Ps. 145:1, 2.

Ps. 145:1, 2.

But we are authorized to declare that this adversary is cast down; that our Cyrus has prevailed over him; and that liberty is now given to every captive in Babylon to return to Zion. Behold, as a herald of our adorable Saviour, I now announce to you these glad tidings. O! be ye not like too many of that ill-fated nation, who preferred their ease to toils, their bandage to liberty, their dwellings in Babylon to their inheritance in Jerusalem.

Put yourselves under the guidance of the true Zerubbabel, before whom “the mountains shall become a plain.” If you meet with difficulties, know that HE has issued his proclamation to all his creatures, to afford you all necessary aid: and if, instead of aiding, they endeavour to obstruct you, he has engaged that all things shall work together for your good. Come out then from Babylon, every one of you; and let this be the one harmonious proposal of you all, “Come, let us go up to Zion, unto the Lord our God.” Fear not but that the object, when attained, will richly recompense all the difficulties of your way. Even in this world your “joys shall be unspeakable and glorified:” but who can conceive the joy that awaits you in the Zion above? How will your mouth then be filled with laughter, and your tongue with singing! How will you then, in concert with all the heavenly hosts, exclaim, “The Lord hath done great things for us, whereof we are glad!” Be content then to “go on your way weeping, bearing precious seed, knowing assuredly that at last you shall come again with rejoicing, bearing your sheaves with you.”]

DCCXX

SOWING IN TEARS

             Ps. 126:5.

They that sow in tears shall reap in joy.

THIS seems to be a general truth founded on the experience of those who returned from the Babylonish captivity, and the correspondent experience of all who return from the bondage of sin and Satan. The Israelites, like Peter liberated from his prison, were so astonished at their deliverance, that it seemed to them more like a dream than a reality. The very heathens themselves wondered at it, and ascribed it to the influence of Jehovah, as also the Israelites did with joy and gratitude, taking occasion from it to implore the speedy and perfect restoration of all their tribes. Such also are the wonder and joy occasioned by the conversion of a soul to God; and such are the desires which instantly vent themselves in fervent petitions for complete deliverance. But as among the captive Jews, so in the enslaved soul, a season of sorrow precedes the time of emancipation. Nevertheless it shall be found universally true, that they who sow in tears shall reap in joy.

Let us inquire,

  I.      What we are to understand by sowing in tears?

“The sorrow of the world worketh death;” and therefore cannot be that to which the promise is made. To sow in tears implies,

  1.      A painful recollection of past sins—

[We all are sinners from our earliest youth: and every sin we have ever committed, is as fresh in the remembrance of the Deity as if it had been committed this very hour. Nor should we think the less of our sins because they have been long passed: on the contrary, we should view them with all the shame and sorrow that they excited in our bosoms the very instant that our consciences first accused us. Like God’s people of old, we should be bowed down greatly in the recollection of them, and earnestly entreat, with David, that God would not call us into judgment for themc.]

  2.      A penitent concern for present infirmities—

[The very best of men has much within him to mourn over. It is but in part that any of us are renewed. Many are the corruptions that yet work within us; and the very imperfection of our prayers and praises is enough to make us go mourning all the day long. St. Paul found so much conflict in his soul by reason of his indwelling corruptions that he exclaimed, “O wretched man that I am!” and groaned earnestly for death as the season when he should be freed from all the imperfections of his nature, and serve, as well as enjoy, God with unabated ardour. Thus should we also “go softly before God in the bitterness of our soulsf,” and lothe ourselves before him in dust and ashes.]

  3.      An overwhelming sense of God’s goodness—

[Nothing a more characteristic of true piety than this. Every day and hour we have reason to adore the divine goodness. What patience does God exercise towards us under all our backslidings! What readiness does he manifest to return to our souls the very instant we return to him, yea, often revealing himself to us, and shedding abroad his love in our hearts, when we had no reason to expect any thing but some heavy token of his displeasure! The psalmist, impressed with such views of God, exclaims, “O how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the sons of men!” But the most striking example of this frame of mind is afforded us by the poor woman, who, to express her love and gratitude, kissed the feet of her Saviour, and washed them with floods of tearsi. Would to God that such were the state of our minds, and that we might ever be found, as to our souls at least, in that posture!]

Omitting many other grounds of weeping, we proceed to inquire,

  II.      What encouragement we have to weep?

To those who sow their corn, there is but one harvest: but to those who sow in tears there are two:

  1.      We shall reap in this world—

[God will not despise the broken and contrite heart: on the contrary, “he will hear the voice of our weeping:” tears, when flowing from a contrite soul, have an eloquence which he cannot resist. He will speak peace to the soul: he will blot out its transgressions as a morning cloudl. He will cause the light of his countenance to shine upon it; and will give unto it a spirit of adoption, whereby it shall cry with confidence, Abba, Father! And will not such a harvest recompense a hundred years of weeping? Look but at the state of the Prodigal, and see him, after his short seed-time of weeping, welcomed to his father’s house, and feasting with him on the fatted calf; was he not well repaid? had he any reason to regret his tears of penitence? Thus then shall it be with us in this world, provided we be content to sow in tears: “Weeping may endure for a night, but joy shall come in the morning.”]

  2.      We shall reap also in the world to come—

[All that the penitent soul enjoys in this world is but an earnest of what it shall hereafter possess. There is “a full reward,” “an everlasting lifep,” which shall be reaped as the fruit of what we now sow. The tears we shed are all treasured up with care in the vial of our heavenly Father: every sigh, and every groan, shall be remembered before him; and shall add to that abundant and eternal weight of glory which we shall then receive. And who can estimate those “sheaves which we shall then bring with us?” How will all our sorrows vanish in an instant, and be turned into unutterable joy! Let us then look forward to that time, and “not be weary in well doing; for in due season we shall reap, if we faint not.”]

  ADDRESS—

  1.      To those who have never known any seed-time like this—

[Is there not occasion enough for you to weep? Think how you have neglected your God and father; how you have trampled on the blood of Christ your Saviour: and how you have resisted the motions of the Holy Spirit in your hearts! Think too, how you have made the very consideration of God’s mercy and forbearance an occasion of more boldness in transgressing against him! This, independent of any gross acts of sin, is sufficient to make your head a fountain of tears to run down day and night for your iniquities. “Be afflicted, then, and mourn and weep; let your laughter be turned into mourning, and your joy into heaviness; humble yourselves in the sight of the Lord, and he shall lift you up.”]

  2.      To those who are daily sowing in tears—

[Possibly, some may be discouraged, because they do not reap so soon as they expected. But, if this be the case, let them examine whether they do indeed “sorrow after a godly sort:” and, if they have the testimony of a good conscience in this respect, let them wait patiently, as the husbandman, for “doubtless they shall come again with rejoicing:” joy and gladness are sown for them, and shall spring up in due season. Let them be contented to “go on their way” weeping, even though the way be ever so long; for tears are a seed “precious” unto God, and they shall bring a glorious harvest at the last.]

DCCXXI

THE SPIRITUAL HARVEST

  Ps. 126:5, 6.

They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.

SO much of sorrow is entailed on fallen man, that his path through life is not improperly called, a vale of tears. But it is not to the ungodly only that this portion is allotted: the man who is regenerate still finds much occasion to weep; and if he have reasons for joy peculiar to himself, so also has he for grief. The Israelites, when restored from their captivity in Babylon, felt, as well they might, that the mercies vouchsafed to them were exceeding great. The very heathen that surrounded them were constrained to acknowledge

this. But, when they came to their own land, and saw the desolations that were spread on every side, and reflected on the time and labour that must be employed in rebuilding their city and temple, on the opposition they were likely to meet with in their work, and on their utter incapacity to restore either the city or temple to their former grandeur, they might well weep. They were, however, encouraged with the divine assurance, that God would be with them in their labours, and prosper their endeavours; and that, if they were content to “sow in tears, they should reap in joy;” yea, that every one of them who should “go forth, weeping, and bearing precious seed, should doubtless come again with rejoicing, bringing his sheaves with him.”

But we must not confine ourselves to the immediate occasion on which these words were written. They refer to every one that is engaged in raising a spiritual temple to the Lord: and they assure to him a happy issue to his exertions.

To elucidate the subject, we shall consider,

  I.      The events here connected—

Between seed-time and harvest there is in the minds of all a necessary connexion; and as in the natural world the action of sowing has always a reference to that of reaping, so it has also in the spiritual world.

The seed which the Christian sows is “tears”—

[What other can he sow, when he looks back upon the transgressions of his former life? How he, from the first moment that he began to act, lived in rebellion against his God! In no respect has he been subject to the law of God, or regulated himself according to the divine commands. From open and flagrant sins he may be free: but he has lived as without God in the world, making his own will the one rule of his conduct, and his own pleasure the only end of his existence — — — Does not such a life as this call for deep humiliation, and require to be mourned over with floods of tears?

Nor is this contrition less called for by his sins of daily incursion. Let any man compare the frame of his mind with that which his circumstances, and God’s dealings with him, demand: how faint his gratitude for mercies received! how superficial his sorrow for sins committed! how cold his devotions at the throne of grace! how feeble his efforts to glorify his God! Verily, in the retrospect of every succeeding day, he may well sit down and weep bitterly, yea, and mourn before God in dust and ashes.

In truth, this is, in a measure, the habit of the Christian’s mind; he is bowed down under a sense of his own manifold infirmities; and he walks softly before God, under a consciousness of his own extreme unworthiness. If David could say, in reference to the sins of others, “Rivers of water run down mine eyes, because men keep not thy law,” how much more may every man say it, in reference to his own sins! In the days to which we are looking forward, when the remnant of Israel shall return to the Lord their God, it is precisely in this way that they will come up to Zion: “They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my first-born.”]

From this seed, however, shall spring a harvest of “joy”—

[In the natural world we expect to reap the very seed which we have sown: but it is not so in the spiritual world. If we sow tears, shall we reap tears? No, never, never, never. Far different shall be the fruit arising from that seed! even joy, yea, “joy unspeakable and glorified.” Look at the very remnant of whom we have just spoken; and see the issue of their humiliation: “They shall come,” says the prophet, “and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their souls shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.” It must be observed, that the first-fruits of this harvest are enjoyed even now: for the very scope of the Gospel is not only to “proclaim liberty to the captives; but to give unto them that mourn in Zion, to give them,” I say, “beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they may be called trees of righteousness, the planting of the Lord; and that He may be glorified.” But, after all, this is only a foretaste of that which they shall hereafter enjoy, a cluster from Eshcol, an earnest of their future inheritance. The time is coming when they shall reap the full harvest in the fruition of their God, in whose “presence there is fulness of joy, and at whose right hand there are pleasures for evermore.”]

The connexion between these two periods being marked, I proceed to shew,

  II.      The certainty and blessedness of this connexion—

And,

  1.      The certainty of it—

[In the natural world the connexion is not sure: every care may have been exercised in preparing the ground, and the best seed may have been sown in it; and yet, through blasting or mildew, or some other unforeseen calamity, the hopes of the husbandman may be disappointed. But in the spiritual world this can never occur. There may be many events which seem unpropitious, and threaten the total destruction of the life of God in the soul: but God will overrule them all for the final accomplishment of his own gracious purposes, agreeably to his own express engagement, that “All things shall work together for good to them that love God, to them that are the called according to his purpose.” The untoward circumstances may continue for a considerable length of time; but God engages, that “though their weeping may endure for a night, joy shall assuredly come to them in the morningf.” Extremely beautiful is that promise in the Prophet Hosea: “Then shall we know, if we follow on to know the Lord. His goings forth are prepared as the morning.” The benighted traveller may be ready to imagine that the morning, as it were, will never arrive. But the sun, though as remote as possible from us, will return, and is actually making a progress towards us; and has its radiance ready prepared to pour it forth, for the benefit of the earth, at the appointed hour. So, in the darkest seasons of desertion is God prepared to lift up the light of his reconciled countenance upon us, and to refresh our souls with his enlightening and invigorating beams.]

  2.      The blessedness of it—

[The joy of the harvestman may be fitly used to characterize the Christian’s consolations here: but it will convey no idea of his felicity hereafter; for all that here he sought and tasted shall there be enjoyed in its utmost fulness: and if the feast of which the prodigal was made to partake, on returning to his Father’s house, was so blessed, what must the banquet be which is prepared for us above! Verily, in comparison of that, the sublimest happiness of man on earth is no more than as a twinkling star to the meridian sun. To attempt to speak of the heavenly glory, is only to “darken counsel by words without knowledge:” for, what conception have we of the immediate vision of our God in the full effulgence of his glory? or what idea can we form of that throne and that kingdom which we shall possess above? Suffice it to say, that all which the blood of Christ could purchase, and all that the love of God can bestow, is the portion reserved for us in the realms of bliss.]

  BEHOLD, then,

  1.      How desirable is true repentance—

[I grant that repentance, considered without relation to its consequences, is not a pleasing exercise of mind: nor would a husbandman find any pleasure in casting his seed into the ground, if he had no prospect of a future recompence. But both the husbandman and the penitent sow in hope. Each of them knows, that without sowing he can never reap; and each of them expects, that if he “sow in hope, he shall be partaker of his hope.” Hence the employment is that which each of them affects. But there is this difference between the two: the husbandman is confined to a few weeks for the discharge of his duty, whereas the penitent prosecutes his labours to the very end of life; seeing that there is no day or hour which does not give him fresh occasion for penitential sorrow. He is to go forth bearing “a seed-basket;” and exactly as the sower, bearing the seed-basket, scatters the seed as universally as he can over the whole field, so does the penitent, every step he takes in the field of life. And whereas one may sow too early and too much, the other knows that he never can too soon begin the blessed work; and that the more profusely he sows, the more abundantly he shall reap: God having ordained, in reference to this as well as to every other duty, that “he who soweth sparingly shall reap also sparingly, and he who soweth bountifully shall reap also bountifully”. To all then I say, “Be afflicted, and mourn and weep: let your laughter be turned into mourning, and your joy into heaviness: humble yourselves under the mighty hand of God, and he shall lift you up.” I say, To all, without exception, would I give this advice; for it is by a conformity to it, under the Gospel dispensation, that every child of God shall be known: “In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going, and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion, with their faces thitherward; saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten.”]

  2.      How reconciled we should be to trials—

[To the Christian there may be many storms and tempests, or a long-protracted season of distress, which may threaten the destruction of all his prospects: but as, in relation to the wheat, the frost is even desirable to destroy the vermin, so are diversities of seasons beneficial to the spiritual seed: as St. Peter has said; “The trial of our faith, which is much more precious than of gold, which, though it stand the trial of fire, will perish at last, will be to praise and honour and glory at the appearing of our Lord Jesus Christ.” It is remarkable that our blessed Lord, speaking of himself as the true vine, and of his people as the branches, says of “every branch that beareth fruit, the husbandman purgeth it, that it may bring forth more fruit.” It might be hoped, that, since it was already fruitful, it might escape the wounds inflicted by the pruning-knife: but that is not consistent with the will of the great Husbandman, who consults its ultimate benefit in proportion to the prospect which it affords of progressive fruitfulness. So are God’s dearest people often most severely tried; and they whose sheaves shall hereafter be found most abundant, are often made to apprehend an entire failure of all their prospects. Consider, thou tempted Believer, how profitable thy trials have been to thee; how they have tended to humble thy pride, to weaken thine attachment to earthly things, to make thee feel thy need of God’s continual help, and to quicken thee in thy way to the heavenly Zion: and learn to say, “It is good for me that I have been afflicted; and it is in love and faithfulness that thou hast afflicted me.”]

  3.      How sweet to the Christian should be the thoughts of death—

[Death is as the waggons that are about to carry home the produce of the field, or as those which were sent to bear the afflicted Jacob to his beloved Joseph. The sight of these made Jacob forget all his troubles, and become indifferent to all that he possessed in this world: “He regarded not his stuff, became all the good of the land of Egypt was his.” So then, Brethren, let it be with you. Behold the waggons sent to bear you home, whither you shall “go rejoicing, bearing your sheaves with you.” Yes, the tears that you have shed have been treasured up by God in his vial; and they shall be recompensed into your bosom a hundred and a thousand fold. Hear the declaration of God himself to this effect: “Blessed are the dead who die in the Lord: even so saith the Spirit: for they rest from their labours, and their works do follow them.” Only view death aright, and you will account it amongst your most valued treasures: you will even “be looking for, and hasting unto, the coming of the day of Christ.” If it “be unto you Christ to live,” doubt not a moment but that “to die will be gains.” For this is the irreversible decree of God, that “whatsoever a man soweth, that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting.”]

DCCXXII

GOD’S MERCY AN ENCOURAGEMENT TO PRAYER

  Ps. 130:1–4.

Out of the depths have I cried unto thee, O Lord. Lord, hear my voice: let thine ears be attentive to the voice of my supplications. If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared.

IN seasons of affliction, it is a great comfort to see how others in similar circumstances, have found relief. It is in this view that biography is peculiarly interesting; and Scripture biography more especially, because it is more authentic in itself, and a surer ground for wise and profitable observations. The Psalms are a rich repository of such instruction. David was a man of deep experience. His afflictions, both temporal and spiritual, were very abundant: and, as they are faithfully related to us, so do we see under them the workings of his mind. In the passage just read we see,

  I.      The means he used for deliverance from his distresses—

His trials were greatly diversified, and very severe—

[Unless it were recorded on divine authority, we should scarcely conceive it possible that a man of David’s character should be an object of such inveterate and envenomed malice as he was in the eyes of Saul: and, after the returns which he made to Saul, we should scarcely think that human malignity could ever arrive at such a height, or rage with such unrelenting fury, as it did in that envious and jealous monarch. Of his troubles under persecution David speaks under the same metaphor as that which is used in our text: “Save me, O Lord! for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me. I am weary of my crying: my throat is dried: mine eyes fail, while I wait for my God. They that hate me without a cause are more than the hairs of my head: they that would destroy me, being mine enemies wrongfully, are mighty.”

It seems, however, that on the present occasion he refers to his spiritual troubles, because it is of his iniquities that he chiefly complains, and of forgiveness that he expresses his chief desire. It might be supposed that so holy a man as he should have no complaints of this kind to make: but the truth is, that the more holy any man is, the more enlarged will be his views of the spirituality of God’s Law, and the more painful his sense of his short-comings and defects: and it should seem that David was permitted to sustain great anguish of mind on this account, that so he might be the better fitted to instruct and comfort God’s tempted people to the very end of time. Hear his complaints under a sense of God’s displeasure: “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.” Sometimes he was so overwhelmed, that he thought himself altogether an outcast from God, and doubted whether he should ever find mercy at his hands: “Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies?”]

Under all his trials he had recourse to God in prayer—

[“Out of the depths he cried unto the Lord,” He well knew that none but God could support him under all his temporal afflictions, and that there was no other comforter amidst the troubles of his soul. Hence, on all occasions, he betook himself to God in prayer. Under trials from man he says, “I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies.” And under the frowns of Almighty God he still sought refuge in the arms of him whose displeasure he feared: “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!” Thus did Jeremiah also, under his extremities: “They have cut off my life in the dungeon, and cast a stone upon me. Waters flowed over mine head; then I said, I am cut off. I called upon thy name, O Lord, out of the low dungeon. Thou hast heard my voice; hide not thine ear at my breathing, at my cry!” Thus it is that we also, under all our troubles, should approach our God. Nor should we be discouraged because we cannot find enlargement in prayer; our feelings may be too deep for utterance; and our desires may find vent only in sighs, and groans, and tears: but, if only we be sincere, God will hear our very “breathing and our cry.”]

From the account which David gives us of his prayers, we learn,

  II.      The views of God, from whence he derived his chief encouragement—

He dared not to plead for any thing on the footing of justice—

[He was sensible that he in no respect came up to the perfect demands of God’s Law; and that, if God should “mark his iniquities,” it would be impossible for him to “stand;” since there was not an act, or word, or thought in his whole life that could endure so severe a scrutiny. Such is the view which all holy men have of their own infirmities: they know that God “charges even his angels with folly,” and that “the very heavens are not clean in his sight:” how much less can man be pure, who by nature comes from a corrupt source; and, by practice, drinks iniquity like water? Job was the most perfect man of his day: yet he says, “If I should say I am perfect, my own tongue would prove me perverse.” And every living man must deprecate the being dealt with according to the demands of strict justice, saying, “Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justifiedk.”]

His only hope was founded on the mercy of his God—

[Mercy is an essential perfection of the Divine nature, and, consequently, inseparable from God. But the expression, “There is forgiveness with thee,” intimates, that it is treasured up, as it were, in the Divine bosom, ready to be bestowed on every weeping penitent. We are told, that “it has pleased the Father that in Christ should all fulness dwell;” and that “out of his fulness we are all to receive,” according to our respective necessities. This was David’s encouragement. Had he not known this, he would have sat down in utter despair. It is a consciousness of this that emboldens a penitent to draw nigh to God, and to ask for mercy at his hands. A soul that is gone beyond the reach of mercy, hates God with a perfect hatred, and “never repents to give him glory:” but the soul that hopes in his mercy, feels towards him a filial fear and reverence; and this holy fear is ever augmented in proportion to the hope that is cherished in the soul. Hence, when God says respecting his people, “I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me;” he adds, “And it shall be to me a name of joy, a praise, and an honour before all the nations of the earth, which shall hear all the good that I do unto them. And they shall fear and tremble for all the goodness, and for all the prosperity, that I procure unto it.”]

  In this view of David’s experience we may SEE,

  1.      Our dependence on God—

[To whom can we go in a time of trouble? Who can afford us even the smallest help, especially under a sense of sin, and under a dread of God’s displeasure? We may possess all that the world can give, but it will not for a moment soothe the agonies of a guilty conscience. Of all things under the sun, in this view, it must be said, “Miserable comforters are ye all!” Our help is in God alone. “He is the only fountain of life: and in his light alone can we see light.”]

  2.      Our obligations to him—

[When we see so holy a man as David brought into “depths” where he feels as one ready to perish, what thanks can we render unto God, that we are enabled to pass through life in peaceful tranquillity, and with a cheerful hope of eternal life! None but those who have experienced the hidings of God’s face, and the terrors of his wrath, can have any conception what it is to be reduced to such a state. Does David say, “Fearfulness hath taken hold upon me, and an horrible dread hath overwhelmed me?” Why, then, is not that the condition of our souls? Who does not deserve it? Who might not well be left to sustain it throughout his whole life? If we were saved from perdition at last, it would be a mercy, for which we should have cause to bless God to all eternity. But to enjoy peace here, and the light of God’s countenance, verily this is a blessing for which we can never be sufficiently thankful.

But there is yet a richer blessing vouchsafed unto us; and that is, that in all our trials, of whatever kind, we have God himself for our refuge. Who need to be afraid of depths, when he has a God to go unto, a God able and willing to deliver him? Look at the heathen, who know not God; or at those who, though in a Christian land, are unacquainted with the great mystery of redemption. They are in a pitiable condition indeed: but the believing penitent, though in darkness, has reason to rejoice; because his “heaviness will endure but for a night, and joy will come to him in the morning.” He may descend with Jonah to the very precincts of hell; but in due season he shall be brought forth to light and liberty and joy.]

  3.      Our true wisdom—

[The resolution of David, in the words following our text, should be ours. Whether in trouble or at ease, let us wait on the Lord, and “hold us fast by God.” The man who has been watching through the night looks with eager desire to the break of day, when he shall be relieved from his toil. But with far greater earnestness, and with sweeter assurance too, should we wait on God, confident that he will appear for us in the hour of need, and grant us that rest which our necessities require. Let us then live in this habit; and then, “though the fig-tree should not blossom, nor the fields yield their meat, nor any herd be found in the stalls, we may rejoice in the Lard, and joy in the God of our Salvation.”]

DCCXXIII

WAITING UPON GOD

  Ps. 130:5, 6.

I wait for the Lord, my soul doth wait, and in His word do I hope. My soul waiteth for the Lord more than they that watch for the morning; I say, more than they that watch for the morning.

MANY of God’s people are at times reduced to great straits, either through the violence of persecution or the force of temptation: and, under such circumstances, what refuge have they, but in God? It is in vain for them to look to the creature: and it sometimes appears to them to no purpose to wait even upon God, because the desired relief is so long delayed. David, under delays of this kind, was sometimes discouraged: but, whatever were the depths into which he had fallen on the present occasion, it is manifest that he cast himself upon the mercy of his God, and determined to “hold fast by God,” and to maintain his confidence in him even to the end. I will,

  I.      Unfold to you the experience of David—

He declares it to us in few words: “he waited upon God.” And the comparison by which he illustrates the frame of his mind, will serve us as a clew, whereby to find the full import of his words. He may possibly refer to watchmen in general, who, during a long and tedious night, wait for the morning, when they shall be released from their fatigues, and retire to their rest. But I rather think that he refers to the Priests and Levites, whom he had appointed to watch nightly in the Tabernacle, and who, if they were not filled with a spirit of devotion, by which they might enjoy communion with their God, would long earnestly for the morning, when they might terminate their irksome task. But more than they did David long for the return of God to his soul; waiting for him,

  1.      With earnest desire—

[No temporal distress will bear any comparison with that which is spiritual. The troubles of an awakened or tempted soul are very heavy; and the depths into which it is plunged, by an apprehension of God’s wrath, are very terrible. No wonder that David “panted after the Lord, as the hart after the water-brooks:” no wonder that, when God’s answers to his prayers were delayed, he cried, “How long, O Lord! how longc?” Nor is such importunity disapproved of God: on the contrary, he would have us “cry day and night to him,” and give him no rest, till he arise, and come to our reliefe.]

  2.      With patient hope—

[Though earnest in prayer, he was willing to tarry the Lord’s leisure; and would not attempt to use any unbecoming means for his own relief. Repeatedly had he it in his power to slay Saul: but he would neither perpetrate the act himself, nor suffer it to be perpetrated by others. He committed his cause to God, to whom alone vengeance belongeth. So, in reference to the mercies he desired at God’s hands, he was willing to wait. His earnestness appears in that he says repeatedly, “My soul doth wait.” It was not a mere wish that he entertained for relief, but a most eager desire: yet was he as far from impatience as from indifference. He rested on the word of God: “In his word,” saith he, “do I hope.” It was quite sufficient for him that God had promised to succour his tempted people: and, whatever apparent contrarieties there might be between his dispensations and his word, he had no doubt but that they would all be cleared up in due season, and that not a jot or tittle of God’s word would pass away, till all were fulfilled.]

  3.      With assured expectation—

[A watchman knows that the morning will at last appear; and therefore, instead of abandoning his post, he waits till the destined hour for his relief arrive. Thus David assured himself that God would come to him at last, and reveal himself to him out of the abundance of his grace and love. The verses following my text shew this to have been the real experience of his soul, and afford me occasion to,]

  II.      Commend it to your imitation—

Not in the context only, but in other places, does David call upon us to imitate his example, and to avail ourselves of his experience for the comfort and direction of our own souls. “I had fainted,” says he, “unless I had believed to see the goodness of the Lord in the land of the living. Wait on the Lord; be of good courage, and he shall strengthen thine heart: wait, I say on the Lord.” Thus would I now entreat you to mark the posture of David’s soul in this season of trial. Consider,

  1.      How suited it is to every one of you—

[You may not have committed David’s sins, or be subjected to David’s trials: but where is there one of you that is not a sinner before God? Who amongst you does not stand in need of mercy? Who must not find his consolation altogether in the contemplation of God; saying with David, “If thou, Lord, shouldst mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared?” Then it is plain that the same waiting spirit becomes you also. Yes, in a spirit of penitence should you be crying to God, “Lord, hear my voice; let thine ear be attentive to the voice of my supplicationsh!” And, however long God may defer his answer to your prayers, you should wait with meekness and patience. “If the eyes of a servant are to the hand of his master, and the eyes of a maiden to the hand of her mistress, should not your eyes be unto the Lord your God until he have mercy upon you?” Surely you may well be as observant of God as you expect your fellow-creature to be of you. And think how long God has waited upon you; calling, but ye would not hear; entreating, but ye would not regard him. Shall you then be impatient, if he come not at the first moment that you call; and that too when you are urged by nothing but a fear of his wrath, which you have so richly merited? Know, every one of you, that it becomes you to wait his appointed time; and to be satisfied if the morning never arrive till the very moment of your departure from this world of woe.]

  2.      What honour it does to God—

[A meek, patient, and submissive spirit honours every perfection of the Deity. It expresses a confidence in his wisdom, as alone discerning the fittest time to appear in your behalf. It shews a persuasion of his goodness, that does not willingly afflict you, but orders every thing for your greatest good, even to humble you the more deeply, and thereby to prepare you for a richer improvement of his mercy whensoever it shall be vouchsafed unto you. It honours also his power, as able to impart relief, whensoever his wisdom and goodness shall judge it expedient to confer the blessing. Above all, it glorifies God’s truth and faithfulness, in that it makes the written word a ground of hope, yea, and of an assured hope, that whatsoever God has promised he will perform.

I ask then, Is it not desirable that you should be found in a posture by which God is so honoured, and with which he cannot but be pleased? Let every one of you, therefore, be able to make that appeal to God, “I have waited for thy salvation, O Lord.”]

  3.      What benefit it ensures to the waiting soul—

[Justly is it said, “The Lord is good unto them that wait for him, to the soul that seeketh him. It is good that a man should both hope and quietly wait for the salvation of the Lord.” But let us hear the Psalmist’s own experience: “I waited patiently for the Lord, and he inclined unto me and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings: and he hath put a new song into my mouth, even praise unto our God.” And who is there, even though he should not have been delivered to the same extent, that must not yet say, “It is good for me to draw near to Godn?” I entreat you, then, to adopt the resolution of the Psalmist, “I will wait on thy name; for it is good before thy saints.” If at any time your mind be disquieted by reason of delay, check and chide your soul even as David did: “Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God.” You must never forget that appeal which God himself makes to the whole universe, “I said not unto the seed of Jacob, Seek ye me in vain.” Even in this world you may be sure that God will accept and bless you: for he has said, “They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint.” But in the world to come, can any one doubt the acceptance of a penitent, contrite, and believing soul? You might as well doubt the existence of God himself: for he has said, that “we shall reap if we faint nots:” and to all his believing Israel he has engaged, that “they shall be saved in the Lord with an everlasting salvation, and shall not be ashamed nor confounded world without end.”]

DCCXXIV

THE DUTY OF HOPING IN GOD

  Ps. 130:7, 8.

Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities.

THAT advice which flows from experience is at all times most worthy of our attention. In this view the words of our text claim peculiar regard. David, in the psalm before us, records a very signal deliverance which he had recently experienced, probably from an overwhelming sense of his own guilt and corruption: and, having informed us what methods he had used to obtain deliverance, and how effectual they had proved for his restoration to happiness, he recommends the adoption of them to all the people of God under all difficulties whatsoever; and assures them, that they shall not in any instance fail of success: “Let Israel,” &c.

He sets before us,

  I.      Our duty—

Hope in God, as men generally use the term, is nothing more than an unfounded expectation that God will save us, whatever be our state, and whatever be our conduct. But a scriptural hope implies a suitable regard to the things we hope for, and to him in whom our hope is placed. It implies,

  1.      That we pray to him with fervour—

[This was united with the Psalmist’s hope: and it must also be with oursb. To pretend to hope in God while we neglect to spread our wants before him, is the grossest hypocrisy, and the most fatal delusion.]

  2.      That we wait for him with patience—

[It was in this manner that David exercised his hope. Nor can we act otherwise, if we be sincere in our professione. To be impatient, is an unequivocal mark of unbelief, and despondency. But to wait patiently the Lord’s leisure, is the office and evidence of faith and hopeg.]

  3.      That we depend on him with steadfastness—

[The promises of God to those who seek him, must be the ground of our hope. We are not to regard difficulties of any kind, as though they could prove any obstacle to God. However circumstances, both within and without, may seem to justify despair, we must “hope beyond and against hopei,” assured that, as nothing is impossible with God, so not one jot or tittle of his word shall ever fail.]

This duty being of infinite importance, and of universal obligation, let us consider,

  II.      Our encouragement to perform it—

If we look inward, we shall find nothing but discouragement. But if, with David, we look to God, we may find abundant encouragement,

  1.      In his attributes—

[While justice bears a frowning aspect, mercy smiles on the repenting sinner. God has opened a way for the exercise of his mercy in perfect consistency with the demands of justice; and to exercise it is his delight. This attribute is as essential to his nature as wisdom, or power, or any otherl. Nor needs he to have it excited by a view of our misery (much less by any meritorious services of ours;) it is ever “with him:” and is ready to manifest itself towards all those who call upon him.]

  2.      In his works—

[“Redemption” is the crown of all his works: and this also is with him, that he may impart it to those who groan under their sore bondage. Yea, with him is “plenteous” redemption: he himself, as our near kinsman, (bone of our bone, and flesh of our flesh) has the right of redemption vested in himo: and, having ability to pay the price, he will discharge our debt, and restore us, not only to liberty, but also to the inheritance which we have so basely alienated.]

  3.      In his word—

[The declaration of his determined purpose by an inspired writer, it equivalent to an express promise. And, if the extent and certainty of this promise be considered, what an encouragement will it afford us to hope in God! There is no limitation whatever to the promise, provided, like “Israel” of old, we wrestle with God for the performance of it. However numerous and inveterate our iniquities may be, they shall “all” be pardoned, and “all” subdued.]

  APPLICATION—

  1.      To prevent any abuse of this subject, we shall guard it—

[The repetition of the name “Israel” distinctly marks the characters to whom the text is more immediately to be applied. It is the praying, waiting, and depending sinner that is exhorted to hope in God: and it is he alone who can expect redemption at the hands of God. Let such therefore see their duty and their privilege: but let those who live in the habitual neglect of God Know, that their “hope is as a spider’s web, that shall soon be swept away with the besom of destruction.”]

  2.      To impress the subject more deeply on our minds, we shall enforce it—

[The advice here given is the most suitable that can be given, and if followed, will be productive of the greatest happiness. Were any of us directed to indulge a hope from our own endeavours, we should soon perceive the folly of such advice. Every day and hour would bring us fresh occasion for despair. But in God there is nothing wanting: he has the right, the power, and the will to redeem us. Nor, if we trust in him, shall we ever be confounded.

Let us therefore not limit either the mercy or power of our God; but putting away all self-rightcous hopes, or unbelieving fearsu, let us repose an unlimited confidence in our merciful and faithful Redeemer.]

DCCXXV

WEANEDNESS FROM THE WORLD

             Ps. 131:2.

My soul is even as a weaned child.

AMONG the great variety of representations whereby the Christian’s character is set forth in the Holy Scriptures, that of a little child holds a very distinguished place. To this we annex the idea of humility, and teachableness, and resignation to the will of our heavenly Father. In this last view more especially the behaviour of a child was beautifully exemplified in the conduct of David. He had been anointed to the kingly office by God’s command; yet he waited patiently for many years without ever aspiring to the kingdom, till the Lord’s time came to give it him. Though he was persecuted with murderous rage and jealousy by Saul, he would never lift up his hand against the Lord’s anointed, or give occasion of offence to the government under which he lived: on the contrary, he appeals to God in this psalm, that he had not indulged any ambitious thoughts, or interfered in any affairs of state, but had acquieseed in the disposals of an all-wise Providence, even as a weaned child does in the directions and government of his mother.

To illustrate this disposition of mind, we shall shew,

  I.      What those things are from which we ought to be weaned—

[The circumstances alluded to in the text will serve to direct our thoughts. David’s indifference to all the pomp of royalty shews, that we should be weaned from pleasure, from riches, from honour, from every thing which we possess in this world.

Pleasure is but ill suited to the advancement of a soul in the divine life. There are indeed pleasures which we may lawfully enjoy: but if the heart be set upon them, we cannot properly engage in that race which we are to run, or that warfare we are to maintain: nor can we have any more decisive evidence of our being still unrenewed by divine grace.

Riches also may be possessed with innocence; but they must not be coveted. They should rather be considered as a snare which we are to dread, than as a blessing we are eager to obtain. They are as clay upon the feet of one that is running a race, or as a weight tied to the neck of one that is swimming for his lifee. There has scarcely ever occurred an instance wherein the acquisition of them has furthered the divine life; but thousands have been retarded by them, and not a few eternally destroyed.

Reputation is that which men in general are most averse to sacrifice: but we must be willing to part with that, if we would be Christians indeed. If we seek the honour that cometh of men, we cannot possibly be steadfast in the faith; we shall shrink from reproach, and prove unfaithful to God in the time of trialh; and being ashamed of Christ, we shall cause him to be ashamed of us in the day of judgment.

There is not any thing, not health, nor friends, nor liberty, nor life itself, that we should value any further than as it may be improved to the glory of God. Our hearts must be weaned from all, so as to be ready to part with every thing, whenever God, in his providence, shall call for it.]

To evince that such a state is attainable, we shall shew,

  II.      What methods God employs to wean us from them—

[Without any indelicacy or impropriety we may observe, in allusion to the metaphor in the text, that to wean us from creature-comforts, our heavenly Parent embitters them to us, withdraws them from us, and gives us something more suitable in their stead.

Such is our attachment to earthly things, that we should never be willing to part from them, if they were not in some way or other embittered to us. God therefore, in mercy to us, mixes gall and wormwood with every cup he puts into our hands. In the pursuit of pleasure, our brightest prospects become clouded, our highest gratifications cloy, and numberless unforeseen accidents arise to damp our joys, and to disappoint our expectations. In the attainment of wealth, there are many cares to corrode, many vexations to disquiet us, so that we must write on all the bags that we have amassed, “This is vanity and vexation of spirit.” The acquisition of knowledge seems to promise the most permanent satisfaction; but such is the labour requisite to attain it, and so little, after all, is within the reach of human intellect, that the wisest of men was constrained to say, “Much study is a weariness to the flesh; and he that increases knowledge, increases sorrow.” Even those dear relations of life which God has given for our richest consolation, the wife of our bosom, or the fruit of our body, are not without their attendant troubles; which are designed to teach us, that “this is not our restm,” and that God alone is the proper portion of the soul.

But notwithstanding all our disappointments, we are prone to seek our happiness in the creature; on which account God is necessitated, as it were, to deprive us of things, which, if, continued to us, would rob him of our hearts. Hence it is that the dearest of God’s children are often most heavily afflicted. He sees perhaps that our health, our riches, our friends, have drawn us aside from him, or impeded our progress in the divine life, or that they will prove disadvantageous to us in the issue; and therefore he lays us on a bed of languishing, or causes our “riches to fly away,” or “cuts off the desire of our eyes with a stroke.” But his design in all this is, to weaken our idolatrous regard for created enjoyments, and to make us seek our happiness in him alone. And thousands have had more reason to bless him for the bereavements they have experienced, than for all the bounties he ever bestowed upon them.

Nothing however will finally destroy our attachment to earthly things, till we have learned how much more suitable provision God has made for the souls of his people. When therefore God, by his providence, has embittered or withdrawn our comforts, he leads us, by his grace, to that fountain of consolation, the sacred Oracles. There he proposes himself to us as a reconciled God and Father in Christ. He sets before our eyes “the unsearchable riches of Christ,” the “honour that cometh of God,” and the “pleasures that are at his right hand for evermore;” and, having enabled us to taste of these, he makes us to despise every thing in comparison of them, and willingly to relinquish the husks of this world, for the bread that is in our Father’s house.]

But that we may not form a wrong opinion of our state, we shall declare,

  III.      When our souls may be said to be as a weaned child—

[The whole world, with respect to earthly enjoyments, are like a child either before it is weaned, or while it is weaning, or when it is altogether weaned.

The generality are like a child at the breast, minding nothing but their carnal gratifications. The world, in its pleasures, riches, or honours, is the one object of their desire, the one source of their comfort: they feed upon it all the day long; they fell asleep, as it were, with it in their mouths; they are clamorous for it as soon as they are awake. In their very slumbers they not unfrequently shew, how wholly their minds have been occupied with that one object. Give them their favourite gratification, and they care for nothing else: rob them of that, and not all the world can pacify them.

Such are they who have a fulness of earthly comforts. But others, to whom these things have been embittered, or from whom they have been withdrawn, are, like a weaning child, disquieted beyond measure: they are unhappy in themselves; and they disturb all around them with their peevishness and discontent. Having lost that in which alone they found delight, they can take comfort in nothing else: yea, because of one thing of which they are deprived, they have no enjoyment of all the other things that they possess. In vain have they more suitable and substantial blessings offered them; they have no appetite for the provisions of the Gospel; they refuse that which would infinitely overbalance their loss; and they pine away in querulous lamentations, when they might be nourished with “angels’ food.”

Some there are, however, who with David, resemble a weaned child. They are become indifferent to carnal enjoyments. They use with gratitude whatever God has bestowed; but they do not set their hearts upon it, or consider it as essential to their happiness. They suffer the loss of all earthly things with a holy resignation and composure of mind. Doubtless they have their feelings, like other men: but these feelings are moderated by religion, and brought into subjection to the Divine will. The more they are bereaved of earthly comforts, the more entirely do they live by faith on Christ, and the more abundantly do they grow in every grace. Afflictions drive them, not from God, but to him: and in the midst of all their bereavements they shew, that they “have meat to eat which the world knows not of,” and “joys with which the stranger intermeddleth not.”]

  APPLICATION—

[Let those whose hearts are set upon the world, remember, how transient and unsatisfying their enjoyments are — — — Let those who are disconsolate on account of their troubles, consider for what gracious ends God has caused them to be afflicted — — — And let those who feel a measure of David’s spirit, strive for yet higher attainments, in the assured expectation that the more they are weaned from all but God, the more will God communicate to them out of his inexhaustible fulness.]

DCCXXVI

ZION A TYPE OF THE CHURCH

  Ps. 132:13–16.

The Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests with salvation: and her saints shall shout aloud for joy.

THE efficacy of fervent prayer is strongly marked in the Holy Scriptures: there is scarcely a saint, respecting whom any information is given us, who may not be adduced as an example of God’s readiness to answer prayer. Solomon, if, as some suppose, he was the author of this Psalm, records the answer which God vouchsafed to the supplications he had offered at the dedication of his temple: and it is worthy of observation, that the very language of his petition was made the vehicle of God’s promise.

In considering these words we shall notice,

  I.      God’s love to his Church—

Mount Zion must be numbered among the most distinguished types, not only because its very name is given to the Church of Christ, but because God’s love to his Church was represented to the world by the favours conferred on that chosen hill. As formerly on Mount Zion, so now in the Christian Church, God,

  1.      Dispenses his ordinances—

[The Jews were not suffered to present their offerings in any other place: there alone were the sacrifices to be slain; and there alone were the means of reconciliation with God to be exhibited before their eyes. Thus in the Church of Christ, and in that only, have we the way of life and salvation fully opened. Among the heathen world we behold no traces of that path marked out for us in the Gospel: but wherever God has called a people to the knowledge of his Son, and appointed over them a faithful shepherd, there his word is preached with power; there the atoning blood of Jesus flows; the administration of the sacraments is not there an empty ceremony, but a lively and impressive exhibition of the doctrines of grace,]

  2.      Vouchsafes his presence—

[When the ark, which had long abode in a moveable tabernacle at Shiloh, was brought to Zion, its residence was fixed; and the Deity, whom it represented, called that place his “rest.” From that time his visible glory was revealed there: he dwelt between the cherubims; and was accessible to all through the blood of the sacrifices, and the mediation of the high-priest. In the Church also is his glory seen, even “the glory of God in the face of Jesus Christ.” Whatever may be known of him in the works of creation and providence is darkness itself, in comparison of that light which shines in his Gospel. To those, who seek his face, “he manifests himself, as he does not unto the world;” and often constrains them to cry out with astonishment, “How great is his goodness! how great is his beauty!”]

  3.      Communicates his blessings—

[When the high-priest had finished his work within the vail, he came forth to bless the people; and his word was confirmed by God to all penitent and believing worshippers. So now in his Church does God bless his people with all spiritual blessings. He imparts pardon to the guilty, strength to the weak, consolation to the troubled: whatever any stand in need of, they are sure to obtain it, if they come to him in his appointed way. This thousands can attest; this thousands yet unborn shall, in every succeeding age, experience.]

But his love to the Church will yet further appear by considering,

  II.      The promises made to her—

These, as has been observed, precisely accord with the petitions offered. In them God assures his Church that he will bestow abundant blessings,

  1.      On the ordinances—

[There may be in the text some reference to the, assembling of all the males three times a year at Jerusalem, when it was probable that the conflux of such multitudes to one place might produce a scarcity of provisions, and thereby distress the poor. This effect God promises to counteract by giving them abundant crops. But certainly we must understand this as relating also to spiritual food: and how delightfully is it verified under the ministration of the Gospel! The word, dispensed in one short hour, has, like the bread multiplied by our Lord, been food for thousands; and though simple, and unadorned, has, like the pulse given to Daniel and his companions, been more nutritious than all the dainties sent from the monarch’s table.]

  2.      On those who administer the ordinances—

[The priests who served in the temple, were clad with linen, to denote the purity that was expected of them. But they, who minister under the Gospel, provided they walk worthy of their high and holy office, shall be “clothed with salvation” itself: “in watering others, they themselves shall be watered;” and “in saving others, they themselves shall be saved.” Nor is this a blessing to themselves alone; for, in proportion as ignorant and ungodly ministers are a curse to those over whom they are placed, the superintendence of pious, intelligent, and faithful ministers must be esteemed a blessing.]

  3.      On those who attend the ordinances—

[The request made by Solomon was, that “the saints might shout for joy:” and God tells him that they shall shout aloud for joy: thus does God on numberless occasions give us more than we either asked or thought. A faithful dispensation of the ordinances is a source of joy to many souls. The saints especially, who receive the truth in the love of it, are often enabled by it to “rejoice with joy unspeakable and glorified.” And this is a blessing, not to themselves only, but to the whole Church. By this they adorn, and recommend the Gospel; and are stimulated to diffuse the savour of it all around them.]

  INFER—

  1.      How little reason have mere formal worshippers to think that they belong to the Church of God!

[The enjoyment of these promises is inconsistent with habitual formality: either therefore God falsifies his word (which it were the vilest blasphemy to imagine), or the formalist is yet an “alien from the commonwealth of Israel.”]

  2.      How impotent are all attempts to destroy the Church!

  3.      How strong is the Christian’s obligation to serve and honour God!

[Does God so delight in his Church as to make it his rest, and to load it with so many benefits? Surely every member of it should testify his gratitude by a cheerful and unreserved obedience.]

DCCXXVII

THE BENEFIT OF CHRISTIAN UNITY

  Ps. 133:1–3.

Behold, how goad and how pleasant it it for Brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments: as the dew of Herman, and as the dew that descended upon the mountains of Zion; for there the Lord commanded the blessing, even life for evermore,

IN this psalm we have a commendation of Christian love and unity. It seems to have been written some time after David’s entire possession of the whole kingdom; when the tribes being all united under one head, the horrors of civil war were exchanged for the blessings of peace; and all who were brethren according to the flesh, enjoyed the fullest exercise of brotherly love, in union with each other, and in communion with their God. He seems to have been contemplating the blessed change, till his soul, filled with holy joy and gratitude, exclaimed, “Behold, how good and pleasant it is for Brethren to dwell together in unity!” He then pursues the same idea, illustrating both the goodness and pleasantness of it, each by an appropriate similitude; its pleasantness resembling the fragrance of the ointment poured on Aaron’s head; and its goodness being justly compared to dews of Hermon or of Zion, by which a continued verdure and fertility are preserved, where without them vegetation would quickly fail. We shall follow the line he has traced out for us, and point out the excellence of Christian unity.

  I.      As conducing to our present comfort—

There is no pleasure so refined, so exquisite, as that which results from the exercise of Christian love. It always cheers the bosom in which it dwells, and imparts the sublimest joy to those who meet it with corresponding emotions. It is beautifully compared with the ointment which was poured on Aaron’s head at his consecration to the priestly office.

Let us briefly examine the similitude—

[A full account of this ointment is given us in the book of Exodus. The ingredients of which it was composed were of the most odoriferous kind: the proportions of each were minutely specified by God himself: and its use, when properly compounded, was solely confined to the things or persons connected with the service of the sanctuary. It was strictly forbidden to the whole nation to form any other ointment like unto it, or to use any part of it for any other purpose than that which was ordained by God. It was itself most holy; and it made every thing holy that came in contact with it. At the consecration of Aaron, it was poured upon his head in rich profusion, so that it ran down upon his beard, even to the collar of his garment; and it diffused on every side a fragrance that was inexpressibly sweet and refreshing.]

Let us now consider the application of it—

[With this is Christian love to be compared. Now love is altogether of divine original: every ingredient of it is formed by the hand of God himself, and the whole compounded by him in its due proportions: and every one on whom it is poured is from thenceforth sanctified to the Lord. It is in its own nature so flowing, that when poured upon the head, it will descend upon the whole man: and so fragrant is it, that not the person himself only, but all who come in contact with him, will be refreshed with its odours: and more especially when a whole society or church are partakers of this heavenly unction, such is the fragrance, as to resemble as nearly as possible the courts of heaven itself.

Say, ye who have ever received this heavenly gift, whether ye have not been brought, as it were, into a new world, and whether ye be not breathing from day to day a new atmosphere? Compare it with that which the world has framed in imitation of it, and which gives grace and ornament to the more polished circles of society: how poor, how vapid, how destitute of all refreshing odour, is that which is called politeness! the very persons who most cultivate it, are most sensible what an empty formality it is: it is a mere mimickry of what is good: and in all the diversified expressions of it there is a secret consciousness, that nothing real is designed; that it is a mere artificial ceremony, invented and practised in order to keep out of sight those hateful passions, which would destroy all the comfort of social intercourse. Its very forms are burthensome to those who most abound in them: and it is a relief to a man to put them off, and to return to the unconstrained familiarities of domestic life. We mean not to disparage that which undoubtedly contributes much to the maintenance of public order and decorum: but when compared with that love which grace inspires, it is a mere vanity; it is like a sun painted upon canvass, in comparison with the sun shining in the firmament of heaven. Who that lives under the influence of gracious affections, and moves in a circle where Christian love abounds, does not feel this? His spirits are not tumultuous indeed; but they are sweetly elevated towards high and heavenly things: he carries with him a divine savour, wherever he moves: when he enters into the society of the saints, or into the tabernacle of his God, the fragrance is drawn forth and greatly increased, so that “the whole house, as it were, is filled with the odour of the ointment.” O, Beloved, how pleasant is it for brethren to dwell together in unity! As none could form a just conception of the odours of Aaron’s ointment, but those who came within the sphere of its influence, so none can form any adequate idea of the sweetness of love, but those on whom the Spirit of God has poured this divine unction. We may however see that this representation is just, even though we should not be able fully to comprehend it: for St. Paul, urging with all possible importunity the exercise of love, recommends it from the consideration of the comfort imparted by it: “If there be any comfort of love, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind.”]

But the Psalmist speaks of unity as being “good,” as well as pleasant: and in his illustration of it in this view, he leads us to contemplate it,

  II.      As administering to our everlasting welfare—

The effect of dew in hot countries is exceedingly beneficial—

[In this country, where rains are frequent, we have comparatively little dew: but in hot countries, where the rains are periodical, the dew, as in Paradise, almost supplies the place of rain. On Hermon, and on Zion, it came down in rich abundance. In its descent it was gentle; but in its operation powerfully influential, reviving and invigorating every plant, and fertilizing the earth on every side.]

And such also is the influence of love on the souls of men—

[On Zion, “God commanded his blessing” in the days of old; and on our Zion also he still commands it, “even life for evermore.” But what is the principle whereby he operates this glorious change? It is love, or “faith working by love:” “Love is of God; and every one that loveth, is born of God, and knoweth God: he that loveth not, knoweth not God: for God is love.” “God is love; and he that dwelleth in love, dwelleth in God, and God in him.” “If we love one another, God dwelleth in us, and his love is perfected in us.” It is by the exercise of this divine principle that “we know we have passed from death unto life;” and “by it we are recognized by all men as Christ’s disciplesf.” The proper operations of this principle are distinctly and fully marked in the First Epistle to the Corinthians; and they are most beautifully exemplified in the conduct of the primitive Christiansh. Such will every church be, where love reigns: the graces of the whole collective body will flourish with ever increasing beauty and fruitfulness; and that will be verified which God promised previously to every sabbatic year, “I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.”

Say then, Whether Christian love and unity be not “good?” Say whether any thing in the universe can tend so much to the perfection of our nature as this; or whether there be any thing that will so advance us in a meetness for our heavenly inheritance? — — —]

  APPLICATION—

[Cultivate then this heavenly principle. If you seek only your own personal happiness, there is nothing that will contribute to it like this — — — Nor will any thing so advance the welfare of the Church. Christians are one body in Christ: and when every member and every joint supplies its proper portion of this divine unction, “the whole body will grow unto the edifying of itself in love,” and will in due time “attain the full measure of the stature of Christ” — — — And need I say, how God will be glorified, when his enemies are constrained to exclaim, “Behold, how these Christians love one another!” Guard then against every disposition contrary to love — — — And “if there be any among you who would cause divisions and offences, avoid them” — — — In mutual forbearance and forgiveness, follow the example of Christ himself — — — Thus shall you be fitted for those realms of love and joy, where all the countless multitudes of the redeemed unite in one harmonious song of praise to God and to the Lamb for ever and ever.]

DCCXXVIII

A CALL TO ADORE GOD FOR HIS MERCY

             Ps. 136:26.

O give thanks unto the God of heaven: for his mercy endureth for ever.

PRAISE is the employment of heaven: and praise should be the employment of earth also. “Rejoice evermore,” is a special command of God: and to express our joy in praises and thanksgivings is equally commanded: “In every thing give thanks; for this is the will of God in Christ Jesus concerning you.” The calls which are given us in the Psalms to the performance of this duty are very numerous: but in none more urgent than in the psalm before us. The particular object here proposed as the subject of our thanksgivings, is the mercy of God, which we are here called upon to contemplate and adore.

Let us then, in compliance with the Psalmist’s exhortation, endeavour,

  I.      To contemplate it—

Two things in particular respecting it we would propose to your consideration:

  1.      Its unbounded extent—

[The Psalmist, after speaking of mercy as constituting one of the most glorious perfections of the Deity, notices the manifestations of it which we behold in all the wonders of creationb, and providence, and redemptiond. Whilst we acknowledge the hand of God in these things, we are but too apt to overlook his mercy as displayed in them. But on this we should principally fix our attention, as being most calculated to inflame our love and gratitude towards our heavenly Benefactor. Contemplate then the benefits which you receive from the sun, and moon, and stars, and from the infinitely diversified productions of this terraqueous globe — — — Then behold all the interpositions of God in behalf of his people Israel, and see in them what he is yet daily performing both for the bodies and souls of all who trust in him — — — Then, in the temporal redemptions vouchsafed to Israel under their most desperate and degraded states, behold the redemption of our souls from sin and Satan, death and hell, through the blood and righteousness of the Lord Jesus Christ — — — Here are subjects of contemplation which might well occupy the mind of the highest archangel, and which therefore deserve our most serious attention.

But we would more particularly recommend to every one to consider the mercies which he himself has received: we would have every one trace them from his earliest infancy to the present moment: and, in reference to those interpositions of the Deity which appear to have been more conspicuous, we would recommend that they be inspected with peculiar care, entering minutely into all the particulars of each, and viewing in each distinct particular the transcendent mercy of God. Let the psalm before us be particularly noticed in this view as a pattern. When we take only a superficial view of things in the general, we remain unaffected by them: it is by entering into them in the detail, and dwelling on the minutest particulars, that we get our hearts properly affected by them. This therefore we would most earnestly recommend to all who would obtain a due sense of the mercies conferred upon them.

But we must not imagine that the dispensations which have been pleasing to flesh and blood have been our only mercies; for amongst our severest trials will be found, for the most part, our richest mercies. The successive trials of Joseph were of the most painful nature: yet they were all mercies in disguise. If we descend to more trifling incidents, such as Balaam’s ass proving restive, and crushing his foot against a wall, and afterwards falling with him, they, as we know, were the very means by which his life was saved. Thus the things which grieve and irritate us at the time may be the most merciful dispensations that we could possibly have received: and we ought to receive them as expressions of God’s love, sent to promote our good in this worldh, and to work for us an augmented weight of glory in the world to come. Even the darkness and temptations with which our souls may be oppressed, must also be numbered among the means which God in his infinite mercy makes use of for the humbling and quickening, the sanctifying and saving, of our soulsk — — —]

  2.      Its everlasting duration—

[See how the mercy of God wrought in all the days of old, even from the foundation of the world! Precisely in the same manner it still operates, and shall ever continue to operate, towards all who fear his name — — — God will not withdraw it from those who are united unto Christ by faithm — — — He may hide his face from them for a season; but with everlasting mercies will he gather them — — — The repetition of this truth twenty-six times in as many verses is a very sufficient pledge to us that “the gifts and calling of God are without repentance,” and that “whom he loveth, he loveth to the endp.”]

Having contemplated, though so imperfectly, the mercy of our God, we now call upon you,

  II.      To adore it—

A tribute of praise and thanksgiving for such mercy is the least that can be demanded of us. And well may it be demanded; for,

  1.      It is due from us—

[Can we conceive, that, after all the mercies vouchsafed unto us, no return is required? Are we to be as stupid and insensible as beasts? Is this a state that becomes persons who have been redeemed by the blood of God’s only dear Son? — — —

Perhaps it will be said by some, I have not yet obtained an interest in Christ: how then can I render thanks for what I have never received? To this we reply, Have you no temporal mercies for which to give thanks? and, if you are not yet partakers of spiritual mercies, have you no reason to thank God for the offer of them, and for not having been yet visited with the judgments which you have so richly merited? Think what is the state of millions who have not committed either more or greater sins than you; and what might at this moment have been your state also, if God in his infinite mercy had not spared you; and given you space for repentance? Do but think of this, and you will want no further incentive to gratitude and thanksgiving. But think also of the offers of salvation now made to you, a salvation free, and full, and everlasting: O! what thanks does this call for at your hands! What if one such offer were now made to those who are shut up under chains of everlasting darkness and despair; would no thanks be expressed by them? I call upon you then to give thanks unto the God of heaven, who yet waiteth to be gracious unto you, and “whose long-suffering you should account to be salvation.”]

  2.      It is pleasing and acceptable to God—

[The acknowledgment so often repeated in the psalm before us has received more striking tokens of God’s approbation than any other that was ever uttered by mortal man: David, knowing how acceptable it would be to God, appointed officers for the express purpose of repeating it in the service of the tabernacle. And, when Solomon had brought the ark of God into the sanctuary that he had prepared for it, and the priests were singing the praises of God in the very words of our text, at that moment, I say, did God descend into the sanctuary, so that the priests could no longer stand to minister there by reason of the overwhelming presence of the Divine glory. Another and no less remarkable testimony of God’s approbation was that which was given to Jehoshaphat’s use of these words at the time that he was going forth against three confederate armies: at the very instant that the priests began to utter this acknowledgment, God set the three confederate armies against each other, and stirred them up to kill one another; till they were utterly destroyed, without any conflict on the part of Israel. What greater proof can we have of the delight which God feels in the exercise of mercy, and in commending it to the admiration of the whole universe? Begin then this song: continue this song throughout the day: let every fresh occurrence call forth freeh acknowledgments of the mercy of your God: and rest assured, that the more you abound in these expressions of your gratitude, the richer displays you shall have of the Divine glory, and the more entire victory over all your spiritual enemies.]

DCCXXIX

GOD’S WORD MAGNIFIED

             Ps. 138:2.

Thou hast magnified thy word above all thy name.

A DEVOUT mind will never want occasions for praising God: but there are some occasions whereon it will find peculiar liberty and enlargement. If, for instance, we have been in deep affliction; if we have had recourse to God in prayer; if we have laid hold on his promises, and pleaded them before him; and, in particular, if we have had them accomplished to our souls; this process prepares the mind, quickens it, elevates it, and so fills it, that it cannot but express its feelings in gratitude and praise.

David had, under some deep affliction, used these means for relief, and found their efficacy: “In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul.” Constrained by a sense of this great mercy, he breaks forth into this devout acknowledgment: “I will praise thee with my whole heart: before the gods (that is, in the presence of all the great ones of the earth) will I sing praise unto thee. I will worship towards thy holy temple, and praise thy name for thy loving-kindness and for thy truth (which, in this particular instance, thou hast so signally displayed:) for thou hast magnified thy word above all thy name;” and hast shewn that it shall infallibly be fulfilled to all who trust in it.

From these words I will take occasion to shew,

  I.      What honour God puts upon his word—

“He magnifies it above all his name,” that is, above every thing whereby he has made himself known to mortal man. He has revealed himself in part, by his works of Creation and Providence; but far more abundantly by his word. He has sent it to us,

  1.      As a mirror, to reflect his glory—

[“The heavens declare the glory of God; and the firmament sheweth his handy-work.” “From them may his eternal power and Godhead be clearly seenc.” In his providential dealings, also, is much of his wisdom and goodness exhibited. But of his perfections, generally, we can form no idea from these things: of his purposes we can know nothing. The state of the heathen world clearly attests this: for they behold the wonders of creation and providence, as well as we: “There is no speech nor language where their voice is not heard: their line is gone out into all the earth, and their words unto the end of the world.” But in the sacred volume all the glory of the Godhead shines: there we are admitted, so to speak, even to the council-chamber of the Most High; to hear the covenant entered into between the Father and the Son; the Father engaging to give to him a seed, whom he should have for his inheritance, if he, on his part, would “make his soul an offering for their sins,” and, in their nature, expiate the guilt of their iniquities. This mysterious transaction having taken place in the incarnation and death of the Lord Jesus Christ, we behold all the perfections of God united and harmonizing in a way that they never did, nor could, by any other means: we see justice more inexorable, than if it had executed vengeance on the whole human race; and mercy more abundant, than if it had spared the whole human race without any such atonement. There, as it is well expressed, “Mercy and truth are met together, and righteousness and peace kiss each other.” Of this great mystery we find not a trace in the whole creation besides: but in the word it is reflected, as in a mirrorg; and shines so bright, that the very angels around the throne are made wiser by the revelation of it to the Church.]

  2.      As a standard, to which every thing may be referred—

[Of God’s will we know nothing, but from the word: “we know neither good nor evil from all that is before us.” What God requires of us, nothing in creation or providence can inform us: what he will do for us, we cannot ascertain: how he will deal with us in the eternal world, we cannot learn. But, in the sacred volume, all is written as with a sun-beam. There is nothing which God expects us to do for him, which is not there most explicitly declared: nothing which he engages to do for us, that does not form the subject of a distinct promise. The whole of his procedure in the day of judgment is there laid open: the laws by which we shall be judged; the manner in which the testimony, whether against us or in our favour, shall be produced; the grounds on which the sentence of condemnation or acquittal shall be passed; yea, the very state to which every person, either as acquitted or condemned, shall be consigned; all is so clearly made known, that every person, who will judge himself with candour now, may assuredly anticipate his fate. There is nothing left to conjecture. Every man has a standard to which he may refer, for the rectifying of his judgment in every particular: so that nothing can be added, for the instruction of our minds, or the regulation of our future expectations.]

  3.      As a fountain, from whence all his blessings emanate—

[Great blessings, beyond all doubt, flow down to us through the works of creation and providence: in fact, they are incessantly administering to our welfare; for “God opens his hands, and fills all things living with plenteousness.” Still, however, the benefits derived from them are only temporal; whereas those which the inspired volume imparts are spiritual and eternal: from thence we derive all our knowledge of divine truth, and all our hopes of everlasting salvation. Nor is it the knowledge only of truth that we obtain, but the operation and efficacy of it on our souls. There is in divine truth, when applied by the Holy Spirit, a power to wound, to heal, to sanctify, to save. When it comes to the soul with power, the stoutest heart in the universe is made to tremble: when it is poured out as balm, the most afflicted creature under heaven is made to leap for joy. Look over the face of the globe, and see how many, who were once under the unrestrained dominion of sin, are now transformed into the image of their God. And then ascend to heaven, and behold the myriads of the redeemed around the throne of God, uniting their hallelujahs to God and to the Lamb: to this state were they all brought by that blessed word, which alone could ever prevail for so great a work. Thus it is that God has magnified his word; and thus it is that he will magnify it to the end of time; yea, through eternity will it be acknowledged as the one source of all the blessings that shall ever be enjoyed.]

Does God so honour his word? Surely, then, we may see,

  II.      What honour we should put upon it—

I will here content myself with specifying only two particulars:

  1.      We should regulate ourselves altogether by it—

[We should know no other rule, either for our faith or practice. Whatever that speaks, we should receive with the most implicit confidence. Reason must judge whether there be sufficient evidence of its divine origin: but, that once admitted, the whole must be received by faith. We are not to be sitting in judgment on God’s word, and saying, I cannot understand how there should be three persons in the Godhead; or how the Son should become incarnate; or how the Holy Spirit should dwell in the heart of a believer; or how we should be ultimately saved by a righteousness not our own. I say, we are not called to sit in judgment upon these things, but to receive them on the authority of God himself, who alone knows the manner of his own subsistence, or what is that mode of imparting salvation which is most suited to his own divine character.

If it be thought, that to expect a rational being so to submit his reason to the authority of revelation, is to require a sacrifice that is unworthy of him; I answer, that this is the very way in which all human knowledge is acquired. What knows a child, for instance, respecting the elements of language? You tell him, but in terms which he cannot comprehend, what grammar is, and what its rules are for the construction of language. What your instructions mean, he has no conception: but he takes for granted, that what you tell him is true: and from first receiving it simply on your authority, he comes, in time, to see that things are so, and must be so; that there is, in fact, no other way of communicating any abstract idea; and that, by that contrivance, we may open to the mind of another person the very inmost recesses of our own. Thus, in receiving the mysterious truths of God, we first take them on the authority of our Divine Teacher; then, gradually finding that they correspond with our own experience, we see that they are precisely as they have been represented to us: then we come to find that they could not be otherwise: and, in the issue, we obtain such views of their individual importance, their general harmony, and their mutual subserviency to the glory of God in the salvation of man, that we have no more doubt of them than of our own existence.

But it is not in speculative views that we must rest: we must, if we would indeed magnify the word, take it also as the rule of our conduct. We must not take offence at any thing because it requires more than we are disposed to yield: but, instead of lowering the command to our attainments, we must endeavour to elevate our attainments to it. The very “thoughts and imaginations of our hearts must be brought into obedience to God’s blessed word;” and our whole souls be cast into it, as into a mould, not leaving a lineament in that unimpressed upon our souls, or retaining a feature upon our souls unconformed to that.

This is the way in which we are to honour the word; and to fail in any part of this, is to refuse it that entire submission which it requires at our hands.]

  2.      We should endeavour to circulate it to the very ends of the earth—

[This must follow as a matter of course. For, do we possess a mirror that reflects all the glory of our God; and shall we not desire that every human being may behold its light? Have we a standard to which every thing that is interesting to man may be referred; and shall we not give to the whole world the advantage of it? Have we a fountain from whence all imaginable blessings flow; and shall we keep it to ourselves, and not endeavour to impart its blessings to every child of man? Surely we must rather pant for an opportunity to make it known to the whole world. We must strive to circulate it through every country under heaven, whether civilized or savage: we must be ready to engage in translating it into every language in the world, in order that all men may be able to read in their own tongue the wonderful works of God. To preach it, too, we should account our highest honour, though it be amongst the most uncivilized nations of the earth: nor let it be thought that the most transcendent talents can be applied to any better purpose than this. On the contrary, the more eminent any person’s talents are, the more would we urge him to consecrate them to the blessed work of translating this sacred volume into languages in which it has never yet appeared, and of instructing his fellow-creatures who are yet sitting in darkness and the shadow of death. Even an angel from heaven accounts it an honour to carry this book through the vast expanse of heaven, “to every nation, and kindred, and tongue, and people.” Let it not then be thought an occupation unworthy of us; and, whilst we are earnestly praying to God that he would send forth his light and his truth to every quarter of the globe, let us, by every possible means, endeavour to promote this glorious and blessed object. Let us first seek to have “the word of Christ dwelling richly in all wisdom” in our own souls, and then labour that “it may have free course, and be glorified” throughout the earth.]

DCCXXX

ANSWERS TO PRAYER

             Ps. 138:3.

In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.

THE blessed word of God abounds with promises, with promises of all that we can need, grace, mercy, peace, strength, victory. But will these promises be so performed, that a poor sinful man like ourselves shall be conscious of the performance of them to his own soul? Here is the peculiar excellency of the Book of Psalms; in which we have a record of David’s own experience. We see in this book a faithful delineation of a man’s intercourse with his Maker; and, in the words which I have read, a testimony that God had fulfilled his word, yea, and “magnified it above all his name.”

Let us consider,

  I.      David’s testimony to the compassion of his God—

David was in the habit of spreading all his wants before God—

[Exceedingly had he been tried from his youth up. With such unrelenting malignity was he persecuted by Saul, that nothing but a direct interposition of the Deity could preserve him — — — But he committed his cause to God in prayer — — — And when no hope, according to human appearances, remained to him, “he encouraged himself in the Lord his God.”]

And from God he received many signal answers to prayer—

[Of this he testifies with much joy and gratitude — — — In my text, he particularly declares that God’s answers to his prayers had been both speedy and effectual. “In the very day that he cried, God had answered him,” when he was shut up in the city of Keilah. He had heard that Saul was coming to besiege him there; and he had reason to fear that the men of Keilah would deliver him up into the hands of Saul. On both these points he sought information from the Lord, who knew perfectly not only what designs actually existed in the minds of men, but what would be formed under any circumstances which might occur. Here was no time for delay: nor did God delay to give him the information he desired. Thus, through the speed with which his prayer was answered, his life, together with that of his followers, was preserved. Exceeding abundant, too, had been God’s gracious communications to him in answer to his prayer. Any man who was not miraculously sustained by God would have sunk under the weight of his afflictions, or at least would have availed himself of the opportunities which were repeatedly afforded him of terminating them by the death of his inveterate enemy. But, though urged to it by his own friends, he would in no wise consent to such a method of extricating himself from his calamities. Well might he say, as in my text, “Thou strengthenedst me with strength in my soul:” for, if not strengthened in a very extraordinary degree from on high, he never could have maintained such a conduct as this.]

When we see such a testimony as this, it becomes us to consider,

  II.      The instruction to be derived from it—

It would be impossible in one discourse, or in many, to unfold all the important lessons that are to be learned from this testimony: I will, therefore, confine myself to two:

  1.      The efficacy of prayer—

[O that this were duly considered! How urgent should we be at the throne of grace! Who amongst us should not be able to bear the same testimony with David, if, like him, we habituated ourselves to fervent and believing prayer? Never did God say to any, “Seek ye my face in vain.” No: he is “a God that heareth prayer.” “The prayer of the upright is his delight.” And such is the efficacy of it, when poured out in faith, that, when he had determined to punish Israel for their iniquities, he forbad Moses to intercede for them; saying, “Let me alone, that I may consume them;” that is, ‘If you intercede for them, you will bind my hands, so that I cannot execute the threatened vengeance: and, therefore, let me alone, that I may be free to act.’ Be assured, Brethren, that whilst you have a heart to pray, God has an ear to hear, and answer. David succeeded by “worshipping towards God’s holy Temple:” and shall not you, if you direct your prayer to Him wham the Temple typified, even the Lord Jesus Christ? Shall it be in vain to supplicate your incarnate God, or to go to the Father in the name of his dear Son? Try it; and you shall soon have to say with David, “I will praise thee with my whole heart: before the gods will I sing praise unto thee: for in the day when I cried, thou answeredst me.” Yes, you shall understand, by sweet experience, the truth of that promise, “It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hearg.” Nay, more, your God will do for you not only what you ask, but “exceeding abundantly above all that you can ask or think.”]

  2.      The use and intent of trials—

[We are apt to regard them as enemies that are greatly to be dreaded; (and, no doubt, “they are not for the present joyous, but grievous:”) but they are indeed blessings in disguise. They are often sent to quicken us to prayer; to make us feel our dependence on God; and to discover to us the abundance of his condescension and grace. What would David have known of God comparatively, if he had not been placed in circumstances of great difficulty, where none but God could help him, and where God, in answer to his prayers, appeared for his support? No man ever more abounded in praises than he; but they all had their foundation in the deliverances vouchsafed in answer to his prayers. When, therefore, any trial comes, say with yourselves, Now God is preparing me for richer discoveries of his own glory; and if he make me to feel my own weakness, it is only that he may “perfect his own strength in and by that weakness.” Fear not, then, to go into any depths; since from them shall your prayer come up, even us Jonah’s did, into the ears of the Most High; and God will take you from them, to set your feet upon a rock, and to fill you with praises and thanksgivings to him for the manifestations of his love.]

  ADDRESS—

  1.      Those who restrain prayer before God—

[The generality know not what prayer is, but content themselves with reading or reciting a form in which they feel no interest — — — And of those who have on some particular occasions called upon his name, how many relapse into a cold and formal state, as though they had ceased to need the blessings which they once solicited! Alas! what enemies are both of these characters to the real welfare of their own souls! They are enemies even to their present happiness, and much more to their happiness in the world to come. This I must say to all persons of this description: “You have not, because you ask not:” nor can you ever have pardon, or peace, or holiness, or glory, in any way but in that of humble, fervent, and believing prayer. You must “open your mouth wide,” if ever you would have it “filled” with spiritual and eternal blessings.]

  2.      Those who can unite in David’s testimony respecting the compassion of their God—

[Go on, and “pray without ceasing.” There never is a day when you cease to need a supply of spiritual good; and never shall your importunity displease your God. “Be not straitened in yourselves, and never shall you find that you are straitened in him.” Live a life of prayer, and you shall never be disappointed of your hope. Be instant in prayer, and you may say with David, “Though I walk in the midst of trouble, thou wilt revive mek.” You may add, too, with equal confidence, “The Lord will perfect that which concerneth me.” What delightful thoughts are these! and how will you “sing in the ways of the Lordm,” when your mind is so occupied! This is the proper walk of a Christian; and every communication received from God, in answer to your prayers, shall be an earnest and foretaste of yet richer blessings in the realms of bliss.]

DCCXXXI

THE GOSPEL A SOURCE OF HAPPINESS

  Ps. 138:4, 5.

All the kings of the earth shall praise thee, O Lord, when they hear the words of thy mouth. Yea, they shall sing in the ways of the Lord: for great is the glory of the Lord.

IN the Psalms of David, it is often not easy to find out the connexion between the different parts, so as to reduce them to the form of a regular composition. The inspired writer seems on many occasions to have recorded the feelings of his soul without any particular attention to order and method; and sometimes, unconsciously as it were, to have passed from what respected his own personal concerns, to events far distant, relating to the Church of God under the reign of the Messiah. If we suppose the psalm before us to have been written soon after his establishment on the throne of Israel, we may regard the words of my text as expressing the satisfaction which that event would afford to all the surrounding nations, when they should hear of the wonderful events by which it had been accomplished. But it is manifest, that, if that be in any degree the import of his words, it can never comprehend their full meaning. Beyond a doubt, the holy man is led, from the contemplation of the mercies vouchsafed to himself, to speak of those which shall be vouchsafed to the whole world in the millennial age; when all the kings of the earth shall become the monuments of God’s love and mercy, and shall walk joyfully before him in obedience to his will.

From the words thus explained, I will take occasion to shew,

  I.      The felicity of the latter day—

Here we see,

  1.      Of whom the Church will be composed—

[Under the Jewish dispensation, it was confined almost exclusively to the descendants of Abraham and the twelve Patriarchs, or, I should rather say, to a very small remnant of them: for “they were not all Israel who were of Israel.” And since the Gospel kingdom has been established, the true Israel have been found chiefly amongst “the poor, whom God has more especially chosen to be rich in faith, and heirs of his kingdomb.” As in the Apostle’s days, so at this time, “not many wise men after the flesh, not many mighty, not many noble are called.” But in the millennial age, persons of every rank, and of every nation under heaven, will flock to Christ, even “as doves to their windows;” as the Psalmist says: “All the ends of the earth shall remember themselves, and turn unto the Lord, and all the kindreds of the nations shall worship before him.” Amongst these, the kings and governors shall bear a most conspicuous place; all of them, instead of being found, as formerly, amongst the persecutors of the Lord’s people, “bringing their glory into the Churche,” and “becoming themselves her nursing-fathers, and their queens her nursing-mothers.” Nor shall this obtain amongst a few only: for “the kings of Tarshish and of the Isles shall bring presents to our adorable Redeemer; the kings of Sheba and Seba shall offer gifts unto him; yea, all kings shall fall down before him; and all nations shall serve him.”]

  2.      What will be the frame of their minds—

[Little as the praise of our Redeemer is now heard, it will be proclaimed then by all: the praises of our God will resound in every place, and universal joy be diffused amongst the servants of the Lord. The noise, that is now accounted mirth, will cease; and the revellings, which are now regarded as sources and scenes of joy, will be put away as unworthy of the Christian profession. There will then be nobler sources of delight opened to the whole Christian world; and all of every rank will find their chief happiness in the service of their God. This is the testimony of all the inspired writers; who uniformly concur in this, that it will be a season of universal joy; men every where “coming with singing unto Zion, and with everlasting joy upon their heads; all of them being filled with joy and gladness; and sorrow and sighing having fled away.”]

  3.      What discoveries they will have of God—

[No wonder their happiness will be so exalted, when God shews forth his glory in the midst of them. “Great will then be the glory of the Lord,” as displayed in the person, and work, and offices of Christ, and in the manifestations of his love to the souls of men — — — Yes, “when the Lord shall build up Zion, he shall appear in his glory.” And great indeed will be the splendour of that day: “The moon will be confounded, and the sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and before his ancients, gloriously.”]

Yet let us not imagine that these blessings are so reserved for future ages, as not to be enjoyed in our day. No: we are in reality as much interested in them as men can be at any period of the world: and therefore I call upon you to contemplate,

  II.      The felicity which we also are privileged to enjoy—

  1.      The word which they of the latter day will hear, is preached unto us—

[The Gospel was in a measure preached to Abraham; but how much more to us! By Christ and his holy Apostles God has made known to us his mind and will without reserve; nor have we any reason whatever to think that any addition shall ever be made to the inspired volume. Further light, indeed, will be thrown upon it, by the fulfilment of prophecy; and a more abundant effusion of the Holy Spirit will be vouchsafed to men, for the comprehension of it: but the entire Gospel is vouchsafed to us, as much as it ever will be to them; and, if we pray to God for the teaching of his Holy Spirit, we have no reason to doubt but that we shall be guided into all truth, even as they. Beloved Brethren, you hear of a Saviour, and of all the wonders of redeeming love. The salvation of Christ is set before you, in all its freeness, in all its fulness, in all its suitableness, in all its excellency and glory. The grounds of joy are made known to you, even as they were by the Apostles themselves to those to whom they ministered: so that, in this respect, it may be truly said, that “nothing that could be profitable is kept back from you,” but that “unto you is declared all the counsel of God.”]

  2.      And have not we the same interest in it as they?

[Yes, surely; and if we have been enlightened by it, we have as much reason for praise and gratitude and joy as ever they can have. Tell me, ye who have been redeemed from death and hell, and that too by the blood of your incarnate God, tell me whether every feeling of your souls should not be swallowed up in joy, and every word of your lips be only praise? It is a shame to the Christian world that religion is at so low an ebb amongst them. Truly, Brethren, the luke-warmness that obtains amongst the professors of the present day is highly discreditable to us, and reflects dishonour on the Gospel itself. Why are we not “singing in the ways of the Lord?” Why go we not on our way, rejoicing, all the day long? Is it not said of true Christians, that, “though they have never seen Christ, yet, believing in him, they rejoice in him with joy unspeakable and full of glory?”

I will further add,]

  3.      Does not the Lord manifest to you also his glory?

[Yes, verily, “the glory of God shines as truly as ever, in the face of Jesus Christ;” and shall be manifested unto you, even as it was in the Apostolic, or shall be in the Millennial, age, if only you will seek him with your whole hearts. Blessed be God! there are, even at this day, some at least “to whom Christ is precious;” some who behold him as “the brightness of his Father’s glory, and the express image of his person;” and who, “beholding his glory, are changed into the same image from glory to glory, even as by the Spirit of Lord.” And why should one amongst you remain destitute of this blessing? There is not so much as one amongst you all to whom Christ would not come in the most endearing manner, if you would but seek himp. If only you would, with Moses, say, “Lord, shew me thy glory,” “He would make all his goodness to pass before your eyes.”]

  To all of you, then, I would ADDRESS the following requests:—

  1.      Seek to form a right estimate of religion—

[Religion is not, as too many imagine, a source of melancholy, but a fountain of unutterable joy. If it deprive you of carnal delights, it will give you infinitely richer and purer pleasures in their stead — — —]

  2.      Endeavour to get an experimental acquaintance with it in your own souls—

[Be not satisfied with speculative views of divine truth; but get such a sense of it as shall fill your mouth with praise, and cause you to “sing in the ways of the Lord” all the day long. The command to you, as much as to any child of man, is, “Rejoice evermore: rejoice in the Lord alway; and again, I say, rejoice” — — —]

  3.      Labour to circulate the knowledge of it through the whole world—

[Blessed be God! the higher ranks are now beginning to mingle their praises with those of the other classes of the community. The circulation of the word of God, and the sending forth of missionaries to explain and enforce it, are now objects of solicitude to an extent that they have never been, since the days of the Apostles. Unite then, all of you, in this blessed work; and cease not, till “all the ends of the earth have seen the salvation of our God.”]

DCCXXXII

GOD’S VIEWS OF THE LOWLY AND OF THE PROUD

             Ps. 138:6.

Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.

WHATEVER we find in Scripture to have been God’s dealings with his people of old, the same may we expect to receive from him at this day, so far as our situation and circumstances require it. His interpositions, either in a way of chastisement or protection, may be less visible than formerly; but they are neither less certain, nor less real. We may imagine, that, because we are not under a Theocracy, as the Jews were, we are not authorized to believe that the great God of heaven and earth will interest himself about us: but in every age “his eyes are still both upon the evil and the good;” and “though he be high, yet will he have respect unto the lowly: but the proud he will behold afar off.”

In this declaration of the Psalmist we see,

  I.      A truth acknowledged—

[God is high, even “the high and lofty One who inhabiteth eternity, whose name is Holy.” “Heaven is his throne, and earth his footstoolc.” “The heaven of heavens cannot contain him.” “He dwelleth in light which no man can approach unto; and him no man hath seen, or can seee.” His greatness is displayed in all the works of creation, which sprang into existence at his command — — — In all the works of Providence, also, is it manifestedg; for “in him all things live, and move, and have their being” — — —

We may say, then, respecting him, that “He is great, and greatly to be feared; and that his greatness is unsearchable.”]

This truth being unquestionable, let us consider,

  II.      The proper bearing of it on the different classes of mankind—

Because of the greatness of the divine Majesty, both good men and wicked, though on different principles, imagine, that he will not condescend to notice them; the good, from a sense of their own unworthiness; and the wicked, from an idea that it would derogate from God’s honour to concern himself about the affairs of men. But he will notice, and in a way suited to the characters of each,

  1.      “The lowly”—

[As David, in reference to the temple which he desired to build, said, “Will God in very deed dwell with man on the earth?” so persons under a sense of their own sinfulness are often ready to think that God will never listen to their prayer, or deign in any way to notice them — — — But greatly are they mistaken: for “though the Lord be high, yet will he have respect unto the lowly;” yea, if there were but one contrite soul in the universe, God would look through all the shining ranks of angels that surround his throne, to behold that favoured object: nay, more; he would come down from the highest heavens to visit and revive him. He would even make that man’s bosom his habitation. And though the man’s state on earth were so abject, that he had no better place whereon to rest his weary limbs than “a dunghill, yet would God raise him from thence, to set him among the princes in his kingdom.” Such respect would God shew him, that his every prayer should be heard, and his every desire, so far as it was for his good, be granted. The very sighs of such an one would be as music in the ears of the Most High God; and “his every tear be treasured up in Jehovah’s vialsn,” as a most valued monument of his creature’s love.]

  2.      “The proud”—

[Such are they who have no consciousness of their ill desert, no deep contrition on account of it — — — These, from a mistaken view of the divine Majesty, are ready to exclude Jehovah from the concerns of this lower world, as though they were beneath his notice. Whereas, there is nothing great or small in the eyes of Jehovah; nor is it any more degradation to him to attend to the concerns of the smallest insect that floats invisibly in the air, than to the affairs of the mightiest empire upon earth. But, in fact, these persons wish to be from under the cognizance of the Most High: they have no desire that he should inspect their hearts, or interfere in any of their concerns. But God takes notice of them and of their ways, no less than the ways of others; and records in the book of his remembrance all their proud thoughts, and their atheistical imaginations. “He knows them afar off,” with holy indignation. No access have they to him; no gracious communications from him. “The lowly” can say, “Truly our fellowship is with the Father, and with his Son Jesus Christ.” But not so “the proud.” They may come, like the Pharisee, to the very altar of God, to tell God how good they are; but it is the self-abasing Publican alone that goes away justified, or receives any tokens of God’s approval. In death, too, the proud will be left, if not a prey to terror, yet, at all events, without any sense of redeeming love, or any foretaste of that blessedness which is the exclusive portion of the contrite and believing soul. And, O! what will be his reception in the eternal world? There, indeed, will God “know him afar off,” and dismiss him from his presence with that indignant reproof, “Depart from me: I never knew thee, thou worker of iniquity.”]

  APPLICATION—

  1.      Look well to your own character, as before God—

[It is not by your outward actions merely that you will be judged at the last day, but by the dispositions and habits of your mind. He that stands high in his own estimation will be proportionably low in God’s esteem; whilst the lowly will be approved of God, in proportion as he is abased in his own eyes. The parable of the Pharisee and the Publican sufficiently evinces this. The one had made great attainments in religion, and was free from every thing that could be a subject of self-reproach; whilst the other had shewn no attention whatever to religion, and had probably committed many great evils: yet the one, being penitent, was accepted; and the other, being unhumbled, was dismissed with utter disapprobation and abhorrence. I would, therefore, particularly entreat you to examine to which of the two, in the habit of your mind, you are assimilated. And I would have you also carefully to distinguish between the spirit of a creature and the feelings of a sinner: for there are many who have a consciousness of their insignificance as creatures, whilst they have very little sense of their guiltiness as sinners; and hence are looking for acceptance through their own works, instead of relying simply and altogether upon the Lord Jesus Christ. I say again, This will enter deeply into God’s estimate of your character at the last day; and, therefore, it must form a most essential part of your inquiry into your own state at this time.]

  2.      Expect that God’s dealings with you will be in perfect accordance with it—

[To all eternity will the declaration in my text be fulfilled. There will be no bounds to “the respect that shall be paid to the lowly” at the day of judgment. They shall be owned by that Saviour in whom they had believed; and be placed on his right hand, as distinguished monuments of his favour. To heaven itself also shall they be exalted, as heirs of the Saviour’s kingdom, and as partners of his throne for ever and ever. On the other hand, most tremendous will be the aspect of the Saviour’s countenance towards the proud, impenitent, and unhumbled sinners. They have despised him, and all the wonders of his love; and now, they themselves shall be banished from his presence with righteous scorn and contempt. They were too good in their own estimation to flee to him for mercy: and now they shall have no part in his salvation, nor any other doom than what their own works have merited. Would to God that the contemners of the Gospel salvation would consider this, ere it be too late! The great and glorious “God willeth not the death of any sinner, but rather that he would turn from his wickedness, and live:” nor is there a creature in the universe whom he would not most gladly receive to mercy. But he will never depart from what he has spoken, that “whose covereth his sins, shall not prosper; but that he who confesseth and forsaketh them, shall have mercy.”]

DCCXXXIII

GOD’S CARE OF HIS PEOPLE

             Ps. 138:8.

The Lord will perfect that which concerneth me.

THE deeper doctrines of our holy religion, if made a matter of controversy and disputation, are very unprofitable; but, as experienced in the soul, they are a source of the richest consolation. David, under the persecutions of Saul, stood in need of consolation; and he found it in the consideration of God’s power and faithfulness. He was at this time in great trouble. But, in the full confidence that God would take care of him, he said, “Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. The Lord will perfect that which concerneth me.”

Let us, for our own improvement of these words, consider,

  I.      The confidence here expressed—

Let us notice it,

  1.      In reference to David—

[In their primary sense, the words refer to David’s final establishment on the throne of Israel. But the whole psalm shews that he had a further view to his spiritual and eternal interests. In reference to his temporal advancement, his confidence was well-founded. God had promised to him the throne of Israel. The only question, therefore, for him to settle in his own mind, was, whether God was able to effect his promised mercy. But here he could have no doubt. True it was, that Saul laboured with all his might for his destruction: but it was not possible for man to thwart the purposes of the Almighty; and therefore, relying on the power and faithfulness of Jehovah, he dismissed all fear, and assured himself of a happy and successful issue to his afflictions. In reference to his eternal welfare, it was equally just. God had “made with him an everlasting covenant, ordered in all things, and sure.” This covenant comprehended every thing for body and for soul, for time and for eternity. Could it be supposed that God should ever violate his own engagements, or be incapacitated through the power or subtlety of men or devils for the fulfilment of them? In spite of all the efforts of Saul, and all the devices of the wicked one, they had been accomplished hitherto; and there was no reason to fear that “one jot or tittle of his word should ever fail.”]

  2.      In reference to ourselves—

[We have the same difficulties to contend with as he. We have not indeed a human enemy, pursuing us unto death: but we have a more formidable enemy, even “Satan, who, as a roaring lion, goeth about, seeking,” by every means within his power, “to devour us.” Thousands are in league with him on every side; and within our own bosoms are there enemies innumerable, who are ready to betray us. According to human appearances, our escape is impossible. But we may, notwithstanding all, possess the fullest confidence of a triumphant issue. Our grounds of confidence, also, are the same as his. The covenant of grace is made with us, and with the Lord Jesus Christ in our behalf. In that covenant, God undertakes for us, as well as for himself: he engages that “he will not depart from us to do us good; and that he will put his fear in our hearts, that we may not depart from him.” Now we may well say, “If God be for us, who can be against us?” That HE should change, is impossible; for “He is a God that changeth not.” And, because we are apt to doubt his veracity, he has confirmed his promise with an oath, “that by two immutable things, in which it is impossible for God to lie, we may have strong consolation, who have fled for refuge, to lay hold on the hope set before us.” On these grounds, therefore, we may with the holy Apostle, “be confident of this very thing, that He who hath begun a good work in us will perform it till the day of Christ.”]

But let us further mark,

  II.      The conduct to which it should lead us—

It should lead us to precisely the same spirit as he manifested: with a view to which, I would say,

  1.      Look for progress in the Divine life—

[David looked to God to “perfect all that concerned him.” So should we, also, “go on unto perfection.” We should never count ourselves to have attained, as long as any thing remains to be attained. Whatever progress we may have already made, we should “forget the things which are behind, and reach forth unto that which is before, and press toward the mark for the prize of the high calling of God in Christ Jesus.”]

  2.      Let your dependence be on God alone—

[It was to God alone that David looked for the “perfecting” of all his concerns. And to God alone must you look. No dependence whatever must be placed on your own wisdom or strength. It is “God who has wrought all your works in you” hitherto: and he who has been “the Author, must also be the Finisheri.” “The same hand as laid the foundation of the good work, must bring forth the top-stone, that Grace, grace, may be ascribed to it,” for ever and ever.]

  3.      Blend your confidence with fear—

[The confidence which David expressed did not supersede the necessity of holy fear. On the contrary, at the very moment that he so expressed it, he cried, “Forsake not the work of thine own hands!” It was thus with the Apostle Paul. No man ever had stronger confidence in God than he: yet “he kept under his body, and brought it into subjection, lest by any means, after having preached to others, he himself should become a cast-awaym.” Extremely important do I consider this suggestion. For, amongst those who express this confidence in God, many think themselves at liberty to relax their vigilance; taking for granted, that God will keep them, whether they labour to “keep themselves” or not. But this is an abuse, and a very fatal abuse, of the doctrines of grace. The assistance promised us by God, is intended to encourage, not to supersede, our own endeavours: as it is said, “Work out your own salvation with fear and trembling; FOR it is God who worketh in you, to will and to do of his good pleasure.” To every one amongst you, then, whatever his attainments be, I say, “Be not high-minded, but fearp:” for “blessed is the man that feareth alway.” Whilst you say with David, “The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;” be sure to add, “My prayer shall be unto the God of my life.”]

  4.      Unite with fear, a firm unshaken confidence—

[Arduous as David’s circumstances were, he entertained no doubt respecting their final issue. He looked to “God, as performing all things for him,” and was satisfied. Now, in like manner, I would have you “encourage yourselves in the Lord your God.” Treasure up in your minds “his exceeding great and precious promises,” and expect the accomplishment of them all to your souls. He has said, that “he will never leave you; never, never forsake you:” and you may rest assured that he will fulfil his word; for “He is faithful who hath promisedu.” “Cast, then, your care altogether upon him;” and “commit the keeping of your souls to him in well-doing, as unto a faithful Creator.”]

DCCXXXIV

THE OMNIPRESENCE AND OMNISCIENCE OF GOD

  Ps. 139:1–12.

O Lord, thou hast searched me, and known me. Thou knowest my down-sitting and mine up-rising; thou understandest my thought afar off. Thou compassest my path, and my lying down, and art acquainted with all my ways: for there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me; it is high, I cannot attain unto it. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there; if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me, even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.

DAVID was a man bitterly persecuted and greatly calumniated. Nothing could exceed the acrimony with which Saul pursued him to take away his life. But David had the comfort of a good conscience: and he often appealed to the heart-searching God to attest his innocence of those crimes that were laid to his charge. It is probable that such were his circumstances when he composed this psalm; and that, when traduced by men, he consoled himself with the reflection, that every thought of his heart was fully known to God. The sentiments are delivered in an immediate address to the Deity himself: and they are such as ought to be deeply impressed on every mind.

Let us in our comment on this passage consider,

  I.      The truths here acknowledged—

David asserts in a most solemn manner the omnipresence of the Deity—

[Certain it is, that God is everywhere present. “If we should go up to heaven, he is there; or down to the grave or the abodes of departed spirits, he is there.” There is no point of space where he is not, or where he is not as wholly and entirely present as in heaven itself. “The heavens cannot contain him.” He himself puts the question to every child of man; “Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord.” It is in vain therefore for us to think of hiding ourselves from him, since in every place “he besets us both behind and before, and so lays his hand upon us,” that it is not possible for us to escape. He is present with us, “to lead us,” if we seek his guidance; or “to hold us,” if we would attempt to run from him.]

Together with the omnipresence of the Deity, the Psalmist further asserts also his omniscience—

[The eyes of God are continually upon the ways of the children of men. What men know only by searching, God knows by a single glance of his eye, and as perfectly, as if he had “searched” with the utmost care and diligence into the minutest parts and circumstances of every transaction. Even the thoughts, yea, and every imagination of the thoughts of men’s hearts, are open to him, together with the whole frame and habit of our minds. Are we retiring to rest, or lying upon our bed, or rising from thence after our night’s repose? he knows precisely in what state we are. He sees whether we are calling our ways to remembrance, and humbling ourselves before him, and imploring mercy at his hands, together with grace that we may serve him more acceptably; or whether our minds be running out after earthly objects, and occupied about the things of time and sense. Do we go forth to our respective callings? he sees by what motives we are actuated, and by what principles we are governed. Whatever fraud we may practise in our dealings with men, or whatever artifice we may use to promote our own interests, he is privy to it: on the other hand, whatever dispositions we may exercise, or actions we may perform, for the glory of his name, he beholds them also. We may be so unostentatious, that even our right hand may not know what our left hand doeth: but he knoweth it, and marks it with his special favour. So likewise in the public assemblies of his people, he sees whether in our devotions we be humble, fervent, and believing; or whether we have a mere form of godliness, without the power of it. In a word, wherever we be, in public or in private, he knoweth infinitely more of us than the best-instructed Christian in the universe can know of himself: “Such knowledge is too wonderful for us; we cannot attain unto it.” As for light or darkness, it makes no difference to him: “the night and the day to him are both alike.” “All things” without exception, even the most hidden recesses of the heart, “are naked and open before him;” as the inmost parts of the sacrifices, when cut down the back-bone, were to the priest appointed to inspect them.]

These are solemn truths: and the importance of them will forcibly appear, whilst we suggest,

  II.      Some reflections naturally arising from them—

On this subject we might multiply reflections without end, seeing that there is not any part of a Christian’s experience which is not most intimately connected with it. But we will confine ourselves to two; namely,

  1.      That many, however high they may be in their own estimation, will be found most awfully to have deceived themselves in the last day—

[Among the foremost of these are the ungodly and profane. These, with an atheistical contempt of God, go on in their own way, saying, “Tush, God shall not see, neither shall the Almighty regard it:” “How doth God know? can he judge through the dark cloud? Thick clouds are a covering to him, that he seeth not.” But how will they be surprised in the day of judgment, to find, that not one single act, word, or thought of their whole lives had escaped the notice of the Deity! They, if no human eye beheld them, prosecuted their licentious pleasures without fear; little thinking Who was present, beholding their every act, hearing their every word, noting their every thought. Had but a child been present, they could not have proceeded with such indifference: but Jehovah’s presence they regarded not, any more than if he had been, like the heathen gods, unknowing, unconscious, unconcerned. Truly, it is a fearful account which they will have to give, when they shall see the long catalogue of their crimes written with unerring accuracy, and brought forward against them as the ground of their eternal condemnation.

Next to these are the proud formalists, who, because they have never run to any excess of riot, applaud themselves as righteous and secure of the Divine favour. But whilst they boast of their negative righteousness and their performance of some external duties, and look with contempt upon those who have been less moral than themselves, little do they think in what a different light they are viewed by “God, who knoweth their hearts; in whose sight that which is highly esteemed amongst men is not unfrequently an utter abomination.” Very different is the standard by which he estimates them, from that by which they estimate themselves. The things for which he looks are, a tenderness of spirit, a lowhness of mind, a brokenness of heart, a deep self-lothing and self-abhorrence; not one atom of which has he ever seen in these self-applauding Pharisees. Say, thou formal moralist, when did the heart-searching God ever see thee weeping for thy sins, and smiting on thy breast, like the repenting publican, and fleeing to Christ as the manslayer to the city of refuge? When did he ever hear thee adoring and magnifying him for the exceeding riches of his grace in Christ Jesus? Know that He can discern between true and false religion, whether thou canst or not; and that it is “not he who commendeth himself, that shall be approved in the judgment, but he whom the Lord commendeth.”

But of all self-deceiving people, there are none who have so much reason to tremble at the idea of God’s omniscience as the false and hypocritical professor. True, if there were ten thousand of this complexion present, not one would apply the title to himself, or suppose himself to be comprehended under this head. Yet are there many such in the Church of God; many, whose religion consists in hearing and talking about the Gospel, rather than in exercising the spirit it inculcates. If a zeal about certain tenets, or running to hear sermons, or putting themselves forward in religious meetings, or sitting in judgment upon others who are not of their party, if this were religion, they would be very eminent: but if religion consist in humility of mind, in meekness and lowhness of heart, in patience and forbearance towards those who differ from them, in a diligent attention to the duties of their place and station, and in a secret walk with God, they will be found most awfully wanting in them all. Alas! the religion of many makes them not a whit more amiable and lovely in their dispositions and habits, than if they had never heard of “the example of Christ:” on the contrary, their pride, and conceit, and forwardness, and presumption, render them ten-fold more disgusting both to God and man, than if they made no profession of religion at all. When such persons come into the presence of their God at the last day, what testimony will they receive from the heart-searching God but this, that “they had a name to live, and were dead;” and that whilst “they said that they were Jews, they lied, and were in reality of the synagogue of Satan?” Yes; “their excellency may mount up to the heavens; but they shall perish like their own dung; and they that have seen them shall with surprise and grief exclaim, Where are they?”

The confidence which any of these classes may profess, only binds upon them the more strongly the fetters they have forged for themselves, and ensures more certainly their everlasting ruin.]

  2.      That many who are low in the estimation both of themselves and others, shall receive at last from God himself a glorious testimony in their behalf—

[Many there are of the Lord’s “hidden ones,” who have been kept back by diffidence or other circumstances from joining themselves to the Lord’s people in an open and ostensible way, who yet shall receive from God the strongest tokens of his approbation. They perhaps envied the gifts and talents of some more forward professors, and thought themselves unworthy to join in their society: but God, who knew their hearts, said of them, “I know thy poverty; but thou art rich.” He heard the sighs and groans which they uttered from day to day under a sense of their own unworthiness. He treasured up in his vial the tears they shed from a lothing of themselves, and an admiration of their God. He saw how precious the Lord Jesus Christ was to their souls, as their hope, their peace, their strength, their all. They were of no account perhaps amongst their fellow-Christians; but they were greatly beloved of their God. The more abased they were in their own eyes, the more exalted they were in his. He saw that in their prayers, their fastings, their alms, they sought not glory from men; and therefore “he in the last day will reward them openly.” He will say of them in that day, “I saw thee under the fig-tree:” “if thy talent was small, thou madest a good improvement of it:” thou thoughtest that in “giving thy mite to the sanctuary,” thou hadst done nothing; but I testify for thee, that “it was more in my sight than all that the rich gave out of their abundance.” Yes, Beloved, as ye desire to serve and honour God, so will God accept and bless you: “He will bring to light the counsels of the heart; and then shall every man, who was of no account in his own eyes, have praise of God.” If then, Brethren, ye be overlooked, or even calumniated and traduced by men, lay it not to heart, but seek to approve yourselves to the heart-searching God. Let man have his day, knowing assuredly that God will have his also, and that “his judgment will be according to truth.”]

  APPLICATION—

[Let all now shew what regard they have for God. Let all retire, with a consciousness that God sees them: let them go to their secret chamber, and there implore mercy from him for their past neglect of his presence, and grace that they may henceforth be enabled to “set him always before them,” and to “walk in his fear all the day long.”]

DCCXXXV

A CHRISTIAN’S DELIGHT IN GOD

  Ps. 139:17, 18.

How precious also are thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sand: when I awake, I am still with thee.

THESE words will admit of a twofold interpretation: they may be considered as referring to the thoughts which God had entertained in his bosom respecting David, or to those which David entertained respecting God. If we take them in the former sense, the import of them is to this effect: ‘It is impossible for me ever to enumerate the mercies which, in thine eternal counsels, thou hast prepared for me, and which I am daily receiving at thy hands: and if I should attempt to number them through the whole day, I should make so little progress, that in the following morning I should have all my work to do again.’ In this view, they agree with what the inspired penman says in another psalm, “Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.” If we take them in the latter sense, their meaning is, ‘My delight in contemplating all thy glorious perfections, and all the wonders of thy love, O my God, is inexpressible: it is my sweet employment day and night, insomuch that my first waking thoughts ever recur to thee.’ In this sense they accord with what he says in the 104th Psalm: “I will sing unto the Lord as long as I live: I will sing praise unto my God while I have my being. My meditation of him shall be sweet: I will be glad in the Lord.” It is to this latter sense that I rather incline; because there is a remarkable coincidence between the general subject of the 104th Psalm with that which is before us, (both of them speaking altogether of God as the Creator and Governor of the world;) and because the expressions of delight in God, in both the psalms, stand in immediate connexion with his aversion to sinners, whom, for their opposition to God, he consigns over to merited disgrace and punishment. But, in either case, this is clear, namely, that David found his happiness in contemplating the Deity: and whether we extend his views to the wonders of God’s love in general, or confine them to those which had been vouchsafed personally to himself, they will equally afford me occasion to shew you the nature and blessedness of Christian experience.

Let us consider,

  I.      The nature of Christian experience—

The world at large have no conception of delighting themselves in God: they rather say to God in their hearts, “Depart from us; we desire not the knowledge of thy ways.” And they endeavour to put him far from them: for they will not entertain him in all, or any of their thoughtse. Nor has the hypocritical professor of religion any real delight in God: for Job says of him, “Will he delight himself in the Almighty? will he always call upon God?” But of the true Christian this is a very leading featureg: he delights,

  1.      In the contemplation of God—

[His mind soars upwards to the Deity; who is, as it were, ever present to his view. In all the works of creation, in all the dispensations of Providence, and in all the wonders of redemption, he sees the glory and excellency of his God. He can behold nothing, he can think of nothing, which does not set God before him in some of his glorious perfections. The wisdom, the power, the goodness, the patience, the forbearance, the love, the mercy of his God, pass in review before his eyes, and call forth his devoutest acknowledgments; and the display of these, in his own personal experience, calls forth in him such admiring thoughts as no language can adequately express.

But it will be remembered, that this psalm speaks particularly of the omnipresence and omniscience of the Deity; and these perfections, which are so terrible to the ungodly, and of which they would, if possible, divest him, are to the true Christian a source of exquisite delight. Wherever he goes, he sees God at his right hand, ready to direct him in all his ways, ready to succour him in all his exertions, ready to preserve him in every danger. In many instances, his views are misapprehended, his actions misinterpreted, his character traduced. But he comforts himself in the thought that God knoweth his heart, and is acquainted with every motion there; and that, whether he interpose or not to vindicate his character in this world, he will do it in the world to come; and that, if man have his day, God also will have his. True, he is conscious that God sees his infirmities; but he knows that God can distinguish what man cannot so easily discern, the difference between unallowed infirmities and wilful sins; and that if he behold our weaknesses, he is also acquainted with our sighs, our tears, our groans, every one of which attests the desire of our hearts, even where there has been too evident a failure in our attainments.]

  2.      In communion with him—

[These perfections of God, which are the subjects of the Christian’s contemplation, are also the subjects of his devoutest praise. “Truly, his fellowship is with the Father, and with the Son, Jesus Christ.”

Throughout the day “he walks with God,” as Enoch did, communing with him, and committing to him his every concern. He would not willingly take a step but in entire dependence upon God. Not in his stated devotions only does he call upon God, but in ten thousand ejaculations through the day, according as circumstances arise to call them forth. In the whole habit of his mind “he dwells in God;” as “God also, by the constant communications of his grace, dwells in him.” This mutual in-dwelling of God in his people, and his people in him, is frequently spoken of in the Holy Scriptures; and it well conveys the idea of that rest in God which every true Believer enjoys, and of that familiar intercourse, if I may so express myself, which subsists between his God and him.

But the expression in my text deserves a more particular consideration: “When I awake, I am still with thee.” This implies all that we have before spoken; namely, that in his meditations and prayers he was with God through the day: and it goes further to remark, that such was the entire rest of his soul in God, that, with the early dawn, as soon as he awoke, his very first thoughts rose to God, who was the one object of all his desires, and the one source of all his happiness. Now this is, perhaps, as striking a feature in the Christian’s experience as any that can be named. During the day, a Christian may have much to occupy his mind, and much to engage a great intensity of thought: at such seasons, therefore, the contemplation of the Deity, and of communion with him, may be in appearance suspended: but, as the needle of a compass, which, by force, or superior attraction, has been diverted for a while from its proper rest, as soon as it is at liberty to resume its wonted position shews to all its faithful subjection to the polar influence; so does the soul of a Christian, as soon as it is relieved from the pressure of contingent circumstances, return to God, as its proper, its chosen, and its only rest. And I wish you all, my Brethren, to be observant of yourselves in this particular; and never to think that you have attained the full measure of communion with God, till you can say, “When I awake, I am still with thee.”]

Having described the nature of Christian experience, I shall need but few words to shew,

  II.      The blessedness of it—

The Psalmist strongly marks this: “How precious are thy thoughts unto me, O God!” Whether we understand him as speaking of God’s thoughts of him, or of his thoughts of God, it is evident that the preciousness of them was felt in his own soul. Now this experience is truly blessed, because it fills the Christian’s soul,

  1.      With a sense of its obligations—

[What do the ungodly world lose, whilst they overlook the hand from whence their blessings flow! Verily, in their richest enjoyments, they have little perception of them, wherein they are not equalled by the beasts themselves. It is the taste of God’s love in them which gives to every one of them its highest zest. I hesitate not to say, that Lazarus, in the midst of his utter destitution, had, in the crumbs with which he was sustained, a sublimer gratification, than the Rich Man ever knew in all the pomp and delicacies with which he was surrounded. In truth, the discovery of God in every thing gives to the Christian a continual feast, and furnishes him with incessant occasions of unfeigned joy — — — Inanimate things proclaim unwittingly the honour of their God; but the believer sounds it forth continually with the devoutest acclamations. “All thy works praise thee,” says the Psalmist; “but thy saints bless thee.”]

  2.      With a persuasion of its security—

[Those who know not God are at a loss where to flee, or what to do, in any great emergency. But the Christian is assured, that “God is at his right hand, and that therefore he can never be moved.” He sees “God as a wall of fire round about him:” not a wall only, that might possibly be scaled, but “a wall of fire,” that will devour any who shall dare to assail us. “His very name is,” to the Christian, “a strong tower,” to which he runneth, and is safe. He sees “chariots of fire and horses of fire all around him;” and in perfect confidence he says, “If God be for me, who can be against me?”

Say, whether such an one be not happy? Hear his triumphant strains, and judge:—“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (as it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter:) nay, in all these things we are more than conquerors, through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” If such an one be not happy, where shall happiness be found on earth?]

With an anticipation and foretaste of its eternal bliss—

[Such views of God, and such communion with him, what are they, but the very beginnings of heaven upon earth? The believer who can say “It is thus that I am with my God in this world,” may add, with an emphasis peculiar to himself, “When I awake in the eternal world, I shall be still with thee;” changing my place indeed, but neither my company nor my employment — — —]

  ADDRESS—

[Beloved Brethren, has God from all eternity occupied his thoughts about you, and will not you turn your thoughts to him? Delay not. I will not say, Rob not him of his glory: I will rather say, Rob not yourselves of happiness. You cannot doubt the felicity of those who thus contemplate and enjoy their God. O let not the vanities of time and sense stand in competition with him! Look at the worst that befals a Christian, and you shall find him blessed in the midst of all. See him “poor in spirit;” see him “mourning and weeping;” see him “persecuted for righteousness’ sake:” in every state he is pronounced “blessed,” “blessed,” “blessed.” On the other hand, tell me where you will find the worldling blessed under any circumstances whatever. No: “in the fulness of his sufficiency he is in straits.” Know for a certainty, that he alone is, or ever shall be, blessed, whom God, the Judge of quick and dead, shall pronounce so. He alone is truly blessed, who has God for his God, his portion, “his eternal great reward.”]

DCCXXXVI

THE DIFFICULTY OF KNOWING OUR OWN STATE

  Ps. 139:23, 24.

Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting.

THE perfections of God are all infinitely glorious; but, like the cloud of fire, they have a different aspect towards the friends, and the enemies of God. To the ungodly they are dark and terrible; but to the godly they are full of light and comfort. His omniscience in particular is a ground both of joy and terror: in this light David speaks of it in the psalm before us. He represents this attribute in striking coloursb; he declares that the consideration of it was delightful to him: but the prospect it afforded him with respect to the wicked was extremely melancholyd. Returning however to his own immediate concerns, he improves this attribute to his own spiritual advantage.

From these words we may notice,

  I.      The danger of indulging any secret sin—

There is no man who is perfectly free from sin; but no real Christian will knowingly harbour sin. The indulging of it could not consist with his salvation. This is strongly intimated in the text. It is also expressly declared in other parts of Scripture.

[A regenerate person it is said cannot indulge sin. Allowed sin characterizes those who are of the devili: it entirely prevents the acceptance of our prayers: it entails on a person everlasting destructionl. Our Lord repeatedly urges this as a reason for mortifying every sin, how pleasant or profitable soever it be.]

Nor ought it to be esteemed “an hard saying”—

[The harbouring of any sin is a contempt of God’s authority: it defeats the end of Christ’s incarnation and deatho: it argues an entire want of sincerity: it therefore justly brings the curse of God upon usq.]

There is one thing indeed which renders the consideration of this extremely awful; namely,

  II.      The difficulty of discerning whether we have any allowed sin in us or not—

The rule of our duty is clear enough; but it is by no means easy to determine how far our experience corresponds with it. This is evidently implied in the solicitude which David expresses for divine aid and direction. It may be confirmed also by many scripture examples—

[What ignorance of his own heart did Hazael discover! James and John little thought by what spirit they were actuateds, nor was Peter aware of his own instability. Paul himself could not venture positively to determine the extent of his own innocenceu. God has declared that no one can attain a perfect knowledge of his own heart.]

Many reasons might be assigned for this difficulty—

[The very best of our actions are blended with sin. Self-love tempts us to view them in too favourable a light: we put specious names on our bosom-sins. Hence it is hard to discern the exact quality of our actions.]

To evince however that there is one way of judging aright, we shall proceed to shew,

  III.      The means we should use for the ascertaining of it—

Self-examination is a duty inculcated in Scripture. It is necessary for the attaining of self-knowledge. The Christian therefore can adopt the words of Asaphz.—But he does not rest satisfied with his own exertions—

[He is aware of “the deceitfulness of sin,” the treachery of his own heart, and “the devices of Satan.” Though he rejoices in the testimony of his own conscience, he dares not confide in it too much.]

He cries to God to “search and try him”—

[He remembers whose prerogative it is to search the heart: he reads the word that God may search him with itc: he regards conscience as God’s vicegerent: he looks up for the Spirit’s aid and influencee. In this way he prays, like David, frequently, and with fervour.]

He commits himself to the divine guidance and direction—

[He knows he shall err if God do not “lead” him: he trusts in the promises which God has given him in his word.]

In this way he attains abiding peace and confidence.

  APPLICATION—

[Let us all begin the work of self-examination. Let us call in the divine aid with importunate supplications. Let us inquire whether there be not some sin which we indulge, or some duty which we neglect? Let us especially take notice of our “thoughts” — — — Let us not think that inadvertence can excuse our sins, while we neglect the means of discovering them: Let us tremble lest, through the indulgence of one sin, our religion prove vain at lastk; let us not walk in a way which shall serve merely for a present show, but a way that shall be of “everlasting” benefit.]

DCCXXXVII

LIBERTY DESIRED

             Ps. 142:7.

Bring my soul out of prison, that I may praise thy name!

GREAT are the changes which, from time to time, we observe in the material world; namely, from darkness to light, from barrenness to fertility, from death to life. Such likewise take place in the spiritual world; for men, by the Gospel, are “turned from darkness to light, and from the power of Satan unto God.” Nor is this spiritual change less visible than the other. There are signs whereby we may “know that we have passed from death unto life,” and been “translated from the kingdom of Satan into the kingdom of God’s dear Son.” When David penned the psalm before us, he was hid in a cave, and was every moment in danger of being discovered and destroyed by his potent enemy, King Saul. But there was also a spiritual bondage to which he was reduced by means of the persecutions he endured; and hence he offers the petition in my text, “Bring my soul out of prison!” And for what end did he desire this deliverance? Was it merely on account of the relief which it would afford to him? No: he had higher and nobler feelings; and was actuated by a concern for God’s honour far more than by any personal consideration whatever.

That I may mark this peculiarity in David’s experience, I will shew,

  I.      Under what circumstances we may well offer this petition—

It is not needful that we should be immured in a dungeon, or shut up in a cave, from whence there seems to be no way of escape. We may offer this petition,

  1.      Under the pressure of unpardoned guilt—

[Truly, a soul under the dread of God’s everlasting wrath is in a state of sore bondage. All in an unforgiven state are said to be “concluded,” or shut up, “under sin:” and, in fact, there are no bonds so painful as those which sin has forged for a guilty conscience. Hear David, under a sense of guilt: “When I kept silence, my bones waxed old, through my roaring all the day long. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer.” Indeed, whoever has felt the burthen of sin, and how impossible it is for any but God to take it off, will pant for “the glorious liberty of the children of God,” and rejoice from his inmost soul in that promise, that “the Son, even the Lord Jesus Christ, will make us freec.”]

  2.      Under those various trials to which, as Christians, we are exposed—

[All are more or less under persecution from man. And what bondage that brings, the psalm before us will abundantly declare. In truth, the embarrassment occasioned to children by their ungodly parents, to servants by their oppressive masters, and to subjects by persecuting magistrates, exceeds all that can be conceived: for, who can draw the precise line between our duty to God and to man, when their conflicting orders seem to render a resistance to the one or to the other of these governors unavoidable? And to what sad alternatives have the children of God been often brought, through the enactment of unrighteous laws!

Under temptation from Satan, too, are multitudes reduced to sad extremities! Behold the Apostle Paul, when under the buffetings of Satan; with what repeated cries he pleads with God for deliverance! Even our blessed Lord himself was so harassed by this wicked adversary, that he scarcely knew what to say, or what to do: “Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name.” And who can tell what thousands have suffered through the devices of this great adversary, and from the fiery darts with which he has pierced their soulsf?

Nor must I omit to mention the yet sorer bondage which is sometimes experienced through desertion from God. For wise and gracious reasons, God is sometimes pleased to hide his face from his people, and for a season to appear to them as an enemy and an avenger. Hear the complaint of Heman, in the 88th Psalm: “My soul is full of troubles; and my life draweth nigh unto the grave. Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me; and thou hast afflicted me with all thy waves. Lord, why castest thou off my soul? why hidest thou thy face from me? I am afflicted, and ready to die from my youth up: while I suffer thy terrors, I am distracted. Thy fierce wrath goeth over me; Thy terrors have cut me off.” But hear our blessed Lord himself, from whom all that man could inflict drew no complaint; yet, in the hour of dereliction from his heavenly Father, he poured forth this bitter cry: “My God! my God! why hast thou forsaken me?” And so it is with many a pious soul, when “the arrows of the Almighty are within them, the poison whereof drinketh up their spirit; and when the terrors of God do set themselves in array against themi.”

In all these instances, then, the afflicted soul may well pour forth the petition in my text: “Bring my soul out of prison!”]

Yet let me shew you,

  II.      What, in offering it, should be the chief object of our desire—

I am far from saying that deliverance is not to be desired for its own sake: for God himself condescends to acknowledge, that, whatever be the ultimate design of his chastisements, “affliction is not at the present joyous, but grievous:” and to require man to be so divested of all personal feeling as not to desire ease and freedom for their own sake, is, in my apprehension, an unscriptural refinement. But, beyond a doubt, we should, in all our desires, have a higher object in view, even as our Lord had when praying for the removal of the bitter cup, yea, and “praying for it with strong crying and tears;” he was content to drink it, that God’s will might be done, and his name be glorifiedm. Thus David in my text prays, “Bring my soul out of prison, that I may praise thy name!” This was uppermost in his mind, even when his life was in the utmost jeopardy: and this must always be the most influential principle in our minds.

  1.      The frame of mind itself is most desirable—

[A man possessing a spirit of gratitude and praise cannot but be happy. Under the greatest sufferings, it will alleviate our pain, and enable us to “rejoice under the heaviest tribulations.” We see Paul and Silas, when immured in a prison, with their feet fastened in the stocks, and their backs torn with scourges, singing praises to God at midnight: and who, I ask, were the happier, they, or their ungodly persecutors? We wonder not, then, that David, under all his troubles, laid the chief stress on this, as the ground on which he sought deliverance: “Have mercy upon me, O Lord! consider the trouble which I suffer of them that hate me, thou that liftest me up from the gates of death; that I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.”]

  2.      It is that frame by which we most glorify our God—

[This frame of mind shews the power and efficacy of divine grace. A man whose soul is thus made free, whatever be the bondage in which his body is held, is “free indeed.” This is the state of mind which is pre-eminently characteristic of the true Christian, who “neither lives to himself, nor dies to himself; but living, lives unto the Lord; and dying, dies unto the Lord; that, whether living or dying, he may be the Lord’s.” In a word, then only do we honour our profession aright, when our one great concern is, “that God in all things may be glorified through Jesus Christp.”]

  3.      It is that frame by which we are best prepared for heaven—

[Heaven is a state of incessant praise. The heavenly hosts “rest not day nor night from pouring forth their acclamations and hosannahs to God and to the Lamb.” And here, we are tuning our harps, and beginning to learn their song. Now, the very end for which God sends us affliction is, to purge away our dross, and to prepare us for heaven; and therefore we then best answer his design in afflicting us, when we take occasion from our troubles to abound more and more in thanksgiving to our God.

In every view, then, the desire expressed by David, in our text, was that which we ought most to cherish, as most worthy of our holy profession; as being most excellent in itself, most honourable to God, and most conducive to our eternal happiness.]

  APPLICATION—

  1.      Be thankful that you are where you may offer this petition, with a certainty that it shall be answered—

[We read of “spirits in prison,” to whom deliverance can never come. But you, Beloved, are “prisoners of hope,” to whom mercy maybe accorded, not only “double” the amount of all your desert of punishment, but “double” the amount of all your most sanguine expectations. Your blessed Saviour came on purpose to deliver you; and if only you cry to him, “he will save your souls with a great deliverance.”]

  2.      If you have experienced deliverance, be sure you improve it for the honour of your God—

[When our Lord healed the cripple, he said to him, “Behold, thou art made whole! sin no more.” So, if you are brought forth from bondage of any kind, take care not to “use your liberty as a cloak of licentiousness, but as the servants of God,” that ye may run with more enlargement the way of his commandments.]

DCCXXXVIII

A STRICT AWARD OF JUSTICE DEPRECATED

             Ps. 143:2.

Enter not into judgment with thy servant; for in thy sight shall no man living be justified.

TRIALS and persecutions are sometimes permitted by God, for the purpose of honouring his people, and advancing his work in their souls; and may justly be regarded by them as a gift from God, bestowed on them for Christ’s sake for their eternal good. But under some circumstances, trials may be viewed rather as judgments from God on account of some iniquity which they have committed. In this light must we consider all the troubles which arose to David in his own family, after his transgression in the matter of Uriah. The evil was unmerited as far as related to the persons who inflicted it; but it was received from God as a chastisement, under which it became him to humble himself in dust and ashes. We are not indeed certain at what time David wrote this psalm, whether when he was suffering under Saul, or when his own son Absalom had driven him from his throne. We are rather inclined to think it was at the latter period, because that affliction was so decidedly a punishment for his former sins, having been predicted by Nathan in that view. But, whatever were the circumstances under which the psalm was written, David viewed them as judgments from God which he deprecated; whilst, as to the immediate occasion, he appealed to God that he did not merit such treatment at the hands of man. In his appeal to God, he had called upon him “in faithfulness and in righteousness to hear and answer him;” but it was only in reference to the evils imputed to him by man that he dared thus to speak: before God he knew he deserved all that could be inflicted on him; and therefore he implored mercy at his hands, as one self-convicted and self-condemned: “Enter not, &c.”

These words we shall consider in a two-fold point of view;

  I.      As containing principles for our instruction—

It is obvious that in this address of David to Jehovah the following truths are declared;

  1.      That all men are sinners before God—

[David speaks of “every living man.” And this is the universal testimony of Scripture, that “there is none righteous, no, not one:” that “in many things we all offend;” that “every mouth must be stopped, and all the world become guilty before God.” The man who denies this, is said to be “a self-deceiver,” and to “make God himself a liar.” Job, though not possessing the Mosaic writings, had a deep insight into this truth. He saw that it was the necessary consequence of the fall of Adam; for that our first parents being unclean, nothing but what was unclean could proceed from themc. Indeed it was by no ordinary method that Job was brought to the knowledge of this truth. A vision was vouchsafed to him for this express purpose, and such a vision as made “his very hairs to stand upright,” and “every bone of his body to shake.” And verily a discovery of the corruption of our hearts would produce the same effect on us, yea, and would drive us utterly to despair, if some view of the mercy of God in Christ Jesus were not vouchsafed to us at the same time. This then is the first principle avowed in the passage before us, “That there is no man that liveth and doth good, and sinneth not.”]

  2.      That all, as sinners, are obnoxious to God’s heavy displeasure—

[To man in Paradise it was said, “In the day that thou eatest of the forbidden tree thou shalt surely die.” From that time to this “the wages of sin have been death.” The whole Gospel assumes this as an acknowledged truth: for, if all were not under the displeasure of God, all did not need a Saviour, nor was Christ a propitiation for their sins. But if all are sinners, then are all under a sentence of death: since it is written, “Cursed is every one that continueth not in all things that are written in the book of the law to do them;” and again, “The soul that sinneth, it shall die.” Paul, when ignorant of God’s law, thought himself alive: but, when instructed in it, perceived himself to be dead, even as others.]

  3.      That all must look for some other way of justification than by any works of their own—

[Justification necessarily implies, that a person is not considered as guilty in the sight of God. But all being guilty, they are condemned as sinners; and consequently cannot at the same time be justified as righteous. But there is a righteousness provided for sinners, in, and through, the Lord Jesus Christ, who is on that very account called, “The Lord our righteousness.” In him the vilest of the human race “may be justified, and may glory.” But in any other way not even the Apostles themselves could be justified — — — Every man therefore that would find acceptance with God in the last day, must seek “to be found in Christ, not having his own righteousness, but the righteousness which is of God by faith in Christ.”]

But whilst we view the text as establishing the fundamental principles of the Gospel, let us view it also,

  II.      As exhibiting a pattern for our imitation—

Who amongst us does not need to deprecate the severity of God’s justice, precisely as David does? Let us examine,

  1.      The general tenour of our past lives—

[From our youth up, what have we been, and what have we done? Has it been the one object of our lives to answer the great end of our creation? — — — Have we duly estimated and sought the blessings of redemption? — — — Have we under the influences of the Holy Spirit laboured continually to fulfil the will of God, and attain his image, and possess his glory? — — — Have we not rather been so occupied with the things of time and sense, as to live almost, if not altogether, “without God in the world?” — — —]

  2.      Our conduct during the last year—

[We have received innumerable blessings at God’s hands; and how have we requited him? — — — We have committed innumerable sins; how have we humbled ourselves for them? — — — We have enjoyed many opportunities for spiritual advancement; how have we improved them? — — — Perhaps we have formed some purposes of amendment: have we carried them into effect to the extent we intended? Has the loss of the years that preceded it made us diligent to improve, as it were, every hour of this? and are we as much fitter for the eternal world as we are nearer to it? — — —]

  3.      The very best work we ever performed—

[Weigh it in the balance, and see if it be not found wanting. Examine the principle from which it flowed: was it as purely and entirely from the love of God, and from a sense of gratitude to the Redeemer, as it ought to have been? Look at the manner in which it was performed: was there all that humility, that zeal, that dependence on God for his grace and strength, which became you? — — — Mark also the end for which it was done: was there a simple desire to serve, and please, and glorify God, without any mixture of self-pleasing, self-seeking, self-glorying? Alas! alas! if only we would try ourselves by the perfect standard of God’s law, we should see, that we need One to “bear the iniquity of our holiest things;” and, for the best as well as for the worst of our actions, to cry out, Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified! If David and Job could not answer for the best of their actions, how much less can we?]

  ADDRESS—

  1.      The self-righteous and self-sufficient—

[How unlike are you to David, or indeed to any other of the saints of God! Look at Job, Isaiahm, Paul; Are you better than they? Seek then to possess more of their spirit: for it is “he who humbleth himself, and he only, that shall ever be exalted” — — —]

  2.      The broken-hearted and contrite—

[Be not discouraged because you see your vileness; but rather be thankful to God, who has made you sensible of your desert. And do not imagine, that, because you cannot be justified by any thing of your own, you cannot be justified at all: for Christ came into the world for such as you; “He came to seek and to save that which was lost:” and the vilest person in the universe, if with a penitent and contrite heart he believe in Christ, is authorized confidently to say, “In the Lord have I righteousness and strength” — — —]

DCCXXXIX

GOD A REFUGE TO THE DISTRESSED

  Ps. 143:7–10.

Hear me speedily, O Lord! my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. Cause me to hear thy loving-kindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee. Deliver me, O Lord, from mine enemies: I flee unto thee to hide me. Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness.

THIS is the last of what are called the Penitential Psalms; and it is appointed by the Church to be read at the beginning of Lent, as being peculiarly suited to that season which is more particularly consecrated to humiliation before God. It is supposed, by many, that it was written at the time of Absalom’s rebellion: but I conceive that it must rather have been penned during the persecutions which he suffered at the hands of Saul: because his trouble had evidently been of long continuance; whereas that which arose from Absalom’s rebellion was soon terminated. However this may be, it is plain that he was brought into great distress, and that he sought help, where alone it could be found, in the Lord his God.

That I may bring the substance of the psalm distinctly before you, I will take occasion to shew,

  I.      To what a state a good man may, by accumulated troubles, be reduced—

Of David’s piety, except in the matter of Uriah, we have no doubt.

But he was exposed to many and sore trials—

[Even from his youth he was in continual danger, from the persecutions of Saul: and how heavily they bore upon his mind, the psalms which he composed most amply testify. “Save me, O God! for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me. I am weary of my crying; my throat is dried: mine eyes fail, while I wait for my God.” Would we know what was the occasion of this overwhelming sorrow? He tells us; “They that hate me without a cause are more than the hairs of my head: they that would destroy me, being mine enemies wrongfully, are mighty.”

Much also was that holy man exercised with spiritual affliction. His feelings were quite in accordance with those of Heman in the 88th Psalm: “O Lord God of my salvation, I have cried day and night before thee: let my prayer come before thee: incline thine ear unto my cry; for my soul is full of troubles; and my life draweth nigh unto the grave. I am counted with them that go down into the pit: I am as a man that hath no strength: free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand. Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves ….. Lord, why castest thou off my soul? why hidest thou thy face from me? I am afflicted and ready to die from my youth up: while I suffer thy terrors, I am distracted. Thy fierce wrath goeth over me; thy terrors have out me off.”

In the psalm before us, the affliction which pressed the more heavily on his mind seems to have been of a temporal kind: but it was very heavy, insomuch that “his spirit was overwhelmed within him, and his heart within him was desolate.” This accounts for a degree of impatience which he manifested; which yet was the impatience of importunity only, and not of murmuring; and, consequently, was well pleasing to the Lord: “Hear me speedily, O Lord! my spirit faileth.” But from whatever source it flowed, it shews that]

Good men amongst ourselves may be reduced to like extremities—

[No man is exempt from trouble, whether of a temporal or spiritual kind. Heavy trials, from whatever quarter they come, will still overwhelm the mind, especially if they be of long continuance. And Satan will take advantage of a season of dejection, to instil into the mind hard thoughts of God, and to sink it into utter despair. The experience of holy Job clearly shews us how powerful the devices of Satan are, and how terrible his assaults. “The arrows of the Almighty are within me,” says he; “the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.” Let not any, then, take offence at religion, if they still find that persons of real piety be occasionally harassed with temptation, or oppressed with a dread of God’s avenging wrath. They may not immediately see wherefore God contendeth with them: but they shall be made victorious in the end, yea, and “more than conquerors, through Him that loveth them.”]

In confirmation of this, I proceed to shew,

  II.      What a blessed refuge yet remains open to him—

To whom did David betake himself in this extremity?

[In the preceding psalm this point is answered: “I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. I cried unto thee, O LORD: I said, THOU ART MY REFUGE.” Accordingly, in the psalm before us, we find him crying unto the Lord, and saying, “I stretch forth my hands unto THEE: my soul thirsteth after THEE, as a thirsty land.” But let us mark how strongly he reiterates this in the words of my text: “Hear me speedily, O Lord! for in THEE do I trust: I lift up my soul unto THEE: I flee unto THEE to hide me: for THOU art MY GOD.” He knew how utterly unable he was to deliver himself; whilst of God’s condescension and grace he had had ample experience: and therefore, whilst destitute of all other hope, “he encouraged himself in the Lord his God.”]

And is there not the same blessed refuge for us at this day?

[Yes; “God is a refuge for us:” and it is the privilege of every true Believer to say, “In God is my salvation and my glory: the rock of my strength, and my refuge, is in Godh.” Of whatever kind our trials be, the direction given us is this: “Cast thy burthen on the Lord, and he will sustain thee.” Are we assaulted by persecutors? David’s example will shew us where to go, and how to obtain relief: “Plead my cause, O Lord, with them that strive with me: fight thou against them that fight against me. Take hold of shield and buckler, and stand up for mine help. Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.” Is our trouble rather of a spiritual kind? The Prophet Isaiah clearly directs our way: “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his Godl.” To all, then, in the name of God himself, I would say, “Come, my people, enter thou into thy chambers, (the perfections and the promises of thy God;) and shut thy doors about thee: hide thyself, as it were, for a little moment, until the indignation be overpast.”]

Not to rest in this general view, I will go on to shew,

  III.      What he may hope to obtain by fervent and persevering prayer—

See what the petitions of David were: “Hear me speedily, O Lord! my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. Cause me to hear thy loving-kindness in the morning: cause me to know the way wherein I should go: deliver me from mine enemies: teach me to do thy will; and lead me into the land of uprightness.” Now, what in these petitions he sought, we also may hope by similar importunity to obtain:

  1.      The manifestations of God’s favour—

[An upright soul cannot but earnestly desire these: for “in His favour is life, and His loving-kindness is better than life itself.” In comparison of this, there is nothing good, nothing desirable, in the whole universe: “Who will shew us any good? Lord, lift thou up the light of thy countenance upon us!” If a sense of God’s favour be withdrawn, and his face be hid from an upright soul, it is as the precincts of hell itselfp. Seek then, in the first place, to be reconciled to God through the Son of his love: and cease not to importune him, till the morning arise upon you, and a sense of his loving-kindness be shed abroad in your hearts.]

  2.      The interpositions of his providence—

[In arduous circumstances, our way is made exceeding difficult; so that oftentimes we know not what to do: we seem indeed to be shut up in the very hands of our enemies, and to have no way of escape open to us. But it is never in vain to call upon God, who in the very hour of extremity will appear for us, and will rescue us, like Peter, from our prison, when, to all human appearance, there is no longer any hope of escape. Still is that proverb realized, “In the mount, the mount of difficulty, shall the Lord be seenr.” Only cry out, like Jonah, “from the very belly of hell;” and from thence shalt thou be delivered; and thine enemies, who sought thy life, shall all be turned backt. The whole people of Israel, at the Red Sea, appeared to be already, as it were, swallowed up by their powerful and blood-thirsty enemies: but a way was opened through the mighty waters, which became a path to Israel, and a grave to Egypt. And to us also will God still be known, as the God who “maketh the depths of the sea a way for the ransomed to pass over.”]

  3.      The influences of his grace—

[To the latest hour of our lives we shall need the sanctifying and saving operations of God’s Holy Spirit: and guide us he will in all our ways, till he bring us finally to the possession of his glory. His blessed Spirit is still as good and gracious and condescending as ever. He will teach us to do God’s will, as well as to know it; and will make all our tribulation a way to his kingdom, and our sufferings the means of fitting us for the enjoyment of itz.]

  Let us then LEARN, from this subject,

  1.      How to judge of our state before God—

[It is not by our occasional feelings that we are to judge, but by our abiding taste. You may be fainting, and, in your own apprehension, ready to perish; and yet be in a state of safety before God: for Heman, Asaph, David, and Job, were all under great distress of mind, and were brought, for a season, to the very brink of despair. But if you are longing for a sense of God’s favour as your supreme good, and are desirous to know, in order that you may do, his will, you have nothing to fear. You may be in darkness; but “light is sown for you;” and it shall spring up in due season. Your “weeping may endure for a night; but joy shall come in the morning.”]

  2.      How to act under overwhelming calamities—

[Go not from God, but to him: and the greater sense you have of your necessities, be only so much the more urgent in your application to him. That you may be overwhelmed for a season, the prophet acknowledges: “for even the youths may faint and be weary, and the young men may utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint.” Only “follow on to know the Lord;” and you shall as surely behold the light of his countenance, as the sun shall return after the darkest nightc. “The vision, it is true, may tarry: but at its appointed season it shall come,” and not disappoint the expectations of any creature in the universe who waiteth for it.]

DCCXL

THE BLESSEDNESS OF THE RIGHTEOUS

  Ps. 144:15.

Happy is that people that is in such a case: yea, happy is that people whose God is the Lord.

TO inquiries after happiness, one answer only can be given. Every thing in the whole creation is forced to confess, “It is not in me, It is not in me.” It can be found in God alone. The Psalmist’s choice was the only one that could be made consistently with true wisdom: “There be many that say, Who will shew us any good! Lord, lift thou up the light of thy countenance upon us.” The same is the judgment which he gives us in the passage before us. We may, indeed, understand the text rather as expressive of the union between piety towards God, and the temporal blessings consequent upon it: for it is certain that, under that dispensation, God did confer temporal benefits on those who served him with fidelity: but, if understood as a corrective of the foregoing statement, it will more fully express the general sentiment of Scripture. The Psalmist, after describing a state of great national prosperity, says, “Blessed is that people that is in such a case:” and then, either in a way of confirmation, or of restriction, he adds, “Yea, blessed is that people whose God is the Lord.”

Were we disposed to deny the blessedness attendant on earthly prosperity, we should feel a jealousy over ourselves, in taking the two clauses of our text in a contrasted view: but, as it is our intention to give full weight to the former affirmation, and as the latter, if taken in somewhat of a contrasted view, contains a truth not confined to that dispensation, but common to every age and place, I shall take occasion, from the text, to shew,

  I.      The comfort of earthly prosperity—

[Too sanguine may be our expectations from earthly things, no doubt: but, on the other hand, it is possible to speak of earthly things in terms more contemptuous than either the word of God, or the experience of his people will, justify. It is not uncommon for persons professing the Gospel, or even preaching it, to represent earthly things as altogether worthless. But who is there that finds them so? Who is there that does not experience pain from the want, and satisfaction from the supply, of them? Nor is this feeling at all unbecoming a real Christian: for Christians are men; and, consequently, susceptible of pain or pleasure from the want or the enjoyment of the things that are needful for the body. Let any one be honest, and he will confess that he is not so independent of earthly things as to feel no comfort from the possession of them, and no grief at the loss. As for those who affect voluntary poverty and privations, they are no more really mortified to the world than others: they prefer the gratification of their spiritual lusts to merely corporeal indulgences: and whatever they take out of the scale of earthly pleasure, they put, in full proportion, into the opposite scale of pride and self-complacency. They entertain a notion that the mortification of their bodies is meritorious, and that it will raise them in the estimation of God and man; and, under this impression, they pour contempt on earthly comforts. But they only exchange one lust for another that is equally hateful in the sight of God. Their superstition contradicts the testimony of God himself, who, both under the Old Testament and the New, promises earthly things under the notion of blessings. The whole Mosaic law was enforced with promises of temporal prosperity. Was not that an acknowledgment that temporal prosperity contributed to our comfort? Even under the New Testament dispensation, we are told that “godliness hath the promise of the life that now is, as well as of that which is to come:” and, that “God hath given us all things richly to enjoyc:” which shews, that enjoyment is connected with the possession of them.

These observations, however, are confined to that mediocrity of condition to which Agur refers, when he says, “Give me neither poverty nor riches, but food convenient for me.” For opulence does not of itself increase our comfort: it increases rather our temptations and our cares: for what has a man of extensive property, more than the mere enjoyment of “beholding it with his eyes?” In proportion “as his goods increase, they are increased that eat theme.” A man’s own personal comfort is confined within very narrow bounds: “food and raiment” constitute the catalogue of his wants; and whatever is beyond this, brings with it more the appearance, than the reality, of comfort. The peaceful and regular enjoyment of a moderate competency, however, is doubtless a rich blessing: and, with David, we may justly say, “Happy are the people that are in such a case.”

Yet, viewing the latter clause of our text as restricting the former, we must particularly observe, that earthly things are no blessings, except as they are subordinated to God: for the very instant they are put in the place of God, they may be apparent blessings; but in reality they are curses; as every thing must be which estranges our hearts from God. As received from him, and employed for him, they are good: but, when they usurp his throne, and become a god unto us, they are as contemptible as the very dirt under our feet.]

That we may see earthly prosperity in its true light, it will be proper to view it in contrast with spiritual blessings: for which end I will proceed to mark,

  II.      The superior comfort of true piety—

Piety consists in this, the “haying the Lord for our God.” The broad line of distinction between the righteous and the wicked is, that, whilst the wicked have their affections supremely placed on some object of time or sense, the righteous have their hearts entirely fixed on God, as reconciled to them in the Son of his love. Now these are far happier than any worldly man: for they have,

  1.      A more suitable portion—

[What can the world do for the soul of any man? He is oppressed with a sense of sin: What is there in the world that can remove the load from his mind? He wants the pardon of his sin, and peace with God: What can the world do to obtain these blessings for him? He desires strength to resist temptation: Whither upon earth can he go, with a hope of acquiring it? He would gladly have death disarmed of its sting: but nothing in this world can render him that invaluable service. In a word, he would secure a happy eternity: but, ah! what it there upon earth that can confer on him so great a benefit? But if “he have the Lord Jehovah for his God,” if he have sought Him, obtained His favour, and given up himself to Him, all is well: he has nothing to fear; nothing to desire. In having God for his portion, he has secured to him the very things which he pants after; he has pardon, and peace, and holiness, and glory.]

  2.      A more satisfying portion—

[Suppose a man to possess the whole world, there will still be in his bosom an aching void, a secret something unpossessed. But the man who can look up to the Lord Jesus Christ, and say, “This is my Friend, and my Beloved,” “My Beloved is mine, and I am his,” can never wish for any thing beyond. Our blessed Lord has said, “He that drinketh of this water shall thirst again: but whoso drinketh of the water that I shall give, shall never thirst; but the water that I shall give him shall be in him a well of water, springing up into everlasting life.” Not only has earth nothing that can add to him, but not even heaven itself contains any thing that can augment his bliss. He can adopt the words of David and say, “Whom have I in heaven but thee? and there is nothing upon earth that I desire besides thee.” I mean not to say that there is an indifference to earthly comforts produced upon his mind: but there is a contentment; insomuch that he is “fully instructed and prepared, either to be full or to be hungry, either to abound or to suffer need.”]

  3.      He has a more lasting portion—

[Whatever a man possess in this world, he must soon be stripped of it all, and “go as naked out of the world as he came into it.” But at death, the godly man comes into the full possession of his inheritance. All that he enjoyed in this life was only like the portion of a minor, who has just a sufficiency allotted to him for his education in the world; but, when he goes hence, he comes of age, and takes possession of all the wealth provided for him by the Father. Millions of ages will not lessen his portion, or diminish his enjoyment of it.

Say, then, Is not HE happy? Yes; we may say of him, as Moses does, “Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thine excellency!”]

  This subject affords me a fit occasion to IMPRESS upon your minds,

  1.      The wisdom of industrious habits—

[Think not that this is a suggestion unworthy of a minister of the Gospel. St. Paul inculcates strongly and frequently this lesson: “Be not slothful in business:” “If any man will not work, neither shall he eatm:” “Let him that stole, steal no more; but rather let him labour with his hands the thing that is good, that he may have to give to him that needeth.” God has, in relation to the greater part of the world, appointed a connexion between industry and the possession of earthly comforts. He has told us, and we daily see the truth of it, that “the diligent hand maketh rich;” and that “idleness will clothe a man with rags.” I would, therefore, say to all, Be diligent in your respective callings; and account it not beneath you to exert yourselves to the uttermost in every work that is assigned you, whether it be intellectual, for the improvement of your minds, or corporeal, for the discharge of any inferior duties. I am not prepared to go the full length of a profound writer, and say, that, in the pursuit of happiness, “occupation is all:” but certainly a constant and diligent prosecution of our respective duties contributes essentially, in the very act, to the happiness of our minds, and ultimately, in its consequences, to the comfort of our lives. Nor will it in the least interfere with the exercises of true piety: for when St. Paul says, “Be not slothful in business,” he adds at the same time, “Be fervent in spirit, serving the Lord.”]

  2.      The wisdom of seeking after God—

[Diligence in the prosecution of earthly good may be defeated by a thousand unforeseen occurrences: but who ever failed in seeking after God? Moreover, many who have possessed the good things of this life, have afterwards, by untoward circumstances, been bereaved of them: but who, or what, can rob you of your God; who, if you really give yourselves up to him, has said, not only that “he will never depart from you, and that he will put his fear in your hearts, that you shall not depart from him?” Besides, in the full possession of earthly things you may have no comfort in them, by reason of pain of body or distress of mind: but in those seasons God will be nearer to you, and will impart his consolations to you more abundantly, in proportion as you need his gracious help. I say, then, Seek after God: seek him as a reconciled God in Christ Jesus: seek him, till he has revealed himself fully to your souls, and enabled you to say, “O God, thou art my God.” Then, without fear of contradiction, I will pronounce you happy; and if, in reference to earthly comforts, I must qualify my language, when I say, “happy are the people which are in such a case,” I will, in the broadest and most unqualified terms, say, in reference to you, “Happy is the people whose God is the Lord.”]

DCCXLI

PRAISE TO GOD FOR HIS GOODNESS AND MERCY

  Ps. 145:1, 2.

I will extol thee, my God, O King: and I will bless thy name for ever and ever. Every day will I bless thee, and I will praise thy name for ever and ever.

THIS is one of the psalms, the verses of which successively begin with the different letters of the alphabet: and it is one in which (as in the five that follow it) there is nothing but uninterrupted praise and thanksgiving. It is as fine an exhibition of a spiritual frame of mind as any that can be found in all the Holy Scriptures: and we suppose, it is on that account that it was appointed by the Church to be read on Whit-Sunday, when the descent of the Holy Spirit, and his influence on the minds of the first Christians, are particularly commemorated. The subject contained it has so much of unity, that the whole of it may not unprofitably be brought under our review. In it we observe the disposition of David’s mind towards God. He determined to praise God himself, and he wished all others to praise him also. On this he speaks with fixedness of mind, to the same effect as in another psalm, “My heart is fixed, O God, my heart is fixed; I will sing and give praise.” He regards the Messiah as his “King,” who justly claims this tribute at his hands: and he determines to pay it “daily,” and to the latest hour of his life, yea, and “to all eternity” also in a better world. Every succeeding generation of men he would wish to be occupied in that blessed employment; and gladly would he lead the band, that all creation might join him in one universal chorus.

But we will consider more distinctly the subjects of his praise. Having stated his determination to praise his God, he celebrates,

  I.      The perfections of his nature—

He mentions,

  1.      His greatness—

[This he declares to be “unsearchable:” and indeed it is so: for who can form any idea of his immensity? We speak of his filling all space; but in so speaking we only “darken counsel by words without knowledge.” If we look at his “works,” he is altogether incomprehensible there also: for, what conception have we of his calling forth into existence this terraqueous globe, together with all the heavenly bodies, and fixing them all in their order by a mere act of his will? Nor are the “wonders” of his providence less worthy of our admiration, seeing that his greatness is no less visible in upholding all things by the word of his power, than it was in the first formation of them. Even the most “terrible of his acts” are also fit subjects for praise, inasmuch as they display the terrors of his Majesty, who gets honour to himself as well in the destruction of his enemies, as in the preservation of his obedient subjects. Doubtless the judgments inflicted on the old world, and those also with which Egypt, and Sodom, and the seven nations of Canaan, were visited, were most awful: but yet, as vindicating the holiness of God, and displaying “the honour of his Majesty,” they are worthy to be contemplated with awe, and to be celebrated with the profoundest adoration.]

  2.      His goodness—

[This was a favourite topic with the Psalmist; and therefore in speaking of that he says, “They shall abundantly utter the memory of it.” See how every thing in the whole creation bears the stamp of God’s goodness! every thing so fitted to its use; every thing so conducive to the good of man, and to the happiness of the whole creation. Consider every thing as originally formed; there is not the minutest thing in the universe that could, even with all the experience of six thousand years, be altered for the better. See with what blessings all the returning seasons are fraught! Let every individual search the records of his life, and what unnumbered instances of God’s goodness towards him will he see! Surely, with David, we should “abundantly utter the memory of it,” so as to make it the prominent subject of all our meditations, and of all our discourse: and at the same time we should “sing of his righteousness,” in that, whilst he has given us innumerable blessings which we never merited, he has never withheld one, which by his promises he had made our due.]

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