Ps. 91:14–16.

Ps. 91:14–16.

  SEE, then,

  1.      What improvement we should make of afflictive providences—

[What the Jews professed to do, we should do in reality — — — God sends afflictions for this end — — — and, if they produce this happy effect, we shall have reason to be thankful for them.]

  2.      What, under all circumstances, should be the chief object of our attention—

[The Jews failed, because “their heart was not right with God.” Let us look to this, that we indulge not hypocrisy in our hearts. If we call God our God, and our Redeemer, let our eyes be to him as our only, and our all-sufficient Help.]

DCXXXVI

THE EFFICACY OF PRAYER

  Ps. 80:17–19.

Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. So will not we go back from thee: quicken us, and we will call upon thy name. Turn us again, O Lord God of Hosts; cause thy face to shine; and we shall be saved.

THIS psalm appears to have been written about the time when Sennacherib had invaded the land of Judah, and threatened the two remaining tribes of Judah and Benjamin with the same utter destruction as had already been inflicted on the ten tribes or Israel. The writer, whoever he was, addresses Jehovah in nearly the same terms as Hezekiah did on that occasion, even as “the Lord of Hosts that dwelt between the cherubim.” And when he says, “Before Ephraim, Benjamin, and Manasseh, stir up thy strength, and come and save us;” he merely desires that God would afford them now the same protection as he had formerly afforded to all his people in the wilderness; which protection these three tribes had better opportunities of discovering than others; because, whilst three tribes preceded the ark, and three marched on either side, these three brought up the rear, and consequently were in a better situation for noticing the various interpositions of Jehovah in their behalf. The disconsolate state of the country at that time is set forth by the Psalmist under the figure of a vine, which had been planted there by Jehovah himself, and had flourished so as to fill the whole land; but now it was exposed to all the rage of the enemy, who “wasted and destroyed it;” and it would shortly be entirely rooted out, if God did not speedily interpose for its protection. By “the man of God’s right hand, and the Son of Man whom God had made strong for himself,” I suppose the Psalmist intended to specify king Hezekiah, whom he entreated God to make his instrument for effecting the desired deliverance: and in the latter verses of my text he promises, in behalf of the nation at large, that the mercy shall not be lost upon them, but shall be requited by them in the way which God will approve, even by greater steadfastness in their future adherence to him, and a more entire obedience to his commands.

In this view, I conceive, the psalm may properly be applied either to the Church, or to any individual Believer in a season of deep distress: and “the Son of Man, whom Jehovah has made strong for himself,” may be understood as designating the Lord Jesus Christ, who is the King of Israel, and whom in that capacity Hezekiah especially prefigured.

Let the afflicted Believer then see in this passage,

  I.      How to approach God in a season of trouble—

We are especially invited to “go to God in a time of trouble.” But in what way shall we approach him?

The Lord Jesus Christ is the appointed Head of God’s Church and people—

[Even whilst he was yet on earth, “all power in heaven and on earth was given to him:” and, on his ascension to heaven, he was constituted “Head over all things to the Church,” and had all fulness committed to hime, “that he might fill all things,” and be the one source of light and life to the spiritual world, as the sun in the firmament is to this material globe on which we live. To this the Psalmist bears testimony, when he says, “Thou spakest in vision to thy Holy One, and saidst, I have laid help upon One that is mighty; I have exalted one chosen out of the people. I have found David my servant: with my holy oil have I anointed him: with whom my hand shall be established: mine arm also shall strengthen him.” In this passage there is no doubt but that the Lord Jesus Christ is spoken of precisely in the view in which I suppose him to be spoken of in the psalm before us. He is that David whom God has anointed to rule over his Church and people, and through whom he will shew himself at all times mighty to save.]

Through Him, then, we must seek for God’s effectual help—

[Through him must we look for the acceptance of our prayers; and from him must we expect those communications which God has promised to his believing people. “God has made him strong,” not for us only, but “for himself” also; seeing that in this mode of dispensing his blessings he is particularly glorified. This is the account given us by an inspired Apostle: “Him hath God highly exalted, and given him a name above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” And to the same effect our Lord himself also says, “Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.” Let not any one, then, hesitate to look thus to Christ, from an apprehension that, in so honouring the Son, he should dishonour the Father: for God would have “all men to honour the Son even as they honour the Father:” and he declares, that “he who honoureth not the Son, honoureth not the Father who hath sent him.” Be it remembered, then, that Jesus is “the way, the truth, and the life; and that no man cometh unto the Father, but by himl.”]

From the passage before us we may further learn,

  II.      What we should seek for at His hands—

Doubtless we are permitted to ask for deliverance from trouble. But there are other things which we are far more concerned to ask, even things for the production of which affliction itself is sent us. We should seek,

  1.      The communications of God’s grace—

[These are of infinitely more importance than any temporal deliverance. With these, every affliction is light: without them, no enjoyment whatever is of any real value. Whatever be our state as it respects ease or trouble, we are dead, and need to be “quickened;” we are rebellious, and need to be “turned.” The first thing, then, that we should seek, should be quickening and converting grace. Every creature in the universe stands in need of these; and on the attainment of it depends our everlasting welfare. Let every one, then, pray, “Quicken me, O Lord!” Oh! turn me, for thy mercy’s sake! “Turn thou me, and I shall be turned.”]

  2.      The manifestations of his favour—

[We should never rest without an evidence in our own souls that we are the Lord’s. While our interest in his favour is doubtful, what happiness can we enjoy? There must always be a secret fear and misgiving, that ere long we may become monuments of his righteous indignation. We should therefore entreat of God to “lift up the light of his countenance upon us,” and to give us a spirit of adoption, testifying that we are his. It is not the sun of outward prosperity that we are to desire, but that inward light, by which we can discern our adoption into his family, and our title to his glory. This will make every “yoke easy, and every burthen light.”]

But the text itself leads us to consider,

  III.      The fruit and consequence of accepted prayer—

These blessings once obtained, we shall assuredly, possess,

  1.      Stability in God’s ways—

[Thousands there are who “run well only for a season,” and who, by turning back from God, make “their latter end worse than their beginning.” But real conversion, especially when it issues in a peaceful walk with God, produces a decision of character which nothing can shake. I mean not to say that any man has strength of his own, whereby he can stand: even St. Paul himself needed incessant care and watchfulness, lest, “after having preached to others, he himself should become a cast-away.” But a sense of God’s love in the soul confirms our confidence in him; and enables us, in dependence on his grace, to hurl defiance at all the enemies of our salvation, and to rest assured that “none shall ever prevail to separate us from his love.”]

  2.      The everlasting enjoyment of his favour—

[Thrice is this repeated, and each time with increasing earnestness: “Turn us again, O God, and we shall be saved: turn again, O God of Hosts, and we shall be saved: turn us again, O Lord God of Hosts, and we shall be saved.” If we commit ourselves truly to the Lord Jesus Christ, “none shall ever pluck us out of his hands;” but that promise shall be fully verified, “Israel shall be saved in the Lord with an everlasting salvation; ye shall not be ashamed or confounded world without end.”]

  Hence we may SEE,

  1.      How little reason there is for any man to despond—

[Who can be in a more desperate state than that depicted in the psalm before us? Yet for them was relief solicited and obtained. And is there not the same help for us? Is not the Saviour as mighty as ever? Is his hand shortened at all, that it cannot save? or his ear heavy, that it cannot hear? Let, then, the same means be used, and the same result may assuredly be expected. I will suppose that the enemy has “overflowed even to the neck,” and is even now exulting in his triumphs. Spread but your case before the Lord, as Hezekiah did, and you may adopt the language which was put into his mouth; “The virgin, the daughter of Israel, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.” Sooner shall heaven and earth pass away, than one praying and believing soul be left to perish.]

  2.      How little ground there is for any one to glory—

[I will suppose that any one of you is now flourishing like the vine, of which the Psalmist speaks, in all its glory. Whence came you? Know that you were once in Egypt, and were brought out thence to the place in which you stand. And who has kept you from being trodden down and devoured by the beasts of the field? It is God alone who has kept you, even to the present hour. It is He who gave you his converting grace; He who infused peace into your soul by the light of his reconciled countenance. And when you shall arrive at the realms of glory, it is to Him that you must ascribe your salvation, from first to last. If any man be disposed to glory, I would ask, “Who made thee to differ? And what hast thou, which thou hast not received?” Whilst you are building on the true foundation here, you must say continually, “By the grace of God, I am what I am:” and when “the headstone shall be brought forth with shoutings,” you must spend eternity in crying, “Grace, grace unto itq!”]

DCXXXVII

PRAYER EFFECTUAL, TO ANY EXTENT

  Ps. 81:10.

I am the Lord thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.

ACCESS to God, and a certainty of acceptance with him, have been amongst the most distinguished privileges of the Lord’s people in all ages. To his ancient people the Jews, God said, “What nation is there so great, who hath God so nigh unto them as the Lord our God is in all things that we call upon him for?” To us, under the Christian dispensation, it is promised, that “wherever two or three are gathered together in the name of Jesus, there will that blessed Saviour be in the midst of them.” None shall “draw nigh to him in prayer, but he will also draw nigh to them,” to answer their prayers. In the psalm before us, God most affectionately encourages his people to come to him, and to enlarge their requests to the utmost extent of their necessities: “Hear, O my people! and I will testify unto thee, O Israel, if thou wilt hearken unto me.” “I am the Lord thy God, who brought thee out of the land of Egypt; open thy mouth wide, and I will fill it.”

Here, Brethren, let me call your attention to,

  I.      The invitation given us—

How comprehensive the words in which it is contained!

[Here is no limit to our petitions. On the contrary, we are encouraged to extend them to every thing that our souls can desire. Nor is there any limit assigned, beyond which we are not to expect an answer. Whatever we want for body or for soul, for time or for eternity, it shall all be given us, if only we will “approach unto God,” and “make our requests known unto him.”]

And how marvellous the invitation, as sent by God to sinful man!

[God can receive nothing from us: “our goodness can never extend to him.” He is altogether independent of us: and if the whole human race were annihilated this very moment, God would suffer no loss. Neither his honour nor his happiness were in the least diminished, when the fallen angels were cast out of heaven into the bottomless abyss of hell: nor if we were all plunged into the same abyss of misery, would God be in the least affected by it. Yet, behold, He deigns to send us the gracious invitation which we have just heard, and permits even the vilest amongst us to regard it as addressed personally to himself. To every soul amongst us he says, “Open thy mouth wide, and I will fill it.”]

Listen then with wonder to,

  II.      The consideration with which it is enforced—

Surprising encouragement! Mark it,

  1.      As referring to God’s ancient people—

[God had brought them out of Egypt with a mighty hand and a stretched-out arm. What an evidence was this of his power! and what a pledge was this of his willingness to do for them all that their necessities might require! Behold the sea opening before them, to give a dry path to them, and to overwhelm in one common ruin every one of their pursuers! Behold the bread given them for forty years by a daily miraculous supply from heaven, and the water from the rock following them in all their way! See them at last established in the Promised Land! Could they ask more than had already been done for them? And if these things had been done notwithstanding all their rebellions, what should they not obtain if they would implore it with all humility from God?]

  2.      As comprehending that more wonderful redemption vouchsafed to us—

[If the typical redemption from Egypt afforded such encouragement to prayer, what must we think of that redemption which it shadowed forth, even the redemption of our souls from death and hell, by the precious blood of God’s only dear Son? Hear Jehovah saying, ‘I am the Lord thy God, who became a man for thee; who died upon the cross for thee; who bore thy sins in my own body on the tree, that thou mightest be freed from the condemnation due to them, and mightest inherit a throne of glory!’ What a claim is this to our gratitude! what an incentive to the utmost possible enlargement of our petitions! and what an encouragement to our most unshaken affiance! Take the invitation by itself, and it expresses all that we can wish: but take it in connexion with this consideration with which it is enforced, and methinks there will not be one amongst us that will not most cordially accept it, and most thankfully avail himself of the liberty, the inestimable liberty, thus accorded to him.]

But, seeing that this invitation has been so often sent to us,

  1.      How amazing is it that any of us can live without prayer!

[Methinks it were almost a libel upon human nature to suppose that there should be any one so stupid and so brutish as to live without prayer; and I ought to make an apology for suggesting even a possibility that such an one may be found in this assembly. Well; forgive me, if in this I have erred: yet I would affectionately put it home to the consciences of all who are here present, and ask, Have you, my Brethren, and you, and you, really sought after God, and spread your wants before him, and implored mercy at his hands, and wrestled with him, as it were, in prayer, for an out-pouring of his Spirit upon you? Have you done it this week past? Have you done it this very morning? Can you call God to witness that you have thus opened your mouth wide before him, in the hope that he would fill and satisfy you with the abundance of his grace? Is there no one amongst you that stands reproved for his neglect of this duty? Yea, rather, are there not some amongst you who have never poured out their souls before God in prayer during their whole life, or, at all events, only under the pressure of some great calamity, which, when it was past, left them in the same careless and obdurate state as before? Perhaps some of you may have repeated some form which you learned in carly life, or may have read some form out of a book: but this is not prayer, if it be unattended with the real desires of the heart: prayer, is not a mere service of the lip and knee, but the effusion of the soul before God in earnest supplication. I lament to think how many there are utter strangers to such holy wresthngs, such sweet communion with their God. Let me, then, remind such persons what sad regret they excite in the bosom of Jehovah; and what bitter regret they themselves also will one day experience in their own bosoms. God says, “O that my people had hearkened to me, and Israel had walked in my ways!” And will not you also, ere long, adopt a similar language, and say, “O that I had hearkened to the voice of my God, and had walked in the ways to which he called me!” And if God contemplate with such regret the blessings which he would have bestowed, with what sad regret will you one day view the blessings you have lost! Be wise in time; and now avail yourselves of the opportunity that is afforded you, “seeking the Lord whilst he may be found, and calling upon him whilst he is near.”]

  2.      How lamentable is it that any one should yield to discouragement in prayer!

[What could God say to you, more than he has said; or do for you, more than he has done? St. Paul says, “He that spared not his own Son, but delivered him up for us all, how shall he not with Him also freely give us all things?” Only reflect on what he has done, and how impossible it was any fallen creature should dare to ask SUCH things at God’s hands, and you need not fear to enlarge your petitions, to the utmost extent of language to express, or of imagination to conceive. You are not straitened in him; be not straitened in yourselves. Only spread your wants before him freely, and you shall find that “He is able to do for you exceeding abundantly above all that you can ask or even think.” Go to him, then, and “pray to him with all prayer and supplication in the Spirit;” yea, “pray without ceasing,” and “give him no rest” till he has answered your requests. But be not hasty to imagine that he will not hear; because he may already have heard and answered in the way most conducive to your good, whilst you are doubting whether he will so much as listen to your petitions. Of course you cannot expect to receive, unless you ask according to his will; but, with that reserve only, I assure you, that “ye may ask what ye will, and it shall be done unto youe.” Only “ask in faith,” and “according to your faith it shall be done unto you.”]

DCXXXVIII

GOD GIVING UP OBSTINATE TRANSGRESSORS

             Ps. 81:11, 12.

My people would not hearken to my voice, and Israel would none of me: so I gave them up.

THE history of the Jews is not a mere record of times and persons far distant from us, but a display of the Divine procedure towards others, as a pledge of a similar procedure towards us. The Jews were intended as examples to the Church of God in all ages: their prosperity whilst serving God, and their adversity when they had departed from him, were designed to shew us what blessings we may expect at God’s hands, if we serve him acceptably; and what judgments, if we rebel against him. In this view it will be profitable to consider the words before us; and,

  I.      The perverseness complained of—

Nothing could exceed the kindness of God towards his people of old—

[How tender and affectionate is his address to them! — — — He entreats them not to look to any strange god, since he alone has an exclusive right to their regardc — — — He assures them also, that whatsoever they shall ask at his hands, he will do it for them — — —

And is it not precisely in the same way that he addresses us? He invites us to look to him, and to come unto himf, and to ask of him whatsoever we will, with an assurance that we shall not be disappointed of our hope. There is no limitation or exception, provided only the things we desire be agreeable to his holy will. If we plead with him in earnest, there is no sin that shall not be forgivenh, no corruption that shall not be mortified, no want that shall not be suppliedk. He engages, that, to whatever temptation we may be exposed, his grace shall be sufficient for us.]

But their obstinacy was incorrigible—

[The Jews, with but few exceptions, “would not hearken to his voice.” His precepts, his promises, his threatenings, were alike disregarded by them. “They would none of him;” but said to his messengers whom he sent to reclaim them, “Make the Holy One of Israel to cease from before us” — — —

And is it not thus with us? Is not his authority trampled on by us? and are not both his mercies and judgments almost universally despised? We will have other objects of our affections in preference to him — — — We will not open our mouths in prayer, though we know that nothing is to be obtained without it — — — The language of our hearts and actions is, “We will not have this man to reign over us” — — — Notwithstanding all that he has done to “redeem” us from death and hell, we will not take upon ourselves his light and easy yoke.]

While we thus imitate the perverseness of the Jews, let us tremble for fear of,

  II.      The judgments inflicted on account of it—

Consider,

  1.      What a loss they sustained—

[He would have preserved them in Canaan, and loaded them with all imaginable blessings, even as he had done in former times — — —

But this was a very faint shadow of what he would do for us. What victory would he have given us over all our spiritual enemies! — — — What a fulness of consolation and joy also would he have bestowed upon us, in the communications of his grace, and the manifestations of his love! Surely his Spirit, as “a Spirit of adoption,” should have “witnessed with our spirits that we were his,” and should have “sealed us unto the day of redemption” — — —]

  2.      What misery they incurred—

[God gave them up to idolatry, and to their own hearts’ lusts; and left them to “walk in their own counsels” — — —

And this is the curse which he denounces against us also. “His spirit will not always strive with us.” If he see that we are bent upon our evil ways, he will abandon us to our own delusions, and will say, “He is joined to idols, let him aloneq” — — — A greater curse than this God cannot inflict, because our remaining days will be occupied only in augmenting our guilt and aggravating our condemnation — — — Were the judgment only to deliver our bodies to Satan now, that might load to our final salvation: but to give us over to the uncontrolled influence of self, is a certain prelude to our everlasting damnation. It is, in fact, the very beginning of hell, where it will be said to the unhappy souls, “He that is filthy, let him be filthy still; and he that is unjust, let him be unjust still.”]

  Hence it APPEARS,

  1.      Whose will be the fault, if any be lost—

[None can lay it to the charge of God that he is unwilling to save them. He has sworn with an oath that he willeth not the death of any sinner. And in the psalm before us he takes up a lamentation over those who obstinately compel him to give them upu. Thus did our blessed Lord over the murderous Jerusalem: and thus does he over all impenitent transgressors; “Ye will not come unto me that ye may have lifey.” “Often would I have gathered you, even as a hen gathereth her chickens under her wings; but ye would not.” And what a bitter source of self-condemnation will this be to us, that God would have saved us, but we would not be saved by him! The language which God now uses over us, we shall then use in reference to ourselves: “O that I had hearkened to his voice! O that I had walked in his ways!” How should I have been at this instant triumphing over my cruel adversary, and feasting on all the richest fruits of paradise, instead of dwelling with everlasting burnings, without one drop of water to cool my tongue! Surely this reflection will bo the bitterest ingredient in that bitter cup, which they who perish will be drinking of to all eternity.]

  2.      Whose will be the glory, if any be saved—

[We never come to Christ, till the Father, by the mighty working of his power, draws us to him. Such is the pride of the human heart, that no man will submit to be saved by grace alone, till God has made him “willing in the day of his power.” If therefore we have been brought to hearken to his voice, let us remember Who it is that has unstopped our ears.

If it be said, We prayed for these blessings; and therefore we at least may glory that the blessings do not come to us unsolicited; we would ask, Who inclined or enabled us to pray? We should never have been inclined to pray, if God had not given us a spirit of grace and of supplication; “nor should we have known what to pray for as we ought, if He by his Spirit had not helped our infirmities.” If still it be said, “Yet we prayed;” Be it so: but how long were you before you prayed at all? And what have been your prayers since ever you began to pray? Are you not amazed when you review your prayers, and see how cold, and dead, and formal they have been? What if a beggar had asked of you in the way that you have but too often asked of God? Would you have granted his request? or, if you had granted his request, and not only relieved his present necessities, but conferred upon him one half of your fortune, would you not be surprised, if he, instead of admiring your unequalled generosity, were taking credit to himself for asking relief from you? Know then, that if you are partaking of God’s mercy, you are no other than “beggars, who have been taken from the dunghill, and set among the princes.” Know, that ye are altogether debtors to the grace of God, and must ascribe to him “the kingdom, and the power, and the glory, for ever and ever.”]

DCXXXIX

DIVINE ORDINANCES LOVELY

  Ps. 84:1–4.

How amiable are thy tabernacles, O Lord of Hosts! My soul longeth, yea, even fainteth, for the courts of the Lord: my heart and my flesh crieth out for the living God. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O Lord of Hosts, my King and my God. Blessed are they that dwell in thine house: they will be still praising thee.

TRULY it is sweet to read of the experience of the saints, and to be able to appeal to it in vindication of our own experience. I wonder not that the world should cry out against the people of the Lord as enthusiastic and absurd; for they cannot by any means conceive how a person should lose all relish for carnal delights, and find all his happiness in employments wherein they see nothing but restraint and melancholy. But, indeed, there is a delight in communion with a reconciled God, an ineffable “joy, with which the stranger intermeddleth not.” This is well expressed in the passage before us; from whence I shall take occasion to shew,

  I.      The light in which we should view divine ordinances—

Certainly the expressions here used in reference to them are exceeding strong. To a mind not conversant with the subject, they would appear rather like the flights of a poetical imagination than as the dictates of sober judgment. But they are not a whit too strong, if viewed in reference to the object respecting which they treat. Both body and soul may well unite in the feelings here expressed, feelings of intense desire, such as envies the very birds the privilege they enjoy of building their nests around the sacred edifice where God’s presence is enjoyed. Truly the tabernacles of the Most High will appear amiable, if we consider that in them,

  1.      God’s presence is vouchsafed—

[Formerly God dwelt in his sanctuary by the Shechinah, a bright cloud, the symbol of his presence, which was in itself visible to the eye of sense, though it was seen only by the High Priest, and that only on one day in the year. Now, his presence is visible only to the eye of faith (for there is an eye that “seeth Him that is invisible”), and by him who possesses a spiritual discernment, even though he be the least and meanest of God’s children, the divine presence is both seen and felt. What else is the meaning of those words, “If a man love me, my Father will love him; and we will come unto him, and make our abode with him?” Yes, verily, God will manifest himself to his believing people as he does not unto the world:” he will, in an especial manner, “draw nigh to those who draw nigh to him: “Wherever two or three are met together in his name, he will be in the midst of them;” and to every weeping suppliant he will say, “Behold me, behold me!” “Here I amd.”]

  2.      His blessings are dispensed—

[In the days of our blessed Lord, we are informed, that multitudes, labouring under every kind of malady, thronged about him; and that “virtue went forth from him to heal them all.” Somewhat similar to this may yet be seen under the ministration of the Gospel. Multitudes, oppressed with every species of mental trouble, approach the Majesty of heaven, to pour out before him their supplications, and to receive from him a supply for their diversified necessities. The weary and heavy-laden sinner sues for pardon and peace: the soul, harassed with temptations, implores strength whereby to cope with its great Adversary, and to fulfil the will of God: in a word, whatever be men’s trials, thither they bring them all; and there they look for aid; and there, through the ministry of the Word, they actually “find mercy and grace to help them in the time of need.” To every distinct case God mercifully suits his aid; and the succour afforded by him proves sufficient for them all: so that, as thousands can testify, when they have come hungering and thirsting for the blessings of salvation, they have not been sent empty away, but have been filled and satisfied with the plenteousness of God’s house, and had all their sorrows turned into joy.]

  3.      His name is glorified—

[Every one, entering the house of God in a becoming spirit, feels a consciousness, that he is approaching a Father and a Friend; yea, a Friend who is infinitely more willing to give than the most oppressed suppliants can be to ask, and “willing to give exceedingly above all that they can either ask or think.” Conceive of millions assembled at the very same instant of time, in every quarter of the globe, thus honouring their God as omnipresent to hear their prayers, and omnipotent to supply their wants. Who must not love those ordinances where God is so exalted? Again, amidst all the millions that have been relieved, there is but one sentiment of gratitude to God as their Almighty and all-gracious Benefactor. Verily, in this respect the tabernacles of the Most High on earth resemble his house above, where all the hosts, whether of saints or angels, join in one harmonious song of praise to their creating and redeeming God. Say, are not “God’s tabernacles amiable” in such a view as this? and can any one long for them with too intense desire, or enter them with too sublime delight?]

But that this may be more manifest, let us consider,

  II.      The blessedness of those who estimate them aright—

As for those who only occasionally visit the house of God, merely for form sake or to perform a duty, it cannot be expected that they should derive much benefit to their souls. But those who, in the habit of their minds, “dwell,” as it were, “in God’s courts,” will find their souls exceedingly elated and comforted. They will acquire, yea, and speedily too attain, a disposition of mind that is little understood by the world at large, a spirit of praise and thanksgiving, not unlike to that which animates the hosts above.

  1.      Their occasions for praise will incessantly be renewed—

[Not a prayer they offer shall ever go forth in vain. Their access to God will become more intimate, their confidence in him more entire, their communion with him more sweet, and their communications from him more abundant. As every day brings with it fresh temporal benefits, so will their stock of spiritual blessings be daily multiplied, so that it shall appear to them as if a new series of mercies were every day begun; a series, for the acknowledgment of which an eternity of ages would scarcely suffice.]

  2.      In the exercise of praise they will abound more and more—

[I say not that they will cease to pray; for their need of prayer will never cease, till they arrive in heaven itself. But their devotions will more assume the character of praise: their view of the divine perfections will be greatly enlarged; and their sense of God’s mercies be deepened, insomuch that they will see mercy in every thing, and be disposed “in every thing to give thanks.” Their very trials and afflictions will be regarded as tokens of God’s love, and as incentives to praise Him “who giveth songs in the night.” If their tribulations be great, they will glory in them, as contributing both to their present and eternal welfareg. Behold the Apostles just dismissed from scourging and imprisonment! they go forth “rejoicing that they are counted worthy to suffer shame for Christ’s sake.” Behold Paul and Silas also with their feet made fast in the stocks, whilst their backs are yet bleeding by the stripes just recently inflicted on them! Do they mourn and weep? No, “they sing praises unto God at midnight.” Now, all this was the fruit of communion with God: and in proportion as we also live nigh to God in prayer, we shall surely find, whether in life or death, little else than occasions of praise. In whatever state we be, we shall be uttering thanksgivings to God; yea, come what may, we shall “be still praising him.”]

  SEE, then, I pray you,

  1.      The happiness of the saints—

[I may appeal to you, whether the worldling has any source of joy that can be compared with this? No, verily; the first monarch upon earth that is ignorant of God, fcedeth only upon husks: whereas the true saint, though poor as Lazarus himself, eateth of “angels’ food” — — —]

  2.      The blessedness of heaven—

[If such be God’s courts below, what must heaven itself be? Well may we long to be there. Well may we “desire to depart and be with Christ,” where we shall “behold him face to face.” I need not say, how blessed are that choir who day and night incessantly sing praises to God and to the Lamb. But may we so anticipate that employment, that we may be prepared to join in it to all eternity! Amen, and Amen.]

DCXL

GOD’S ORDINANCES PRECIOUS

  Ps. 84:10.

I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness.

IN matters of doubtful disputation, it is of great advantage to have some established ground, to which reference may be made; and some adjudged case, on which arguments may be founded, without any farther appeal. In my text, the point at issue is, Which is preferable, the service of God, or the service of the world? On this subject there is a great diversity of opinion; some accounting the world the only true source of happiness, whilst others conceive that there is no happiness but in God. But we have in the very words before the text an adjudged case, which may well determine the point for ever. The Psalmist expressly declares, that “a day in God’s courts is better than a thousand” elsewhere. If a doubt arise whether he was competent to decide the matter, I answer, that, as a King, he knew all that attached to royalty and to the splendour of earthly courts; and, as a Saint, he knew what was to be found in the exercises of piety and devotion: and, consequently, he was a proper person to hold the scales, and to declare on which side true happiness preponderated. Besides, his particular situation at this time qualified him in a more than ordinary way to form a just judgment: for he was driven (it is supposed) by Absalom both from his throne and from the house of God: and consequently he could declare, from his own experience, which of the two losses was the heavier, and which was the greater subject of regret. Under these circumstances we read not one word of complaint respecting the loss of his kingdom: his mind was wholly occupied about the ordinances of God, of which he was deprived. “How amiable are thy tabernacles, O Lord of Hosts! My soul longeth, yea, even fainteth, for the courts of the Lord: my heart and my flesh cry out for the living God.” He envies the very birds the facility which they enjoyed of approaching the altars of the Lord, and more especially the priests who had constant opportunities of officiating there; as also the people, who could come, though with great difficulty, from the extremest parts of the land to worship there at the appointed feasts. He then begs of God to restore him to the enjoyment of these lost privilegesc; and declares, that, in his judgment, “one day spent in his courts was better than a thousand” elsewhere; and that he would rather be a door-keeper in the House of God, than to dwell amidst the richest enjoyments that the tents of wickedness could afford him.

The case being so clearly determined by him, I will endeavour to point out,

  I.      The grounds of his judgment—

He preferred the lowest office imaginable in the House of the Lord, before the highest that was merely secular; for he deemed it,

  1.      More honourable—

[In earthly palaces, dwell “men of like passions with ourselves:” but in Mount Zion God himself dwells: there he holds his court: there he sits upon his throne; thither all his servants come to behold his glory, to worship at his footstool, and to receive the tokens of his gracious favour. There, though invisible, are assembled all the hosts of heaven; so that the humble worshipper, when coming thither, is justly said to have “come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born that are written in heaven, and to God the Judge of all, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than the blood of Abel.”

Now, conceive of a poor man admitted only to “the threshold” of this holy place, and compare his state with that of the most distinguished favourite of an earthly monarch; and say, whether the honour conferred on him be not infinitely higher than any which earthly courtiers can possess? In truth, the matter admits not of comparison. Between a king on his throne and a beggar on the dunghill there is no disparity at all, when compared with that between a creature and his Creator; so that in this respect the Psalmist had just ground for his preference: for in proportion as “God humbles himself, when he beholds the things which are on earth,” is that man exalted, who becomes the object of his condescension and grace.]

  2.      More delightful—

[We will concede to the delights of sense all that the most sanguine mind can annex to them: but still they are carnal and temporary, and cloying and unsatisfying; and the man who possesses the greatest portion of them all, must acknowledge them to be justly designated, “Vanity, and vexation of spirit.” But very different is the character of those pleasures which the sinner partakes of in the presence of his God. Behold the publican standing, as it were, on the very threshold of God’s house, as unworthy to enter in: behold him smiting his breast, and, with floods of tears, crying, “God be merciful to me, a sinner!” To the eye of sense he appears a miserable object, that decides at once the point at issue in favour of the world: but to the eye of faith he is an object, whose state may well be envied by the greatest and happiest of carnal men: for He, who is “the true and faithful Witness,” has said, “Blessed are the poor in spirit: blessed are they that mourn.” On the mind of such a penitent the light of truth beams with increasing splendour: the peace of God flows down into his soul: a hope full of immortality springs up within him: and the joy of the Holy Ghost elevates his mind to heaven, and gives him a foretaste of angelic bliss. Follow this same person through all the services of the sanctuary: behold him pouring out his soul in prayer to God: hear him singing the praises of redeeming love: mark the emotions of his soul when God’s word is preached, and the blessings of redemption, as purchased by Christ and secured to him by an everlasting covenant, are unfolded to his view. What are any carnal delights in comparison of those which fill his soul? Verily, they are not worth a thought: they are only as the husks of swine, whilst he is feasting on “angels’ food.”]

  3.      More profitable—

[Temporal advancement a man may gain by attending on earthly courts: but how many miss their aim! and, after all, what does the most successful gain? what can he possess, more than food and raiment? Let the most favoured courtier in the universe say, whether that which he has so assiduously followed be not a delusive shadow, an unsubstantial vanity? But the humble worshipper is in no danger of disappointment; and every particle of what he gains is “durable riches.” What can be put in competition with “a new heart,” “a right spirit,” “a divine nature,” a transformation of soul into the very image of God, a meetness for heaven, and a title to an everlasting inheritance? Yet these are the certain portion of those who wait on God in his appointed ordinances: not one can fail, if only he seek these things in the way that God has ordained, namely, through faith in the Lord Jesus Christ, and by an entire surrender of the soul to him. Take notice, I speak not here of those who may be supposed to occupy the highest seats in the Lord’s house, as prophets and Apostles: I speak of “the door-keeper, the man upon the threshold,” whose conscious unworthiness suffers him “not so much as to lift up his eyes” to his Redeemer’s throne: it is of him I say, that he has a better portion than the whole world can bestow; and that “happy is the man that is in such a case; yea, happy is the man who has the Lord for his God.”]

Having given what I conceive to be ample grounds for David’s judgment, I now come to mark,

  II.      The wisdom of his decision—

Certainly the whole world of the ungodly are at issue with him on this point. They have no taste for spiritual exercises or spiritual enjoyments. They observe, indeed, the outward forms of religion, for the sake of setting an example to others; but of felicity to be enjoyed in the worship of God they have no idea. If they see persons much interested about the worship of God, they are ready to account them superstitious, and scrupulous, and “righteous overmuch;” and all the delight which they perceive to be derived from that source they impute to vanity or enthusiasm. But, however the multitude may prefer the pleasures of sense, we have no hesitation in saying that David’s decision was wise,

  1.      On his side are ranged all the Inspired Men from the foundation of the world—

[There is not a shadow of difference among them in relation to this matter. One common testimony pervades the whole Scriptures. The things of time and sense are invariably represented as of no value, in comparison of the things which are invisible and eternal; and the possession of the whole world as of no account in exchange for the soul. Now, when there are so many witnesses, all unconnected with each other, and living at times and places so distant from each other, and all inspired by an unerring God, must we not conclude that their testimony is true, and that David, in according with them, was true also? The whole Inspired Volume must be set aside as an imposture and a delusion, if David’s preference was not such as wisdom dictated, and God approved.]

  2.      On his side are even the ungodly, in their hours of more serious reflection—

[Giddy as the world are, and ready to pour contempt on all serious religion, there is not one who does not sometimes say in his heart, “Let me die the death of the righteous, and let my last end be like his.” The consciences of men will sometimes speak; and they will acknowledge that they have never found that satisfaction in earthly things which they had once hoped to find: and that religion alone can bring solid peace into the soul. And here I will venture to appeal to every individual, whether on some particular occasions, perhaps on the death of a friend or in a time of sickness, or after some faithful discourse, he have not felt the vanity of this present world, and the need of securing a portion beyond the grave? and whether, on such occasions, he have not envied the state of those, whom, in his more thoughtless seasons, he has ridiculed? Yes, Herod revered John, because he knew him to be a just and holy man: and Felix trembled, because he could not controvert the statements of Paul: and scarcely is there an ungodly man to be found, who has not, on some occasion or other, justified in his mind, if not in his words, the sentiment avowed by David in our text.]

  3.      On his side is every man, the very instant he enters into the eternal world—

[Think you that there is a man in heaven that is not like-minded with David? or, that there is one in hell who would not assent to it as a truth which he could no longer doubt? Here, men are blinded by their love of earthly things; but in the eternal world they view things as they really are: nor is there one to he found either in heaven or in hell that would not prefer the state of Lazarus with all his privations to that of the Rich Man with all his indulgences. Whence was it that the Rich Man was so anxious to send a messenger to his five surviving brethren? was it not to undeceive them, and to make known to them the proper mode of estimating the things belonging to their peace? So, if it were permitted, would they who are daily and hourly going into the eternal world: gladly would they send to warn their surviving relatives; but that cannot be: and if we will not believe Moses and the prophets, we shall learn the truth when it is too late to avail ourselves of it. But all this may serve at least to shew us that the decision of David was truly wise.]

  LEARN, then, from hence,

  1.      How to form a right estimate of your state—

[You must not judge of yourselves by your actions only, but by the tendencies and habits of your minds. What is your taste? is it for communion with God in holy exercises? or is it for the vanities of this present world? God himself teaches us to judge of ourselves by this standard: “They that are after the flesh do mind the things of the flesh; and they that are after the Spirit, the things of the Spirit.” If your taste accord with that of David, it is well; you have so far an evidence that you are the Lord’s: but if it be the reverse of his, deceive not yourselves; “ye are yet in your sins,” children of the wicked one, and heirs of wrath.]

  2.      How to make your profiting to appear—

[Cultivate this high and heavenly disposition. Let the things of this world sink in your estimation—sink, I had almost said, into absolute insignificance; and let communion with God be the delight of your soul. Let it be a small matter to you whether you have more or less of the honour that cometh of man; and seek the honour that cometh of God only: and “let your conversation be more and more in heaven, from whence you look for the Saviour, the Lord Jesus Christ,” with whom you hope ere long to participate an eternity of bliss.]

DCXLI

PROMISES TO THE UPRIGHT

  Ps. 84:11.

The Lord God is a sun and a shield: the Lord will give grace and glory: no good thing will be with hold from them that walk uprightly.

THE choice which every true Christian makes, affords matter of astonishment to the ungodly world. He prefers a life of godliness with all the odium attached to it, before all the pleasures and honours which he could possibly enjoy in the ways of sin. They, who look no further than to the concerns of time and sense, are amazed that so many sacrifices should be made without any visible recompence. Doubtless the choice of Moses must have been deemed marvellously absurd in the palace of Pharaoh; as that also, which David deliberately made, must have been among his ungodly courtiers. But the reason assigned for it was sufficient to justify him in the eyes of every rational beingb.

His words lead us to shew,

  I.      The character of true Christians as here described—

“They walk uprightly” both towards God and man. Integrity in our dealings with man is an essential part of true uprightness, yet it is far from being the whole of what is comprehended in that term. Many act honestly from a mere sense of honour, while they pay no regard at all to their duties towards God. But sincere Christians act in a very different manner, they have respect to God in every thing, that they may approve themselves to him.

They search out their duty diligently—

[A child of God will not conclude hastily that he knows his duty. He is aware of the deceitfulness of sin, and the wickedness of his own heart. He knows that, if he blindly follow the dictates of an unenlightened conscience, he may commit murder itself under the idea of doing God service. He therefore desires to have his judgment informed. For this end he reads the Holy Scriptures — — — and begs the Spirit of God to guide him into all truth — — — He is glad of instruction and reproof from his fellow-creatures, that he may be preserved from error. And the one desire of his heart is, to be freed from every undue bias — — — and to fulfil in all things the will of God.]

They perform it uniformly—

[Every true Christian labours to do unto others as he would have others do to him. But he does not rest satisfied with this. He strives to maintain the mastery over all his motives and principles of action — — — He endeavours to have his tempers regulated according to the word of God, and the example of his Lord and Saviour — — — He moreover watches unto secret prayer. He lives a life of communion with God — — — and of dependence on God — — — He would not make any exceptions or reserves — — — He longs to be free both from partiality and hypocrisy; and desires rather to descend from a throne to the place of a door-keeper in God’s house for the maintenance of his integrity, than to rise from the place of a door-keeper to a throne through the smallest violation of his duty. He says with David, I esteem all thy precepts concerning all things to be right, and I hate every false waye. And with him also he prays, “O that my ways may be directed to keep thy statutes!”]

What delight God has in such characters we may see, if we consider,

  II.      The blessedness that shall be accorded to them—

We are here distinctly told what God will be to them—

[There is scarcely any thing noble or useful in the sphere of nature or of art, which is not used to illustrate the goodness of God towards his people. To the upright he will be “a sun.”

How welcome is the sun to one who has been groping his dubious way during a long and dreary night. His path is now made clear, and he is enabled to avoid the stumbling-blocks which before obstructed his progress. Nor are its beams less refreshing to his body, than its light is useful to his feet. He now shakes off the anxieties and cares with which he was before disquieted. He feels his spirit exhilarated; and prosecutes his journey with ease and pleasure. Thus does God arise on those who have been sincerely occupied in doing his will. He causes light to arise in the darkness. Even when they were in darkness, he was a light unto themi; but now he dispels all the clouds, and shines upon them with healing in his beams. How sweet the change when the light of God’s countenance is thus lifted up upon them! How plain is now the way of duty, which before was dark and intricate! And how pleasant is it to “run the way of his commandments, now that their feet are set at liberty!”

He will also be to them “a shield.” The more upright they are, the more will Satan and the world combine against them. Men will strike at them with the sword of persecution; and Satan will cast at them the fiery darts of temptation. But God will “compass them with his favour as with a shield.” If they be wounded, he will heal them again, and overrule their momentary pain for their greater advantage. As for their head, he will surely protect it in the day of battle. He will perfectly secure them from every fatal blow. Nor shall any weapon that is formed against them be ever suffered finally to prosper.

Whilst God himself thus becomes their light and protection, he informs us further,]

What he will do for them—

[He will give them grace. Certain it is that he must have given them grace before, or else they never would have been able to attain to real uprightness. But, as their conflicts increase, he will give them more grace. As particular occasions call for it, he will give them seasonable grace, even in the very time of need. And if their temptations should exceed all that ever were experienced by man, he will give them grace sufficient for them. “My grace is sufficient for thee,” is his word to every soul, however buffeted by Satan, or ready to sink under the violence of his assaults. “They shall receive continually out of Christ’s fulness, even grace for grace.”

He will also give them glory. His favours to them shall not terminate with their present state of existence. He will not only make them more than conquerors here, but will give them an unfading crown of righteousness and glory in a better world. Whatever felicity the angels enjoy in heaven, that shall his saints also participate. And as our first parents were banished from the tree of life for yielding to the tempter, so shall they, who resist and overcome him, be admitted to the tree of life that grows in the midst of the paradise of God, and shall go no more out for ever.

“Nor will he withhold from them any thing that is truly good.” Were wealth and honour good for them here below, they should possess it. If God withhold those things from his people now, he does it because he knows that they would not, on the whole, be good for them. He that gave his own Son to die for them, will assuredly give them all other things that will promote their welfare. They shall never want any thing for body or soul, for time or eternity.]

  INFER—

  1.      How truly blessed are they who are upright before God!

[This is the Psalmist’s own reflection. He varies indeed the term by which he describes the people of God; but his meaning is the same; for none can be upright except those who trust in him, because nothing but the grace of God can make them so: nor do any trust in him without receiving that grace which shall make them upright. The manner in which he expresses his reflection, is worthy of notice; he does not merely assert it as a fact, or appeal to men for the truth of it, but appeals to God himself respecting it. “O Lord God of hosts, blessed is the man that trusteth in thee.” How strong must have been the conviction of it in his mind! And can any thing be more clear? To have the LORD GOD himself for their light and defence, and to have all the blessings of grace and glory ensured to them by the unalterable promise of JEHOVAH; what can they have more? Let every upright soul then rejoice; for he is and shall be blessed. And let all be stirred up to walk worthy of their high calling. So shall God be glorified in them; and they, ere long, be glorified with him for evermore.]

  2.      In what a pitiable state are the generality of mankind!

[There are many who are honest and just even among the heathen. But, alas! the generality labour not in earnest to find out their duty; nor do they know any thing of that unreserved devotedness to God which characterizes the true Christian. Is God then a sun to them? Is he not rather a cloud of darkness to them, or rather, I should say, a consuming fire? Is he a shield to them? Is he not rather an irresistible adversary? Will he give them grace and glory? Shall he not rather visit them with wrath and fiery indignation? Will he withhold from them no good? Is there not rather a time shortly coming when they shall not have so much as a drop of water to cool their tongue? O that men would consider this! Surely their state calls for much compassion. Let every one lay this to heart. Let every one seek to be found “an Israelite indeed, in whom is no guile.” And let it be the one ambition of us all to be found of God in peace, without spot and blameless.]

DCXLII

ATTENTION TO GOD’S WORD ENCOURAGED

  Ps. 85:8.

I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.

IF we would obtain any blessing from God, we must seek it in the exercise of fervent prayer. Yet shall we not really obtain a blessing, unless we look up to God in expectation of an answer to our prayers. In this respect we must resemble a beggar who supplicates for alms. He is not satisfied with having presented his petition: he waits for an answer; and never considers himself as having succeeded in his requests, till he is in the actual enjoyment of the desired boon. This waiting spirit was exemplified in David, when he said, “In the morning will I direct my prayer unto thee, and will look up.” In like manner it is illustrated in the psalm before us, which seems to have been written after the Babylonish captivity, but previous to the complete and quiet settlement of the people in their own land. The petitions which are offered are extremely urgent: “Turn us, O God of our salvation, and cause thine anger towards us to cease! Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again, that thy people may rejoice in thee? Shew us thy mercy, O Lord, and grant us thy salvation.” The petitioner, then, determines to listen to God’s voice, in the hope that he shall, in due season, receive an answer of peace: “I will hear what God the Lord will speak.”

Let us, for the elucidation of this subject, consider,

  I.      The attention to be paid to the word of God—

[The word, whether as contained in the inspired volume, or as delivered to us by the ministers of Christ, is truly and properly God’s; and, as his, it should be received by us with the deepest reverence. When St. Paul ministered at Thessalonica, the people “received his word, not as the word of man, but as the word of God:” and for that he specially commends them. And thus, whether written or preached, it must be received by us. Whether we open the inspired volume ourselves, or go up to hear it in the house of God, we must, like Cornelius and his family, place ourselves as in the immediate presence of God, “to hear all that is commanded us of God:” and with meek submission we must say, like Samuel, “Speak, Lord, for thy servant hearethe.”]

But in our text we are informed,

  II.      What particular reason there is for that attention—

[“The Lord will speak peace unto his people and to his saints:” however much they have deserved his wrath and indignation, he will not retain his anger against them, if only they give ear to his word, and set themselves diligently to obey it. To the impenitent he never utters a single word of peace: but to the humble and contrite soul, that relies on his promises in Christ Jesus, there is not a syllable throughout all the inspired volume that leads to discouragement: grace, mercy, and peace are held forth to all of this character. These, though but in an infantine state, are God’s “saints and people;” and for them are prepared “a peace that passeth all understanding,” and “a joy that is unspeakable and glorified.” Shall such tidings, then, be announced, and the trembling soul not listen to them? If there were nothing but precepts proclaimed, they should be listened to with the most reverent attention: but, when nothing but the voice of love and mercy sounds in our ears, it must be strange indeed if we do not hear it with the devoutest gratitude, and treasure it up in our minds as a source of the richest consolation.]

With this attention, however, must be blended a regard to,

  III.      The ultimate scope and object of all his gracious declarations—

[Sin, under what circumstances soever it be committed, is “folly” in the extreme: and to turn us from that folly is the true end of all that God has done for us. “Our Lord Jesus Christ gave himself for us, to deliver us from this present evil world, and to purify unto himself a peculiar people zealous of good works.” To him, therefore, we must cleave in a way of holiness, never for a moment turning back to our evil ways, or even so much as “looking back after having once put our hands to the plough.” For, whatever we may have experienced, it will all cease to be of any value in the sight of God the very instant we depart from his holy waysh: yea, it will be “better never to have known the way of righteousness at all, than after having known it, to depart from it.” It is “by patient continuance in well-doing that we must seek for eternal life;” and only by enduring to the end, can we ever attain the promised salvationl.]

  Let me, then, ADDRESS—

  1.      The inattentive hearer—

[God speaks in his word: but the generality of the world, though within reach of the sound, hear him not: “They have no ears to hear.” But let me ask, Will you be always able to shut your ears against his voice? Will you not hear him when he shall summon both the quick and dead to his tribunal? Will you be deaf to his voice when he shall pronounce upon you that awful doom, “Depart accursed into everlasting fire prepared for the devil and his angels?” If, then, you must listen to him in that day, would it not be wise to regard him now? Be assured the day will come when you will regret that presumptuous indifference which now you manifest; and when, if you turn not to him in sincerity and truth, you will “call upon the rocks and mountains in vain to hide you from his wrath.”]

  2.      The backsliding professor—

[What have you gained by returning to the world? Nay, have you not lost the peace which you once enjoyed? You may pretend to possess a quiet mind; but you do not: or, if you do, it is only by drowning the voice of conscience, and silencing its remonstrances. Compare the penitential sorrows which you once felt, with the liveliest joys that you now experience; and then say, whether you were not really happier when weeping for your sins, than you now are when launching into either the cares or pleasures of the world? I well know the answer you must give, if you will speak truly; and therefore you, of all men, are constrained to acknowledge the folly of sin. “Remember, then, whence you have fallen, and repent; and do your first works.” But if you will not repent and turn to God, then prepare to meet him in judgment, and to receive at his hands the just recompence of your deeds.]

  3.      The obedient saint—

[It is your privilege to have your “peace flowing down like a river.” And such it will be, if you apply to your souls the many “great and precious promises” which are given you in the Gospel. Search them out, therefore, and treasure them up in your minds. Hear God himself speaking to you in them: and so embrace them, as to live upon them, and to derive from them all the consolation which they are calculated to impart. In this way will you be kept from spiritual declension, and will be enabled to “cleanse yourselves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God.”]

DCXLIII

THE PERFECTIONS OF GOD RECONCILED IN CHRIST JESUS

  Ps. 85:9, 10.

Surely his salvation is nigh them that fear him, that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other.

WE are told in Scripture, that “the prayer of the upright is God’s delight:” and in instances without number has he evinced the truth of this saying. If only we wait upon him with humility, and listen to his voice, “he will speak peace unto us.” The writer of this psalm, which was most probably composed after the return of the Jews from their captivity in Babylon, records for our instruction, that he sought not the Lord in vain. The people, though restored, found many difficulties to encounter: and the Psalmist earnestly entreated God to perfect for them what he had begun, and to establish the nation in righteousness and peace. In answer to this prayer, God assured him, not only that the blessings which had been solicited should be conferred, but that the more glorious redemption, which was shadowed forth by those events, should in due time be accomplished. In this sense of the passage all the best interpreters concur: and it perfectly accords with the general language of the Prophets, which, in addition to the literal meaning, has also a spiritual or mystical sense; and which, under images apparently relating only to one peculiar people, has respect to Christ and his Church to the end of time. Taking the words then in a prophetical sense, we may notice in them,

  I.      The obstacles on God’s part to the salvation of man—

When man fell, the “truth and righteousness” of God required that the penalties of his transgression should be executed upon him—

[To man in Paradise, God gave liberty to eat of every tree in the garden, except the tree of the knowledge of good and evil: but in reference to that tree he said, “In the day that thou eatest thereof, thou shalt surely die.” This death comprehended not merely the dissolution of the body, but the destruction also of the soul, even that everlasting destruction from which the second Adam has delivered us: according as it is written, “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” From the moment therefore of his transgression, man became obnoxious to this punishment; and the truth of God was pledged to inflict it. Moreover, God as a righteous Governor could not but maintain the honour of his law. His justice was engaged not to suffer the violations of that law to pass unpunished.]

This presented an apparently insurmountable obstacle to man’s salvation—

[To say that God could not have found some other means of satisfying the demands of truth and righteousness, would be presumptuous, because the resources of his wisdom are infinite: but we are perfectly justified in saying, that he could not save man unless some way of satisfying the demands of truth and righteousness were found. However God might desire to exercise mercy, and to be at peace with man, he could not do it at the expense of any other of his perfections. St. Paul himself frequently assigns this limit to the divine procedure: “God cannot lie,” says he: and again, “It is impossible for God to lie:” and again, “God cannot deny himself.” Again he says, “Is there unrighteousness with God? God forbid.” It is plain, therefore, that unless a way could be found for “mercy and truth to meet together, and righteousness and peace to kiss each other,” no hope could be entertained for fallen man: the judgments denounced against him must be executed; and, having partaken with the fallen angels in their guilt, he must partake with them also in their misery.]

But, formidable as these obstacles were, we behold in our text,

  II.      The way in which they are removed—

All has been done for man that was required of man—

[A substitute has been provided for our guilty race. The Son of God himself has come down from heaven, and been made under the law, that, in the very nature that had sinned, he might bear the penalty of sin, and fulfil the utmost possible demands of that law which we had broken. True it is, that the law denounced eternal death; and that Christ bore that penalty only for a season: but then it must be remembered, that he was God, as well as man: and from his godhead is derived a virtue on all that he did or suffered, a virtue which is fully adequate to the obedience or sufferings of the whole world. Indeed the law gains more honour by the sufferings of our incarnate God, than it ever could have gained from the sufferings of the whole human race: for, if man had undertaken to pay the penalty, no time could ever have arrived, when it might be said, “Now divine justice is satisfied, and the law has received a full compensation for the dishonour done to it:” but in the sufferings of God’s co-equal Son there is “a full, perfect, and sufficient sacrifice, oblation and satisfaction for the sins of the whole world.” In his obedience also to the law there is an honour done to it far beyond all that could have accrued to it from the obedience of man. That God himself should become subject to his own law, and fulfil in his own person all that is required of his creatures, is such an exalted honour to the law, that it may well be regarded as a sufficient substitute for the obedience of man, and as an adequate ground for the justification of all who shall trust in it.]

Thus a way is opened for man’s salvation, in perfect consistency with every perfection of the Deity—

[“Truth and righteousness” are now completely satisfied. They demanded a perfect fulfilment of the law; and the law has been perfectly fulfilled: they demanded the penalty of death to be inflicted on account of sin; and it has been inflicted on the sinner’s substitute. Now as a debt, discharged by a surety, can no longer be demanded of the principal, so can our debt no longer be demanded of us, if we plead what Christ has done and suffered for us. And, as a thing purchased for any person, belongs to him for whom it was purchased, so we, who have all the glory of heaven purchased for us by our adorable Emmanuel, have a right to it, if we plead the purchase he has made. Hence it appears that truth and righteousness are no longer against us, but are rather on our side; and, instead of demanding, as before, the destruction of our souls, are become advocates for our free and full salvation. Justice now says, Pay them, O God, what their Redeemer has purchased for them: and Truth says, Fulfil to them, O Lord, all that thou hast promised to those who believe in Jesus.]

But let us more particularly consider,

  III.      The blessed consequences of the removal of them—

[Salvation is now accessible to all: it is come both to Jews and Gentiles: “It is near unto us.” To those especially “who fear the Lord,” it is near, even “in their mouth and in their heart.” No longer does the fiery sword prohibit our access to the tree of life. “Mercy” has now full scope for the freest exercise. God can now be “a just God, and yet a Saviour.” He “declares his righteousness,” no less than his mercy, “in the forgiveness of sins; and is just, and yet the justifier of all who believe in Christg.” Hence he proclaims “peace” to all that are afar off. He establishes his tabernacle in the midst of us: and invites all to come unto him, even to his mercy-seat, in full assurance of faith. “In every corner of the land his glory dwellsi:” and all who truly fear him may have daily “fellowship with the Father, and with his Son Jesus Christ.” The manner in which this assertion is made, deserves particular atention: “Surely his salvation is nigh them that fear him.” This blessed truth admits not of the smallest doubt: it may be fully and firmly depended upon. A spring of great elastic force does not more certainly rise up when the superincumbent pressure is withdrawn from it, than mercy issues from the bosom of our God now that the obstacles to its exercise are removed.]

  BEHOLD then how replete this passage is with,

  1.      Instruction to the ignorant—

[Men differ much about the way of salvation: but this passage clearly determines who is right. That plan of salvation, and that alone, is right, which is carried into effect in perfect consistency with all the attributes of God. But there is no way that provides for the honour of God’s truth and righteousness, but that which is revealed in the Gospel, the way of salvation by faith in Christ. Nothing but Christ’s obedience unto death ever did, or ever could, answer the demands of law and justice: nothing but Christ’s completion of that work in the quality of our Surety could enable the sinner to say to the supreme Governor of the universe, “Avert thy wrath from me; for I have already endured it in my Surety; and give me everlasting glory, for I, in the person of my Surety, have fulfilled all righteousness, and perfectly obeyed thy law.” But the Believer may adopt this language; since God himself has said, that “Christ, who knew no sin, was made sin for us, that we, who had no righteousness, might be made the righteousness of God in him.” Let the uninstructed bear this in mind, and “determine to know nothing” as a ground of hope towards God, “but Jesus Christ, and him crucified.”]

  2.      Terror to the presumptuous—

[It is surprising what a measure of confidence some will express, notwithstanding neither their principles nor their conduct at all accord with the Scriptures of Truth. But we must declare to all, that both in the foundation of our hope, and in the superstructure built upon it, “Mercy and truth must meet together, and righteousness and peace must kiss each other.” We have before shewn, that no one perfection of the Deity will display itself at the expense of another: all must unite and harmonize in every work of his: it is as impossible for God in any one instance to violate his righteousness or truth, as for him to cease from his existence. In us also must those graces which correspond with his perfections be found in united and harmonious exercise: we must be just and true, and merciful and kind: yea, it is by our conformity to the Divine image in righteousness and true holiness, that we must judge of our state before him: for, however accurate our views of his Gospel may be, it is a certain truth, that “without holiness no man shall see the Lord:” “Truth must spring out of the earth, if ever righteousness shall look down from heaven.”]

  3.      Consolation to the timid—

[It is frequently amongst those who truly “fear God” a matter of doubt and anxiety, whether God can pardon them: they see their manifold imperfections in so strong a light, that God appears to them bound, as it were, in justice, to banish them from his presence, yea, and bound in truth also to execute his threatenings upon them. But let such persons view God, not as he is in himself, but as he is in Christ Jesus. There it is that he must be seen as a God of love and peace. There it is that the drooping penitent may behold him “as a reconciled God, who will never impute to him his trespasses.” Yes, in Christ Jesus, “God is not only merciful and kind, but faithful and just to forgive us our sins, and to cleanse us from all unrighteousnessm.” Dismiss then your fears, ye trembling saints; and put your trust in Him, who has in so wonderful a way removed all the obstacles to your salvation. The veil of the temple was rent in twain on purpose to shew you, that henceforth there is free access to God for every sinner upon earth, and that all who approach him in that new and living way, by faith in Christ Jesus, shall surely find acceptance with him. If God will be just in punishing the ungodly, he will be no less just to his Son in pardoning all who plead the merit of his blood: and if he will be true in executing his threatenings, he will be no less true in fulfilling his exceeding great and precious promises. Only rely on them, and plead them at a throne of grace, and you shall never, never be disappointed of your hope.]

DCXLIV

A PRAYING SPIRIT EXEMPLIFIED

  Ps. 86:1–5.

Bow down thine ear, O Lord! hear me; for I am poor and needy. Preserve my soul; for I am holy O thou my God, save thy servant that trusteth in thee! Be merciful unto me, O Lord! for I cry unto thee daily. Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul. For thou, Lord, art good, and ready to forgive; plenteous in mercy unto all them that call upon thee.

TRUE and genuine piety cannot always be certainly known by men’s intercourse with their fellow-creatures. Appearances may be so plausible, that they cannot, except by Him who searcheth the heart, be distinguished from realities. But in their intercourse with the Deity, the truth or falsehood of their profession may be clearly discerned. The most refined hypocrite may, by examining the state of his soul in his private devotions, obtain the certain means of discovering his proper character, provided he have his standard rightly fixed, and his test impartially applied. To furnish such a standard, is our object in the present discourse. We here behold the man after God’s own heart drawing nigh to a throne of grace, and pouring out his soul in supplications before God: and we wish to call your attention especially to the spirit which he manifested in this sacred duty, since it will serve as an excellent criterion whereby to try and judge ourselves.

Let us then consider,

  I.      The subject-matter of his prayer—

It should seem that David was now under great affliction, either from the persecutions of Saul, or from the unnatural rebellion of his son Absalom: and his prayers may well be understood, in the first instance, as relating to his temporal trials. But, as it is of his soul that he chiefly speaks, we shall dwell upon his prayer principally in that view. Let us notice then,

  1.      His petitions—

[St. Paul, in both his Epistles to Timothy, prays, that “grace, and mercy, and peace” may be multiplied upon him. These three terms comprehend the substance of the Psalmist’s petitions. He desired “grace,” to “preserve and save his soul.” He desired “mercy;” “Be merciful unto me, O Lord!” And he desired “peace;” “Rejoice the soul of thy servant, O Lord!” Now these are such petitions as every sinner in the universe should offer. There are no other that can be compared with them, in point of importance to the souls of men. As for all the objects of time and sense, they sink into perfect insignificance before the things which appertain to our everlasting salvation. To all therefore I would say, Seek what David sought. Cry mightily to God to have mercy upon you, and to preserve and save your soul: and when you have done that, you may fitly pray also for that consolation and joy, which a sense of his pardoning love will produce in the soul.]

  2.      His pleas—

[These are taken, partly, from what he experienced in his own soul; and, partly, from the character of God himself.

Observe how he urges, what he experienced in his own soul. The things which God himself requires from us, in order to the acceptance of our prayers, are, a deep sense of our necessities, an entire surrender of our souls to him, a reliance on him for all needful blessings, and a continual application to him in a way of fervent and believing prayer. Behold, these are the very things which David at this time experienced, and which therefore he pleaded before God as evidences of the sincerity of his prayers: “Bow down thine ear, O Lord, and hear me; for I am poor and needy!” And who is there that must not adopt the same acknowledgment? Who that considers, how destitute his soul is of all that is truly good, will not find these words exactly descriptive of his state? Again, the Psalmist prays, “Preserve my soul; for I am holy” We must not imagine that David here meant to boast of his high attainments in holiness: the term “holy” is applied in Scripture to every thing that is dedicated to God, though from its very nature it cannot possess any inherent sanctity: the temple of God, the vessels of the sanctuary, and all the offerings, were holy, because they were set apart for God. So David here speaks of himself as “set apart for God:” and his expression is exactly equivalent to that which he uses in another place; “I am THINE; save me.” This then is another plea which it becomes us all to use. As the Israelites were “a holy nation,” so are wed: and if we have given up ourselves unreservedly to God, we may well hope, that he will hear and answer our petitions. Once more David says, “Save me; for I trust in Thee.” This also was a most acceptable plea. If we ask with a wavering and doubtful mind, we can never succeed: but the prayer of faith must of necessity prevailf. The suppliant who truly and habitually trusts in God, can never be disappointed. Lastly, David says, “I cry unto thee daily:” “Unto thee, O Lord, do I lift up my soul.” God “will be inquired of, to do for us the things that he has promised.” “If we ask, we shall have; if we seek, we shall find; if we knock, it shall be opened unto us:” but, if we ask not, we shall not, we cannot, haveh.

But David’s chief plea is taken from the character of God himself: and this is, in reality, the most satisfactory to the human mind, and most acceptable to the Divine Majesty, who “will work for his own great Name’s sake,” when all other grounds of hope are subverted and lost. Towards his creatures generally, whether rational or irrational, God is “good;” but towards the children of men he is “ready to forgive, and plenteous in mercy unto all that call upon him.” No mother is so tender towards her new-born child, as God is towards his penitent and believing people. He is far more “ready to forgive,” than they are to ask forgiveness; and will multiply his pardons beyond all the multitude of their offences. “Where sin has abounded, his grace shall much more aboundk.” The freeness and fulness of God’s grace should be clearly seen, and confidently relied upon: but then we must never forget, that this glorious perfection shines only in the face of Jesus Christ. It is in Christ only that God can pardon sinners in consistency with his justice: but in Christ, “he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” In Christ therefore, and in God as reconciled to us through the blood of his Son, must be all our hope. If we rest solely on Christ’s obedience unto death, all will be well; for “in him all the promises of God are yea, and amen.” But, if we look at God in any way but as in the person of Christ, we shall surely find him “a consuming fire.”]

The prayer itself not calling for any farther elucidation, we proceed to notice,

  II.      The spirit manifested in it—

Here the subject is peculiarly important, because it exhibits in so striking a view the dispositions of mind which we should invariably exercise in our approaches to the Divine Majesty. In this example of David, then observe,

  1.      His meekness and modesty—

[He approaches God, as a sinner ought to do, with reverential awe. He exhibits none of that unhallowed boldness, and indecent familiarity, which are so commonly to be noticed in the prayers of many at this day. It is much to be lamented that many address God almost as if he were an equal. We speak not now of that irreverence with which people, altogether ignorant of religion, conduct themselves in the public services of the church; (though that is deeply to be deplored;) but of the state of mind manifested by many religious people, ministers, as well as others, in their public and social addresses to the throne of Heaven. How different, alas! is it from that which is inculcated, both in the Scriptures, and in the Liturgy of our Church! In the Liturgy, the people are exhorted to “accompany their minister with a pure heart and humble voice to the throne of the heavenly grace:” and, in another place, “to make their humble confession to Almighty God, meekly kneeling on their knees.” This is a lovely state of mind, and as opposite to that which many religious people manifest, as light to darkness. Many whose religious principles differ widely from the self-applauding Pharisee, resemble him very nearly in his spirit and conduct: but let us, on the contrary, imitate the publican, who, “not venturing so much as to lift up his eyes to heaven, smote upon his breast, and cried, God be merciful to me a sinner.”]

  2.      His humility and contrition—

[He felt himself a guilty and undone creature, deserving of God’s everlasting displeasure: and hence he cried so repeatedly for mercy and salvation, And here again we see how the same views and dispositions are inculcated in the services of our Church. Let any one peruse the confession which is daily offered — — — or that which we are taught to utter at the table of the Lord — — — or let him read the responses after every one of the Ten Commandments — — — or the repeated cries, “Lord, have mercy upon me! Christ, have mercy upon me! Lord, have mercy upon me!” and he will see at once, what a beautiful harmony there is between our Liturgy and the Holy Scriptures; and what distinguished saints all her members would be, if the Spirit of her Liturgy were transfused into their minds. This is the state of mind which, above all, we would recommend to those who desire to find acceptance with God: for “to this man will God look, even to him who is of a broken and contrite spirit:” this is the sacrifice which, above all, God requires, and which he has assured us “he will never despiseq.”]

  3.      His faith and love—

[David did not so view his own sinfulness as to distrust the mercy of his heavenly Father; but rather took occasion from his own sinfulness to magnify still more the free and supera-bounding grace of God. In this, his example is especially to be followed. Nothing can warrant us to limit the mercy of our God. O how “ready is he to forgive” returning penitents! Of this, the conduct of the father towards the repenting prodigal is a lively and instructive image. In that parable, the compassion of God towards returning sinners is, as it were, exhibited even to the eye of sense. Let us then, whatever be our state, bear this in mind, that unbelief is a sin which binds all our other sins upon us. Never, under any circumstances, should we harbour it for a moment. It is enough to have resisted God’s authority, without proceeding further to rob him of the brightest jewels of his crown—his grace and mercy. The goodness of God, as described in our text, and in another subsequent part of this psalm, — — — is a sufficient pledge to us, that of those who come to him in his Son’s name, he never did, nor ever will, cast out to much as one.]

  4.      His zeal and earnestness—

[The diversified petitions and pleas which we have already considered, together with the renewed urgency of his supplications in the verse following my text, shew, how determined David was not to rest, till he had obtained favour of the Lord. And thus must we also “continue instant in prayer:” we must “watch unto it with all perseverance;” we must “pray always, and not faint.” Alas! how are we condemned in our own minds for our manifold neglects, and for our lukewarmness in prayer to God! But we must not rest satisfied with confessing these neglects: we should remedy them, and break through this supineness, and correct this negligence, and lie at Bethesda’s pool till the angel come for our relief. This is suggested to us in our text. What we translate, “I cry unto thee daily,” is, in the margin, “I cry unto thee all the day.” O that there were in us such a heart! O that our sense of need were so deep, our desire of mercy so ardent, and our faith in God so assured, that we were drawn to God with an irresistible and abiding impulse; and that, like Jacob of old, we “wrestled with him day and night, saying, I will not let thee go except thou bless me.” Such prayer could not but prevail; and such a suppliant could not but find everlasting acceptance with God, who is so “plenteous in mercy, so ready to forgive.”]

DCXLV

HOW TO WALK WITH GOD

             Ps. 86:11.

Teach me thy way, O Lord! I will walk in thy truth: unite my heart to fear thy name.

IN mercy, no less than in judgment, does God see fit to afflict his people: he does it “for their profit, that they may in a more abundant measure be partakers of his holiness.” And when we are brought nigh to him by means of our afflictions, then have they answered the great end for which they were sent.

David was a man who enjoyed much communion with God; and probably it was to the extraordinary trials with which, for many years, he was visited, that he was indebted, under God, for that sublime piety which shone so conspicuously in him. In the psalm before us, he pours out his soul before God under some great and heavy affliction, probably under the persecutions of Saul: but it had produced the most beneficial effect upon his mind; seeing that it stirred up within him more ardent desires after God, and determined him, through grace, to walk more diligently in the ways of God: “Teach me thy way, O Lord! I will walk in thy truth: unite my heart to fear thy name.”

In these words we see the two great requisites for an acceptable walk with God; which are,

  I.      An illumination of mind, that we may know His ways—

[We know nothing of God or his ways, any farther than he has seen fit to reveal himself to us — — — (How little our unassisted reason can teach us, has abundantly appeared in all the philosophers of Greece and Rome.) Least of all can we know any thing of the way which he has appointed for our reconciliation with him through the blood of his Son: respecting that no finite intelligence could have formed any conception, if it had not been made known to us by a special communication from heaven — — — But we need also, yet further, a special revelation of it to our own souls. The mere report, as contained in the written word, is not of itself sufficient to bring us to a saving knowledge of these sublime truths: Christ must be revealed in us, as well as to us, or we shall never “know him as we ought.” These great things are, indeed, “freely given to us of God:” yet must we “receive the Spirit of God, in order that we may know them” aright: He must, as “a Spirit of wisdom and revelation,” open the eyes of our understanding, before we can comprehendd this great mystery, so as really to acquiesce in it, and cordially to come to Christ as “the way, the truth, and the life” — — — If the Apostles themselves, after above three years’ attendance on the public and private instructions of our Lord, yet needed to nave “their understandings opened, in order that they might understand the Scriptures,” there can be no doubt but that the same is necessary for us all; and that we all need to cry with David, “Open thou mine eyes, that I may see wondrous things out of thy lawg;” or, as he speaks more fully in another psalm, “Shew me thy ways, O Lord; teach me thy paths; lead me in thy truth, and teach me: for thou art the God of my salvation: on thee do I wait all the day.”]

To this must be added,

  II.      A concentration of our souls, that we may walk in it—

[Our heart by nature is divided amongst ten thousand vanities, all of which are sought in preference to God. What ever can contribute to the satisfaction of the carnal mind be comes, on that account, an object of desire; and according as our prospects of attaining it are varied, our hopes and fears, our joys and sorrows, are called forth into powerful and successive operation. But the powers of the soul are not to be so abused: they were given by God in order that they might be employed in his service: and in order to an acceptable walk with him, they must all centre in him. He will not accept a divided heart. Whosoever possesses that, “will be found faulty. God says, “My son, give ME thine heart:” and it must be given to him entire. To him it must be exclusively devoted, in all its faculties: at least, nothing must be an object of hope or fear, joy or sorrow, but in subserviency to his glory, and in obedience to his command. “We cannot serve God and Mammon too.” There is “a singleness of eye,” and “a singleness of heart,” that is indispensable to a right walking with Godm: without that we cannot be “Israelites indeed” or approve ourselves to “Him who searcheth the heart and trieth the reins” — — —]

  ADDRESS—

  1.      Those who think it an easy thing to serve God—

[Many have an idea that this is so easy a matter, that they may execute it at any time, whenever satiety shall have rendered them less anxious about carnal enjoyments, or the approach of death shall render a preparation for eternity more an object of desire. But supposing it to be so easy, how great must be their guilt in neglecting it! Is it so easy a matter to please, and serve, and honour God: and will they not do it? Then “out of their own mouth shall they be judged:” and the heaviest condemnation shall be awarded to them, because they would rather rebel against their God and “provoke the eyes of his glory” by their impieties, than they would take on them, what they themselves acknowledged to be, his “light and easy yoke.”

But if it be, indeed, so easy, try it; and see if it be so easy to come to God in his appointed “way.” See, if you can come with brokenness of heart to the Lord Jesus Christ, and to the Father through him, imploring mercy solely through the blood and righteousness of your adorable Saviour — — — You will soon find that the proud heart of man does not easily stoop to so humiliating a way of approaching God. If you might come in your own name, and in your own righteousness, you would perhaps consent to do it: but to come with penitential sorrow in the name of the Lord Jesus Christ, and in a simple dependence on his atoning sacrifice, is a work to which you are utterly averse, and which none but God can enable you to perform.

Again, if it be so easy to gather in all the affections of the soul, and to fix them exclusively on God, do it. But you will find that this is far beyond the power of man to effect. In order to this, you must have “a new heart given you, and a right spirit renewed within you:” nor can any power short of that which created the world at first form such a new creation within you. Lay aside, then, your vain conceits respecting this matter; and begin, without delay, that work, which a whole life is short enough to accomplish, and which, if not wrought speedily, may soon become a subject of remediless and endless woe — — —]

  2.      Those who desire, but find it difficult to serve him—

[You, probably, have depended too much on the resolutions you have formed. I am far from disapproving of resolutions, if formed in dependence upon God. Joshua’s has been the just subject of applause in all ages: “As for me and my house, we will serve the Lord.” But Peter has sufficiently shewn how weak all human strength is, when unaided from on high. It is by prayer alone that we can hope to prevail, either for the illumination of our minds, or the concentration of our souls, both of which are so necessary in this good work. David was no novice in the divine life; yet did he cry, “Teach me thy way, O Lord; and unite my heart to fear thee!” And, if he had not so cried to the Lord, in vain would he have said, “I will walk in thy truth.” If then he, notwithstanding his attainments, still had recourse to God in prayer, know, that there is no other way for us to prevail; and that, if you would succeed according to your desire, you must cry day and night to God in prayer, and bring down from him those supplies of grace and strength which are so needful for you — — —]

  3.      Those who are really walking with God according to his command—

[Be not discouraged, if you should find that, notwithstanding your good endeavours, you make not all the advance that you could wish. You yet have flesh, as well as spirit; and “if the spirit lust against the flesh, so will the flesh still strive against the spirit.” You will yet find a law of sin in your members, warring against the law of your minds, and constraining you at times to cry out, “O! wretched man that I am! who shall deliver meq?” But go forward, in humble dependence on God. “Continue instant in prayer.” Let not your hands hang down; but let them be stretched forth to God in continual supplications; and he will come to your relief. He will embitter to you the vanities on which you are tempted to set your affections, and will gradually get himself the victory over all the enemies of your souls. It was only “by little and little that he drove out the Canaanites” before his people of old; and it is not to be expected that you should have no difficulties to contend with, no conflicts to sustain. But remember where your strength is; and, “as ye have received the Lord Jesus Christ, so walk ye in him, rooted and built up in him, and established in the faith as ye have been taught, and abounding therein with thanksgiving:” so will he “preserve you blameless unto his heavenly kingdom,” and “present you faultless before the presence of his glory with exceeding joy.”]

DCXLVI

THE GLORY OF ZION

             Ps. 87:3.

Glorious things are spoken of thee, O city of God.

THE city here spoken of, is Zion: of whose praises the whole Scriptures speak. She is represented as “beautiful for situation, and as being the joy of the whole earth.” Even God himself is represented as delighting in her, and as “loving the gates of Zion more than all the dwellings of Jacobb.” Why she, and the Church which is represented by her, are so high in the estimation of God and man, it will be not unimportant to consider.

To bring the subject fully before you, I will shew,

  I.      What glorious things are spoken of her—

Amongst the many things spoken of her in Scripture, she is particularly commended,

  1.      As the residence of the Deity—

[God chose Zion of old for his habitation, and delighted to make that above all other cities in the universe “the place of his rest.” There he abode in that bright symbol of his presence, the Shechinah, “dwelling between the cherubimsd.” There his people assembled by his appointment to worship him: thence he dispensed his blessings: and thence in due time he sent forth his everlasting Gospel.

Thus under the Christian dispensation he has honoured his Church, dwelling in it; as he has said, “I am with you alway, even to the end of the world.” There he reveals his glory, oven “all the glory of the godhead, in the face of Jesus Christ” — — — There he makes known all the riches of his grace and love — — — There he communes with his people who present their supplications before him, “drawing nigh to them, whilst they draw nigh to him;” and giving them answers of peace; not indeed visibly, as by the Urim and Thummim of old, but really, and satisfactorily to their souls — — — In a word, though unknown in every other place under heaven, “He is known in her palaces as a refuge.”]

  2.      As the birth-place of the saints—

[This is particularly noticed in the psalm before us: “Of Zion it shall be said, This and that man is born in her.” Under the Jewish dispensation conversions were comparatively few; but under the Christian dispensation they are very numerous; though at present they are only as the drop before the shower. On the day of Pentecost the Spirit was poured out in richer abundance, and thousands were converted in a day: and still, wherever the Gospel is preached in sincerity and truth, there the power of God accompanies the word, and “subdues the souls of men to the obedience of faith.” Amongst the heathen, Satan maintains an universal sway: and amongst those Christians who are not blessed with a faithful ministry, very few are ever rescued from his dominion: but where the cross of Christ is exalted, there will be found “a stir among the dry bones,” and multitudes will be born to God. And may we not ask, Whether this is not confirmed by the experience of many here present! Once you were dead in trespasses and sins, and as destitute of all desire after God, as any people in the world: but, through the preaching of a crucified Saviour in this place, your souls have been “turned from darkness unto light, and from the power of Satan unto God.” Here also, when you have been mourning on account of your indwelling corruptions, God has “given you the oil of joy for mourning, and the garment of praise for the spirit of heaviness” so that you can confidently say, “I was born there.” Blessed testimony, that may well endear to you the gates of Zion, and render her more lovely in your eyes than all the palaces in the universe!]

  3.      As an emblem of heaven itself—

[Such it really is: for all who are born in her “are come unto Mount Zion, the city of the living God, the heavenly Jerusalem.” Though she is a spiritual edifice, she has her foundations, her walls, her gates; all of which are found also in that heavenly Zion which St. John saw, even in “that great city, the holy Jerusalem, descending out of heaven from God, and having the glory of God.” And both the one city and the other “are of pure goldl.” Each of them too, amongst the many distinctions which they enjoy above all earthly cities, have a light peculiar to themselves. Of our Zion it is said, “The sun is no more her light by day, neither for brightness does the moon give light unto her; but the Lord is unto her an everlasting light, and her God her glory.” And thus it is also in the heavenly Zion: “The city has no need of the sun, neither of the moon, to shine in it: for the glory of God does lighten it; and the Lamb is the light thereof.” It is but one family that is inhabiting both the one city and the other, “even the family of our Lord Jesus Christo;” and their employments are altogether the same: for whilst the one are “rejoicing in the Lord always” here below, the other are incessantly engaged in singing praises to him above, even “to Him, who loved them, and washed them from their sins in his own blood, and made them kings and priests unto their God; to him, I say, do they ascribe all glory and dominion for ever and ever.”]

  II.      The effect which these testimonies should have upon us—

Surely, when the Church is so high in the estimation of God,

  1.      We should inquire what place she holds in our esteem—

[Never has she had, at least in a spiritual view, any visible glory. In the days of the prophets, her limits were contracted, and her members poor, despised, persecuted. In the days of Christ and his Apostles, though her limits were enlarged, she, like her Lord himself, had “no beauty nor comeliness for which she was to be desired.” She has been in a wilderness state even to this present hours, an object of hatred and derision to all that were round about her. Yet to the eye of faith she is most beautful, most glorious. In all that pertains to her, she is “the perfection of beauty.” Her foundations are of the most precious stones: “her walls are salvation, and her gates praise.” Her laws are all holy, and just, and good: her ordinances are a very heaven upon earth: and her members more highly privileged than all other creatures in the universe. Say then, Brethren, whether such be your views of Zion; and whether to be enrolled amongst her citizens be the highest object of your ambition? Our blessed Lord told his disciples, that even to have “the devils made subject unto them” was no ground of joy in comparison of this: for, if you really belong to Zion, “your names are written in heaven,” and all the glory and felicity of heaven are yours. But if you are “aliens from the commonwealth of Israel, you are strangers from the covenants of promise, without God, without Christ, without hopey.”]

  2.      We should seek to advance her glory—

[God has promised, that, in due season, “the mountain of the Lord’s house shall be established on the top of the mountains, and that all nations shall flow unto her.” “Then shall Zion be no more termed desolate, or forsaken: for God will delight in her; and all the kings of the earth shall bring their glory to her.” “Her gates shall be open continually: they shall not be shut day nor night; that men may bring unto her the forces of the Gentiles, and that their kings may be brought. Then the nation and kingdom which shall not serve her shall perish; yea, those nations shall be utterly wasted. The glory of Lebanon shall come unto her, the fir-tree, the pine-tree, and the box together, (the meanest slave being as acceptable as the mightiest monarch,) to beautify the place of God’s sanctuary, and to make the place of his feet glorious. The sons also of them that afflicted her, shall come bending unto her; and all that despised her shall bow down themselves at the soles of her feet; and shall call her, The city of the Lord, the Zion of the Holy One of Israel.” Now then I ask, Should we not long for this glorious period? Should we not exert ourselves to the uttermost to help it forward? Should we not search out the benighted Gentiles, and labour to bring back to their God the dispersed of Israel? Should we not endeavour to bring men from every quarter, “their sons in our arms, and their daughters in litters upon our shoulders, to glorify the house of his glory?” Men may pretend to love the Church: but their professions must be brought to this test. If we are at all sensible of the benefit of belonging to Zion, we shall neither rest ourselves, “nor give any rest to our God,” till “the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.”]

  3.      We should labour to participate in all her privileges—

[Is God indeed revealed there in all his excellency and glory? Is it the place, the only place, where sinners are born to God? Is it an emblem even of heaven itself? We should determine then to come to her without delay, and to seek admission into her blissful community. In comparison of being numbered amongst her children, all that the world can give should be esteemed by us as dung and dross; and we should say with David, “I would rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness.” As for hatred, contempt, persecution, or even death itself, they should be accounted rather as an honour, and a happiness, and a privilege, than as objects of fear, if they are brought upon us for Zion’s sake. It should be a sufficient recompence to us, that our God is glorified, and that the interests of Zion are advanced,. If we are children of Zion indeed, we shall be joyful under any circumstances; we shall “be joyful, I say, in our Kinge:” as it is written; “They shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd; (that is, for all spiritual consolation and support;) and their soul shall be as a watered garden; and they shall not sorrow any more at all.” Whether they be priests or people, it shall be thus with them: for, “I will satiate the soul of the priests with fatness; and my people shall be satisfied with my goodness, saith the Lordg.”]

  APPLICATION—

[Let us then love Zion, and “prefer her before our chief joy.” Let her ordinances be our delighti; and let us pray for her advancement, saying, “Peace be within thy walls, and prosperity within her palaces.” Then shall our own souls most assuredly flourish: for “they shall prosper that love her.”]

DCXLVII

DISTRESS OF SOUL CONSIDERED

  Ps. 88:14–16.

Lord, why castest thou off my soul? why hidest thou thy face from me? I am afflicted, and ready to die, from my youth up: while I suffer thy terrors, I am distracted. Thy fierce wrath goeth over me; thy terrors have cut me off.

HEMAN the Ezrahite, the author of this psalm, is thought by most to have been the grandson of Judah; and to have been so eminent for wisdom, as almost to have equalled Solomon himselfb. But he seems rather to have been the grandson of Shemuel, or Samuel. Whoever he was, he was a man greatly afflicted, and, at the time that he wrote this psalm, altogether destitute of any other consolation, than what he felt in spreading his sorrows before God. In other psalms we find many and grievous complaints; but the gloom that overspreads the mind of the author at the commencement of them, is usually dispelled before they are brought to a close; and what began with sorrow is terminated with joy. But in the composition before us there is no such pleasing change: it is nothing but one continued complaint from beginning to end. In discoursing on it, we shall point out,

  I.      The state to which a righteous soul may be reduced—

Truly the state of Heman was most afflictive—

[There can be no doubt but that he was a righteous man. Had he not been so, he would not have addressed Jehovah in such expressions of holy confidence, as “The Lord God of his salvation;” nor could he have affirmed, that “night and day he had poured out his prayers and cries before him.” Yet behold, how heavy, how exceeding heavy, was his affliction! “His soul was so full of troubles, that they brought him nigh to the gravee.” Hear how he himself represents them, referring them all at the same time to God himself as the author of them: “Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me; and thou hast afflicted me with all thy waves.” To the same effect he speaks also in the words of our text, complaining of the dereliction he experienced in this hour of his calamity, and of the terrors which he endured, which, whilst they were rapidly bringing down his body to the grave, had well nigh bereaved him of his senses, and reduced him to a state of utter distraction.]

And such, alas! is the state of many in every age of the Church—

[Some there are of a low, nervous, hypochondriac temperament both of mind and body, and who, whether they were religious or not, would of necessity be of a melancholy disposition; that being their constitutional tendency, just as cheerfulness or confidence are the tendencies of others. Persons of this class view every thing in a dark unfavourable light: they forbode nothing but evil: and, if religion occupies their minds, they write bitter things against themselves, and conclude that they never can be saved. They love gloomy thoughts, and brood over them day and night; and greatly injure both their minds and bodies by ruminating on subjects that are too deep for them. They perplex themselves about the divine decrees, and thus give occasion to many to represent religion as distracting their minds. But the truth is, that they seek for nothing but poison: they have no appetite for wholesome food: and religion is no more answerable for their distraction, than a fertilizing stream is for the death of a maniac who drowns himself in it.

Some there are who are brought into this state by long and complicated troubles. The mind of man, unless supported in a miraculous way, cannot endure a pressure beyond certain limits. Even Job himself, notwithstanding his extraordinary patience, seemed at times to sink under the accumulated load of his afflictions, and to be transported beyond the bounds of sense or reason. And the dejection of many, however it appear to originate in matters connected with religion, must in reality be traced to this source: their mind is enfeebled by a complication of bodily diseases, and of worldly sorrows, and then becomes an easy prey to any discouragements which may engross its attention.

Some are broken down by means of some great transgression, which, either before, or after, their religious course, they have committed, and which has destroyed all hope of respect from man, or comfort in their own minds). To such, life is become a burthen: they cannot bear even the sight of those whose esteem they have forfeited: they affect solitude, which yet is irksome to them; and they long for death, as a relief from the torments of a self-condemning conscience. It is no wonder if such, though truly penitent before God, yield to desponding fears, and anticipate nothing but misery in the eternal world.

Some are in a more extraordinary degree than others exposed to the assaults of Satan. That powerful adversary seems, as it were, to take possession of their minds, as formerly he possessed the bodies of men: and by his fiery darts he inflicts the deadliest wounds upon their souls. He is well called, “The accuser of the brethren;” for he accuses them to God, as he did Job of old; and accuses them also at the bar of their own consciences, to prove them hypocrites and self-deceivers. Is it to be wondered at, if that roaring lion prevail over a weak and unprotected sheep? The wonder rather is, that any are enabled to withstand him.

But once more: there are some who by God himself are brought into manifold temptations, and are suffered to experience much darkness in their souls. And though at first sight it should seem as if these persons were less beloved of the Lord than others, the truth is, that they are often to be found amongst those who are his chief favourites: “Whom the Lord loveth, he chasteneth;” and usually, those most, who are most beloved. We cannot doubt but that Job was an object of God’s peculiar favour: yet who was ever more afflicted than he, even in the very way that we are now speaking of? Hear his own words: “The arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.” And need we say how deeply our blessed Lord himself was afflicted, when “his soul was exceeding sorrowful, even unto death,” and his mind was so distracted, that “he knew not what to say?”

That God sends these dispensations to his people in love, will appear even from our text: for Heman, who was eminent for his piety, declares, that he had been so “afflicted from his youth up.” And where did he attain this extraordinary piety, but in the school of affliction? Whilst others were intent on pleasure, he by his troubles was led to study his own heart, and to seek an acquaintance with his God; and thus he gained a knowledge which well repaid him for all that he endured. And it is a well-known fact, that those who are most exercised with spiritual troubles, are usually best instructed in “the deep things of God.”

It is evident, then, that pious souls may be reduced to great distress, and that, in fact, many in every age are really so reduced; some through constitutional infirmity; some by means of accumulated afflictions; and some by an irretrievable loss of character consequent on some heinous transgression: some are brought into it by the assaults of Satan, and some by the wise and gracious appointment of their God.]

Let us now turn our attention to,

  II.      The reflections which naturally arise from the subject—

And,

  1.      How great is the evil and bitterness of sin—

[If there had been no sin, there would have been no sorrow. Sorrow is the fruit of sin; the fruit which immediately sprang up, as soon as this root of bitterness was planted in the human breast. Till Adam fell, he enjoyed the sweetest intercourse with his Creator: but, after his transgression, instead of going forth as before to meet his God, he fled from his face, and strove to hide himself. From that moment has the world become a “Bochim,” a land of weeping and of mourning. Sorrow is that inheritance to which every child of man is born: and, even if any be truly converted unto God, still, as long as they continue in this vale of tears, they will, at a greater or smaller distance, be followed by two inseparable attendants, “sorrow and sighing:” and it is only when they shall arrive at the portals of heaven, that joy and gladness will be their sole companions: then indeed, but never till then, will that Scripture be fulfilled, “They shall obtain joy and gladness; and sorrow and sighing shall flee away.” How fearfully the minds even of good men may be oppressed, by a sense of God’s displeasure against sin, will appear from the experience of David; who “ate ashes like bread, and mingled his drink with weeping, because of God’s indignation and wrathl.” And it yet more forcibly appears from the complaints of Job: “Thou scarest me with dreams, and terrifiest me through visions: so that my soul chooseth strangling, and death rather than life.” If we look to the terrifying effects of sin on the ungodly, the sad history of Judas paints them in their true colours. Let these sorrows then, in whomsoever they be found, be traced to their proper source: and let this at least be learned from them, that “it is an evil and bitter thing to sin against the Lord.”]

  2.      What obligations to God do they lie under, who are favoured with any measure of peace and joy!

[This point, we apprehend, is by no means duly considered. It is thought by many to be a hard thing if there be any intermission of their spiritual comfort: but the wonder rather is, that there is any intermission of their sorrow. Who that considers the desert of sin, who that views the imperfection of his best services, has not reason to adore and magnify his God, for the willingness he shews to revive the hearts of the contrite? Were God extreme to mark what is done amiss, the experience in our text would be the lot of all without exception, even of those who should find grace in the eternal world. But, blessed be God! this is far from being the case: there are many to whom God vouchsafes the light of his countenance, and the joys of his salvation. We desire, however, that such persons should appreciate aright the blessings conferred upon them: and that, instead of ever complaining of darkness or of trouble, they should improve every manifestation of God’s love to the furtherance of their confidence in him, and of their zeal in his service.]

  3.      How astonishing was the compassion of our Lord Jesus Christ, when he undertook to redeem a ruined world!

[He well knew, that, as the surety and substitute of sinners, he must bear all that the violated law would have inflicted upon them. And, if to us, who are by nature alienated from God, it is such a dreadful thing to endure the hidings of his face and the terrors of his wrath, what must it be to that immaculate Lamb of God, who from all eternity “lay in the bosom of his Father,” and “was daily his delight!” Yet behold, having undertaken for us, he suffered all that was due to us, “He the just, for us the unjust!” From his youth up was he “a man of sorrows, and acquainted with grief:” and, especially at the close of his life, he drank to the very dregs the cup of bitterness that must otherwise have been put into our hands. Truly “he was made a curse for us:” and so grievously did he suffer under the united assaults of men and devils, and from a sense also of his Father’s wrath, that he sweat great drops of blood, and, in the midst of his severest agonies, had yet further to bewail the hidings of his Father’s face; “My God, my God! why hast thou forsaken me?” Let us learn to estimate as we ought this stupendous mystery, of “God manifest in the flesh” to expiate by his own sufferings the sins of his rebellious creatures. O let us contemplate this mystery, till we are altogether lost in wonder, love, and praise!]

  4.      How awful will be the state of all who die without an interest in Christ!

[This which Heman so bitterly bewails as his portion in this world, will, in an infinitely higher degree, be the portion of all who shall perish in their sins. They will indeed be “cast out from God’s sight,” as objects of his everlasting abhorrence. Never to all eternity will they have one look from him, but will behold “his face turned away” from them, and “his fierce wrath” executed upon them. Verily, “whilst they suffer his terrors, they will be distracted.” Who can conceive the distraction of their minds at the overwhelming thought of eternity? Oh! what “weeping, and wailing, and gnashing of teeth” will there be amongst that wretched assembly, whose agonies are so insupportable, and whose prospects so interminable! But thus it must be, if we will not flee to that Saviour, who has laid down his life for us. Shall we not then awake from our slumbers? Shall we not cry unto our God, now that his ear is open to our petitions? Shall we stay till we come into that place of torment, and have an impassable gulf fixed between him and us? O let us “seek the Lord whilst he may be found, and call upon him whilst he is near:” then, though we should not enjoy all that we may wish for here, we shall hereafter; and even, by our occasional sorrows here, be fitted for an uninterrupted fruition of his glory to all eternity.]

DCXLVIII

THE BLESSEDNESS OF GOD’S PEOPLE

  Ps. 89:15, 16.

Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of thy countenance. In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.

EVERY man by nature desires happiness: but few know where it is to be found. The generality imagine that it will be a sure attendant on earthly prosperity — — — But the Psalmist points out to us its only true source: “There be many that say, who will shew us any good? Lord, lift thou up the light of thy countenance upon us.” In like manner he instructs us in the text; “Blessed are the people that know the joyful sound.”

In these words the character and blessedness of the Lord’s people are fully declared. Let us consider,

  I.      Their character—

“The joyful sound” must here import the Gospel—

[In the Gospel a Saviour is revealed, even such a Saviour as our necessities require, a Saviour who has made a full atonement for our sins, and who promises “salvation to all who come unto God by him.” When this Saviour was proclaimed to the shepherds, it was in these memorable terms; “Behold, we bring you glad tidings of great joy, which shall be to all people: for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord!”

But “the joyful sound” refers to the sound of the trumpets under the law, when the people were convoked to come up to God in the solemn assembly, or when the year of Jubilee was proclaimed. On this latter occasion, in particular, it was indeed a joyful sound: for then all persons who had sold their houses and lands, yea, and their wives and children, and their own selves too for bond-slaves, were restored to perfect liberty, and to the full possession of their former inheritance — — — Suppose a person so circumstanced, what a joyful sound would that of the trumpet be to him! — — — Such then is the Gospel to the weary and heavy-laden sinner, when he hears of a free and full salvation through the Lord Jesus Christ — — —]

This “sound” the true Believer “knows”—

[A speculative knowledge of the Gospel is possessed by many who have no personal interest in it, and no desire after its blessings: but the true Believer knows it practically: he has felt its power; he has tasted its sweetness: and he has been brought to a reliance on it for the salvation of his soul. This distinction must be carefully made by us. It is not of a head-knowledge that my text speaks; but of such a knowledge as enters into the heart, and engages all the powers of the soul — — — It is such a knowledge as God alone can impart — — — and all who possess that are truly “blessed,”]

In our text we have a rich description of,

  II.      Their blessedness—

They may not have much of this world: but they have much of God: they enjoy,

  1.      A sweet sense of his love—

[“They walk in the light of his countenance.” This is a privilege of which a worldly man can form no conception: but it is understood, and experienced, by all who enter into the spirit of the Gospel. They can go to God as a Father: they know that he is reconciled towards them in the Son of his love: and with a spirit of adoption they can draw nigh to him, and pour out their hearts before him, and hear him speaking peace unto their souls. In answer to their daily prayers he draws night to them, and “lifts up the light of his countenance upon them,” and “fills them with joy and peace in believing.” Such is their daily “walk” with God, a foretaste of their happiness in the realms of bliss.”]

  2.      An habitual confidence in his care—

[They are subjected to a variety of circumstances like other men: but they have a Friend to whom they can go on every occasion, and from whom they can receive all such communications as they stand in need of. “The name of the Lord is a strong tower, to which they run and are safe.” His perfections are all exercised in their behalf: and, being their God, he is “a God unto them,” doing for them whatsoever their diversified necessities require. In Him “therefore, even in his name, they rejoice all the day;” spreading before him their every want, and committing to him their every desire. “They know in whom they have believed,” and cast all their care on him who careth for them.”]

  3.      An assured prospect of his glory—

[In the Gospel the Lord Jesus Christ reveals himself to his people as a complete Saviour, who not only obtains a pardon for them, but has provided also a righteousness, wherein they may stand before God without spot or blemish. To him therefore they look in this view: and on him they rely, as “The Lord their righteousness.” “In this righteousness they are exalted:” they are exalted in their own eyes, being no longer condemned sinners, but saints accepted and justified from all their sins. They are exalted in the eyes of God also; for he now “beholds no iniquity in them:” he views them as one with his dear Son, partakers of his nature, and joint-heirs of his glory. They are exalted also in the eyes of all the angelic hosts, who now delight to minister unto them, and will are long give them the precedence in heaven, and take their station behind them before the throne of God.”

Say now, are not these happy? Yes: and David not only asserts it, but appeals to God himself for the truth of his assertion: “They shall walk, O Lord, in the light of thy countenance.”]

  ADDRESS—

  1.      Those who have no knowledge of this joyful sound—

[How many amongst us are altogether ignorant of the Gospel itself! and, of those who hear it and profess to receive it, how many have no taste for that joy which it is intended to impart! — — — Will you then call yourselves the people of God; or imagine that salvation belongs to you? Know, that “all are not Israel, who are of Israel;” nor are all Christians who bear that name. Whilst you are ignorant of the joyful sound, you can have no part or lot in those blessings which the Gospel is intended to convey.]

  2.      Those who know the Gospel, but find no blessedness in it—

[There are, I must acknowledge, many of this description. But whence does this arise? Is it owing to any insufficiency in the Gospel to make them happy? No: it proceeds in some cases from a disordered constitution: in others, from imperfect views of the Gospel: and in others, from not walking steadfastly and consistently before God. But from whatever source it arise, I would say, Remember what an injury you do to the Gospel itself, and to the souls of men: the world around you will impute your gloom to religion, and take occasion from it to condemn the Gospel itself as a source of melancholy to all who embrace it. O! brethren, do not so dishonour the Lord Jesus Christ: but view the Gospel in all its freeness and all its fulness, and all its excellency; and rest not till you have attained those rich blessings, which every true Believer is privileged to enjoy.]

  3.      Those who both know and enjoy the Gospel—

[Happy indeed are ye, even though ye be in all other respects the most destitute and distressed. Let then your gratitude to God evince itself in a suitable life and conversation. As for your joys, the world knows nothing about them; and will therefore impute them to enthusiasm and delusion. But they can understand a holy life: that will approve itself to them as a good and genuine fruit of the Gospel. Let them then see, that this Gospel which makes you happy, makes you holy also. Let them see that it brings into subjection every unhallowed temper, every evil desire. Let them see that in every station and relation of life it elevates you above others, rendering you more amiable, more consistent. In a word, “let your whole conversation be such as becometh the Gospel of Christ;” and, whilst you are made partakers of a felicity which the world knows not of, endeavour to make your light shine before men, that they may be constrained to acknowledge the excellence of your principles, and be led to seek a participation of your bliss.]

DCXLIX

THE SUFFICIENCY OF CHRIST TO SAVE

             Ps. 89:19.

Thou spakest in vision to thy Holy One, and saidst, I have laid help upon one that is mighty.

HOW joyful must these tidings be, to whomsoever they may have respect! Suppose them to refer to an oppressed nation; the raising up to them a mighty deliverer must be a rich, inestimable blessing: and such were David and Solomon, who were raised up to govern Israel, and to put all their enemies under their feet. But a greater than David or Solomon is here. The words spoken by God to Samuel did certainly, in their primary sense, relate to David; as those spoken afterwards to Nathan did to Solomonb. But their ultimate reference was to Christ, who is the true Davidd, and the Son of David. On him was laid all the help that the Israel of God required; and God the Father declared beforehand, to his holy prophets, the sufficiency of Christ to discharge the office committed to him.

Two things are here obviously presented to us for our consideration:

  I.      The office committed unto Christ—

What this was, may be known from the necessities of fallen man; because it was to supply them that he was sent into the world. It was then,

  1.      To make reconciliation for man—

[This was a work which no man could accomplish for himself; a work which all the angels in heaven were unequal to perform. Satisfaction must be made for sin; made too in the nature that had sinned. The curse due to sin must be borne, even the wrath of Almighty God. Who could afford us this help? who could sustain this weight? It would crush in an instant the highest archangel. None could endure it, but God’s co-equal Son. He cheerfully undertaking to bear it for us, the Father made him our substitute; that, divine justice being satisfied, and the law magnified by his obedience unto death, mercy might be extended unto us, and reconciliation be made between God and his offending creatures.]

  2.      To effect their complete salvation—

[It was not enough to die for them; they were wandering afar off, and they must be searched out; they were in rebellion, and must be subdued: when brought home to their Father’s house, they are weak, and must be upheld; tempted, and must be strengthened; beset with enemies, and must be protected: they must never be left to themselves one moment: they must have every thing done for them, and in them: the whole care of preserving them, from first to last, must be devolved on him who undertakes for them: they must be “carried in the arms,” “dandled on the knees,” fed at the breast, and be watched over exactly like new-born infants. Nothing less than this will suffice for them. Though there be millions of them spread over the face of the whole globe, they must all be attended to as much as if there were only one. What a work was this to undertake! Yet was this “the help which God laid upon” his dear Son.]

But weighty as this office is, we have no reason to doubt,

  II.      His sufficiency to discharge it—

To be convinced of this, we need only to consider,

  1.      His essential perfections—

[He is said to be “mighty.” But the angels are also called mighty; yet are they not therefore able to execute such an office as this. But Jesus is almighty: he is expressly called “The mighty God,” even “God over all blessed for everg.” In him therefore are all the perfections of the Deity. He is omnipresent, to behold the states of men; omniscient, to discern the things that will be most expedient for their relief; and omnipotent, to effect whatever shall be most conducive to their good. Difficulties can be no difficulties with him. He who spake the universe into existence, can be at no loss to accomplish, every where, and at the same instant, whatsoever the necessities of his creatures may require.]

  2.      His Mediatorial endowments—

[As Mediator, he has received his qualifications from God the Father: and those qualifications are abundantly sufficient for the work assigned him. The Spirit has been given to him, not by measure, as to others, but without measure: “In him, even in his human nature, dwelleth all the fulness of the Godhead bodilyi.” Hence “on him may be hanged every vessel, even all the glory of his Father’s house.”

But, not to mention the infinite merit of his blood, and the all-prevailing efficacy of his intercession (“through which he is able to save men to the uttermost”), he has, as man, qualifications which he could not have as God. He has, from his own experience of temptation, a tender sympathy with his tempted people, and a peculiar fitness and readiness to afford them all needful succour.]

  ADDRESS—

  1.      Those who feel not their need of Christ—

[You cannot be persuaded that you are in a guilty, helpless, and undone state. But wherefore did God lay help upon One that was so mighty? Did he exert himself thus without a cause? If not, the greatness of the remedy should shew you the extent and imminence of your danger. Be persuaded then to put away your high thoughts of yourselves. Beg of God that you may feel in what a helpless and hopeless state you are without Christ: and never imagine that your repentance is at all genuine, till your sense of your misery corresponds, in some measure at least, with the provision which God has made for your relief.]

  2.      Those who are discouraged on account of their extreme weakness and sinfulness—

[That you should be humbled on this account is right enough: but why should you fear? Do you suppose, that when God laid help for you upon his dear Son, he was not aware how much would be necessary for your salvation? or, has he been disappointed in his Son, finding him, after all, unequal to the task assigned him? Be ashamed of your unbelieving fears. Come not to Christ, saying, “Lord, if thou canst, or if thou wilt;” but cast your burthen wholly upon him, and see whether he be not able and willing to sustain you. He himself says to you, “O Israel, thou hast destroyed thyself; but in me is thy help.” This is your warrant to trust in him. “Trust in him therefore with all your heart, and he will bring to pass” whatsoever he sees to be needful for you. “Cast all your care upon him;” and you “shall be saved in him with an everlasting salvation.”]

DCL

GOD’S COVENANT ENGAGEMENTS WITH CHRIST AND US

  Ps. 89:28–35.

My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. If his children forsake my law, and walk not in my judgments; if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless, my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness, that I will not lie unto David.

IN seasons of deep affliction, when, through unbelief, we are ready to think that God has forsaken and forgotten us, it is well to look back to God’s covenant engagements, whereon, as on a rock, we may stand firm amidst the tempest that surrounds us. It was under such circumstances (probably about the time of the Babylonish captivity) that this psalm was penned. In it the stability of God’s covenant is fully declared. The fears and apprehensions of his people, as arising from his apparent violation of it, are next delineated: and it concludes with fervent adorations of God, who, notwithstanding all the dictates of unbelief, is worthy to be blessed for evermore.

For the just use, as well as understanding, of the passage before us, we shall,

  I.      Explain it—

[There can be no doubt but that the words, in their literal meaning, refer to the covenant which God made with David respecting the continuance of his posterity on his throne; and which seemed to be violated, now that both king and people were carried captive to Babylon; but which, in fact, should be accomplished in all its parts; because whatever they might endure for a season, the sceptre should not depart from Judah till Shiloh should come.

But there is doubtless a reference to Christ, who is often called David. Some of the words originally addressed to David, are expressly declared to refer to Christ chiefly, yea exclusively. They must be understood therefore as containing God’s covenant with Christ.

In them we see, first, God’s assurances respecting Christ himself, that notwithstanding all the troubles he should experience, he should be raised from the dead, and have all the kingdoms of the earth for his possessione.

Next, Christ is assured respecting his people, who are his seed, that though through infirmity and temptation they may fall into sin, the Father will not utterly abandon them, or finally withdraw his love from themg. He will not indeed leave them to continue in sin (for that would be incompatible with their salvation) but he will chastise them, till they repent and turn from all their transgressions, and thus will he secure them to Christ as his inheritancei.

The grounds of these assurances are, lastly, specified. These are God’s covenant, and his oath. Having entered into covenant with his Son, he cannot disannul it. Yet, if he were to give up to final destruction any who were Christ’s spiritual seed, this covenant would be broken; seeing that some who were given to Christ would perish, and Christ, as far as relates to them, would have died in vain. Moreover, in this, the oath, which (for our consolation) he sware to his Son, would be violated: but, having sworn by his holiness, which is the glory of all his perfections, he never can, nor ever will recede. On these grounds therefore the glory of Christ, and the salvation of his people are irrevocably secured.]

Lest however this consolatory passage should be abused, let us,

  II.      Improve it—

  It evidently TEACHES us,

  1.      To cleave unto Christ with full purpose of heart—

[The covenant, whether made with David or with Abraham, was confirmed before of God in Christ. Every blessing of the covenant was made over to him as our head and representative, and must be received from him by faith. To him therefore must we look for pardon, stability, and everlasting salvation. As to him the promises were madem, so in him alone are they yea, and Amen. Let it then be our great care to be found in himo; and then we may rest assured that nothing shall ever separate us from him.]

  2.      To endure with patience and thankfulness whatever afflictions God may lay upon us—

[Part of God’s covenant is, to “correct us in measure.” And, however afflicted any may be, have they any cause to say, that they are corrected beyond measure? Can a living man complain, a man for the punishment of his sinsr? Surely it is far better to be chastened here, than to be condemned with the world hereafter. We may all see reason enough for chastisement, if we will but mark our daily and hourly transgressions. Let us therefore not so much as desire God to spare us, provided he see that we need correction for the welfare of our souls; but rather let us kiss the rodt, and improve it, and adore the hand that uses it for our goodx.]

  3.      To dread sin as the greatest of all evils—

[Though at first sight this passage may seem to weaken our dread of sin, yet, in reality, it is calculated to impress us with a holy fear of offending God. The covenant made with Christ does indeed secure the salvation of his people: but does it provide them impunity in sin? No—on the contrary, it engages God to punish sin, yea, to punish it effectually; and never to leave his people under its dominion. Is there then room to say, I shall be saved, though I commit sin? No: for either God will “drive it out with the rod of correction,” or leave it as an indisputable mark that we never belonged to him at allz. Let us never then make Christ a minister of sin; but learn from the very grace that saves us, to glorify him by a holy conversationb.]

DCH

GOD’S ANGER A REASON FOR TURNING TO HIM

  Ps. 90:11, 12.

Who knoweth the power of thine anger? even according to thy fear, so is thy wrath. So teach us to number our days, that we may apply our hearts unto wisdom.

THIS psalm is entitled, “A prayer of Moses the man of God.” It seems to have been written by Moses on account of the judgment denounced against the whole nation of Israel, that they should die in the wilderness. It had been already executed to a great extent, God having consumed multitudes of them in his angerb: and the period of man’s life was then reduced to its present standard of seventy or eighty years. From this awful demonstration of God’s displeasure, he is led to this reflection: “Who knoweth the power of thine anger?” And then he prays, that the whole nation might be induced by the shortness and uncertainty of their lives to seek without delay the favour of their offended God: “So teach us to number our days, that we may apply our hearts unto wisdom.”

In accordance with our text let us also contemplate,

  I.      The inconceivable weight of God’s anger—

Of course, in speaking of God’s anger we must divest it of all those tumultuous feelings, which agitate the minds of men; and conceive of it as manifested only in his dispensations towards the objects of his displeasure.

Let us contemplate it then,

  1.      As it appears in this world—

[The whole world bears the evidence of being under the displeasure of an angry God. The creation itself, even the animal and vegetable, as well as the rational parts of it, is greatly changed since it came out of its Creator’s hands. A curse has been inflicted on it all, on account of sin. Storms, and tempests, and earthquakes, and pestilences, and diseases of every kind, and death with its antecedent pains and its attendant horrors, are all the sad fruits of sin, and the effects of God’s anger on account of sin. Death has obtained an universal empire, and “reigns even over those who have never sinned after the similitude of Adam’s transgression,” as well as over the actual transgressors of God’s law.

But the anger of God is yet more strikingly visible, in those particular judgments which God has executed upon men from time to time. Behold the plagues in Egypt, the destruction of the Egyptian first-born, and of Pharaoh and all his host in the Red Sea! behold the awful judgments inflicted on Korah, Dathan, and Abiram, and on the myriads, who, by their lewdness, their unbelief, and their murmurings, drew down the wrath of God upon them! behold fire and brimstone rained down from heaven upon Sodom and Gomorrha, and the cities of the plain! yea, and the whole world, with every living creature except those contained in the ark, swept away by one universal deluge!—these serve as awful proofs of God’s indignation against sin, and his determination to punish it according to its deserts.

There are other proofs, less visible indeed, but not less real, of God’s anger, which may be found in the horrors of a guilty conscience, or the distresses of a soul that is under the hidings of his face. Hear what was Job’s experience under a sense of God’s displeasure: “The arrows of the Almighty are within me; the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.” To the same effect the Psalmist also speaks, when describing the anguish of his own mind: “Thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. I am troubled; I am bowed down greatly; I go mourning all the day. I am feeble and sore broken; I have roared by reason of the disquietness of my heart.” The unhappy end of Judas shews how insupportable is a sense of God’s wrath, when the consolations of hope are altogether withdrawn.

But, after all, there is nothing that will give us such an idea of God’s anger, as a view of the Lord Jesus Christ when “Jehovah’s sword awoke against him” to inflict the penalty that was due to sin. Behold that immaculate Lamb of God sweating great drops of blood from every pore of his body, through the inconceivable agonies of his soul! Hear him, in the depths of dereliction, crying, “My God, my God! why hast thou forsaken me?” and see him, finally, giving up the ghost, and dying under the load of his people’s sins! Could we at all appreciate this mystery, we should indeed say, “Who knoweth the power of thine anger?”

But let us contemplate it,]

  2.      As it appears in the world to come—

[Of this however we can form but little conception. The terms which are used to depict the misery of the fallen angels, and of those who from amongst the human race have died in their sins, though exceeding terrible to the imagination, fall infinitely short of the reality. But the very circumstance of millions of once happy angels, as happy as any that are now before the throne of God, being cast out of heaven for their pride; and hell itself being prepared by Almighty God for their reception, that they may there endure his wrath and indignation to the uttermost—this very circumstance, I say, may serve to shew, how deeply God abhors iniquity, and how fearfully he will punish it. Of the place where they are confined “in chains of darkness to the judgment of the great day,” Tophet, as described by the Prophet Isaiah, may be considered as a type or emblem: “It is a place both deep and large: the pile thereof is fire and much wood: and the breath of the Lord, like a stream of brimstone, doth kindle it.” And the state of the unhappy sufferers there is thus described in the Revelation of St. John: “They drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation: and they are tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night.” Yet, terrible as this description is, it conveys no adequate idea either of the torment itself, or even of those foretastes of it, which are sometimes given to those for whom it is prepared. Well therefore may it be asked, “Who knoweth the power of thine anger?” and well is it added, “According to thy fear,” that is, according to the terror which the very apprehension of it excites, “so is thy wrath:” for, in truth, it not only equals, but infinitely exceeds, all the conceptions that can be formed of it.]

The whole scope both of the preceding and following context leads us to consider,

  II.      The wisdom of seeking reconciliation with him without delay—

Notwithstanding his anger against sin, God is willing to be reconciled to his offending people—

[“He will not always chide; neither will he keep his anger for ever.” “Many times did he turn away his wrath from his people in the wilderness; and did not suffer his whole displeasure to arise.” He has even sent his own Son into the world to effect reconciliation by the blood of his cross. He could not consistently with his own honour pardon sin without an atonement made for it: and, that a sufficient atonement might be made, he gave his Son to “bear our iniquities in his own body on the tree,” and to “be made sin for us, that we might be made the righteousness of God in him.” For the fallen angels he made no such provision: but for us he did: and he sends forth his servants into all the world, to proclaim his offers of mercy, and to “beseech sinners in his name to be reconciled to him” — — —]

To seek reconciliation with him then is our true wisdom—

[The world may account it folly, and may stigmatize all serious piety as needless preciseness: but we hesitate not to declare with David, that “the fear of the Lord is the very beginning of wisdom;” and that the prodigal’s return to his father’s house was an evidence, not, as his ungodly companions would say, of weakness and folly, but of his having attained a soundness of mind and judgment: for it was “when he came to himself he said, I will return, and go to my father,” Who that reflects upon the inconceivable weight of God’s anger, and on the misery of those who are exposed to it, would continue one moment obnoxious to it, when God is offering him pardon, and beseeching him to accept of all spiritual and eternal blessings? — — —

But add to this the shortness and uncertainty of human life. Who that considers this, would delay to deprecate God’s wrath, and to avail himself of the present hour to secure the proffered mercy? O beg of God to impress your minds with a sense of the shortness of time, and to “teach you so to number your days, that you may without delay apply your hearts unto wisdom.” Obvious as this lesson is, you can never learn it, unless you are taught of God. You will be ever calculating upon months and years to come, when “you know not what a single day may bring forth.” You may even, like the Rich Fool, be promising yourselves “years of ease and pleasure,” when God may have said, “This night shall thy soul be required of thee.” To turn unto God instantly is true wisdom: to put it off to a more convenient season is folly and madness — — — “To-day, if ye will hear his voice, harden not your hearts.”]

But, to this work you must “apply with your heart,” your whole heart—

[It is not by seeking merely, but by “striving, to enter in at the strait gate,” that you are to obtain acceptance with your God. You must “apply your heart” unto wisdom: and “whatsoever your hand findeth to do, you must do it with all your might” — — —]

  ADDRESS—

  1.      Those who make light of God’s wrath—

[There are, alas! too many who do this. “The wicked,” as David says, “through the pride of his countenance will not seek after God: God is not in all his thoughts. His ways are always grievous: thy judgments are far above out of his sight: and as for all his enemies, he puffeth at them;” and, with atheistical impiety, “says in his heart, God will not do good; neither will he do evilp.” But consider, brethren, whether you will think so lightly of God’s judgments when you shall have begun to feel the weight of them? Think whether, on first opening your eyes in the invisible world, and beholding the face of your incensed God, you will not bewail your present supineness, and curse the day when you listened to the dictates of flesh and blood, instead of attending to the counsels of true wisdom? O! think, “Who can stand before his indignation? and who can abide in the fierceness of his anger?” “Who can dwell with everlasting burningsr?” I pray you to number your days, not as the world does, but as God directs you: and to consider every day as if it were to be your last. This, with God’s blessing, will stir you up to redeem the present time, and will put energy into your exertions in “fleeing from the wrath to come.” Whatever be your age, my advice is still the same: for “you know not whether your Lord will come in the evening, or at midnight, or at the cock-crowing, or in the morning.” “Knowing the terrors of the Lord, I would persuade you;” and “what I say unto one, I say unto all, Watch.”]

  2.      Those who are in a state of reconciliation with him—

[Doubtless there are many amongst you, who can say with the church of old, “Though thou wast angry with me, thine anger is turned away, and thou comfortest me.” To you then I would say, “Who knoweth the power of God’s love? According to your hope, even your most sanguine hope, so is his mercy;” yes, and infinitely above all that either men or angels can conceive. Compare your state with that of those who are now lifting up their eyes in the torments of hell; and say whether eternity itself will suffice, to express your obligations to Him who has redeemed you by his blood, and to the Father who has accepted that atonement in your behalf? O! bless without ceasing your reconciled God. Labour to count, if it were possible, the riches of his grace; and to explore “the height and depth and length and breadth of his incomprehensible love.” And let the stupendous mercy vouchsafed unto you, quicken you to every possible expression of gratitude to your adorable Benefactor.]

DCLII

SATISFACTION IN GOD ALONE

             Ps. 90:14.

O satisfy us early with thy mercy, that we may rejoice and be glad all our days!

WE are told, on most unquestionable authority, that “godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.” We are further assured, that “its ways are ways of pleasantness, and all its paths are peaceb.” This was the conviction of Moses, when he penned this psalm. The vanity and bitterness of sin had been deeply felt by all that generation whom he had brought out of Egypt: and here, he declared that there was no happiness but in God: he prays, “O satisfy us early with thy mercy, that we may rejoice and be glad all our days!” Now, Brethren, longing as I do for the happiness of you all, both here and in the eternal world, I will shew,

  I.      Where, and where alone, true satisfaction can be found—

The whole world are inquiring, “Who will shew us any good?” And to that there is but one answer to be given; namely this: “Lord, lift thou up the light of thy countenance upon us!”

Satisfaction is not to be found in any earthly pursuit—

[Pleasure, how diversified soever it may be, can never satisfy a rational being. Solomon drank more deeply of that cup than any other man; and, after all, pronounced it to be “vanity and vexation of spirit.” The same may be said of wealth and honour: they can never fill the desires and capacities of an immortal soul. As the eye is never satisfied with seeing, nor the ear with hearing, so no man that attains the greatest eminence can be sure that he has reached the highest pinnacle of his ambition. Let him possess all that mortal man can possess, and there will be some Naboth, whose vineyard he covets; or some Mordecai, who wounds him by refusing to pay him the homage he demands — — —]

Nor is it to be found in any religious services which are performed with a self-righteous view—

[Doubtless a self-righteous man may be gratified for a season with the notion that he has established a ground of confidence before God: but at times there will arise in his mind such thoughts as these: “Have I done enough to secure for me the forgiveness of my sins, and to purchase moreover the blessedness of heaven?” And, after all his labour, he will feel some secret misgivings that all is not right. He has not a standard whereby to measure his attainments, except indeed the holy Law of God: and that altogether condemns him. In this state of uncertainty he cannot contemplate death and judgment without a degree of alarm, which casts a gloom over his prospect of the eternal world, and to a certain degree embitters also his enjoyments in this present world.]

That which alone can afford solid satisfaction to the soul, is, the having obtained “mercy” of the Lord—

[Every man is conscious that he has sinned, and must give an account of himself to the Judge of quick and dead. But, if he have fled for refuge to Christ, and embraced the salvation offered him in the Gospel, he is ready to go into the presence of his God. He knows “in whom he has believed;” and has no doubt but that through the Redeemer’s righteousness he shall find acceptance with God. He will be able to say, “I know that when the earthly house of this tabernacle shall be dissolved, I have an house not made with hands, eternal in the heavens.” In Christ he sees all that he can need: and, being “in Christ,” he is assured that “there is no condemnation to him” either now or at the bar of judgment. “Believing in Christ, he has peace with God,” and rejoices before him “with joy unspeakable and glorifiedg.”]

This point being ascertained, let us direct our attention to,

  II.      The blessedness of those who seek it there—

Mercy, once obtained from the Lord, is the richest balm of life—

  1.      It constitutes the chief felicity in youth—

[Who is there that has sought the Lord in early life, and did not experience the benefit of that blessed employment beyond his most sanguine expectations? Nay, I will ask, Who ever spent one hour in penitential exercises, and in crying to the Lord for mercy, and did not find more satisfaction in that hour than in all the pleasures he ever enjoyed? Who does not look back to such a period, as the happiest hour of his life? I will gladly concede to every man the liberty of passing judgment on himself; and will venture to abide the verdict which every man shall give. Into whatever state of carnal pleasures such an one may have turned aside, I can have no doubt but that, in seasons of reflection, he says, “Oh that it were with me as in times past!” — — —]

  2.      It renders us happy amidst all the most afflictive circumstances of life—

[Every man is, sooner or later, brought into trouble: for “man is born to trouble, as the sparks fly upward.” But a sense of God’s pardoning love upon his soul will more than counterbalance all his afflictions. “Being justified by faith, and having peace with God, he will glory in tribulations,” of whatever kind they be. He will see his trials to be a rod in his Father’s handi; and he will acquiesce in the dispensation, from the hope that “all things shall work together for his good,” and shall ultimately “work out for him a far more exceeding and eternal weight of gloryl.” — — —]

  3.      It administers consolation to him, even on the bed of death—

[How blessed were the reflections of St. Paul when in the daily expectation of a cruel death! “I have fought a good fight; I have finished my course; I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me in that day.” Such was Jacob’s consolation in his dying hour: “I have waited for thy salvation, O Lordn.” Yes, Brethren, a sense of God’s pardoning mercy upon the soul will take away the sting of death, and make us rather to “desire that we may depart and be with Christ,” in the full fruition of his glory. — — —]

  ADDRESS—

  1.      The young—

[It is never too “early” to seek, and to obtain, “mercy” from God. We read of several who from their very infancy were sanctified unto the Lord: and why should not you be numbered amongst that highly-privileged class? You have an idea that the good things of this world, and the enjoyment of all pleasurable amusements, will make you happy. But if you will transfer this notion to spiritual things, and seek your happiness in them, I pledge myself that ye shall be satisfied to the full: for of all the ransomed of the Lord it is said, “They shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd; and their soul shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness; and my people shall be satisfied with my goodness, saith the Lord.” Indeed, you have a promise peculiar to yourselves: for God has said, “They that seek me early, shall find me.”]

  2.      The busy—

[I would not have any one neglect his proper occupation in life. We are as much bound to be “diligent in business,” as we are to be “fervent in spirit:” in the one, as well as in the other, we may “serve the Lord.” But, in comparison, our zeal in the service of God should swallow up that which we exercise in reference to the world. Our Lord says, “Labour not for the meat that perisheth, but for that which endureth unto everlasting life.” I will suppose that you succeed to the utmost extent of your wishes in this world, what satisfaction will it afford you in the eternal world, if you have not secured “an inheritance amongst the saints in light?” There is no occupation whatever that can justify a neglect of your eternal interests. There may be other things desirable; but this a needful, yea, “the one thing needful;” and therefore I say, “Seek first the kingdom of God and his righteousness,” and leave it to God to “add other things to you” in the measure which in his unerring wisdom he shall see fit.]

  3.      Those advanced in life—

[Our text has a peculiar force as it relates to you. Much of your time is gone: and what is done either by you or for you, must be done quickly. There is, indeed, no time to be lost. The work of the soul is not to be left to a dying hour. Verily, that is but an unfavourable season for such a work; and the reality of it, when commenced at that season, is always dubious. Be in earnest now. Delay not another hour. Cry mightily to God, “O satisfy me early with thy mercy!” “Blot out my transgressions as a morning cloud:” wash them away in my Redeemer’s blood. “Bring me out of the horrible pit, out of the miry clay, and set my feet upon the rock, and establish my goings; and put a new song into my mouth, even praise unto my God.” “Then will I bless thee while I live: I will lift up my hands in thy name: my soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate upon thee in the night-watches.” “Yea, when my flesh and my heart fail, thou shalt be the strength of my heart, and my portion for ever.”]

DCLIII

THE BEAUTY OF JEHOVAH IMPARTED TO HIS PEOPLE

             Ps. 90:17.

Let the beauty of the Lord our God be upon us!

IT is pleasing to think that in every age the Lord has many “hidden ones:” even as in the days of Elijah, who thought himself the only worshipper of Jehovah, whilst there were in reality “seven thousand men who had not bowed their knee to the image of Baal.” It is not every one who dies apparently under the displeasure of God, that will be visited with his judgments in the world to come. Many “are judged of the Lord now, in order that they may not be condemned with the world hereafter.” Amongst those who died in the wilderness for their transgressions, we know, infallibly, that some were received to mercy. We have no more doubt of the salvation of Moses and Aaron than we have of any saint from the foundation of the world. And we think that there is evidence in the psalm before us, that many repented in the wilderness, and that though “they were delivered, as it were, to Satan for the destruction of the flesh, their spirit will be saved in the day of the Lord Jesus.” When they found that the sentence passed against them could not be reversed, they humbled themselves before God for their iniquities; and in consequence thereof they found favour in his sight, passing their remaining days upon earth in some measure of peace, and enjoying a hope, that, though they were never to possess the earthly Canaan, they should be admitted to the enjoyment of a heavenly inheritance. Their supplications for mercy were such as God never did, nor ever will, reject. “O satisfy us early with thy mercy, that we may rejoice and be glad all our days! Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. Let thy work appear unto thy servants, and thy glory unto their children: and let the beauty of the Lord our God be upon us:” that is, Let us have such tokens of thy love, and such communications of thy grace, as may carry us forward with comfort, and prepare us for thy more immediate presence.

For the further elucidation of my text, I will endeavour to shew,

  I.      Wherein the beauty of the Lord our God consists—

But in attempting to speak on such a subject, I feel that I shall only “darken counsel by words without knowledge:” for “we cannot by searching find out God, we cannot find out the Almighty to perfection.” Yet, as we are able, we must declare him unto you, and set forth his perfections,

  1.      As existing in himself—

[We need only open our eyes and survey the visible creation, to be assured of his eternal power and godhead. In this respect the most stupid heathens, in neglecting to worship him, are without excuse. The magnitude and number of the heavenly bodies, all moving so exactly in their respective courses, and fulfilling the ends for which they were designed; and the variety and beauty of the things existing on this terraqueous globe, all so adapted for their respective offices and uses, and all subservient to one great design, the glory of their Creator; evince that his wisdom and goodness are equal to his power. I am not aware that philosophers have any advantage over those of less intelligence in things which are known only by revelation: because those things can be known only by the teachings of God’s Spirit; and the Holy Spirit can instruct one as easily as another, and does often “reveal to babes what is hid from the wise and prudent:” but in the things which are obvious to our senses they have a great advantage, because by their proficiency in different sciences they attain a comprehensive knowledge of many things, of which the generality of persons have no conception; and consequently, they can discern traces of divine wisdom, and goodness, and power, which can never come under the view of one that is illiterate and uninformed.

If from the works of creation we turn our eyes to the dispensations of Providence, we shall see all the same perfections illustrated and displayed to yet greater advantage; because they; shew how entirely every created being, however unconscious, or however adverse, fulfils his will, and executes hit designs — — —

But it is in the work of redemption that the perfections of God must be chiefly viewed; because in that are displayed his justice, his mercy, and his grace: for the exercise of which there is, in the works of creation and of providence, comparatively but little scope.

But, to discover these, we must view them,]

As displayed in the person of his Son—

[The Lord Jesus Christ is called “the image of the invisible God” because in him Jehovah, “who dwelleth in the light which no man can approach unto, whom no man hath seen or can seed,” is rendered visible to mortal eyes; so that in him we see “the brightness of his Father’s glory, and the express imago of his person.” We know that “in his face all the glory of the Godhead shines;” and that on that account the god of this world is so anxious to blind our eyes, and to hide him from our viewf. See then in him, and in his cross, not some perfections only, but all, even all the perfections of the Godhead shining in their utmost splendour. Draw nigh to the garden of Gethsenane, or to Mount Calvary, and there take a view of your adorable Saviour. How awful does the justice of the Deity appear, when not one sinner in the universe could be received to mercy, nor one single transgression of God’s law be pardoned, till an atonement should be offered for it, not by any creature, but by the Creator himself, whose blood alone could expiate our guilt, and whose righteousness alone could serve as a sufficient title for our acceptance before God. And how bright does mercy appear, in that, rather than man should perish after the example of the fallen angels, God vouchsafed to give his only dear Son to die for us, and to effect our reconciliation by the blood of his cross! What wisdom too is displayed in this way of making the truth of God, which denounced death as the penalty of sin, to consist with the happiness and salvation of those who had committed it! as the Psalmist says, “Mercy and truth are met together; righteousness and peace have kissed each other.” To make these perfections unite in the salvation of men, and to bring to every perfection far higher glory than it could have had if it had stood alone; (for whilst each shines in its own proper glory, each has a tenfold lustre reflected on it by the opposite perfection with which it is made to harmonize;) this required the utmost possible effort both of wisdom and grace; and to all eternity will it form the chief subject of adoration and praise amongst all the hosts of heaven. Here is God seen as “forgiving iniquity, transgression, and sin, whilst he by no means clears the guilty;” because their guilt has been expiated, and a righteousness has been wrought out by the Lord Jesus Christ, so that God is “a just God, and yet a Saviour,” and is no less just than he is merciful, in every exercise of his pardoning love, and in every blessing which he bestows on his redeemed peoplek.]

The petition offered respecting this, leads us to inquire,

  II.      In what respects we may hope that “this beauty shall be on us”—

Had the prayer been offered by Moses alone, like that, “I beseech thee, shew me thy glory,” we might have supposed, that it was a peculiar favour, which other saints had no right to expect. But the prayer was uttered by multitudes, even by the great mass of those who repented in the wilderness: and therefore it may be poured forth by all true penitents amongst ourselves, who may expect that “the beauty of the Lord shall be upon them:”

  1.      By an outward manifestation of it to our minds—

[To the Corinthian Church was this honour vouchsafed: for “God, who commanded light to shine out of darkness at the first Creation, shined into their hearts, to give them the light of the knowledge of the glory of God in the face of Jesus Christ.” Such manifestations therefore may we also expect. The Lord Jesus Christ has expressly promised, that he will manifest himself to us, as he does not unto the world: and with such convincing evidence will he shew us his glory, that we shall differ from those around us, as Paul at his conversion differed from his attendants: they heard a voice as well as he; but he alone was favoured with the sight of the Lord Jesus Christ himself: so that the words which we hear or read may be heard or read by thousands; but to us only, that is, to those only who are truly penitent and believing, will he “manifest forth his glory,” so as to constrain us to cry out, “How great is his goodness! how great is his beauty!”

It is by the public ordinances chiefly that he will make these revelations of himself to us: and hence it was that David so exceedingly delighted in the house of God, saying, “One thing have I desired of the Lord, which I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord.” If only we come up to his house with raised expectations, and a humble mind, he will reveal himself to us, and lift up the light of his countenance upon us, and shew us “his power and glory so as he is accustomed to display them in his sanctuaryq.”]

  2.      By an inward communication of it to our souls—

[“God originally made man after his own image:” and after the same image will he create us anew “in righteousness and true holinesss.” It is for this very end that he so reveals himself in his ordinances; namely, that, by communing with him there, our faces may be made to shine, as the face of Moses did; and that “by beholding his glory we may be changed into the same image from glory to glory by the Spirit of our God.” In this sense the beauty of the Lord our God shall be upon all his children, according as it is written, “He that hath this hope in him, purifieth himself even as he is purex.” No inferior standard will they aim at: they know their duty; and they know their privilege: and with no attainments will they be satisfied, till they “are holy, as God is holy;” and “perfect, even as their Father that is in heaven is perfect.”

This indeed will not be imparted to any one at once: it is a progressive work: persons must be babes, and young men, before they are fathers: but from the time that they are truly converted unto God, they will “grow in grace,” and “make their profiting to appear,” till they have “attained to the full measure of the stature of Christ.” To all of you then I would say, Offer up with devoutest earnestness to God the petition in my text, “Let THE BEAUTY OF THE, LORD our God be upon us:” and add to it that prayer of Paul for the Ephesian converts, which in import corresponds exactly with it; “Let me so comprehend the love of Christ, as to be filled by it with all THE FULNESS OF GOD.”]

  From the text thus explained, we may LEARN,

  1.      What is the great antidote to the troubles of life?

[Certainly the Israelites, when doomed to perish in the wilderness, were in a very pitiable condition. But, if they could only attain this great object, they declared that their sorrows would all be turned into joy. So whatever our troubles be, their sting will be altogether taken away, if they prevail to bring us to the footstool of our God, and to the enjoyment of the light of his countenance. The trials which God sends are for this very end; to purge away our dross, and to purify us as gold, that we may be vessels of honour, meet for our Master’s use. Let us then not be so anxious to get rid of our afflictions, as to obtain from God a sanctified use of them, in brighter manifestations of him, and richer communications from him, and a more entire conformity to him. Let us but get even a small measure of these benefits, and “our consolations shall abound far above all that our afflictions have aboundedb” — — —]

  2.      What we are to aim at, in our pursuit of holiness—

[It is not any one grace, or any particular set of graces, that we should seek after, but an entire conformity to the image of our God. Now his beauty, as we have seen, consists not in any one perfection, but in an union of all perfections, however opposite to each other. So must there be in us, not such graces only as are suited to the natural temperament of our minds, but an assemblage of all graces, however different from each other; (every one being blended with, and tempered by, its opposite, and all together brought, as occasion may require, into united exercise. God is compared to “light;” which is an union of rays, exceedingly diverse from each other, and all in simultaneous motion. Now as some may think that the brighter coloured rays, as the red, the orange, the yellow, would make a better light if divested of those which bear a more sombre aspect, as the blue, the indigo, and the violet; so many imagine, that God would be more lovely, if justice were separated from his attributes, and mercy were to shine unalloyed by that more formidable perfection. But as neither can light part with any of its rays, nor, God with any of his perfections, so neither must the Christian dispense with any grace whatever: if he rejoice, it must be with trembling: if he walk in faith, he must be also in the fear of the Lord all the day long. If he be bold, he must also be meek and lowly of heart, and resemble him, who “was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so opened not he his mouth.” This union of opposite graces it is which constitutes the beauty of holiness: as David, after the most exalted strains of adoration, says, “O worship the Lord in the beauty of holiness: fear before him all the earth.”

Let me earnestly entreat the professors of religion to be attentive to this matter. Nothing is more common than for persons of this description to value themselves on account of some particular grace or set of graces, when they are offensive, and, I had almost said, odious in the eyes both of God and man, for want of those graces which ought to temper, and to moderate the actings of their mind. Distortion in the human frame is not more disgusting than such distorted piety as this. Even without any particular blemish in the human frame, it is not any one feature that constitutes beauty; but a regular and harmonious set of features: so it is not faith, or fear, or zeal, or prudence, or any other separate grace, that will assimilate us to the Deity, but every grace in its proper measure, and its combined exercise; or rather every grace borrowing from its opposite its chief lustre, and all harmoniously exercised for the glory of God.

Were this subject better understood, we should see, as in Christ, so in all his followers also, the God and the man, the lion and the lamb.]

DCLIV

THE BLESSEDNESS OF GOD’S PEOPLE

  Ps. 91:1–4.

He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Surely he shall deliver thee from the snare of the fowler and from the noisome pestilence. He shall cover thee with his feathers, and, under his wings shalt thou trust: his truth shall be thy shield and buckler.

TO unfold the doctrines and duties of our holy religion is a matter of indispensable necessity to every one who would discharge the ministerial office with acceptance. Yet it is not necessary that a minister should always be laying the foundation of repentance towards God and faith in our Lord Jesus Christ: there are times and seasons when he should “go on unto perfection,” and exhibit Christianity in its highest stages of practical efficiency. The psalm before us will afford us ample scope for this. The words which we have just read are somewhat disconnected: but a slight alteration in the translation, whilst it will not affect the sense of the passage, will cast a light and beauty over it, and render it doubly interesting to us all. Two prelates of our Church agree in reading the passage thus: “He that dwelleth in the secret place of the Most High, that abideth under the shadow of the Almighty; that saith of the Lord, He is my refuge and my fortress; my God, in whom I will trust.” Then the Psalmist, instead of proceeding regularly with his speech, breaks off, and in an apostrophe addresses the person whom he has been describing; “Surely he shall deliver thee,” &c. &c. According to this rendering, we have a clear exposition of the character and blessedness of every true believer. Let us consider, then,

  I.      His character—

He is not described either by his religious creed or by his moral conduct. We are led to view him rather in his secret walk with God: and in this view his character is portrayed,

  1.      Figuratively

[It will be remembered that God dwelt by a visible symbol of his presence in the tabernacle; and that the high-priest on the great day of annual atonement went within the veil, and abode there till he had sprinkled the blood of his sacrifices upon the mercy-seat, and covered the mercy-seat with his incense. Now, what he did corporeally once in the year, the true Christian does spiritually every day in the year; for through Christ we all are “made kings and priests unto our God.” Paint to yourselves, then, the high-priest in his occasional access to God; and there you see the Christian going continually within the veil, or rather habitually dwelling there, and “making God himself his habitation.” And truly this is “a secret place,” of which an unconverted man has no conception: it is “the secret of God’s pavilion, the secret of his tabernacled.” But we must divest ourselves of the notion of locality: for this place is wherever God manifests his more immediate presence: and therefore David beautifully calls it, “the secret of his presence.” There the Believer dwells: and, O! who can conceive “the fellowship which he there enjoys with God the Father and with the Lord Jesus Christ;” whilst they, with condescending and affectionate endearment, come to him, and abidingly feast with him. In truth, the communion between God and the soul is such as no language can cunvey: it is nothing less than a mutual in-dwelling, resembling that which subsists between the Father and the Son; they being in God, and God in them; yea, and being one with God, and God with them — — — This is a mercy which the Believer alone enjoys. But some little idea of it may be formed from the favour conferred upon the camp of Israel in the wilderness. The cloudy pillar led them in all their way, affording them shade by day from the heat of the burning sun, and light throughout the night season. To no other people under heaven was this ever vouchsafed. And so it is with the camp of the true Israelites at this day: they, and they only, behold the light of God’s countenance in the nightseason of adversity; and they alone are sheltered from every thing that would oppress and overwhelm their souls; as it is written, “The Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming file by night: for upon all the glory shall be a defence.”]

  2.      In plain terms—

[The workings of his mind, under all the trials and difficulties which he has to encounter, are here set forth. He is convinced that no created arm can be sufficient for him. Hence he directs his eyes towards the Creator himself, and saith of him, “He is my refuge” from every trouble: “He is my fortress” against every assailant: “He is my God,” all whose powers and perfections shall be employed for me. “In Him will I trust,” in Him only and exclusively; in Him always, under all circumstances; in Him, with perfect confidence and unshaken affiance. The man is not like the ungodly world, who know not what to do, and are at their wit s end when trouble comes: he is “in the secret place of the Most High;” and, where others can see nothing, he beholds “chariots of fire and horses of fire all around him,” or, rather, he beholds “God himself as a wall of fire round about himl,” and has the very glory of God resting on him. Thus is the true Believer distinguished from all others: “he beholds Him who is invisiblen;” and walks us in his immediate presence, saying, “If God be for me, who can be against me?”

Shall this be thought an exaggerated description? I do not say that the Divine presence is equally realized by all, or by any equally at all times: there are seasons when a Peter may be “of little faith;” and a Paul may need a special revelation for his support, saying to him, “Be not afraid; but speak, and hold not thy peace; for I am with thee; and no man shall set on thee to hurt thee.” Nevertheless, in the general habit of their mind, their language is like that of David; “I will love thee, O Lord, my strength. The Lord is my rock, in whom I will trust; my buckler, and the horn of my salvation, and my high tower. I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies.”]

With such views of the believer’s character, you can have no doubt of,

  II.      His blessedness—

Here let the abruptness of the address be borne in mind. The Psalmist, instead of proceeding, as might have been expected, to declare the blessings which a person of this description should receive, addresses himself to that person in these animated terms: “Surely he shall deliver thee from the snare of the fowler and from the noisome pestilence; he shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.” now, in these terms, he, in the very name of God himself, and in the most assured manner, pledges to him the protection,

  1.      Of God’s power—

[If war were raging in our country; or pestilence, like that which desolated Judea after David had numbered the people, and which probably gave occasion to this psalm, were carrying off multitudes all around us; we should enter more fully into the subject before us, and see more forcibly the exalted privileges of the true Believer. But we must remember that there is a moral “pestilence” raging all around us, and sweeping myriads into the pit of destruction. We should remember, too, that there is a spiritual “fowler,” who entangles, in his net, millions, unwary as the silly bird, and “leads them captive at his will.” What is the example of men in every walk of life, but one deadly contagion, from which it is almost impossible to escape? And what are those lusts and temptations with which we are continually beset, but baits, whereby the devil seeketh to ensnare us to our everlasting ruin? And who can preserve us from these snares, but God himself? Little will human wisdom or power avail against such potent enemies. Peter imagined himself secure enough from denying his Lord, when he formed so steadfast a resolution respecting it: but, as our Lord had forewarned him, “the cock did not crow twice, till he had denied him thrice.” And whomsoever Satan should get into his sieve, he would prove us all to be chaff, if we should be left without timely succour from on high, But “God will keep the feet of his saints,” and not suffer them to fall a prey to the destroyer. The care of a hen over her brood is well known. When a bird of prey is hovering over them, she calls them under her wings, and there preserves them in perfect safety. The bird of prey, when searching for them, can behold nothing but the dam. Thus will God preserve his people from all their enemies: “He will cover them with his feathers, and under his wings shall they trust:” yea, “their lives shall be hid with Christ in God,” beyond the reach of harm: and because “Christ himself is their life, when he shall appear, they also shall appear with him in glory.” What was done by God for Israel in the wilderness, shall be done by him for every soul that puts its trust in himx — — —]

  2.      Of his faithfulness—

[For every believer the very truth of God is pledged; and “life is promised” to him by a “God who cannot lie.” It is not said that the believer shall not be tempted, or “be in heaviness through manifold temptations: but that he shall not be finally overcome, God docs engage; as the Apostle says: “God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” Here, I say, the very faithfulness of God is pledged; and we may be sure, that “of all the good things which he has promised to his people, not one shall ever faila.” No doubt they may through weakness be overcome for a season, as the lives of the most eminent saints but too clearly prove. But in such a case God has told us how he will act towards them: “If his children forsake my law, and walk not in my judgments; if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail; my covenant will I not break, nor alter the thing that is gone out of my lips: for once have I sworn by my holiness, that I will not lie unto David.” Of course, we are not to understand this of one who sins wilfully and habitually: for, whatever he may profess, he is no child of God, but a downright hypocrite: but of the weakest of real saints it is spoken (and to him it shall assuredly be fulfilled: for “it is not the will of our Father that one of his little ones should perish.”]

  For a just IMPROVEMENT of this passage, let it be remembered,

  1.      In what way alone we can have access to God—

[We have spoken of the believer as “dwelling in God:” but how came he into that sanctuary? and where did he find a door of entrance? This is a point that should be well understood. There is but one way to the Father; and that is by Christ. Our blessed Lord himself tells us this, when he says, “I am the way, the truth, and the life: no man cometh unto the Father but by me.” It must never be forgotten, that in ourselves we are altogether departed from God; and that we can be “brought nigh only by the blood of Jesus.” It was by the blood of his sacrifice alone, that the High Priest, of whom we have before spoken, could come into the holy place of the Most High: and it is by the blood of Jesus alone that we can venture into the holieste, or presume to ask any thing at the hands of God. I beseech you, therefore, to bear this in remembrance, and never to call God yours, until you have come to him in his appointed way — — —]

  2.      What is that kind of confidence which we ought to maintain—

[It must not be presumptuous confidence, that overlooks the use of means or supersedes the necessity of holy fear. Satan could not be better served than by such confidence as that. And hence it was, that, in tempting our blessed Lord, he cited this very psalm, and urged a part of it as a warrant for him to cast himself down from a pinnacle of the temple; saying, “If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.” Our Lord’s reply to him shews us our duty in relation to this matter; “Thou shalt not tempt the Lord thy God.” We are not needlessly to expose ourselves to dangers, in the expectation that God will preserve us: nor are we to neglect the use of means, as though God were engaged to work miracles in our behalf. We must be humble, watchful, diligent; as it is written, “Give all diligence to make your calling and election sure.” God has, indeed, engaged to “give us both to will and to do:” but, whilst we depend on him for his effectual aid, we must “work out our own salvation with fear and trembling.” In every step of our way to Zion, we must cry, “Hold thou me up, and I shall be safe.”]

  3.      What should be the frame of our minds after we have come to him—

[I have said, ‘We should fear;’ for “blessed is the man that feareth always.” But this fear should temper, not weaken, our confidence in God. Hear what the Prophet Isaiah says: “Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee. Trust ye in the Lord for. ever; for with the Lord Jehovah is everlasting strength.” St. Paul maintained to the uttermost the fear of which we have been speaking; for he “kept under his body, and brought it into subjection; lest that by any means, after he had preached to others, he himself should be a cast-awayk.” But his confidence in God was entire. He defied all the powers in the universe to separate him from the love of God — — — And you, also, may possess the same blessed hope, “knowing in whom you have believedm,” and assured that none shall ever pluck you out of the Saviour’s hands.]

DCLV

THE SECURITY OF THOSE WHO DWELL IN GOD

  Ps. 91:9, 10.

Because thou hast made the Lord which is my refuge, even the Most High, thy habitation, there shall no evil befall thee.

IT is scarcely possible to conceive any terms more strong, or any images more lively, than those in which the Scripture represents the privileges of believers. We need look no further than to the psalm before us for a confirmation of this truth. Indeed, according to the view given of this psalm by a learned prelate, there is, in the first verses of it, an emphasis which cannot be surpassed. And the whole may be considered as the believer’s charter, in which all his privileges are contained, from his first acceptance with God to the consummation of his happiness in glory.

We have in the words of our text a just description of the believer:

  I.      His experience—

The true Christian is one who has been “turned from darkness unto light, and from the power of Satan unto God.” Being once brought to God, he “makes the Most High his habitation.” He regards God, not merely as reconciled to him, but as affording him (what a dwelling-house affords to its possessor),

  1.      Free access—

[A person goes familiarly to his house at all times, not doubting but that he shall gain a ready admission into it. He considers it as his own, and feels that it exists only for his accommodation. It is thus that the believer goes to God as his God: he has “access to him with boldness and confidence:” he is certain that, when he calls, he shall receive an answer; and “when he knocks, the door will be opened to him.” In this precise view the Psalmist speaks of God; “Be thou my strong habitation, whereunto I may continually resort.”]

  2.      Necessary provision—

[Every man, whatever be his situation in life, expects to find in his own house the things suited to his necessities. He does not seek his meals at the houses of his neighbours, but in his own; and he returns home at stated seasons to partake of them. And whither does the believer go for daily supplies of bread for his soul? It is in Christ Jesus that his fulness is treasured up; and in him the believer expects to find the “grace that is sufficient for him.” God invites him to come to him for the express purpose, that he may be filled and satisfied with good things: “Wherefore do ye spend your money for that which is not bread? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.”]

  3.      Sure protection—

[If storms descend, or dangers menac, we take refuge in our house, and find it a place of safety. Thus “The name of God also is a strong tower, into which the righteous runneth and is safe.” It is to himself that God invites us, when he says, “Come my people, enter thou into thy chambers, shut the door about thee, and hide thyself for a little moment, until the indignation be overpast.” And that this was a primary idea in the mind of the Psalmist, appears from the very words of the text, wherein he calls God “his Refuge,” and from the whole scope of the psalm, from the beginning to the end. With this also agrees the beautiful description given of Jesus by the Prophet, as “an hiding-place from the wind, and a covert from the tempest.”]

  4.      Sweet repose—

[To his house a man retires from the noise and bustle of the world; and there he lays himself down to rest after the fatigues of the day. Home, though inferior in many respects to places of temporary residence, is to almost all persons the most agreeable, because they are most at ease. And such is God to the believer. “In every place, God is to him as a little sanctuary,” where he finds himself at rest. He carries his wants to God, and “casts all his care on him,” and enjoys that peace which passeth all understanding. In this sense he says for his own encouragement, “Return unto thy Rest, O my soul:” and attests for the glory of his God, “Lord thou hast been our dwelling-place in all generations.”]

In connexion with this experience of the believer, let us consider,

  II.      His privilege—

The expression in the text seems to exceed the bounds of truth: but the more it is examined, the more will it be found to be strictly true. The man who makes God his habitation shall have no evil befall him:

  1.      None here—

[No casual evil shall befall him. There is no such thing as chance; every thing, even to the falling of a sparrow, is ordered of the Lord. As for the children of God, “their heavenly Father hath given his angels charge over them, to keep them in all their ways;” and if any thing were to happen to them, they (the angels) would contract a fearful responsibility for their neglect. We must not however imagine that Believers are at liberty to rush into needless dangers; for our Lord, when tempted by Satan to cast himself from a pinnacle of the Temple in expectation that the angels would preserve him from injury, replied, “Thou shalt not tempt the Lord thy God:” but nothing can happen to them except by the Divine appointment: they are hid in the shadow of their Father’s hand, and “their very hairs are all numbered.”

But it may be thought that penal evil may come to them. This however we utterly deny. That they may be “visited with the rod,” we readily acknowledge: but there is a great difference between the vindictive arm of an incensed judge, and the gentle chastisements of an indulgent parent. The cup that may at any time be put into their hands may be bitter; but it has not in it one drop of wrath: it is altogether mixed by love; and not an ingredient can be found in it, which they themselves shall not one day confess to have been salutary and beneficial.

In short, no real evil shall befall them. That they may have troubles, is certain: that their troubles may be heavy and accumulated, is also certain. But who accounts even the amputation of a limb evil, if it be the only and infallible method of preserving life? Much less then are any sufferings to be accounted evil, which the Believer can ever be called to sustain: for he shall never endure any, which shall not work for good to him in this life, and be the means of increasing his weight of glory in the next.”]

  2.      None hereafter—

[It is in this life only that the Believer can meet with even the semblance of evil: when he goes hence, he is instantly placed beyond the reach of harm. No sin, no sorrow, no pain, no temptation, no weariness, no want, can ever be felt by him in the mansions of bliss. He will there enjoy for ever one unclouded day! and his happiness will be without alloy, without intermission, without end.”]

  To render this subject more instructive, we shall ADD a word,

  1.      Of direction—

[Christ, in reference to the sheepfold of his church, says, “I am the door; if any man enter in by me, he shall be saved, and shall go in and out, and find pasture.” The same figure we may apply to the subject before us: “Christ is the door;” he is “the way to the Father;” and “no man cometh unto the Father, but by him.” To those who come to God in any other way, he is not “a Refuge,” or “Habitation,” but “a consuming firen.” But if we believe in Christ, then “will he dwell in us, and we shall dwell in him:” yea, “he will be our house of defence, to save us for everp.”]

  2.      Of warning—

[Who, except the believer, can apply to himself the promise in the text? As for the unbelieving and disobedient, they are in danger every hour: they know not but that God’s wrath may break forth against them the very next moment to their destruction. Of this they are certain, (whether they will believe it or not,) that in a little time his judgments shall overtake them, and the greatest of all evils shall befall them, unless they repent. O that they would be prevailed upon to flee for refuge to the hope that is set before them! O that they would now seek to be “found in Christ!” Then should the destroying angel pass over them, and “they should dwell safely, and be quiet from the fear of evil.”]

  3.      Of encouragement—

[The weakness of men’s faith often robs them of the comfort which it is their privilege to enjoy. Why should a believer be afraid of thunder and lightning? Were he but sensible what a Protector he has, he would feel assured that no evil could come unto him. How varied are God’s promises to him in the psalm before us! How diversified also are the assurances given him by Eliphaz in the book of Job! Let him only commit himself to God, and he has nothing to fear. Let us then, beloved, have faith in God; and let those words of David be our song in this land of our pilgrimage; “God is our refuge, &c.; therefore will we not fear, though the earth be removed, and though the waters be carried into the midst of the sea: &c.”]

DCLVI

THE CHARACTER AND PRIVILEGES OF THE GODLY

  Ps. 91:14–16.

Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. With long life will I satisfy him, and shew him my salvation.

THE Scriptures are the charter of the Christian’s privileges. They contain the most minute and accurate description of his character, and set forth, in all the variety of expression that language can afford, the blessings he enjoys. The declarations concerning him in this Psalm may certainly be interpreted as relating to the Messiah, because when a passage out of it was applied to Christ, he did not deny its reference to himself, but shewed with what limitations the passage was to be understood. That it refers also to the church cannot admit of doubt. Throughout the whole of it the character and blessedness of God’s people are delineated; but with peculiar force and beauty in the concluding verses. In discoursing upon them we shall consider,

  I.      The character of God’s people—

They “know the name” of God—

[The name of God as proclaimed by himself, is recorded in the Scriptures; and the Christian has a view of him as possessed of those very perfections which are there ascribed to him. He particularly sees these perfections harmonizing, and glorified, in the person of the Lord Jesus Christ; or, if he be not perfectly clear in his views of these things, he at least is sensible that the divine mercy flows only in one channel, and can be imparted only through the atoning blood of Christ.]

They so know him as to “set their love upon him”—

[It is not a mere speculative knowledge that Christians possess (in this the ungodly may far surpass them), but such a practical knowledge as influences their heart and life. They feel an interest in every perfection of the Deity. The justice and holiness of God are as amiable in their eyes as his love and mercy. From what they know of him they are constrained to love him, yea, to “set their love upon him,” with intenseness of desire and fixedness of affection.]

They wait upon him in continual prayer—

[Others may keep up an outward form of devotion, or even be exceedingly earnest in prayer on some particular occasion; but they alone can maintain a real intercourse with the Deity, who have been taught by the Holy Spirit both to know and love him. When they have been thus enlightened and renewed, they will feel the necessity, and taste the sweetness, of secret prayer, and will account it their highest honour and happiness to have access unto their God at the throne of grace; nor will they ever be satisfied with the worship they offer, if they do not “worship him in spirit and in truth.”]

In perfect correspondence with their character will be found,

  II.      Their privileges—

There is nothing good which shall be withheld from them in time or eternity. God will vouchsafe to them,

  1.      Answers to prayer—

[They who offer their petitions only in a formal manner, never expect an answer to them. They conceive that all testimonies from God respecting the acceptance of our prayers are chimerical and enthusiastic in the extreme. But God is at no loss to impart to his people a clear and lively sense of his approbation. He most assuredly will answer them, though not by tokens that may be heard or seen, yet by sensible communications, and effectual interpositions. Are they laden with guilt? their burthen shall be removed, and they shall be filled with peace and joy. Are they bowed down under trials and temptations? they shall be strengthened by his grace, and be made more than conquerors over all. And though they cannot infallibly conclude from any feelings of their mind that God has answered their prayers, yet their feelings, in conjunction with the effects produced by them, will enable them to ascertain it, at least sufficiently for their own encouragement.]

  2.      Deliverances from trouble—

[The people of God are exposed to troubles no less than others. But they are supported under them by the presence of their God. As the Son of man walked with the Hebrew youths in the furnace, so will he with all his afflicted people; nor shall a hair of their head be singed. As a refiner he will carefully watch over every vessel, moderating the heat that would injure it, and bringing out the vessel as soon as his purposes in submitting it to the fire have been fully answered. This is twice declared in the text; and in due season shall it be experienced by every true believer.]

  3.      Present honour—

[The saints are, for the most part, loaded with contempt and ignominy. Yet the very persons who persecute them most, have frequently, like Herod, an inward reverence for them in their hearts. But, however they may be treated by the ungodly, they are universally respected by the saints. The very angels account it their honour and happiness to minister unto them. They are lights in the world, and living witnesses for God to all around them: and “God himself is not ashamed to be called their God.” They are already exalted to the rank and dignity of God’s children; and are made “heirs of God and joint-heirs with Christ.”]

  4.      Everlasting glory—

[How far length of days is to be expected as the reward of piety under the Gospel dispensation, we cannot absolutely determine. But the true Christian will be “satisfied with his life,” whether it be long or short. He does not wish for the termination of it merely because he is dissatisfied with his present state, but because he longs for his inheritance. He has Pisgah views of the promised land even here: and as soon as he has finished his appointed course, God will shew him his full salvation; causing him to behold all its glory and enjoy all its blessedness. Then shall be given to him a life which will fully satisfy his most enlarged desires. God will say to him, in the presence of the whole assembled universe, ‘Come thou servant, whom I have decreed to “set on high,” see the kingdom that was prepared for thee from eternity; take possession of it as thine own, and inherit it for ever.’]

↑ Back to top