Ps. 106:21–23.

Ps. 106:21–23.

  INFER—

  1.      In how pitiable a state are the ignorant and ungodly world!

[Being ignorant of God, and destitute of any real love to him, they have no part or lot in his salvation. They are strangers to all those sublime pleasures, which are communicated to God’s peculiar people. The witness of the Spirit, and many other unspeakably precious tokens of the divine favour, are withheld from them. If they be in trouble, they have no heavenly consolations to support them. They may have the wealth of this world, and the honour which cometh of men; but they can expect no salvation from God, nor any thing but shame and everlasting contempt. O that they were wise and would consider these things!]

  2.      How plain and simple is the duty of God’s people!

[The privileges before mentioned, are all bestowed on us because we love and seek the Lord. Not that our services are meritorious, and can claim a “reward of debt;” but God has appointed these as means, in the use of which we shall attain the end. Would we then have more abundant tokens of God’s favour here, and secure a still richer inheritance hereafter? Let us study to “grow in the knowledge of him,” and in a more fervent and fixed love towards him. Let us wait upon him more earnestly and with greater constancy in prayer. Thus shall his blessings infinitely exceed our highest expectations, and be enjoyed by us when the fleeting vanities of time shall be no more.]

DCLVII

GOD ADMIRED IN HIS WORKS

  Ps. 92:4, 5.

Thou, Lord, hast made me glad through thy work: I will triumph in the works of thy hands. O Lord, how great are thy works! and thy thoughts are very deep.

TO man, in this vale of tears, God has opened many sources of happiness; many in his intercourse with his fellow-man, but more and greater in communion with his God. In truth, if it be not his own fault, he may have in a measure the felicity of the Paradisiacal state restored to him: for though, through the weakness of the flesh, “he is in heaviness through manifold temptations,” he has a God to go unto, a God ever at hand, in whom it is his privilege always to rejoice: “Rejoice in the Lord alway,” says the Apostle; and “again,” he adds, “Rejoice.”

The frame of David’s mind, in the psalm before us, (for we can scarcely doubt but that the composition was his,) being that which we should cultivate, we will consider,

  I.      The works which he contemplated—

It is probable that the writer of this psalm had primarily in his view the wonders of creation; because the psalm was written for the Sabbath-day, which was instituted to commemorate God’s rest from his creating work. Yet, in the body of the psalm, much is spoken respecting the dispensations of God in his providence: and David, whom I consider as the author of it, had experienced the most wonderful interpositions in his behalf; so that, amongst all the children of men, there was not one who had more cause than he to sing of “the loving-kindness and the faithfulness of Jehovah;” of his “loving-kindness,” in selecting him to such high destinies; and his “faithfulness,” in accomplishing to him his promises in their full extent. But the language of my text necessarily leads our minds to that greatest and most stupendous of all God’s works, the work of Redemption—

[This may be treated either in reference to Redemption generally, as wrought out for us by the incarnation, and death, and resurrection, and ascension of the Lord Jesus Christ; or with a special reference to any one of these topics which may be suited to a particular season. But, in whatever way it be treated, the greatness of the work must be the point chiefly insisted on.]

  II.      His experience in the contemplation of them—

He was filled,

  1.      With triumphant joy—

[It is not possible to view these wonders of Redeeming Love, and not feel the reasonableness of that command: “Rejoice in the Lord alway; and again I say, Rejoice.” Well does the Psalmist say, “It is a good thing to give thanks unto the Lord.” It is indeed good, at all timesc, and in every possible way. In this holy exercise should every faculty of our souls be engagede.]

  2.      With adoring gratitude—

[This, after all, is the fittest expression of our joy. The wonders of God’s love are so stupendous, that all attempts to celebrate them aright must fail; and silence, the profoundest silence, on such a subject, if proceeding from an overwhelming sense of it, may justly be accounted the sublimest eloquence. The Psalmist’s experience was of this kind; as were St. Paul’s also, when he exclaimed, “O the depthg!”]

  ADDRESS—

  1.      Those who are strangers to this frame—

[Alas! how little is this state of mind experienced by the generality of Christians! and in what humiliating terms is their insensibility described in the words following my text! I would not speak offensively, or wound the feelings of any: but I would ask you, whether David speaks too strongly, when he characterizes such persons as “brutish and fools? You well know that the prophets often speak the same languagei; and I pray you to repent of your insensibility, that these characters may no longer attach to you.]

  2.      Those who aspire after it—

[Let your thoughts soar to high and heavenly things; and especially let them be occupied on the works of God, and on his perfections as displayed in the great mystery of Redemption. Surely you shall not long meditate on these things in vain. Your God will cause you to “triumph in Christ Jesus.” But never rest, till you have those overwhelming views of Christ which characterize the worship of heaven. The glorified saints and angels all fall upon their faces before the throne: seek ye the same frame of mind with them; and soon you shall join with them in everlasting hallelujahs to God and to the Lamb.]

DCLVIII

THE BELIEVER’S SECURITY

  Ps. 92:12–15.

The righteous shall flourish like the palm-tree: he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be fat and flourishing; to shew that the Lord is upright: he is my rock, and there is no unrighteousness in him.

WELL may we be filled with gratitude, whilst we contemplate the wonders of creation and of providence: but deeper far are the wonders of redeeming love, secured as they are to the saints by the immutable perfections of God. “A brutish man, indeed, knows them not; nor does a fool understand them:” but those who “are anointed with that heavenly unction which teacheth them all thingsc” have an insight into them, and can attest the truth of the assertions of the Psalmist, whilst he declares,

  I.      The privileges of the righteous—

“The righteous” are indeed highly favoured of the Lord. To them, amidst innumerable other blessings, are secured,

  1.      Stability—

[“The palm-tree and the cedar” are trees of most majestic growth; the one retaining its foliage all the year, and the other pre-eminent in respect of strength and durability. And like these shall the righteous “flourish:” nothing shall despoil them of their beauty, nothing shall subvert their souls — — — They may indeed be assailed with many storms and tempests; but they shall not be cast down; or, if cast down, shall not be destroyed — — — Being once “planted in the house of the Lord, they shall flourish in the courts of our God,” never withering for want of nourishmente, nor ever decaying by the lapse of years.]

  2.      Fruitfulness—

[The Gospel, wherever it comes, brings forth fruit; and all who receive it aright become “fat and flourishing,” “being filled with the fruits of righteousness, which are by Jesus Christ to the glory and praise of Godh. For every season in the year they have appropriate fruit: and even to “old age,” when other trees decay, these retain their vigour and fertility. There may, indeed, be a difference in the fruits produced by them at the different periods of life; that of youth being more beauteous to the eye; and that of age, more pleasant to the taste, as savouring less of crudity, and as being more richly flavoured through the influence of many ripening suns. “The fruits of the Spirit,” indeed, are seen in both; but in one, the fruit of activity and zeal; and in the other, a patient waiting for the coming of their Lordl. To the latest hour of their existence shall they bring forth fruit unto God, and God shall be “glorified in themn.” Never shall their leaf wither or their fruit fail, till they are transplanted to the Paradise above.]

The confidence with which David announces to the righteous their privileges, will lead us to consider,

  II.      Their security for the enjoyment of them—

God has solemnly engaged to confer these blessings upon them—

[From all eternity did he enter into covenant with his dear Son, that “if HE would make his soul an offering for sin, he should see a seed, who should prolong their days; and the pleasure of the Lord should prosper in his hand.” The terms being accepted by the Lord Jesus, a people were “given to him;” with an assurance that not one of them should ever be lostp. Accordingly, we find innumerable promises made to them, that “God will keep their feet,” and carry on his work in their hearts, and “preserve them blameless unto his heavenly kingdoms.”]

From respect to these engagements, he will assuredly fulfil his word—

[Not one jot or tittle of his word shall fail. His children may, indeed, by their transgressions, call forth some tokens of his displeasure: yet, though he visit their transgression with the rod, and their iniquity with stripes, his loving-kindness will he not utterly take from them, nor suffer his faithfulness to fail. His covenant will he not break, nor alter the thing that is gone out of his lips; for once he has sworn by his holiness, that he will not lie unto David. Having thus pledged his truth and faithfulness in their behalfx, and engaged never to leave them till he has accomplished in them and for them all that he has promised, he considers his own honour as involved in their happiness; and would account himself “unrighteous,” if he left so much as one of them to perisha. But “he cannot lie:” and, therefore, all who have fled for refuge to lay hold on the hope set before them, may have the most abundant consolationc,” in an assured expectation that “he will perfect that which concerneth them,” and “keep them, by his own power, unto everlasting salvatione.”]

  Comforting as this Scripture is, it needs to be very carefully guarded from abuse. Permit me, then, to ADDRESS myself,

  1.      To those who are indulging in undue security—

[Is there any one that will dare to say, ‘I cannot fall; or, if I fall, I cannot but rise again: for, if God were to leave me to perish, he would be unfaithful and unjust?’ I must reply to such an one, ‘Thou art on the very border and precipice of hell.’ Who art thou, that thou shouldst not fall, when David, and Solomon, and Peter fell? Or, who art thou, that thou must be raised again, when Demas, as far as we know, fell for ever? Hast thou been up to heaven, and seen thy name written in the Book of Life? Hast thou inspected that covenant which was made between the Father and the Son, and seen that thou wast among the number of those who were given to Christ before the foundation of the world? “The Lord knoweth them that are his;” but who besides him possesses that knowledge? What knowest thou, except as far as causes can be discerned by their effects? Thou hast experienced what appears to be a work of grace in thy soul. Be thankful: but be not over confident: thousands have deceived themselves: and thou mayest have done the same. Could it be infallibly ascertained that thou wast given to Christ before the foundation of the world, and, in consequence of God’s engagement with him, wast effectually called to a state of union with him, we will acknowledge that none should ever pluck thee out of the Father’s hands: for “his gifts and calling are without repentanceg.” But, as this can never be ascertained but by a special revelation from God, I must say to thee, and would say, if thou wert the most eminent Christian upon earth, “Be not high-minded, but fear.” It is certain that multitudes of most distinguished professors have apostatized from their faith: and such may be thine end; yea, and will, if thy confidence be so daring and presumptuous: and, if this should be thine unhappy fate, we shall not for one moment question the fidelity of God; but shall say of you, as St. John did of the apostates in his day, “They went out from us; but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.”]

  2.      To those who have actually backslidden from God—

[Are there none of this character amongst us? Would to God there were not! But look back, I pray you, and see whether it is still with you as it was in “the day of your espousals.” Have none of you “left your first lovel?” Time was, perhaps, when the concerns of your souls were of such importance in your eyes, that you thought you could never do enough to promote their eternal interests. The word of God and prayer were then, as it were, your daily food: you walked with God all the day long. To maintain communion with him was your highest delight: you dreaded every thing that might draw you from him: your bodies and souls were, like living sacrifices, offered to him daily upon his altar. But how is it with you now? Perhaps at this time any formal service will suffice to satisfy the conscience: the duties of the closet are become irksome to you; the world has regained an ascendant over your minds; and evil tempers, which once appeared subdued and mortified, display themselves on every occasion, to the destruction of your own peace, and to the annoyance of all around you. Ah! think what dishonour you do to God, and what cause of triumph you give to his enemies. Through your misconduct, “the way of truth is evil spoken of,” and “the very name of God is blasphemed.” But His word is true, whether men stumble over it or not: and, whatever a profane world may imagine, “He is a Rock; and there is no unrighteousness in him.” But delude not yourselves with notions about electing love, or God’s faithfulness to his promises. The only promises in which ye have any part, are those which are made to weeping penitents: “Repent ye, then, without delay, and do your first works:” else “you shall be filled with your own ways,” and reap for ever the bitter fruit of your own deviceso.]

  2.      To those who are holding on in the good way—

[You are living witnesses for God, that he is both merciful and “upright.” You know whence it is that you have been preserved. You know that you would have fallen, even as others, if he had not upheld you in his everlasting arms. Give Him the glory, then; and cast yourselves altogether upon him. Beg of him to water your roots, and to make you “fruitful in every good work.” Entreat him, not only “not to turn away from you, but to put his fear in your hearts, that you may never depart from him.” So may you look forward to all the occurrences of life with a joyful hope, that you shall be preserved even to the end, and be “more than conquerors through Him that loved youq.” The proper medium to be observed, is that between presumptuous hope and servile fear. A filial confidence is your high privilege: and you may go forward with joy, knowing in whom you have believed, that He is both able and willing to keep that which you have committed to him,” and that he will be eternally glorified in the salvation of your souls.]

DCLIX

COMFORT IN GOD

             Ps. 94:19.

In the multitude of my thoughts within me, thy comforts delight my soul.

TO judge of the efficacy of Divine grace, we should see it in actual exercise, and under circumstances calculated to display its power. The writer of this psalm, whoever he was, (for respecting the author or the occasion of it we have no certain information,) was sorely oppressed under the sanction and authority of legal enactments. But he committed his cause to God; and warned his oppressors that they should give an account of their conduct before another tribunal, where their atheistical impiety would receive its just reward. At the same time, he declared that he had heartfelt consolations, of which it was not in their power to deprive him: for that “in the multitude of his thoughts, which their cruelty excited within him, God’s comforts delighted his soul.”

In these words we see,

  I.      The fluctuations of mind to which the saints are exposed—

When men become saints, they are not raised above the feelings of mortality: they still have the common sensibilities of men, and consequently are exposed to great fluctuations of mind:

  1.      In reference to their temporal concerns—

[As members of society, they must be engaged in earthly occupations of some kind; and must depend, not on themselves only, but on others also, for their prosperity in the world. The misfortunes of others may involve them; and, without any fault of their own, they may be drawn into circumstances of most painful embarrassment. In such a predicament, it would ill become them to be careless and unconcerned. They must of necessity have many thoughts, how to extricate themselves from their trouble, and to maintain their good character before men — — —

In a domestic relation, too, the saint cannot be insensible to the welfare of his wife and children: their health, their honour, their happiness, must of necessity occupy a deep interest in his mind, and be sources of much anxiety within him — — — Religion is not intended to destroy these feelings, but only to regulate them, and to render them subservient to his spiritual welfare — — —]

  2.      In reference to the concerns of their souls—

[The very intent of piety is, to make every thing that relates to eternity interesting to the soul. Now the saint, in this present state of warfare, cannot always preserve the same state of sublime and spiritual affection: there will be seasons of comparative darkness and deadness, and seasons too of temptation, when Satan has gained some advantage over him. Now, such ought to be seasons of deeper humiliation to the soul: and, together with contrition, there will often arise doubts and fears, which will fill the soul with most distressing perplexity. David himself sometimes had his fears, lest God should have cast him off for ever: and similar apprehensions are experienced by the Lord’s people, in every age and in every place — — —]

But in the example before us we see,

  II.      The consolations which God administers to them in their troubles—

Truly they have comforts which the world knows not of: they have for their refreshment and delight,

  1.      The comforts of God’s word—

[The Scriptures are a “well of salvation, from whence they draw water with joy.” In them they behold the character of God, exhibited as it were at full length, in all the dispensations of his providence and grace. There they see how God has dealt with his people in every age, ordering every thing according to the counsels of his unerring wisdom, and overruling every thing for their eternal good. There they behold him as a refiner, regulating the furnace into which he puts his vessels; and watching the process, in order to bring them forth in due season, fit for the master’s use. There they see the “covenant ordered in all things and sure;” and there they find promises without number, exactly suited to their state. These are as marrow and fatness to their souls; and, nourished by these, they not only bear with patience, but glory and exult in, all their trials — — — Encouraged by these promises, they are content to go into the furnace, assured that they shall come forth, at last, purified as gold.]

  2.      The comforts of his Spirit—

[Afflictions are seasons when God for the most part manifests himself to the souls of his people. The Son of man then walks most visibly with them, when they are put into the furnace for his sake. In the mount of difficulty and trial he will be seen. In his people’s extremity he vouchsafes to them his richest communications, imparting to them his Holy Spirit, as a Comforter, to witness their adoption into his family, and to seal them unto the day of redemption. Yea, so abundantly does he sometimes “shed abroad his love in their hearts,” that they are fearful of losing their trials, lest they should lose at the same time their consolations also. Such were the comforts administered to the Apostle Paul; and such shall be the portion of all who take the Lord for their God.]

  SEE—

  1.      How highly the saint is favoured above all other people upon earth!

[What source of comfort can the worldling find, in his trials? The whole creation is to him but “a broken cistern that can hold no water.” It is the saint alone that has a never-failing source of joy and bliss — — —]

  2.      How desirable it is to acquaint ourselves with God!

[It is in God, as reconciled to us in Christ Jesus, that this blessedness is to be found. To those who seek him not in Christ Jesus, God himself is only “a consuming fire:” but to his believing people he is “a very present help,” and “an eternal great reward.”]

DCLX

DEVOTION TO GOD RECOMMENDED AND ENFORCED

  Ps. 95:6–11.

O come, let us worship and bow down: let us kneel before the Lord our Maker. For he is our God; and we are the people of his pasture, and the sheep of his hand. To-day if ye will hear his voice, harden not your heart, as in the provocation, and as in the day of temptation in the wilderness; when your fathers tempted me, proved me, and saw my work. Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways; unto whom I sware in my wrath, that they should not enter into my rest.

IN the former part of this psalm, the Jewish people, for whom it was composed, mutually exhorted each other: in the latter part, God himself is the speaker: and the manner in which this latter part is cited in the Epistle to the Hebrews, shews, that the whole psalm is as proper for the use of the Christian, as it was of the Jewish, Church. The peculiar circumstance of its consisting of a mutual exhortation is there expressly noticed: and noticed with particular approbation: “Exhort one another daily, while it is called To-day.” This hint the Compilers of our Liturgy attended to, when they appointed this psalm to be read constantly in the Morning Service, as introductory to the other psalms that should come in rotation: and, as being so appointed, it deserves from us a more than ordinary attention.

In discoursing upon it, we shall notice,

  I.      The exhortation—

[The proper object of our worship is here described. As addressed to the Jews, the terms here used would fix their attention on Jehovah, as contra-distinguished from all false gods: but, as addressed to Christians, they lead our minds to the Lord Jesus Christ, who is “God with us,” even “God over all, blessed for evermore.” HE is our Maker; for “by him were all things created, both which are in heaven and in earth.” He is “the good Shepherd, who laid down his life for his sheep,” and who watches over them, and preserves them day and nightc. — — — HIM then we must worship with all humility of mind, “bowing down, and kneeling before him.” At his hands must we seek for mercy, even through his all-atoning sacrifice — — — and from him, as our living Head, must we look for all necessary supplies of grace and peace — — —

O come, let us thus approach him! let us do it not merely in the public services of our Church, but in our secret chambers; and not occasionally only, but constantly; having all our dependence upon him, and all our expectations from him.]

That this exhortation may not be in vain, we entreat you to consider,

  II.      The warning with which it is enforced—

[The Jews who, in the wilderness, disobeyed the heavenly call, were never suffered to enter into the land of Canaan. In the judgments inflicted upon them, they are held forth as a warning to us. Like them, we have seen all the wonders of God’s love, in delivering us from a far sorer than Egyptian bondage. Like them, we have had spiritual food administered to us in rich abundance in the Gospel of Christ. And if, like them, we harden our hearts, and rebel against our God, like them, we must be excluded from the heavenly Canaan. They by their obstinacy provoked God to exclude them with an oath: O that we may never provoke him to “swear that we also shall never enter into his rest!” That we are in danger of bringing this awful judgment on ourselves is evident from the intimation given us by the Apostle Jude, and yet more plainly from the warnings which St. Paul founds on this very passagef — — — Let us then “hear the voice” of our good Shepherd, ere it be too late. Let us “grieve him” no longer — — — but let us turn to him with our whole hearts — — — Caleb and Joshua were admitted into Canaan, because “they followed the Lord fully:” let us follow him fully, and we shall certainly attain the promised rest.]

After the example of St. Paul, we would with all earnestness caution you against,

  1.      Unbelief—

[The Jews believed neither the promises nor the threatenings of God, and therefore they perished. Let us beware lest we fall after the same example of unbelief. If we will not believe that we stand in need of mercy to the extent that God has declared, or that the service of God is so reasonable and blessed as he has represented it to be, or that the judgments of God shall infallibly come on all who refuse to serve him, there is no hope: we must perish, notwithstanding all the offers of mercy that are sent to us: for “the word preached cannot profit us, if it be not mixed with faith in them that hear it.”]

  2.      Hardness of heart—

[As Israel hardened themselves against God when his messages were sent them by Moses, so do many now harden themselves against the word preached by the ministers of Christ. They “puff at” all the judgments denounced against them. But “who ever hardened himself against God, and prospered?” O! “will your hearts be stout in the day that HE shall deal with you? and will you thunder with a voice like his?” Be persuaded: humble yourselves before him, yea, “bow down and kneel before him,” and never cease to cry for mercy, till he has turned away his anger, and spoken peace to your souls.]

  3.      Delay—

[“To-day,” says the Psalmist: “To-day, while it is called To-day,”says the Apostle Paul: and “To-day,” would I say: yes, Brethren, “to-day” “harden not your hearts;” for you know not what a day may bring forth. Before another day, you may be taken into the eternal world; or, if not, you may provoke God to swear in his wrath, that you shall never enter into his rest; and then your remaining days will answer no other end, than to fill up the measure of your iniquities. But surely you have grieved him long enough already; some of you twenty, some thirty, some perhaps even “forty years.” Let there be an end of this rebellion against your Maker and your Redeemer; and let this, which is with him the day of grace, be to you “the day of salvation.”]

DCLXI

THE DUTY OF MAKING CHRIST KNOWN TO THE HEATHEN

  Ps. 96:1–3.

O sing unto the Lord a new song; sing unto the Lord all the earth. Sing unto the Lord; bless his name: shew forth his salvation from day to day. Declare his glory among the heathen, his wonders among all people.

TO any one who looks even in the most superficial manner into the Holy Scriptures, there must appear a very wide difference between the experience of the saints recorded there, and that which is found amongst persons reputed saints in the present day. The Saviour himself is not so much the object of holy glorying, as he was amongst some, who looked forward to him at the distance of a thousand years; nor are the same elevated affections towards him brought into exercise, as were displayed by them. A man who should now exclaim, as David did, “O sing unto the Lord a new song; sing unto the Lord, all the earth: sing unto the Lord; bless his name; shew forth his salvation from day to day!” he, I say, would be accounted an enthusiast at least; and it would be well if he were not characterized by a yet harsher term. But religion is, or ought to be, the same in all ages; except indeed that our views of Christ should be more elevated, and our delight in him be more ardent, in proportion as our means of knowing him are more ample, and our motives to love him more enlarged. The psalm before us undoubtedly refers to him; for it speaks expressly of the publication of his Gospel to the Gentile world. It is indeed only a part of a psalm written originally by David at the time of his bringing up the ark to Mount Zion from the house of Obed-edom: and this part was selected afterwards for the constant use of the Church, as being calculated to keep up in the minds of men an expectation of the Messiah, and to prepare their hearts for the reception of him.

In discoursing on that portion of it which we have read, we shall,

  I.      Point out your duty to the Lord Jesus Christ—

In speaking to persons who profess to derive all their hopes of salvation from the Lord Jesus, methinks it is scarcely necessary to say, that,

  1.      We should praise him ourselves—

[We should not be content to acknowledge him in words; we should feel towards him in deed, as our “All in all.” These feelings we should express in songs of praise: or if we be silent as to our voice, we should at least “make melody to him in ourhearts;” “blessing” and adoring him from our inmost souls.

We should sing to him “a new song.” It was so called by David, because it was a song that was to be sung especially at the introduction of the Christian dispensation, the events predicted and shadowed forth being then fulfilled. But it is still a new song to all who sing it; because in their unconverted state they have no disposition, no ability to sing it: “they cannot, in that sense, say that Jesus is the Lord, but by the Holy Ghost.” Moreover, it will to all eternity continue new; fresh discoveries of his glory being ever manifested to the soul, and fresh energies supplied for the celebration of his praise. Hence in heaven itself the songs of all the glorified saints are thus designated: “they sing unto the Lord a new song.” Thus “from day to day” our harps should be tuned afresh, and our praises ascend to heaven with every breath we draw.]

  2.      We should make him known to others—

[Who that had ever tasted of the blessings of salvation would “eat his morsel alone?” who would not wish all the world to partake with him? Yes surely, we should declare his glory among the heathen, and his wonders among all people.” O what “wonders” of love and mercy have we to proclaim! Who can reflect on the person of our “Emmanuel, who is God with us,” leaving the bosom of his Father, taking our nature, bearing our sins, and effecting by his obedience unto death our reconciliation with God; who, I say, can reflect on this, and not desire to make it known to all the sinners of mankind? In a word, who can have beheld “the glory of God shining in the face of Jesus Christ,” and not desire to reflect the light of it on all who are sitting in darkness and the shadow of death? This ##undoubtedly our duty: we are not to put our light under a ##ushel, but to set it on a candlestick, that all the world, if ##ossible, may see the light.]

This then being our duty to the Lord Jesus Christ, we will proceed to,

  II.      Call you to the performance of it—

Consider,

  1.      Your obligations to the Lord Jesus Christ—

[How inconceivably great are these! If we attempt to estimate them, where shall we begin? or, having begun, where shall we end? If you have not yet experienced his converting grace, the very provision of a salvation for you, a salvation so dearly bought, and so freely offered, demands from you every tribute of love and gratitude that you can ever pay. But if you have reason to think yourselves partakers of this salvation, and are enabled with appropriating faith to say, “He has loved me, and given himself for me,” there should be no bounds to your zeal and diligence in his service. Time, talents, property, yea life itself, should be esteemed by you as of no value, any farther than they may enable you to glorify his name. Enter then minutely into the consideration of this subject, and say, Whether, “if you hold your peace, the very stones will not cry out against you?”]

  2.      The necessities of the heathen world—

[The whole Scriptures speak of the heathen world as perishing for lack of knowledge: and though we will not presume to say, that none of them shall be made partakers of God’s mercy for Christ’s sake; yet we are sure, that, as a body, they are under a sentence of guilt and condemnation. Can we then know the remedy which God has provided for them, and not feel ourselves bound to reveal it to them, and to labour, as far as possible, to extend to them its saving benefits? Can we reflect on the unhappy state of the Jews, and not pity them; blinded as they are by prejudice, and bent as they are on their own destruction? Can we look on all the different classes of the Gentile world, and see what penances they endure to pacify the supposed wrath of their senseless idols, and not feel a desire to proclaim to them the glad tidings of the Gospel? If it would be our duty to stretch out our hand to one sinking in the waters, and to rescue him from destruction, much more is it our duty to exert ourselves to the utmost of our power for the preservation of a ruined world.]

  ADDRESS—

  1.      Those who are lukewarm in the cause of Christ—

[Many are so afraid of enthusiasm, that they banish from their minds all that may subject them to such an imputation. Hence, whilst they are correct and accurate in their principles, they are grievously defective in the sublimer parts of practical religion: they have a form of godliness, but no experience of its power. But let such persons know that the Lord Jesus Christ is more displeased with the lukewarmness of those who profess themselves his friends, than he is with the neglect of his avowed enemies. If from our inmost souls we love him not, he denounces a solemn curse against usf: and if we serve him not with the talents entrusted to our care, he will require them at our hands, and punish us severely for our abuse of them.]

  2.      Those who are active in his service—

[God forbid that we should ever speak a word to discourage activity in the service of our Lord. But it is certain that many are diligent in doing what they suppose to be his will, who yet are far from cultivating that spirit which he will approve. Pride, ostentation, and a variety of other corrupt motives, may stimulate men to exertion; whilst humility and modesty, and all the lovelier graces of the Spirit, are wanting in them. Look to it then, that your love and zeal be duly tempered with reverence and godly fear. At the same time, take care that you do not become weary in well-doing. Be on your guard that your love to the Saviour languish not, and that your endeavours to convert others to the knowledge of him be not relaxed. Try amongst your friends and neighbours to interest them in his salvation. Then extend your efforts to all, whether Jews or Gentiles: and “count not even life itself dear to you,” if that you may but glorify him, and save the souls of your perishing fellow-creatures.]

DCLXII

WORSHIP IN THE BEAUTY OF HOLINESS

             Ps. 96:9.

O worship the Lord in the beauty of holiness!

THE calling of the Gentiles was a very favourite subject with the sweet singer of Israel. It is almost always blended with his sweetest strains. If at any time his soul be inflamed with more than ordinary devotion, it expands itself immediately to the remotest corners of the earth, and anticipates the period when the whole world shall enjoy the privileges which were then confined within the narrow limits of the Jewish nation; yea rather, when the richer blessings of Messiah’s reign should be diffused with equal liberality over the face of the whole earth. The psalm before us had a special reference to the Messiah. It speaks of “a new song” that was to be sung; a song unknown to Moses, who celebrated only a temporal deliverance: and it was to be sung by “the whole earth,” because it was to be commemorative of a spiritual and eternal redemption, wrought out by the Messiah for the whole family of man. Let us read a part of this sublime composition: “O sing unto the Lord a new song! sing unto the Lord all the whole earth. Sing unto the Lord; bless his name; shew forth his salvation from day to day. Declare his glory among the Heathen, his wonders among all people. Give unto the Lord, O ye kindreds of the people, give unto the Lord glory and strength. O worship the Lord in the beauty of holiness! fear before him, all the earth. Say among the Heathen that the Lord reigneth.” That it is of the Messiah’s advent and reign that he here speaks, is evident; because he refers, not to any thing past, but to events yet future: “Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof: let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice before the Lord: for He cometh; for he cometh to judge (to rule) the earth: he shall judge the world with righteousness, and the people with his truth.”

This psalm, together with a part of the 105th, was used by David, when he carried up the ark to Mount Zion, to place it in the Tabernacle: and well was it adapted to that occasion; because the ark was a very eminent type of that adorable “WORD, who in due time became flesh, and dwelt amongst us.” Then, even at the hour when we might have supposed that the interests of his own subjects would have an exclusive possession of his mind, did David contemplate the welfare of the Gentiles, and call on them to “worship the Lord in the beauty of holiness.”

We shall consider these words as containing,

  I.      An invitation to the whole Gentile world—

By “the beauty of holiness,” I understand the Sanctuary of the Lord—

[As the tabernacle and all its furniture were of the most costly materials and the most exquisite workmanship, so was the temple and all that it contained; and especially every thing connected with the holy of holies. But though in this respect it exceeded every thing upon earth in “beauty,” there was a far higher reason for its being called by this peculiar name: it was the immediate residence of the Deity, who dwelt there in a bright cloud, the Shechinah, the visible symbol of his presence. The heaven of heavens was not more holy than that sacred chamber, nor more beauteous: and therefore it might well be called, not beautiful, but “beauty;” not holy, but “holiness” in the abstract, or more forcibly still, “The beauty of holiness,” in comparison of which there was nothing beautiful or holy upon the face of the whole earth.]

Thither David invites the whole Gentile world to come, and “worship the Lord,” the Creator, the Governor, the Saviour of the world—

[By the Law of Moses it was forbidden them to enter into any part of the sanctuary. For them an outer court was provided, beyond which they were forbidden, on pain of death, to proceed. But, through the coming of the Messiah, “the partition-wall was to be broken down:” and all, both Jews and Gentiles, were to be incorporated into one body, and to be made partakers of the same privileges. Even the vail of the temple itself was to be rent in twaing, and “a new and living way be opened” for every child of man, to approach for himself the very mercy-seat of the Most High, and to offer there his sacrifices of prayer and praise, and his incense too of fervent intercession. To this does David here invite the Gentile world. Not David himself would have dared to enter into the sanctuary which was then standing; into “the holy place of the tabernacle of the Most High” it would have been at the peril of his life to enter: but he foresaw, that that servile dispensation was in due time to pass away; and that God would then hold out to every man, whether Jew or Gentile, whether bond or free, the golden sceptre of his grace, with free permission to make known to him his every request, even to the half, or to the whole, of his kingdom. To the Gentiles therefore he calls, to “turn from their idols to serve the living God,” and to “glorify God with their bodies and their spirits, which are his.”]

Let us next consider the words as,

  II.      A special call to us—

“The beauty of holiness” is yet standing—

[The tabernacle and the temple are indeed long since swept away; nor is there in existence a vessel that belonged to either. But, if the symbol of God’s presence is removed, is God himself therefore gone? No: he is here, in this very place, as truly as ever he was in his sanctuary of old. He has said, “Where two or three are gathered together in my name, there am I in the midst of them.” “Lo, I am with you always, even to the end of the world.” And have we not also a sacrifice wherewith we may approach him? Yes, we have a sacrifice of infinitely greater value than all the cattle on a thousand hills. “The sacrifice of his dear Son is to him of a sweet-smelling savour:” and the merit of that every one of us may plead, and plead too with an infallible certainty of acceptance. What was there in the temple of old which we do not possess? Not any thing; not any thing which we do not possess to infinitely greater advantage. The Jews had the shadow; we have the substance: and what we enjoy as far excels in beauty and in holiness all that they possessed, as a living body excels a reflection of it in a glass.]

And may I not add, that “the beauty of holiness” is more especially visible in the ordinances of the Established Church?

[I mean not to speak disrespectfully of any other body of Christians whatever, or to detract from their ordinances, however administered: but I must say, and I say it from my inmost soul, that, in my judgment, there is in the worship of the Church of England a beauty and a holiness superior to what is found in any other Church upon earth.

But, not to enter into invidious comparisons, or to diminish the respect which others have for their own peculiar modes of worship, let us confine our attention to the worship of that Church whereof we are members. If the principles on which our worship is founded are any tests of excellence, verily our Church stands most conspicuous for all that is beautiful and holy. The Scriptures themselves are the one standard which she follows. Disdaining the trammels of human systems, she comprehends in her views all that the Scripture utters, without attempting to wrest or pervert any truth which may bear an aspect uncongenial with the dictates of unenlightened reason. It is not possible for the creature to be more deeply humbled, than her worshippers are when confessing their sins before God. And so fervent are her petitions, that nothing can exceed them. Nor is there a petition offered, which is not presented in the name of Jesus Christ, so entire is the dependence which all her children place in the merits and mediation of that adorable Saviour. Her praises and thanksgivings are as ardent as any that words can express. So that, if a whole congregation in one of our churches entered fully into the spirit of our Liturgy, it would be a brighter resemblance of heaven than was ever yet seen upon the face of the globe.]

Let me, then, call you, as David does, to “worship the Lord in the beauty of holiness”—

[“Give unto the Lord the glory due unto his name: bring an offering: come into his courts;” and take care that your worship be such as becomes his sanctuary. Let a holy reverential awe fill your souls, whenever you draw nigh to God. Let your confessions be humble; your supplications, fervent; your thanksgivings, devout. Have a special view to the Lord Jesus Christ throughout the whole of the service; and think not to offer any thing to God, or to receive any thing from God, but through him, as your all-prevailing Friend and Mediator. Whether you approach God in your closet, or in the public assembly, watch over your spirit in relation to these things, and presume not to offer unto God the sacrifice of fools. Let not the consideration of your natural distance from God discourage you. Remember, that the invitation is given to the remotest Gentiles, who are bowing down to the works of their own hands, which can never profit or deliver. To you, therefore, whatever be your state, is the invitation sent: and we are authorised, by God himself, to declare, that of those who come to him in his Son’s name, “not so much as one shall ever be cast out.”]

  ADDRESS—

  1.      Make adue improvement of your own privileges—

[You cannot but see how highly David and his people were privileged above the benighted Heathen: yet were their blessings but a faint shadow of yours; so much more distinct is your knowledge of, God, and so much nearer is your access to him. Not any but the High Priest could enter into the Holy of Holies; and he only on one day in the year: but of you, every individual may go to the very throne of the Divine Majesty, and that too every day and every hour of your lives. You are “a kingdom of priests,” and may take the blood of your great sacrifice, and sprinkle it with acceptance on the Mercy-seat of your God. O that you might learn to estimate aright your high privilege, and improve it daily to the everlasting benefit of your souls!]

  2.      Endeavour to extend them to the whole world—

[We should not be content to serve our God alone: we should wish him to be honoured and enjoyed by every child of man: and to advance his glory in the world should be an object of our most unwearied attention. Happily for us, there are Societies that have embarked in this blessed work, and through which every individual may contribute to the enlargement of the Redeemer’s kingdom — — — And view the field, how extended it is! “The field is the world.” Arise, my Brethren, to the work that is before you: and if you cannot effect all that you could wish, let it at least be said of you by the heart-searching God, “They have done what they could.”]

DCLXIII

GOD’S WAYS DARK, BUT JUST

  Ps. 97:2.

Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.

THE reign of Christ is here spoken of, as a ground of joy to the whole world: “The Lord reigneth; let the earth rejoice: let the multitude of isles be glad thereof.” That CHRIST is the person to whom the psalm refers, we are assured on infallible authority; for, in the Epistle to the Hebrews, we are told that the injunction, “Worship HIM, all ye gods!”was given by the Father in reference to him: “When He (the Father) bringeth in the First-begotten into the world, he saith, And let all the angels of God worship him.” As to the particular advent of our Lord, I conceive that, in the psalm before us, the period alluded to is that in which our Lord came to conduct the Hebrew nation through the wilderness to the Promised Land. “He came down with thunderings and lightnings, and a thick cloud,” in exact accordance with the description given of him in this psalm. At the precise period of his incarnation there were no such signs; though at his death and resurrection, which may properly be included in that period, there were similar demonstrations of his Divine Majesty: and at his future advent we are assured he will “come in power and great glory,” such as that with which he was attended at the time of his ascension to the right hand of God. But it is not to any one of these periods that I shall confine my attention; because the language of my text is general, and may well be considered as referring to all periods and to all events: for there is no one part of the divine government to which it may not be well applied, every act of it being involved in impenetrable obscurity, yet founded in wisdom, and goodness, and truth, and equity.

In unfolding, then, the truth contained in my text, I will endeavour to illustrate it,

  I.      In the dispensations of God’s providence—

Survey the state of the whole world since the fall of man—

[See the state in which every child is born into the world; how “shapen in iniquity,” how altogether unlike to man in his original creation! — — — See, too, as they grow up to maturity and put forth their powers, what wickedness they commit, and what misery they spread around them, none being a greater enemy to man than man himself!

Behold the brute creation: these, though incapable of sin, feel bitterly its penal consequences, and shew, beyond a possibility of doubt, that they inherit qualities which they did not originally possess; being hostile to each other, and in many instances the common enemies of man. The very earth itself also partakes of the curse due to sin; and all the elements are armed against the human race, to inflict on them, as God shall appoint, the destruction they have merited.

I ask, then, Are not “clouds and darkness round about that God by whose ordinance these things exist? Can any one give a satisfactory explanation of them all, or even of any one of them? Yet we are sure that “righteousness and judgment are the habitation (the basis) of them all.” For whether we understand his ways or not, “his work is perfect, and all his ways are judgment: a God of truth, and without iniquity; just and right is he.”]

Mark also his dealings with the individuals of mankind—

[What an amazing disparity do we find amongst the children of men; some endued with great mental powers, whilst others, from their very birth, through a want of intellectual capacity, are in a state more helpless and degraded than the beasts themselves; some possessing all the comforts of, health, and others protracting a miserable existence, from which, at any moment, death would be a merciful relief! some destitute of the most common necessaries of life, whilst others revel in every species of luxurious abundance! To what can we trace this vast diversity j or, if we attempt to account for it on the common principles of equity, what shall we say? Surely “clouds and darkness are round about it” all; and faith is left to supply the deficiencies of reason. We know that God cannot err, and that “all his ways are both mercy and truth.” His “way, indeed, is in the sea, and his footsteps are not known: but “his righteousness is like the great mountains, though his judgments are a great deepg.”]

Inscrutable depths also will be found,

  II.      In the revelation of his grace—

Here the difficulties are greater still. Consider,

  1.      The revelation itself—

[What a mystery is here! the substitution of God’s coequal, co-eternal Son in the place of his own sinful and rebellious creatures;” the Holy One and the Just, in the place of the unholy and unjust! “or rather, if I might venture to use such an expression, I should almost say, The death of an incarnate God, in the place and for the sake of incarnate devils! You remember what our blessed Lord himself said, even to those who called themselves the Lord’s people: “Ye are of your father the devil; and the lusts of your father ye will do.” Yet for such did Jesus die, even for the chief of sinners. Tell me, Are there not “clouds and darkness” here? Yet I hesitate not to say, that “righteousness” pervades it all; and “judgment,” such as shall finally approve itself to the whole intelligent creation, is the basis of it. In fact, it is this which, above all other things in the whole universe, displays the righteousness of God, who, by exacting such a sacrifice, then most of all shews himself just, when he justifies those who believe in his dear Son.]

  2.      The objects selected to enjoy its benefits—

[The great mass of mankind, from the Deluge to the time of Abraham, were left in darkness, insomuch that the knowledge of the true God had nearly vanished from the earth. And then was God pleased to fix on Abraham, an idolater in the midst of an idolatrous family and nation, and to reveal his covenant to him. To Isaac also, in preference to Ishmael his elder child; and to Jacob also, in preference to Esau, was it given to be comprehended in this covenant; yea, given whilst both of them were yet in the womb, and consequently before they had done either good or evil. Let any one explain this, or account for it in any other way than that suggested by our Lord: “Even so, Father, for so it seemed good in thy sight.” The same sovereignty appears at this hour, in choosing the poor, the weak, the vile, in preference, for the most part, to the rich, the great, the moral: for it is found, in ten thousand instances, that “publicans and harlots enter into the kingdom before the specious and self-righteous Pharisees.” The man who sees no mystery here, only betrays his own ignorance and stupidity. A man with ever so contracted a view of this subject, must of necessity exclaim, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!”]

  3.      The trials to which the elect are subjected, in their way to heaven—

[One would suppose that God’s chosen people should be freed from the persecutions of men, the assaults of devils, the temptations of sin, and from all which might endanger their salvation: but God sees fit to give both to men and devils a kind of licence to assault his people; as it is said, “Ye wrestle not with flesh and blood, but with principalities and powers and spiritual wickedness in high places.” One would suppose that those whom he has redeemed with the blood of his only dear Son should be free from these things: but, on the contrary, he says, “If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.” One would suppose at least, that from their conversion to God they should be freed from the corruptions of their nature and the power of the evil principle within them. But far different are his dealings with them; and through much tribulation he brings almost every one of them to glory. In all these things he is “both wise and good:” and, however intricate or circuitous the way may be whereby he leads his people to glory, it will be found at last to have been “the right way;” the right way for their benefit, and the right way also for the honour of his own great name.]

Let us yet further contemplate the inscrutableness of God’s ways,

  III.      In the final issue of all things—

How tremendous will be the difference between the states of different men!

[View heaven and all its glory, and hell with all its misery; and consider that both the one and the other will be eternal: and then consider how short the period of time is in which any man is preparing for the one or the other of these states; and how small the distance between their real characters, if estimated by the common standard of the world — — — Above all, contemplate the youth, who thought he had fulfilled the whole Law from his earliest youth, cast out; and the dying thief, who spent his whole life, even to his latest hour, in sin, exalted to glory!]

Is there nothing mysterious in this?

[Truly, we must acknowledge that these things utterly pass all human comprehension. We are sure that “the Judge of all will do right,” and that the day of judgment is especially appointed “for the revelation of the righteous judgment of God:” but we must wait till he shall be pleased to throw the true light upon his own mysterious ways, and to take the veil from our hearts, that we may be able to comprehend them.]

  Surely from this subject we may LEARN,

  1.      Submission—

[Your trials, I will suppose, are great. But are they greater than your desert of punishment? — — — or do you know all the gracious designs which God has to accomplish by them? — — — “Be still, then, and know that he is God:” and, under the most grievous affliction that can come upon you, learn to say, “It is the Lord; let him do what seemeth him good” — — —]

  2.      Gratitude—

[Look back upon the ways of God; and, however you may have been disposed at the time to say, “All these things are against me,” say whether you have not found that he has brought good out of evil, and given you reason to acknowledge, that his judgments were mercies in disguise? Were you left to yourselves, you would choose nothing but what should be pleasing to flesh and blood: but God consults your best interests, and deals with you, not according to your wishes, but according to your necessities. Be thankful then to him, for having acted towards you as a wise and loving parent, who has withheld nothing that was good for you: and if at any time he have inflicted chastisement upon you, he “has done it for your profit, that you might be partaken of his holiness,” and be rendered meet for his glory.]

  3.      Affiance—

[You know not what is before you: but you know that you are in God’s hands, and that “not a hair can fall from your head” but by his special appointment. Look then to him, to order every thing for you: and if you understand not his dealings with you, be content to say, ‘What I know not now, I shall know hereafter.’ Never for a moment doubt his power or grace. He has promised to “make all things work together for your good:” and therefore, under the darkest dispensation, assure yourselves that “He is doing all things well;” and determine, through grace, to say with Job, “Though he slay me, yet will I trust in him.”]

DCLXIV

THE BLESSEDNESS OF THE RIGHTEOUS

             Ps. 97:11.

Light is sown for the righteous, and gladness far the upright in heart.

THIS psalm, whatever was the particular occasion on which it was written, undoubtedly refers to the kingdom of the Messiah, in which the whole creation has abundant reason to rejoice. To him it is expressly applied in the Epistle to the Hebrews, even to his incarnation: “When Jehovah bringeth in the First-begotten into the world, he saith, And let all the angels of God worship himb.” But it is not to rejoice in him merely that the saints are called: they are to love him, to serve him, to honour him, to trust in him, and to expect at his hands the blessedness which he himself, in his exalted state, enjoys. He suffered indeed before he entered into his glory; and so likewise must they: but, for their consolation under their sufferings, let them know that joy is treasured up for them: for “light is sown for the righteous, and gladness for the upright in heart:” and, if only they maintain their integrity, they shall assuredly reap their reward.

In discoursing on these words, I shall open to you,

  I.      The character here described—

Instead of entering into a general description of “the righteous,” I shall take that particular representation here given of them, “the upright in heart:” for this is peculiar to the righteous, and to them alone; and at the same time there is not a righteous person in the universe whom it does not accurately depict.

Now, uprightness of heart necessarily includes,

  1.      A mind open to the reception of truth—

[The mind of a natural man is closed against divine truth: he hates the light, and will not come to it: and if it be obtruded upon him, he shuts his eyes against it, lest it should discover to him his corruptions. But a man that is upright in heart will come to the light, that his deeds may be made manifest. He desires to know the whole mind of God; and is as thankful for the light which opens to him his sins, as for that which brings to his view the Saviour of the world. He is conscious that there is a film upon his eyes: but he begs of God to remove it: he is sensible that, through the weakness of his vision, the very light itself will blind him: and therefore he entreats of God to send his Holy Spirit into his soul, to “open the eyes of his understanding,” and to “guide him into all truth.” Whilst “his eye was evil, he was in total darkness:” but having attained “a single eye, his whole body is full of light.”]

  2.      A will determined to follow the truth as far as it is discovered—

[He complains of no doctrine as “an hard saying,” nor of any “commandment as grievous.” When he goes to the Lord for instruction, he says with Paul, “Lord, what wilt thou have me to do?” ‘Only declare to me thy blessed will, and I am ready, and determined, through grace, to execute it.’ As to consequences, he will not regard them. What is duty? will be his only inquiry. He will expect to have his conduct disapproved by an ignorant ungodly world; but “he confers not with flesh and blood.” It is a settled principle in his mind, “If I please men, I cannot be a servant of Jesus Christ.” He will give his whole soul to God, to “be poured into the mould of the Gospel,” and to be employed in “magnifying the Lord, whether by life or deathe.”]

  3.      A conscience faithfully inspecting the whole conduct, and bringing it to the test of God’s word—

[Conscience in the natural man is partial. Indeed, in multitudes who profess religion, it is far from being a faithful monitor: it will deny in practice what it admits in principle, and allow in ourselves what it condemns in others. But where the heart is truly upright, conscience will act, not according to any selfish views or principles, but with strict equity, according to the unerring standard of the Gospel. This is essential to real integrity: and, when God has “put truth in our inward parts,” and “renewed a right spirit within us,” such will assuredly be the effects: conscience will be a light within us: it will be like a compass, that will guide us in the darkest night: it will be God’s vicegerent in the soul, acquitting or condemning according to truth, even as God himself will do in the day of judgment. It will summon the whole man to give account of himself from day to day: it will cause all the actions, words, and thoughts to pass in review before it: in short, it will suffer no disposition, no habit, no inclination, to exist in the soul, without comparing it with the written word, and having reason to believe that it will be approved of the Lord.]

  4.      A life in habitual accordance with these principles—

[After all, “the tree must be known by its fruit.” We can know nothing with certainty respecting the heart, but by the life. God sees it as it is in itself: we can discover it only by its acts. Behold then the upright man in his daily walk. See him searching with all humility the word of truth, and imploring direction from God, that he may understand it aright. Behold him giving up himself, in body, soul, and spirit, to the Lord from day to day; and rising, above all earthly considerations, to the contemplation and execution of God’s blessed will. Behold his searchings of heart also, and holy fear lest any hidden abomination should lurk within him. Hear him crying to God for his effectual aid: “Search me, O Lord, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting.” Then compare with this, his temper, his spirit, his conduct: and then you will see, though doubtless with manifold imperfections, “an Israelite indeed, in whom there is no guile.”]

Here is real uprightness of heart. Let us next contemplate,

  II.      The blessedness that awaits it—

A person possessed of this character will have much to bear—

[We greatly mistake if we think that such a person will be approved of all; or that he will have no trials within his own soul. No, indeed: he will, like Paul himself, have “fightings without and fears within.” Much as such a character is admired in theory, it never is really exhibited before men without exciting great offence. From the days of Abel to the present moment, have “those who were born after the flesh hated and persecuted those who were born after the Spirit:” and for the most part has that been found true, that “the greatest foes have been those of a man’s own household,” If infallible wisdom, unbounded love, and sinless perfection could have obtained an exemption from the common lot, our blessed Lord would have passed without offence: but He, who was the most perfect of the human race, was pursued with more bitter acrimony than any other from the foundation of the world: and if they so hated him, they will hate us also: “if they called the Master of the house Beelzebub, much more will they those of his household.”

In his own soul, too, the saint feels much to humble and to try him. He still has a carnal principle within him, and is only renewed in part: “the flesh still lusteth against the Spirit, so that he cannot do the things that he would.” The Apostle Paul himself “groaned within himself, being burthened;” and, under a distressing sense of his in-dwelling corruptions, cried, “O wretched man that I am; who shall deliver me from this body of sin and death?” It may be, too, that he is assaulted with violent temptations, and that the fiery darts of Satan are permitted to pierce his soul. At such a season as this he may be ready to write bitter things against himself, and to call in question all that he has ever experienced of the grace of God.]

But, whatever be his trials, a happy issue of them most assuredly awaits him—

[“Light and gladness are sown for him;” and, though he may wait long for the harvest, “he shall surely reap, if he faint not.”

There is in the purposes of God a harvest of happiness secured to him. The trials of Joseph appeared, for a season, to defeat all the expectations which his dreams had excited; but they led, all of them in succession, to the accomplishment of his predestined elevation. Our blessed Lord, if viewed in the garden, on the cross, and in the grave, seemed to have been utterly defeated; but these were the forerunners of his glory: his resurrection soon changed the scene; his ascension speedily followed; and his sending of the Holy Spirit shewed, that all which had been ordained respecting him was fulfilled, and that he was invested with all power to save a ruined world. Thus shall God’s purposes be accomplished in the final salvation of all his people. They may be tried, and sorely too, for a season: but they may adopt the language of the Church of old, under her deepest afflictions, and say, “Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness.”

In the promises of God, also, is the same blessed issue secured. “If we suffer with Christ, God engages that we shall also reign with him,” and “be glorified together.” “The trial of our faith, from whatever quarter it may come, is precious, yea, more precious than gold itself; because it will be to our praise and honour and glory, as well as to the glory of our Lord and Saviour, in the great day of his appearing.” Hear how fully our blessed Lord declared this to his weeping and disconsolate disciples: “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful; but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again; and your heart shall rejoice, and your joy no man taketh from you.” So our “weeping may endure for a night; but joy shall most assuredly come in the morningk.”

But even in the very experience of the upright is there a pledge of future glory. His tears are the seed of joy: and, “as surely as he goes on his way, bearing this precious seed-basket, so surely shall he come again with joy, bringing his sheaves with him.” See this described, in its process, by St. Paul: “We glory in tribulation, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed.” Here tribulation is the seed; patience the blade; experience the ear; hope the full corn in the ear; and the completion of that hope in heaven, the ingathering of the harvest into the garner. In truth, “the light and momentary afflictions of the righteous actually work out for them a far more exceeding and eternal weight of glory.”

Thus is every upright soul rendered conformable to his Divine Master: he first” drinks of the brook in the way, and then, like him, has the happiness to lift up his head.”]

  ADDRESS—

  1.      Seek real integrity—

[This is universally held in high estimation: at least, men universally profess so to regard it: and therefore, waving at present all consideration of the peculiarities of religion, I say, seek an honest and an upright heart. Let your minds be open to the reception of truth, and your wills be determined to embrace it. Let conscience act its part, and execute the office of a faithful monitor within you; and let your lives be regulated altogether by its dictates. Let not prejudice or passion or interest blind you: let not the whole world cause you to swerve from the path of duty. Be bold for God; and “serve him, without fear, in holiness and righteousness before him all your days.” In a word, “Quit yourselves like men,” and “be faithful unto death.” Like Moses, be ready to suffer affliction with the people of God; and in due season you shall, like him, receive an ample recompence of reward.]

  2.      Seek real happiness—

[This also is an object of universal desire. But be sure to seek it in the way in which alone it can be found. If you “sow iniquity, you can reap nothing but vanity:” if you “sow the wind, you must reap the whirlwind.” God has determined, that “whatsoever a man sows, that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption: but he who soweth to the Spirit, shall of the Spirit reap life everlasting.” It is the harvest which repays the husbandman for all his labours. Look ye to that: and know, that “the sufferings of this present life, however great or numerous they may be, are not worthy to be compared with the glory that shall be revealed in us.” As for appearances of integrity, be not satisfied with them: they cannot but issue ill at the last. “Knowest thou not,” says Zophar, “since man was placed upon the earth, that the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? Though his excellency mount up to the heavens, and his head reach unto the clouds, yet he shall perish for ever, like his own dung; and they that have seen him shall say, Where is he?” “Seek, then, the honour that cometh of God,” and the happiness that will endure. Then, when those who laughed now shall weep, you who wept now shall laugh and sing for joy to all eternityo.]

DCLXV

CHRIST’S ADVENT A GROUND OF JOY

  Ps. 98:1–9.

O sing unto the Lord a new song, for he hath done marvellous things; his right hand and his holy arm hath gotten him the victory. The Lord hath made known his salvation: his righteousness hath he openly shewed in the sight of the heathen. He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God. Make a joyful noise unto the Lord, all the earth:f make a loud noise, and rejoice and sing praise. Sing unto the Lord with the harp; with the harp and the voice of a psalm. With trumpets and sound of cornet make a joyful noise before the Lord the King. Let the sea roar, and the fulness thereof; the world, and they that dwell therein. Let the floods clap their hands: let the hills be joyful together before the Lord: for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.

THE Psalms are generally read as the effusions of a devout mind, whilst their reference to Christ is almost entirely overlooked. This, which is now under our consideration, like the 96th with which it accords, confessedly relates to Christ: the very language of verse 3, is used by Mary, Zacharias, and Simeon, in the divine hymns whereby they celebrated his advent in the flesh. It contains,

  I.      Some grounds and matter for our joy—

In the three first verses the Psalmist describes in figurative expressions, and in the last verse he expressly specifies, the proper ground of our joy.

The incarnation of Christ seems to be the subject here referred to—

[Christ is “the LORD” Jehovah, “the King” of kings, and Lord of lords, who “is come to judge the earth,” and to exercise dominion, not, like the judges of Israel, over one nation only, but over all the nations of the world. Nor under his government will any partiality be shewn either to Jews or Gentiles; on the contrary, it is administered “with perfect righteousness and equity:” his laws are equally binding on the rich and poor: his invitations are equally extended to the most abandoned sinner, and the most decent moralist: his benefits are equally conferred on all, according to their attainments in holiness; and his judgments will be inflicted with equal severity on the proudest monarch and the meanest beggar. With him is no respect of persons; and whatever difference he may put between one man and another in this life, he will manifest at last, that though clouds and darkness were round about him, righteousness and judgment were the basis of his throne.]

This is indeed a ground for the most exalted joy:

  1.      It is the most “marvellous” occurrence that ever the world beheld—

[That God should be manifested in human flesh, in order to redeem his enemies from destruction, and to purchase to himself a church with his own blood! great indeed is this mystery of godliness: it has heights and depths that can never be explored.]

  2.      It is the one mean of “victory” over death and hell—

[Satan, the god of this world, the prince of the power of the air, had usurped dominion over the whole race of man, which he would have retained for ever, if God himself had not interposed to rescue us from our sore bondage. But how should even God himself effect this great deliverance? No way was found, but for God himself to take our nature, and become our substitute. What joy then should not the execution of this plan excite in our hearts!]

  3.      It opens salvation to a ruined world—

[By this was “made known” the way of “righteousness and salvation” through a vicarious sacrifice: nor was it any longer set forth in types, but “openly,” in plain explicit declarations; and that, not to the house of Israel only, but “in the sight of the heathen.” How should we benighted Gentiles rejoice in this!]

  4.      It is the richest display of God’s “mercy and truth”—

[It was in this incomprehensible mystery that “mercy and truth” met together, and righteousness and peace kissed each other. When the incarnation of Christ was first promised to the world, it was a most stupendous act of mercy: after that, the accomplishment of it was an exhibition of truth and faithfulness: yea, it was virtually the substance of all the types, the completion of all the prophecies, the consummation of all the promises. Who must not rejoice in it?]

After stating such grounds for joy, we may add with confidence,

  II.      An exhortation to rejoice—

The animated exhortation of the Psalmist imports that,

  1.      We should feel an interest in this great event—

[It is by no means sufficient to acknowledge Christ in a mere speculative manner; we should consider ourselves as the subjects of his kingdom, and seek to participate the blessedness of his people. Let us then inquire, not merely whether we believe that Christ came into the world, but whether we have been filled with wonder at his “marvellous” condescension? Let us ask ourselves whether “his right hand and his holy arm have gotten him the victory” over our rebellious hearts? Whether “he have made known” to us the sufficiency of “his righteousness,” and the excellency of “his salvation?” and whether “his mercy and truth” have been magnified in the forgiveness of our sins, and in our renovation after his divine image? All our pretences to joy will be vile hypocrisy, if we have not experienced, in some measure at least, these triumphs of his love, these victories of his grace.]

  2.      We should express our gratitude for it—

With frequency—

[It is not at one particular season only that we should call these things to remembrance, but frequently, yea, continually; since we every moment reap the benefits of Christ’s administration. As the fire that burnt upon the altar was never suffered to go out, so neither should the flames of love and gratitude ever be extinguished in our hearts.]

With fervour—

[With what energy does the Psalmist repeat and diversify his exhortations to rejoice! Shall we then he contented to offer to our Lord a few cold and languid acknowledgments? No: we should make melody in our hearts unto him; we should even shout for joy. What if the world accuse us of enthusiasm? shall we relax the tone of Christian joy for them; or bring down the injunctions of heaven to the standard of their religion? Let the angels or glorified saints be blamed for carrying their exultations to excess, would they regard it, and compliment their accusers at the expense of duty? We plead not indeed for any thing that is extravagant and foolish; but if we can obtain more of heaven in our hearts, and manifest it more in our lives, let us not be afraid or ashamed to do it.]

With unanimity—

[The Psalmist calls, not only upon all the human race, but even upon the whole inanimate creation, to join in songs of praise and thanksgiving. And how lamentable is it that there should be found a creature upon earth, a rational and redeemed creature, that is indisposed for this exercise! O let us all be of one heart and mind: let us sing, rejoice, and give thanks: let our harps no longer be hung upon the willows, or struck in commendation of carnal joys; but let them be tuned in honour of our incarnate God; and let us celebrate upon them Messiah’s praise. Thus shall even now our joy be unspeakable and glorified, a preparation for glory, an antepast of heaven.]

DCLXVI

GENTILES CALLED TO GLORIFY GOD

  Ps. 100:1–5.

Make a joyful noise unto the Lord, all ye lands. Serve the Lord with gladness: come before his presence with singing. Know ye that the Lord he is God: it is he that hath made us, and not we ourselves: we are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name. For the Lord is good; his mercy is everlasting; and his truth endureth to all generations.

IN discoursing upon short and insulated passages, we have scope for discussion upon whatever topic may come before us; but, in taking a whole psalm for our subject, we can do little more than mark the spirit of it, together with its general import. In truth, the psalm before us, which is entitled “A psalm of praise,” requires no particular discussion: it is merely a call to the whole world to render unto God the honour due unto his name. It is obviously addressed to the Gentiles, as much as to the Jews; and may therefore, as St. Paul informs us, be considered, not as an exhortation only, but as a prophecy, that, in due season, the Gentiles, even to the remotest ends of the earth, shall “see the salvation of God.”

That we may present the contents of the psalm before you in an orderly way, we would observe that we have in it,

  I.      A call to delight ourselves in God—

[We, as Gentiles, are particularly invited to engage in this blessed work. Religion is not a source of melancholy, but of sacred and exalted joy. At the commencement of the year of Jubilee, the trumpets sounded throughout all the land of Israel; and the joy which they diffused no words are adequate to express. The man who, from whatever cause, had parted with his possessions, and sold himself for a slave, was restored to perfect liberty, and to the full enjoyment of his paternal inheritance. What a surprising change to be wrought in one moment! and with what exquisite delight would it be welcomed, by those who for days and months and years had been waiting for it! Such “a joyful noise should we make unto the Lord,” as persons liberated from the most cruel bondage, and invested with all the blessings of an eternal inheritance — — — “From all other lords that have had dominion over us,” we should now turn to serve the Lord, even that adorable Saviour who has made us free; yea, we should “serve him with a willing heart,” “coming into his presence,” and walking constantly before him, as his redeemed people. Our sighs and tears should all be put away; and we should “sing unto the Lord a new song, as full of joy, for the marvellous things which he has done.” I mean not to say, that there should be no times for humiliation and contrition; for such seasons will be needed, even to our dying hour. But the more abiding frame of our minds should be joy; as it is said, “Rejoice evermore:” “Rejoice in the Lord alway; and again I say, Rejoice.”]

We may next observe,

  II.      The grounds of this duty stated—

[The Lord whom we serve is no other than Jehovah, the only true God. Yes, though in his human nature he has died for us, in his divine nature he is the Most High over all, “God blessed for ever.” Prophets and Apostles bear ample testimony to this: “Know it,” therefore; and let it be treasured up in your minds as a ground of unutterable joy — — — And, whilst you contemplate his excellency, remember especially your obligations to him: “It is He who hath made us, and not we ourselves.” As creatures merely, it is unnecessary to say we have not made ourselves. It is in reference to our new creation, as the people of God, that these words must be understood; and in this sense they contain a most important truth. We suppose that you are become the people of God, and the sheep of his pasture. But who sought you out in your wanderings? Who brought you home to the fold of Christ? Who feeds you yet daily in green pastures? Who protects you from all your enemies? Who is the one source of all that you enjoy? Can it in any measure be ascribed to yourselves? Have you wrought it by any power of your own? or have you merited that it should be wrought for you? No: “He that hath wrought you to this self-same thing is God: and he has done it, not for your righteousness sake, but for the glory of his own great name.” It is “He who has made you to differ” from those who are yet far off from him; and “you have nothing, which you have not received” as a free gift from him.

Say, then, whether you have not reason to rejoice, and to “serve your God with joyfulness and gladness of heart.”]

As we proceed in the psalm, we find,

  III.      A further statement of our duty—

[Whilst we are filled with joy, our God must have the glory. We must wait upon him in his public ordinances, as well as in our private chambers; and must “enter into his gates with thanksgiving, and into his courts with praise: we must be thankful unto him, and from our inmost souls must bless his holy name.” Indeed, if we duly contemplate his character, and the wonderful things which, of his sovereign goodness, he has wrought for us, we shall find our minds constantly attuned to this holy exercise: methinks, our every feeling will be gratitude, and our every word be praise. This is the return which our God looks for at our hands: “Whoso offereth me praise, glorifieth me.” It is a better sacrifice than all the cattle upon a thousand hills; and in the name of Jesus, our great Redeemer, we should be offering it continually, to the latest hour of our livesh. The inanimate and the brute creation praise their God: but we should bless him.”]

We find also,

  IV.      Additional grounds for the performance of it—

[The perfections of our God will afford us matter for praise to all eternity. His goodness—who can contemplate it, and not be filled with the profoundest admiration and gratitude? It is seen, wherever we turn our eyes. But O! how is it seen in the gift of his only-begotten Son for a lost and perishing world! Well may we say, “What manner of love is this, wherewith the Father hath loved us!” Think of it, my Brethren: yea, dwell upon it day and night. It is not possible to have your minds too frequently or too intensely occupied with this mysterious subject.

His mercy, too—how inconceivable, both in its extent and duration! There is not a sinner in the universe to whom it will not reach, provided it be sought in God’s appointed way: nor shall it be withdrawn from any to whom, for Christ’s sake, it has been once imparted. Not but that God will punish sin: as he has said, “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 transgressions 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.”

What His mercy has vouchsafed to promise, His truth will assuredly fulfil: it shall endure, in its full extent, to all generations; nor shall “a jot or tittle of it ever fail.”

And now I ask, Is there not ground for praise and thanksgiving? Is it not rather a wonder that any who profess to be his people, can find time for any other employment?]

  SEE, then, in this psalm,

  1.      What is the proper effect of religion upon the soul—

[Religion is supposed to generate gloom. But see it in the Psalmist’s own experience; and see it in all whom he here addresses. Is this gloom or melancholy? Is it not the very reverse? Doubtless, as far as we deviate from religion, we have need to weep and mourn: but, in proportion as we conform to it, and imbibe its spirit, it will fill us with unutterable joy. What is it that the glorified saints are now doing in heaven? Are they not beholding all the glory of their God and Saviour, and singing his praise for all the wondrous works which he has done? This, then, is religion in perfection: and the privilege of God’s people now is, to be assimilated to them, in mind, in spirit, in employment. Be aware of this, my beloved Brethren; and learn, not only to estimate religion aright, but to have it reigning in your hearts, and exemplified in your lives.]

  2.      How to attain it in perfection—

[It is not from ruminating on your own character, so much as from contemplating the character of your God and Saviour, that you are to attain this heavenly joy. Doubtless you must study well your own hearts; else you will be strangers to humility and contrition: but joy can flow only from the knowledge of your God, in all the perfections of his nature, and in all the wonders of his love. Behold then, with increasing earnestness, “the glory of your Lord, and you shall be changed into the same image, from glory to glory, by the Spirit of the Lord.”]

DCLXVII

MERCY AND JUDGMENT GROUNDS OF PRAISE

             Ps. 101:1.

I will sing of mercy and judgment: unto thee, O Lord, will I sing.

THERE are many things in the Christian’s experience, the precise quality of which he would find it difficult to determine, if they had not been recorded, as experienced by others, of whose piety we can have no doubt. To sing of mercy, and to be resigned to judgment, would appear to most Christians a suitable expression of their feelings under the different dispensations. But David, in a review of his past life, and under circumstances as they existed at the time when he wrote this psalm, declared both mercy and judgment to be equally proper grounds for praise and thanksgiving; and the repetition of his determination to praise God for them shewed that he spake not inconsiderately, but the deliberate and determined purpose of his mind.

That we may be led to adopt the same pious determination, I will endeavour to set before you,

  I.      The dealings of God with his people—

We should naturally expect that God would act in a way of mercy only to his friends, and of judgment only to his enemies. But towards both the one and the other he sees fit to dispense a mixed lot, reserving the unmixed portion for the eternal world. The ungodly, whilst partakers of some judgments, certainly enjoy many mercies: and the godly, whilst abounding in mercies, are exposed also to some judgments.

Some they feel in common with the world at large—

[In their bodies, they are liable to pain, sickness, and death, even as others. In their minds, too, they may be afflicted with the loss of friends, with ill-treatment from enemies, with distress in their families, with embarrassment in their worldly circumstances. In these respects, one lot comes to all; nor can we discern God’s love towards them by any thing of this outward nature.]

To some also they are subjected, that are peculiar to themselves—

[The ungodly are not, in general, sensible of any particular tokens of God’s displeasure, as arising out of any variations of their conduct towards him: but the saints, who know what it is to have the light of his countenance lifted up upon them, are very keenly sensible of his withdrawment from them, when, by any secret neglects, they have provoked him to hide his face from them: and such frowns from their heavenly Father are inexpressibly painful to their soul — — — The temptations of Satan, too, to which the ungodly are, for the most part, utter strangers, are sometimes like fiery darts in the souls of the righteous. None can tell what “wresthngs” many a devout soul has “with the principalities and powers of hell:” but verily, those, whose lot it is to sustain them, find them a source of extreme pain at the time. Holy Jobd, and the Apostle Paul, yea, and our blessed Lord himself, complained bitterly under these trialsf; from which the vassals of Satan are exempt, and to which they only who are his determined enemies are exposed. Nor must I omit to mention the persecutions to which many are called to submit for righteousness sake. Those recorded in the 11th chapter of the Epistle to the Hebrews are amply sufficient to shew that they are not easy to be borne, nor altogether to be avoided, by any who will serve their God with fidelity and zealh. Of course, in respect of the measure of these trials, there will be found a great difference amongst the saints of God: but of some measure, all, in their season, are called to participate.]

But, mixed as these dispensations are, we are nevertheless prepared to contemplate,

  II.      The wisdom and goodness of God displayed in them—

Mercies may be sent to the ungodly in judgment; as when “God gave the Israelites their desires, but sent leanness withal into their souls.” So, in like manner, to his own people he often sends judgment in mercy. In truth, so are we constituted in our present imperfect state, that we could not bear either mercies or judgments, if they came alone. Mercies, if unmixed, would “exalt us above measure;” and judgments, if unmixed, would sink us into despondency. A ship needs both sails and ballast, to carry it forward in safety: and so the Christian needs a diversity of dispensations, in order to accomplish in him the purposes of God’s grace. God sends them to his people,

  1.      To form them to the divine image—

[The divine image consists not in any one perfection, but in an assemblage of every perfection that can possibly be imagined. So the perfection of a Christian consists not in one grace, or even in one set of graces, but in a combination of all the graces which are suited to a redeemed soul, and calculated to advance the honour of our God. Now, all of these are formed by that variety of dispensations of which we have been speaking. The workings of the soul under so many different circumstances will tend to shew a man what he really is, and consequently to humble him in the dust before God: whilst the dealings of God with him will wonderfully display the character of God himself, and lead forth the soul in the devoutest acknowledgments to him for past mercies, and in the most implicit confidence in him for future blessings. In a word, all the active and passive virtues will be generated in the soul, and be called forth into united and harmonious exercise; so that by these dispensations the Believer will be assimilated unto “God, who is light itself, and in whom is no darkness at all.”]

  2.      To stimulate them in their way to glory—

[Mercies have a tendency to fill the soul with love to God, and to make it pant for the full enjoyment of God in heaven. Judgments also operate to the same end, by weaning the soul from present things, and causing it to long for that rest which remaineth for it in a better world. It was not peculiar to the Apostle Paul to “desire to depart, and to be with Christ.” Every one who feels the vanity of earthly things, and has a foretaste of the world to come, will be like-minded with him. A weariness of life may be felt, and is often felt, by the most ungodly of men. That, therefore, is not the experience which I am speaking of: that results from a total ignorance of God’s mercies, and a dissatisfaction with their appointed lot. The state of mind to which I refer, is well expressed by St. Paul, when he says, “We that are in this tabernacle do groan, being burthened: not that we would be unclothed, but clothed upon, that mortality may be swallowed up of life.” To the voice of Christ, saying, “Behold, I come quickly,” it responds with joyful confidence; “Even so, come, Lord Jesusn!”]

Whilst they answer such ends as these, we cannot but see,

  III.      The light in which they should invariably be viewed—

The saints in every age have acknowledged the goodness of God in them—

[David, in my text, speaks of judgment, as well as mercy, as the ground of his devoutest acknowledgments. And he elsewhere not only declares that “it is good for him to have been afflicted,” but traces his afflictions to the faithfulness of Godp; evidently intimating, that he regarded them as comprehended in the covenant of grace, and as promised, so far as they should be needful for him, by a faithful and unchanging God. St. Paul even “took pleasure in them” in this view: and regarded them not only as light, but “as lightness itself”, from the consideration that they were “working out for him a far more exceeding and eternal weight of glory.” The same experience also is ascribed to all the saints: for, of every true Christian it is said, “We glory in tribulations also, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashameds.”]

And we also should be prepared to join in their anthems of praise—

[Our views of eternity should swallow up all inferior considerations; and that dispensation be most welcomed which most conduces to our eternal interests. To flesh and blood, that which is attended with present comfort appears best; but it is not really so. A wind that is somewhat cross will urge on a ship more steadily, and carry it forward more rapidly, than one which is quite direct; because it will fill all the sails. So a measure of adversity will operate more favourably on our Christian course, than a state of unmixed prosperity. Taken in connexion, the good and the evil mutually assist each other, and “work together for good unto all them that love God, and have been called by him according to his purpose.” Our blessed Lord himself “was made perfect through sufferings:” and what was subservient to his benefit, cannot fail of being conducive to ours also: and consequently, the acknowledgments which we should make respecting them in the eternal world should now at this time constitute an essential part of our thanksgivings to God.]

  Who does not SEE here—

  1.      The value and importance of faith?

[Sense beholds things as they appear. Faith beholds them as they really are. Faith views them both in their source and end: it traces every thing to God, as the all-wise and infinitely gracious Disposer of all events. Faith comprehends that saying, “Is there evil in the city and the Lord hath not done it?” It fully accedes, also, to that inspired declaration, “Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” Hence, if our mercies were unmixed, it would be far from regarding it as a token for good: it would rather suggest, that we were bastards and not sons; because there is no son whom a wise father chasteneth not. Learn then, my Brethren, to “walk by faith and not by sightx.” You well know how greatly Jacob erred, when he said, “All these things are against me.” In fact, the very events which he so much deplored, were the means which God had ordained for the preservation of himself and all his family. Job too, in the midst of all his trials, little thought in what they would issue. But “you have seen the end of them;” and if you will wait to see the Lord’s end in every thing that wears a painful aspect in his dispensations towards you, I may venture to assure you that the time is coming when you shall add your testimony to that of old, “He hath done all things well.” Your way may be circuitous and painful: but you will find, at the last, that “he has led you in the right way.”]

  2.      The blessedness of true Believers?

[Where is the man under heaven, except the Believer, who can adopt the language of the text, or carry it into effect? Ungodly men may sing when all goes well with them: but where is he that will sing in the midst of his afflictions, and make his afflictions themselves a ground of joy? Nowhere is that man to be found, but in the Church of Christ; for it is to his believing people only that “God giveth songs in the night.” On the other hand, there is not an individual in the Church of Christ who is not privileged to experience this joy, and who does not actually possess it in proportion as he has made a progress, in the divine life. Hear the prophet of old: “Although the figtree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord; I will joy in the God of my salvation.” Take this for your pattern, Brethren. You may be brought into trials, which may seem to menace your very existence: but, however the storm may rage, your Saviour is embarked in the vessel with you; yea, and is also sitting at the helm. Only reflect on his conflicts, victories, and triumphs; and you will see the way that is marked out for you: and as He fought and overcame, and is set down upon his Father’s throne, so shall you also overcome, and enjoy the full recompence of your trials upon your Father’s throne for ever and ever. And say, whether there will be one incident for which you will not bless your God in the eternal world? If not, then view every thing now as proceeding from his love, and as leading to the full enjoyment of heaven: and sing now both of mercy and judgment, as you will sing, when they shall have come to their final termination, and all present scenes shall be consummated in eternal bliss. I conclude, then, with that direction of the Apostle which is so suited to the occasion, “In every thing give thanks: for this is the will of God in Christ Jesus concerning you.”]

DCLXVIII

A WISE DEPORTMENT DELINEATED

  Ps. 101:2.

I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart.

EXTENSIVE influence is a most invaluable talent, which entails upon us an awful responsibility, and should therefore be improved with all possible care and diligence. The higher we are in the scale of society, the more our obligations to exert ourselves for God are increased. But, if wisdom direct not our measures, our most strenuous efforts will be in vain. David was well convinced of this truth: and, having seen in his own experience a wise admixture of mercy and of judgment in the dealings of God towards him, he determined, in his limited sphere of action, to imitate the conduct of the Governor of the Universe, and so to temper mercy with justice in the whole of his administration, that iniquity might be suppressed, and virtue cultivated, not in his own palace only, but throughout all his dominions. We might not unprofitably enter into an investigation of the principles which he laid down for the regulation of his conduct, and mark the specific course of action which he determined to pursue towards his courtiers; but we shall wave the consideration of those particulars, and notice rather the general principle which he adopted, and which is equally applicable to persons in every station of life; “I will behave myself wisely in a perfect way; I will walk within my house with a perfect heart.”

A noble resolution this! We will endeavour to point out,

  I.      The great importance of it—

The value of religion, generally, is acknowledged by all; but few are aware of the vast importance of a wise, discreet, and prudent deportment: yet on that essentially depend,

  1.      The peace and comfort of our own souls—

[An indiscreet conduct, even where the person’s intentions on the whole are good, will involve him in many difficulties, and rob him of those supports and consolations which under other circumstances he might enjoy. True it is, that the wisest demeanour will not avail to root out prejudice, or to make religion lovely in the eyes of carnal men: for the children of darkness cannot but hate the light: and our blessed Lord himself, in whose conduct not the slightest fault or error could be found, was an object of universal hatred to the whole Jewish nation. But it is no less true, that imprudence in religious characters calls forth against them, and, in appearance, justifies, the malignity of many, who, if their zeal had been better regulated, would never have raised their arm against it. Many parents, masters, magistrates, who would never have interposed their authority to obstruct a prudent exercise of religion, have been induced to exert their power in consequence of the indiscretion of those whom they were constrained to oppose. In such cases their opposition can scarcely be called persecution; nor can the cross which the sufferers are called to bear, be called “the cross of Christ:” it is their own cross, that they have to bear, and their own folly, that they have to blame. Enthusiasts do indeed persuade themselves that they are suffering for righteousness sake: but having no satisfactory evidence that such is indeed the true ground of their trials, they cannot feel that humble acquiescence in the divine appointments, which, if they had acted a wiser part, would have calmed their spirits, and sweetened their afflictions.]

  2.      The benefit of all around us—

[Nothing can be more unreasonable than that men should condemn religion for the faults of those who profess it: but they will do so, and will take occasion from the misconduct of religious people to defame and decry all vital godliness.

It is of no consequence in their eyes, that the wise and prudent condemn the things that are complained of: no; their adversaries are not disposed to discriminate between the guilty and the innocent: they involve all in the same obloquy: and will bring the faults of former ages as grounds of accusation against those who live in the present day. Even the errors that were acknowledged and lamented by the persons who in early life committed them, are still adduced as characterizing not only the persons who openly renounced them, but those also who have never in any degree approximated towards themd: and all this is done for the purpose of discrediting religion, and of justifying their own aversion to it. On the other hand, great good is done by those who “walk circumspectly,” and “shine forth as lights in the world.” They “put to silence the ignorance of foolish menf,” and “shame those who falsely accuse their good conversation in Christ.” What St. Peter says of “wives winning by their good conversation their unbelieving husbandsh,” we doubt not is often verified in all other relations of life; those who behold the light that is set before them being constrained to acknowledge, that “the righteous is more excellent than his neighbour.” A certain awe is impressed on the minds of the ungodly by the sight of “a man of God.” “Herod feared John,” when he saw what a just and holy man he wask: and it is particularly said of Saul, that, “when he saw that David behaved himself very wisely, he feared him.” And if we will walk “holily, justly, and unblameably before men,” we shall have a testimony in their consciences, “that God is with us of a truthm,” and that the principles we profess are “worthy of all acceptation.”]

  3.      The honour of God and his Gospel—

[The argument which St. Paul uses to enforce on servants the maintenance of a dutiful behaviour towards their unbelieving masters, is, “that the name of God and his doctrine be not blasphemed.” How terrible is the thought that our indiscretions should ever produce such an effect as this! On the other hand, our blessed Lord bids us to “make our light shine before men, that they who behold our good works may be stirred up to glorify our heavenly Father.” What a stimulus is here! what a motive to circumspection! what an incentive to every thing that is great and holy! Believer, can you reflect one moment on the thought, that God can be glorified in you, and not determine, like David, to “walk wisely before him in a perfect way?” If nothing but your own welfare and the welfare of your fellow-creatures were at stake, you would watch over your every action, your every disposition; but when you consider, that the honour of God himself is in a measure dependent upon you, methinks, you should be utterly purposed, that, if it be possible, “God himself shall not find any thing amiss with you; and that, at all events, your conduct shall be so blameless, “that they who are of the contrary part may be ashamed, having no evil thing to say of you.”]

Having shewn the importance of this resolution, we will distinctly mark,

  II.      The way in which it must be carried into effect—

It is scarcely needful to say, that we must have respect to every commandment of God, without partiality or reserve; for where there is partiality there is hypocrisy; and where there is hypocrisy, there is neither “a perfect heart,” nor “a perfect way,” nor indeed one spark of true “wisdom.” This then must be ever borne in mind, that without an unreserved endeavour to fulfil the whole will of God, the forming of such a resolution must be altogether nugatory and delusive. But supposing the resolution to be sincerely formed, then the question will arise, How must a person demean himself so as really to effect his wish? We answer, he must conduct himself,

  1.      With meekness and modesty—

[Nothing is more disgusting than forwardness in a religious character. It is offensive in any; but most of all in one who professes to feel himself a poor, blind, ignorant, guilty creature, “less than the least of all saints,” yea, rather, “the very chief of sinners.” How unseemly is it to see such an one full of conceit, obtrusive, talkative, loving pre-eminence, and “thinking himself to be something, when he is nothing!” Yet how many such professors are there, wherever the Gospel is preached! On the other hand, how lovely is the character of one that is gentle, modest, unassuming, arrogating nothing to himself, and willing on all occasions to “take the lowest place!” Such a person, whilst he himself “is beautified with salvation,” reflects an honour on the Gospel, and “adorns the doctrine of God our Saviour.” Such a disposition is lovely even in the sight of God himself, and is esteemed by him as “an ornament of great pricey.” It should seem that this was a distinguishing feature in our Lord’s character, since the Apostle particularly beseeches us “by the meekness and gentleness of Christ:” and the more we have of the mind of Christ in this respect, the more “wisely shall we walk both towards them that are without” the pale of the Church, and those that are within. The want of this disposition renders our way far more difficult whilst it incapacitates us for encountering the difficulties which it puts in our way. This then we conceive to be our first object, to obtain a humble and subdued spirit, which, whilst it offends none who differ from us, qualifies us to bear with patience, and to turn to good account, whatever evils the unreasonableness of wicked men may inflict upon us. By means of it we shall “out of the eater bring forth meat, and out of the strong bring forth sweet;” or, in other words, we shall make “all things work together for our good.”]

  2.      With kindness and charity—

[There is really in many religious professors almost the same acrimony against the ungodly world, as there is in the ungodly world against them. But how unbecoming is this! for, if there be a difference between us and others, who is it that has made us to differ? And, if we see others yet lying in their natural enmity against God, what does their state call for, but pity and compassion? Besides, love is the very end, yea the sum and substance, of all religionc. If we have not love, we may give all our goods to feed the poor, and our body to be burned, and yet be no better than “sounding brass, and tinkling cymbals.” If this principle preside not in our hearts, we shall do nothing welle. This will lead us to consult the best interests of all around us: to study how we may most influence them for their good; and to bend to circumstances, in order to abate their prejudice, and gain the easier access to their minds. It was from this principle that St. Paul “became all things to all men.” If he might but “gain the more,” he was ready to deny himself the most innocent enjoyments, and to comply with any requisitions, which would consist with fidelity to his God. How conciliatory will be the conduct of one who acts under this principle! With what “meekness will he give to an inquirer a reason of the hope that is in him; and convey instruction to a blind and obstinate opposerh! How cautiously will he “cut off occasion from those who seek occasion against him!” How watchfully will he “abstain even from the appearance of evilk,” and prevent, if possible, his good from being evil spoken of. In a word, where love is in the heart, and “the law of kindness is in the lips,” the enemies of religion will be “put to silence, and the mouths of gainsayers be stopped.”]

  3.      With prudence and foresight—

[Solomon observes, “I Wisdom dwell with Prudence.” But many seem to think that they have nothing to do with prudence: they have only to follow their own notions of duty, and to leave all consequences to God. Hence they go forward in their own way, and in their own spirit; never once considering, what may be the effect of their conduct on the minds of others: and, though they may do some good, they do more injury than they can well conceive. But if we would behave ourselves wisely in a perfect way, we must consider the probable consequences of our actions, and endeavour to accomplish our ends by the most inoffensive means. When Paul went to Jerusalem, where God’s design of calling the Gentiles into his Church, and of abrogating the Mosaic ritual, was but imperfectly understood, he took the precaution of conferring privately with the leading members of that Church in the first instance, in order to explain his views to them, and through them to remove the prejudices of the people at large. This was wise; and the wisdom of it appeared in the effects which followed. Similar precautions should be used by us in all our commerce with the world at large, or with the Church in particular: we should “give no unnecessary offence either to the Jew, or to the Greek, or to the Church of God.” We should consider what every one can bear; and should suit ourselves to his capacity or condition. Our blessed Lord himself set us this example, speaking every thing in a way of parables, according as his auditors were able to receive it. St. Paul also administered “milk or strong meat” to his converts, according as the measure of their proficiency requiredq. And we also are taught to act under the influence of the same principle, towards all whom we may have occasion to address; “not casting our pearls before swine,” “nor pouring new wine into old bottles,” but accommodating our instructions to the necessities and dispositions of all who hear us. In a word, “I would,” as St. Paul says, “have you wise concerning that which is good, and simple concerning evil.”]

  4.      With disinterestedness and simplicity—

[There is a carnal wisdom, which operates in a way of craft and cunning: but this is directly opposed to “the wisdom that is from above,” which consists in simplicity and godly sincerity. “It is this, and this alone, that proceeds from the grace of God, and under the influence of which we are to have our conversation in the world.” If there be any selfish objects proposed, any sinister motives indulged, any artifices practised by us, we are far from true wisdom: true wisdom disclaims every thing that is disingenuous. Its eye is single, its object pure, its operation lucid, uniform, irreprehensible. It will bear the light: it will shine the brightest, where it is brought most to view. If it make us “wise as serpents, it will keep us harmless as doves.” Every measure of deceit must be banished; all falsehood, either in word or deed, abhorred; and truth and equity must stand confessed in the whole of our dealings. This is true wisdom; and, “whosoever walks according to this rule, peace shall be upon him, and mercy, even upon all the Israel of God.”]

  We conclude with one or two DIRECTIONS for the attainment and increase of this wisdom:

  1.      Let a conformity to its dictates be your constant aim—

[“The wisdom of the prudent is, to understand his way.” If we walk at random, and without a due consideration of our ways, we never shall attain any true wisdom. We must be aware that folly is bound up in our hearts, and that we are constantly liable to err. We must take our rule of action from the unerring words of truth. We must measure our sentiments and actions by that rule. We must in particular set the Lord Jesus Christ before us, and endeavour to drink into his spirit, and to walk in his steps. This must be our constant habit. Whether our actions be more or less important, they must all be referred to this standard, and be regulated by this principle. Then we shall gradually have our minds enlightened: we shall see with increasing evidence our former deviations from the right path. We shall see, how erroneously we judged on many occasions; and how unwisely we acted, whilst yet we thought that we were acting right. Thus our judgment will be matured; our consciences be preserved tender; and our ways be conformed to the perfect will of God. “Who then is wise and endued with knowledge amongst you? let him shew out of a good conversation his works with meekness of wisdom.”]

  2.      Pray earnestly to God to inspire you with it—

[It is “the Lord alone that giveth wisdom:” and to him David directed his supplications, in the words of our text, “O when wilt thou come unto me?” David felt his insufficiency for that great work which lay before him, and he panted after an increase of grace to fit him for it. Thus should we pant after the influences of the Holy Spirit, to “open the eyes of our understanding,” and to “guide us into all truth.” Without the aid of the Holy Spirit we cannot hope to fill up our several stations in life with true wisdom. David, as a monarch, felt his need of divine aid to execute the resolution he had formed. Solomon desired this aid beyond either riches or honour: and God, in answer to his prayer, “gave him a wise and understanding heart,” above all the children of men. As ministers of God’s word, we need the same: for St. Paul says, in reference to the ministry, “who is sufficient for these things?” The same must be said by us in every station and relation of life. We all have our own peculiar duties to perform; and wisdom consists in executing them aright. Let this never be forgotten, that our chief wisdom consists in ascertaining with precision, and performing with punctuality, the duties of our own particular situation. It is not by going out of our own proper line, but by filling our own particular station well, that we shall approve ourselves truly wise. Let parents and children, masters and servants, magistrates and subjects, bear this in mind: “let none lean to their own understanding,” but all with one heart address to God this necessary petition, “O give me understanding in the way of godliness!”]

DCLXIX

INTEGRITY

             Ps. 101:3.

I hate the work of them that turn aside: it shall not cleave to me.

TO improve our influence for God, is our bounden duty, whatever be the station to which he has been pleased to call us. Magistrates, in particular, may render most extensive service to the community, by exerting their power in the promotion of virtue. David felt his responsibility in this respect: and, either on his beginning to reign in Hebron after the death of Saul, or on his coming to the full possession of the kingdom at a subsequent period, he wrote this psalm, declarative of his determination to discountenance evil, and encourage good, to the utmost extent of his power, both amongst his courtiers, and amongst his more immediate attendants in his household.

Let us consider,

  I.      The work which he here so determinately reprobates—

The two points to which he seems to refer are,

  1.      A want of integrity in morals—

[A dereliction of principle has often been indulged under the idea of expediency; and the utmost subtlety of argument has been employed in vindication of it. But integrity, undeviating integrity, should possess the Christian’s mind. There are many things which will consist with what is called a sense of honour, which can never be admitted into the conduct of a real saint. The laws of honour have their origin from man: and as they derive their authority from man, so they have respect only to the judgment of man in the observance of them. These therefore may bend to times and circumstances. But the Law of God is inflexible; and our adherence to it must be uniform under all circumstances. It must regulate the ends which we propose, the means we use in the prosecution of them, and the manner in which we proceed throughout the whole of our deportment. In every thing we must endeavour to approve ourselves to God, and to act as in his immediate presence. Any departure from the strict line of duty, in whatever circumstances we be placed, must be avoided: and our whole conduct towards mankind, in whatever relation to us they stand, must be such as we, in a change of circumstances, should think it right for them to observe towards us. God requires that “truth should be in our inward parts;” and every act, every word, every purpose and desire of our hearts, ought to be in strict accordance with it.]

  2.      A want of constancy in religion—

[Many there are, who, having begun well, leave off to behave themselves wisely, and “turn aside from the holy commandment delivered to them.” Various are the sources of this declension. Sometimes it begins in a neglect of religious duties, or in the mere formal performance of them. Sometimes it originates in the secret indulgence of some hidden lust. Sometimes “the care of this world, the deceitfulness of riches,” and the desire of other things which have no direct reference to religion, choke the seed that has been sown in our hearts, and prevent it from bringing forth any fruit unto perfection. But whatever it be that turns us from God, it should be discountenanced in others, and avoided in ourselves. It may have a specious aspect: much may be said for it to extenuate, if not altogether to justify, the practice of it: but if its operation be to turn us aside from God, and from the pursuit of heavenly things, it becomes an evil work, which it behoves us to renounce.

We must, however, be careful not to impute to any line of duty the evils which arise from our own want of care in the prosecution of it There is not any thing which we may not make an occasion of sin. A person may say, ‘I have intellectual pursuits, which occupy my mind with such intensity, that I cannot fix it afterwards upon heavenly things:’ or, ‘I have a manual labour, which indisposes me for heavenly contemplation.’ In such cases, the duty of these persons is, not to renounce the labours to which, in the course of providence, they have been called, but to implore of God such a measure of spiritual strength as may enable them to combine the duties which they have been wont to separate: nor can we doubt, but that, if they be upright in heart, they shall have imparted to them grace sufficient for the conscientious discharge of all their duties. The point for them especially to attend to, is, that they guard against every inordinate desire: for it is from their inward desires, rather than their outward duties, that they are in any danger of being drawn from God.]

The conduct of the Psalmist, in relation to such “work,” shews,

  II.      The disposition which we also should manifest towards it—

  1.      We should abhor it in principle—

[There should be in us an attraction towards God, resembling that of the needle to the pole. A needle may, by force, be turned from its proper direction: but it will never cease from a tremulous motion, till it has returned again to its proper rest. So it may be with us. We know not what deviations a sudden impulse of temptation may cause for a moment: but the very instant we perceive that we have departed, even in thought, from the perfect line of duty, we should give neither sleep to our eyes nor slumber to our eye-lids, till we have returned with penitential sorrow to our God. The direction given to us by God is, “Abhor that which is evil; cleave to that which is good.” And, whether in relation to morals or religion, this must be the constant habit of our minds. We must be “Israelites indeed, in whom there is no guilee.”

  2.      We should avoid it in practice—

[We never can be too observant of our own ways. As, at sea, the mariner is often drawn from his course by currents of which he was not aware, and only finds his deviation from his appointed course by the observations which he makes; so it is possible for a Christian to be drawn aside by a corrupt bias, till he has carefully compared his ways with the unerring standard of the word of God. Hence the need of attending to that divine counsel, “Prove all things; and hold fast that which is good.” It is not without extreme care that we shall be able to “keep a conscience void of offence towards both God and man.” We are passing through a polluted world; and it is very difficult to “keep our garments altogether undefiledg.” But if we come in contact with evil, we must take care that it does “not cleave unto us.” It must be the one labour of our lives to be “sincere, and without offence, until the day of Christ.”]

  ADDRESS—

  1.      Mark well the beginnings of declension—

[“Examine yourselves, whether ye be in the faith,” says the Apostle: “prove your ownselves.” Let the first symptoms of spiritual declension be carefully noted by you, and be made an occasion of augmented diligence in your heavenly course. Many evils will you avoid by such watchfulness. Happy would it have been for David, if he had marked the first risings of desire, which the sight of Bathsheba excited in his soul. And happy will it be for us, if we determine, through grace, to abstain, not from evil only, but from the first motions of it, yea, and even “the very appearance of it,” whether in heart or life.]

  2.      Avoid the means and occasions of it—

[Our Lord teaches us to pray, that we may “not be led into temptation.” In truth, it we willingly subject ourselves to temptation, we cannot expect to be kept. We must “take heed to our ways,” and shun the scenes of vice and folly; and avoid the company, and conversation, and books, and sights, that would ensnare us, if we would be preserved “holy and unblameable and unreprovable in the world.” If we “come out from among the ungodly, and touch not the unclean thing, then will God be a Father unto us, and we shall be his sons and daughters, saith the Lord Almighty.”]

DCLXX

THE RESTORATION OF THE JEWS

  Ps. 102:13–15.

Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come: for thy servants take pleasure in her stones, and favour the dust thereof. So the heathen shall fear the name of the Lord, and all the kings of the earth thy glory.

AMIDST all the personal afflictions with which a Child of God can be encompassed, he will be filled with consolation, if he hear glad tidings concerning Zion. The interests of God and the welfare of mankind are nearer to his heart than any of the concerns of time and sense. Hence Paul, when complaining that he “suffered trouble, as an evil-doer, even unto bonds,” consoled himself with this, that “the word of God was not bound:” yea, his very bonds themselves were an occasion of joy to his soul, when he saw that they were overruled for the establishment of Believers, and the augmentation of the Church of Godb. Thus, in the psalm before us, the writer, whether speaking in his own person, or personating the Church of God, was in a most disconsolate condition; — — — but the thought of God’s speedy interposition for his Church and people comforted him. He saw Jerusalem lying in ruins; but he felt assured that the time was near at hand, when it should be rebuilt, and God’s glory be manifested in it as in the days of old. To the Gospel Church also he had a further reference in his own mind: for though the restoration of the Jews from Babylon attracted some attention from the neighbouring states, it was far from being attended with those effects which are here foretold as following from their yet future restoration to their own land, and their final union with the Church of Christ.

In considering this event, we shall notice,

  I.      The time fixed for it—

God most assuredly has mercy in store for Zion—

[The Jews shall not always continue in their present degraded state: they shall be gathered from every quarter of the globe, and be brought back again to their own land. We must almost cease to assign any determinate meaning to words, if we explain in a figurative sense only the numberless declarations of God on this subject — — — As to their restoration to the Divine favour, it is impossible for any one who believes the Scriptures to doubt of it. Though God is angry with them, he has not cast them off for ever. There is yet among them “a remnant according to the election of grace,” who shall be again engrafted on their own olive-tree, and enjoy all the riches of the Gospel salvation — — —]

For the conferring of “these favours,” there is a time fixed in the Divine counsels—

[“Known unto God are all things from the foundation of the world:” and every thing that is “done, is done according to his determinate counsel and fore-knowledge.” The deliverance of the Jews from Egypt was foretold to Abraham four hundred and thirty years before it took place; and it was accomplished on the self-same day that had been then fixed. In like manner, their deliverance from Babylon was fixed; nor were they detained one hour there beyond the seventy years that had been assigned for their captivityi. Thus is the period fixed for their present dispersion. It is to terminate one thousand two hundred and sixty years after the establishment of the Papal tyranny and of the Mahometan delusion. Other thirty years are added to that time for completing of that glorious work, and forty-five more for the full introduction of the Millennium, when all the kingdoms of the world shall become the kingdom of our Lord and Saviour Jesus Christ. Respecting the exact time from whence these several periods must be dated, Commentators are not agreed; nor is it our intention to enter into that part of the question: we only mention these things to shew, that “God has reserved the times and the seasons in his own power,” and that the time for the future restoration of the Jews is as determinately fixed in the Divine counsels, as any other event that ever occurred.]

We think too that we may already see,

  II.      The signs of its approach—

When our blessed Lord came to establish his kingdom upon earth, there were many signs whereby a candid observer might ascertain that he was really come. An expectation of him had prevailed both among Jews and Gentilesm; his forerunner, John the Baptist, had come to prepare his way: and his own miracles had evinced, that he was indeed the person whom he professed to beo. Thus the Psalmist intimates that there are signs, whereby the future manifestations of his love and mercy to his people Israel shall be discerned, previous to their full accomplishment: “The time to favour her, yea, the set time, is come; for thy servants take pleasure in her stones, and favour the dust thereof,” We say then that the approach of that blessed period is now evidently marked by,

  1.      The concern that is now felt for the Jewish people—

[How many centuries have passed without any efforts made for their conversion to the faith of Christ! They have been regarded by the Christian world as utterly unworthy of notice: or rather, have been treated by them with all manner of indignity, oppression, and cruelty. But now Christians begin to feel how basely they have acted towards them; and are combining their efforts to rend the veil from their hearts: and by all possible means to lead them to the knowledge of that Messiah, whom their fathers crucified — — —]

  2.      The expectation which the Jews have of their approaching deliverance—

[The Jews even of our own country, and still more upon the Continent, have a persuasion that their Messiah is speedily to appear, and to vindicate them from the oppression which they have so long experienced. And though they do not at present know what kinds of blessings they are destined to enjoy, (for they look no further than to a temporal deliverance,) yet the circumstance of their “looking for redemption” as fast approaching, may justly be regarded as a sign of its actual approach.]

  3.      The work that has already been effected among them—

[Many have been converted to the faith of Christ: and though, as in the first ages of Christianity, many have dishonoured, or renounced, their holy profession, yet many have held fast their faith amidst the heaviest trials, and have adorned the Gospel by a holy conversation. We cannot, it is true, boast of thousands converted at once: nor were the efforts or John, and of the Lord Jesus Christ himself, very successful for a season: even after all the labours and miracles of our Lord, his disciples amounted only to five hundred; the greatest part of those who were convinced by him for a season having gone back from him: but the seed sown by him grew up on the day of Pentecost, and brought forth fruit an hundred-fold: in like manner we have only fruit sufficient at present to encourage our continued exertions; but we hope that Pentecostal fruits will yet be found, and that too at no distant period. At all events we have evidence enough to shew, that God is with us in our labours of love, and to assure us, that we shall not labour in vain, or run in vain. The very circumstance of so many heralds being stirred up to prepare their way, is a strong ground of hope that ere long “the valleys shall be exalted, and the mountains and hills be made low, and the crooked be made straight, and the rough places plain; and that the glory of the Lord shall be revealed, and all flesh shall see it together.”]

Nor are we left in uncertainty about,

  III.      The effects of its arrival—

To the Jews themselves the effects will be glorious—

[Such prosperity, both temporal and spiritual, will they enjoy, as was but faintly typified in the days of Solomon — — — “The light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound” — — —]

To the Gentiles also it will be the commencement of inconceivable and universal happiness—

[This is particularly marked in our text; “So the heathen shall fear the name of the Lord:” yes, the restoration and conversion of the Jews will be “as life from the dead” to the whole Gentile world. Their deliverances from Egypt and from Babylon attracted the attention of the nations which were round about them; but this deliverance will fill with surprise and astonishment all the nations upon earth: for the Jews are scattered through every country under heaven: and in every country there will be a simultaneous motion of the Jews towards their own land, and a turning to that Saviour, whom now they hate. This will carry conviction to the minds of all, that Jesus is the true Messiah, the only, and all-sufficient Saviour of the whole world. Then will all the great ones of the earth, the highest kings, no less than their meanest subjects, behold the glory of God in the face of our adorable Saviour; and all, both Jews and Gentiles, become one fold under one Shepherd — — — However incredible this may appear, it shall assuredly be effected in due season; for the Lord hath promised; and not a jot or tittle of his word shall fail.]

  ADDRESS—

  1.      Have compassion upon Zion—

[See how deplorable is the present state of God’s ancient people: compare it with the former periods of their history when they were so signally honoured with the presence of their God in the wilderness, and at Sinai, and in the days of David and Solomon — — — Shall not the contrast fill you with pity and compassion? Methinks you can scarcely have the feelings of men, much less of Christians, if you do not weep over their forlorn and destitute condition. See how Nehemiah felt the desolations of Zion in his day! — — — and is there not yet greater occasion for you to do so now? See how Daniel set himself to implore mercy for his brethren, encouraged by the near approach of the time destined for their deliverancey — — — And let the prospect we have of an infinitely greater deliverance for them, stimulate you to similar exertions in their behalf. Let nothing be wanting on your part that can contribute to their good. Your time, your money, your influence will be well employed in so glorious a cause: and be assured that in endeavouring to “water others, you shall be watered yourselves.”]

  2.      Seek to experience the good work in your own souls—

[We would not so draw your attention to the vineyard of others, us to divert it from your own. If it be desirable for the Jews to “fear the name of the Lord, and to behold his glory,” it is surely no less desirable for you also. Brethren, this charity must begin at home. It will be a fearful thing to “preach to others, and to become cast away ourselves.” Begin then, every one of you, to seek the favour of God to your own souls. Truly it is lamentable to see in what a state our Christian Zion is: and how many amongst us differ little from the Jews, except in name and profession. And in this we are far more guilty than they, because, whilst they are misled through the blindness that is come upon them, we sin against light and knowledge, and, Judas-like, betray the Saviour whom we profess to love. Let us hope, however, that the time for God to favour us is come; (O that it may be come, and that our eyes may see it!) and that the tabernacle of David which is fallen down, shall be speedily reared amongst us, to the glory of God, and to the salvation of many souls. Much as we desire your aid for the Jewish nation, our first desire is, that you yourselves may be saved In this we are sanctioned by the apostle Paul, who, whilst he pitied the Gentile world, desired to be accursed from Christ if it might but be instrumental to the saving of his brethren the Jews. To you then, Brethren, we say, First give your own selves to the Lord, and afterwards to us, by the will of God — — —]

DCLXXI

THE ETERNITY AND IMMUTABILITY OF CHRIST

  Ps. 102:25–28.

Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands: they shall perish, but thou shalt endure; yea, all of them shall max old like a garment; as a vesture shalt thou change them, and they shall be changed: but thou art the same, and thy years shall have no end. The children of thy servants shall continue, and their seed shall be established before thee.

AMONGST all the Psalms, there is none more full of mourning and lamentation than this: but whether the Psalmist speaks in his own person, or in the person of the Church which was in the most desolate condition, is not certain. But though written at the return of the Jews from the Babylonish Captivity, and referring primarily to the restoration of the Jewish Church and polity, it evidently has respect to the Messiah and the establishment of his Church on the face of the whole earth: since it is said, that “the heathen shall fear the name of the Lord, and all the kings of the earth his glory.” Indeed the words of our text are expressly applied to Christ in the Epistle to the Hebrews, and are adduced to shew the infinite superiority of Christ above all the hosts of heavenb. With this infallible guide to direct us, we proceed to point out,

  I.      The perfections of Christ—

The description here given of our Lord Jesus Christ proves beyond all doubt his proper Deity. Observe,

  1.      His eternity—

[He it was who made the universe: the highest angels derived their existence from his all-creating hand. “All things were created, not only by him, but for him:” which could not be, if he himself were a creature. Suppose him ever so high above all other creatures, if he himself was a creature, he could not have created all things, seeing he himself must have been created by another. But he was the eternal God: “he was with God, and was God: and without him was not any thing made that was made.” Yes, that adorable Saviour, who at the appointed season assumed our flesh at Bethlehem, was the eternal God; “his goings forth were of old, from everlasting.”]

  1.      His immutability—

[The material creation is formed only as a theatre for the display of the Creator’s glory: and, when it shall have answered its destined end, it will be destroyed by fire: the Creator will dissolve it with as much ease as a man “folds up a garment” for which he has no farther use. But the Lord Jesus Christ will exist for ever. As he is the eternal, so is he the immutable Jehovah: “He is the same yesterday, to-day, and for everh.”]

Not to dwell on a point which requires neither confirmation nor discussion: we proceed to mark more distinctly,

  II.      The aspect of those perfections on the welfare of the Church—

In the verso before the text, the Psalmist may be speaking personally of himself, just as Hezekiah did when apprehensive of speedy dissolution: but in the close of the psalm he indisputably speaks of the Church, and, represents as depending upon Christ,

  1.      The stability of the Church at large—

[The seed here mentioned are the Church of God, the company of the faithful in every age. It might be supposed that these, surrounded us they are by enemies on every side, must be utterly destroyed: and, in fact, the Church has at times been reduced so low, as scarcely to have, except in name, any existence upon earth. But our Lord has founded it upon a rock; and the gates of hell shall not prevail against it. Other things, however stable in appearance, shall vanish away: but this shall stand for ever and ever. The different individuals are successively removed by death: but children shall be born to God through the instrumentality of his Gospel, and the Church “continue” to the end of time.]

  2.      The final salvation of every true Believer—

[It is a miracle, considering what difficulties the Believer has to encounter, and how unable he is of himself to do even the least thing that is good, that any one should finally attain the promised inheritance. But Jesus lives, and therefore all who trust in him shall live also. In his word he is as immutable as in his essence: and “of that word not one jot or tittle shall ever fail.” “Never will he leave them; never, never will he forsake them.” “He is able to keep them from falling;” and, “Of those whom the Father has given him will he lose none.”]

  IMPROVEMENT—

Is there amongst you any tempted soul?

[Methinks some may be in the state of the Psalmist, “eating ashes like bread, and mingling their drink with tears” — — — But let not any one be so bowed down with afflictions, as to say, “There is no hope.” Whilst your Redeemer lives, you have a sure refuge: and, whatever trials you may have to sustain, “his grace shall be sufficient for you” — — —]

To those who are maintaining their steadfastness in the Gospel—

[We would say, Remember to whom you are indebted for your stability: “He that hath wrought you to this self-same thing; is God.” O think, what had been your state times without number, if your Almighty Saviour had not interposed to rescue you from the jaws of that roaring lion that seeketh to devour you — — — and let all your confidence be in him alone — — —]

DCLXXII

DUTY OF PRAISING GOD FOR HIS MERCIES

  Ps. 103:1–5.

Bless the Lord, O my soul, and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquities; who healeth all thy diseases: who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies: who satisfieth thy mouth with good things, so that thy youth is renewed like the eayle’s.

IT is a favourite opinion of some divines, that we are bound to love God for his own perfections, without having any respect to the benefits which we receive from him. But this appears to us to be an unscriptural refinement. That God deserves all possible love from his creatures on account of his own perfections, can admit of no doubt: and we can easily conceive, that persons may be so occupied with an admiration of his perfections, as not to have in their minds any distinct reference to the benefits they have received from him: but that any creature can place himself in the situation of a being who has no obligations to God for past mercies, and no expectation of future blessings from him, we very much doubt: nor are we aware that God any where requires us so to divest ourselves of all the feelings of humanity, for the sake of engaging more entirely in the contemplation of his perfections. Nor indeed can we consent to the idea, that gratitude is so low a virtue. On the contrary, it seems to be the principle that animates all the hosts of the redeemed in heaven; who are incessantly occupied in singing praises to Him who loved them, and washed them from their sins in his own blood. By this also all the most eminent saints on earth have been distinguished. In proof of this, we need go no further than to the psalm before us, wherein the man after God’s own heart adores and magnifies his Benefactor, for some particular mercies recently vouchsafed unto him. To instil this principle into your minds, and to lead you to a measure of that devotion with which the sweet singer of Israel was inspired, we shall,

  I.      State the grounds we have to praise God—

To enumerate all the benefits we have received from God, would be impossible. We must content ourselves with adverting to them in the peculiar view in which they are set before us in the text. We would call you then to consider,

  1.      The freeness and undeservedness of them—

[It is this which gives a zest to every blessing we enjoy: in this view, the very food we eat, and the air we breathe, demand our most grateful acknowledgments. The Psalmist begins with speaking himself as a guilty and corrupt creature, who unless pardoned and renewed by the grace of God, must have been an everlasting monument of his righteous displeasure. The same thought also should be uppermost in our minds. We should contrast our state with that of the fallen angels, who never had a Saviour vouchsafed unto them; and with that of the unbelieving world, who, in consequence of rejecting the Saviour, have perished in their sins. What claim had we, any more than the fallen angels? and, if we had been dealt with according to our deserts, where would have been the difference between us and those who are gone beyond the reach, of mercy Let us but contemplate this, and the smallest mercy we enjoy will appear exceeding great; yea, any thing short of hell will be esteemed a mercy.]

  2.      The richness and variety—

[The psalm primarily relates to David’s recovery from some heavy disorder: and the terms wherein he expresses his gratitude are precisely such as are used by other persons on similar occasions. On this account, in our review of God’s mercies, it will be proper first to notice the blessings of his providence. How often have we been visited with some bodily disorder, which, for aught we know, has been sent as a preventive or punishment of sin! (We certainly have reason to think, that at this time, as well as in former ages, God punishes the sins of his people in this world, that they may not be condemned in the world to come.) And how often have we been raised from a state of weakness and danger, to renewed life and vigour! At all events, we have been beset with dangers, and yet not permitted to fall a sacrifice to them; and been encompassed with wants, which have been liberally supplied. Can we view all these mercies with indifference? do they not demand from us a tribute of praise?

But the expressions in the text lead us to contemplate also the blessings of God’s grace. And can we adopt the words in this view? O how great and wonderful are they, if we appreciate them aright! To be forgiven one sin is a mercy of inconceivable magnitude; but to be forgiven all, all that we have ever committed, this is a mercy which neither the tongues of men nor of angels can ever adequately declare. Think too of the corruptions which with most inveterate malignity infect our souls: to have these healed! to have them all healed: We no longer wonder at the ardour of the Psalmist’s devotion; we wonder only at our own stupidity. Contemplate moreover the efforts which Satan, that roaring lion, is ever making to destroy us; consider his wiles, his deceits, his fiery darts: what a stupendous mercy is it that we have not been given up as a prey unto his teeth!. Look around at the mercies of all kinds with which we are encircled: and mark the provision of ordinances, and promises, yea, of the body and blood of God’s only dear Son, with which our souls are nourished and renewed; so that our drooping spirits, like the eagle when renewed in its plumage, are enabled to soar to the highest heavens with confidence and joy. Can we find in these things no grounds of praise? Must not our hearts be harder than adamant itself, if they do not melt at the contemplation of such mercies as these?]

  3.      The constancy and continuance—

[See how triumphantly the Psalmist dwells on this; and let us compare our experience with his. Has not God made us also the objects of his providential care, by day and by night, from the earliest period of our existence to this present moment? Has he not also renewed to us every day and hour the blessings of his grace, “watering us as his garden,” and “encompassing us with his favour as with a shield?” Surely we may say that “goodness and mercy have followed us all our days;” there has not been one single moment when our Divine keeper has ever slumbered or slept; he has kept us, “even as the apple of his eye;” “lest any should hurt us, he has kept us day and night.”

Say now, what are the feelings which such mercies should generate in our souls; and what are the returns which we ought to make to our heavenly Benefactor?]

Not doubting but that all of you must acknowledge your obligation to praise God, we will, as God shall enable us,

  II.      Stir you up to the performance of this duty—

It is the office of your minister to stir up your pure minds “by way of remembrance,” yea, “to put you in remembrance of these things, though ye know them, and be established in the present truth.” We therefore call upon you to praise God,

  1.      Individually—

[This is not the duty of ministers only, but of all, whatever be their age, situation, or condition in life: every one is unspeakably indebted to God; and therefore every one should say for himself, “Bless the Lord, O my soul!”

If any object, that they have never yet been made partakers of the blessings of Divine grace, we answer, That you have not on this account the less reason to bless God; for the very “long-suffering of God should be accounted by you as salvation;” and if you compare your state (as yet on mercy’s ground) with that of those who have been cut off in their sins, you will see that all the thanks which you can possibly render unto God, are infinitely less than what he deserves at your hands.

Moreover, if you have received no signal deliverances from sickness or danger, you have the more reason to adore your God, who has preserved you so long in the uninterrupted enjoyment of health and peace.]

  2.      Fervently—

[Praise is not a service of the lip and knee, but of the warmest affections of the soul. The “soul, and all that is within you,” should be exercised in this blessed work. As you are to “love God with all your heart, and mind, and soul, and strength,” so also you are to bless him with all your faculties and powers. You must not however mistake vociferation, and talkativeness, and bodily fervour, for devotion; your expressions of gratitude, even when most elevated and joyous, must resemble those which are used among the heavenly hosts; who “veil their faces and their feet,” or “cast their crowns at the feet” of their adorable Redeemer. Not to bless him in this manner, is constructively and really to “forget the benefits” you have received from him: yea, an utter forgetfulness of them were less criminal than such an ungrateful remembrance.]

  3.      Incessantly—

[“Bless, bless, bless the Lord!” says the Psalmist to his soul; shewing thereby that he would have that to be the continual exercise of his mind. Thus should we also labour to have our minds in a constant readiness for this glorious work. We need not indeed be always engaged in the act of praise; for we have many other acts in which a great part of our time must be occupied; but the frame of our minds should always be disposed for this duty, so as to be ready for it whensoever occasion may call for the performance of it. That we shall feel backwardness to it at times, must be expected: the Psalmist intimates as much, by so repeatedly urging his reluctant soul to this duty. But let us follow his example, and urge our souls, however reluctant, to this blessed work. Let us say with him, “Bless the Lord, O my soul; bless him, bless his holy name!” or like Deborah, “Awake, awake, Deborah; awake, awake; utter a song!”

Thus to bless God is our privilege on earth: thus to bless him is an antepast of heaven.]

DCLXXIII

THE GOODNESS OF GOD

  Ps. 103:8–13.

The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide; neither will he keep his anger for ever. He hath not dealt with us after our sins; nor rewarded us according to our iniquities, for as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us. Like as a father pitieth his children, so the Lord pitieth them that fear him.

WE cannot form a juster conception of the Deity than from the history of the Israelites. In the mixture of mercy and judgment which is there recorded, we see every one of his perfections displayed in most lively characters. His dealings with us indeed are less discernible: but, the more they are scrutinized, the more will they appear to be regulated according to the counsels of unerring wisdom and unbounded goodness. The words before us will naturally lead us to a contemplation of this subject: and we shall have abundant evidence of their truth, while we consider his goodness,

  I.      Generally, as it is in himself—

The “mercy and grace” of our God are chiefly discovered by,

  1.      His patience in bearing with us—

[Had God been such an one as ourselves, he would long since have broke forth in anger against the whole world, and consumed them in his heavy displausure. But, notwithstanding the multitude of their provocations, he has been long-suffering towards them, and has waited to be gracious unto themc. He has borne with many vessels of wrath, that have been daily fitting themselves for destruction: and has kept mercy for thousandse, who have been continually occupied in casting it away. The description which Nehemiah gives of the divine patience as manifested in his day, is no less realized towards the whole world at this very hour.]

  2.      His mercy in pardoning us—

[God, in infinite compassion, laid our iniquities upon his only dear Son, and exacted of him our debth, in order that he might exercise mercy towards us consistently with the demands of truth and justice. And, having provided such a remedy, he delights in extending its benefits even to the vilest of the human racek. Thousands that are now glorified in heaven, and thousands too that are yet compassed with infirmities on earth, can attest, that with him is plenteous, redemption, and that he is rich in mercy unto all that call upon, himm.]

Not to dwell on general views of his goodness, let us consider it,

  II.      Particularly as it manifests itself towards us—

It is here more minutely delineated:

  1.      In reference to his patience—

[God will “chide” his people for their sins; nor would he act worthy of himself, if he did not manifest his displeasure against the violations of his holy law. But we must all confess that he punishes neither soon—nor long—nor according to our deserts. Not soon; for then he would be “always chiding,” seeing that we give continual occasion for his displeasure to arise. But he is not extreme to mark what is done amiss, well knowing that if he should contend with us for every fault, we could not answer him one of a thousandp. Nor will he visit us long; if he hide his face, it is hut for a little moment, and if he wound us, it is, for the most part, but a very short time before he binds us up again and heals us. He will not be always wroth, lest our spirits should faint, and fail by reason of his displeasures. Nor does he at any time “deal with us according to our iniquities,” Where must every one of us have been if he had entered into judgment with us according to the strict tenour of his law? Whatever trials we may have been called to endure, they have been infinitely less than our iniquities have deservedu.]

  2.      In reference to his mercy—

[This has been boundless in its extent. Who can measure the vast expanse of heaven? Yet such is the mercy of our God, having heights that cannot be explored, and depths that cannot be fathomedy. It reaches, not only to all persons, but to the utmost extent of their necessities or desires. It is also tender in its exercise. Can any thing on earth afford us a stronger image of tenderness, than a parent striving to soothe the anguish of his agonizing infant? Yet such is the anxiety which God himself feels to heal our wounded spirits, and comfort us under all our conflicts. It is, moreover, lasting in its effects. Let a straight line be drawn from east to west; and the further it is drawn, the further shall the ends be removed from each other. Thus it is with respect to our sins which he has pardoned: they are put away from us to the remotest distance, never to meet upon our souls again, never to be remembered against us to all eternity.]

  INFER—

  1.      How base is it to sin against such a God!

[Sin, of whatever kind, is really directed against him. And shall it appear a light matter to us to offend such a God? See this argument urged by Ezrac; and let every temptation be repelled with this indignant expression, How shall I do this great wickedness, and sin against God?]

  2.      How ought we to fear and love our God!

[It is twice observed in the text, that God’s mercy is displayed “to them that fear him:” and it is manifested on purpose that he may be feared. Let us therefore not despise the riches of his goodnessf, but improve them for the confirming of our fear, and the quickening of our loveh.]

DCLXXIV

PERPETUITY OF GOD’S MERCY

  Ps. 103:15–18.

As for man, his days are as grass; as a flower of the field, so he flourisheth: for the wind passeth over it, and it is gone; and the place thereof shall know it no more. But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children; to such as keep his covenant, and to those that remember his commandments to do them.

THE consideration of the shortness and uncertainty of human life is at all times seasonable, and more especially on such an occasion as this; when &c. — — — If indeed we had no hope beyond the grave, such a subject would be most gloomy and appalling: but when connected, as in the passage before us, with the unbounded mercy of our God, it is full of consolation to all who are looking forward to the eternal world. But we must have a good hope that we shall be partakers of God’s mercy, or else not even the glorious description which is here given of it will divest death of its sting, or reconcile us to the thought of approaching dissolution. Let us then from these words consider,

  I.      The character of God’s people—

In general terms they are represented as “fearing God.” This of itself would be sufficient to distinguish them from all other people, more especially as it marks “the spirit of their minds.” A humble sense of his presence, a dread of doing any thing contrary to his will, and a filial desire to please him, universally distinguish his children: but still they are more clearly discerned by the characters assigned to them in our text:

  1.      They “keep God’s covenant”—

[This is the covenant which was made with Abraham; and of which Christ is the surety: he has undertaken to accomplish every thing for his believing people; to expiate their sins by his blood, and to renew their souls by his grace — — — “It is ordered in all things and surec” — — — This the Believer sees to be exactly suited to his necessities, in that it provides every thing for him, and only requires that he receive thankfully what is thus offered to him freely. This therefore he embraces: “He lays hold on it” as all his hope: and he relies upon it with his whole heart — — —]

  2.      They “do his commandments”—

[They are not negligent of good works, though they do not rely upon them for their justification before God: “they love God’s law,” which is written in their hearts: and they treasure up in their minds his precepts, no less than his promises. To do the will of God, to do it universally without exception, and constantly without intermission, is the one desire of their hearts. They would gladly, if it were possible, “stand perfect and complete in all the will of God,” being “holy, as God is holy,” and “perfect, even as their Father which is in heaven is perfect.”]

Such are the objects of God’s love: but how shall we express,

  II.      The extent of his mercy towards them—

The mercy of God is the great subject of this psalm. In the foregoing verses it is set forth in a way of comparison; (equalling the boundless extent of heaven;) but in the words before us it is declared in a way of contrast with the transitoriness of man’s existence upon earth.

Man’s existence here is only as the flower of the field—

[It was “but yesterday” that we grew up and to-morrow “our place will no more be found.” If suffered to continue for a while, we are only ripening for the scythe; but a burning sun, or blasting wind, may cut short our existence in an hour. And when once the flower of the grass is withered, all remembrance of it is gone: and so it is with us: we look gay and flourish for a little moment: and then pass away, and give place to other generations.]

But “the mercy of God towards his people is from everlasting to everlasting”—

[As to its origin, it existed from all eternity. It is not excited in the bosom of our God by any thing that he sees in man: neither the misery of our fallen state, nor any goodness which we may be supposed to manifest, move him to exercise a disposition that was not antecedently conceived in his own mind. Both his determination to exercise mercy, and the objects towards whom it should be exercised, were from all eternity fixed in his own bosom. His people are chosen by him, not because they are holy, or will be holy, but that they “may be holy, and without blame before him in love.” “He loved them with an everlasting love, and therefore with loving-kindness hath he drawn themg.”

In its duration also it is everlasting. “If he have begun a good work in them, we may be confident that he will carry it on. As, on the one hand, he will not depart from them, so, on the other hand, “he will put his fear in their hearts, that they may not depart from himi.” If at any time they transgress against him, he will chastise them with the rod, till he has brought them back to himself: but “his loving-kindness will he not utterly take from them:” for “his gifts and callings are without repentance.” In every age will he prove faithful to his promises, even “to all posterities for evermore.”

This doctrine is thought by many to encourage a presumptuous confidence, and a consequent neglect of holiness. But, if we only bear in mind the statement before given of the character of God’s people, and our unequivocal declaration, that no person who does not answer to that character can have any scriptural hope of mercy, we shall see, that there is no occasion for jealousy on that head. The holiness of man is secured by the irreversible decree of Heaven, That the end shall be combined with the means; and that every one whom God has ordained unto life, shall be “made meet for the inheritance of the saints in light.” We need not be afraid to give unto God all the glory of our salvation, and to ascribe all to the operation of his sovereign grace, since, whatever may be said of God’s decrees, it is an infallible truth, that “without holiness no man shall see the Lord.”]

  Let us LEARN from hence,

  1.      In what light we should view our present state of existence—

[We should learn from nature, and from every thing we see around us. Let all, and the young especially, look, not at the grass merely, but at the flower of the grass, and learn from that, how transient their life is — — — And let none, like the fool in the Gospel, promise themselves years, when, for ought they know, this very night their souls may be required of them.]

  2.      In what way we should improve it—

[What have we to do, but to attain the character of God’s people, and to secure the mercy which he will exercise towards them? — — — In comparison of this, all earthly pursuits are vanity; since, transient as our life is, we may yet find the objects of our fondest regard still more transient.”]

DCLXXV

THE DUTY OF PRAISING GOD

  Ps. 104:33, 34.

I will sing unto the Lord as long as I live; I will sing praise to my God while I have my being. My meditation of him shall be sweet: I will be glad in the Lord.

IT is well that we have in the Holy Scriptures a record of the experience of former saints: for, on the one hand, we should be inclined to rest in low attainments, if we did not know to what heights others had attained; and, on the other hand, we should be condemned for aiming at such exalted frames as were possessed by them, if we had not the sanction of their high authority. However, whether the world be pleased or displeased, this, God helping me, shall be my resolution; and I recommend it to every one of you as your own; “I will sing unto the Lord as long as I live; I will praise my God while I have my being!”

From the words before us, we may learn,

  I.      What was the frame of David’s mind—

  1.      It was a frame most becoming—

[Such was the frame of man when he came out of his Creator’s hands: and such to this hour would it have continued, if he had not sinned. “Praise is comely for the upright;” and “it becometh well the just to be thankful.” Such a state, as far as their nature will admit of it, befits every creature that God has formed. All the hosts of heaven, and all the inhabitants of the earth, every creature in the universe, rational and irrational, animate and inanimate, are distinctly called upon by the Psalmist, to present unto God, according to their capacity, their tribute of praise — — — And, if such a state becomes them as creatures, that are merely formed by God’s hand, and supported by his care, what should be our state, as redeemed by the blood of his only-begotten Son? Well may it be said, “Let them give thanks, whom the Lord hath redeemed.”]

  2.      It was a most delightful frame—

[We cannot conceive of David but as exquisitely happy, when he penned these memorable words. Indeed he tells us elsewhere, how rich a source of happiness he found it to his soul: “My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips.” It is, in truth, the felicity of heaven itself, where “they rest not day nor night, singing salvation to God and the Lamb for ever and ever.”

  3.      It was a frame which it is our bounden duty also to attain—

[The commands of God to this effect are clear and positive: “Rejoice in the Lord always; and again I say, Rejoice.” “Rejoice evermoree.” Provision was made for the exercise of this grace under the Jewish dispensation: feasts were appointed expressly for it; and every member of each family was to rejoice before the Lord, the old and the young, the master and the servant, and even the stranger that happened to be sojourning among them. And ought not we, who live under the more liberal dispensation of the Gospel, to rejoice? Methinks there should be no end of our joy: the resolution of David in the text should be ours; and we should be carrying it into effect all the day long. Nor should untoward circumstances of any kind rob us of our joy; but we should say, with the Church of old, “Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the field shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet will I rejoice in the Lord, I will joy in the God of my salvation.”]

Nor need we despair of resembling David; since he points out, in our text,

  II.      The way in which it may be attained—

As he attained it, so should we,

  1.      By meditation—

[His “meditations on God were sweet,” though in the psalm before us, they related only to the creation and providence of God. But the minuteness with which he describes all these things clearly shews what delight he found in surveying every particular which might illustrate his subject. What delight, then, should we feel in contemplating all the wonders of redemption! Of these there is no end. In meditating on these, we should soon be constrained to say, “How precious are thy thoughts to me, O God! how great is the sum of them! If I should count them, they are more in number than the sand: when I awake, I am still with thee.” Let us, then, address ourselves to this holy employment. Let us say, with David, “I will remember the works of the Lord; surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doings.”]

  2.      By resolving to rest in nothing short of it—

[We do well to say, ‘I will fear the Lord;’ and well to say, ‘I will serve him.’ But these are far below our duty. We should aspire after higher attainments than these: we should say, with David, “I will be glad in the Lord;” ‘I will never be satisfied, till I have such views of his excellency, and such a sense of his love, that I can rejoice in him, yea, till I can rejoice in him all the day.’ Men attain not this, because they do not aim at it. They are contented with lower acquirements; and hence they know but little of delight in God. O beloved Brethren! I would have “your hearts to be lifted up in the ways of the Lord.” Why should any of you be strangers to this holy frame? Why should you not “sing in the ways of the Lord,” as others have done before you? I know, indeed, that you cannot of yourselves create these heavenly joys: but I know what God has said; “They shall praise the Lord that seek him:” and if you set yourselves in earnest to enjoy him, you shall receive from him “the Spirit of adoption,” whereby you shall be able to call him Father; and have “the witness of the Spirit,” whereby you shall know that you are his children. Thus walking in the light of his countenance here, you shall have an earnest and a foretaste of your heavenly bliss.]

  APPLICATION—

[I beseech you, Brethren, live not so far below your privileges as Christians in general are wont to live. How much happier might you be, if you lived near to God in the contemplation of his excellencies, and in the delightful exercise of prayer and praise! This should be the very bent of your mind from day to day, and it should continue to be so to the latest hour of your life. True, indeed, this cannot be expected, unless you embrace him and cleave unto him as your God. First learn to say to him, “O God, thou art my God!” and then you will find no difficulty in adding, “Early will I seek thee.” Then will praise be, as it were, the natural language of your heart, and the constant employment of your livesl. Then in death, also, will your soul be joyful in your God: and “an abundant entrance will be ministered unto you into the realms of bliss,” where, to all eternity, you shall know no other feeling than that of joy, no other language than that of praise.]

DCLXXVI

THE CHRISTIAN’S DESIRE

  Ps. 106:4, 5.

Remember me, O Lord, with the favour that thou bearest unto thy people: O visit me with thy salvation; that I may see the good of thy chosen; that I may rejoice in the gladness of thy nation; that I may glory with thine inheritance.!

THE Psalms, though in many parts historical, doctrinal, and preceptive, may yet be considered as differing materially from the rest of the inspired volume, inasmuch as, while other books of Scripture inculcate religion, these exemplify its operations on the heart.

The words before us express the fervent desires of David’s heart; and give occasion for observing, that,

  I.      The lot of God’s people is truly desirable—

God “bears a peculiar favour” towards them—

[He esteems them as “his chosen,” “his people,” “his inheritance;” and shews the same tender regard towards them as he did towards Israel of old; guiding, protecting, and even bearing them as on eagles’ wingsb. Hence that congratulation given them by Moses, a congratulation applicable to them in every age and place.]

He gives them to enjoy the truest “good”—

[The enemies of God often possess the greatest share of this world’s goods: but hit own people have that which is really goode, and which shall endure when all sublunary things are come to an end. He “visits them with salvation,” which comprehends every solid good, whether for soul or body, whether for time or eternity.]

He fills them with “gladness” and holy “glorying”—

[They are not indeed always joyful, because they have much, both within and without, which may well occasionally produce sorrow: but they have seasons of joy, and sometimes are enabled to rejoice with joy unspeakableh. Even in the midst of tribulations they can often glory, and shew to all around them, that they have supports and consolations which the world can neither give nor take away. But what gladness and glorying will they have, when all grounds of sorrow shall be finally removedl!]

Surely such a state is the most excellent on earth: and therefore,

  II.      To desire a participation of it, is a laudable ambition—

The fervent petitions in the text were, doubtless, acceptable to God—

[Every man naturally desires his own happiness: nor is this species of self-love ever wrong, except when it leads us to seek the end by improper means. When “salvation” is the object of our wishes, we cannot covet it too earnestly: God himself has taught us to pray for it, and to urge our petitions with an importunity that will take no denial. And the answers which he gave to Davidn and others in the days of old, sufficiently evince, that he is a prayer-hearing God, and that “he delighteth in the prayer of the uprightp.”]

Nor can we please God more than by pleading with him after David’s example—

[There is nothing so great, but we may freely ask it at the hands of God. Nor is there any thing so peculiar to the saints, but we may ask it as sinners, and be certain of obtaining it, provided we ask in humility and faith. Salvation especially, with all its attendant joys and blessings, he is ready to give unto all that call upon him. Let us then beg of him to impart it to us. And let us particularly bear in mind, that we must first be “visited with his salvation,” before we can “see the good of his chosen, and glory with his inheritance.” It is through the knowledge of Him, as our Saviour and Redeemer, that we are to be made partakers of all other blessings. In vain do we hope to have fellowship with his people in their felicity, unless we first have fellowship with him in his salvation.]

  ADDRESS—

  1.      To those who are grasping after this world—

[All persons are apt to think that this world can make them happy: but David and Solomon, who enjoyed all that the world could give them, found all to be vanity and vexation of spirit. Let not us then follow the beaten track, but rather aspire after a good that never cloys, an inheritance that never fades.]

  2.      To those who are sincerely, though faintly, pursuing the path assigned them—

[We need not fear a disappointment on account of any unworthiness in ourselves. Let us beg of God to “remember us,” and he will remember us. Let us seek “his favour” in Christ Jesus, and he will be ever ready to grant it. Only let us prosecute this end steadily, and without wavering: so shall we attain the object of our desires, and glory with God’s inheritance” for ever and over.]

DCLXXVII

THE EFFECTS WHICH NATIONAL MERCIES SHOULD PRODUCE ON US

  Ps. 106:10–12.

He saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. And the waters covered their enemies: there teas not one of them left. Then believed they his words; they sang his praises.

GRATITUDE for mercies received is a duty universally approved. Every one sees the propriety of acknowledging personal obligations; nor is it less incumbent on us to be thankful for blessings conferred on us in our national capacity. The words before us record the conduct of the Israelites when a signal deliverance had been vouchsafed to them: may we be as devoutly, and more abidingly impressed, while we consider,

  I.      The mercy vouchsafed unto them—

They had been in a state of extreme danger and distress—

[After their departure from Egypt they encamped by the Red Sea; there they were hemmed in by impassable mountains and morasses. Pharaoh, greatly incensed, followed them with all his hosts, nor doubted but that he should speedily destroy them all. They, to all appearance, had no means either of escape or self-defence, and in this situation expected nothing but instant ruin.]

But God vouchsafed them a most astonishing deliverance—

[He prevented the nearer approach of Pharaoh by interposing a thick cloud between the Israelites and the Egyptians. He made a path across the sea, the waters standing as a wall on either side: he led his people through it as on dry land. Giving up Pharoah to judicial blindness and obduracy, he suffered him, at the head of his army, to follow the hosts of Israel; but, when the Israelites were passed over, he let loose the waves upon their pursuers: thus in an instant were the Egyptian armies overwhelmed, and Israel saw their enemies dead upon the sea-shore. How wonderful was this interposition of the Deity, and how great the obligation conferred by it!]

Nor were they at the time insensible of the kindness manifested to them:

  II.      The effects produced by it—

They had shewed themselves an ungrateful and unbelieving people—

But now, for a season, they were greatly changed:

  1.      They believed God’s word—

[They had had reason enough before to believe the promises made to them: Moses had confirmed his word by many stupendous miracles; but they no sooner came into difficulty than they renewed their murmurs. Now, however, they were forced to confess the power and faithfulness of God, nor did they suppose that they should ever yield to unbelief again.]

  2.      They sang his praise—

[The salvation afforded them was inexpressibly great, and the hand of God in it was too visible to be overlooked: however therefore they might pity the individuals who perished, they could not but rejoice in their own safety, nor could they refrain from praising him who had wrought their deliverance; the most obdurate could not but feel; the most insensible could not but admire. Happy would it have been for them if they had always continued in this mind; but though, through frailty, they soon relinquished this heavenly temper, the effect, while it lasted, was good and suitable.]

  IMPROVEMENT—

  1.      Let us endeavour to get our minds duly impressed with the temporal deliverances vouchsafed to us as a nation—

[We must be blind indeed if we see not the hand of God in the repeated victories which we have lately gained: though they have not been either so miraculous or so complete as that recorded in the text, they demand our most grateful acknowledgments. Had they been as numerous and decisive in favour of our enemies as they have been on our part, we should before this time have seen this land the theatre of war. Let us then praise and adore our God for his interposition on our behalf; nor let us soon forget the wonders he has wrought for us; let us rather turn to him in an humble dependence on his mercy; Let us plead the promises he has made to all penitent and believing people; and let us, in faith and penitence, expect the accomplishment of his word.]

  2.      Let us take occasion also to bless him for the spiritual deliverance wrought for us as individuals—

[Our danger from the broken law was far greater than from human foes: there was no possible method of escape, if God had not interposed for us; but he has opened a way for us through the death of his own Son, and utterly vanquished all the enemies of our salvation. Let every heart and every tongue unite in his praise; nor let the remembrance of his mercy be ever effaced from our minds, but let his word, whereby he encourages sinners, be our hope; then shall every fresh victory be a pledge of future triumphs, and the final destruction of our enemies be the subject of eternal praise.]

DCLXXVIII

THE EVIL AND DANGER OF INGRATITUDE

  Ps. 106:21–23.

They forgat God their Saviour, which had done great things in Egypt; wondrous works in the land of Ham, and terrible things by the Red Sea. Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them.

THERE is scarcely any sin more strongly reprobated in the Scripture than ingratitude. In the catalogue which the Apostle gives us of the crimes committed by the heathen world, unthankfulness to God is particularly specified as one of the most heinous and inexcusable. And the judgments denounced against one of the most eminent saints for a single instance of it, indisputably prove, how hateful it must be in the sight of God. In improving the instance recorded in the text, we shall,

  I.      Consider the history referred to—

[The history to which our text alludes is so well known, as not to need many words either to record or explain it. There were mercies vouchsafed to the Israelites in Egypt, such as never had been experienced before from the foundation of the world — — — But they presently forgat their almighty Deliverer, and worshipped a golden calf in his stead. This justly excited the indignation of God, and determined him to destroy them. But Moses, having already fasted forty days and nights, fell down before God, and, during forty more days and nights, neither ate nor drank, but interceded on behalf of this rebellious people. God in answer to his intercession averted the stroke, and forbore to punish them according to their deserts.]

  II.      Apply it to existing circumstances—

[We need not recall to your minds what great things God has lately done for us also in Egypt. Except in the history of the Jewish nation, there is scarcely any victory recorded in the annals of the world that was more glorious or complete than that vouchsafed to us. Yet how have we requited the Lord? At first, like the Jews, we were willing to give God the glory, and to sing his praise: but has not the impression worn off? and have we not shamefully “forgotten our Benefactor?” — — — Well might God’s anger wax hot against us, to consume us for such ingratitude — — — Nor can we ascribe it to any thing but the intercessions of God’s people that his wrath has not burst forth against us, as against Korah and his company, to destroy us utterly.]

  III.      Deduce from it some suitable observations—

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