find, that in the mercy which he exercises, no less than in the justice he administers, “your blood shall be precious in his sight.”]

  2.      The happiness of his faithful subjects—

[This were great, if we considered only what is spoken respecting them in the text. But their happiness infinitely transcends any thing that earthly monarchs are able to bestow. They are themselves, all of them without exception, made kings, and have a kingdom given unto them by their Lord, similar to that which has been conferred on the Messiah himself by his heavenly Father. Hear ye this, ye poor and needy souls! Are ye not amazed, that ye should be “taken, as it were, from a dunghill, and set among princes, and made to inherit a throne of glorys?” Yet be assured, that this is your portion, if only you approve yourselves faithful to your Lord and King. Yes: “be ye faithful unto death, and you shall, every one of you, inherit a crown of life.”]

DCXX

THE SUCCESS OF THE GOSPEL

  Ps. 72:16.

There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.

IN many parts of Scripture the typical sense is more manifest than the literal. It is so in the psalm before us. This psalm is a description of the reign of Solomon, who was the first of the “kings” that was also a “king’s son.” The extent, duration, and happiness of his government are predicted by David his father. But a greater than Solomon is here. There can be no doubt but that the glory of the Messiah’s kingdom is here described. The extent of that is unbounded, and the blessedness of it is eternal. The words of the text, according to their literal meaning, declare the fruitfulness of the land, and the increase of population in the clays of Solomon; but they typically represent the spread of the Gospel under the Christian dispensation, and the multitudes of converts that shall become the subjects of Messiah’s kingdom. They naturally lead us to consider,

  I.      The representation here given of the preached Gospel—

The Gospel is compared to seed cast upon the earth—

[This is a frequent comparison in the Scriptures; nor can any other be more just. The seed is that from which the whole harvest springs. Weeds will grow of themselves, but corn requires culture; nor can any harvest be expected but in consequence of a patient and laborious attention to the duties of husbandry. Thus it is also with the Gospel. That is the seed from which alone any fruit will arise to God. Men will bring forth all manner of evil fruits without any instruction or advice. But never will they abound in fruits of righteousness unless the seed of divine truth be first sown in their hearts.]

The place whereon this seed is cast is like “the tops of mountains”—

[Vallies are fruitful; but mountains, and especially the mountain-tops, are barren. They rarely have any soil; nor, if they had, would they be proper situations for the sowing of corn. Were any corn to spring up upon them, the storms and tempests would destroy it long before it could arrive at maturity. Such is the world at large, and the heart of every individual in it, barren in itself, and exposed to storms of passion and floods of temptation. And most discouraging is the prospect of that labourer who goes forth to sow his corn in such a soil.

Moreover the mountain-tops were the places where the idols of the heathen deities were worshipped. Thus were they the seat of all superstition and idolatry. What a view does this give us of the place whore the Gospel seed is sown! Yet, alas! it is but too just a representation both of the world, and of the heart of man. Superstition and idolatry abound in every place and every heart. What seed then can be expected ever to flourish in so foul a soil?]

Nor is there more than a mere “handful” of corn sown there—

[If the seed were multiplied in proportion to the badness of the soil, there might still be some little hope of a harvest. But of what use is a mere handful of corn when cast on a surface of such vast extent? What hope could there be that the whole world should be evangelized by twelve poor fishermen? Even at this time, how wide the field, and how few the labourers! Millions of our fellow-creatures never so much as hear the name of Christ; and of those who do, there are, alas! too many who never have the whole counsel of God declared unto them.]

But notwithstanding these discouragements we shall not despair of the success of the Gospel, if we consider,

  II.      The blessing which God has promised to it—

The prophecy before us declares that the increase of this seed shall be,

  1.      Strong—

[The woods of “Lebanon” were proverbially grand. Waving their lofty heads, they seemed to defy the storms and tempests. Such was to be the fruit that should spring from the Gospel seed. Weak as com is to withstand a storm, that which was to grow upon the mountain-tops should be firm as the deep-rooted cedars. And has not the event justified the prediction? The powers of earth and hell combined against the infant church, but were not able to crush it. Neither imprisonment nor death could intimidate the disciples of Jesus. Even the weaker sex were enabled to endure the most cruel tortures, and to glory in their tribulations for Jesus’ sake. In every successive age the same holy fortitude has characterized the followers of the Lamb. If any through the fear of man have forsaken the Church, they have only proved thereby that they never truly belonged to it: “they went out from us because they were not of us; for if they had been of us, they would no doubt have continued with us.” Every true believer has been faithful unto death.]

  2.      Numerous—

[What more numerous than the piles of grass? Yet such, it was foretold, should be the converts to Christianity. And how was this verified in the apostolic age! Thousands were converted by one single sermon. In a few years the followers of Christ filled, not Judea alone, but also the whole Roman empire. At the reformation too the seed that had long lain under the earth, sprang up and yielded a glorious harvest. But the promised period is vet future, though, we hope, it is hastening on apace. In the latter day “the people of God shall be as the stars of heaven for multitude”. “A little one shall become a thousand, and a small one a strong nation”. Yea, “a nation shall be born in a day”. And “All the ends of the earth shall remember themselves and turn unto the Lordd”. There still indeed may be seasons when, as in former ages, they shall be mown down by their persecutors; but they shall spring up again like the grass: and the very blood of the martyrs shall be the seed of the church. “The knowledge of the Lord shall surely cover the earth as the waters cover the sea”.]

  This SUBJECT may well excite in us,

  1.      Thankfulness for what is past—

[What a mercy is it, that, when only a handful of corn is sown on the earth, some grains of it should fall on this barren spot! And what a signal mercy if it have sprung up in our hearts! And have we not reason to hope that this is indeed the case? If we cannot boast of multitudes like the piles of grass, are there not sufficient to shew the virtue of the Gospelseed, and the blessing of God upon the sowing of it? Have not some attained a height and stability, and maintained their steadfastness against the united assaults of the world, the flesh, and the devil? Let us then rejoice and be thankful to God for such distinguished blessings. And let us still shew ourselves to have been “planted in the house of the Lord by flourishing in the courts of our God.”]

  2.      Hope respecting the future—

[The promise of God is sure, and shall be fulfilled in its season. We cannot but grieve when we see the barrenness of the field, and fewness of faithful labourers. But there is nothing impossible with God. He can send forth labourers into his harvest, and give the most abundant success to the seed sown. Yea, he can overrule the most adverse circumstances for the manifestation of his own glory. Let us wait upon him then in prayer, and cry from our inmost souls, “Thy kingdom come.” Let us beg, “That the word of the Lord may have free course and be glorified” throughout the world. And let us look forward in certain expectation, that the “grain of mustard-seed shall become a great treeg,” and that in due time “All shall know the Lord from the least to the greatest.”]

DCXXI

THE PERPETUITY AND EXCELLENCY OF CHRIST’S KINGDOM

  Ps. 72:17.

His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.

NONE of the Prophets, except Isaiah, have written so copiously and so plainly respecting Christ as David. His prophecies are very frequently referred to in the New Testament; and their accomplishment in Jesus is frequently asserted, incontestably proved, and copiously illustrated. The psalm before us was most probably the last that David penned. It was written at the close of his life, on occasion of Solomon’s coronation. The dying monarch hearing that his son Adonijah had usurped his throne, gave immediate orders that Solomon should be anointed with the holy oil, and placed upon the throne, and be proclaimed king throughout all his dominions; that by this means his oath to Bathsheba, respecting the succession of Solomon, might be fulfilled, and the nation be rescued from the calamities in which a disputed succession might involve it. The psalm begins with a prayer for Solomon, and proceeds to foretell the peace, glory, extent, duration, and happiness of his government. But beyond, a doubt, a greater than Solomon is here: the Messiah himself is manifestly referred to; and the words of our text must be considered as describing his kingdom:

  I.      Its perpetuity—

[The names, not of the Jewish monarchs only, but also of many heroes of antiquity, have been handed down to us, and probably will be transmitted to the latest generations. But there are several points of view in which the remembrance of Jesus’ name differs widely from that of any other person whatever.

It is transmitted to us in a way of filiation.—Other names come down to us by means of historic records: but that of our blessed Lord “is continued,” or propagated (as the word means) in the same way as the name of a father is continued in his children. Children were born to him by the preaching of his Gospel; and, after him, were called Christians: from that period, others have risen up, in constant succession, to perpetuate his name: nor shall the line ever be broken: “instead of the fathers there shall be children, who shall make his name to be remembered in all generations.”

It is heard with the same regard that it ever was.—There was a time when the name of Cæsar or of Alexander made whole nations tremble: but who fears them now? What is their love or their hatred unto us? What is Solomon himself to us? We admire his character; but for his person we have no regard. But it is not thus with the sacred name of JESUS. We tremble at it with a holy awe; we love it, as expressing all that is amiable and endearing. We dread his displeasure above all things, and covet his favour more than life itself. And as long as the sun shall continue its course, so long shall the name of Jesus be venerated and adored.

It “endures” in spite of all the endeavours that have been made to blot out the remembrance of it from under heaven.—No sooner was the name of Jesus exalted by the preaching of the Apostles, than the rulers exerted all their power to suppress it: they beat and imprisoned the preachers, and menaced them with yet severer punishment, if they should presume to speak any more in his name. Thus also, in all subsequent ages, “the potentates of the earth have taken counsel together against the Lord, and against his Anointed, saying, Let us break their bands asunder, and cast away their cords from usd.” What name, like that of Jesus, is proscribed at this day? We may descant upon the virtues of ancient sages; and the more light we can throw upon their characters, the more acceptable we shall be in every company: but let us speak of Jesus, let us set forth his transcendent excellencies, and expatiate upon all the wonders of his love, and we shall excite in our hearers nothing but disgust. But has this confederacy prevailed to banish his name? No; rather, “the more his people have been afflicted, the more they have grown and multiplied:” and however earth and hell may combine their efforts to efface his memory, or diminish his influence, “He who sitteth in the heavens shall laugh at them, and have them in derision.”]

  II.      Its excellency—

[The administration of Solomon was attended with great benefit to his people: and such a king as he must be considered as a rich blessing to any nation. But there are many benefits which it is not in the power of any king to communicate. What can a creature do to mitigate our pains, or to rescue us from the dominion of unbridled lusts? It is otherwise with the Lord Jesus: he can impart to his subjects whatever blessings they need, for body or for soul, for time or for eternity. Do we desire the pardon of our sins? We may be “justified freely through his blood.” Do we long for peace of conscience? He has left it to his subjects as a legacyg, and gives them “a peace which passeth all understanding.” Do we stand in need of strength? “Through him we shall be enabled to do all thingsi.” Do we extend our desires to all the glory of heaven? “In him we may be saved with an everlasting salvation.” It is not ufficient to say that the subjects of Christ’s kingdom may be thus blessed; for they actually are so: there is not one in all his dominions who is not thus highly favoured. If we consult the prophets, they declare this uniformly; and represent them all as saying, “In the Lord have I righteousness and strength.” If we consult the Apostles, they declare, that every blessing we enjoy is “IN HIM, even IN HIM;” yea, that “IN HIM we are blessed with all spiritual and eternal blessings.”]

  III.      Its universality—

[The greatest monarchs of this world hare had a very limited sway: and many who have been called their subjects have been so rather in name than in reality. But Christ’s dominion shall be strictly and literally universal: “the kingdoms of the world shall become the kingdoms of the Lord and of his Christ.” Already there are some of all nations who submit to his government. We may go to the most uncultivated parts of the earth, where human nature seems but little elevated above the beasts, and there we shall find some who acknowledge him as their sovereign Lord. But his dominion is certainly at present very limited. There is a time however coming, when “all nations shall call him blessed.” The rich and great shall take upon them his yoke: according as it is said, “All kings shall fall down before him: all nations shall serve him.” The poor and mean also shall devote themselves to his service, according to that prediction, “Holiness to the Lord shall be written upon the bells of the horsesp.” Thus shall “all know the Lord, from the least even to the greatest.” As at this present time all the subjects of his kingdom are blessing and adoring him as the one author of all their happiness, so, at a future period, shall “every knee bow to him, and every tongue confess;” and “the whole earth shall be filled with his glorys.” But it is not till the day of judgment that the full accomplishment of this prophecy shall be seen. Then “a multitude that no man can number, of all nations and kindreds, and people and tongues, shall stand before him, and cry with united voices, Worthy is the Lamb that was slain! Salvation to our God, and to the Lamb for ever!”]

  We cannot more profitably IMPROVE this subject, than by inquiring,

  1.      What blessings have we received from Christ?

[If we be indeed subjects of his kingdom, it cannot fail but that we must have received many blessings at his hands. Has he then “blessed us” with the pardon of our sins? Has he filled us with joy and peace in believing? Has he endued us with grace and strength to subdue our spiritual enemies? and transformed us into his own image in righteousness and true holiness? This is the criterion whereby we must judge of our interest in him: for he cannot be a Saviour to us, unless he save us from the dominion, as well as from the guilt, of all our sins.]

  2.      What is the disposition of our minds towards him?

[Can we possibly be partakers of his benefits, and feel no disposition to “bless his name?” Surely a grateful sense of his goodness must characterise those who are so greatly indebted to him. To those who believe, he is, and must be, precious — — —]

DCXXII

PRAISE TO GOD FOR REDEMPTION

  Ps. 72:18, 19.

Blessed be the Lord God, the God of Israel, who only doeth wondrous things: and blessed be His glorious name for ever: and let the whole earth be filled with his glory. Amen and Amen.

RELIGION, as experienced by the generality, is selfish and superficial: it consists almost entirely in a desire to obtain mercy through the Lord Jesus Christ, and an endeavour, through faith in him, and a surrender of the soul to him, to flee from the wrath to come. The religion of the more eminent saints is of a more diffusive and ingenuous cast: it interests the soul in all that relates to God and to the world: it delights in heavenly contemplations: it surveys with wonder and gratitude all that God has done for a ruined world; and looks forward with holy joy to those richer manifestations of his glory, which, by all his holy Prophets and Apostles, he has taught us to expect. Of this kind was the piety of David, whose Psalms display a noble, generous mind, occupied with the honour of his God and Saviour, and deeply intent on the welfare of the whole human race. The psalm before us was written, primarily, to describe the kingdom of Israel, as it should exist under the government of his son Solomon. But, beyond all doubt, a greater than Solomon is here: and it is the Messiah’s kingdom to which David ultimately refers, and which alone fully corresponds with the description here given of it.

In our further elucidation of this truth, we shall consider,

  I.      The “wondrous things” here referred to—

These are particularly specified throughout the psalm. We notice,

  1.      The nature of the Redeemer’s kingdom—

[It is truly a kingdom of righteousness and peace. In it no law exists which does not tend to promote the best interests of him that obeys it, and of all connected with him. Nor are the laws recorded merely in books that are inaccessible to the great mass of the people: they are inscribed on the very hearts of the people themselves; to whom a disposition is given to love and obey them: so that every subject of the empire is made both holy and happy: and of every obedient subject the King himself espouses the cause; so that, how numerous or powerful soever his enemies may be, they shall all be subdued before him, and the great leader of them all be bruised under his feet.]

  2.      The extent of it—

[Solomon’s kingdom extended over the whole of that country which had originally been promised to Abraham: but the Messiah’s shall embrace the whole earth: “All kings shall fall down before him; all nations shall serve him.” “From the rising of the sun to the going down thereof his name shall be great among the Gentilesd:” he shall have “the utmost ends of the earth for his possession;” and “all the kingdoms of the world become his” undivided empiref.]

  3.      The means by which it shall be established—

[It was by the effusion of blood that David subdued his enemies, and conquered for his son that vast dominion: but it is not by carnal weapons that the Redeemer extends his empire. The word of God is that sword whereby he “subdues the nations to the obedience of faith.” The preachers of it go forth without any human aid, like sowers to sow their seed: and it is by “an handful of corn cast by them on the tops of the mountains,” that the vast field is cultivated: so that “the fruit thereof shakes like the woods of Lebanon, and the converts spring up and flourish like the countless piles of grass upon the earth.” It is “a atone cut out without hands, that breaks in pieces all other kingdoms, and that fills the whole earthh.”]

  4.      The duration of it—

[Solomon’s kingdom endured but for a little time. His son and successor had scarcely assumed the reins of government, before ten tribes out of the twelve revolted from him, and have never since been re-united into one kingdom. But Christ’s kingdom shall endure for ever, even “throughout all generationsk.” The mode of administering the kingdom will be changed, when there shall be no more occasion for the exercise of the mediatorial office. Then, I say, “the kingdom shall be delivered up to God, even the Father,” from whom it was received: but of the kingdom itself there shall be no end: nor shall Christ ever cease to be the Head, the joy, the glory of his redeemed peoplem.]

Such are the wonders here celebrated: and from the Psalmist we may learn,

  II.      The spirit with which they should be contemplated—

The Psalmist closes his review of these wonders, as we also should do,

  1.      With grateful adoration to God as the author of them—

[Truly, it is “God alone” that doeth these wonders. Whatever instruments he may make use of, the work is his alone: and his should be the glory. For these things he is adored in heaven: and from us on earth should they call forth the devoutest acknowledgments. In truth, we should be even lost in wonder at the contemplation of them;—that God should ever so pity our fallen world! that he should ever use such means for our deliverance from our great enemy! that he should send his own Son to die, and “by death to overcome him that had the power of death, and thus to deliver those who, through fear of death, were all their life-time subject to bondage!” What shall we say to these things? If they do not fill us with wonder and gratitude and praise, “the very stones may well cry out against us.”]

  2.       With an ardent desire for the manifestation of them to the whole world—

[However persuaded we may be of our own interest in these things, we should not be satisfied without seeing the whole world brought to the knowledge of them. We have a debt to God, and a debt to our fellow-creatures also: to Him, to glorify his name; to them, to diffuse as widely as possible among them the blessings of salvation. On both these accounts, if there be a promise in God’s word to extend this kingdom, we should say “Amen” to it. If there be a proposal amongst men to aid its extension, we should add “Amen” to it: and to every effort that is made, in whatever way, we should say “Amen, and Amen.” We should long for the time, when “there shall be but one King upon all the earth, and his name One;” when “the whole earth shall be filled with his glory,” and “all flesh shall see the salvation of God.”]

  But, in EXAMINING ourselves in relation to these things, have we not need to be ashamed?

[How little sense have we had of these wonders; and of God’s glory or man’s happiness, as connected with them! If we might but be saved ourselves, it has been, with the generality amongst us, of little moment whether God’s glory were ever revealed to others, or his salvation experienced by others. Basely selfish as we have been, we need, every one of us, to be humbled in dust and ashes. O that we could imbibe a better spirit! Dear Brethren, let us henceforth determine, like David, to meditate on the wonders of God’s love, and to recount them gratefully with songs of praiseq. Permit me to call upon you to bear your part, and to unite with me now in this blessed work. With David, I would say, “Blessed be thou, Lord God of Israel, our father, for ever and ever! Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty. Now therefore, our God, we thank thee, and praise thy glorious name.” Having thus set them the example, “David said to all the congregation, Now bless the Lord your God. And all the congregation blessed the Lord God of their fathers, and bowed down their heads, and worshipped.” O that I might be alike successful! O that this whole congregation might resemble them! Verily, if you considered what a mercy God has vouchsafed unto you, in “delivering you from the powers of darkness, and translating you into the kingdom of his dear Son,” I should not plead in vain. Let me then, in conclusion, first address our God in the words of David: “Save us, O Lord our God, and gather us from among the heathen, to give thanks unto thy holy name, and triumph in thy praise!” And now let me also, in the language of that same holy prophet, offer unto God the acknowledgment due unto his name: “Blessed be the Lord God of Israel from everlasting to everlasting! and let all the people say, Amen: Praise ye the Lord.”]

DCXXIII

THE GOODNESS OF GOD TO ISRAEL

             Ps. 73:1.

Truly God is good to Israel, even to such as are of a clean heart.

THE aversion which men usually feel to a vindication of God’s absolute sovereignty, proceeds from an idea, that the exercise of it would be repugnant to his other perfections of goodness and mercy. But there is no just foundation for this conceit: nor is there any reason why we should doubt the sovereignty of God, any more than any other of his attributes. That God does dispense his favours according to his own will is an undeniable truth: how else can we account for his taking one nation from the midst of another nation, and forming them for his peculiar people, and giving them his righteous laws, and expelling seven nations from the land of Canaan in order to give it to his chosen people for their inheritance? But however freely he exercises his own prerogative in this respect, he will take care that his final appointment of men’s states shall accord with perfect equity: he even calls the day in which that decision shall pass, “The day of the revelation of the righteous judgment of God.” The truth is, that though God has no respect to men’s moral characters in the first communications of his mercy, he invariably transforms the objects of that mercy in such a manner, as to make it suitable and proper that he should confer upon them the ultimate and everlasting tokens of his love. The Israel of old, and those to whom that name at this time belongs, were, and are, a chosen people: but all the true Israel are renewed in the spirit of their minds; they are “such as are of a clean heart;” and therefore they are such as may reasonably hope to experience the transcendent goodness of their God.

The words before us will naturally lead us to consider,

  I.      The character of Israel—

“All are not Israel, who are of Israel.” The true Israel are widely different from those who are only “Israelites after the flesh.” They cannot however be known from others by their outward appearance. Others may be as modest in their apparel, and as humble in their looks, as they; and yet have no part with them in their more distinctive characters. They cannot be distinguished from others by their language. There certainly is a mode of speaking which religious people will adopt: they will be sincere, modest, inoffensive; and will accustom themselves to such speech as, “being seasoned with salt,” is calculated to “administer grace to the hearers.” But hypocrites may vie with them in this particular also. Nor can they be altogether known from others by their actions: for though their actions will doubtless be holy, and just, and good, and extremely different from those of the ungodly world, yet Pharisees and formalists may “cleanse the outside of the cup and platter,” and be as punctual and correct in all external duties as any persons whatever.

The true Israelite is known by no external badge, but by “the circumcision of the heart” only. He is of a clean heart: he is clean,

  1.      From idolatrous regards—

[The very best of ungodly men has some idol in his heart which usurps the throne of God. Pleasure, riches, and honour are the common objects of men’s regards: but some, who seem indifferent to these things, are no less in subjection to a carnal love of ease, wherein their happiness principally consists. But the true Christian has taken the Lord for his God; and has determined, through grace, that no rival shall ever be harboured in his bosom. He makes his adorable Saviour the one object of all his trust, his love, and his obedience.]

  2.      From allowed lusts—

[None but those who have embraced the promises of the Gospel have been able to “cleanse themselves from all fleshly and spiritual filthiness:” but “all who are really Christ’s, have crucified the flesh with the affections and lusts.” We say not, that Christians have no lusts remaining in them; (for a man that is crucified may still continue to live a considerable time; and the lusts that are crucified may still live and act:) but their lusts shall never regain the liberty which they once had: the death of their corruption is irreversibly decreed; and their strength is gradually weakening; and in due time they shall utterly expire. In all other persons, sin of some kind has dominion; but over the Christian “it shall not; because he is not under the law, but under grace.”]

  3.      From sinister and selfish motives—

[All, even the most refined hypocrites, are under the influence of self-seeking and self-complacency. But the true Christian endeavours to consult the glory of his God. He is as jealous of his motives, as of his actions. He knows that self is but too apt to mix with what we do; and therefore he labours to counteract its influence, and to do his most common actions to the glory of his God. To please God, to serve God, to honour God, these are the ends which he proposes to himself; nor is he ever satisfied with any one action which has not these objects as their true and ultimate scope. He that is “an Israelite indeed, is an Israelite without guile.”]

Let us now proceed to contemplate,

  II.      The character of Israel’s God—

“God is good to all, and his tender mercy is over all his works:” but he is more especially good to Israel: for,

  1.      He is reconciled to them—

[They once were under his displeasure, even as others: but he has given them repentance unto life; he has accepted them in and through his beloved Son; he has blotted out all their transgressions as a morning cloud; and “he has given them a name better than of sons and of daughters.” These are peculiar mercies not vouchsafed to others, whatever be their profession, or whatever their character.]

  2.      He admits them to most familiar communion with himself—

[Others may have prayed in some peculiar extremity, and may have obtained deliverance from their distress; but “they will not always call upon God:” prayer is not their delight; nor have they any freedom of access to God in it. But “the true Israel” are “a people nigh unto God.” It is their delight to draw nigh to God at all times, to make known to him their requests on all occasions, and to walk continually in the light of his countenance. He, on the other hand, like a tender parent, condescends to hear and answer their petitions, and reveals himself to them as he does not unto the world. Thus, while others perform prayer as a mere service which they would think it criminal to neglect, they account it their highest privilege to say, “Truly our fellowship is with the Father, and with his Son, Jesus Christ.”]

  3.      He makes all things to work together for their good—

[Many dark and afflictive dispensations do they meet with; but not one more than shall issue in their good. Under the pressure of their trials they may be ready to say, “All these things are against me:” but they shall at last see reason to confess, that “it is good for them that they have been afflicted.” God has expressly promised, that “all things should work together for their good;” and he sooner or later fulfils the promise, to every one that loves him, and that trusts in him. The persecutions of men and the temptations of Satan shall ultimately conduce to this end: “The wrath of men and devils shall praise him; and the remainder of it,” which would counteract his designs, “he will restrain.”]

  4.      He has prepared for them a glorious and everlasting inheritance—

[To others he generally gives a greater measure of earthly wealth: but “for these he has prepared a city;” being “not ashamed to be called their God.” The very hope and prospect of that far outweighs all earthly possessions; What then must the actual enjoyment of it be! With what emphasis do those in heaven say, “Truly God is good to Israel!” Well does David exclaim, “O how great is thy goodness which thou hast laid up for them that fear thee!” But we must wait till we come to heaven, before we can form any adequate idea of this glorious subject.]

  ADDRESS—

  1.      Those who are ignorant of God—

[You are ready to think of God only as a harsh Master, and a severe Judge: but if you knew him aright, you would cry out, with the prophet, “How great is his goodness! how great is his beauty!” The fact is, that while your heart is so corrupt, you cannot form any correct judgment concerning God: your eyes are jaundiced, and you behold all his perfections, yea, and his dispensations too, under false colours: “the light shines; but your darkness doth not comprehend it.” If you would know him as he is, pray that he would “create in you a clean heart, and renew a right spirit within you.” Then shall you be disposed to admire the justice and holiness which you now hate, and, instead of denying his distinguishing grace, you will seek to obtain an interest in it.]

  2.      Those who are tempted to think hardly of God—

[This had been the state of the Psalmist’s mind, just before he penned this psalm: and it was on finding his error, that he abruptly exclaimed, “Truly God is good,” notwithstanding all I have been tempted to think to the contrary. The same temptations are common with us: and when we see the ungodly triumphing and the righteous afflicted, we are ready to say, “I have cleansed my heart in vain, and washed my hands in innocency.” But go into the sanctuary, as David did, and then you will learn the different ends of the righteous and the wicked. Take eternity into your estimate, and the delusion will vanish; and you will see, that no state in which an ungodly man can possibly be, is any more to be compared with yours, than the twinkling of a taper is with the light and splendour of the meridian sun.]

DCXXIV

PROSPERITY OF SINNERS NOT TO BE ENVIED

  Ps. 73:16, 17.

When I thought to know this, it was too painful for me; until I went into the sanctuary of God: then understood I their end.

TO unenlightened man, there are numberless things in the dispensations of Providence altogether dark and inexplicable: it is the light of Revelation only that enables us to form any just notions respecting them. Moreover, after that men are enlightened, they still are liable to be disconcerted and perplexed by the events which daily occur, in proportion as they lean to their own understandings, and neglect to avail themselves of the means which are afforded them for the regulation of their judgment. Nor has Satan any more powerful instruments wherewith to assault the minds of Believers, than those which he derives from this source. The temptation with which he assaulted our first parents in Paradise, was furnished by the prohibition which God had given them to eat of a certain tree; “Hath God said, Ye shall not eat of every tree of the garden?” insinuating, that such a prohibition could never have proceeded from a God of love. In like manner, if God have seen fit to deny his people any particular comfort which he has vouchsafed to others, or suffered them to be afflicted in any respect more than others, Satan suggests to their minds, How can these dispensations consist with his professed regard for you as his own peculiar people? Thus their subtle adversary would instil into their minds hard thoughts of God, and a distrust of his providential care. It was in this way that he assaulted the author of the psalm before us, and caused him almost to renounce his confidence in God. The Psalmist himself (whether it were Asaph, or David, we cannot certainly declare) tells us, how nearly he was overcome by this temptation: “As for me, my feet were almost gone; my steps had well nigh slipped: for I was envious at the foolish, when I saw the prosperity of the wicked.” He proceeds more fully to state the difficulty with which his mind was harassed, and the way in which the snare was broken: and as the subject is of universal interest, we will draw your attention to it, by stating,

  I.      The difficulty—

It is frequently seen that the wicked prosper, whilst the godly are grievously oppressed—

[The godly are for the most part “a poor and afflicted people.” They are objects of hatred and contempt to an ungodly worldb, and they suffer much from the unkind treatment which they meet with. Not unfrequently, “their greatest foes are those of their own household.” From the hand of God also they receive many strokes of fatherly correction, from which the avowed enemies of God are in great measure exemptd. It is necessary also, with a view to the accomplishment of God’s purpose of love towards them, that they should, for the most part, “be in heaviness through manifold temptations.”

The wicked, on the contrary, frequently pass through life without any particular trials: having nothing to humble them, they are lifted up with pride, (which they glory in as their brightest ornamentg;) and are encompassed with violence, as their daily habit: they gratify their sensual appetites, “till their eyes stand out with fatness:” they despise all restraint, whether human or divinei; and even atheistically question, Whether God notices and regards the conduct of his creatures. These are the persons who generally get forward in life, and engross to themselves the wealth and honours of a corrupt world. Doubtless, in countries where the rights of individuals are secured by just laws and a righteous administration, this inequality will be less apparent, than in places, where there is more scope afforded for the unrestrained exercise of fraud and violence: but in every place there is ample evidence, that worldly prosperity is the attainment, not of spiritual, but of carnal minds — — —]

This, to the carnal mind, presents a difficulty not easy to be explained—

[There is in the mind of man a general idea that the Governor of the universe will testify by his present dispensations his love for virtue, and his hatred of iniquity. The friends of Job carried this notion so far, that, without any other evidence than what arose from his peculiar trials, they concluded, that he must of necessity have been a hypocrite and deceiver, whom justice at last had visibly overtaken. Nor could Job himself understand, how it should be, that the prosperity of the wicked should be so great, whilst he, who had walked in his integrity, was so overwhelmed with troubles. Even the Prophet Jeremiah, who might be supposed to have a deeper insight into divine truth than Job, was stumbled at the same thingm: and therefore we must not wonder that it operates as a temptation in the minds of the generality.

Under the Mosaic dispensation, the difficulty of accounting for these things was certainly very great: for all the sanctions of the Law were almost, if not altogether, of a temporal nature: temporal prosperity was promised, and that too in very general and unqualified terms, as the reward of obedience; and temporal judgments were threatened as the punishment of disobedience: and consequently, when the wicked prospered and the righteous were oppressed, it seemed as if the providence of God were in direct opposition to his word. Nor did Moses alone give ground for such expectations: even David himself had said, that “they who sought the Lord should want no manner of thing that was good.” Nay more, the same language is used in the New Testament: If we “seek first the kingdom of God and his righteousness, all earthly comforts shall be added unto us.” And again, “Blessed are the meek, for they shall inherit the eartho.” Now it may be asked, How can this consist with the exaltation of the wicked, and the almost universal depression of the righteous, of whom it may be said, that “they are plagued all the day long, and chastened every morning?”]

But the Psalmist, having stated his difficulty, gives us,

  II.      The solution—

To the carnal mind the difficulty is insurmountable: but “if we enter into the sanctuary of God,” it will vanish instantly. There we shall see the lamentable state of the wicked in the midst of their prosperity;

  1.      The danger of their way—

[“Their feet are set in slippery places,” where it is, humanly speaking, impossible for them to stand. This may appear a strong assertion; but it is not at all too strong: it is the assertion of our Lord himself — — — Indeed, it is with great justice said by Solomon, that “the prosperity of fools destroyeth themr;” for it almost universally generates those very dispositions which are so strongly depicted in the psalm before us. If riches increase, we are immediately ready “to set our heart upon themt,” and to trust in them rather than in God. They foster pride in the heart of the possessorx; and lead not unfrequently to an oppressive conduct towards the poor, and to the most daring impiety towards Godz. Are they then to be envied, who are placed in such perilous circumstances? or are they to be envied, who, when running for their lives, have “their feet laden with thick clay?” Be it so, that the rich have many comforts which the poor taste not of: but what enjoyment can that man have of a feast, who sees a sword suspended over his head by a single hair, and knows not but that it may fall and pierce him the very next minute? So the man who knows his own weakness, and the force of the temptations to which he may be exposed, will be well satisfied to have such a portion only of this world as God sees fit to give him; and will abundantly prefer the eternal welfare of his soul before all the gratifications that wealth or honour can afford him.]

  2.      The awfulness of their end—

[As God raised up Pharaoh to the throne of Egypt, with an intent to shew forth in him his wrathful indignation against sin; so he loads with temporal benefits many, who shall finally be made objects of his heavy displeasure for their abuse of them. He bears with them for a season: but “their feet shall slide in due time;” and then “they will be cast down into everlasting destructionc.” O how terrible is their transition in a single instant, from a fulness of all earthly comforts to an utter destitution even of “a drop of water to cool their tongue!” Think of the Rich Man who was clothed in purple and fine linen, and fared sumptuously every day: what a change did he experience the moment that his soul departed from the body! The next thing we hear of him is, that “he was in hell, lifting up his eyes in torment,” such as no words can describe, no imagination can conceive. Lazarus, on the contrary, who in this world had not the most common necessaries of life, was enjoying unspeakable and endless felicity in Abraham’s bosom. Who that beholds the termination of their career, would not infinitely prefer the temporal estate of Lazarus, even though it should last a thousand years, before all the vanishing gratifications of the man of wealth? If it should be thought that this rich man was more addicted to sin than others, the account we have of him suggests no ground for it whatever: on the contrary, it tells us, that his five surviving brethren, who inherited his wealth, were, like him, yielding to the sad influence of the temptations which it offered, and therefore were hastening to that same place of torment, to which he had been consigned. Doubtless it is painful to reflect on the thoughtless security of millions, who, if not guilty of any flagrant enormity, have no conception of the predicament in which they stand. But the Scripture speaks too plainly on this subject to admit of any doubt — — — Say then, Are these to be envied? Alas! if viewed aright, they must be regarded only as persons accumulating wrath upon their own headsh, or as victims fattening for the slaughter: and consequently, their superior prosperity in earthly things affords no ground for complaint to the godly, however destitute they may be, or however afflicted.]

  Let us LEARN then from this subject,

  1.      To mark the motions of our own hearts—

[We greatly deceive ourselves if we imagine that our actions afford a sufficient criterion for judging of our state. There are many who indulge in all manner of evil thoughts, whilst yet they are restrained by merely political considerations from carrying them into effect. Whilst therefore man sees nothing amiss in us, God may see our “hearts to be full of evil.” It was not any overt act that the Psalmist spoke of in our text, but of his thoughts only: and yet he acknowledges, that they had well nigh destroyed and ruined his soul. O let us observe from time to time the various thoughts that arise in our corrupt hearts, (the proud, the vain, the envious, the wrathful, the vindictive, the impure, the covetous, the worldly thoughts,) and let us humble ourselves for them in dust and ashes, and pray, that “the thoughts of our hearts may be forgiven us!” If we view ourselves as we really are in the sight of God, we shall see that we may, on many occasions, justly, and without hyperbole, say, “So foolish am I and ignorant, I am even as a beast before theem.”]

  2.      To be satisfied with our condition—

[To Judas was consigned the custody of the stock provided for the daily support of our Lord and his disciples. What if the other disciples had envied him that honour? would they have been wise? Judas was a thief: and the pre-eminence he enjoyed, afforded him an opportunity of gratifying his covetous desires, whilst the rest were free from any such temptation. God knows that many of those things which we would fain enjoy, would only prove snares and temptations to our souls. He sees, not only the evil that does exist, but the evil also that might arise, within us: and he withholds in mercy many things, which he knows would be injurious to our spiritual welfare. How happy would it have been for the Rich Youth in the Gospel, if, instead of being possessed of wealth, he had been as poor as Lazarus! It was his wealth alone that induced him to forego all hope of an interest in Christ: and, if he had been a poor man, he might, for ought we know, have been at this moment a blest inhabitant of heaven. Let us then remember, that if God sends us trials which we would gladly escape, or withholds comforts which we would desire to possess, he does it in wisdom, and in love: and in all probability we shall one day see reason to adore him for the things which we now deplore, as much as for any of those benefits in which we are most disposed to rejoice.]

  3.      To seek above all things the prosperity of our souls—

[Here is full scope for our ambition. We may “covet, as earnestly as we will, the best gifts.” We must not indeed grudge to any their higher attainments: but we may take occasion from the superior piety of others to aspire after the highest possible communications of grace and peace. Were we to possess the whole world, we must leave it all, and “go as naked out of the world as we came into it.” But, if we possess spiritual riches, we shall carry them with us into the eternal world, and have our weight of glory proportioned to them. The operation of these upon our souls needs not to be feared: they bring no snare with them; or, if they be accompanied with a temptation to pride, they will lead us to Him, who will assuredly supply an antidote, to screen us from its injurious effects. If we are “rich towards God,” we are truly rich; yea, though we possess nothing in the world besides, we may exult, as “having nothing, and yet possessing all thingsp.”]

DCXXV

THE CHRISTIAN’S EXPERIENCE AND HOPES

  Ps. 73:23, 24.

I am continually with thee: Thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory.

THERE are in the Holy Scriptures many expressions which are difficult to be reconciled with each other. For instance, the Psalmist, in the very words before my text, says, “So foolish was I and ignorant, I was as a beast before thee.” Yet behold, in the text itself, he speaks as one enjoying the sublimest communion with his God, and possessing a most confident expectation of his favour. Now, how is this to be explained? The fact is, that he had been sorely tempted to envy the ungodly world, when he saw how prosperous they were, in comparison of many of God’s most faithful servants. But when he reflected on “the end” that awaited them, he condemned his former thoughts, as betraying rather the ignorance of a beast than the judgment of a real saint: and then he congratulated himself as elevated far above the most prosperous of ungodly men, in that, whatever he might want in this world, he possessed God himself for his friend, his counsellor, his everlasting portion.

I shall take occasion from these words to consider the saint in,

  I.      His present experience—

Here we see, the saint with his God, in a way of humble dependence; and his God with him, in a way of effectual support.

  1.      The saint with his God—

[Numberless are the difficulties with which the Christian is encompassed, whilst yet in himself he has not power to surmount the smallest of them. In fact, he has to wrestle not only with flesh and blood, but with all the principalities and powers of hell itself. What then shall he do? How shall he entertain a hope of a successful issue? He would sit down in utter despair, out that he remembers he has with him, at all times, a Friend, who is almighty, and all-sufficient for him. He has been taught to look unto God as his Father in Christ Jesus: he has been assured, that, since he has fled to Christ for refuge, and sought for reconciliation with God through Him, he is entitled to regard God as a friend, and to commit into his hands his every concern. Hence he becomes composed, in the midst of all his trials; and comforts himself with the reflection, ‘I am continually with my God: I see him ever present with me: confiding in him, I have no fear: it is a small matter to me what confederacies there may be against me: having him at hand, I need no other help: I therefore repose all my confidence on him, and “cast all my care on him”.’]

  2.      His God with him—

[To enter fully into this idea; conceive of a child passing over rocks where there is scarcely room for his feet; and where the path is so slippery, that it is scarcely possible for him to stand; and where there are precipices on every hand so steep and tremendous, that a single false step must of necessity cause him to be dashed in pieces. Conceive a father guiding his beloved child in all this way; “holding him by his right hand,” that he may not fall; and raising him up, if at any time he have fallen; and preserving him from all the dangers to which he is exposed. Here you see our God with the soul who trusts in him. Not for a moment does he leave the trembling saint: and it is altogether in consequence of this effectual help that any saint in the universe is enabled to pursue his way. Hence every child of God ascribes his safety to him who has thus upheld him; and with unfeigned gratitude exclaims, “My foot standeth fast: in the congregation will I bless the Lord.”]

In unison with his present experience, are,

  II.      His future prospects—

“Knowing in whom he has believed,” he expects—

  1.      Guidance in all his way—

[In addition to all the difficulties of his journey, he knows not which way he is to pursue. He has a general notion of his path: but an infinite variety of circumstances occur from time to time, to render it difficult to discern which is the way in which it will be best and safest for him to proceed. He is aware that one single step may lead to consequences inconceivably important. Joseph was sent to visit his brethren. The step was good: but oh! to what a diversity of trials did it lead! David also was sent to visit his brethren: hero too the step was good; and from it resulted the victory over Goliath, and the deliverance of Israel from their oppressorsc. In the consciousness that God alone can guide him, he asks counsel of the Lord every step he takes: and God vouchsafes to guide his feet into the way of peace. There are many different means which God is pleased to make use of for the direction of his people: sometimes he guides by his word; sometimes by his Spirit; sometimes by his providence, opening or shutting a door, as is pleasing in his sight: diversifying these as he sees occasion, he accomplishes his gracious ends; just as, in the days of old, he led his people Israel through the trackless wilderness, till they came in safety to the Promised Land.

The entire process may be seen, as it were, realized in actual life. Behold the saint’s desire of counsel, as expressed in the prayers of David — — — and mark the accomplishment of that desire in the consolations and encouragements administered to the waiting soule — — — And this is exactly what every believing soul is warranted to expect: “I will instruct thee, and teach thee in the way thou shall go: I will guide thee with mine eye.”]

  2.      Glory at the end—

[Never will God cease from his offices of love, till he has completed all his gracious purposes, and fulfilled the utmost desires of those who wait upon him. Glory is that to which every soul looks forward, as the consummation of its bliss: that is “the joy that is set before us, the prize of our high calling,” “the recompence of our reward;” and God will not suffer his people to come short of it. “He will fulfil in them all the good pleasure of his goodness,” till the work which has been begun in grace is consummated in glory. Of this St. Paul was confident; and in the prospect of it every believing soul may rejoice, even as if he were already in possession of the full result — — —]

  SEE, then, the Christian’s life exhibited before you.

It is,

  1.      An arduous life—

[The people of the world imagine it an easy thing to get to heaven: but the real saint finds it far otherwise. They glide down the stream in a way of carnal gratification: but he has to go against the stream of corrupt nature, and to stem the tide of a voluptuous world. Were it so easy a matter to serve the Lord, it would never have been characterized by terms which convey so different an idea. The wrestler, the racer, the warrior, find that they have enough to do, in order to obtain a successful issue to their exertions.]

  2.      An anxious life—

[St. Paul says, “I would have you without carefulness.” But our Lord says, “Watch and pray, that ye enter not into temptation.” Unbelieving anxiety is doubtless to be put away: but watchfulness and holy fear are never to be intermitted one single moment. St. Peter knew, by bitter experience, how needful that caution was, “Be sober, be vigilant; because your Adversary the devil, as a roaring lion, goeth about, seeking whom he may devour.” It would ill become a man on the borders of eternity to indulge a careless frame of mind. The most eminent saint in the universe should “take heed lest he fall,” and should “walk in the fear of the Lord all the day long.”]

  3.      A happy life—

[It should seem as if anxiety were inconsistent with happiness. And it would be so, if we knew not where to look for the grace that is needful for us. But the very trials which drive us to our God for help, are the means of drawing forth the succours which God has promised, and of bringing God himself into closer union with us. In truth, it is from such discoveries of the divine character, and such communications of the heavenly grace, that the Believer derives his sublimest pleasures: and he is then most truly happy, when “his fellowship is most intimate with the Father, and with his Son Jesus Christ.”]

  4.      A glorious life—

[To the eye of sense, a Believer is only like a common man, and his walk like that of other men: but to the eye of faith it is not so. A Believer walks with God: his soul is brought into closest union with the Deity. What has been said of a father and a son, does but very faintly convey what actually passes between God and him. There is, on the one part, the entire dependence of his soul on God; and, on the other part, the tender care of a father exercised towards him in every step he takes. Throughout the whole of his life is this continued, till the period has arrived for his being invested with all the glory and felicity of heaven. And is not this a glorious life; ordered as it is by the Father; prepared by the Son; effected by the Holy Spirit; begun in grace; consummated in glory? Think what ye will, this is a glorious life indeed; a life which even an angel might affect; and which is, in some respects, more glorious than that of angels, inasmuch as it is the effect of Redeeming Love, and will issue in louder songs of praise and thanksgiving, than the angels, who never experienced such trials, will ever be able to sing.]

DCXXVI

THE CHRISTIAN’S CHOICE

  Ps. 73:25.

Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.

THIS evil and deceitful world promises happiness to its votaries; and men, naturally carnal, are too willing to be deceived by it. Even the godly themselves are sometimes drawn aside by its delusions; but when the snare is broken, they see, and lament their folly. David contrasted the mirth of the wicked with the troubles he had to conflict with, and was ready to conclude that they had a better portion than himselfb; but on deeper investigation he found, that their happiness was soon to end. Whereas, however difficult his path at present was, God would guide him safely to the regions of eternal felicityd.

Hence, as the result of his more deliberate judgment, he determines to take God as his only portion.

  I.      The Christian’s choice—

The Christian, by nature, differs not at all from those who are still in darkness. He once chose the world as the portion in which his soul delighted, but now he renounces it as sincerely as he ever loved it—

[He does not indeed treat it with stoical indifference. He knows that wealth and honour are capable of important uses, and that, if God bestow them, they may be richly enjoyed. But he is well assured that they are not a satisfying portion: he is persuaded that our cares increase with our possessionsg, and that Solomon’s testimony respecting the world is true.]

God is the one object of his choice—

[Before his conversion he could think as lightly of God as others, but grace has altogether changed his sentiments and desires. God appears to him now exceeding great and glorious. The love of God in sending his own Son to die for us has made an indelible impression on his mind. Since the Christian has been enabled to see this mystery, all created beauties have vanished as the stars before the sun. There is nothing “on earth” which, in his eyes, can stand for one moment in competition with his incarnate God. The pleasures, riches, and honours of the world seem lighter than vanity: by the cross of Christ he is utterly crucified to them all. Without the Saviour’s presence there would be nothing desirable even “in heaven” itself; the glorified saints and angels would have nothing to attract the soul, nor would the bright regions in which they dwell, be any better than darkness itself. Created glory would be utterly extinguished, if the Sun of righteousness were withdrawn. The Christian has ALL in God; without him NOTHING.]

Nor is this an exaggerated description of the Christian’s character—

[The children of God in all ages have been of one mind in these respects. Though their attainments have been different, their aims have been the same. David frequently expresses, in yet stronger terms, his desires after God, and declares that he coveted nothing so much as the divine presencen. St. Paul had as much to glory in as any man whatever, yet he despised it all as dung for the excellency of the knowledge of Christ. Nor were these views peculiar to these distinguished servants of God, they were common to all the saints in the days of oldp; nor is there a true Christian now, who, if interrogated respecting true happiness, would not reply in the language of the Psalmist.]

However enthusiastic such a choice may be thought by a blind and sensual world, it is perfectly rational and wise—

  II.      The reasons of it—

Whatever men choose, they invariably choose it under the idea of good. Now there is no created good that can be at all compared with God:

  1.      He is an ever-present portion—

[We may possess many things, yet not have them with us in the time of necessity; yea, we may be utterly deprived of them by fraud or violence; but God is every where present to afford us help: though we be immured in a dungeon, he can visit us; nor can any human power intercept his gracious communications. This was a reflection peculiarly grateful to the Psalmist, and, doubtless, was an important ground on which he fixed his choices.]

  2.      He is an all-sufficient portion—

[A man may enjoy all which this world can bestow, but what can it avail him while racked with excruciating pains? What relief can it afford him under the agonies of a guilty conscience? Or what can it do to appease the fears of death? But there is no situation wherein God is not a suitable portion. In the possession of earthly blessings, his presence will greatly enhance our enjoyment of them. In the absence of all temporal comforts, with HIM we can feel no want. A view of him as our friend will allay every fear, and assuage every pain; nor, having HIM, can we want any other thing that is good.]

  3.      He is an eternal portion—

[However long we retain earthly things, we must part with them at last. Death will reduce us to a level with the poorest of mankind, nor can we carry any thing along with us into the invisible world. But, if God be ours, we shall possess him for ever. We are not left without many rich communications from him now; yea, sometimes, even in this vale of tears, our joy in him is unspeakable. But it is not till after death that we shall have the full enjoyment of him. Now we taste of the streams; then we shall drink at the fountain-head. Now our capacity to enjoy him is but small; then all our faculties will be wonderfully enlarged. Now our delight in him is transient; then, without intermission or end. Hence the Psalmist looked forward to that period for his full satisfactiona.]

  INFER—

  1.      How little is there of true religion in the world!

[If to be called after the name of Christ were sufficient, his flock would be large. If to attend his ordinances and profess his faith were enough, there would be many in the way to heaven. But God will judge us, not according to our professions, but our practice. That, which alone can constitute us truly religious, is, to choose God for our portion. Can we then, like David, appeal to God himself, that we do this? Could we make Peter’s reply to the question which was put to him? Does the ardour of our devotions attest the strength of our desires after God? Have we the same evidence of our supreme regard for him, that the sensualist or worldling have of their love to the things of time and sense? Let us be assured that God can never be our portion, unless we deliberately choose him in preference to all others.]

  2.      How enviable a character is the true Christian!

[He can adopt the language of David, and of the ancient churchd. Hence, however destitute he may seem to be, he needs envy none; he is freed from the cares which corrode the hearts of others; he is sure, not of attaining only, but of possessing for ever, the object of his desires, and that, in proportion as he delights in God, his God will delight in him. Surely we cannot but subscribe to the truth of that assertionf. Let us then beg of God to deliver us from the love of this present evil world, and so to cast the mantle of his love upon us, that we may both follow him and serve him for ever.]

DCXXVII

BENEFIT OF DRAWING NEAR TO GOD

             Ps. 73:28.

It is good for me to draw near to God.

THE dispensations of Providence are often so dark and inscrutable, that the proud man is ready to question the wisdom of them, and almost to doubt whether they are the result of design or chance. The prosperity of the wicked is more particularly a stumbling-block to those who limit their views to the things of this life. But a more enlarged acquaintance with God and his ways will silence every cavil, and oblige us to confess, that however “clouds and darkness may be round about him, righteousness and judgment are the basis of his throne.” The Psalmist himself for a season was unable to account for the prosperous state of the ungodly, while the righteous were regarded by them as objects of contempt and abhorrence. His reasonings upon the subject could not satisfy his mind: but at last he “went into the sanctuary of God,” and there learned to estimate the ways of God by a very different standard, and to think those the most happy who were happy for eternity. In the review of this experience, he was led to acknowledge the more than brutish stupidity of his soul, and the benefit which he had received from drawing near to God: “It is good for me,” says he,” “to draw near to God.”

In discoursing on these words, we shall shew,

  I.      What is meant by drawing near to God—

We must not suppose that any bodily motion is necessary in order to the drawing nigh to God; since he filleth all space, and is “never far from any one of us.” The expression in the text imports a drawing nigh to him,

  1.      With the mind—

[Though “God is a Spirit,” and therefore not to be apprehended with bodily eyes, yet man is able, by the exercise of faith, to place him as it were before the eyes of his mind, and thereby to “see Him that is invisible.” Nothing can be more absurd or delusive, than to draw a picture of him, as it were, in our imagination, and to present him before us in a way of vision. Whatever visions were granted to men in former times, it is rather a sense and consciousness of his presence, than a sight of him as present, which we are to expect. We must not look for such a luminous appearance as Moses saw; but it is our privilege to say with David, “I have set the Lord always before me.” When, we set God before us, we also set ourselves before him: we summon ourselves into his presence; and endeavour to impress our minds with the conviction that he discerns our inmost thoughts. In this way we may properly be said to draw near to him; because, though in fact we are no nearer to him than before, yet we are much nearer in our own apprehension; and the effect upon our own minds is precisely the same as if the approximation were real.]

  2.      With the heart—

[The drawing nigh to God is not a work of the understanding only, but also of the heart: and the exercises of the one are as necessary as those of the other. Indeed the idea of approaching God without suitable affections, is vain; since man cannot remain unaffected in the Divine presence; nor would he be approved of God if he did. It is obvious therefore that an acceptable approach to God must be attended with such emotions, as become a sinner in the presence of his Judge, and a redeemed sinner in the presence of his Lord and Saviour. It must be accompanied with a fear of God’s majesty, an admiration of his goodnesss, an affiance in his mercy, a love to his name, a submission to his will, a zeal for his glory. Those various feelings must be expressed in such petitions and acknowledgments as the occasion requires. In short, our drawing nigh to God must somewhat resemble Esther’s approach to Ahasuerus. She knew that none but the king could help her; and that she must perish if she did not obtain favour in his sight: and therefore, with much preparation of mind, she humbly presented herself before him, and then offered her petition in the manner she thought most likely to prevail.]

Having ascertained the import of drawing nigh to God, we proceed to shew—

  II.      The benefit arising from it—

There is no other thing under heaven so “good for” the soul, as this:

  1.      There is nothing so pleasant—

[We will grant, for argument sake, that the things which this world afford are capable of imparting as much happiness as the votaries of pleasure expect: still the happiness of drawing near to God is incomparably greater. We appear indeed to “speak parables” when we descant on such a subject as this, because the things we affirm can be known only from Scripture and experience: and people have an easy way of setting both these aside. The words of Scripture are represented as high eastern metaphors: and the experience of the primitive saints is supposed to be confined to the earlier ages of the Church. And with respect to the experience of living saints, that is derided as enthusiasm. But there is a blessedness in communion with God, whether man will admit it or not. To the ungodly it is an irksome task to approach God; but to the godly it is their chief joy. The Psalmist justly says, “Blessed is the man, O Lord, whom thou choosest, and causest to approach unto thee.” But how shall we describe this blessedness? How shall we paint the lowly self-abasing thoughts which lead a man to prostrate himself in the very dust before God? How shall we express the wonder and admiration with which he is filled, when he contemplates the goodness of God towards him? How shall we declare the ardour of his feelings when he is adoring that Saviour who bought him with his blood? We do not say, that any man feels at all times the same rapturous and exalted joys; but we do say, that the joys of those who live nigh to God are at some seasons “unspeakable and full of glory,” an earnest and foretaste of heaven itself.]

  2.      There is nothing so profitable—

[Not to mention the pardon and acceptance which flow from communion with God, it is certain that it will restrain from sin. The presence of a fellow-creature, yea, even of a child, will restrain men from the commission of crimes, which in secret they would perpetrate without remorse. How much more then would a consciousness of God’s presence awe us, if we felt it as we ought! The falls and apostasies of those who profess religion always originate from, or are preceded by, a secret departure of the heart from God.

It will also console us in trouble. David, both on this and many other occasions, found prayer the best means of composing his spirit when it was harassed by temptations or persecutions. And did any one ever apply this remedy in vain? When we have complained to man only, we have felt the pressure of our burthens still, and groaned under them as much as ever: but when we have carried our complaints to God, we have almost invariably had our murmurs silenced, our agitations tranquillized, our spirits comforted. God has fulfilled to us his promise, “Call upon me in the time of trouble, and I will hear thee, and thou shalt glorify me.”

It will moreover strengthen us for duty. We should not so often faint in the way of duty, if we waited more constantly upon our God. He “would renew our strength as the eagle’s:” he would “give us more gracep,” even “grace sufficient for us.” However weak we are in ourselves, we should be “able to do all things through the strength which he would impart unto us.” By drawing nigh to God, our humility is increased, our faith invigorated, our hope quickened, our love inflamed, and the whole work of grace advanced in our souls.

Lastly, it will prepare us for glory. Nothing transforms us into the Divine image so much as communion with God. When Moses continued with God for a season upon the holy mount, his face contracted a radiance which was visible to all who beheld him. And, though no bright effulgence will now adorn the countenances of those who live nigh to God, yet a glory will shine around their paths, a lustre which will compel others to “take notice of them, that they have been with Jesus.” By “beholding his glory they will be changed into the same images,” and be progressively fitted to “see him as he is.”]

  ADDRESS—

  1.      Those who never draw near to God at all—

[How many are there of this description! You rather say to him in your hearts, “Depart from us:” and, in so doing, you pass sentence upon yourselves: you even inflict on yourselves, by anticipation, the punishment prepared for youx. God assures you, that “all who are far from him shall perish.” O that you might tremble at the denunciations of his wrath, and not bring upon yourselves the bitter experience of it in the eternal world!]

  2.      Those who draw nigh to him, but only in a formal manner—

[Your state is as dangerous and deplorable as if you lived ever so far from God: for it is to no purpose to “draw nigh to him with your lips, while your hearts are far from him.” “Bodily exercise profiteth nothinga:” you must have “the power of godliness as well as the form.” “God is a Spirit: and, if you do not worship him in spirit and in truthc,” your service is a mockery, and your hope a delusion. Be in earnest therefore in your walk with God: for as your formal duties, whether in the Church or closet, bring with them neither pleasure nor profit, so will they ultimately deceive you to your ruin. On the contrary, if you really draw nigh to God, and “stir up yourselves to lay hold of him,” he will draw nigh to you, and load you with his richest benefits.”]

  3.      Those who find their happiness in communion with God—

[This is the character of all the saints: “they are a people nigh unto God:” “truly their fellowship is with God, and with his Son Jesus Christf.” It is true, that there is no merit in this; and it arises only from the grace of God, which effectually worketh in them: nevertheless God admires and applauds their conduct: viewing them with a kind of rapture and surprise, he says, “Who is this that hath engaged his heart to approach unto me?” Happy, happy are the people who can say, “Lord, it is I,” “Lord, it is I.” Continue then and increase your diligence in walking with God. Then you shall not only say now, “It is good for me to draw nigh to God;” but you shall one day add with ten-fold emphasis, “It is good for me to have drawn nigh to God:” yes; if now you can look back upon your seasons of communion with God as the best and happiest hours of your life, much more shall you, when your intercourse with him shall be more immediate, and you are dwelling in the very bosom of your God.]

DCXXVIII

GOD’S INTEREST IN HIS PEOPLE

             Ps. 74:22.

Arise, O God! plead thine own cause.

NO one can have ever heard or read the account given us of Abraham’s intercession for Sodom, without being struck with the condescension of God in suffering a poor sinful worm so to urge his requests as to make every fresh concession an occasion of still larger demands. Yet, methinks, the petition offered in my text is incomparably more bold than perhaps any other that was ever offered by fallen man.

In unfolding this petition, I will shew you,

  I.      That there is an identity of interests between God and his people—

This the psalm before us clearly proves—

[Great was the distress of God’s people at the time it was written: they appear to have been forsaken of their God, and delivered over into the hands of their enemies. But the writer speaks, throughout the psalm, as if their cause was God’s; and calls upon God to take it up altogether as his own: “O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture? Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this Mount Zion, wherein thou hast dwelt!” “Have respect unto the Covenant.” “Arise, O God! plead thine own cause.” Who would imagine that this is the address of a sinner imploring mercy for himself and for his people? Yet such it is: and this clearly proves that God considers his people’s cause as his own, and their interests as identified with his.]

The whole Scriptures also speak to the same effect—

[When the people murmured against Moses, he warned them that their murmuring was not against him, but against God himself. When the people of Israel desired to have no longer a judge, like Samuel, but a king, like other nations around them, Samuel told them, that it was not him that they had rejected, but God. The Prophet Zechariah confirms this, in terms peculiarly strong and energetic, when he represents God as saying to his oppressed people, “He that toucheth you, toucheth the apple of mine eyee.” Our blessed Lord and Saviour speaks to the same effect; and so identifies himself with his people, that, whether they be benefited or injured, he considers it as done to himself. Is any poor servant of his clothed or fed or visited, Christ says, “In doing it to him, ye did it to ME.” On the other hand, is any one of them oppressed, Christ feels the stroke as inflicted on himself: “Saul, Saul, why persecutest thou MEg?”]

This being clear, I proceed to shew,

  II.      Whence this identity arises—

It arises,

  1.      From the relation in which they stand to God—

[In the psalm before us this is strongly marked. The Jewish nation being “his sheep,” “his congregation,” “his inheritance,” was a reason why he should consider “their cause as his own.” The whole people of Israel were accounted by God as “his portion and inheritance,” and the more religious part of them as “his peculiar treasure” and “his jewels.” Yea, he accounted himself as their Father, and them as his children. Now, is there a parent in the universe who, if his child were injured, would not account the injury as done to himself? We wonder not, then, that God should regard his children’s cause as identified with his own.]

  2.      From the union which subsists between them and the Lord Jesus Christ—

[They have been “bought with the precious blood of Christ,” who therefore considers them as “his own.” And how near their union with him is, may be seen by the images under which it is described. He is “the foundation” on which they standi, and consequently one with the superstructure built upon him. He is “the Husband” of his Church, and therefore one with his spouse. But the union is far closer than this: for “He is the vine, and they are the branches,” vitally united to him, and deriving all their sap and nourishment from himl. But neither does that come up to the full idea of our union with him: for “we are members of his body, even of his flesh and of his bones,” yea, and are also “one Spirit with himn,” he being “the very life that liveth in us.” In fact, there is no union with which it can be compared, but that which exists between the Father and Christ: and hence St. Paul calls the collective members of his body by the very name of Christ: “As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ;” that is, so also is the Church of Christ, which is so identified with him, that it may well bear his very name. How can it be, then, but that he should make our cause his own?]

  3.      From the connexion which there is between their prosperity and his glory—

[When God threatened to extirpate Israel for their heinous provocations, Moses urged on God the consideration of his own glory, which would suffer, if that threat were carried into execution. On the other hand, God’s honour is represented as greatly advanced by their welfare. If they flourish as “trees of righteousness, the planting of the Lords,” and “bring forth much fruit, God is glorified.” Hence, in the book of Psalms, this consideration is urged with earnest importunity as a plea for speedy and effectual relief: “Help us, O God of our salvation, for the glory of thy name; and deliver us, and purge away our sins for thy name’s sake. Wherefore should the heathen say, Where is their God?” In a word, as children by their conduct may reflect either honour or disgrace upon their parents according as that conduct may deserve, so God himself participates in the honour or disgrace of his people; “being blasphemed,” when they violate their duty; and lauded, when they approve themselves faithful in the discharge of ity.]

This point being clear, let us consider,

  III.      The use which we should make of it in our addresses at the throne of grace—

We should plead with God precisely as the Psalmist does in the words of our text. Whatever be the pressure under which we labour, whether it be from men or devils, we shall do well in offering up this prayer, “Arise, O God, and plead thine own cause.”

[Let us suppose a person bowed down with a sense of sin, and an apprehension of God’s heavy displeasure: Is that a case wherein this plea may be urged? Yes, assuredly; for so it was urged by the Church of old, in language peculiarly strong, and, I had almost said, presumptuous: “We acknowledge, O Lord, our wickedness, and the iniquity of our fathers: for we have sinned against thee. Do not abhor us, for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us.” Precisely thus, however, may we also address the Father of mercies: for he has covenanted to receive all who come to him humbly in his Son’s name; and if he should cast out one, he would violate his covenant, and “disgrace the throne of his glory” — — — In like manner, if we are suffering under persecution, we may come to God in this very manner, and entreat him to plead his own cause: “Plead my cause, O Lord, with them that strive with me: fight thou against them that fight against me. Take hold of shield and buckler, and stand up for mine help: draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation ….. This thou hast seen, O Lord; keep not silence: O Lord, be not thou far from me! Stir up thyself, and awake to my judgment, even unto my cause, my God, and my Lord.” There can be no situation whatever, where this plea is not proper; nor any in winch it shall not prevail, if it be offered in humility and faith — — —]

  1.      A word of caution, however, may not be unseasonable—

[It may be supposed, that, whilst we thus consider God as engaged to help us, we are at liberty to sit down in sloth and inactivity. But God will help those only who endeavour, as far as they are able, to help themselves. Hence, when the Church of old cried to him, “Awake, awake, O arm of the Lord! awake as in the ancient days, in the generations of old!” he replied, “Awake, awake, stand up, O Jerusalem!” and again, “Awake, awake, put on thy strength, O Zion!” The paralytic, notwithstanding his impotence, endeavoured to put forth his arm; and in that effort he was healedc. And so also shall it be with us: let us labour to the uttermost to maintain our own cause, and God will then both make it his own, and plead it for us — — —]

  2.      A word of encouragement, at all events, must not be omitted—

[If God make our cause his own, what have we to fear? for “who can be against us, if He be for us?” Let our Saviour’s consolations in the depth of all his troubles be applied by you for the comfort of your own souls: “The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall wax old us a garment; the moth shall eat them up.” Rely on God thus, and all will be well: for of “those who thus trust in God, not one shall ever be confounded.”]

DCXXIX

GOD GREATLY TO BE FEARED

             Ps. 76:7.

Thou, even thou, art to be feared: and who may stand in thy sight, when once thou art angry?

THERE is not only a generally prevailing notion that God is merciful, but the consideration of his mercy is with many a ground and reason for dismissing from their minds all fear of his displeasure. But it is not in this partial view that the Deity is represented in the Scriptures of truth: on the contrary, the whole sacred records bear witness to him as a God who is greatly to be feared. On many occasions has his indignation against sin and sinners been most awfully displayed; as when, in one single night, he slew one hundred and eighty-five thousand of the Assyrian army, who had besieged Jerusalem and defied his power. It was probably on that occasion that the psalm before us was written: and in reference to it was this testimony given, “Thou, even thou, art to be feared: and who may stand in thy sight, when thou art angry?” To establish and confirm this sentiment, is my purpose at this time.

  I.      To establish it—

But where shall I begin? or where shall I end? Of course, it is but a very partial view of this subject that can be presented in one discourse. Let us, however, notice,

  1.      What God is in himself—

[If we contemplate his natural perfections, we shall see this truth in very striking colours. He is omnipresent, so that we can never escape from him for a single moment. He is omniscient, so that there is not so much as a thought of our hearts which can be hidden from him. He is omnipotent also, to deal with men according to their deserts. His moral perfections, too, are well calculated to impress our minds with awe. So holy is he, that “he cannot behold iniquity” of any kind without the utmost abhorrence; and so just, that he cannot but enforce on men the observance of his laws, and execute his judgments upon them for every act of disobedience: and so unalterable is his truth, that sooner should heaven and earth pass away than one jot or tittle of his word should fail. Say, then, whether such a God be not greatly to be feared.]

  2.      What he has recorded respecting his dealings with mankind—

[Behold Adam in Paradise: he violated the command which had been given him respecting the forbidden tree: and how was he dealt with? The curse of God came upon him instantly; and he was driven from Paradise, and with all his posterity subjected to misery both in this world and the world to come. See the whole race of mankind after they had multiplied and filled the earth: they had provoked God to anger by their abominations: and he swept them all, with every living creature, from the face of the earth, a remnant only in the ark excepted, by an universal deluge. Trace the Deity at subsequent periods; his judgments upon Sodom and all the cities of the plain; his wonders in Egypt; his judgments on all his own chosen people in the wilderness; his extirpation of all the nations that inhabited the land of Canaan: in a word, see his dealings either with nations or individuals, and you must come speedily to this same conclusion, that he is a God very greatly to be feared.]

  3.      What he has taught us to expect at his hands—

[He has told us plainly, that “the wicked shall be turned into hell, even all the nations that forget God.” He has said, that “he will rain upon them snares, fire and brimstone, and an horrible tempest; and that this shall be their portion to drinkb.” And what is the feeling which such declarations should inspire? Even in heaven itself they connect with these views the fear of God; saying, “Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints! Who shall not fear thee, O Lord, and glorify thy name?”]

Plain and undeniable as this sentiment is, I will nevertheless proceed,

  II.      To confirm it—

Here is an appeal to every child of man; “Who shall stand before God, when once he is angry?”

Indeed, God is angry with those who are disobedient to his laws—

[Of course, we are not to conceive of God as under the influence of such a feeling as we call anger: but he will surely act, in reference to sinners, as men do against those who have excited their displeasure; and this we call a manifestation of his anger. To this effect the Psalmist speaks: “God is angry with the wicked every day. If he turn not, he will whet his sword: he hath bent his bow, and made it ready: he hath also prepared for him the instruments of death.”]

And who may stand in his sight, when once his anger is excited?

[Not even the angels in heaven could abide his wrath, when once they had kindled his indignation against them: how much less, then, can man, who is crushed before the moth! Shall it be thought that any man is so holy, as not to deserve God’s anger? Vain imagination! fatal conceit! “There is no man that liveth and sinneth not.” “In many things we all offendf:” and “if any man say he hath not sinned, he maketh God a liar.” Even Job himself says, “If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverseh.” But possibly it may be thought that God will never proceed to extremities with all the human race; and that, consequently, if we are as good as the generality, we have nothing to fear. This, however, is a fatal delusion: for already is death inflicted upon all as the wages of sin; and on all who die in impenitence and unbelief will his ulterior judgments fall, even the destruction of body and soul in hell.”]

  APPLICATION—

  1.      Let the ungodly, then, seek reconciliation with God—

[Indeed, indeed, ye have angered the Most High God, all ye who have lived to yourselves and not to him. But is there no way of reconciliation with him? Yes, blessed be his name! he has given his only dear Son to bear your sins in his own body on the tree, and to effect reconciliation for you through the blood of his Cross. Yes, and he has given to us the ministry of reconciliation, and commissioned us to proclaim, that “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.” Happy are we, Brethren, to announce, that, however ye may have angered God in past times, ye may yet find mercy with him through the Son of his love. In the name of Christ himself, then, we address you; and in his stead we beseech you all, “Be ye reconciled to God.”]

  2.      Let the godly forbear to anger him any more—

[Though God will be merciful to his repentant people, he will not spare any who shall live in sin. No: he commandeth “every one that nameth the name of Christ to depart from iniquity.” And so far will he be from overlooking sin in his professing people, that he has declared, “His judgments shall begin with them:” “You only have I known of all the families of the earth, therefore I will punish you for all your iniquitiesl.” Presume not, then, upon your being in his favour, as though that would preserve you from his judgments: for I tell you, that of all who came out of Egypt, two only were suffered to enter into the land of Canaan: and the only evidence of real friendship with God, is the keeping of God’s commandments, and the doing unreservedly whatsoever is pleasing in his sight.”]

DCXXX

DESPONDENCY DEPICTED AND REPROVED

  Ps. 77:7–10.

Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? And, I said, this is my infirmity: but I will remember the years of the right hand of the Most High.

IT pleases God to deal with men in a great variety of ways: some, in their bodies, experience scarce any pain or sickness till the period of their dissolution; whilst others know little of health or ease through the greatest part of their lives. In like manner, the souls of some enjoy an almost uninterrupted course of peace and prosperity; whilst others are made to pass through deep waters, and to sustain fiery trials during a great part of their earthly pilgrimage. It is of these last that we propose at this time to speak. The afflictions of Asaph were certainly exceeding heavy: and the account, which in the preceding verses he gives of himself, shews, that he may well be considered as a mirror, wherein the Lord’s people in all ages may, under their several temptations, behold the workings of their own minds. Scarcely any one can experience a sorer temptation than his. When he wrote this psalm, he was brought through itb: but he tells us faithfully, what were his views and feelings under it. He sought the Lord without intermission; but found no comfort: his very recollections of God’s character contributed only to augment his griefd. To such a degree was his spirit oppressed, that he was deprived of all rest by night, and of all power of friendly communication by day; and he altogether sunk under his trouble. In vain did he call to mind the consolations he had enjoyed under former trialsf, or examine to find the causes of this peculiar dispensation: he thought surely that God himself must have changed, and have cast off that character, which, in appearance at least, he had on all former occasions exhibited: yea, his darling attributes of mercy and truth seemed to have undergone a change, and to have assumed an aspect totally different from that in which they had hitherto been viewed.

Happily, however, the snare was broken; and he saw, that these hard thoughts of God had no foundation in truth: they were the result only of his own weakness; and would be effectually removed by a more attentive consideration of all that God had done for his people of oldk.

His temptation was at its height, when he asked the questions recorded in our text. We shall do well therefore to consider,

  I.      What these questions import—

They are not to be viewed as subjects of a merely speculative inquiry, but to be taken in connexion with all that agitation of mind that is depicted in the foregoing context. In this view they express,

  1.      Disquieting apprehensions in reference to himself—

[He had thought in former times, that he was a monument of God’s “mercy,” and an object of his “favourable” regard: but now he seems as one cast out, and doomed to everlasting misery. It must be remembered, that interrogations, which in our language would imply a negation of the thing inquired about, have frequently in Scripture the force of affirmations: and thus it is in the various questions that are before us, in which therefore there is a very strong degree of apprehension intimated. Yet is this feeling by no means uncommon at the present day. Many in a season of darkness are led to write bitter things against themselves, and to account all their past profession a continued scene of hypocrisy and self-delusion. They think that they have resisted the Spirit, till they have utterly quenched his sacred motions; yea, that they have committed the sin against the Holy Ghost, and placed themselves, as it were, out of the reach of mercy: and such an unhappy degree of positiveness frequently accompanies these apprehensions, that they read their doom as if it had been already past, and disregard all means of grace as though it were utterly in vain to use them.]

  2.      Desponding fears in reference to God—

[He properly referred every thing to God as the one source of all good: but instead of deriving comfort from this, he made it an occasion of increased despondency. And thus it is with many: “They remember God, and are troubled.” Every attribute of the Deity is brought against them, to aggravate their guilt and ensure their condemnation. Even mercy and truth are regarded by them as arrayed in hostile attitude against them, and as uniting their influence on the side of offended justice. His paternal corrections are considered by them as judicial inflictions, and as the forerunners of yet heavier judgments in the lake that burneth with fire and brimstone. His delays in answering prayer are viewed as absolute refusals, and as decisive proofs of final dereliction. Hence their fears are vented in terms similar to those in the passage before us.]

An apprehension of the true import of these questions will enable us to discover,

  II.      Whence they proceed—

Justly did Asaph say, “This is my infirmity:” and a grievous infirmity it was. Such questions as his arise,

  1.      From impatience—

[There is great impatience in the mind of man, yea, even of good men, and especially under any dark and mysterious dispensation. We are apt to think that God is, as it were, bound to hear us, and to interpose, either for the solution of our difficulties, or the removal of our trials, as soon as we call upon him. We cannot wait his leisure. Like Saul, we think he has forgotten us; and, that our enemies will crush us, before he can come to our relief, Thus David was exercised, as he himself tells us: “I said in my haste, I am cut off from before thine eyeso.” To such a degree was he agitated on one occasion, that he declared, it was altogether in vain that he had served God: “Verily I have cleansed my heart in vain, and washed my hands in innocency.” And, as for all that God’s saints had spoken from the beginning of the world respecting the grace and mercy and fidelity of God, he did not hesitate to pronounce it all a downright falsehood: “I said in my haste, all men are liars.” The Prophet Jeremiah, too, cast reflections even upon God himself, as having deceived him by false promises; “Thou hast deceived me, and I was deceived.” Alas! what a root of bitterness is an impatient spirit! and how greatly does it aggravate the calamities under which we suffer! Surely we should leave times and seasons, whether of trial or consolation, unto God, and say, “Though he slay me, yet will I trust in hims.”]

  2.      From unbelief—

[This is the great source of all our disquietude. If we truly believe that God ordered every thing with infallible wisdom, and unbounded goodness, and an inviolable fidelity, we could never be put into such a consternation as is expressed in our text. We should rather lie as clay in his hands; and leave him to fashion us according to his will, and to put us into as many successive furnaces as he sees fit, and to accomplish his own purposes in his own way. We should have it fixed as an immutable principle in our minds, that though “clouds and darkness may be round about him, justice and judgment are the basis of his throne:” and under the influence of this faith, we should adopt the language of the Prophet Habakkuk, and say, “Althougn the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stall; yet I will rejoice in the Lord, I will joy in the God of my salvation.”]

Happily the same authority that points out the source of these questions, shews us also,

  III.      How they should be answered—

Would we know what God will do, we should attentively consider what he hath done. We should mark his wonders of old, and observe all the diversified exercises of his perfections towards his people from the beginning of the world, and especially towards the Israelites whom he redeemed from the land of Egypt:

  1.      How mighty his power!

[When the moment for the deliverance of his people was arrived, not all the power of Egypt could detain them. Difficulties indeed were multiplied, but only for the purpose of displaying more gloriously his power in their behalf. The Red Sea obstructed their flight; but it opened at God’s command, and made for his people a passage on dry ground; and then closed again to overwhelm their enemies. Their necessities in the wilderness were such as no human power or wisdom could supply: but this also only tended in the same manner to proclaim His might, who for the space of forty yean fed them with bread from heaven, and with water out of the stony rock, and caused their garments never to decay. Be it so then, that our difficulties are great, yea, insuperable by human power: then will God magnify towards us his power so much the more, and shew, that still, as in former times, he “makes the depths of the sea (not a place for his people to be drowned in, but) a way for the ransomed to pass over.”]

  2.      How rich his mercy!

[Truly it was “not for their righteousness that he brought them out; for they were a stiff-necked people” from the very beginning: and “many a time would he have consumed them for their iniquities, but for his own name’s sake, that it should not be dishonoured among the heathen.” See their murmurings, their idolatries, their innumerable provocations, and then say, whether God’s grace be not sovereign, and his mercy infinite? And, if such surmises as those suggested in our text arise in our minds respecting him, let us remember, that he is the same God now as in former ages, and that now, as well as in former times, the very chief of sinners, if truly penitent, shall be accepted of him; and that “where sin has abounded, his grace shall much more abound.”]

  3.      How mysterious his ways!

[In the space of a few months God had brought his people to the borders of Canaan; and yet for their murmuring and unbelief he turned them back into the wilderness, and caused them to wander there forty years, till all that generation, excepting two persons, were swept away. This was most mysterious: yet are we told on infallible authority, that “He led them by the right way.” In truth, that dispensation has afforded the richest instruction to the Church from that period to the present hour, and will continue to do so to the end of time: and it will be found that his darkest dispensations towards us also are the most replete with instruction to our souls. It is usually those who are most exercised with trials, that know most of themselves, and most of God. Whenever therefore his dealings with us appear strange and inexplicable, let us compose our minds with the reflection suggested toward the close of this psalm, “Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.”]

  4.      How sure his promises!

[He had pledged himself to Abraham, that he would bring his posterity into the full possession of the Promised Land: and, though for their iniquities he caused all who came out of Egypt to die in the wilderness, yet he brought their children, who they supposed would fall an easy prey to their enemies, into that good land, and gave it them for their inheritance: and so perfectly did he fulfil his word to them in every respect, that Joshua after many years could appeal to the whole nation, that “not one thing had failed of all the good things which the Lord their God had spoken concerning them; all was come to pass unto them, and not one thing had failed thereof.” Thus, if the thought arise in our hearts, “Is his mercy clean gone for ever? doth his promise fail for evermore?” our answer must be, “No:” “it is impossible for God to liea:” “his promises in Christ are all yea, and amen:” and “his mercy endureth for everc.”]

  ADDRESS,

  1.      Those who are walking in darkness—

[There are changes in the spiritual, as well as in the natural world. We must not any of us expect that our sun shall shine equally at all times with, unclouded splendour. Notwithstanding we may truly “fear God and obey the voice of his servants, we may yet be walking in darkness and have no light.” But in that state we are directed what to do: we must “trust in the Lord, and stay upon our God.” The longest night will have an end: and if we wait patiently upon our God, “his way is prepared as the morning,” which, though the night appear exceeding long and tedious, will come at last. He may for wise reasons hide his face from us for a time; but it shall not be for ever. Hear his own answer to the complaints which we are apt to makeg — — — And know, that though “heaviness may endure for a night, joy shall surely come to us in the morning:” if only we wait till the appointed hour, “our light shall rise in obscurity, and our darkness shall be as the noon dayi.”]

  2.      Those who enjoy the light of God’s countenance—

[O what a privilege, what an unspeakable blessing, is this! Learn to value it aright: and take care that you do not presume upon the mercy vouchsafed unto you. Do not be saying with David, “My mountain stands strong, I shall never be moved,” lest you provoke “God to hide his face from you, and you be troubled.” A slavish fear is doubtless to be avoided on the one hand; but so is a presumptuous security on the other. The true medium is, to “rejoice with tremblingl,” and to unite “the fear of the Lord with the comforts of the Holy Ghost.” Be watchful then, that you do not by any unhallowed dispositions “grieve the Holy Spiritn;” but endeavour to “walk in the fear of the Lord all the day long.”]

DCXXXI

JEWS AND CHRISTIANS COMPARED

             Ps. 78:8.

A generation that set not their heart aright, and whose spirit was not steadfast with God.

HISTORY is universally considered as a source of the most valuable instruction, since it sets before us the actions of men, under all the most important circumstances of life, and teaches us what to avoid, and what to follow. But in this point of view the inspired history is of incomparably greater value than any other, because it portrays the conduct of men under an infinitely greater variety of circumstances than any other history can do, and does it also with far greater truth and certainty. Its importance in this respect is strongly marked by the Psalmist in the preceding context. He calls on the whole Jewish nation to listen to him, whilst he sets before them the dealings of Jehovah with their ancestors, and their conduct towards him: and he charges them to impart the information to their children, in order to its being transmitted through successive generations to their latest posterity; that all might learn their obligations to God, and be instructed to avoid the evils into which their ancestors had fallen: “that they might set their hope in God, and not forget the works of God, but keep his commandments: and might not be, as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with God.”

With a view to a similar improvement of the subject for ourselves, I will point out,

  I.      The character of that generation—

To estimate this aright, we must consider what might reasonably have been expected of them—

[No nation under heaven were ever so distinguished by the Divine favour as they. The wonders that were wrought for them in Egypt—their passage through the Red Sea, in which the enemies who followed them were drowned—their being guided by a cloud which afforded them shade by day, and light by night—their being nourished for forty years by bread from heaven, and by water, which, issuing from a rock, followed them in all their way—their having the Law written by the finger of God himself given them, together with laws and ordinances for the political and religious government of their nation—their having the river Jordan open a passage for them as the sea had formerly done—the seven nations, greater and mightier than they, all subdued before them—the promised land in due time put into their possession; and the worship of God, with all its attendant privileges and blessings, established amongst them—these were favours peculiar to that nation, and elevated them above all other people upon the face of the earth. Respecting their superior obligations to love and serve God on account of these things, Moses made an appeal to their forefathers, which appeal may still be made to their descendants at the present day — — —

Now, I ask, what might reasonably be expected of a people so favoured? Might it not be supposed, that they would love their God supremely, and cleave to him steadfastly, and trust in him confidently, and serve him with their whole hearts? One would think it impossible that they should do otherwise, if we did not know that]

The very reverse of this characterized their whole deportment—

[Their whole history from the beginning records one continued series of murmurings and rebellions. In Egypt itself, and within a few days after their passage through the Red Sea—but how shall I recite all their provocations? I must recite their whole history, if I would bring before you the full extent of their wickedness. Now and then they seemed to manifest a better spirit. When they saw all their enemies dead upon the sea-shore, they began to sing praise to their almighty Deliverer: and on some occasions, when he punished them for their rebellions, they manifested some contrition, and promised to amend — — — But they soon returned to their former habits, and “turned aside like a deceitful bow,” which, when promising to carry the arrow to the mark, causes it to drop at your very feet. At no time did they evince any real desire “to set their heart aright;” and, when they professed any such purpose, they soon forgat their engagements, and shewed, that “their spirit was not steadfast with their God.”]

Now from having so complete a knowledge of them, we are ready to imagine, that they were as far beyond all others in depravity as they were in their privileges. But, that we may do justice to the character of that generation, let us proceed to consider,

  II.      The character of ours—

The favours conferred on us are as superior to any bestowed on them as it is possible to conceive—

[Their redemption was from oppressive task-masters; but ours is from sin and Satan, death and hell. Theirs was accomplished by power only; ours by a price surpassing all calculation, even the inestimably precious blood of God’s only-begotten Son. Theirs was for a time in the earthly Canaan; ours for eternity in heaven. Theirs was a mere shadow; ours is the substance — — —]

What then may not reasonably be expected of us?

[Suppose we could divest ourselves of all recollection that we were a party concerned in this matter, and were called upon to give our opinion, how any people, so favoured as we have been, might be expected to requite their heavenly Benefactor; what answer should we give? Should we not say, There will be no bounds to their gratitude: they will adore their God day and night: they will almost grudge a moment that is not spent in his praise: they will commit all their concerns to him with a confidence which nothing can shake; and devote themselves to him with an ardour which nothing can abate: they will be wholly his, in body, soul, and spirit; and will look for his presence and his blessing as the only portion of their souls? — — —]

And how is it with us?

[How is it with the generality? Do they “set their heart aright” towards him? Is there in their hearts any real determination to live to him, and for him, as their rightful Lord and Master? Is there any decided purpose to secure at all events an interest in that redemption which he has wrought out for them: and to live entirely on Him, who has lived and died for them? — — — Let me rather ask, Is there any concern about their heart at all? Provided only they be moral in their lives, and regular in their attendance on ordinances, do they not think themselves at liberty to set their affections on things below, instead of reserving them exclusively for things above? See, in their converse with the world, how little they savour of heaven and heavenly things! See them even in their religious worship, (whether in the closet, or the family, or the public assembly,) how cold and formal all their services are; performed from a sense of duty, rather than from inclination; and with a view to satisfy their conscience, rather than to enjoy and glorify their God! In a word, instead of pointing like the needle to the pole, their heart rests indifferently in any other position than the right; and never, unless from some forcible impulse, and for a moment, points towards God as its rest at all.

And how is it with the greater part of those who profess godliness? As the former “set not their heart aright,” so these “in their spirit are not steadfast with God.” What lamentable instability is found in many who embrace the Gospel as a system, and number themselves amongst the Israel of God! They “name the name of Christ; but depart not from iniquity:” they “profess to know him; but in works deny him:” they “have a name to live; but are really dead:” or, if they “run well, it is only for a season;” they are soon diverted from their course; they are drawn aside by temptation; and though they “begin in the Spirit, they end in the flesh.” Thus it was in the Apostle’s days: and thus we are taught to expect it will be in every age, till that blessed period shall arrive, when “all nations shall serve the Lord,” and “the Canaanite no more be found in the house of the Lord of hosts.” The good-ground hearers are but few, in comparison of those whose unfruitfulness or instability disappoint the efforts of the labourer. Discontent with respect to what God has done, and distrust as to what he will do; a love of present gratifications, and a contempt of future good; a renunciation of God himself for base and worthless idols; are not evils peculiar to that generation: they exist and operate amongst ourselves with undiminished force; and in the conduct of the Israelites we have a mirror, wherein we may see our own faces, with the exception of a few who serve God in spirit and in truth. There is indeed, thanks be unto God! “a generation of righteous” persons, who are truly “upright,” and truly “blessed.” But, for the most part, the present generation has little reason to boast against that which is mentioned in our text: yea rather, inasmuch as our privileges exceed theirs, and our obligations to holiness are greater, it may well be doubted whether we are not more criminal than they; and whether they in the day of judgment will not rise up against us and condemn us.]

  ADDRESS,

  1.      Those who are satisfied with themselves—

[We are told that “there is a generation that are pure in their own eyes, but are not washed from their filthiness.” Yes, thousands are well satisfied with themselves on account of their outward morality, though they have no real spirituality of mind, no entire devotedness of heart to God. But let it be remembered, that “God looketh not at the outward appearance, but at the heart:” he “requireth truth in the inward parts.” And to the heart must we also look: for “as a man thinketh in his heart, so is he.” I mean not that we should take no notice of our actions; because if they be bad, our hearts must of necessity be bad also; since it is “out of the abundance of the heart that we both speak” and act. But actions, though good in appearance, will not suffice to prove our integrity before God. By the heart alone he judges: (acts are regarded only as proofs and evidences of our state:) and according as that is found upright or hypocritical before him, will our sentence at his tribunal be. Let us then look well to the truth of our profession, and to the stability of our ways. Let us see to it, that our “heart is set aright” to glorify his name, and that our spirit is steadfast with him, whatever temptations or difficulties be put in our way. For then only “have we a good hope,” when we are “Israelites indeed, and without guile.”]

  2.      Those who are conscious of their departures from God—

[To see that we have erred from his ways is the first step towards a return to him. If you see then a resemblance between yourselves and the Jews of old, be thankful that “God has not yet sworn in his wrath that you shall not enter into his rest.” And without delay flee to the Saviour, “whose blood will cleanse you from all sin.” Yet be not content to have your sins forgiven. When you pray with David, “Purge me with hyssop, and I shall be clean,” “wash me, and I shall be whiter than snow,” forget not to add, “Create in me a clean heart, O God, and renew a right spirit within me!.” “The old heart must be taken away, and a new heart be given you,” before you can enter into the kingdom of heaven. You must be born again, and become “new creatures in Christ Jesus.” You must become the very reverse of what the world are, regarding God, as they regard the world; and the world, as they regard their God. When they are in holy exercises, they are quite out of their element: but when engaged in worldly pursuits or company, they are quite at home. Be ye, on the contrary, strangers in the world, and at home with God. Let your whole life and conversation testify for you, whose you are, and whom you serve: and then will God acknowledge you as his in the eternal world.]

DCXXXII

THE EVIL OF UNBELIEF

  Ps. 78:19–22.

They spake against God: they said, Can God furnish a table in the wilderness? Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; because they believed not in God, and trusted not in his salvation.

HUMAN nature is the same in all ages. On a comparison of ourselves with the ancient Jews, we are ready to suppose that we are better than they. But, if we were subjected to the same trials as they, and as faithful a record were kept of all the workings of our hearts, I doubt not but that our incorrigible perverseness would be found to equal theirs.

This murmuring of theirs will lead me to shew,

  I.      The evil of unbelief—

Unbelief often assumes the garb of humility. But the evil of it appears,

  1.      From the construction which God himself has put upon it—

[He says, “They spake against God,” when they questioned his power to give them flesh. And this is what we do, whensoever we call in question God’s power to effect any thing which our necessities require. He has declared himself to be possessed of all power in heaven and in earth: “I am the Almighty God.” But when we limit his power, we represent him as unworthy of credit; or, as St. John strongly expresses it, “We make him a liarb.” We may not intend to cast this reflection upon him; but we do it; and, in fact, reduce him to a level with his creatures.

As for our acknowledgments of his past interpositions, these aggravate, rather than excuse, our doubts of his power; since they are standing witnesses for him: and our doubts are entertained in direct opposition to their testimony. Let us not, therefore, imagine that the giving of glory to God for past favours will at all palliate our refusal of credit to him for the future: for, on the contrary, he will rather say to us, “Out of thine own mouth will I judge thee, thou calumniator of thy God.”]

  2.      From the indignation which he manifested on account of it—

[“When he heard these unbelieving doubts, he was wroth: and so a fire was kindled in Jacob, and anger also came up against Israel,” and “he smote them with a very great and fatal plague.” Now, it is true, we do not see the same displeasure exercised on us; but we can have no doubt but that our unbelief is as offensive to God as theirs was: indeed, it involves us in deeper guilt; because his mercies to us, in our redemption by Christ, infinitely exceed all which the Jews experienced in the wilderness. And, if we still harbour it in our hearts, it will bring down a proportionably heavier judgment than what theirs brought on them. They were excluded from the earthly Canaan for their unbelief: but we shall be excluded from heaven itself, and from the everlasting enjoyment of our God.”]

Seeing, then, that unbelief is so offensive to him, let us inquire after,

  II.      The disposition of mind which God approves—

This is clearly intimated in our text: His anger was kindled against Israel, “because they believed not in God, and trusted not in his salvation.” Of all the images that human wisdom can suggest, no one can be devised so complete as that before us, for the purpose of illustrating a life of faith—

[The people of Israel were brought out of Egypt; but they knew not one step of the way that they were to take: they were unprovided with any sustenance: they were incapable of protecting themselves against any enemy: they had to pass through a country infested with wild beasts, and full of obstacles apparently insurmountable: consequently, they had to trust to God for every thing from day to day; and, in dependence upon him, to expect a successful termination of their labours in a peaceful enjoyment of the Promised Land. A new-born infant was not more incapable of providing for itself than they: yet were they to prosecute their journey without fear, and without any apprehension respecting its final issue. Now this is precisely the frame of mind which God expects from us. We must feel our dependence on him as much as they did. We must look to him in every difficulty; and expect from him a supply of every want; and never move, but as guided and directed by him. If trials arise, they must drive us all to him, and lead us to expect from him the more visible manifestations of his power and love. If he delay, we must wait his time: if he appear for a time to have forgotten us, we must regard it only as a call to give him a more abundant measure of glory, by a full persuasion, that “in the mount of difficulty he will be seen;” and that, though he were to suffer us all to perish, he would rather raise us up again from the dead than fail to accomplish any one of his promises. Such was Abraham’s faith; and such should be ours also: and “sooner shall heaven and earth pass away” than one such Believer ever fall short of the promised inheritance.]

  And now let me ADDRESS,

  1.      The querulous—

[Alas! to what an awful degree has discontent raged in our hearts, under circumstances of trial; so that we have dared to question, not only the willingness, but even the power, of God to relieve us! Nay, we have even, like Jonah, vindicated our complaints, and thought that “we did well to be angry.” But remember, Brethren, that God is the disposer of all events: and, whilst you vent your rage against those who may have been accessary to your troubles, your murmuring is in reality against God. Beware, I pray you, lest you provoke him to anger, and bring down upon your souls his heavy displeasure. Your wisdom and your duty is, under every affliction, to “be silent before God,” or to say, “It is the Lord, let him do what seemeth him good.”]

  2.      The doubting—

[You do not well to limit the mercies of your God. “Wherefore did Sarah laugh, saying, Shall I have a child, who am old?” And wherefore do you suffer any difficulties to shake your confidence in God? “Is there any thing too hard for the Lord?” Peter, when he saw the waves, began to sink through fear. But our Lord reproved him, saying, “O thou of little faith, wherefore didst thou doubt?” So then I say to you, Look only to the promises: and think not whether they be more or less difficult of accomplishment: but take them; plead them; rest on them; expect the fulfilment of them: and be assured, that “not one thing shall fail, of all the good things which the Lord your God has promised to you.” “Faithful is He that hath called you; who also will do ith.”]

  3.      The true believer—

[“Hold fast your confidence in God.” This will bring peace unto your souls, and will give glory to your God. Of all the graces that have been ever exercised by the Lord’s people, no one has been so much noticed, and so highly applauded by him, as faith. Even when as bright an assemblage of graces as ever were united, were called forth into exercise by the penitent Mary, nothing but her faith was noticed by our Lord: “Thy faith hath saved thee: go in peace.” In fact, as it is that which, more than any other grace, honours God, that beyond every other shall be honoured by him. “Be strong then in faith, giving glory to God;” and “according to your faith it shall be unto you.”]

DCXXXIII

OBSTINACY IN SIN REPROVED

             Ps. 78:32.

For all this, they sinned still.

THE history of the Israelites in the wilderness should not be considered as the history of that people only, but of human nature in general. In this view, it is pre-eminently instructive; because it serves as a mirror, to reflect our own persons, and to shew us what is actually passing in our own hearts. In illustration of this remark, I will set before you,

  I.      The state of Israel in the wilderness—

It is plainly depicted in the psalm before us. It was one continued contest between God and them; God endeavouring, by mercies and judgments, to reclaim them from their evil ways; and they determinately persisting in their rebellion against him.

  1.      They had begun their wickedness early—

[Whilst they were yet in Egypt, where, as might be supposed, they were led to commit idolatry, God had endeavoured to withdraw them from it. He had revealed himself to them as the God of their fathers; and had urged them to cast away their abominations and their idols. But they would not hearken unto him: on the contrary, so obstinately did they adhere to their idol worship, that, had it not been for his own great Name’s sake, which would have been dishonoured among the heathen, God would have cut them off from being a nation, and have utterly destroyed them from the face of the earth. When Moses had clearly proved to them his divine mission to deliver them, they murmured at the delay which Pharaoh’s obstinacy had created, and made their augmented trials an occasion of utter despondency. After all the wonders that had been wrought in Egypt before their eyes, and they were brought out with a high hand, no sooner did they see fresh perils arise, than they renewed their murmurings with augmented vehemence, and complained that they had been betrayed to their utter ruin. Nor did even the passage of the Red Sea, and the sight of all their enemies dead upon the sea-shore, cure them of this propensity: for they were a rebellious and stiff-necked people even to the endd.]

  2.      They continued it with scarcely any intermission—

[For a little moment “they believed the words of God, and sang his praise:” but “they soon forgat his worksf,” and provoked him at the sea, even at the Red Sea.” Read their history, of which a summary is given in the psalm before us, and you will find it one continued series of murmurings and rebellions. Dissatisfied with the provision which God gave them in the wilderness, they invidiously contrasted with it the delicacies which they had enjoyed in Egypt, their flesh and fish, their leeks and onions, and expressed their doubt whether God could furnish them with such provisions as those: and, when God had done it in such profusion that it was not possible for them to consume it all, and at the same time had testified his abhorrence of their inordinate desires, they, instead of humbling themselves before him, continued impenitent, and, as my text expresses it, “for all this, they sinned still.” They had not been three months in the wilderness before they even made a golden calf, and worshipped that as their deliverer. On some occasions, indeed, after signal judgments had been inflicted on them, they pretended to repent, and to turn unto God; but “their heart was not right with him, neither were they steadfast in his covenant.” In truth, “they despised the pleasant landl” which God had promised to them for an inheritance; and, in the issue, they provoked “him to swear in his wrath that they should never enter into his rest.”]

  3.      They were utterly irreclaimable by any dispensations, whether of mercy or of judgment—

[The mercies which God vouchsafed to them were innumerable; yet, “for all this, they sinned still.” The judgments also which he inflicted were most awful; but, “for all this, they sinned still.” In a word, they kept up the contest, till they all, with the exception of Caleb and Joshua, were utterly consumed.]

And can any parallel to this be found? Yes, indeed, it will be found in,

  II.      The state of the Christian Church at this day—

  1.      Our guilt resembles theirs—

[The sins of Israel may be comprehended under these two, ingratitude and unbelief. And let me ask, Are not these sins as prevalent amongst ourselves as ever they were in the days of Israel? Are not we loaded with benefits, even as they were? What conveniences had they, which are not showered down on us? It matters not whether our food be rained down from the clouds, or raised up from the earth: here it is, and we gather it, and have the calls of nature satisfied. The providence of God, if less visibly displayed towards us, is not a whit less careful of us, nor is his goodness towards us less manifest to the eye of faith. But where do we find hearts duly sensible of his tender mercy? Where do we find persons rendering to him the honour due unto his name? Where do we find persons, under circumstances of trial, able to repose their confidence in God, and with peaceful resignation expecting his gracious and seasonable interposition? Where do we find that his word forms such a ground of affiance, as to supersede all doubts and fears respecting the final issue of events? In a word, who amongst us is in the daily habit of acknowledging God in every thing, and of committing every thing to his disposal, and of living only to his glory? If our murmurings and discontent be less visible, they are not less real, when we cast the blame of our trials on second causes, instead of tracing them to that divine hand from whence they all proceed. And if, instead of living with heaven in our view, and proceeding towards that as our desired rest, we are occupied mainly with the things of time and sense, we are really in the state which we have before contemplated, and may see in the Israelites of old our own hateful deformity.]

  2.      The gradations of our guilt, too, are the same—

[They sinned—they sinned still—they sinned still, notwithstanding all that God could do to reclaim them. And what have we done from our youth up? In our earliest years, we no sooner began to act, than we began to violate the laws of God — — — As our reason became matured, it might be hoped that we should act in a way more suited to our profession, and more pleasing to God. But neither days nor years have made any difference in this respect: on the contrary, we have gone on adding iniquity to iniquity, in one continued series, even to the present hour: nor have any dispensations of God, whether in a way of mercy or of judgment, produced any permanent effect upon our minds. Now and then, perhaps, we may have felt a transient gleam of thankfulness on our minds, or some faint resolve to amend our ways: but both the one and the other have passed away without lasting benefit; and notwithstanding all God’s efforts to reclaim us, we are still the same.]

  3.      The aggravations of our guilt are greater far—

[We have sinned against greater light than they. What knew they of the mind of God, in comparison with us? The poorest person in the midst of us is better informed than they: and, consequently, our violations of duty are proportionably heinous in the sight of God. We have sinned, too, against richer mercies than they. What is their redemption from Egypt in comparison of that which has been vouchsafed to us from sin and death? Theirs was by power only: but who can estimate the price that has been paid for us, even “the precious blood of Christ, as of a Lamb without blemish and without spot?” They ate indeed of manna, and drank of water from the rock: but we have Christ himself, who is the true bread from heaven; and we have the Holy Spirit, whom Christ pours out abundantly upon us, for the refreshing of our thirsty souls. They had the guidance of the pillar and the cloud; but we have the word of God, which is both “a light to our feet in general, and a lantern to our paths,” for our direction and preservation, every step we take. We have sinned, also, against stronger inducements than they. To them was promised the enjoyment of the land of Canaan, as a land flowing with milk and honey; and the loss of it was threatened as the punishment of disobedience. But heaven and hell are set before us; even heaven with all its glory, and hell with all its inconceivable terrors: the one, as the reward of our fidelity; the other, as the recompence of impenitence and unbelief. Say, then, whether the guilt of Israel can be compared with ours? and whether, whilst we are ready to cast reflections on the Jews of old as a race of unparalleled impiety, we have not reason to acknowledge ourselves their equals, or rather their superiors, in iniquity?]

  But it is time that we descend from general views of this subject, to a PERSONAL APPLICATION of it. Permit me, then, to ask of you individually,

  1.      What is your state at this time?

[You have seen what the state of Israel was: and you know, by the state of Caleb and Joshua, what it ought to have been. Now, has your state resembled theirs? Are you “following the Lord fully?” Have you searched out the Promised Land, and brought from thence the grapes of Eschol? and are you bearing your testimony before all, that it is the duty of every man to go up and possess the land? Are you exercising faith in God, as able to put down your enemies, and as pledged to bring you into possession of your promised inheritance? Is there a wide difference between the unbelieving world and you, so that to the whole camp of Israel you are patterns of courage and fidelity? Be assured, your conduct must resemble theirs: your faith, your hope, your love, your zeal, must operate to the production of a life like theirs, if you would attain the same testimony from God, and the same happy issue of your labours — — —]

  2.      What will your state very shortly be?

[Death is spreading its desolations far and wide; and, whether by sweeping judgments or a more silent process, is terminating the career of thousands; so that in the space of forty years a whole generation, as it were, passes away from the face of the earth. But do all go to one place? O! could we but follow the spirits of departed men into the presence of their God, as we follow their bodies to the grave, what scenes should we behold? In some happy cases, we should behold them seated on thrones of glory, and crowned with immortal bliss: but in how many cases should we see them hurled from the tribunal of their God into the bottomless abyss of hell, and cast for ever into the lake that burneth with fire and brimstone—sad monuments of human folly, and objects of God’s everlasting wrath and indignation! Indeed, my Brethren, this is no vain conceit; it is a reality: it is an event that is taking place every moment; and in the space of another day may be realized in you. Is it not time for you to inquire, whether you have turned unfeignedly to God, as reconciled to you in the Son of his love; or whether you are “sinning still?” — — — Remember, that “the goodness and patience and long-suffering of God, which have been so long exercised towards you, are intended to bring you to repentanceq.” I pray you, despise not these mercies, as the Israelites did in the wilderness, and as thousands around us do: but “to-day, whilst it is yet called to-day,” bear in mind the doom that befel them, lest “ye also, having the same promise of entering into God’s rest, should at last come short of it.”]

DCXXXIV

THE FRUIT OF IMPENITENCE AND UNBELIEF

  Ps. 78:32, 33.

For all this, they sinned still, and believed not for his wondrous works. Therefore their days did he consume in vanity, and their years in trouble.

IT is a saying of Solomon’s, that “he who soweth iniquity, shall reap vanity:” and the truth of this is remarkably illustrated throughout all the history of God’s ancient people. The Jews were, beyond all comparison, the most favoured people upon earth: and if they had made a due improvement of their mercies, they would have been as much exalted above others in happiness, as they were in their outward privileges. But neither mercies nor judgments could prevail upon them to yield themselves unfeignedly to God. The mercies they received were so signal, that one would have supposed it impossible for them to forget the Donor. Their judgments, too, on some occasions were so awful, that one would have supposed fear should supply the place of love, and constrain them to turn to God with their whole hearts. In the preceding part of this psalm, these dealings of God with them are especially referred to: yet, in my text we are told, “They sinned still, and believed not for his wondrous works.” In consequence of this, they reaped according to what they sowed: for, on account of this incorrigibleness, “God consumed their days in vanity and their years in trouble.”

But is that generation passed away? Is there not amongst us the same obstinacy in sin? and do we not feel the same effects of transgression? Yes, verily, they are a mirror in which we may see our own image; and the events of their days are still visible in ours. This will appear, whilst I shew,

  I.      The incorrigible obstinacy of sinners—

God diversifies his dealings with us for our good—

[Our temporal mercies, public, social, personal, have been equal to any that have been vouchsafed to any people under heaven — — — But what shall I say of our spiritual mercies? Verily, if a preached Gospel be the greatest of all mercies, we have indeed very abundant reason to acknowledge the transcendent goodness of God to us — — — In some instances, too, has God dealt with us, both individually and collectively, in a way of paternal chastisement — — —]

But to an awful extent have we persisted in impenitence and unbelief—

[What were the sins in which we indulged years ago? Take us as a collective body; and it must be said, “In those we continue still.” The gay, the worldly, the sensual, the profane, all follow their respective courses as much as ever, equally unallured by mercies, and unawed by judgments — — — Nor have all “the wonders” of redeeming love, though so fully and faithfully proclaimed, wrought any change in us. As the Israelites, though so visibly under the care of Almighty God, could not be prevailed upon to enter into the design of God’s mercies to them, or to yield up themselves to him in a way of holy obedience, so neither are we led to exercise a simple faith on the Lord Jesus Christ, and to “cleave unto him with full purpose of heart” — — — Dependence on him, communion with him, and devotedness to him, are as far from us as ever — — — Our heads possibly may be instructed; but our hearts and lives are unchanged — — —]

And now let me ask, What are,

  II.      The bitter fruits which they reap from it?

Certainly, if ever a people could be happy, the circumstances in which the Israelites were placed were calculated to make them happy. But “their days were consumed in vanity, and their years in trouble,” as the just punishment of their sins. And how are our lives spent?

What have we, but vanity and trouble?

[In the abundance of all things that we enjoy, it is surprising how little there is of real comfort to the possessors. Many possess all that the world can give; yet “in the midst of their sufficiency they are in straits.” It may be thought that the rich are happier than the poor: but the very reverse of this is true. God has cursed their very blessingsc — — — Yea, the nearest of all connexions which God ordained for the happiness of man is, in a great majority of instances, unattended with the blessedness which the parties hoped for; yea, and too often is made a source of bitterest woe. Truly, “man is born to trouble, as the sparks fly upwards:” and this poor wilderness world is found to most a vale of tears — — —]

And what is this but the fruit of sin?

[This was not the state of man in Paradise: it came as the fruit of sin: and in proportion as men live without God in the world, is the world and every thing in it embittered to them.

It may be asked, Are the saints exempt from this common lot? Do not they find “vanity and trouble” here below, as well as others? They do; but by no means in the same degree. To the saints, blessings are really blessings; and even troubles are blessings in disguise. The man who truly believes in Christ, enjoys, in common mercies, a sense of God’s love and favour, to which an unbeliever is an utter stranger: and his trials he receives as paternal chastisements, which are the means ordained for his furtherance in the divine life, and for the eventual increase of his happiness to all eternity. Though therefore, in a certain degree, he finds vanity and vexation of spirit to be stamped on all sublunary good, he has, on the whole, a different portion from that of the ungodly world even here: and hereafter, I need not say how widely different is his lot. As for the impenitent and unbelieving, possess what they may, they are not happy; and, in the prospect of death and judgment, it is from want of reflection only if they are not completely miserable — — —]

  To APPLY the subject to our hearts—

[Have we not sinned enough already? May not the past time suffice for our neglect of God, and our contempt of his favours? Shall it continue to be said of us, ‘They have sinned still; and will not believe in God, notwithstanding all his wondrous works?’ Do but look back, and see what has hitherto been the “fruit” of such a life. I appeal to all, What have ye found but vanity and trouble, even in your best enjoyments? Verily, they have been but as the “crackling of thorns under a pot,” which blazed for a moment, and then vanished in smokef. Indeed, Brethren, if the happiness of this world only were concerned, I should recommend to you a life of penitential sorrow, and of entire devotedness to God: for “godliness is profitable unto all things, having the promise of the life which now is, as well as of that which is to come.” But there is a world to come; a world in which we shall reap, in its full extent, the fruit of our present conduct. Oh! where will the impenitent transgressor find pardon then? and where the contemptuous unbelieving sinner flee to hide himself from the wrath of an avenging God? Let there then, Brethren, be an end to your contest with the God of heaven. Cast down the weapons of your rebellion; and, with penitential faith, cast yourselves on the Saviour, who died even for the very chief of sinners. “Humble yourselves truly under the mighty hand of God; and in due season, notwithstanding all your past transgressions, he will lift you up.” — — —]

DCXXXV

THE EXTENT OF GOD’S MERCY

  Ps. 78:34–39.

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 he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath: for he remembered that they were but flesh, a wind that passeth away, and cometh not again.

THE psalm before us is altogether historical: yet may it be called one great parable. It is, in fact, so called by the Psalmist himself: and the very words by which he designates this composition are quoted by the Evangelist as fulfilled, when our blessed Lord spake to the people in parables, and in parables exclusively. The truth is, that the whole account of the redemption of Israel from Egypt, with their preservation in the wilderness, and their final establishment in the land of Canaan, is typical of man’s redemption through Christ, and of the final salvation of all God’s chosen people. It is not unlike the parable of the Prodigal Son: and, unless we view it in this light, and read in it the great concerns of our own souls, we have no just conception of its true import. As a record of the most important events in the Jewish history, the writer of it might justly urge the importance of transmitting it with care, and teaching it with diligence, to all succeeding generations: but, as a vehicle of spiritual instruction, it is of inestimable value, not to Jews only, but to Gentiles also, and ought to be studied with care by every child of man.

We shall not now enter into a minute illustration of this truth, because it would occupy far more of your attention than could be allotted to one discourse: but a general view of the subject will be brought before us, whilst we notice the conduct of the Israelites towards God, and his forbearance towards them, or, in other words,

  I.      The extent of their wickedness—

They were continually provoking God to anger—

[They were from the beginning “a rebellious and gain-saying people.” Never would they pay any regard to God, till they were constrained to do so by his chastening rod. In vain were his mercies multiplied unto them: they overlooked them all, and “forgat all the wonders” of his love and mercy. Dissatisfied with what he gave them for their subsistence, notwithstanding it was “angels’ food,” they lusted after things which were in no respect necessary for their well-being. And when they had provoked God to punish them for their ungrateful murmurings, instead of being reclaimed by his chastisements, “they only sinned yet more against hime.” When, in consequence of their obstinacy, these chastisements became more severe, and no way of deliverance was found but by their turning unto God, they pretended to return unto him; but it was a mere pretence. They called to remembrance his past interpositions in their favour, and professed to acknowledge him as their Redeemer and their God: but they only “flattered him” with titles, which excited no corresponding sentiments in their hearts, and “lied unto him” with vows, which they never intended to perform. They pretended to lay hold on “his covenant:” but they would “not be steadfast in it, or perform any of the engagements which it entailed upon them.”]

And what is this, but a history of ourselves also?

[In our prosperity, we care not about God; “he is not in all our thoughts” — — — But under some heavy calamity we begin to lay to heart our former transgressions, and to inquire after God. This is common, especially in sickness, and at the expected approach of death. Then we can bear to hear of God, and of Christ; yea, we apply to God as our Father, and to Christ as our Redeemer; we acknowledge with apparent gratitude all that they have done for us; and profess a dependence on them for all that we stand in need of — — — Yet in the midst of all these professions there is no true contrition, no real self-abhorrence, no fixed determination to give up ourselves unreservedly to God. We approach our God indeed, but it is “with flattery and lies.” We profess much love to him, and much delight in that covenant which he has made with us in Christ Jesus; but “our hearts are not right with him, neither are we steadfast in his covenant.” This appears from our speedy return to vanity, as soon as ever the judgment is removed from us. We are like metal taken out of the furnace, which, however liquefied, soon returns to its original hardness. Our relentings possibly have been renewed either under the ministry of the word, or by some fresh calamity: but, after all, like Pharaoh, we have only verified that humiliating description of the Apostle, “we have turned again with the dog to his vomit, and the sow that was washed to her wallowing in the mire.”]

These rebellions however against their God only gave occasion for displaying,

  II.      The extent of his mercy—

Many times did he forgive them—

[Often, through the greatness of their provocations, did he lift up his hand to destroy them in the wilderness; but he forbore to execute upon them the judgments they deserved. “He remembered that they were but flesh, or as a wind that passeth away, and cometh not again;” and, if he should giv vent to his indignation against them, they must inevitably, and irremediably perish.]

It is thus also that he hath dealt with us—

[“How oft have we provoked him, and grieved him by our transgressions!” — — — yet on every fresh occasion he has shewn himself “slow to anger and of great kindness.” Let every one think with himself how many seasons there have been, when, in heart at least, if not in act, we have exceeded our usual measure of wickedness, and when he might have cut us off, so to speak, with advantage, and made us signal monuments of his displeasure — — — Yet he has borne with us, and not suffered his whole displeasure to arise. He has, thus far at least, “forgiven us;” and, in answer to the intercessions of our great High Priest, he has spared the barren fig-tree, revoking the order for its removal, and renewing, for its preservation, all the means which have hitherto been used in vain. Of this his mercy we are all living monuments: from time to time he has said concerning us, “How shall I give thee up?” “Wilt thou not be made clean? when shall it once bek?” Yes, we must all bear witness for him, that the only reason of our not having been long since “consumed, is, because his compassions fail not.”]

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