Ps. 119:20.

Ps. 119:20.

OBSERVE,

  1.      The duty of secret intercession—

[We are commanded to pray for all men, and especially for kings and all that are in authority. Yea, even in Babylon, were the Jews taught to pray for the peace and prosperity of their very oppressors: how much more then should we intercede for our native country, where we enjoy every liberty that we can desire! Let it not be said, that our governors do not deserve our prayers; for the injunction to pray for kings was delivered in the reign of Nero, than whom a more wicked prince could not exist. Let us then make a conscience of this duty; for if we know not to intercede for others, we have no reason to think that we have ever yet seen aright the value of our own souls.]

  2.      The benefit of public fasts—

[The honour God has put upon public fasts is well known to all; and his answers to united supplications have been as signal as the hand of God could make them. The victory given to Jehoshaphat, the respite to Ninevehf, and the deliverance to Peter the very day before his intended destruction, sufficiently evince, that God will hear the united prayers of his people. Indeed, if one man, Moses, so prevailed for the saving of a whole nation, what deliverance should not nations receive, if they would all unite in prayer! If a few individuals alone mourn for the land, they shall have at least some tokens of peculiar favour to themselves, though they should not succeed in averting God’s anger from the nation at large. But if there be not some to stand in the breach; it cannot fail but that we must be overwhelmedi.]

  3.      The guilt and danger of neglecting Christ—

[Great as were the mercies vouchsafed to the Jews in Egypt, they are not to be compared with the redemption which we have experienced through Christ: as our bondage was infinitely more grievous, so the means used to effect our deliverance, infinitely enhance the value of the deliverance itself; we are bought with blood, and that blood was the blood of our incarnate God — — — What destruction then must not we expect if we should forget “God our Saviour?” — — — Nor is it the intercession of others that shall ever prevail to avert it from us; we must pray, every one of us for himself: not but that mutual intercession may in this respect be productive of great benefits. Let us then “bear his great goodness in remembrance,” and let it be our song in time, as it shall be through all eternity.]

DCLXXIX

THE ZEAL OF PHINEHAS COMMENDED

             Ps. 106:30.

Then stood up Phinehas, and executed judgment; and so the plague was stayed.

TO enter profitably into this subject, it will be necessary that I state, in few words, the history to which my text refers.

Balaam had been invited by Balak, King of Moab, to come and curse Israel, whose approach he dreaded, and whom he hoped by these means to subdue. Balaam, “coveting the wages of unrighteousness,” thought to enrich himself by executing the wishes of the king of Moab; but was overruled by God to bless the very people whom he was hired to curse. Accordingly he was dismissed without the expected reward. But, with a view of obtaining the promised recompence, he struck out another way in which Balak might ultimately gain his end. He knew, that, if Israel could be ensnared to cast off their allegiance to God, they might lose his protection, and thus fall an easy prey to their enemies. He advised therefore, that Balak should facilitate an intercourse between the Moabitish women and Israel; and thus draw the people of Israel into an illicit connexion with them. And this once established, the Israelites would, in all probability, be led to attend the Moabitish women to their sacred feasts; and thus, by conforming to their habits, they would, in a short time, be seduced to a participation with them in their idolatrous rites.

In this advice Balaam had but too well succeeded; and almost the whole of Israel were thus drawn into the sins of fornication and idolatry: to punish which, Jehovah had inflicted on them a plague, whereby no less than three and twenty thousand Israelites were slain. To avert the anger of the Most High, Moses issued an order, that the judges of Israel should “slay all those who had joined themselves to Baal-Peor, the god of Moab, and hang them up before the Lord against the sun.” In this way one thousand more were slain. Yet behold, whilst vengeance was thus executing upon the offenders, a prince of one of the tribes brought a Midianitish princess, in the very sight of Moses and of the whole congregation, to his tent, defying, as it were, the indignation both of God and man, and setting at nought all regard even to common decency: and it was on this occasion that Phinehas, the grandson of Aaron the high-priest, rose up from his place, and followed them to their tent, and with his javelin pierced both of them through their bodies in the very act of sin: and thus, making, as it were, an atonement to the Divine justice, he prevailed with the Deity to stop the plague.

Now this act of his being very highly commended in the Scriptures, and being replete with instruction proper to this occasion, I shall point out,

  I.      The importance of zeal in a general view.

  II.      The excellence of it as displayed in the history before us.

  I.      Zeal in itself may be either good or bad according to the object to which it is directed. Hence the Apostle limits his commendation of it by this particular consideration; “It is good to be zealously affected always in a good thing.” If exercised in a bad cause, it only precipitates a person to the commission of greater evil: but, when put forth in the prosecution of a good object, it facilitates the attainment of the end proposed. Without zeal, nothing that is at all difficult can be accomplished. From whatever our indifference arise, it can never succeed in any arduous undertaking. If we be indolent in study, we can never make any great proficiency either in art or science. There may be, it is true, a brightness of genius which shall enable a person to shine amongst his fellows without much labour: but he will be altogether superficial in his knowledge, and will soon betray his want of diligence by the slenderness of his attainments. The same will be found true in every department of life. It is “the diligent hand alone that maketh rich.” It is not always found indeed that labour, however great, is crowned with success: but where eminence in any arduous pursuit is attained, we may be sure that great zeal has been exercised in the prosecution of it. Who ever enlightened the world with discoveries in philosophy, without having first devoted much time to study, and laboured hard for the furnishing and enriching of his own mind? Even success in attainments of a lower order is not gained without much previous exertion in that particular line in which the effort is made. In the Grecian games, for instance, a long course of self-denying labour was necessary to enable any man to rise above his competitors, and to secure the distinction at which he aimed. So in every thing, if a man would either benefit others, or distinguish himself, he must put forth zeal in the prosecution of the end which he has in view. Had Phinehas not felt more deeply than others the dishonour done to God, and stirred himself more resolutely to avenge his cause, he had neither turned away God’s wrath from Israel, nor obtained for himself the commendation given him. It was his zeal for God that put him forth beyond all others, and that has rendered him an example to mankind to the remotest ages of the world.

This zeal of his forms the chief subject of our present discourse, and therefore we shall point out,

  II.      The excellence of it as displayed in the history before us.

To view his conduct aright, we must consider him as performing a magisterial act of piety towards man, and a ministerial act of piety towards God; in both which points of view it is highly commended to us by God himself.

See it as a magisterial act of justice towards man.

Magistrates are appointed by Almighty God as his vicegerents in the government of the world. They are set over their fellow-creatures for the preservation of order, to give protection to the peaceable, and to punish those who, by any evil deeds, would interrupt the welfare of the community. They are to exercise authority for him; being his ministers for good to the people over whom they are placed; nor are they to bear the sword in vain, but to be “revengers in his name to execute wrath upon him that doeth evil.”

Now it is obvious that when iniquity abounds, and is sanctioned and upheld, not only by the multitude, but by persons of distinction and power, it is no easy matter for a magistrate to discharge his duty aright. On the one hand, he is afraid of appearing singular, and of having his interposition ascribed to unworthy motives; and, on the other hand, he is apprehensive that he shall fail in his efforts to withstand the evils which he deplores. He sees others, perhaps, as willing as himself to lament the reigning corruption, but not willing to incur the odium of standing forth as reformers, and of exerting their power for the correction of it. He knows how much more ready all will be to blame his zeal, than to commend it: and therefore he is disposed rather to wait till he can find others to co-operate with him, than by extraordinary and unaided efforts to put to shame those who draw back from their duty, and are destitute of that zeal which he feels it incumbent on him to employ.

This was the state of Phinehas. He was but a young man, and therefore might be condemned as officious, and unbecomingly obtrusive. The offenders too were persons of the highest rank in the nations to which they belonged: and the elder rulers, who, together with him, were witnesses of this horrible impiety, were all either intimidated or stupified; so that not one of them felt disposed to avenge the cause of Israel and of God on these flagrant transgressors. But he would not wait for others. He would discharge his duty at all events; and whatever others might either say or do, he would approve himself to God as an active magistrate, and a conscientious servant of the Most High. That he did not go forth as one who was not authorized to execute the laws, is evident from the commendation given to him both by God and man: and therefore he stands as a pattern for all magistrates to discharge their official duties manfully, without favour and without fear.

What a blessing such magistrates are to any land, may be seen in the benefits which, by that one act, Phinehas obtained for the whole nation of Israel. On his executing of judgment, the plague was stayed. Four and twenty thousand, in the whole, had perished in one day; and, had he delayed to discharge his duty in this matter till his brethren in office should join him, no one can tell how many thousands more would have fallen a sacrifice to the wrath of God. But by this act of his he “made atonement for the children of Israel,” and “averted God’s wrath from them.” He arrested also the progress of iniquity; and obtained for himself the highest honours, even “the covenant of an everlasting priesthood:” and “this act of his was counted to him for righteousness unto all generations for evermore.”

We are not to suppose that this act formed his justifying righteousness before God; for not all the obedience of the best of men could ever avail for that: but it proved to all future generations that he was a righteous man, and that no consideration under heaven could deter him from a faithful discharge of his duties, whether to God or man.

Now such a blessing are conscientious magistrates in every age and in every land: and they who boldly maintain the authority of the laws, however they may be traduced and calumniated for a season, are, indeed, the most honourable members of society, and, sooner or later, will receive the approbation of every considerate man. The obligations we owe to such are, at this moment, seen and felt through the land, in the suppression of outrage, and in the diminution of the terrors diffused through the whole country by reckless and desperate incendiaries. And I cannot but hope that the firmness manifested both by the civil and legal powers IN OUR SISTER ISLE, will be attended with a similar blessing from the Most High. It is right, it is necessary, that law should rule: and, if it cannot be upheld, but by the exercise of severity towards those who would trample it under their feet, it is right that those who set it at nought should be made victims of their own folly and wickedness. I say again, the law must rule; and neither the many nor the great are to set it aside. And if in the suppression of evil somewhat of laxity prevailed amongst us for a season, that time is past, and shall not readily, I hope, return again. The whole people of the land, though but too easily wrought upon by factious demagogues, are yet in their cooler moments united firmly in this one sentiment, that, if not even the King himself can rule but according to law, neither factious demagogues, nor an excited populace, are to be suffered to rule contrary to law. This is acknowledged now through all the grades of society; and, I trust, will ever be maintained amongst us by those whose office it is, whether as magistrates or jurors, to administer justice, and to uphold and execute the laws.

But I observed that this action of Phinehas may also be considered as a ministerial act of piety towards God.

In this light it is placed by God himself: “Phinehas the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. Wherefore say, Behold, I give unto him my covenant of peace: and he shall have it, and his seed after him, even the covenant of an everlasting priesthood, because he was zealous for his God, and made an atonement for the children of Israel.” He was the presumptive heir to the high-priesthood: and with his own hand he here offered an atonement to his offended God, for whose honour he was deeply interested, and whose wrath he laboured to avert. In this so far as his zeal for God’s honour was concerned, he is a pattern for ministers in all future ages. As to the act itself, that was peculiar to the situation and circumstances in which he stood: nor is any man now authorized to follow his example. Not the first man on earth is at liberty to take the law into his own hand, and to execute its sentence in the summary way that he did. Every thing now must be transacted through a legal process, and by officers specially appointed to that end. But the same zeal as animated the soul of Phinehas, should glow in the bosom of every minister of Christ. The aboundings of iniquity should occasion “great heaviness and continual sorrow of heart” in all who serve in God’s sanctuary; yea, “rivers of tears should run down their eyes night and day” because of the dishonour which is done to God by a thoughtless and rebellious world.

But to exercise a becoming zeal for God is no easy matter; and any person standing forth, as Phinehas, to stem the torrent of wickedness which flows around him, will be exposed to much obloquy as a bold fanatical enthusiast. In every age such ministers have “been for signs and for wonders” in the Church of God. At the time of the deluge we hear of but one person, Noah, who dared to enter his protest against the impiety of the world around him. In Elijah’s time, though there were seven thousand who were not addicted to the reigning sin, there was but one who openly declaimed against it. And so it is now. There are doubtless many thousands of persons in the land, both of ministers and people, who withstand in secret the corruptions of the world; but yet any man, who, like Phinehas, should stand up with becoming zeal to arrest the progress of iniquity, would be accounted “a troubler of our Israel,” and be condemned for his needless, his insufferable, preciseness. But whence is this? It is owing to the lukewarmness of the generality, and not to any undue energy in those who serve the Lord. Of all people under heaven, a minister of Christ is most bound to exert himself in the cause of his Divine Master. Ministers are intended to be “lights in a dark world;” yea, they are “the salt of the earth,” which, by its influence, is destined to keep the whole world from corruption. Nor ought any consideration either of hope or of fear to sway them in the least. They should be unmoved by seductions of any kind, and should be ready to lay down their own lives for the honour of God, and the welfare of their fellow-creatures. Yes, this is the sacrifice which they should be ready to make: for so says the holy Apostle: “If I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all: do ye also joy and rejoice with me.” Here the Apostle considers his converts as an offering to God: and, as libations were poured forth upon the offerings, he accounted his heart’s blood as a proper libation to be poured forth for them; and the shedding of it an occasion for most unqualified joy.

For the averting of God’s wrath, it is true, we can offer no atonement. But we can speak of an atonement which has been offered, even that once offered by our blessed Lord upon the cross; and that is a sufficient “propitiation for the sins of the whole world.” But how shall I speak of that? If we admire the zeal of Phinehas, who offered to God an atonement by the sacrifice of the offenders, what shall I say of our great High-Priest, who has made an atonement by the sacrifice of himself, the just for the unjust, that he might bring us to God? Here was zeal indeed, and “a love that passeth knowledge.” But by this it is that God is pacified towards us. There is, alas! a moral plague prevailing throughout our whole camp, and slaying its tens of thousands in a day. But by means of this atonement we are empowered both to arrest its progress, and to take away its guilt.

And need I say, that such ministers are a blessing in the land? Truly they are a blessing, and shall be accounted so as long as the world shall stand. What if, like Phinehas, they overstep the bounds observed by their more lukewarm fellows? They shall, like him, be honoured both by God and man; whilst the memory of less faithful ministers shall pass away into oblivion, like a morning cloud. Their zeal shall be counted to them for righteousness to the latest ages: not for their justifying righteousness, as I have before observed; for in Christ alone can that righteousness be found, and from him it must be received by faith alone: but, as an evidence of their piety, it shall be counted to them, and be a ground of praise and thanksgiving to God amongst all who shall be called to imitate their bright example.

What then do I look for on this occasion? I call for zeal, even for the zeal of Phinehas, in all the magistrates, and in all the ministers, of our land. In Phinehas these offices were united; as in some instances they are amongst ourselves; though I think, for the most part, unhappily and unwisely. A minister, instead of affecting a double occupation, should rather say, with our blessed Lord, “Who made me a ruler and a judge over you?” And sure I am, that, if a minister will give himself entirely to his own proper work, he will find enough to occupy all his time and all his thoughts. The offices of the magistracy and the ministry are perfectly distinct. Magistrates have to uphold and enforce the laws of man; ministers have to propagate the glorious gospel of the blessed God. The office of the magistrate has respect to the temporal welfare of mankind; the office of a minister is to promote, in every possible way, their spiritual and eternal interests. Still, however, there should be in both a cordial and energetic co-operation for the honour of God, and for the good of man. A minister often needs the support of magisterial authority, and should find it promptly exerted for him when occasion requires. On the other hand, the magistrate, whose office is rather for the suppression of evil than the inculcation of good, needs the aid of ministers, for the effecting of an entire change in the sentiments and habits of the community. Let each, therefore, be found in the faithful discharge of their respective duties; so may we hope that God’s wrath shall be averted from our guilty land, and that his covenant blessings shall be poured forth upon us through eternal ages.

I cannot close my subject without briefly observing, that we all have within the camp of our own hearts many corruptions, which have provoked the displeasure of the Most High, and which need to be sought out, and prosecuted, and slain. O that there were in all of us a holy zeal in reference to them, and that we would sacrifice them to God with an unsparing hand! It is said of “all that truly belong to Christ, that they have crucified the flesh with the affections and lusts.” Can we appeal to God that this is our character? Do our lives bear witness to us, that whilst the great mass of the community care for nothing beyond the pleasures, the riches, the honours, of the world, and those who should stand forth as champions for God, are lukewarm and timid in his sacred cause, we dare to be singular, and firm and zealous in the discharge of our respective duties, and, above all, in the devotion of our souls to God? Truly we should all, if I may so express myself, begin at home. God has at this moment a controversy with the whole nation. And, though magistrates and ministers may do much to correct the abuses which prevail in external matters, that will be of little avail to pacify our offended God. God looks at the heart. That must be humbled for our past iniquities, and purged from the allowed indulgence of any sin. Yea, that must be consecrated to God, with all its faculties and all its powers: it must first be cleansed in the blood of Christ, and then be sanctified by his Spirit. Then shall the chastising hand of God be removed from us, in our individual capacity at least, if not collectively as a nation: and, at all events, his eternal judgments shall be averted from us, and all the blessings of his covenant be our everlasting portion. This is the plague which, after all, we are most interested in removing, even “the plague of our own hearts;” and this once removed by faith in the Lord Jesus, and by the influences of his Spirit, we shall have the righteousness of Christ imputed to us, and stand accepted of our God for ever and ever.

DCLXXX

PRAISE TO GOD FOR HIS MERCIES

  Ps. 106:48.

Blessed be the Lord God of Israel from everlasting to everlasting! and let all the people say, Amen. Praise ye the Lord!

WE find in the world almost an universal prejudice against religion, as a source of melancholy. And more especially if the wickedness of man be portrayed in very deep colours, it is supposed that we shall drive all our hearers to despair. But where shall we find the sins of Israel more awfully depicted, than in the psalm before us? Yet, how is it closed? with weepings and with wailings? No: but with as devout an ascription of praise as is to be found in all the inspired volume. The truth is, that nothing so elevates the soul as a contrasted view of God’s mercies and our own vileness: and no man will build so high a superstructure of praise, as he who digs deepest into the corruptions of his own heart, and lays his foundation broadest on God’s sovereign grace in Christ Jesus. Behold, then, I pray you,

  I.      The ebullition of heart here manifested!

What is it that the Psalmist has been contemplating?

[He give us, in the psalm, an epitome of the conduct of all Israel, from the time of their coming out of Egypt to the time of David. He mentions their provoking of God at the Red Sea, their lusting after sensual gratifications, their mutinying against his vicegerents, their worshipping of the molten calf, their contempt of the Promised Land, their joining with the Moabites and Midianites in the worship of Baal-peor, their quarrelling with Moses at Kadesh; and, finally, their incorporating themselves with the Canaanites, and imitating their idolatrous and cruel customs.

But together with all this, he shews how graciously God had dealt with them: for though he had inflicted many and sore judgments upon them, he had not yet finally forsaken them; but, for his own name sake, and for the sake of the covenant which he had made with them, he still continued to them his tender mercies.]

And was not all this a ground for praise and thanksgiving?

[Methinks it was not possible for any one who duly considered the subjects here brought before him, to feel otherwise than as the Psalmist himself felt on the occasion. For, had God taken them in this manner from the midst of another nation, and multiplied his mercies to them to such an extent, and for so many hundreds of years, in the midst of all their rebellions; and shall they not “bless him?” Had he so shewn himself both “the God of Israel” and “a God to Israel;” and shall they not adore him? Shall they not desire that all should be alike impressed with a sense of these mercies, and that God should be alike glorified in all and by all? Methinks, when it was said, “Let all the people say, Amen,” there was not one dissentient or silent voice in the midst of them. Indeed, we are expressly told that “they did all say, Amen; and praised the Lord.” And, if there had been one who refused to unite in this tribute of praise, he might well have been separated from the congregation, as a curse to the Church, and as unworthy to be numbered amongst the Lord’s people.]

From hence, then, we may clearly see,

  II.      The corresponding feeling which it should generate in us—

We have experienced an infinitely greater redemption than they—

[Theirs was from temporal bondage, which, at all events, must have been ere long terminated by death: ours is from the chains of sin and Satan, death and hell — — — Theirs was by power only: ours is by price as well as power, even by the inestimable price of our Redeemer’s blood — — —]

And, notwithstanding this, we have been as rebellious as ever they were—

[Were our sins noted in a book, as theirs are, we should be found to have been as perverse and obstinate as they. In truth, their history is a mirror, wherein the countenance of the whole Christian world shines as clearly as the sun at noon-day. They are the very prototype, to which we are perfectly conformed; yes, and with incomparably greater guilt than they, inasmuch as our obligations to God are infinitely greater than theirs — — —]

Yet is God more merciful to us than ever he was to them—

[True, he has at times visited us with judgments: but he has never cast us off, or “shut up his loving-kindness in displeasure.” On the contrary, he still follows us with offers of mercy through his beloved Son, and importunes us to accept of reconciliation with him through the blood that was shed for us upon the cross — — —]

What, then, should be our sense of gratitude towards him!

[If the Israelites were called to bless him as “the God of Israel,” how much more should we bless him as “the God and Father of our Lord Jesus Christ,” and our God and Father in him! If they were called to bless him in a review of his conduct towards them, how much more may we, in reference to his conduct towards us! If every one of the people was to utter his “Amen” at the giving of thanks to God, what shall be said of us, if there be one amongst us who shall shew reluctance to unite in this holy exercise? Methinks “the very stones would cry out against him.” To every one of you, then, I say with confidence, bear your part with us: and when we say, “Blessed be the Lord God of Israel from everlasting to everlasting,” let every one of you, without exception, “say, Amen, Amen, Amen!” yes, with one heart and one voice, I say to all, without exception, “Praise ye the Lord.”]

  ADDRESS—

  1.      Those who are not yet liberated from their bondage—

[Such there were in the days of Saul and of David, who were in captivity among the heathen. And how would it be possible for them to unite with their brethren in Jerusalem in these songs of praise? “How could they sing the Lord’s song in a strange land?” Hence they pray, “Save us, O Lord our God, and gather us from among the heathen, to give thanks unto thy name, and to triumph in thy praise!” The same prayer I recommend to you. I know you cannot rise to this devout and holy frame whilst you are under bondage to guilt and fear and evil habits: it is impossible you should. But, if once you obtain reconciliation with God, and, “by a spirit of adoption, are enabled to call him Father,” then will your mouth be opened to sing his praise; and you will desire that every child of man should join with you in that blest employment.]

  2.      Those who have been brought into “the liberty of the children of God”—

[To you this song of praise is nothing more than the prevailing expression of your feelings before God, To bless and magnify your God, is the joy of your soul: and you are ready to obey the call, when God’s ministers invite you to unite in that holy exercise. Behold, then, I now say, “Blessed be the Lord God of Israel! and let every one of you say, Amen.” Say it, then; say it cordially; say it devoutly. We are told, that when the Christians of the primitive Churches said Amen, so general and so earnest was the utterance given to that word, that the sound was like thunder. I will not pretend to say what their circumstances might call for; nor will I sit in judgment upon those of whom I know so little. But at this day, I confess, I should prefer a more quiet expression of our feelings and our desires. I am not fond of vociferation in prayer; nor do I like a noisy piety. I prefer what is intimated in that delicate expression of the Psalmist: “Praise is silent before thee, O Lord.” But let God hear “your breathing and your cry:” and doubt not but that He will accept it at your hands; and, by the efforts which you make to praise him now, will he prepare you to join in everlasting “Hallelujahs” in the realms above.]

DCLXXXI

PRAISE TO GOD FOR REDEMPTION

  Ps. 107:1–3.

O give thanks unto the Lord, for he is good; for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy; and gathered them out of the lands, from the east, and from the west, from the north, and from the south.

THE intent of this psalm appears to be, not merely to display the providence of God as interposing in all the concerns of men, but especially the goodness of God in vouchsafing to hear the prayers of men, and to grant them deliverance in answer to their supplications. This is illustrated under a variety of interesting images. His interpositions are described in behalf of travellers lost, but conducted home in safety; of prisoners rescued from merited captivity; of persons sick and dying, restored to health; of mariners preserved, and brought to their desired haven. But we must not confine our attention to temporal deliverances only; for it is manifest in the very commencement of the psalm that respect is had to the goodness and mercy of God in their most extended operations, and especially in the great work of redemption: for it is “from the east and from the west, from the north and from the south,” that he has already gathered his redeemed people, and that he will yet gather them into the kingdom of his Messiahb, even “Shiloh, unto whom shall the gathering of the people be.” In considering the different images, we might notice both the temporal and spiritual deliverances which they severally refer to: but at present we shall wave all reference to them, and notice only the great work of redemption, as set forth in the words before us; wherein we see,

  I.      The duty of all to give thanks to God—

Consider,

  1.      The grounds of it—

[Wherever we turn our eyes, we cannot but see that “the Lord is good.” Survey the heavenly bodies, and contemplate the benefits derived from them: view the earth with its innumerable productions for the good of man: examine your corporeal frame, and think how every part performs its office for the benefit of the whole: above all, reflect on the powers and faculties of our immortal souls, and mark how by them we are elevated above all the rest of the creation, and fitted for an infinitely higher state of existence in the presence of our God: and then say whether we have not reason to proclaim the goodness of our God — — —

But the “mercy” of our God is yet, if possible, a more stupendous object of admiration; because goodness manifested itself to us in innocence; whereas mercy is exercised towards us under an inconceivable load of guilt. Think how it was displayed to man at first, in promising him a Saviour: think how it wrought in due time, in sending that Saviour into the world, even the eternal Son of God, and in laying all our iniquities on him. Think how it has shewn itself to every individual amongst us, in bearing with all our iniquities, and in following us with offers of a free and full salvation. Think how it has lasted towards the children of men, and how it shall last towards all who embrace its gracious offers. Surely if our minds were affected as they ought to be with this wonderful subject, we should never cease to praise and adore our God — — —]

  2.      The duty itself—

[“O give thanks unto the Lord” for these things, all of you, old and young, rich and poor, one with another! If there be one amongst us that has not participated in these benefits, we will be content that he shall be silent: but the very circumstance that we are still on mercy’s ground is abundant evidence that we have reason to join in one universal song of praise and thanksgiving. Think of the fallen angels, who never had a Saviour provided for them: think of the millions of the human race who never heard of the Saviour that has been provided for them, or that, having heard of him, have been left to perish in a neglect of his salvation: think of these things, and then, if you can, deny your obligations to the goodness and mercy of your God — — —]

But let us more especially consider,

  II.      The peculiar obligations of the redeemed to do so—

“Let the redeemed of the Lord say so:” yes, if ye “whom he has delivered out of the hand of the enemy, and gathered to himself,” are silent, “the very stones will cry out against you.” Think,

  1.      From whence you have been gathered—

[The remotest ends of the earth are not so far from each other, as ye were from God — — — and in this state ye were led captive by the devil at his will — — —]

  2.      By what means ye were redeemed—

[It was by the precious blood of God’s only dear Son — — — It was also by the effectual working of his power: for he, as a good Shepherd, sought you out, and apprehended you, and brought you home on his shoulders rejoicinge — — —]

  3.      To what ye are brought—

[As the Lord’s redeemed people, ye are brought into a state of peace with God: ye have the privilege of constant communion with him: ye may expect at his hands every blessing which your souls can desire: and ye shall finally posses all the glory and felicity of heaven.

Think now what, in the view of these things, should be the state of your minds. If those who have never yet experienced one of these benefits, have yet abundant reason to celebrate the goodness and mercy of their God, have not ye much more? O “let the redeemed of the Lord say so:” let them sing his praises day and night: let them adore him with their whole hearts — — —]

  ADDRESS—

  1.      Those who are yet insensible of God’s goodness—

[Alas! how great a portion of every assembly are comprehended under this description! — — — Well, know ye then that we require no other proof of your perishing condition. Tell us not from what sins ye are free: we will grant all that ye are pleased to say: but we declare you to be blind, ignorant, base, ungrateful creatures: ye have no hearts to adore your God; and therefore if ye die in your present state, ye can never enter into the kingdom of heaven, where the one employment of the blest inhabitants is to sing the praises of redeeming love. If ever ye be truly converted unto God, this new song will be put into your mouths, and be sung by you day and night — — —]

  2.      Those who love the blessed work—

[Some there are, and may God increase their number an hundredfold! who delight to bless and praise their God — — — Go on then, dearly Beloved, and abound more and more. Though your songs are as yet but faint, they are truly pleasing in the ears of your reconciled God and Father. This song in particular is grateful to him. Mark what notice he took of it when sung by Solomon — — — So will he come down and fill your souls with his glory — — — Mark also what honour he put upon it when sung by Jehoshaphath — — — So will he defeat all the confederacies, whether of earth or hell, that may be formed against you — — — Sing on then with increasing gratitude, even to the end; and soon shall the golden harp be put into your hands, and you shall join with that heavenly choir in that more perfect song in which they all unite, even in singing. “Salvation to God and to the Lamb for ever and ever.”]

DCLXXXII

THE DUTY AND GROUNDS OF PRAISE

  Ps. 107:8, 9.

Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men! for he satisfieth the longing soul, and filleth the hungry soul with goodness.

AMONG the various graces which characterize the true Christian, that of gratitude to God is very conspicuous. Others indeed will confess their obligations to the Supreme Being; but none are duly sensible of them, till they have been renewed by the Holy Spirit. When once we have “tasted that the Lord is gracious,” and been impressed with a sense of redeeming love, we shall view the goodness of God in all his dispensations; and, not only glorify him ourselves, but earnestly desire that all should render him the honour due unto his name. This disposition was eminently displayed in David, when he penned the Psalm before us. No less than four times does he repeat the fervent wish, that men would praise the Lord: and at each time does he suggest the most ample grounds for the performance of that duty.

From his words we shall take occasion to consider,

  I.      The duty here recommended—

Wherever a superior being is acknowledged, there a tribute of prayer and praise is considered as due to him. The light of revelation confirms this general sentiment; and expressly inculcates thanksgiving to God as an universal duty. The manner in which the Psalmist urges us to praise our heavenly Benefactor, deserves peculiar attention: it speaks more forcibly than the strongest injunction could have done; and intimates that praise is,

  1.      An indispensable duty—

[Praise is the external expression, whereby a soul, filled with admiration and gratitude, gives vent to its feelings towards its heavenly Benefactor. It is an exercise of which the glorified saints and angels are never weary; and in which we enjoy a foretaste of heaven itselfb — — — Words can scarcely convey a more sublime idea of this employment, than those by which David describes its effects upon the soul — — — In this view he strongly recommends it to us, and we may also recommend it to each other, as “good, pleasant, and comely.” It is a duty which we owe to God. There is not any precept in the Bible more plain than those which relate to this subjecte — — — There is not any duty, the neglect of which is represented in a more heinous light — — — On the other hand, there is not any religious act of which more honourable mention is made than thisg — — — Not any to which, if accompanied by a suitable deportment, more exalted privileges are annexed — — — Hence it is, that thirteen times in the space of six short verses, David renews his exhortations to every living creature to praise the Lordi.]

  2.      A much neglected duty—

[Whatever blessings men enjoy, they rest in the gift, and forget the Giver. In fact, we scarcely know the value of our blessings till we are bereaved of them. The generality of men, instead of acknowledging with gratitude God’s kindness towards them, and requiting him according to the benefits he has vouchsafed to them, take occasion from his mercies to sin the more against him — — — Not even the godly themselves abound in this holy employment as we might expect. Many, alas! live at so great a distance from God, that they can scarcely ever rise above a petition for mercy, or, at most, a sense of thankfulness that he has not utterly cast them off. They cannot soar to a contemplation of the divine perfections, or of the excellency of Christ, or of the blessedness of those mansions that are prepared for them. They have so much of the world in their hearts, and so little faith, that they cannot realize their principles, or glorify God in any measure as they ought. Instead of cultivating the devout spirit of David, they rest satisfied in a lukewarm state, saying, “It is high; I cannot attain unto itl.” Yes; though there are some who delight themselves in God; yet, in reference to the greater part even of real Christians we must say with sorrow and regret, “O that men would praise the Lord for his goodness, and according to his excellent greatness!”]

To stir up ourselves to a due performance of this duty, let us consider,

  II.      The grounds proposed for the performance of it—

There is nothing that may not in some view or other be made a ground of praise and thanksgiving. In the text we are led to notice,

  1.      Those which are general—

[The goodness of God, as manifested in the wonderful dispensations of his providence, is that which first offers itself to our consideration. How bountifully does he supply the returning wants of his creatures even while they are continuing in rebellion against him! How marvellously has he preserved us in life from our earliest infancy to this day; and kept in tune, as it were, in the midst of continual shocks and dangers, an instrument of ten thousand strings! With what kindness has he restrained the evil dispositions of men, which, if suffered to rage without control, would produce a very hell upon earth! As for the godly, they would soon be extirpated from the face of the earth, if the sons of Belial were permitted to execute all that is in their hearts. And who amongst us would not have perpetrated many more evils than he has, if God had not imposed an invisible restraint upon him, and diverted him from his purpose?

But on this occasion we must particularly call to mind the wonders God has wrought for us, in preserving us from domestic tumults and foreign invasions; and in making us victorious, when our allies have been all subdued, or have even combined against us with the common enemy for our destruction. In a more especial manner should we admire the goodness of God in so suddenly disposing the hearts of our enemies to peace, and in bringing the calamities both of war and scarcity to a happy termination.

The riches of his grace are also deserving of the deepest attention. Surely it is not possible to overlook the wonderful work of redemption which God has wrought for sinful man. What shall I say of the gift of his only-begotten Son to die for us? — — — What of the gift of his Holy Spirit to instruct and sanctify us? — — — What of all the promises of grace and mercy and peace to the believing soul? — — — And what of that eternal inheritance he has prepared for us in heaven? Truly he dealt not so with the fallen angels: but to “the children of men” he has communicated richer blessings than words can declare, or that any finite imagination can conceive. And should we not praise him for these? If we are silent on subjects like these, verily our mouths will be shut in the day that our ingratitude shall be punished by our indignant God.]

  2.      Those which are more particularly specified as vouchsafed to “the longing and hungry soul”—

[Under the image of a weary traveller rescued from the deepest distress, and brought beyond all expectation to the rest he had desired, the Psalmist represents a soul hungering and thirsting after righteousness, and raised from a state of despondency to the full enjoyment of its God. Thousands there are who are reduced to great perplexity in the pursuit of heaven. They feel their guilty and perishing condition; but how to extricate themselves from the wilderness of this world, and to find their way to the city of habitation, they know not. Having tried in vain those self-righteous methods of escape which their own reason has suggested, they cry at last to God, and implore his guidance. He, ever ready to hear the prayer of the poor destitute, “reveals his dear Son in their hearts:” he shews them that in Christ is their hope, in Christ is their refuge, in Christ is their security. Being thus led to Christ, their “longing souls are satisfied, their hungry souls are filled with goodness” — — — Who can conceive what satisfaction a soul feels, when Christ is thus revealed to it as “the way, the truth, and the life?” And I wish you particularly to notice how God marks with approbation not our attainments only, but our very desires. “Longing and hunger” are the very lowest operations and effects of grace in the soul: yet does God delight in them, and magnify his mercy towards those in whom even these slight beginnings of what is good are seen.

And is not this a ground of praise? If any who have experienced such mercies “should hold their peace,” methinks Sodom and Gomorrha will rise up in judgment against them. The more we contemplate redeeming love, the more will a sacred ardour glow within our bosoms to bless and praise the Lord.]

  ADDRESS—

  1.      Those who never praise God at all—

[What enemies are such persons both to their present and future happiness! How much richer enjoyment would they now have of all God’s mercies, if they could discern his hand in them, and taste his love! And how much happier would they be in the eternal world! for, can it be supposed that God will bestow heaven indiscriminately on the evil and unthankful together with the good and thankful? Can it be thought that a man who was more insensible of favours than an ox or an ass, shall instantly on his dismission from the body begin to adore his God, and to join in those celestial anthems for which he had not the smallest taste? No: we must begin on earth the work we are to carry on in heaven: nor can we hope to participate the felicity of the saints, if we have not first cultivated their disposition, and found delight in their employment.]

  2.      Those who desire and endeavour to praise him—

[While some find their hearts enlarged in praising God, we trust there are many who say, O that I could praise the Lord for his goodness! But whence is it that, with a desire to enjoy God, so many spend their days in sighing and mourning instead of in joy and rejoicing? Perhaps they pore over their own corruptions without contemplating the divine attributes: they look at themselves more than at Christ: they consider their own wants; but overlook the Lord’s promises: they anticipate future difficulties, without adverting to past deliverances: in short, they cannot praise God as they would wish, because they are forgetful of those benefits which are the occasions and grounds of praise. Let all such persons then be aware of their error. Let them begin this day the important, the delightful, the long-neglected work. Let them unite in praising God for his mercies, whether public or personal, whether temporal or eternal.

To all would we say, in the energetic language of the Psalmist, “O sing praises unto the Lord, sing praises; sing praises unto the Lord, sing praises; sing ye praises with understanding.” “Let young men and maidens, old men and children, praise the name of the Lord; for his name alone is excellent, his glory is above the earth and heavenst.”]

DCLXXXIII

GOD’S LOVE SEEN IN ALL HIS DISPENSATIONS

  Ps. 107:43.

Whoso is wise and will observe these things, even they shall understand the loving-kindness of the Lord.

TO know God, and Jesus Christ whom he has sent, is the highest privilege and perfection of man. This attainment, infinitely beyond all others, constitutes true wisdom. But to acquire this knowledge, it is necessary that we study well, not the book of Revelation only, but the records also of God’s providential dealings with mankind. The Word and works of God mutually reflect light on each other; and the more extensive and accurate our observation is of those things which occur from day to day, the more just will be our apprehension of God’s nature and perfections. True indeed it is, that, as far as theory is concerned, we may learn every thing from the Scripture alone: for in the world and in the Church we can find only a repetition of those things which are recorded in the Sacred Volume: but a practical sense of God’s love is greatly furthered by the constant exhibition of it which may be seen in his dealings with us; so that we may well say with the Psalmist, “Whoso is wise and will observe these things, even they shall understand the loving-kindness of the Lord.”

We propose to shew,

  I.      What those things are which are here presented to our notice—

To enter fully into them, we should distinctly consider the different representations which are here given of God’s merciful interposition in behalf of bewildered travellers, incarcerated prisoners, dying invalids, and mariners reduced to the lowest ebb of despondency. But instead of minutely prosecuting those different inquiries, we will draw your attention to the two principal points which pervade the whole; namely,

  1.      The timely succour which he affords to the distressed—

[The instances mentioned in the psalm are only a few out of the numberless interpositions which God vouchsafes to men in distress: but whatever be the trouble from which we are delivered, it is of infinite importance that we see the hand of God both in the trouble itself and in the deliverance from it. There is neither good nor evil in a city, but it must be traced to God as its author. Whether men or devils be the agents, it matters not; they can do nothing without a special licence from God himself: and hence, when men had plundered Job of all his possessions, and Satan had destroyed all his children, he equally ascribed the different events to God; “The Lord gave, and the Lord hath taken away.” Thus must we do: we must ascribe nothing to chance, and nothing to the creature, except as an instrument in the hands of God. If the folly or malignity of man injure us, or the wisdom or benevolence of man repair the injury, we must look through the second causes, and fix our eyes on God, as the first great Cause of all. If we see not God in the dispensations, of course we shall learn nothing of God from them: but if we behold his agency in them, then will our eyes be opened to see his wisdom and goodness also.]

  2.      His condescending attention to their prayers—

[In all the instances specified in this psalm, God’s interpositions are mentioned as answers to prayer: “They cried unto the Lord in their trouble, and he delivered them out of their distresses.” Many, alas! of the prayers which are offered in seasons of difficulty and distress have respect to nothing more than the particular occasion, and are accompanied with no real desire after God: yet even these prayers God often condescends to hear, just as he did the prayers in which Ahab deprecated the judgments denounced against him. But when the prayers proceed from a penitent and contrite heart, and are offered up in the prevailing name of Jesus Christ, God will hear them at all times and under all circumstances. We do not say that the precise thing which may be asked shall certainly be granted; because God may see that, on the whole, that would not prove a blessing to the person who asks it: but no prayer that is offered up in faith shall go forth in vain: it shall surely be answered, if not in the way expected or desired, at least in a way that shall ultimately prove most conducive to the good of him that offers it.]

These things being matters of daily occurrence, we shall proceed to mark,

  II.      The benefit arising from an attentive consideration of them—

From these we shall be led to notice, not merely the agency of God in all the concerns of man, but especially, and above all, his “loving-kindness” also. This will be seen,

  1.      In the darkest dispensations of his providence—

[God’s dearest children are not more exempt from trials than others: on the contrary, they are often most subjected to them. But in this the loving-kindness of God is especially manifest: for by their trials he leads them to more fervent prayer; that prayer brings to them more signal interpositions; and those interpositions fill them with joy, far overbalancing all the troubles they have endured. Let any child of God look back to his former life, and say, whether the events which once he regarded as the heaviest calamities, have not been overruled for his greatest good? Yes: it is not David only, but every child of God, that must say, “It is good for me that I have been afflicted.” We may indeed, like Jacob, say for a time, “All these things are against me:” but when we have seen “the end” and issue of the dispensation, we shall confess that “the Lord has been pitiful to us, and of tender mercy.” If we view an insulated and individual occurrence, we may be perplexed respecting it; but if we view it in connexion with all that has preceded and followed it, we shall be able to set our seal to the truth of that promise, “All things shall work together for good to them that love God.” Whatever then be the affliction under which we are suffering, let us never for a moment lose sight of that truth, “Whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth.”]

  2.      In the most painful operations of his grace—

[The different circumstances adduced for the illustration of God’s providence may not unfitly be regarded as images to shadow forth also the operations of his grace. Truly in them we may see the wants and miseries, the helplessness and terrors, of an awakened soul. Who that knows any thing of his own state has not seen himself a wanderer from the ways of God, and perishing for lack of knowledge? Who has not groaned, and bitterly too, under the chains of sin by which he has been tied and bound? Who has not felt his inability to help himself, as much as if he had been dying of an incurable disorder? And who has not seen himself sinking, as it were, into the bottomless abyss, and been almost “at his wit’s end,” because he saw not how his soul could be saved? We do not mean to intimate, that all converted persons have felt these things in an equal degree: but all have felt them sufficiently to see the suitableness of these images to their own experience. What then shall we say? Does God, in suffering them to be so exercised, mark his displeasure against them? No: it is love, and love alone, that he manifests. Multitudes of others he leaves to follow their own evil ways without fear, and without remorse: but those whom he loves he awakens from their security: he sends his Holy Spirit to convince them of sin; he stirs them up to fervent prayer; and then, in answer to their prayers, he speaks peace to their souls. “Those troubles were not at the time joyous, but grievous; nevertheless, afterwards they yield the peaceable fruits of righteousness unto them that are exercised thereby.”]

  ADVICE—

  1.      View the hand of God in every thing—

[Things may be called great or small by comparison; but, in fact, there is nothing small, when considered in relation to the possible events which may spring from it. The opening of the book precisely in the place where the services of Mordecai to Ahasuerus were recorded, was as much a work of God as any other that is contained in the Sacred Volume: and the circumstances connected with it were of incalculable importance to the whole Jewish nation. Let nothing then be accounted small: but receive every thing as from God, and endeavour to improve every thing for him: and then shall every thing enrich you with wisdom, and inflame your souls with gratitude and love.]

  2.      Take occasion from every thing to spread your wants before him in prayer—

[The great, the universal remedy, to which we should have recourse, is Prayer. Prayer will turn every thing to gold. Whether our trials be of a temporal or spiritual nature, they cannot fail of proving blessings if only they drive us to a throne of grace. The direction of God himself is, that “in every thing we should make our requests known to him:” and, on our doing so, we are assured, that “the peace of God which passeth all understanding shall keep our hearts and minds through Christ Jesus.” “If we call upon him in the time of trouble, he will hear us,” and turn all our complaints into praise and thanksgiving.]

  3.      Give him the glory of all the deliverances you receive—

[On all the different occasions mentioned in the psalm, it is said, “O that men would therefore praise the Lord for his goodness!” This is the tribute which all of us are called to pay; and the very end which God proposes to himself, both in our trials and deliverances, is, to make us sensible of his goodness, and to draw forth from us the tribute of a grateful heart. “Whoso offereth him praise, glorifieth him.” See to it then that your daily mercies call forth suitable returns of love and gratitude: and thus will you be preparing gradually for that blessed day, when all the mysterious designs of God, which now you could not penetrate, shall be unravelled, and all your sorrows terminate in endless joy.]

DCLXXXIV

THE PERSON AND OFFICES OF CHRIST

  Ps. 110:1–7.

The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen: he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head.

IN some of the Psalms, David speaks of himself only; in others, of himself and of the Messiah too; but in this, of the Messiah exclusively: not a word is applicable to any one else. The Jews have taken great pains to explain it away: but their attempts are, and ever must be, in vain.

In the first verse, David relates the Father’s address to his Son, when “the council of peace was held between them:” and the whole of the remainder is addressed by the Psalmist to the Messiah himself. It altogether elucidates in a very striking manner the character of Christ.

In it are set forth,

  I.      His person—

It is of great importance that we have just views of the Divinity of Christ—

[On that depends the sufficiency of the atonement which he has offered for the sins of men. If he be only a creature, how can we be assured that the shedding of his blood has any more virtue and efficacy than the blood of bulls and goats? What proportion is there between the transitory sufferings of one creature, and the accumulated sins of all the children of men? How can we conceive that there should be such a value in the blood of any created being, as to purchase for a ruined world a deliverance from everlasting misery, and a possession of everlasting happiness and glory? But if our Redeemer be God as well as man, then we see at once, that, inasmuch as he is an infinitely glorious Being, there is an infinite merit in his obedience unto death, sufficient to justify the demands of law and justice for the sins of all mankind. On any other supposition than that Christ is God, there would be no force at all in that question of the Apostle, “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” What argument would it be to say, “He that gave us a creature, how shall he not also give us HIMSELF, and all the glory of heaven?” But if Christ be God, equal with the Father, then is the argument clear, obvious, and unanswerable.]

In the psalm before us the divinity of Christ is plainly asserted—

[Our blessed Lord himself appeals to it, in order to confound and silence his malignant adversaries. Both Pharisees and Sadducees had endeavoured to ensnare him by difficult and perplexing questions: and, when he had answered, he put this question to them; “What think ye of Christ? Whose son is he?” and when they said, “The Son of David,” he asked them, “How then doth David in Spirit call him LORD, saying, The Lord said unto my LORD, &c.? If David then call him LORD, how is he his son?” And then we are told, “No man was able to answer him a word.” Had they been willing to acknowledge Christ as their Messiah, they needed not to have been at any loss for an answer; for they knew him to be a son of David; and he had repeatedly declared himself to be God, insomuch that they had again and again taken up stones to stone him for blasphemy. But this passage proved beyond all doubt that the Messiah was to be “the root, as well as the offspring of David;” the LORD of David, as well as David’s son.

And here it is worthy of notice, that we see in this appeal what was the interpretation which the Jews of that day put upon the psalm before us. They all understood it as relating to the Messiah: and all the attempts of modern Jews to put any other construction upon it are futile in the extreme.

But by comparing the parallel passage in St. Mark, we see what the Jews of that day thought of the doctrine of the Trinity. Our Lord speaks of the Holy Ghost as inspiring David, (which none but Jehovah could do,) to declare what Jehovah the Father had said to Jehovah the Son. If the doctrine of the Trinity had not been received among them, would they have been silent, and not known what to answer him? And would they from this time have been deterred by it from asking him any more questions?

Be it known then, that Christ is very God, and very man: he is that “Word, who was in the beginning with God, and was God;” “God manifest in the fleshe.” He is, as the prophet calls him, “the Mighty God,” or, as St. Paul calls him, “the Great God and our Saviour Jesus Christg,” “God over all blessed for ever.”]

The Psalmist now addressing himself to the Messiah, proclaims to him the success that should attend him in the execution of,

  II.      His offices—

The second and third verses may undoubtedly be applied to his regal office, because they speak of his “ruling in the midst of his enemies:” but, if we consider how his victories are gained, namely, by his word and Spirit, and that it is by the illumination of men’s minds that he subdues their hearts, we shall see that this part of the psalm may properly be understood as relating to his prophetic character. Accordingly we behold him here represented as,

  1.      A Prophet—

[The word is “the rod of his strength,” by which he works all the wonders of his grace. In itself it is as weak and inefficient as the rod of Moses, whereby he wrought all his miracles in Egypt; but, as applied by the Spirit of God to the souls of men, it is “quick and powerful, and sharper than any two-edged sword,” and “is mighty to the pulling down of all the strongholds” of sin and Satan: “it is the power of God unto salvation to all them that believe.” It “came forth from Zion, even the word of the Lord from Jerusalemk,” when it was published by the holy Apostles; who delivered it, as they were commanded, to Jerusalem first, and then to other parts of the world. And there is this remarkable difference between the victories gained by it, and those gained by any carnal weapon: by the latter, men are brought to a reluctant submission; by the former, they are “made willing,” truly and cordially willing, to take Christ’s yoke upon them. Whenever the Lord’s time, the “day of his power,” is come, they, like the rams of Nebaioth, present themselves as voluntary sacrifices at God’s altar, and give up themselves unreservedly to the Lord.

Nor is deliverance from death and hell the only object of their pursuit: they feel, that they can be happy only in the way of holiness; and therefore “in the beauties of holiness” they come unto him: their dispositions and habits are all changed: they abstain from sin, because they hate it; and obey the law, because they love it: and, could they obtain the desire of their hearts, they would be “holy as God is holy,” and “perfect, even as their Father in heaven is perfect.”

The numbers that shall thus be converted to the Lord exceed all calculation or conception. As the drops of “dew” issuing from “the womb of the morning,” so will be the progeny that shall be born to him, innumerable: there may be but “an handful of corn cast on the top of the mountains; but yet shall the fruit be as the woods of Lebanon, and as the piles of grass upon the earth.” Thus powerfully did his word and Spirit operate in the early “youth” of the Church; and thus shall they operate to the very end of time: and it is worthy of particular observation, that the very first verse of this psalm, with the explanation given of it by the Apostle, was that which pierced the hearts of our Lord’s murderers, and subdued three thousand of them at once to the obedience of faith.

David now proceeds to speak of Christ as,]

  2.      A Priest—

[As Christ was to offer a sacrifice for the sins of his people, he must of necessity be a priest. But from the Levitical priesthood, which was confined to the tribe of Levi, he was of necessity excluded, because he was of the tribe of Judah. There was however a priesthood of another order, the order of Melchizedec; and to that he was solemnly consecrated with an oath. What that priesthood was, we should never have known, if it had not been explained to us in the Epistle to the Hebrews. In the Mosaic history, Melchizedec is briefly mentioned, without any account of his predecessors or successors in his office: and this was particularly overruled by God, in order that he might be a type of Christ, whose priesthood was from everlasting (in the divine counsels,) and everlastingly to continue in himself alone. Now at the time that the Levitical priesthood was in all its glory, David foretold, that it should be superseded, (and the whole Mosaic economy with it,) by a priesthood of a higher order; a priesthood, which Abraham himself, and all his posterity in him, acknowledged, and which, on account of the solemnity of its appointment, and the perpetuity of its duration, was of a far higher order.

Is it inquired, What sacrifice he had to offer? we answer, His own body, which “through the eternal Spirit he offered without spot to God.” And, having offered that sacrifice once for all, he now intercedes for us within the veil; and will come again at the end of the world to bless his redeemed people, and to make them partakers of everlasting blessedness.

But it is foretold yet further, that he was also to be,]

  3.      A King—

[Melchizedec, though a priest, was a king also, and one that was most eminently fitted to typify the Saviour, being “king of righteousness and peace.” Thus was Christ not a priest only, but “a priest upon his thrones.” Being now exalted to the right hand of God, he “sitteth there, till all his enemies become his footstool.” “To him every knee shall bow, and every tongue shall swear” allegiance: or, if any continue to withstand his overtures of mercy, he will smite them to the ground; yea, though they be the greatest monarchs upon earth: “He will strike through kings in the day of his wrath.” There is “a day of wrath,” as well as a day of mercy; and terrible indeed will be “the wrath of the Lamb.” As a mighty conqueror desolates the countries which he overruns, and fills them with the bodies of the slain, so will Jesus in that awful day. If he rule not men by their free consent, as their Lord, he will judge them as rebels, and “wound the heads of all” to the remotest corners of the earth: he will say, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.”

Previous to his own victories, he was himself, according to human estimate, to be overcome. But his humiliation was to pave the way for his exaltation: “by death he was to overcome him that had the power of death, and to deliver from death” his ransomed people. This was the way pointed out in the very first proclamation of mercy to fallen man: “The Seed of the woman was to bruise the serpent’s head; but the serpent was first to bruise his heel.” Accordingly he did “drink of the brook in the way:” he suffered infinitely more than words can express, or the mind of man can conceive; and then “he lifted up the head,” and was “exalted far above all principalities and powers,” whether of heaven or hell; and he “shall surely reign till all his enemies be put under his feet.”]

We cannot IMPROVE this subject better than by asking,

  1.      What think ye of Christ?

[This is the very question which our Lord himself asked in reference to this psalm. Yet it is not a mere theoretical opinion that we ask for, but the practical persuasion of your hearts. Do you view him with reverence and love as your incarnate God? — — — Do you look to him as your Prophet, to teach and guide you into all truth? — — — Do you look to him as your great High Priest, trusting in his all-atoning sacrifice, and imploring an interest in his prevailing intercession? — — — Do you farther look to him as your King, desiring him to bring, not your actions only, but “your every thought, into captivity” to his sacred will? — — — This is the test whereby you are to try the state of your souls before God; for according to your experience of these things will be your sentence in the day of judgment — — —]

  2.      What measure have ye of resemblance to him?

[God has ordained that all his people should “be conformed to the image of his Son,” in sufferings, in holiness, and in glory. Like him, they must “drink of the brook in the way, and afterwards lift up the head.” “The Captain of our Salvation was made perfect through sufferings;” and “all the sons who shall be brought to glory” must be made perfect in the same way: “through much tribulation they must enter into the kingdom of heaven.” The “mortifying of our members upon earth,” with “the cutting off a right hand, and plucking out a right eye,” are strong and significant expressions, shewing clearly, that a life of godliness requires much painful labour and self-denial. Besides, there is much persecution also to be endured from an ungodly world; for “all that will live godly in Christ Jesus shall suffer persecution.” Nor are the conflicts that are to be sustained with all the powers of darkness of small consideration in the Christian’s warfare. Let me ask then, Are ye following Christ in this way? Are ye “crucifying the flesh with the affections and lusts?” Are ye “following him boldly without the camp, bearing his reproach?” Are ye “fighting manfully the good fight of faith,” and “wresthng, not only with flesh and blood, but with all the principalities and powers of hell?” Be assured that “the kingdom of heaven cannot be taken without violence: the violent must take it by force.” The work and offices of Christ will be of no avail in our behalf, if we do not “take up our cross daily and follow him.” Awake then, all of you, to the duties that are assigned you; and be content to suffer with him, that ye may be also glorified together.”]

DCLXXXV

THE GREAT WORK OF REDEMPTION

             Ps. 111:2.

The works of the Lord are great, sought out of all them that have pleasure therein.

THIS psalm is one of those appointed by our Church for Easter Day: for which it is sufficiently appropriate, in that it celebrates that redemption of God’s people from Egypt, which was typical of the redemption wrought out for us by Christ upon the cross, and perfected by his resurrection from the dead. The structure of it is very peculiar. Every sentence begins with the different letters of the Hebrew alphabet in their order; the eight first verses consisting each of two sentences, and the two last of three sentences. This artificial mode of writing it seems to have been with a view to its being more easily remembered. The first word of it, “Hallelujah,” was, in fact, no part of the psalm itself, but only the title of it; and it shews us with what disposition of mind the subject should be contemplated, and with what feelings it was recorded. O that our souls might rise to the occasion, whilst we consider,

  I.      The greatness of God’s works!

Great indeed they were, even the deliverances accomplished for Israel in Egypt. Who can read of all the plagues with which that land was visited; or of the destruction of Pharaoh and all his host in the Red Sea; or of the wonders wrought for Israel in the wilderness; or of their final establishment in the land of Canaan; and not exclaim, “Great and marvellous are thy works, Lord God Almighty!” But, however much we may be disposed, in imitation of David in this psalm, to admire the perfections of God as illustrated in that stupendous work, we are called to the consideration of infinitely greater works, of which the deliverance from Egypt was but a type and shadow. Yes: in the redemption of the world we do indeed behold the perfections of our God shining forth, as it were, in meridian splendour. That was a work beyond all parallel and all conception great,

  1.      In wisdom and power—

[When Moses saw what God had wrought for the people of Israel at the Red Sea, he sang, “Who is like unto thee, O Lord, among the gods? Who is like unto thee, glorious in holiness, fearful in praises, doing wonders?” But St. Paul speaks of our blessed Lord as concentrating in himself all that is great and glorious, and as being, as it were in the abstract, “The wisdom of God, and the power of God.” O what unsearchable depths of wisdom were contained in that mystery, the substitution of God’s only dear Son in the place of sinners; whereby the sins of the whole world are expiated, and the kingdom of heaven opened to millions, who, without such a Saviour, must have inherited the blackness of darkness for ever! — — — Nor was the power that effected our redemption less manifest, in forming the human nature of our Lord in the womb of a pure Virgin, free from all the taint of our original corruption; and enabling that body, so wonderfully formed, to bear the curse due to our iniquities, and to work out a righteousness adequate to the wants, and sufficient for the necessities, of a ruined world. View the triumphs of Jesus in the wilderness, and in the garden, and on the cross; in all of which “he spoiled the principalities and powers of hell:” view them also in his resurrection, and ascension, and in the operations of the Holy Spirit, whom he sent from heaven to complete the wonders of his grace: view these things, and say, whether “his work be not indeed honourable and glorious,” the very summit of wisdom, and the perfection of power.]

  2.      In goodness and mercy—

[So conspicuous were these perfections in the deliverance of Israel from Egypt, that David could behold, as it were, nothing else. In a psalm where he specifies a great variety of particulars relating to it, he repeats no less than twenty-six times in as many verses, “His mercy endureth for ever.” But what shall we say of his goodness and mercy to us in Christ Jesus? Eternity will be too short to enumerate the instances wherein these perfections are displayed, and to make such acknowledgments as this exhibition of them calls for at our hands. The manna from heaven, and the water from the rock, were but faint images of what we receive in and from the Lord Jesus Christ. O what supplies of grace, what rich communications of his blessed Spirit, does he impart to us from day to day! — — — And what forbearance does he exercise towards us! — — — Well indeed may we say with David, that “goodness and mercy have followed us all our days.”]

  3.      In righteousness and truth—

[In the whole dispensation, whether towards the Lord Jesus Christ himself, as our representative, or towards us whom he has redeemed, there has not been one single act which was not an act of justice, and an accomplishment of some preexisting declaration. Were our iniquities laid on the Lord Jesus, and punished in him? Was he, after having expiated those sins, exalted to glory, and seated on the right hand of the Majesty on high? All, as David speaks, “was verity and judgment.” In like manner, if we are pardoned, and raised to a participation of his glory, “mercy and truth meet together, and righteousness and peace kiss each otherf.” Every threatening denounced against sin has been executed in the person of Christ; and every thing promised to Christ, or to us, is fulfilled, when for Christ’s sake we are restored to God’s favour, and made heirs of his inheritance — — —]

Agreeable to this character of God’s works is,

  II.      The respect paid to them by every true Christian.

The Christian is fitly represented as one “who has pleasure in these works”—

[The generality of mankind have, alas! no pleasure in these works, but rather put away the remembrance of them with abhorrence — — — But not so the Christian: he regards them with far different sensations. He indeed is not insensible to pleasures of other kinds, provided they be such as may be enjoyed with a good conscience towards God. He may, as a scholar and philosopher, feel delight in intellectual pursuits; and he may, as a member of society, find pleasure in the intercourse of friendship, or the enjoyment of domestic comforts. But, though he lose not his taste for such pleasures, his delight in them is altogether subordinated to higher and more spiritual enjoyments. Whatever he once accounted gain, is now esteemed by him comparatively as dross and dung — — — The wonders of redeeming love are on earth, as they will be in heaven, his constant solace, and his song.]

By him they “are sought out” with care and diligence—

[With a view to a more enlarged knowledge of these works, he reads the Holy Scriptures, searching into them as for hid treasures — — — He attends carefully on the ministry of the word, that he may both obtain a further insight into the Gospel, and have a richer experience of it in his soul — — — By constant meditation also, and by fervent prayer, he dives deeper and deeper into the great mysteries of godliness; musing, as it were, day and night, and crying mightily to God, “Open thou mine eyes, that I may behold wondrous things out of thy law!” Never does he imagine that he has yet attained. The more enlarged his views become, the more he sees, that he knows nothing yet as he ought to know: and he looks forward with proportionable earnestness to the eternal world, where the veil shall be taken from before his eyes, and he “will see as he is seen,” and “know even as he is known.”]

  ADDRESS—

  1.      Seek yet more and more this most desirable of all knowledge—

[See with what persevering diligence the philosopher prosecutes the attainment of science — — — And will not ye, for the acquiring of knowledge wherein eternal life consists, and “which the angels themselves desire to look into?” — — —]

  2.      Endeavour more and more to make a suitable improvement of it—

[“Hallelujah” stands as the introduction to the contemplations of David. Let all your contemplations lead to, and terminate in, a similar acclamation. Such will be the result of all the knowledge which we shall possess in heaven — — — and such should be our improvement of all that we attain on earth — — —]

DCLXXXVI

THE FEAR OF THE LORD

  Ps. 111:10.

The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: His praise endureth for ever.

OF all attainments that are made by man, wisdom is confessedly the highest: and well does it deserve the highest place in our esteem, because it elevates and ennobles him in whom it is found. This is true even of human wisdom: how much more, then, of that which is divine! But where shall divine wisdom be found? or who can ever estimate it aright, when found? These are questions propounded by holy Job; and they deserve our most attentive consideration. “Where,” says he, “shall wisdom be found? and where is the place of understanding? Man knoweth not the price thereof; neither is it found in the land of the living. The depth saith, It is not in me: and the sea saith, It is not in me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It cannot be valued with the gold of Ophir, with the precious onyx and the sapphire. The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold. No mention shall be made of coral or of pearls: for the price of wisdom is above rubies. The topaz of Ethiopia shall not equal it; neither shall it be valued with pure gold.” Having stated all this, he again asks the question, “Whence then cometh wisdom? and where is the place of understanding?” He then answers, that it is hid from the eyes of all living: that God alone understandeth it: and that he hath declared where and what it is: “Unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.” Now, rich and determinate as this passage is, it does not equal the declaration of David, who says, “The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.” Here he not only identifies the fear of the Lord with wisdom, but carries on the comparison from the beginning to the end, from the first formation of them in the soul to their final completion in glory.

To enter fully into his meaning, we shall consider the fear of the Lord,

  I.      As existing in the soul—

“Man is born like a wild ass’s colt,” and is as destitute of true wisdom as he. “The fear of the Lord is the very beginning of wisdom;” and then only does wisdom exist in the soul, when the fear of the Lord is implanted in it. But,

What do we understand by the fear of the Lord?

[This needs not to be stated at any length, because a very few words will suffice to explain it. The fear of the Lord is here put for true religion; even for such religion as manifests itself by a deep humiliation before God, a simple affiance in the Lord Jesus Christ, and an unreserved obedience to his will. This is well understood amongst you, and therefore needs not to be insisted on. You all know that it does not consist in a mere assent to Christianity as true, or a profession of it as the only true system: you are fully aware that there is comprehended in it a real surrender of ourselves to God as his redeemed people.]

This, when existing in the soul, is true wisdom—

[There is no true wisdom where this fear is not; for without this fear, a man views nothing aright, and does nothing aright. Earthly things have in his eyes an importance which does not properly belong to them — — — and heavenly things are in no respect appreciated according to their real worth — — — But when “God has put his fear into our hearts,” our misconceptions are removed, and our mistakes rectified. Sin is no longer that light and venial evil which we before supposed it to be; nor is salvation judged to be of so small consequence, that we can any longer neglect it. The salvation of the soul becomes from that moment the one thing needful; and all the concerns of time are swallowed up in those of eternity — — — This may be accounted folly: yea, it is so accounted by an ignorant and ungodly world: but God declares it to be wisdom; and such it will prove itself to be in the issue — — —]

But trace it,

  II.      As operating in the life—

In all its bearings, and in all its operations, the fear of the Lord approves itself to be true wisdom. Mark it as operating,

  1.      In the different ages and relations of life—

[Of whatever age a person be, whether young or old, the fear of the Lord will dictate to him such a deportment as befits him. And in every relation of life it will exalt his character. Husband or wife, parent or child, master or servant, magistrate or subject, all will know their place; all will fulfil their duties; all will execute their respective offices with care. In nothing will the operation of this principle more clearly appear, than in stimulating every one to discharge with diligence and propriety the duties of his own peculiar calling — — —]

  2.      In the different circumstances in which it may be placed—

[Are we in prosperity? this will keep us humble, and watchful against the temptations to which prosperity will expose us. Are we in adversity of any kind? this will support us from fainting and murmuring, on the one hand; and from a contemptuous apathy on the other. It will cause us to acknowledge a divine agency in every thing that occurs: and to make such an improvement of it, as that God may be glorified in all.

Of course, I must not be understood to say that the fear of the Lord will enlarge a man’s intellectual powers, any more than it will increase his bodily stature; at least, not to such a degree as to divest a man of his natural weakness. A man who is of slender capacity will continue so; and he will be liable to misapprehensions as arising out of that circumstance. A person of a weak mind will betray that weakness in any thing that may engage his attention: and, if it betray itself in his religious deportment, it will be very unjust to ascribe that to religion which proceeds only from his own imbecility, and would equally shew itself in any other occupation or pursuit. But this I will say, that this divine principle will go far to direct him, where his judgment, not so regulated, would err: and that, consequently, he will on the whole excel in wisdom those whose capacity and attainments are in other respects on a level with his own. I will further say, that, in proportion as he advances in true piety, his profiting in wisdom also will appear unto all.]

Let us view this principle yet further,

  III.      As completed in a better world—

The applause which ungodly men gain from their blind companions is of very short continuance. But that which piety secures will endure for ever.

The man who fears the Lord is not without applause in this world—

[What if he be derided by some? it is only by those who know not what true wisdom is: and who, if they acted in reference to earthly things as they do in relation to their heavenly concerns, would themselves be regarded by all mankind as fools and idiots. By every man whose good opinion is worth having, the godly man is loved and honoured — — — yea, and God himself also honours him with the richest manifestations of his presence and love — — —]

And how is he honoured in the eternal world!—

[Thither the angels of God bear him on their wings, exulting in the office assigned to them of ministering unto him. And no sooner is he arrived at the portals of heaven, than he is welcomed by God himself, who, in the presence of all the heavenly host, addresses him, “Well done, good and faithful servant, enter thou into the joy of thy Lord.” Behold the crown prepared for him! the throne also made ready for his reception! Behold the kingdom awarded to him as his inheritance, of which he takes possession as an “heir of God, and joint-heir with Christ!” Yes, truly, this is his praise; and will be so when they who here despised him shall “awake to shame and everlasting contempt.” “This praise, too, endureth for ever.” Whilst his once contemptuous enemies are “weeping and wailing and gnashing their teeth” in hell, he will be in the full enjoyment of glory and honour and immortality, in the bosom of his God.]

  ADDRESS—

  1.      Those who despise religion—

[Whence is it that ye despise it? Your contempt of it is altogether founded on your own ignorance and wickedness. “Satan has blinded your eyes,” and hardened your hearts, and is “leading you captive at his will.” And how long, think you, will you retain your present opinions? If God Almighty ever have mercy on your soul, your eyes will be opened to see your folly and impiety: but, if this mercy never be vouchsafed to you, not a minute will intervene between your departure hence and a total change of your views. You will then be perfectly like-minded with those whom you now despise: but who can express the regret which you will then feel at the review of your conduct? But then your regrets will be in vain: your day of grace will have for ever passed away; and you will for ever reap the bitter fruits of your wickedness — — —]

  2.      Those who are afraid of confessing Christ by reason of the contempt which they shall thereby encounter—

[It was not thus that your Saviour dealt with you. He knew to what shame and ignominy he should be exposed for you; and yet, “for the joy of saving your souls, he endured the cross and despised the shame, and is now set down at the right hand of the throne of God.” The same blessed issue is reserved for you also, if you approve yourselves faithful unto him: “If you deny him, he will deny you:” but, if you submit willingly to “suffer with him, you shall also be glorified together.” Regard not, then, the scoffs of an ungodly world; but “rejoice rather that you are counted worthy to endure them.” But, after all, what is it that you are afraid of? an unkind look? an opprobrious name? or the finger of scorn? Truly you have but little pretence to wisdom, if by such things as these you can be deterred from confessing Him who lived and died for you.]

  3.      Those who by reason of indiscretion “give occasion to the adversary to speak reproachfully”—

[It is greatly to be lamented that all who profess godliness do not act so wisely as they ought. There are many who, by the extravagance of their notions, or the absurdity of their deportment, cause religion itself to be reproached, and “the way of truth to be evil spoken of.” But I must declare to all such professors, that they incur a fearful responsibility before God; and that for every one who falls over the stumbling-blocks which are thus laid in his way, they must give account in the day of judgment. See to it then, Brethren, that ye “walk in wisdom towards those that are without;” and that instead of giving occasion of offence by any unwise conduct on your part, ye “put to silence the ignorance of foolish men by your well-doing.” Never forget that wisdom is identified with religion. It admits of nothing that is foolish or extravagant in any respect. Prudence, sobriety, soundness of judgment, and true discretion, are inseparable from it: and if we would adorn our profession, or be accepted of our God, we must “walk wisely before him in a perfect way.”]

DCLXXXVII

GREATNESS AND CONDESCENSION OF GOD

  Ps. 113:5–8.

Who is like unto the Lord our God, who dwelleth on high, who humbleth himself to behold the things that are in heaven and in the earth! He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; that he may set him with princes, even with the princes of his people.

VERILY, God is to be praised: “from the rising of the sun unto the going down of the same, his name” should be glorious: “He is above all blessing and praise.” Whether we consider what he is in himself, or what he is to us, we cannot but exclaim, “Who is like unto the Lord?” If men be not filled with admiring and adoring thoughts of him, it is because they know him not, neither contemplate him: but we can scarcely fail of being in some measure suitably impressed with his excellency, if we consider those perfections of his which are set before us in our text:

  I.      His greatness—

[But how shall we convey any idea of this! If we speak of created things, however great, we can give some kind of statement, which, though very inadequate, will convey a slight notion at least of the subject. However great the disparity between a monarch and a worm, or between the globe and a grain of sand, there is something whereon we may ground a comparison between them, and something to which we may affix tolerably definite ideas. But between the Creator and the creature there is no point of contact. If we attempt to declare his immensity, and say, that in all the boundless regions of space God is every where, and as entirely present in every different spot as if he were no where in the universe besides, what are we the nearer to any just apprehension of him? Our intellect is not capable of conceiving of him aright. Were a peasant told respecting the motions and distances and mutual dependence of the heavenly bodies, how much of it would he understand? It would be far above his comprehension: he could not embrace any part of the system. So, if we presume to speak of the greatness and incomprehensibility of Jehovah, we only “darken counsel by words without knowledge:” “it is a knowledge too wonderful for us; we cannot attain unto it.” The sentiments of Zophar on this subject are well worthy of our attention: “Canst thou by searching find out God? canst thou find out the Almighty to perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea.” And Elihu, another of Job’s friends, exactly to the same purpose says, “Touching the Almighty, we cannot find him outb.” Sometimes indeed God is pleased to give us some little glimpse of his majesty; light enough, if we may so speak, to make our darkness visible. Thus by the Prophet Isaiah he asks, “Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance; he taketh up the isles as a very little thing. All nations before him are as nothing, and they are counted to him less than nothing, and vanity.” He then adds, “To whom then will ye liken God? or what likeness will ye compare unto him?” The Psalmist also, with exquisite beauty, thus sets forth the glory of his majesty: “O Lord my God, thou art very great: thou art clothed with honour and majesty: who coverest thyself with light as with a garment; who stretchest out the heavens like a curtain; who layeth the beams of his chambers in the waters; who maketh the clouds his chariot; who walketh upon the wings of the wind; who maketh his angels spirits, and his ministers a flame of fire.” But, after all, what idea does this description give us of Him, who “filleth all things,” “whom the heaven of heavens cannot contain?” We are altogether at a loss on so mysterious a subject; which therefore we close with that declaration of the Psalmist, “His greatness is unsearchable.”]

But though we can add nothing to what is said in the words before our text, “The Lord is high above all nations, and his glory above the heavens,” yet we see in this what will serve to illustrate the depth of,

  II.      His condescension—

[“He humbleth himself to behold the things that are in heaven:” yes, if he deign to cast an eye upon the highest angels and archangels, it is an act of infinite condescension: for, intelligent as they are in comparison of us, “he chargeth them with folly;” and pure as heaven itself is in comparison of earth, it is “not clean in his sight.” But he will stoop even to look down on earth, yea and on the meanest and vilest of its inhabitants, provided they do but humble themselves before him. The poor and needy, even in their lowest state, ever have been, and ever shall be, objects of his peculiar regard. Men may be low in station, in character, and in spirit; but he will notice them notwithstanding. The description given us of Lazarus, represents a condition more deplorable than usually falls to the lot of man — — — yet was he set forth as an object of the tenderest compassion to Almighty God. The dying thief may well be adduced as amongst the most degraded of the human race — — — yet did the Saviour honour him with an express and audible assurance, that he should that very day be with him in Paradise. “To the man that is poor and of a contrite spirit” God has promised in a more especial manner to “look, in order to revive and comfort his drooping spirit.” Only let a person lie in the dust before God, and sit, like Job, upon the dunghill, from a consciousness of his own extreme unworthiness, and God will fly instantly to his relief: “he will raise the poor out of the dust, and lift up the needy out of the dunghill:” nor is there any dignity, however high, to which he will not exalt him: “he will set him among the princes, even with the princes of his people:” yes, he will cause him to “sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven,” and to reign with them in glory for ever and ever.

Perhaps the primary import of our text may be found in the elevation of such men as Saul and David from the lowest offices to the throne of Israel: but in the psalm, as well as in the Song of Hannah, from whence it is taken, we must undoubtedly look for a higher meaning, even the elevation of an immortal soul from the lowest state of sin and misery to all the glory and felicity of heaven. Would we have a just conception of the change which by the tender mercy of our God shall be wrought on the poor and contrite, we may behold our blessed Lord raised from the grave, to which with unparalleled ignominy he had been committed, and exalted to the right hand of God, above all the principalities and powers both of earth and heaven. Thus will the poor and contrite soul be raised from guilt to peace, from sin to holiness, from the very gates of hell even to the throne of God.]

  Does our God so condescend to you? then let me CALL ON YOU,

  1.      To adore him—

[Frequently does this expression occur in the Holy Scriptures, “O Lord, who is like unto thee?” And continually should the thought be in our minds. It is impossible to know any thing of the condescension and grace of God, and not be lost in wonder and in praise. We say not that livelier emotions of joy are wrong; but they are always to be suspected, if they be not blended with a considerable measure of self-lothing and self-abhorrence. Profound adoration seems to be the proper posture of a redeemed soul. O ye poor, whose station is so low that the greater part of your fellow-creatures would scarcely deign to notice you, think what love God has shewn towards you, if he has made you rich in faith and heirs of his kingdom — — — And ye whose character has been so degraded as to have almost resembled that of the Corinthians, think what reason you have to adore your God, if it can be said of you, as of them, “But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” Above all, ye drooping and desponding souls, who once were ready to say, “There is no hope,” what thanks can ye give for those rich assurances and consolations which now form a very foretaste of heaven in your souls? And in all these changes, consider chiefly the means which have been used to effect them. It is not by a mere act of mercy that God has wrought these things for you, but by taking on himself your miseries, that ye may be partakers of his glory. To view the grace of our Lord Jesus Christ aright, you must bear in mind, that “though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.” Yes: “He was made sin for you, that you might be made the righteousness of God in himl.” O bless him, praise him, magnify him, and adore him, and let all that is within you bless his holy name.]

  2.      To trust in him—

[The greatest discouragements of the saints arise from a view of their own unworthiness. But God, if I may so speak, loves to see you in the dust and on the dunghill. The lower you are abased before him, the more he delights to exalt you. He even derives to himself a glory from the very depths to which he condescends for you. Add not then to all your other sins, that most hateful one of limiting his mercy. If your “sins have ever so much abounded, his grace will much more abound,” if only ye seek it in Christ Jesus, your Mediator and Redeemer. If you attempt to measure God’s love and mercy by any created standard, you must of necessity dishonour him exceedingly: for there is nothing finite that will admit of a comparison with him who is infinite. As for his mercy, he most of all is grieved to have that disparaged, because it is the attribute in which he chiefly delights. Whatever then be your sins, or sorrows, or wants, or fears, cast them all on him, and know that you shall never be disappointed: for “as his majesty is, so also is his mercy.”]

  3.      To glorify him—

[We have no fear, but that if once you are led to trust in him aright, your most anxious inquiry will be, “What shall I render unto the Lord for all the benefits he hath done unto me?” Methinks you will of yourselves be panting after opportunities to testify to him your love and gratitude. You will see, that to surrender up yourselves wholly to him is your “reasonable servicen.” Knowing that “you are not your own, but are bought with a price, you will long to glorify God with your body and your spirit, which are his.” We call you then to this blessed duty, to “live no more unto yourselves, but unto Him who died for you and rose again.” He has made you most blessed among men; for “who is like unto thee, O Israel, O people saved by the Lordp?” O let it be seen then, that he has made you also the most holy of all the people upon earth. He has set you among the princes now, that you may have fellowship with all the holy Prophets and Apostles of old: and by walking in their steps, you will soon arrive at those blissful mansions, where you shall share with them in their inheritance, and be yourselves “kings and priests unto God and our Father for ever and ever.”]

DCLXXXVIII

TRUST IN GOD RECOMMENDED

  Ps. 115:9–13.

O Israel, trust thou in the Lord: he is their help and their shield. O house of Aaron, trust in the Lord: he is their help and their shield. Ye that fear the Lord, trust in the Lord: he is their help and their shield. The Lord hath been mindful of us: he will bless us: he will bless the house of Israel; he will bless the house of Aaron. He will bless them that fear the Lord, both small and great.

GREAT as is the stupidity of fallen man, one would not have imagined that it should ever enter into his mind to worship the works of his own hands. To come before those which cannot see; and address ourselves to those that cannot answer; and offer sacrifices to those who can smell no sweet savour from them; and to rely on those which have no operative or locomotive powers; all this seems to be a degree of infatuation beyond what one would conceive a creature possessed of reason should labour under. But so it is. There are millions of such persons, who are, in fact, as senseless as the objects they worship. But there is one who is able either to save or to destroy, even Jehovah, “who dwelleth in the heavens, and doth whatsoever pleaseth him.” And to him I will now call your most devout attention, in the words of my text: “O Israel,” &c. &c.

In these words we behold,

  I.      Our duty—

This is specified again and again: “Trust in the Lord.” Now this is,

  1.      A comprehensive duty—

[Our necessities are numberless: our trust in Him, therefore, for the supply of them must extend to our every want, temporal, spiritual, eternal.

We must trust in his word; which, as it is in reality the only proper ground of confidence, must also be the measure of it. We have no authority to trust in God for any thing which he has not promised: and we are bound to trust in him for every thing that he has promised. To do the former is presumption: to decline the latter is unbelief.

We must trust, also, in his Providence: for every thing is ordered by him, even to “the falling of a sparrow upon the ground: “and we are incapable of ordering any thing for ourselves; “it is not in man that walketh to direct his steps.”

We must trust also in his grace: for “we cannot do any good thing without him.” It is from him that we must obtain “power either to do, or even to will,” what is acceptable in his sightd: and in every stage of our existence must we depend on him for “more grace,” and receive from him “the grace that shall be sufficient for usf.”

Thus must we look up to him as the source of all good, whether for the body or the soul, for time or for eternity.]

  2.      An universal duty—

[Every person, in every condition, is equally dependent on God, and must equally look to him for a supply of his necessities.

“O Israel, trust thou in the Lord!” Though thou hast been admitted into covenant with God, and art numbered by him amongst his peculiar people, thou hast not on that account any more sufficiency in thyself than others. Thou art still, and wilt be to thy dying hour, as helpless as a little child, and must be borne by him as an infant in its mother’s arms.

“O House of Aaron, trust thou in the Lord!” Thou, who art exercising the office of the priesthood, hast peculiar need of help from above, in order to discharge it to the satisfaction of thy God. Thy difficulties are great; thy duties arduous: and thou hast no more strength in thyself than other men. Even the Apostle Paul exclaimed, “Who is sufficient for these things?” Thou hast to give an account of the souls of others, as well as of thine own: and methinks, a double portion of help from above is necessary for thee, in order that thou mayest prevail at last to “save thyself and them that hear thee.”

“Ye also that fear the Lord, trust in the Lord!” As there were proselytes amongst the Jews who were not considered on the high footing of native Israelites, so are there many at this time who are not publicly known and recognised as God’s peculiar people, who yet do truly “fear him:” and shall these be overlooked? No: ye are privileged to trust in the Lord, as much as others; and may expect from him all needful blessings, as much as others: for “God is no respecter of persons; but, in every nation, he that feareth God, and worketh righteousness shall be accepted of him.”]

Such being the duty enjoined on all, let us consider,

  II.      Our encouragement to perform it—

This is twofold, arising,

  1.      From what God has already done for us—

[“He has been mindful of us,” of all of us, without exception. To whom of those who ever trusted in him, has he not been both “a help and a shield?” Whom has he not protected from innumerable dangers, and assisted in times of difficulty? — — — Can any one doubt but that he would have long since perished from the assaults of sin and Satan, if God had not been with him, to preserve and uphold him? — — —

But it is not in time only that God has been mindful of us: from all eternity has his eye been fixed upon us, and his infinite wisdom been occupied in our behalf. Long before we were in existence, or the foundations of the earth were laid, did he make provision for our happiness. He foresaw that we should fall: and he entered into covenant with his own Son to redeem us. He engaged also his Holy Spirit, to execute within us all the purposes of his love — — —

Say, Is not this a sufficient ground for trusting in him? What greater encouragement can we have? — — —]

  2.      From what he is engaged to do for us—

[“He will bless us.” We need not fear it: for it is a work in which he greatly delights.

“He will bless the House of Israel.” They are “his peculiar people,” “his household,” “his sons and daughters:” Will he forget them? “They are graven upon the palms of his hands:” and sooner may “a mother forget her sucking child, than he forget” to minister to them whatsoever they may stand in need of. His word is pledged to them: and “sooner shall heaven and earth pass away, than one jot or tittle of his word shall failm.”

“He will bless the House of Aaron” too, and give to them such communications of grace and peace as the world have no conception of, “clothing them with salvation, and making them to shout aloud for joy.” The priest, when offering incense, may give us some idea of what the Lord imparts to his faithful servants, whilst occupied in his service. His incense no other person was privileged to smell unto, nor he himself on any other occasion than that: but then, whilst honouring God with it, he was richly regaled with its odours. Such is the privilege of all God’s faithful servants, in the midst of their laborious duties. Their face often shines with radiance from God upon the holy mount; though, by reason of the veil they wear, it is not discerned in their intercourse with the world.

“He will indeed bless all who fear the Lord, both small and great.” They may be overlooked by men; but they are known to God; and his eye is over them for good. It matters not whether they be great or small. The great are not so great, but that they need his blessing: nor are the small so insignificant, that they shall be deemed unworthy of his notice. If they be as beggars on a dunghill, even there will he visit them; and from thence will he take them, “to set them among the princes, and to make them inherit a throne of glory.”

To all of them, without exception, will he give occasion for that devout acknowledgment, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ!”]

  ADDRESS—

  1.      Those who are ignorant of God—

[This is the state of all who are not living in the habitual performance of the duty here enjoined: for, “if they knew God’s name, they would put their trust in him.” Let me then ask of you, Who will be your help, and your shield? Who in this world? and Who, when you shall be standing at the judgment-seat of Christ, and the sword of vengeance is lifted up for your destruction? — — — O seek to know God, especially as he is revealed to us in Christ Jesus! — — — And tremble now for fear of his judgments; and flee for refuge to the hope that is set before you. So shall you even yet escape his wrath, and receive at his hands all the blessings of salvation.]

  2.      Those who are putting their trust in him—

[Whom amongst you all has he ever disappointed of his hope? Are you not all witnesses for him, that he is faithful to his word, and that “of all the good things that he has promised you, not so much as one has ever failed?” He has been ever “mindful of you, and blessed you:” be ye, then, “mindful” of him, and “bless” him. Bear in remembrance your obligations to him: and go to him “in every time of need, both for mercy to pardon, and for grace to helpr.” And bless him from your inmost souls, as David, specifying your respective characters, exhorts you: “Let Israel now say, that his mercy endureth for ever. Let the house of Aaron now say, that his mercy endureth for ever. Let them now, that fear the Lord, say, that his mercy endureth for ever.” Let this song be begun by you on earth, and you shall sing it to all eternity in heaven.]

DCLXXXIX

THANKSGIVING FOR DELIVERANCE

  Ps. 116:1–7.

I love the Lord, because he hath heard my voice and my supplications. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live. The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. Then called I upon the name of the Lord; O Lord, I beseech thee, deliver my soul. Gracious is the Lord, and righteous; yea, our God is merciful! The Lord preserveth the simple: I was brought low, and he helped me. Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee.

THE abruptness of this psalm shews, that it was the fruit of much previous meditation: the writer of it had been “musing in his heart, till at last the fire kindled, and he spake with his tongue.” It begins, “I love:” and, though our translators had not supplied the deficiency, there would have remained no doubt on the mind of the reader, who it was that was the object of the Psalmist’s regard. The fact is, that nothing so endears the Deity to the souls of men as answers to prayer; nor does any thing so encourage sinners to address him with unwearied importunity. The two first verses of the psalm are a kind of summary of the whole; setting forth in few words what he afterwards expatiates upon more at length: but though we shall, on this account, pass them over in our discussion, we shall not be unmindful of the resolution contained in them, but shall conclude our subject with commending it to your most serious attention.

The points which now call for our notice are,

  I.      The troubles he had endured—

[We know not for certain what these were; but we are sure, that the psalm was written after the ark had been brought up to mount Zion, and the worship of God had been permanently settled at Jerusalem: and therefore we apprehend, that is was written on occasion of David’s deliverance from some overwhelming distress both of body and mind, resembling that specified in the sixth psalmb. The terms used in our text might indeed be interpreted of death only; because the word “hell” often means nothing more than the grave: but we rather think that terrors of conscience, on account of his sin committed in the matter of Uriah, had given a ten-fold poignancy to the fear of death, and that his experience was similar to that described in the 25th Psalm, where he says, “The troubles of my heart are enlarged; O bring thou me out of my distresses! Look upon mine affliction and my pain; and forgive all my sins!”

But whatever was the precise occasion of David’s sorrows, it is manifest, that, sooner or later, we must all be brought into a situation wherein his language will be exactly suitable to us. “The sorrows of death” will shortly “encompass us,” and “the pains of hell,” if we have not previously obtained a sense of reconciliation with God, will “get hold upon us;” and, in the contemplation of an approaching eternity, “we shall find trouble and sorrow,” such as in our present state of carelessness and security we have no conception of. O that we could but bring our hearers to realize that awful hour, when we shall look back upon our mis-spent hours with unavailing regret, and look forward to our great account with fear and trembling, wishing, if it were possible, that we might have a fresh term of probation allowed us, or that the hills and mountains might cover us from the face of our offended God! Let all, even though, like David, they be monarchs upon their thrones, know, that the time must shortly arrive, when the things of time and sense will appear in all their real insignificance; and nothing will be deemed of any importance but the eternal welfare of the soul.]

Whatever his troubles had been, we have no doubt respecting,

  II.      The means he had used for his relief from them—

David had had recourse to prayer; “Then called I on the name of the Lord; O Lord, I beseech thee, deliver my soul!”

This is the proper remedy for all our troubles—

[“Is any afflicted? let him pray;” says an inspired apostle. And God himself says, “Call upon me in the time of trouble; and I will hear thee; and thou shalt glorify me.” Indeed, where else can we go with any hope of relief? If it be the death of the body that we dread, man can do nothing for us, any farther than it shall please God to employ him as an instrument for our good. If it be the death of the soul which we fear, who but God can help us? Who can interpose between a sinner and his Judge? If we betake ourselves to a throne of grace, and “pray unto our God with strong crying and tears,” we shall find that He “is able to save us from death:” but created powers are physicians of no value — — —]

We must however, in our prayers, resemble David—

[Behold what humility and fervour were manifested in this petition; “O Lord, I beseech thee, deliver my soul! “Prayer does not consist in fluent or eloquent expressions, but in ardent desires of the soul: and it may as well be uttered in sighs and groans, as in the most energetic words that language can afford. “God knoweth the mind of the Spirit,” by whose inspiration all acceptable supplications are suggested. Never was there a petition more pleasing to God than that of the publican, “God be merciful to me a sinner!” nor did any prove more effectual for immediate relief than that recorded in our text. Truly this is a comfortable consideration to the broken-hearted penitent: the greatness of his sorrows perhaps prevents the enlargement of his heart in prayer: but God estimates his prayers, not by their fluency, but by their sincerity; and that which is offered in indistinct and unutterable groans, is as intelligible and as acceptable to him, as if every request were offered in the most measured terms. Prayer thus offered, shall never go forth in vain.]

This appears from,

  III.      The success of those means—

Most encouraging is the testimony which the Psalmist bears to the condescension and goodness of God—

[Not a word intervenes between his petition for mercy and his acknowledgment of mercy received: “Gracious is the Lord, and righteous; yea, our God is merciful.” Here the Psalmist marks the union of justice and mercy in the dispensations of God’s grace towards him: and that union is invariable, whenever we plead before him that great sacrifice which was made for the sins of the whole world, and which has fully satisfied the justice of our God. Moreover, he represents this mercy as the common lot of all, who in simplicity and godly sincerity implore it at God’s hands; “The Lord preserveth the simple,” and will never suffer one of them to perish. But then he brings it back again to his own experience, and acknowledges with heartfelt gratitude that God had received his prayer, and made him a most distinguished monument of his mercy.]

Such is the testimony which every contrite and believing suppliant shall be able to bear—

[Yes; justice is on the Believer’s side, as well as mercy. Whoever comes to God in the name of Christ, may plead, that all his debts have been discharged by his great Surety, and that all the glory of heaven has been purchased for him by his Redeemer’s blood. Through this infinitely meritorious atonement God is reconciled to man, and “the righteousness of Jehovah, no less than his mercy, is declared in the remission of sins:” so that, “if we humbly confess our sins, God will be faithful and just in forgiving our sins, and in cleansing us from all unrighteousness.” Let “the simple”-hearted penitent rejoice in this assurance; and let every one labour from his own experience to say, “I was brought low, and he helped me.”]

In the close of our text we see,

  IV.      The improvement which he made of his whole experience—

He determined henceforth to make God “the rest” of his soul—

[Truly there is no rest for the soul in any other. We may renew our attempts to seek it in this lower world, but we shall find none, except in the ark of God. Indeed the great use of troubles is to bring us to a conviction of this truth: and, whatever we may have suffered from “the sorrows of death,” or “the pains of hell,” we may bless and adore our God for the dispensation, if it dispose us at last to seek all our happiness in him — — —]

To the same “Rest” must we also continually “return”—

[As the needle of a compass which has sustained some violent concussion will continue its tremulous motion till it returns to the pole again, so must our souls do, if at any time through the violence of temptation they be diverted for a season from their God. Not a moment’s rest should we even wish to have, till we find it in him alone. In all his perfections we have “chambers into which we may enter,” and in which we may enjoy security from every impending danger. His omniscience will prevent surprise: his omnipotence will defeat our most potent adversaries: his love will comfort us under our most painful circumstances: and his faithfulness will preserve us even to the end. Let our troubles then drive us to him, and our experience of past mercies determine us to “cleave unto him with full purpose of heart.”]

  ADDRESS—

[We now revert to the resolution announced by the Psalmist at the very beginning of the psalm: “Because the Lord hath inclined his ear unto me, therefore will I call upon him as long as I live.” This shews how justly he appreciated the Divine goodness; that he regarded it as an inexhaustible fountain, from whence the whole creation may incessantly “draw water with joy.” The very command which God himself has given us, attests the same, and proves, that it is no less our privilege than our duty to “pray without ceasing,” to “pray, and not faint.” O Brethren, let every answer to prayer bring you back again more speedily to the throne of grace; and every communication of blessings to your souls make you more importunate for further blessings, till “your cup runneth over,” and you are “filled with all the fulness of God.”]

DCXC

GRATEFUL RECOLLECTIONS

  Ps. 116:8, 9.

Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling: I will walk before the Lord in the land of the living.

IT is justly said by David, in another psalm, “The works of the Lord are great, sought out of all them that have pleasure therein:” and great indeed they will appear, to all who endeavour to trace them even in the narrow sphere of their own experience. David, it is true, had a greater variety of extraordinary incidents to enumerate, and of mercies to be thankful for, than almost any other person whatever; but still there is no such difference between his experience and that of other men, but that his complaints may be poured out by them, and his thanksgivings be adopted by them. In the psalm before us he seems to have been delivered from some heavy afflictions; and to have been raised from the depths of sorrow to an extraordinary elevation of peace and joy. He had been encompassed with the sorrows of death, and the pains of hell had got hold upon him; but God, in answer to his prayers, had graciously delivered him from all his troubles.

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

  I.      His review of past mercies—

God, it seems, had delivered,

  1.      His “soul from death”—

[In its primary sense, we apprehend, these words refer to the death of the body. Saul had sought to the utmost of his power to destroy him: but God had on many occasions signally interposed for his protection, and had preserved him to the present hour. And have not we also reason to adore our God for the interpositions of his providence in our behalf? Though we have not been in similar circumstances with David, we have been exposed to many dangers, both seen and unseen; and have therefore just occasion to adopt before God the same expressions of reverential gratitude.

But we must doubtless include under these terms a deliverance from eternal death also.” David was assured that God had “forgiven all his sinsc,” not excepting those committed in the matter of Uriah: well therefore might he magnify the grace which had been exercised towards him. And have not we also reason to magnify our God for having rescued our souls from perdition? True; many of us, it is to be feared, are yet in an unpardoned state: nevertheless, even they have cause to bless God that they have not long since been consigned over to everlasting and irremediable misery. Millions of the human race have been cut off in their sins, though they had not, it may be, attained one half of the measure of iniquity that lies upon our souls: and yet they have been taken, and we left. O let us admire and adore this inscrutable mystery, and let us give unto God the glory due unto his name!

But it may be that our souls are in a pardoned state; and that God has “taken a live coal from off the altar, and applied it to our lips, saying, Thine iniquity is taken away, and thy sin is purged.” If so, what acknowledgments should we make? Verily there can be no circumstances whatever in which such persons should not bless God from their very inmost soulsf.]

  2.      His eyes from tears—

[David often found occasion to weep, either on his own account or on account of others. Indeed his whole life was tempestuous and full of trouble. What the particular affliction was from which he had now been delivered, we do not exactly know. If it was sickness and death, his tears must have proceeded, as Hezekiah’s did, from an apprehension of the distraction and misery that were likely to ensue to the whole state by his removal from it at that time. But whatever it was, his mind was now at ease in relation to it.

And are we at this time free from any great affliction? Surely we have reason to be thankful for it: for, how numberless are the sources of grief from whence our whole souls may speedily be overwhelmed! In our own persons we are exposed to diseases and accidents every moment. In our relative connexions too, how many occasions of sorrow are ever ready to arise! the misconduct of one, the unkindness of another, the misfortunes of a third, the death of one that was to us as our own souls,—alas! alas! it is a vale of tears that we are passing through, moaning or bemoaned every hour. Our very pleasures not unfrequently become occasions of the bitterest pains. If then we have been kept for any time in a good measure of peaceful serenity, we may well account it a rich blessing, for which we are bound to adore and magnify our God. It is not from the dust that either our trials or our comforts spring: and, if God have dealt to us an abundance of earthly comfort, whilst so many thousands of our fellow-creatures are racked with pain, or bowed down with sorrows, we ought to acknowledge him as the author and giver of these distinguished privileges.]

  3.      His feet from falling—

[On more than one occasion, David’s “feet had well nigh slipped.” When urged to kill Saul, and when hastening to avenge himself on Nabal, he was on the brink of a dangerous precipice, from whence however it pleased God to deliver him. And what a miracle of mercy is it, if our feet are kept! Consider with what innumerable snares and temptations we are beset on every side, and what corruptions reign in our own hearts, ready to precipitate us into any evil: consider the deceitfulness of sin too, what pleasing and even innocent forms it will assume: consider also the malice and subtlety of our great adversary, who is going about continually as a roaring lion seeking to devour us: consider more particularly how many persons of eminence in the religious world have fallen; a David, a Solomon, a Peter; O have not we reason to adore our God, if our feet have been kept from falling; more especially when we reflect, how near we have been to many grievous falls, when nothing but God’s infinite mercy has held us up!

Let us look back then on these mercies vouchsafed unto us, and, from the review, let us follow David in,]

  II.      His determination arising from it—

By “the land of the living” we understand this present world, where alone there is any opportunity of making suitable returns to God. “The living, the living, he shall praise thee, as I do this day,” says Hezekiah. As long as he should live, David determined, with God’s help, to walk before God,

  1.      In a constant attendance on his ordinances—

[This is particularly intended in the words of our text: twice is the idea expressly stated in the following verses. And where should a person go to make his acknowledgments to God, but to His house, where the free-will offerings and thank-offerings of old were wont to be brought? A grateful heart will pant after these public opportunities of glorifying God, even “as the hart panteth after the water-brooks;” and to be deprived of access to them will be a source of pain and griefn. David envied the very swallows their liberty of access to the house of God, when he was kept at a distance from it. Let us shew our gratitude in the same way. And let not our attendance on his courts, after a recovery from sickness, be a mere prelude to our return to all the gaieties and follies of the world; but let our delight be in the worship of our God on earth, as an earnest and foretaste of our enjoyment of him in a better world.]

  2.      Under an abiding sense of his presence—

[To “set the Lord always before us” is the sure way to honour him. Whether we think of him or not, “he is always about our bed and about our paths, and spieth out all our ways.” Wherever we are, therefore, there should be that inscription, which Hagar saw, “Thou God seest me.” O how circumspect would our conduct then be! How continually would that question recur to our minds, “What will my God approve?” That this is the frame of mind which every child of God will cultivate, is beautifully represented by St. Paul in his address to servants: he tells them how the servant of God does act towards his heavenly Master, and proposes it as a pattern for them towards their earthly masters — — — Let us “not be mere eye-servants, as men-pleasers,” but exert ourselves at all times to please our God, as servants do under the immediate eye of their master.]

  3.      In a cheerful obedience to his commands—

[This is to walk before God in deed and in truth: and to produce this, is the very end of all God’s mercies towards us. Surely, if we are in any measure sensible of our obligations to God, we shall not account any of “his commandments grievous.” We shall not wish so much as one of them to be relaxed, but shall attend to all of them without partiality and without hypocrisy. Happy would it be for us if more of this gratitude were found amongst us. Happy would it be if the love which God has shewn to us in Christ Jesus constrained us to live altogether unto God; so that we could make the same appeal to him that Hezekiah did, “Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight.” This is the surest test of our integrity, and the most acceptable expression of our gratitude to God.]

  In our REFLECTIONS on this subject, we cannot but view in it abundant matter,

  1.      For our humiliation—

[How many mercies have we received, yet never stood amazed at the goodness of our God! Were it only this, that our souls are not consigned over to everlasting death, we should have cause to bless our God day and night. Only reflect a moment, how dreadful it would have been to be cut off in our sins, and to be cast into the lake of fire and brimstone, where there is nothing but weeping, and wailing, and gnashing of teeth! And yet who amongst us has not richly deserved it? who has not been in constant danger of it from day to day? Our sins have been more in number than the hairs of our head; yet not a thousandth part so great as they would have been, if we had been left to carry into act all the evil dispositions of our hearts. Truly if we have not run into the same enormities as others, it is God, and God alone, who has made the difference between us. What shall we say then to the insensibility which we have manifested under all these stupendous mercies? Are we not ashamed? Have we not reason to be ashamed, yea, and to abase ourselves before God in dust and ashes? O let us remember that ingratitude is a sin of the most crimson dye: and that, if we will not notice as we ought the operations of God’s hands, his loving-kindness will ere long be shut up in everlasting displeasure.]

  2.      For our encouragement—

[To the evil and to the unthankful have all these mercies been vouchsafed: What then shall not be done for us, if we will seek after God in sincerity and truth? Surely these present blessings shall be only as the drop before the shower; they shall be a prelude to that blessedness, “where there shall be no more death nor sorrow, nor sin, but where all tears shall be wiped away from our eyes for ever.” God offers himself to every one of us, as a Covenant God: he says to each of us, as he did to Abraham of old, “I am God Almighty: walk before me, and be thou perfectx.” In Christ Jesus he is already reconciled to us; and he only requires that we come to him through Christ, embracing his proffered mercies, and yielding up ourselves to him as those that are alive from the dead. O that he may so draw us, that we may run after him; and so subdue us to the obedience of faith, that we may become a peculiar people, zealous of good works!

DCXCI

HOW TO REQUITE THE LORD FOR HIS MERCIES

  Ps. 116:12–14.

What shall I render unto the Lord for all his benefits toward me! I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows unto the Lord now in the presence of all his people.

THE influence of faith on our eternal salvation is obvious to all who have any just views of the Gospel: but its operation on the mind in this present life, and its efficacy to produce peace and holiness, are by no means generally understood. In this view however the psalm before us is peculiarly instructive. David, when his faith failed him, overlooked all the mercies that he had received at the Lord’s hands, and rashly concluded, that all which had been declared to him respecting the purpose of God to establish him on the throne of Israel, was false: “I said in my haste, all men are liars.” But, when his faith was strengthened, he no longer gave way to such querulous expressions and desponding fears: on the contrary, he then was full of peace and joy; and with the liveliest emotions of love and gratitude, exclaimed, “What shall I render unto the Lord for all his benefits towards me?” That we may be brought to this happy state of mind, and may be led to abound in praise and thanksgiving, let us contemplate,

  I.      The benefits which our God has conferred upon us—

On such an inexhaustible subject as this, we can do no more than suggest a few leading thoughts, which may be more largely prosecuted in our secret retirement. To contemplate them in all their fulness will be the blissful employment of eternity. Let us notice those,

  1.      Of creation—

[How distinguished is our condition above all other creatures upon the face of the earth! In bodily powers, it is true, we are exceeded by many; who have not only far greater strength and agility than we, but their senses also, of sight, and hearing, and taste, and smelling, and of feeling also, far more exquisite than ours. But the endowment of reason elevates us far above them all, and puts them all, in some degree at least, in subjection under our feet. In them indeed is instinct, and that too in such perfection as almost to border on the province of reason; but in us is a capacity to comprehend things of spiritual and eternal import, and an ability to know, to love, to enjoy, to glorify our God. Say whether these be not mercies which call for the devoutest gratitude at our hands?

Nor is it a small matter that we have been brought into the world at such a time, when the light of God’s truth is so clearly seen, and in such a place as Britain, where it shines forth, as it were, in meridian splendour. We might have been born of Mahometan or Heathen parents; or even in our own country have been so situated, as to hear but little of Christ and his salvation. Surely we should not overlook these great benefits, nor forget what a mercy it is to live in this present day, when there exists such an ardent zeal for the propagation of the Gospel, and such unprecedented efforts are made for its diffusion throughout the world.]

  2.      Of Providence—

[Innumerable are the deliverances which we have all received from dangers seen and unseen. Millions have been taken out of the world before they had attained our age; and it is to God’s gracious care alone we owe it, that we have yet “space given us for repentance,” and time afforded us for securing the things belonging to our peace. And how different might be our condition from what it is! We might be so destitute of every comfort, and so oppressed with pain and anguish, that our very existence, instead of being a blessing, might be a burthen and a curse. We all, it is true, have trials of some kind or other; but we all have our consolations also; and those who have most afflictions, have in themselves an evidence, how greatly we are all indebted to our God for that measure of consolation which is given to mitigate our sorrows, and how infinitely short of our deserts is any trouble which is allotted us in this world.]

  3.      Of Redemption—

[But how shall we speak of this? Who can “comprehend the height and depth of God’s love” displayed in it? That God should so pity us as to give his only-begotten Son to die for us! that he should lay our iniquities on him, as our Surety, and thus make a way for the display of all his own glorious perfections in the salvation of man! What shall we say to this? It is “a love that passeth knowledge.” Every part of it is described as far exceeding all finite comprehension. The “riches” of grace contained in it, are “unsearchable:” the “peace” flowing from it, “passeth understanding:” the “joy”imparted by it, is “unspeakable and full of glory.” The whole mystery of redemption, as contrived, as executed, as applied, and as experienced in the souls of men, is so great, that we cannot contemplate it a moment, without exclaiming, “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!”]

Having thus briefly touched upon the mercies of our God, let us proceed to mark,

  II.      The sense we should have of them—

It is not any slight acknowledgment that becomes us: we should contemplate them,

  1.      With overwhelming gratitude—

[This is implied in the Psalmist’s expression, “What shall I render unto the Lord?” It is not a calm inquiry, but the language of a heart oppressed, as it were, with a load of obligation. A man who can speak calmly on such a subject, nay, I had almost said, a man who can speak at all upon it, feels it not as he ought; it is too big for utterance: as, in a mind overwhelmed with conscious unworthiness, “the Spirit of God maketh intercession with groans which cannot be uttered,” so methinks, if we had a just apprehension of the benefits conferred upon us, our sense of them would be expressed rather in a way of silent adoration, than of verbal acknowledgment. We do not mean by this, that men should not sing praises to their God, and tell of all his wondrous works; for it is our bounden duty to celebrate them to the utmost of our power: — — — but, in our present state of darkness and ignorance, it is rarely given to men so fully to behold all the wonders of God’s love, as to have their organs of vision blinded by the overwhelming splendour of the light: we “see at present only in part:” we “behold things only, as in a mirror, darkly:” as “Moses put a veil upon his face” to hide from the admiring Israelites that glory which they were “unable steadfastly to behold,” so God has, in mercy, veiled even his goodness from us, because we are incapable of supporting the ineffable effulgence of his glory. Of what we do see, we must say, with Job, “Lo, these are parts of his ways; but how little a portion is heard of him! but the thunder of his power” (we may add too, the riches of his goodness) “who can understand?”]

  2.      With practical self-devotion—

[However overwhelmed our minds may be, there must be in us a determination of heart to render to the Lord all the service of which he has made us capable. Our gratitude to him must be, “not in word and in tongue, but in deed and in truth.” His love must have a constraining influence on our souls: it must “constrain us no longer to live unto ourselves, but unto Him who died for us, and rose again.” Every blessing we enjoy must lead us to Him, who of his great mercy and bounty has bestowed it on us: and the consideration of redeeming love especially must animate us to a total surrender of ourselves, in body, soul, and spirit, to the service of our God. As, under the Law, the slaughtered victims were wholly burnt by fire upon the altar, so, under the Gospel, must we offer ourselves up wholly to the Lord “as living sacrifices.” This is nothing more than our reasonable servicef: “We are not our own; we are bought with a price: and therefore we should glorify God in our body and in our spirit, which are his.”]

But let us somewhat more distinctly consider,

  III.      The way in which we should requite them—

The example of the pious Jews is very instructive—

[The Jews were encouraged under their troubles to betake themselves to God, and to make vows unto the Most High: and these vows they were required strictly to perform. On paying their vows to their heavenly Benefactor, they presented certain sacrifices, of which they and their families were permitted to partake, in remembrance of God’s mercies towards them, and as an expression of their gratitude to him. On these occasions, it was common for the master of the family to close the feast by taking a cup of wine, and drinking of it, first himself, and afterwards all his family in succession; and then to close the whole with a hymn. To this custom it should seem that David refers in other psalms, as well as in the passage before us: and our blessed Lord adopted it as a suitable method of commemorating the wonders of his dying lovek. He took a cup, and blessed it, and gave it to his disciples, that they, and all his followers, to the very end of time, might drink it in remembrance of his blood shed for the remission of their sins.]

After this example we should pay our vows, and “receive the cup of salvation,” or, as that used by the Jews was called, “the cup of deliverances”—

[Is it asked, What sacrifice are we to offer? I answer, The sacrifice of praise and thanksgiving. “The calves of our lips” are far more acceptable to God than all the burnt-offerings that ever were offeredn. And surely the sacramental cup, of which every Believer should frequently partake, may at once remind us of all the mercies we have ever received, and be taken by us as a memorial of God’s unbounded love to us, and of our unfeigned surrender of ourselves to him. In these expressions of our love and gratitude we should have all the powers of our souls called forth: “all that is within us should bless the name of our God:” and the entire devotion of ourselves to his service should bear witness to our sincerity before him. Never are we to be restrained by fear or shame: no; we must pay our vows “in the presence of all his people.” If we are ashamed of Christ, what can we expect, but that he will be ashamed of us? But, “if we confess him before men, then will he also confess us in the presence of his Father and his holy angels.” Here then is the service which we are to render unto God in return for all his benefits: we are to confess him, to magnify him, to adore him, to give up ourselves to him as his redeemed people, to live altogether by faith in the Lord Jesus Christ, receiving all out of his fulness, and improving all for the honour of his name. So entirely should we be the Lord’s, that “whether we eat, or drink, or whatever we do, we should do all to his glory.”]

  ADDRESS—

  1.      Those who have never yet instituted this inquiry—

[Alas! how many have never made any other use of God’s mercies, but to render them means of self-destruction, and instruments of dishonouring their God! Has he given them abundance! they have employed it in riot and excess. Has he vouchsafed to them health and strength? they have turned these blessings into an occasion of more unbridled licentiousness. Has he bestowed intellectual powers upon them? they have perverted these to justify their evil ways, and to dispute the authority of God. The very Gospel itself they have abused as sanctioning their presumptuous hopes, and as affording reason for dissipating all fear of God’s displeasure. Ah, Brethren! what will be the end of these things? “Do ye thus requite the Lord, O foolish people, and unwise?” How will ye answer it at the last day? When your Judge shall put the question, “What could I have done more for my vineyard than I did? what excuse will ye offer for bringing forth only wild grapes?” Do but think of these things, ere it be too late. But if ye will not lay these things to heart, then know assuredly, that, if ye will not render unto the Lord according to his works of mercy, he will render unto you according to your aggravated iniquities.]

  2.      Those who profess to feel their obligations to their God—

[Examine, I beseech you, the returns which you have made: do they not “fill you with shame and confusion of face?” Are ye not perfectly astonished at your own ingratitude? O! see what need there is to walk humbly before God. But yet, do not despond. Your “God is able to make all grace abound towards you:” and, if you call upon him, “he will give you more grace,” even grace sufficient for you, so that you shall be able to “render to him, in some measure at least, according to the benefits he has conferred upon you.” You see how he wrought in David, and in his holy Apostles: and is his arm shortened, that it cannot reach to you? Arise, and bless your God; walk joyfully before him; “let your hearts be lifted up in his ways:” come, and take the cup of salvation; and, as one great family, hand it round, each, as it were, to the other, that all of you may be encouraged, and all be comforted, and all be strengthened. “Now,” even now, take the blessed cup into your hands; and drink of it “in the presence of all his people;” yea, drink, and live for ever. And inquire with yourselves, inquire of each other, yea, inquire of God himself, what you can do for him; and let your capacity for his service be the only measure of your exertion.]

DCXCII

THE DEATH OF SAINTS PRECIOUS

             Ps. 116:15.

Previous in the sight of the Lord is the death of his saints.

THE meaning of these words will be best marked from the occasion on which we suppose them to have been uttered. The psalm appears to have been written after Absalom’s rebellion. Most imminent were the dangers from which David had been delivered. For this mercy he renders thanks: and acknowledges, to the praise of his heavenly Protector, that, whilst his own son had sought his life, and instigated multitudes to seek his destruction, God had interposed for his deliverance, and had inflicted merited judgments on his enemies. So precious had God accounted his death, that he would make those to pay dearly who had laboured to effect it: or, as it is said in another psalm, “God had redeemed his soul from deceit and violence, and precious had his blood been in his sight.”

From the words which I have read, I shall take occasion to shew,

  I.      In what light God regards the death of the saints—

We are not to understand that the death of his saints is pleasing to God, but rather, that he places a high value on them, and that he will suffer none to accomplish their death with impunity. So precious is their death, that,

  1.      He watches over them to prevent it—

[Incessant is his care over his Church; as he has said, “I the Lord do keep it: I will water it every moment: lest any hurt it, I will keep it night and day.” He assures us that “no weapon that is formed against his people shall prosperc.” So that, as has been often said, “God’s servants are immortal, till their work is done.” Not that they are at liberty to tempt the Lord by rushing needlessly into danger: but, if called by God to perform any duty, they have nothing to fear. David’s deliverances were numberless, as were those also of the Apostle Paul. Our Lord himself, too, was encompassed for years by those who sought his life: but none could prevail against him, till “his hour was come.” Weak as his people are, even “as lambs in the midst of wolves,” none can effect their ruin, “none can ever pluck them out of his hands.” “There is an appointed time” for every one of them; and, as they must wait, so must their enemies also wait, till that time is come.]

  2.      He will come forth to avenge it—

[God does suffer his people to be assaulted, and to be put to death: but he will call their enemies to a severe account for all that they do against the meanest of his saints. It is said, “He that toucheth you, toucheth the apple of his eye.” We well know the force of this figure, if but a mote get into our eye: and we may therefore understand from thence how God feels when any of his people are assaulted. He has told us, that “it were better for any man that a millstone were hanged round his neck, and that he were cast into the depths of the sea, than that he should offend one of God’s little ones.” We see, in the history of David, how Ahithophel suffered for his treachery, and Absalom for his rebellion: and sooner or later shall every man who, either in a way of direct asaault or of silent contempt, offends the people of the Lord, surely “give account thereof in the day of judgment.”]

  3.      He will never suffer it, till he has accomplished his good work within them—

[To every one of his people has God assigned his proper work: to some, as to the dying thief, little more is given than an opportunity of confessing Christ: to others, as to Paul and John, are long and arduous labours allotted: but the times of all are in God’s hands; and he will enable every one of them to say, “Father, I have glorified thee on earth; I have finished the work which thou gavest me to do.” To his blood-thirsty enemies our Saviour said, “I must walk to-day and to-morrow; and the third day I shall be perfected:” and even to the most potent amongst them we may say, “Thou couldst have no power at all against me, except it were given thee from above.” Men may think they have accomplished their purposes; as when Peter was kept in prison till the very night preceding his intended execution; or as when Paul had been stoned, and left for dead. But “there is no counsel or might against the Lord.” He will make “the wrath of man to praise him; and the remainder of it,” which would counteract his purposes, “he will restrain.”]

Such being God’s estimate of his people’s death, we may see,

  II.      In what light we also should regard it—

However we may congratulate souls on their removal to a better world, we cannot but regard their death,

  1.      As an event to be deplored—

[The world little think how much they are indebted to the saints. It is for their sakes that the world itself is kept in existence. If their number were complete, and their graces arrived at the measure ordained for them, we have reason to think that an end would be put to the present state of things, as we know there will be at the day of judgment. The usefulness of some who are in very conspicuous stations is seen and acknowledged: but it is not easy to conceive how much good may be done by the meanest saint, through the prayers which he offers up from time to time. The prayer of Moses repeatedly saved the whole Jewish nation, when for their iniquities God had determined to sweep them all away. And Abraham prevailed, to the full extent of his petitions, in behalf of Sodom and all the cities of the plain. And who can tell what blessings the prayers of God’s people have brought on our guilty land, or what blessings may be obtained through the most humble individual amongst them? As a public loss, therefore, I think the removal of any saint may be deplored. As it respects him personally, we may indeed, from a variety of circumstances, be led to rejoice in it; because he rests from his labours, and may therefore be accounted blessed: but as far as the work of God on earth and the benefit of mankind are concerned, his death may be regarded as a ground of general regret.]

  2.      As a dispensation to be carefully improved—

[In the death of a saint, God himself calls upon us to inquire, whether we, if we had been taken, should have been found ready. He bids us to “work whilst it is day, since the night is coming when no man can work.” He leads us to consider the blessedness of dying in the Lord; and bids us to “be followers of those who, through faith and patience, now inherit the promises” — — —]

  ADDRESS—

  1.      Those who make light of death—

[It is surprising how little effect the death of any saint produces on the minds of survivors; and how speedily any impression wears away. The conversation of mourners assembled to attend a funeral gives us a melancholy picture of the human mind, and of the extreme indifference with which the concerns of eternity are regarded by us. But, Brethren, will death appear so light a matter when we shall have entered into the eternal world? or is there one of us who will not wish that he had laboured far move to prepare for his great account? I pray you, trifle not with your souls; but know assuredly, that one soul is of more value than the whole world.]

  2.      Those who estimate death according to its real importance—

[You well know the true value of life. Its great use is, to prepare for death. Let every hour be pressed into the service of your God, Let every thing be valued according to its bearing on eternity. Above all, let the Saviour be dear to you. It is He who has taken away the sting of death, and authorised you to number it amongst your richest treasures. Through his atoning blood you may look forward to death and judgment with far other eyes than they can be viewed by the ungodly world. You may regard death as the commencement of life, and the very gate of heaven. Only take care, therefore, that in your experience it be “Christ to live,” and then you shall assuredly and that it will “be gain to die.”]

DCXCIII

THE GENTILES CALLED TO PRAISE GOD

  Ps. 117.

O praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth for ever. Praise ye the Lord.

THIS is the shortest of all the Psalms: but it is by no means the least interesting: the energy with which it is expressed abundantly marks the importance of the truths contained in it, and the feelings with which it should be read by us. The same sentiments are doubtless contained in many other psalms: but to a mind that is rightly disposed, they are ever new: they need no embellishment to adorn them, no eloquence to set them forth: if any man can hear or reflect upon them without emotion, the fault is in himself alone. Let us consider the psalm,

  I.      In a general view—

Here is a call to the whole world to praise and adore their God. Those perfections which they are more especially called to celebrate, are,

  1.      The greatness of his mercy—

[Reflect on his sparing mercy. Consider the state of the whole world, which has so cast off their allegiance to God, that “he is not in all their thoughts” — — — Consider the inconceivable mass of iniquity that has been accumulating now nearly six thousand years — — — and yet we are spared! Once indeed God destroyed the world; but only once. On some few occasions God has marked his indignation against sin; but on very few: an Achan, an Uzzah, an Ananias, have been set up as witnesses for God, that he hateth iniquity: but these only serve the more strikingly to illustrate the astonishing forbearance of our God — — — Let every one of us look back upon his own personal transgressions, and then say, whether he himself is not an astonishing monument of God’s forbearance.

But if we so admire the sparing mercy of our God, what shall we say of his redeeming mercy? What words can we ever find sufficient to express the wonders of God’s love, in substituting his own Son, his co-equal, co-eternal Son, in our place, and laying the iniquities of a ruined world on HIM? Here we are altogether lost in wonder. The idea of redemption is so vast, that we cannot grasp it. We assent to it; we believe it; we trust in it: but it so far exceeds all our comprehension, that it appears rather like “a cunningly-devised fable,” than a reality. We see a little of the suitableness and sufficiency of this salvation; but it in only “as in a glass darkly;” it is only enigmatically that we view it at all; spelling it out, as it were, from a few scattered hints, and guessing at what we cannot comprehend. The freeness with which it is offered also, no less surpasses knowledge. By the way in which God himself follows us with offers, and entreaties, it should seem almost as if his happiness, rather than ours, depended on our acceptance of it. The continuance of these offers, made as they are from year to year to people who only pour contempt upon them, and trample on that adorable Saviour who shed his blood for them,—O! what an emphasis does this give to that expression in our text, “His merciful kindness is great towards us!”

Should not the whole universe adore our God for THIS?]

  2.      The inviolability of his truth—

[Were his truth considered in reference to his threatenings, it would be an awful subject indeed: but we are called to notice it at present only in connexion with his promises. All the mercy which God was pleased to vouchsafe to man, he has made over to us by an everlasting covenant, which was confirmed with an oath, and ratified with the blood of his only dear Son. There is not any thing which fallen man can want, for body or for soul, for time or for eternity, which has not been made the subject of a distinct promise. And who ever heard of one single promise failing him who trusted in it? Who ever heard of one sinner rejected, who came to God in the way prescribed? To the Jewish nation many specific promises were made: Did any one of them fail? Did not Joshua, after the final settlement of the Jews in Canaan, bear testimony for God in this respect, in the presence of the whole assembled nation, and appeal to them for the truth of his assertions? And have not all of you, who have ever rested in, and pleaded, God’s gracious promises, been constrained to bear a similar testimony in his behalf?

Let the whole world then adore and magnify the Lord on this ground; and never be weary of acknowledging, that “his mercy endureth for ever.”]

Let us now proceed to consider the psalm,

  II.      With a more immediate reference to the Gentile world—

The psalm is in reality a prophecy; and so important a prophecy, that St. Paul expressly quotes one part of it, and gives, as it were, an explanation of the remaindere.

It declares the calling of the Gentiles—

[In this sense it has been interpreted, even by some of the Jews themselves: and we are sure that this is its true import, because an inspired Apostle has put this construction upon it. And are not we ourselves evidences of its truth? Are not we Gentiles? and has not God’s mercy reached unto us? Are not his promises also fulfilled to us? The promise to Abraham was, that “in him, and in his seed, should all the nations of the earth be blessed:” and this promise was made to him whilst he was yet uncircumcised, in order that the interest which we uncircumcised Gentiles had in it might be more fully manifest. Behold then, we are living witnesses both of God’s mercy and truth! His promises are fulfilled to us, yea, and are yet daily fulfilling before our eyes. The blessings of salvation are poured down upon us in rich abundance. The Church is daily enlarging on every side of us. Both at home and abroad is the Gospel running and glorified, to an extent that has never been seen since the Apostolic age. And the time for its universal diffusion through the whole earth is manifestly drawing nigh. We have seen enough with our eyes to assure us, that the fuller accomplishment of God’s promises may be expected in due season: and that, at the appointed hour, “all the kingdoms of the world shall become the kingdom of our God, and of his Christ.”]

In this view, all the Gentile world are called upon to bless and praise their God—

[Ye, who are here assembled, arise and praise your God. Consider what mercy has been shewn to you; consider what truth has been displayed towards you. Arise, I say; yea, again and again would I repeat it, Arise and praise your God! And, ye remotest nations of the earth, O that our voice could reach to you! O that ye knew your obligations to your God, and the blessings that are in reserve for you! The Saviour was called, “The Desire of all nations:” and such indeed he ought to be. Well! if ye know him not, and consequently rejoice not in him, we will rejoice for you: for he is coming to you: the messengers of the Lord of Hosts are going forth into every quarter of the globe; and the word that reveals him to you is translating, in purpose and intention at least, into all the languages of the earth; and we anticipate with joy the time, when all the heathen shall serve him, and “all flesh shall see the salvation of God.”]

  ADDRESS—

  1.      Are there any amongst you who have no disposition to praise the Lord?

[Alas! there are too many, who have no delight in this blessed work, and have never spent one hour in it in all their lives! Ah! wretched and ingrate! What think ye of yourselves? Are ye not blind, when ye cannot see the perfections of your God? Are ye not base, when ye can receive such mercies at God’s hands, and never acknowledge them? Are ye not brutish, yea, worse than brutish? for “the ox and ass know their owner; but ye know not,” nor acknowledge, your Creator, your Benefactor, your Redeemer. See how far you are from a truly Christian state! Tell me not of your moral qualities; ye are base ungrateful creatures: and, if a fellow-creature were to treat you as you treat your God, you would abhor him utterly. O repent, and embrace the mercy that is yet offered you! or else you will find that He, who is true to his promises, will be true to his threatenings also.]

  2.      Are there amongst you some who desire to praise the Lord?

[We believe it; we rejoice in it: we pray to God to increase their number a hundredfold. But do ye not find that your thanks and praises are infinitely short of what the occasion for them demands? Yes, methinks there is nothing so cumiliating to a Christian as the services which he attempts to render to his God. However, still go on to serve him as ye can, when ye cannot serve him as ye would. And, to quicken your zeal, contemplate much and deeply the greatness of God’s mercy to you, and the inviolability of his truth. God has designed that such contemplations should be a rich source of comfort to yourselves, as they will be also of love and gratitude to him. And, whilst your own souls are filled with these divine affections, endeavour to diffuse the sacred flame, that all around you, and, if possible, all the nations of the world, may be stirred up to render unto God the praises due unto his name.]

DCXCIV

THE EXALTATION OF CHRIST A GROUND OF CONFIDENCE

  Ps. 118:27, 28.

God is the Lord which hath shewed us light. bind the sacrifice with cords, even unto the horns of the altar. Thou art my God, and I will praise thee; thou art my God, I will exalt thee.

HOWEVER plainly this psalm refers to David, we are sure that a greater than David is here. The words as applied to David, convey an exceedingly grand and important meaning. He had met with many obstacles in his advancement to the throne of Israel. Oftentimes had his life been sought by Saul: and since the death of Saul there were many formidable conspiracies against him. No sooner was he made king over Israel, than the Philistines sought, and that repeatedly, to destroy him; and it was only through the special intervention of God himself that he was able to prevail against them. It appears that many other of the surrounding nations also conspired against him; but through the same Almighty power he was enabled to subdue them. At last, after more than seven years’ opposition from all the tribes of Israelc, he was firmly fixed upon the throne, and “the stone which had been so long rejected of the builders, was made the head of the corner.” This event reflected great “light” upon all God’s purposes respecting him. Darkness had hung over him for a long period; but it was now dispelled; and he saw clearly these two important truths, That God’s counsel, by whomsoever opposed, shall stand; and, that they who trust in the Lord, however tried they may be, shall never be confounded.

But, as we said, a greater than David is here. It was generally acknowledged amongst the Jews themselves that David was a type of the Messiah, and that this psalm had an especial reference to Him who was in due time to sit upon the throne of David. Hence the acclamations which were used by the people on the occasion of David’s installation, were used by the Jews in reference to Christ: and he vindicated their conduct in this particularf: and afterwards appealed to this very psalm in confirmation of his predictions respecting his rejection by them, and his subsequent elevation to the throne of David. In like manner, after the death and resurrection of Christ, St. Peter, “when he was filled with the Holy Ghost,” expressly applied to Christ this very passage, and affirmed in the presence of all the Rulers and Elders of Israel that it was accomplished in the exaltation of that Jesus whom they had crucified.

Now in this event, the exaltation of Christ to the throne of glory, God has indeed “shewed us light:” and it will be a profitable subject for our meditation at this time, if we consider,

  I.      The light which God has shewn us—

Previous to the resurrection of Christ, all was darkness: the disciples themselves doubted whether they had not been deceived in their expectations respecting him. But from that event, and his consequent ascension to the right hand of God, we learn infallibly,

  1.      The efficacy of his atonement—

[Had he not risen, we might have conceived of him as a great Prophet indeed, but as nothing more than a prophet, who, like multitudes who had preceded him, sealed his doctrines with his own blood. But he had spoken of his death as a ransom to be paid for the souls of men: and how could we have known that that ransom was accepted, if his resurrection, which he himself taught his disciples to look forward to as the proof and evidence of his acceptance, had not been effected? But when we see that he did rise from the dead, and did ascend to heaven in the presence of his disciples, and did send down the Holy Spirit according to his word to bear testimony concerning him, there is no room left for doubt: we are perfectly sure that his offering was accepted of the Father, and that by his obedience unto death he has wrought out eternal redemption for us.]

  2.      The sufficiency of his grace—

[Even when our blessed Lord was on earth, the whole creation, animate and inanimate, terrestrial and infernal, were obedient to his will: how much more therefore, now that he is exalted to the right hand of the Majesty on high, and has all fulness treasured up in him for the benefit of his people, must he be able to “do all things which we call upon him for!” If he says, as he did to St. Paul, “My grace is sufficient for thee,” we may safely adopt St. Paul’s language, and say, “I can do all things through Christ who strengtheneth me.” If all enemies are put under his feet, they shall assuredly be put under ours also: even “Satan himself shall be bruised under our feet shortly.”]

  3.      The excellency of his salvation—

[Behold what has taken place with respect to him! He is exalted to the throne of God, and possessed of all the glory which he had with the Father before the worlds were made. The same glory is reserved for us also, and a participation of that very throne which his Father has given to himl. Believer, contemplate all the glory and felicity of your exalted Head; and then see what is prepared for all his members: “your body shall be like unto his glorious body;” your soul shall be transformed into his perfect image; and all the glory which his Father has given him, shall be your inalienable and everlasting inheritance.]

What a glorious light is this! Let it lead us to contemplate,

  II.      The returns which it calls for at our hands—

Surely such discoveries as are here made to us should call forth our devoutest affections: they should lead us,

  1.      To surrender up ourselves entirely to God—

[The sacrifices which David and Solomon offered unto God were almost without number: but the sacrifice of a broken and contrite spirit, or of a devout and grateful heart, outweighs them allo. Whether the sacrifices were ever “bound to the horns of the altar,” we are not informed: but sure enough our hearts need to be bound; for they are ever ready to “start aside as a broken bow,” and “to backslide from God as a backsliding heifer: “and we should labour incessantly to say with David, “O God, my heart is fixed, my heart is fixed; I will sing and give praise.” The example of Abraham may assist us in this particular. The offering of his son was a dark dispensation: but, when God arrested the arm of Abraham, and forbad him to inflict the fatal wound, a light beamed in upon his soul; he saw a risen Saviour presented to him under the image of his restored son: and instantly “he took the ram which was caught in the thicket, and offered him up for burnt-offering in the stead of his son.” Let the sight of a risen Saviour operate in like manner upon us; let us take the offering which all of us have at hand, and which we know will be pleasing to the Lord, even “the offering of a free heart,” and let us present it a living sacrifice to God, as our reasonable and most delightful service.]

  2.      To rejoice and glory in God as our portion for ever—

[Like Paul, we may say of Christ, “He has loved me, and given himself for me.” Indeed, without this appropriation of God and his blessings to our own souls, we can never attain to a joyful and thankful spirit: but it is the privilege of every believer to say of Christ, “He is my friend, He is my beloved.” God approves of this language, by whomsoever used, provided only it be used in sincerity and truth; “Thou art my God, and I will praise thee; thou art my God, I will exalt thee.” If under the Old Testament, believers could say, “My beloved is mine, and I am his,” much more may we regard him as “the strength of our heart, and our portion for ever.”]

  ADDRESS—

  1.      To those who are yet in darkness—

[Long was the night with which David was enclosed, insomuch that he sometimes feared he should “one day perish by the hands of Saul:” yet at last the day dawned upon him, and “God shewed him light.” Dark also were the dispensations towards our blessed Lord, till in his resurrection and ascension the true light was made to shine. Let not any of us then indulge desponding fears: let us know assuredly, that “the counsel of God shall stand,” and that “they who trust in him shall never be confounded.” Indeed even “in our darkness the Lord will be a light unto us;” and soon “our light shall rise in obscurity, and our darkness be as the noon-day.”

  2.      To those who have been “brought out of darkness into God’s marvellous light”—

[Happy, happy ye, who behold a risen Saviour, and see the fulness which ye have in him! Ye may be sweetly assured, that, as he is able, so also he is engaged, to “save your souls to the uttermost, seeing he ever liveth to make intercession for you.” But let this light have its proper influence upon your minds. “Walk as children of the light” and of the day: yea, “walk in the light, as he is in the light.” If you do indeed “behold the glory of God in the face of Jesus Christ,” “it is God the Lord who hath shewn it to you;” and “ye, as his peculiar people, are called to shew forth his praises.” Do this then in the way before prescribed: give up yourselves wholly unto him; and take him as your only, your everlasting, portion.]

DCXCV

PRACTICAL RELIGION ENFORCED

  Ps. 119:4–6.

Thou hast commanded us to keep thy precepts diligently: O that my ways were directed to keep thy statutes! Then shall I not he ashamed, when I have respect unto all thy commandments.

IT is impossible to read the psalm before us and not see that true religion is altogether of a practical nature. Doubtless, in the first instance, the Inspired Volume reveals to us a way of reconciliation with our offended God, through the blood and righteousness of the Lord Jesus Christ: but its ultimate object is, to bring our hearts into a conformity to the mind and will of God. In the words before us we see all that is most interesting to the child of God:

  I.      His indispensable duties—

God commands us, not only to return to him in a way of penitence, but to walk before him in a way of holy obedience.

This he requires throughout the Holy Scriptures—

[He requires it by Moses, and the prophetsb; by Christ also, and his holy Apostlesd. Indeed, to bring us to holiness of heart and life was the very end for which he gave his only-begotten Son, and for which Christ himself diedf And every command is enforced with an authority which it is at our peril to disregard.]

He requires, too, that in this duty we exert ourselves with “diligence”—

[This is again and again insisted on, both in relation to the keeping of the hearti, and to the whole of our deportment through life. We are particularly called to “set our heart” to this work, that we may understand it in all its parts, and perform it in its utmost extent. In a word, “This is the will of God, even our sanctificationm.”]

How the true saint stands affected towards his duties, may here be seen in,

  II.      His impassioned desire—

The perfection of a Christian is seen far more in his desires than in his actual attainments.

He feels and mourns over his manifold defects—

[It might be supposed, that the more holy any man were, the more self-complacent he would be: but the very reverse of this is the truth: for, the more holy any man is, the clearer and more enlarged are his views of God’s holy law, and, consequently, the deeper his sense of his short-comings and defects. Hence he complains with St. Paul, “O wretched man that I am! who shall deliver meo?”]

He desires the gift of God’s Holy Spirit, to remedy these defects—

[He knows, by sad experience how liable he is to be deceived, even whilst he is endeavouring to do the will of God. “His heart is deceitful,” and easily betrayed into error, by its prejudices, its passions, its interests. And sin itself also is deceitful, putting on, in ten thousand instances, the garb of holiness, and the semblance of duty. And Satan is a subtle adversary, that has at command ten thousand wiles and devices, whereby to ensnare himr. What, then, shall the Christian do? He can look only to God, for the gift of his Holy Spirit to guide him aright and to direct his steps. Hence, from his inmost soul, he prays, “Hold thou me up, O Lord!” yea, “Direct my heart into the love of God, and into the patient waiting for Christ’s future adventu!”]

But, in the midst of all his troubles, we may behold,

  III.      His assured encouragement—

Were he left to himself, he well knows he must perish. But “his hope is in the Lord his God.”

That which is required of him, is, to be upright before God—

[God “requireth truth in the inward parts.” However defective we be in our attainments, there must be no insincerity in our desires. We must “account all God’s commandments concerning all things to be right, and must hate every false way.” In our regard to them, there must be “no partiulity, no hypocrisyz:” the smallest commandment must not be considered as light, nor the greatest be deemed “grievousb.” “Lord, what wilt thou have me to do?” must be his daily prayer; and to fulfil every command of God, the constant habit of his mind.]

With this one acquisition, he has nothing to fear—

[“God will uphold the upright man,” Satan may tempt him; his own in-dwelling corruptions may assault him; and he may at times be so harassed, us to be almost at his wit’s ende;” but “God will keep him, by his own power, through faith, unto everlasting salvation.” The weaker the Christian feels himself, the more “will God perfect his own strength in his weaknessg;” nor shall “the hope that has been formed in him ever make him ashamed:” no: “he shall be saved in the Lord with an everlasting salvation; and shall not be ashamed or confounded, world without end.”]

Be ye then, Brethren, CHRISTIANS INDEED—

[Get just views of your duty, both towards God and man — — — And be like-minded with God in relation to it, desiring nothing but to be, and do, all that God himself requires — — — And know where all your help and hope is; not in yourselves, but in the Lord your God, who alone can “guide you by his counsel, so as ultimately to bring you to his glory” — — — And “may the God of peace, who brought again from the dead our Lord Jesus, make you perfect in every good work, to do his will; working in you that which is well-pleasing in his sight, through Jesus Christ! to whom be glory for ever and ever. Amen.”]

DCXCVI

GOD’S WORD THE MEANS OF SANCTIFICATION

             Ps. 119:9.

Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy word.

THERE is much despondency in the human mind, especially in reference to the great work of sanctification. There are many who wish to become holy; but they know not how: they would mortify sin; but they cannot: they would serve God in newness of life; but to attempt it, appears to them a hopeless task. The people of the world, if exhorted to give themselves up to God, do not hesitate to affirm that, in the existing state of things, it is impossible: and many who have begun to do this in their own strength, and found its insufficiency for so great a work, have given up in despair, and returned to their former state of carelessness and indifference. But, whilst we acknowledge the impossibility of serving God aright by any strength of our own, we must deny that it is altogether impracticable to fulfil his will. On the contrary, if any man ask, “Wherewithal shall a young man cleanse his way?” we are prepared to answer, that it may be done, “by taking heed thereto, according to God’s word.”

We have here,

  I.      A difficulty proposed—

“How shall a young man cleanse his way?”

If this question were asked in reference only to outward defilements, it would not be without its difficulties—

[Consider to what temptations a young man is exposed. Those which arise from within, are exceeding great — — — And they are continually strengthened by those occurring from without. Every thing he sees around him has a tendency to foster and to gratify some bad passion; whilst the examples on every side countenance and encourage the indulgence of it. To render evil the less formidable, every one agrees to strip it of its proper names, and to affix to it some gentle appellation that shall conceal its odiousness, and cast a veil over its deformity. Nay, as if it were not sufficient to cloke its malignity, many become its panders and its advocates, and endeavour to laugh out of the world all that squeamishness that betrays a fear of evil, and an aversion to the commission of it. Is it any wonder if young men, so circumstanced, fall into sin? or is it easy for them to keep their garments clean in such an ensnaring and polluting world as this? — — —]

But if the question be asked in reference to the sanctity which God requires, the difficulty will appear great indeed—

[It is not a Pharisaic righteousness, a cleansing of the outside of the cup and platter, that God requires, but real holiness, both of heart and life. We must seek to be “cleansed from secret faults,” as well as from those which are more open; and never account our end fully accomplished, till we are “pure as the Lord Jesus Christ is pure,” and “perfect as our Father which is in heaven is perfect.” But how shall a young man so cleanse his way? How shall he “mortify the whole body of sin,” keeping in subjection so many unruly appetites, correcting so many unhallowed dispositions, and putting forth into constant exercise so many heavenly graces as are comprehended in real piety? Indeed, we may ask, How shall young persons of either sex so walk before God? In respect of outward decorum, females, from the restraints of education, have a great advantage: perhaps, in reference to vital godliness also, they may be considered as more favoured than the other sex, because they have more opportunity for serious reflection. But real piety is uncongenial with our fallen nature; and to attain it is no easy task to any, of either sex, or of whatever age or quality or condition. The very names by which the divine life is described in Scripture sufficiently shew that it is neither attained nor exercised without great difficulty. A “race,” a “wresthng for the mastery,” a “warring of a good warfare,” all require much exertion; and not for a moment only, but till the victory is accomplished. It must be confessed, therefore, that a young man’s course is very difficult; that “strait is the gate, and narrow is the way,” in which he has to walk; and that if ever he gain “the kingdom of heaven, he must take it by violence.”]

Happy is it for us, however, that we have, on divine authority,

  II.      The difficulty solved—

To the question asked, “How shall he cleanse his way?” the answer is given, even “by taking heed thereto according to thy word.” The Holy Scriptures afford, to every human being,

  1.      A sure directory—

[There may doubtless be particular cases, even to our dying hour, in which it may be difficult to discover the precise line of duty. But, for the most part, the way of righteousness is clearly defined; and it is our own blindness only that makes it appear intricate or doubtful. There is no corruption of the heart which is not there condemned, nor any holy affection which is not there delineated. There every thing is described in its proper colours: piety is exalted as the perfection of our nature; and sin is declared to be “an abomination in the sight of God.” The example of our blessed Lord also is there portrayed with the utmost exactness; so that, whatever doubt might obscure a precept, the true light is reflected on it, and a perfect standard is exhibited before us. It cannot be through. ignorance, therefore, that any shall err, if only they will make use of the light afforded them in God’s blessed word.]

  2.      Sufficient encouragement—

[There is not a precept in the whole inspired volume which is not made also the subject of a promise. God has engaged to “give us a new heart, and to renew within us a right spirit, and to cleanse us from our filthiness and from all our idols:” so that, however inveterate any lust may be, here is provision against it; and however arduous any duty be, here is sufficient strength promised for the: performance of it. How effectual the word is, when duly improved, may be seen in the general description given of it by the Psalmist: “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. Moreover, by them is thy servant warned; and in keeping of them there is great reward,” Here, whether in respect of direction or efficacy, its sufficiency for our necessities is fully declared. But yet more satisfactory is the declaration of St. Peter, when he affirms, that by “the exceeding great and precious promises of Scripture we may be made partakers of the divine nature, and be enabled to escape the corruption that is in the world through lust.” By the word, therefore, we may cleanse our way; not externally only, but really, truly, spiritually, and to the full extent of our necessities: so that the difficulty in our text is completely solved; and to the inquiry there made, we are prepared to answer, “Having these promises, dearly Beloved, let us cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God.”]

  ADDRESS—

  1.      Let the Scriptures of Truth be studied by you—

[Do not form your standard by the opinions of men, or labour to cleanse your way by superstitious observances that have been devised by man; but look to the word of God as the proper rule of your conduct, and seek for holiness in the way that is there prescribed. Be careless in your way, and your ruin will ensue — — — But let the word of Christ dwell in you richly “in all wisdom;” and you shall find it the power of God to the salvation of your souls.]

  2.      Devote to piety your early youth—

[“Remember your Creator in the days of your youth,” says Solomon. You must not stay till you are advanced in life before you “cleanse your way,” but engage in that work while yet you are “young.” In the appointment of the sacrifices which were offered under the Law, the lambs were to be but a year old: and in the first-fruits presented unto God for a meat-offering, special care was to be taken that “green ears” should be offered, “beaten out indeed of full ears,” but still green, and needing to be “dried with fire” before they could be ground to flour. Does not this shew what use is to be made of our early youth? Methinks, it speaks powerfully: and I pray God that this day the greenest ears amongst you may be consecrated to the Lord, and receive from him some blessed tokens of his favourable acceptance. Let the youngest, who are as new-born babes, desire the sincere milk of the word; and they shall grow thereby:” and let the “young men have the word of God abiding in them; and they shall overcome the wicked one.”]

  3.      Live in the daily habit of self-examination—

[Inward and unperceived uncleanness will come upon you, if you be not always on your guard. A mariner may be drawn from his course by currents, as well as driven by winds: and therefore from day to day, he consults his compass and his chart, to see whether there have been any deviation from his destined path. The same precautions must be used by you. You must not only “examine yourselves, whether ye be in the faith,” but what progress you are making in the faith. Do this, beloved, daily, and with all diligence; so shall ye “be blameless und harmless, the sons of God, in the midst of a crooked and perverse nation, shining among them as lights in the world, and holding forth in your walk and conversation the word of life:” and be assured, that in so ordering your conversation aright, “you shall at last behold the salvation of God.”]

DCXCVII

HOW TO ATTAIN DIVINE KNOWLEDGE

             Ps. 119:18.

Open thou mine eyes, that I may behold wondrous things out of thy law!

THE necessity of Divine teaching, in order to a spiritual acquaintance with the truth of God, is by many denied; and all expectation of the Holy Spirit’s influence for that end is derided as enthusiasm. But, however the profane ungodly world may scoff at the idea, it is “by the Spirit of God alone that we can know the things which are freely given to us of God:” and the wisest of men, as much as the most ignorant, has reason to adopt the petition in our text, “Open thou mine eyes, that I may behold wondrous things out of thy law!”

From these words we shall take occasion to shew,

  I.      What wondrous things are contained in God’s law—

If we understand the law here spoken of, as importing the Law of Moses, it certainly is full of wonders: the moral law, being a perfect transcript of the mind of God; and the ceremonial law, being a shadow of all those good things which are revealed to us in the Gospel. But we apprehend that David is speaking rather of the Gospel, even of that “law which is come forth from Zion, and that word which has proceeded from Jerusalem.” No one of the prophets, scarcely excepting even Isaiah himself, had clearer or richer views of Christ than David; and as he speaks of Christ in almost all his psalms, we may justly suppose, that in this place he refers to the wonders that are contained in the Gospel of Christ.

Consider the Gospel generally—

[In it is revealed salvation, salvation purchased by the blood and righteousness of God’s only-begotten Son. What a mystery is this! The God of heaven and earth assuming our nature, that in that nature he may expiate the guilt of a ruined world! We are accustomed to hear of this, and therefore listen to it without emotion: but what should we think of it, if it now reached our ears for the first time? Truly “great is this mystery of godliness!” We, through unbelief and indifference, think little of it: but “the angels,” though infinitely less interested in it than we, “desire day and night to look into it,” and to comprehend, if it were possible, the heights and depths of love that are contained in it.]

Consider it more particularly—

[Mark well the character of this salvation; its freeness, its fulness, its suitableness! It is as free as the light we see, or the air we breathe. It has come to us unsolicited, unsought: and it is given to us “without money and without price.” The whole world are invited to come to Christ as to an overflowing fountain, and to “take of the water of life freelyd.” So full is it, that it neither wants, nor is capable of, any addition. Nothing is left to be supplied by man: he gives nothing, but receives all. “All is treasured up for us in Christ,” “who of God is made unto us wisdom, and righteousness, and sanctification, and complete redemptionf.” If only we are content to receive out of his fulness, we shall never lack any thing that is necessary either for our present or eternal happiness. And this is exactly such a salvation as is suitable to fallen man. If we were required to add any thing to what Christ has done and suffered for us, in order to render it sufficient for our salvation, what could we add? What have we of our own, but sin? The more any one knows of himself, the more he would despair, if any thing were required of him, as a price whereby to purchase an interest in Christ. Doubtless we must repent, and believe, and obey the Gospel, before we can be saved: but repentance, faith, and obedience, though necessary as means to an end, merit nothing at the hands of God; nor have we of ourselves any sufficiency for those things: even those graces are wrought in us by the Spirit of God, who “gives us both to will and to do of his own good pleasure.” Salvation, from first to last, is altogether of grace; and therefore it is equally suitable to all; to the thief when dying on the cross, as to Nicodemus, or Nathanael, whose whole life and conduct had been so exemplary, and who lived to adorn the doctrine they professed.

Contemplate these things, and say whether they contain not “wonders” that surpass the comprehension, both of men and angels? — — —]

From the text however we may learn,

  II.      How we are to attain the knowledge of them—

Doubtless we must “search the Scriptures,” and that with all diligence. But, if we search them in dependence on our own wisdom, we shall never succeed. We must look up to God for the teachings of his good Spirit, even as David did, and pray, “Open thou mine eyes, that I may behold wondrous things out of thy law.”

This is the way prescribed by God—

[God regards all men as blind, and incapable of comprehending spiritual things, till he himself has opened their eyes, and given them a spiritual discernmentk — — — Hence he counsels all to come to the Lord Jesus Christ “for eye-salve, that they muy see;” and to look to him as the only Author of true wisdomm. He represents it as the Holy Spirit’s office to take of the things that are Christ’s, and to shew them unto us;” and to bring home to the minds of men a clear perception of those various truths which are most of all interesting to their souls. He considers all men as equally under the necessity of submitting to the teachings of his Spirit. The efforts of those who lean to their own understanding, he deridesp, and will communicate to “babes the things which he conceals from the wise and prudent.” True it is, that God uses both the written and preached word as the means of conveying instruction: but the due reception of that instruction he ascribes to the operation of his own almighty powerr. Even the disciples whom Jesus himself had instructed for three or four years, were not able rightly to apprehend his word, till “he opened their understandings to understand the Scriptures:” and, when Peter confessed his Lord to be the Christ, he was expressly told, that “flesh and blood had not revealed it” to him, but God himselft. Be it known then to all, that every child of man, whether learned or unlearned, must “hear and learn of the Father,” who is “the Father of lights, and from whom cometh every good and perfect gift.”]

This is the way pursued by the saints in all ages—

[Who more instructed than David? yet he was not ashamed to seek from God a spiritual illumination. The saints at Ephesus were inferior to no Church whatever, in a comprehension of divine truth: yet did St. Paul pray for them, that they might yet further “be enlightened by the Spirit of wisdom and revelation, through whose gracious influences alone they could grow either in knowledge or in grace. If we look to those of later times, we find this truth acknowledged by all, excepting those infidels who “deny the Lord that bought them.” The Reformers of our Church have most unequivocally sanctioned the use of these means, and encouraged us to look up to God for “the inspiration of his Spirit,” “that we may both perceive and know what things we ought to do, and also have grace and power faithfully to fulfil the same.” Let us not be contented with any efforts of our own, or any instructions from man; but let us “cry after knowledge, and lift up our voice for understanding, knowing that it is the Lord alone who giveth wisdom, and that out of his mouth cometh knowledge and understandingz.”]

  ADDRESS—

  1.      To those who are studying the Holy Scriptures—

[It is surprising what pains many take to acquire a critical knowledge of the Bible, whilst yet they remain contentedly ignorant of those deep things which none but God can teach. But let me entreat you to seek above all things to behold the glory of God in the face of Jesus Christ, even that glory which He only who commanded light to shine out of darkness can make known unto you — — —]

  2.      To those who, though incapable of entering critically into the letter of the Scriptures, have yet, through grace, a knowledge of the spiritual truths contained in them—

[Blessed be God, there are some amongst us, of whom, though unskilled in human knowledge, it may be said, “To you it is given to know the mysteries of the kingdom of heaven.” “They were once blind; but now they see:” “They were once darkness; but are now light in the Lord.” Be thankful to him who has so highly favoured and distinguished you; and endeavour to walk worthy of him who has vouchsafed unto you this invaluable blessingc. If ye be “light in the Lord, then walk as children of the light” and of the day.]

DCXCVIII

DAVID’S DESIRE AFTER GOD’S WORD

             Ps. 119:20.

My soul breaketh for the longing that it hath unto thy judgments at all times.

IN general, there is no other connexion between the different verses of this psalm, than the accidental one of their beginning with the same letter of the Hebrew alphabet: yet possibly the collocation of them may occasionally have been determined by their bearing upon some particular point. The whole psalm is an eulogy upon the word of God, and a declaration of the love which David bare towards it. And, whilst we apprehend that every distinct sentence was put down as it occurred to the Psalmist’s mind, without any particular dependence on its context, we suppose that, in the arrangement of some parts, there may have been a design in placing some observations so as to confirm or enforce others which had preceded them. In the 18th verse, David had said, “Open thou mine eyes, that I may behold wondrous things out of thy Law:” and in the two following verses, as they stand, he may be considered as enforcing that petition; first, by the consideration of the shortness of his continuance here; and, then, by the exceeding greatness of his wish to obtain the desired blessing: “I am a stranger in the earth: hide not thy commandments from me. My soul breaketh for the longing that it hath unto thy judgments at all times.” Now, this expression being so exceeding strong, I will take occasion from it to point out,

  I.      The intensity of his desire after the word of God—

Often does he say that he has “longed” for God’s word; but here he says, “My soul breaketh for the longing that it hath.” To enter into the force of this expression, let us compare his desire after God’s word with the desire felt by others in cases of extreme emergency.

Let us compare it with the desire of,

  1.      A hunted deer—

[Let us conceive of a deer that has for many hours been fleeing from its pursuers, till its strength is altogether exhausted, and it is ready to faint with fatigue. Let us suppose that its fears are raised to the uttermost, by the rapid advance of its enemies, ready to seize and tear it in pieces. How intense must be its thirst! How gladly would it pause a few moments at a water-brook, to revive its parched frame, and to renovate its strength for further flight! Of this we may form some conception: and it may serve in a measure to convey to us an idea of David’s thirst after the judgments of his God. “O God,” says he, “thou art my God; early will I seek thee: my soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is.” “My soul longeth, yea, even fainteth, for the courts of the Lord: my heart and my flesh cry out for the living Godc.” “As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God. When shall I come and appear before God? My tears have been my meat day and night; while they continually say unto me, Where is thy God”?]

  2.      An endangered mariner—

[Mariners for the most part are men of great intrepidity: but when ready to be overwhelmed in the tempestuous ocean, they sink like other men. “When God commandeth, and raiseth the stormy wind, which lifteth up the waves of the sea, the mariners mount up to the heaven; they go down again to the depths; their soul is melted because of the trouble. They reel to and fro, and stagger like a drunken man, and are at their wit’s end.” Such is the description given of them by God himself. But let us take an instance upon record. When Paul was “sailing by Crete, there arose a tempestuous wind, called Euroclydon;” and the ship becoming unmanageable, “they let her drive;” and “fearing they should fall into the quicksands, they strake sail, and so were driven.” “Being exceedingly tossed with the tempest, they lightened the ship, casting out with their own hands the very tackling” which they had stowed up for the management of the ship. In this perilous condition they continued a whole fortnight, not having taken during all that time so much as one regular meal. St. Paul, in the immediate prospect of having the ship dashed to pieces, and no hope remaining to any of them of safety unless on broken pieces of the ship, said to them, “This is the fourteenth day that ye have tarried and continued fasting, having taken nothing: wherefore I pray you to take some meat; for this is for your health;” he administered to them some bread, and then “cast into the sea the very wheat” with which the ship was provisioned; and soon “the ship ran aground, and was broken in pieces by the violence of the waves.” How must all this crew have longed for safety! How must their “soul have broken for the longing which they had” to escape from their peril! Yet not even this exceeded the desire which David had for the word of God.]

  3.      A deserted soul—

[This will come nearer to the point. The feelings of a hunted deer or an endangered mariner are merely natural: but those of a deserted soul are spiritual, and therefore more suited to illustrate those which David speaks of in our text. See the state of a deserted soul in Job: “O that my grief were thoroughly weighed, and my calamity laid in the balances together! for now it would be heavier than the sand of the sea; therefore my words are swallowed up. For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.” Or take the case recorded in the 88th Psalm: “Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Mine eye mourneth by reason of affliction. Lord, I have called daily upon thee; I have stretched out my hands unto thee. Lord, why casteth thou off my soul? Why hidest thou thy face from me? I am afflicted, and ready to die from my youth up: while I suffer thy terrors, I am distracted. Thy fierce wrath goeth over me; thy terrors have cut me off.” Here we see what is meant by the soul breaking for the longing that it hath after God. And there is in this psalm another verse, which, to one who has ever felt what it is to have an overwhelming desire after God, will convey the true import of my text: “I opened my mouth and panted: for I longed for thy commandments.”

Nor was this a sudden emotion on some extraordinary occasion: no; it was the constant habit of David’s mind: it was what he felt “at all times:” “My soul breaketh for the longing that it hath unto thy judgments at all times.”]

I am aware that this may appear extravagant. But we must remember that this expression was not a poetic fiction, but an argument solemnly addressed to the heart-searching God. And that it was not stronger than the occasion called for, will appear whilst I shew you,

  II.      The reason of his so longing for God’s blessed word—

The reasons that might be assigned are numberless. But I will confine myself to three. He so longed for God’s word, because,

  1.      In it he found God himself—

[In the works of creation somewhat of God may be discerned; but it is in his word alone that all his perfections are displayed, and all his eternal counsels are made known. In this respect, “God has magnified his word above all his name,” and all the means whereby he has made himself known to men. There he met Jehovah, as Adam met him, amidst the trees of the garden in Paradise. There “he walked with God, and conversed with him as a friend.” There he had such “fellowship with the Father and with his Son Jesus Christ,” and such “communion with the Holy Ghost,” as he could never find in any other field, nor ever attain but by meditation on the word of God. Can we, then, wonder that he so longed for that word, and that his very soul brake for the longing that he had for it? The wonder rather is, that there should be a person upon earth who could have access to that sacred volume, and not so value it — — —]

  2.      From it he obtained all that his necessities required—

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