THE
ENTIRE WORKS
REV. CHARLES SIMEON, M.A,
WITH COPIOUS INDEXES,
PREPARED BY THE REV.
THOMAS HART WELL HORNE, B. D.
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TO WHICH IS ANNEXED,
AN IMPROVED EDITION OF A TRANSLATION OF
CLAUDE S ESSAY ON THE COMPOSITION OF A SERMON.
IN TWENTY-ONE VOLUMES.
BY THE REV. CHARLES SIMEON, M.A.
SENIOR FELLOW OF KING S COLLEGE, CAMBRIDGE.
^*
VOL. V. f/
COLLEGE
PSALMS, I LXXII.
LONDON:
HOLDSWORTH AND BALL,
18, ST. PAUL S CHURCH-YARD.
MDCCC XXXII.
r>
V
CONTENTS TO VOL. V.
Discourse.
Text.
Subject.
Page.
PSALMS
494.
i. 14.
Characters of the Righteous and Wicked
1
495.
ii. 112.
Opposition to Christ vain . . . .
5
496.
ii. 12.
Regard to Christ enforced . .
10
497.
iv. 3.
The Privileges of the Godly
13
498.
iv. 4, 5.
A practical Exhortation . . .
15
499.
iv. 6.
God s Favour the only substantial Good
20
500.
v. 11, 12.
The Blessedness of the Righteous .
25
501.
vii. 1113.
God s Indignation against the Wicked
28
502.
ix. 10.
The Name of God a Ground of Trust
32
503.
ix. 17.
The Danger of forgetting God . . .
30
504.
x. 4, 5.
Men s proud Contempt of God . . .
40
505.
x. 13.
43
506.
xi. 17.
The Workings of Unbelief and Faith .
~LO
46
507.
xii. 4.
Practical Atheism exposed ....
51
508.
xiv. 1.
The Commonness and Folly of Atheism
54
509.
xiv. 6.
Believers vindicated
58
510.
xiv. 7.
The Blessings of Salvation ....
61
511.
xv. 15.
Character of those that shall be saved
64
512.
xvi. 4.
Superior Blessedness of true Christians
70
513.
xvi. 5 7.
God himself his People s Portion .
73
514.
xvi. 811.
Christ s Resurrection and Glory . .
78
515.
xvii. 15.
The Man of God
QO
516.
xviii. 1 3.
God the all-sufficient Portion of his
O4
QK.
517.
xviii. 23.
OcJ
80
518.
xviii. 25, 26.
Equity of the Divine Procedure
O*7
94
519.
xviii. 50.
Thanksgiving for any great Deliverance
100
520.
xix. 7 9.
Excellency of God s Word ....
105
521.
xix. 10,11.
The Use and Benefit of the Scriptures
110
522.
xix. 12, 13.
Prayer against Sins of Infirmity and
Presumption
113
CONTENTS.
PSALMS
523. xx. 7. I Trust in God the Means of Success .
524. xxi. 17. j The Kingdom of David and of Christ
525. xxi. 7. \TrustinGodrecommended. . . . 124
52G. xxii. 1. \ Our Lord s Complaint on the Cross . 127
597. xxii. 11 21. \The Sufferings of Christ 130
528. xxiii. 1 6. David s Confidence in God . . . .134
529. xxiv. 7 10. The Ascension of Christ typified . .139
530. xxv. 6, 7. The Saint pleading with God . . . 145
531. xxv. 9. Meek Docility inculcated . . . .149
532. xxv. 10. God s Paths are Mercy and Truth. . 155
533. xxv. 11. Proper Method of pray i?ig to God . .158
534. xxv. 12, 13. The Portion of those ivho fear God. . 162
535. xxv. 14. The Secrets of the Lord . . . . 168
536. xxvi. 8. The Worship of God delightful . . .174
537. xxvii. 4. David s Love to God s Ordinances . .180
538. xxvii. 8. The Duty of Prayer 185
539. xxviii. 7. Adoring God for his Mercies . . .188
540. xxviii. 8, 9. God our saving Strength 191
541. xxix. 10, 11. God the Giver of Strength and Peace 195
542. xxx. 5. The Mercy of God 198
543. xxx. 6 12. \Cause and Cure of spiritual Desertion 203
544. xxxi. 15. i Our Times in God s Hand .... 209
545. xxxi. 19, 20. \The Goodness of God to his believing
People . 213
546. xxxi. 21 24. The Godly encouraged to trust in God 217
547. xxxii. 16. True Blessedness declared . . . .221
548. xxxii. 11. \JoyintheLordinculcated .... 226
549. xxxiii. 18 22. God s Care of his People .... 229
550. xxxiv. 2, 3. Devotion exemplified 233
551. xxxiv. 6. Grateful Recollections 230
552. xxxiv. 8. Experimental Religion enforced . . 240
553. xxxiv. 11 16. | The Fear of God inculcated . . . 244
554. xxxiv. 18. The Broken and Contrite in Heart en
couraged 249
555. xxxv. 3. I The Sinner s Hope 254
556. xxxv. 13, 14. Compassion to the Sick 260
557. xxxvi. 1. Awful State of ungodly Men . . . 266
558. xxxvi. 2. The self-flattering Delusions of Sinners
exposed 271
CONTENTS.
Vli
Discourse.
Text.
Subject.
Page
PSALMS
559.
xxxvi. 4.
Sin to be abhorred ...
274
560.
xxxvi. 6.
God s Word and Works Mysterious
278
561.
xxxvi. 7, 8.
The Loving-kindness of God . . .
282
562.
xxxvi. 9.
Christ the Fountain of Life and Light
285
563.
xxxvi. 10.
God s continued Care implored . . .
288
564.
xxx vii. 3 6.
Confidence in God recommended . .
294
565.
xxxvii. 23, 24.
God s Interest in his People
298
566.
xxxvii. 31.
The Security of the upright Soul . .
302
567.
xxxviii. 1 9.
David s Distress and Consolation .
307
568.
xxxix. 4, 5.
The Shortness of Human Life . . .
311
569.
xl. 13.
David s Success in Prayer an Encou-
316
570.
xl. 9, 10.
Christ a Preacher of Righteousness
321
571.
xl. 17.
Consolation to the Distressed
324
572.
xlii. 1, 2.
David s Desire after God ....
328
573.
xliii. 3, 4.
Access to God in Ordinances . . .
332
574.
xliii. 5.
Sources and Remedy of Dejection .
335
575.
xlv. 35.
The Reign of Christ desired . .
340
576.
xlv. 7.
Benefits attendant on Holiness . . .
345
577.
xlv. 10,11.
Duty of the Church as married to Christ
348
578.
xlv. 1316.
The Church s Beauty and Happiness .
351
579.
xlvi. 4.
The River of God
356
580.
xlvii. 5 7.
The Ascension of Christ an Occasion
for Joy ....
361
581.
xlviii. 12 14.
The Church s Security in God .
365
582.
xlix. 13.
The Folly of worldly Men ....
370
583.
xlix. 20.
The degraded State of Men ....
376
584.
1. 715.
Spiritual Obedience preferred before
380
585.
li. 1 3.
True Patience described . .
386
586.
li. 4.
Sin an Offence against God ....
389
587.
li. 5.
3Q6
588.
li. 6.
The Importance of inward Integrity
OyU
401
589.
li. 7.
The Means of Deliverance from spi-
408
590.
li. 8.
The Operations of Sin and of Grace .
411
591.
li. 10.
True Renovation of Heart ....
414
592.
li. 14.
The Penitent encouraged ....
419
593.
li. 16, 17.
A broken Heart the best Sacrifice .
422
Vlll
CONTENTS.
Discourw
Text.
Subject.
l>^e.
594.
595.
590.
597.
598.
599.
600.
001.
002.
603.
004.
005.
606.
607.
608.
609.
010.
611.
012.
013.
614.
615.
616.
617.
618.
619.
620.
621.
622.
PSALMS
Iv. 6.
Ivi. 12.
Ivii. 711.
Ix. 4.
Ixi. 2.
ixii. 5 8.
Ixiii. 17-
Ixiii. 8.
Ixv. 3.
Ixv. 4.
Ixv. 913.
Ixvi. 8, 9.
Ixvi. 10.
Ixvi. 18, 20.
Ixvii. 17.
Ixviii. 18.
Ixviii. 19, 20.
Ixviii. 35.
Ixix. 14.
Ixix. 32, 33.
Ixx. 4,5.
Ixxi. 3.
Ixxi. 79.
Ixxi. 15.
Ixxii. 6 11.
Ixxii. 1215.
Ixxii. 10,
Ixxii. 17.
Ixxii. 18, 19.
The afflicted Soul comforted ....
427
432
437
441
445
448
451
450
400
405
408
473
478
485
490
493
490
501
504
510
514
518
522
524
527
532
537
God -s Banner over his People . . .
God our only and all-sufficient Help .
The Believers Dispositions towards God
The Blessedness of waiting upon God .
God s Works of Providence and Grace
Stability the Gift of God ....
Answers to Prayer acknowledged . .
Sin a Preventive to the Acceptance oj
Calling of the Gentiles prayed for . .
The End of Christ s Ascension . . .
Gratitude to God for his Benefits .
The Character of God ....
Sorrows and Sufferings of Christ .
Humble Souls encouraged ....
The Christian s Frame of Mind
God a Habitation for his People
The Kintf s Accession ... .
Salvation a Ground of Joy ....
Excellence of Christ s Government .
Christ s Government of his Church .
The Success of the Gospel
The Perpetuity and Excellency of
540
Braise to God for Redemption .
544
PSALMS.
CCCCXCIV.
CHARACTERS OF THE RIGHTEOUS AND THE WICKED.
Ps. i. 1 4. Blessed is the man that walketh not in the counsel
of the ungodly, nor standeth in the way of sinners, nor sitteth
in the seat of -the scornful : but his delight is in the law of
the Lord ; and in his law doth he meditate day and night.
And he shall be like a tree planted by the rivers of water,
that bringeth forth his fruit in his season ; his leaf also shall
not wither; and whatsoever he doeth shall prosper. The
ungodly are not so.
THE Psalms were chiefly, though not exclusively,
written by David: some were written, one at
least, many hundred years before him ; and several
many hundred years after him. It is supposed that
Ezra reduced them to the order in which they stand.
We are sure that, in the Apostle s days, the Second
Psalm occupied the same place that it does now ;
because it is quoted by him as " the Second Psalm."
They are quoted continually in the New Testament
as inspired of God : and so fully do they speak of
Christ, that an account of his life and death, his
work and offices, might be compiled from them
almost as clearly as from the Gospels themselves.
The psalm before us seems properly placed, as a
kind of preface to the whole ; inasmuch as it con
tains a summary description of the righteous and
the wicked, both in their character and end. We
will consider,
I. The description of the godly
We are not to expect in a composition of this kind
a full and accurate delineation of men s characters,
VOL. V. B
> PSALMS, I. 1-4. [494.
such as we might look for in a set discourse : never
theless, in the brief notices here given us, we have
what is abundantly sufficient to distinguish the saints
from all other people upon the face of the earth.
They are here described,
1. In plain terms
[Two things we are told concerning them, namely, What
company they affect, and, What employment they delight in.
They have no pleasure in the society of ungodly men. They
are aware that " evil communications will corrupt good man
ners ; " and that the surest way to avoid infection, is, to come
as little as possible in contact with those who are diseased.
They see how fatal, and yet how common, is the progress of
sin ; that to walk, however occasionally, in the counsel of the
ungodly (who are destitute of any religious principle), is a pre
lude to standing in the way of sinners (gross, open sinners),
and, at last, to sitting in the seat of the scornful, who despise
and deride all true piety. Hence, fearing lest, by unneces
sarily associating with the wicked, they should be drawn to
adopt their principles, and to imitate their conduct, they either
withdraw from them altogether, or contract their intercourse
with them, as much as will consist with a due discharge of
their social and relative duties.
Privacy, and reading of the Holy Scriptures, are more con
genial with their feelings, than the noise and vanity of the
world. In the blessed word of God they see all the wonders
of redeeming love : in that, they find the charter, by which
they are entitled to an everlasting inheritance. There they
behold thousands of exceeding great and precious promises,
which are as marrow and fatness to their souls : there also they
see marked out to them the way in which to please, and honour,
and glorify their God: and, by meditating on these various
precepts and promises, they find their souls cast, as it were,
into the very mould of the Gospel, and gradually transformed
into the image of their God. Hence they delight to ruminate
on the word of God ; yea, " day and night" they make it their
meditation and their joy : like Job, they " esteem it more than
their necessary food."]
2. By a beautiful comparison-
fin consequence of thus "eschewing evil and cleaving
unto that which is good," they become like a tree planted by
the canals in Eastern countries, which flourishes with incessant
verdure and fruitfulness, whilst all that are less favourably
situated, are parched and withered by drought. The godly are
" trees of righteousness, of the Lord s planting : " their roots
494. J CHARACTERS OF THE RIGHTEOUS AND WICKED. 3
are constantly watered by that " river which makes glad the
city of God : " and by the fertilizing influences of the Spirit of
God they bring forth in rich abundance " the fruits of right
eousness, which are by Jesus Christ to the praise and glory of
God." A diversity of seasons they doubtless experience: but
never is their profession tarnished by openly visible decays, or
by a want of such fruits as the peculiar season calls for. On
the contrary, the winds and storms, and heat and cold, all tend
to further their stability and fruitfulness ; insomuch that
" whatsoever they do," or whatsoever is done to them, " they
prosper*." See them in the diversified seasons of prosperity
and adversity, they shew by their conduct " whose they are,"
even Christ s, " of whose fulness they continually receive," and
" of whom all their fruit is found."]
In perfect contrast with this is,
II. The description of the ungodly
Exceedingly pointed is that expression, " THE
UNGODLY ARE NOT so." No, indeed: they "are not so,"
1. In their character
[The ungodly, instead of shunning the company of those
who fear not God, prefer it ; and would far rather associate
with an avowed infidel, or a notorious libertine, than with one
who was distinguished for the most exalted piety. They do
not all proceed to the same extent of open profaneness ; but all,
without exception, "love darkness rather than light;" yea,
" they hate the light, and will not come to it, lest their deeds
should be reproved."
And as they prefer the society of them that know not God,
so they prefer any other book, whether of science or amuse
ment, before the sacred volume. They may study the Holy
Scriptures indeed with a view to head-knowledge ; but not with
any desire to imbibe the spirit of them in their hearts, or to
have their lives conformed to them. In this there is an ex
tremely broad line of distinction between the two characters :
to the godly the Scriptures are " sweeter than honey, or the
honeycomb;" but to the ungodly they are insipid, arid are
either not perused at all, or studied only for the purpose of
exercising a critical acumen. There is nothing in the sacred
volume that is suited to their taste : the wonders of redemption
do not affect their minds ; nor are the precepts of the Gospel
palatable to their souls.
Would we but candidly examine ourselves by these two
marks, we should soon discover to which of these parties we
belong.]
a Rom. viii. 28.
4 PSALMS, I. 14. [494.
2. In their condition b
[To such a tree as has been before described, the ungodly
bear no resemblance : their root is fixed in the world : their
fruit is no other than "grapes of Sodom and clusters of Go-
morrha." But there is an appropriate comparison for them
also ; " they are like the chaff which the wind driveth away."
Truly, they are as light and worthless as chaff. No solid prin
ciple of piety is found in them ; nor is there any thing in their
character which God approves. To a superficial observer they
may appear like wheat : but the fan or sieve will soon discover
how empty and unsubstantial they are: or, if they continue
mixed with the wheat in this world, the separation will speedily
and infallibly take place in the world to come. The Judge of
quick and dead will come, even He, of whom it is said, " His
fan is in his hand, and he will thoroughly purge his floor, and
gather the wheat into his garner; but the chaff he will burn
with unquenchable fire c ." Amongst the wheat, not an atom
of chaff will then be found ; nor amongst the chaff, one grain
of wheat d . This, divested of metaphor, is plainly declared in
the psalm before us ; " The ungodly shall not stand in the judg
ment, nor sinners in the congregation of the righteous 6 ." Ah!
what an immense difference is here in the conditions of the two
parties ! the one approved of their God, and made partakers of
everlasting felicity ; the other, abhorred of him, and plunged
into everlasting perdition f !]
ADDRESS
1. To young people
[To you it appears but a small matter whom you choose
for your associates. But, if you consider how much we are
influenced by the sentiments and examples of others, and what
awful consequences will follow from the conduct we pursue, we
shall see the necessity of selecting those only for our friends,
who, we have reason to believe, are the friends of God. Let
not then the rank or talents of men, and still less their gaiety
and dissipation, attract your regards ; but let the piety of their
hearts and the holiness of their lives, be their highest recom
mendation to your friendship. As our blessed Lord " was not
of the world, so neither must ye be:" but you must " come
out from among them, and be separate," and choose for your
companions " the excellent of the earth, and such as excel in
virtue. g "]
2. To those who profess godliness
> Nor in the " blessedness" of the saints have they any part or lot.
1 Matt. iii. 12. a Amos ix. 9. e ver. 5. f ver. 6.
s Prov. iv. 14, 15. Jam. iv. 4. 2 Cor. vi. 14 17.
495.]] OPPOSITION TO CHRIST VAIN. 5
[It is not by speculative notions that you are to judge of
your state, but by your spirit, your temper, your whole conduct
and conversation. " The tree must be known by its fruit."
Now, as the ungodly form a perfect contrast with the godly, so
let your spirit and conduct be a perfect contrast with theirs.
Are the ungodly following the course of this world, and minding
only the things of the flesh? Let it be said of you, "THEY
ARE NOT so:" " their conversation is in heaven ;" their delight
is altogether in spiritual things ; and " their fellowship is with
the Father, and with his Son Jesus Christ." In a word,
endeavour to be as different from the ungodly world around
you, as a verdant and fruitful tree is from one which is
withered and dead ; and know, that, if you are looking to the
Lord Jesus Christ for fresh supplies of his Spirit and grace,
you shall receive from him such rich communications as shall
be abundantly sufficient for you h ]
h Hos. xiv. 4 7.
ccccxcv.
OPPOSITION TO CHRIST VAIN.
Ps. ii. 1 12. Why do the heathen rage, and the people
imagine a vain thing ? The kings of the earth set them
selves, and the rulers take counsel together, against the Lord,
and against his Anointed, saying, Let us break their bands
asunder, and cast away their cords from us. He that sitteth
in the heavens shall laugh : the Lord shall have them in
derision. Then shall he speak unto them in his wrath, and
vex them in his sore displeasure. Yet have I set my king
upon my holy hill of Zion. I will declare the decree : the
Lord hath said unto me, Thou art my Son ; this day have I
begotten thee. Ask of me, and I shall give thee the heathen
for thine inheritance, and the uttermost parts of the earth for
thy possession. Thou shalt break them with a rod of iron ;
thou shalt dash them in pieces like a potters vessel. Be wise
now therefore, ye kings ; be instructed, ye judges of the
earth. Serve the Lord with fear, and rejoice with trembling.
Kiss the Son, lest he be angry, and ye perish from the way,
when his wrath is kindled but a little. Blessed are all they
that put their trust in him.
THIS psalm, in its primary sense, relates to David :
it declares the opposition which should be made to
his establishment on the throne of Israel, and the
final subjugation of all his enemies : both of which
6 PSALMS, II. 112. [495.
events took place according to this prediction \ But
beyond a doubt a greater than David is here. There
are several expressions in this psalm which are not
at all applicable to the typical David, and which can
pertain to none but the Lord Jesus Christ himself.
Not even the highest angel could have that said of
him, " Thou art my Son ; this day have I begotten
thee b :" and, as that august title was inapplicable to
David, so it could never be said of him, that he had
" the uttermost parts of the earth for his possession."
Moreover, when it is considered, that the expression,
" Kiss the Son," imported an act of divine worship ;
and that to " trust in" David would have been to
give to a man the honour which was due to the
Most High God alone ; it will be clear, that the
psalm was intended to describe, not earthly, but
heavenly things, even the reign of Messiah himself,
" the Lord s Anointed." And of him the Jews, before
the coming of Christ, interpreted this psalm ; as the
modern Jews are constrained to acknowledge. In
deed it is manifest, that the Apostles understood it
in this sense ; not only because immediately after the
day of Pentecost they so interpret it d , but because
in their controversy with the Jews they quote it in
this sense, and argue upon it as accomplished in
Christ s victory over death and the grave 6 . In refer
ence to Christ, then, we will explain it, and shew,
I. The opposition that is made to him
Christ is still, as formerly, opposed by all ranks
and orders of men
[No sooner was he born into the world than Herod sought
to destroy him. During his ministry upon earth the attempts
made upon his life were very numerous ; and it was only by
repeated miracles that he was saved. When the time for his
being delivered into the hand of sinners drew nigh, the whole
Jewish nation, as it were, rose up against him, to put him to
His resurrection, and the descent of the Holy Ghost
on the day of Pentecost, were calculated to rectify the mistaken
apprehensions of his enemies, and to disarm their malice : but
a 2 Sam. v. 6, 7, 17. and 2 Sam. viii. 115. b Heb i 5
< Jer. xvii. 5. a Acts iv. 2527 Acts xiii. 32, 8!
495.] OPPOSITION TO CHRIST VAIN. 7
no sooner was his Gospel preached by his disciples, than the
same opposition raged against them also, and every possible
effort was made to suppress the rising sect : not even death
itself, in all its most tremendous forms, was deemed too severe
a punishment for those who professed to believe in Christ. In
this opposition all ranks and orders joined: the learned Scribes,
the self-righteous Pharisees, the unbelieving Sadducees, all the
highest orders both in Church and State, as well as the profane
and licentious populace, were of one heart and mind in relation
to this matter: they who agreed in no other thing under heaven,
agreed in this, a deadly hatred to Christ, and an inveterate
opposition to his cause.
And is not the same phenomenon seen at this day? In
this one point there is perfect unanimity, wherever we come.
As Herod and Pontius Pilate, who were before at variance,
united cordially with each other for the purpose of oppressing
Christ, so now persons who are most remote from each other
in political and moral sentiment, or even in the general habits
of their lives, all unite in decrying the Gospel as visionary in
itself, and as injurious to the world. Let the Gospel be brought
into any place, and this universal hatred to it immediately
appears: nor can the Gospel be cordially embraced by any
individual, without exciting in the minds of his friends and
relatives a measure of indignation against him f .]
This opposition is founded on an aversion to his
strict and holy laws
[Had the Apostles brought forward the Gospel as a matter
of speculation only, they would never have been so bitterly
persecuted in every place. The Jews were ready enough, of
themselves, to follow false Apostles and false Christs : and the
Gentiles would have welcomed the inventors or advocates of
a new philosophy. It was the requiring of all persons to
submit entirely and unreservedly to the dominion of Christ
that irritated and inflamed the whole world against the
preachers of Christianity. Thus, at this time, if we only
brought forward the great truths of the Gospel in a specula
tive and argumentative way, no man would be offended with
us : (multitudes of preachers do this without exciting any
hatred or contempt in the minds of their hearers :) but the
practical exhibition of divine truth, the shewing that all men
must receive it at the peril of their souls, the insisting upon
an entire surrender of their souls to Christ, to be washed in
his blood, to be renewed by his grace, and to be employed for
his glory, this is the offence: we are then too earnest, too
strict, too enthusiastic, too alarming: we then are represented
f Matt. x. 2225, 3436.
8 PSALMS, II. 112.- [495.
as " turning the world upside down," and are deemed little
better than " the filth of the world and the off-scouring of all
things." Nor will any thing screen us from this odium : we
may be as learned, as blameless, as benevolent, as active as
Paul himself, and yet, if we have any measure of his fidelity,
we shall be sure enough to have some measure also of his
treatment from an ungodly world.]
But the experience of all ages abundantly attests,
II. The vanity of that opposition
Notwithstanding all the exertions of his enemies,
Christ was exalted-
fit was " a vain thing that the people imagined," when
they supposed that they could defeat the purposes of the
Most High in relation to the establishment of his Son upon
the throne of Israel. " He that sitteth in the heavens laughed
at them, and had them in derision." In vain were the stone,
the seal, the guard : at the appointed hour, Christ rose
triumphant from the grave ; and, on his ascension to the right
hand of God, sent forth his Spirit to erect, in the hearts of
men, that spiritual kingdom that shall never be moved: "Yet,"
says God, " have I set my king upon my holy hill of Zion."
As the purpose of Jehovah respecting the typical David was
fulfilled in due season, so was that " decree which Jehovah had
declared" respecting " his anointed Son." " The word grew
and multiplied" in every place : and " the stone that had been
cut out of the mountain without hands, broke in pieces" all
adverse powers, and filled the whole Roman empire s. The
opposition raised by the Jewish nation against the Lord and
his Christ, terminated only in the confusion of the opponents,
on whom " the wrath of God " soon fell, and who are to this
hour the most awful monuments of " his displeasure."]
In due time his exaltation shall be complete
[God having, in the resurrection of Christ, borne witness
to him as his only-begotten Son 11 , has engaged, in answer to
his requests, to " give him the utmost ends of the earth for
his possession." And this he is gradually accomplishing : in
every quarter of the globe is the Redeemer s kingdom extend
ing on the right hand and on the left : and though there is
very much land still unsubdued before him, yet shall he "go
on conquering and to conquer," " till every enemy is put under
his feet." The enmity of the human heart, indeed, will still
vent itself against him; but all who will not bow to the sceptre
of his grace, " shall be broken in pieces like a potter s vessel."
Whether we look to the world at large, or to any particular
g Dan. ii. 34, 35. h R om> ^ 4t
495.] OPPOSITION TO CHRIST VAIN. 9
individual in the world, the final issue of the contest will be
the same : he must prevail, and " all his enemies shall become
his footstool 1 ."]
Let us then contemplate,
III. Our duty with respect to him
If He be " the blessed and only Potentate, the
King of kings, and Lord of lords,"
Our duty is, to submit to him and serve him
[A " holy reverential fear" becomes us in his presence:
" He is greatly to be feared, and to be had in reverence of all
them that are round about him." Our fear of him should
swallow up every other fear, and annihilate every desire that is
contrary to his will. An external conformity to his laws will
not suffice : he should reign jn our hearts, and our " every
thought should be brought into captivity to the obedience of
Christ." Not that our fear should be of a slavish kind : it is our
privilege, and even our duty, to rejoice in him k : yea, we
should rejoice in him with most exalted joy, even " a joy that
is unspeakable and glorified 1 :" yet should our joy be tempered
with humility, and our confidence with contrition. We should
never so contemplate him as to forget ourselves, nor ever so
triumph in him as to lose a jealousy over ourselves: we should
" rejoice in the Lord always;" but still we should so temper
this heavenly feeling as to " rejoice with trembling."
With this reverential fear we should also maintain towards
him a devout affection. Idolaters were wont to kiss their idols,
in token of their entire and affectionate devotion to them:
hence it is said, " Kiss the Son," that is, let us consecrate our
selves to his service affectionately and with our whole hearts.
A constrained service is altogether unacceptable to him :
obedience would lose all its worth, if we accounted his yoke
heavy or " his commandments grievous." His law should be
in our hearts, and a conformity to it should be our supreme
desire and delight.]
This is the duty of all, without exception-
fit is a common sentiment, that religion is only for the
poor, and that the rich and learned are in a good measure
exempt from its restraints. But in the sight of God all men
are on a level : all are equally dependent on him ; all must
give up an account to him ; and " kings or judges of the earth"
are quite as much subject to the command of Christ as the
meanest of the human race. O let this awful delusion be
1 Matt. xxii. 44. k Phil. iii. 3. and iv. 4.
1 1 Pet. i. 8. m 1 Kings xix. 18. Hos. xiii. 2.
10 PSALMS, II. 12. [496.
banished ! Let none imagine that a superiority of rank or
station at all lessens their responsibility to God, or absolves
them from the smallest measure of obedience to Christ ]
This is also our truest wisdom and happiness
If we say to any, " Serve the Lord," we say, in effect,
" Be wise:" for " the fear of the Lord is the very beginning
of wisdom." Those only who have never tasted of true piety,
deride it as folly : and they only do it, because they do not
like to confess their own folly in neglecting it : in their serious
moments, and when their conscience is permitted to speak, the
very despisers of godliness are constrained to say in their
hearts, " Let me die the death of the righteous, and let my
last end be like his ! "
Moreover, it is the only true path of happiness: for, what
happiness can they have who are obnoxious to the wrath of
God? " If his wrath be kindled, yea, but a little," can they
endure the thought of meeting his displeasure? " Are they
stronger than he," that they can feel themselves at ease, when
they " have provoked him to jealousy?" No: the most care
less of mankind, if he reflect at all, must be sensible, that " it
is a fearful thing to fall into the hands of the living God." We
say then, " Blessed are all they that put their trust in him : "
they shall be protected by his power ; they shall be preserved
by his grace ; they shall be enriched by his bounty ; they shall
be blessed by him with all spiritual blessings ; and in the last
day they shall be seated with him on his throne, and be par
takers of his glory for evermore.]
CCCCXCVI.
REGARD TO CHRIST ENFORCED.
Ps. ii. 12. Kiss the Son, lest he be angry, arid ye perish from
the way, when his wrath is kindled but a little. Blessed are
all they that put their trust in him.
TO so great a degree do the Psalms abound with
prophecies relating to Christ, that all the most
important circumstances of his life and death, his
resurrection and glory, might be narrated from them
with almost as much precision as in the Gospels
themselves. The psalm before us has but a partial
reference to David. It may be considered indeed as
a triumphant proclamation of his establishment on
his throne, notwithstanding all the opposition that
496. J REGARD TO CHRIST ENFORCED. I 1
had been made to him by Saul and by the Jews them
selves. But it principally points to the exaltation of
Jesus to his throne of glory : and it concludes with
an address to all the monarchs of the earth to submit
themselves to his government.
In considering the words of the text, we shall call
your attention to,
I. The injunction
Who " the Son" is, we are at no loss to determine ;
since an inspired commentator has expressly declared
him to be Christ a . By " kissing" him, we are to
understand,
1. Submission to his authority
[Samuel having anointed Saul to be king of Israel, kissed
him, in token of his submission to the power that was now
vested in him b . Now Jesus is " seated as King upon God s
holy hill in Zion c :" and he demands that all should acknow
ledge him as their supreme Lord and only Saviour d . His yoke
in every view is hateful to us by nature ; but most of all are
we averse to " submit to his righteousness 6 ." But this we
must do, renouncing every other ground of dependence f , and
trusting in him as " The Lord our Righteousness^."]
2. Love to his person
[When Mary desired to express her love to Jesus, she
" kissed his feet h :" and we also must feel in our hearts, and
express, in every possible way, a fervent attachment to him.
The characteristic mark of his disciples is, to " love him in
sincerity 1 ." Destitute of this mark, we have nothing to expect
but speedy and everlasting destruction 11 . We must therefore
account him precious to our souls 1 , yea, " fairer than ten
thousand, and altogether lovely." We must delight ourselves
in contemplating his beauty, and maintaining fellowship with
him" 1 .]
3. Devotion to his service
[Idolaters used, in worshipping their gods, to kiss their
images", or to kiss their hands in token of their devout
regard to them . In this sense also we are to " kiss the Son,"
a Compare ver. 7. with Heh. i. 5. b 1 Sam. x. 1. c ver. 6.
d Compare Isai. xlv. 23, 24. with Rom. xiv. 11.
e Rom. x. 3. f Phil. iii. 9. s Jer. xxiii. 6.
h Luke vii. 38. { Eph. vi. 24. k 1 Cor. xvi. 22.
1 1 Pet. ii. 7. m 1 John i. 3.
" IIos. xiii. 2. 1 Kings xix. 18. Job xxxi. 2(>, 27.
12 PSALMS, 11. 12. [496.
exercising the same faith in him that we do in the Most High
God?, and honouring him in every respect as we honour the
Father 1. - - To kiss him, like Judas, and betray him,
will fearfully aggravate our condemnation.]
The vast importance of this injunction will appear,
if we consider,
II. The arguments with which it is enforced
And here we notice,
1. The danger of disobeying it
[Gracious and loving as the Saviour is, he is susceptible of
anger on just occasions, and feels a holy indignation against
those who slight his love. And " if once his wrath be kindled,
yea, but a little," it will utterly destroy us r . It will be but
little consolation for us to see others suffering under his heavier
displeasure: the person who feels the smallest portion of his
wrath in hell, will be inexpressibly and eternally miserable :
and therefore it becomes us to offer him the sincerest tribute
of our affection without delay. Nothing but this can prevent
our ruin. In whatever "way " we are walking, we shall "perish
from it," if we do not embrace him with the arms of faith, and
" cleave to him with full purpose of heart 8 ."]
2. The benefit arising from obedience to it
[What was before metaphorically represented by " kissing
the Son," is here more simply expressed by " trusting in
him." In fact, a cordial and entire confidence in him, as " our
wisdom, righteousness, sanctification, and redemption," com
prehends all the duties which we are capable of performing
towards him in this world.
Now such a trust in him renders a man inconceivably blessed.
It brings peace into his soul : it obtains for him the forgive
ness of all his sins ; it secures " grace sufficient for him," and
" strength according to his day." It makes him " blessed" in
every state ; in health or sickness, in wealth or poverty, in life
or death. It entitles him to an incorruptible and undenled
inheritance in heaven. No creature that possessed it, ever
perished. Glory and honour and immortality are the portion
of " all that trust in Christ." Whatever may have been their
past conduct, or however they may doubt their own acceptance
with God, they " are " blessed, and shall be blessed for
evermore.]
APPLICATION
[Here then is the direction which in God s name we give
to all ; " Kiss the Son." If you have any desire to escape the
P Acts ix. 6. John xiv. 1. Q John v. 23.
r Rev. vi. 1517. s Acts xi. 23.
497.] THE PRIVILEGES OF THE GODLY. 13
wrath to come, or to lay hold on eternal life, this is the sure,
the only way of attaining your end. Neglect Christ ; and,
whatever else you either have or do, it will avail you nothing :
you must " perish" everlastingly*. Love the Lord Jesus Christ,
and give yourselves up unto him ; and, notwithstanding your
past sins, or present infirmities, " you shall never perish, but
shall have everlasting life u ."]
4 Luke xiv. 24. and John iii. 36. u John iii. 15, 16.
CCCCXCVII.
THE PRIVILEGES OF THE GODLY.
Ps. iv. 3. Know that the Lord hath set apart him that is
godly for himself.
RELIGION has in all ages been an object of de
rision to an ungodly world. There never have been
wanting those who resembled Cain and IshmaeK
God however has far other thoughts of those who
serve him : the recollection of this is a comfort to
the godly under their persecutions ; the consideration
of it too might be of great advantage to the ungodly.
The Psalmist seems to be reproving the wicked for
their contempt of God, and their injurious treatment
of his people : he therefore,, in a way of triumphant
exultation, suggests the thought in the text.
We shall,
I. Shew who are the objects of the divine favour
The world is divided into two descriptions of men,
godly, and ungodly. The godly are to be distin
guished by a great variety of marks
They fear God
[The generality sin without any shame or remorse b . But
the godly can no longer proceed in such an evil course c . They
humble themselves before God for their past offences. They
guard against offending him, even in thought d .]
They love God
[They are not actuated by a merely slavish fear. They
have the spirit of adoption given to them 6 . They unfeignedly
* Gal. iv. 29. *> Epli. iv. 18, 19. c 1 Pet. iv. 2, 3.
d 2 Cor. x. 5. e Gal. iv. 5.
14 PSALMS, IV. 3. [497.
delight to do tlieir Father s will f . They account the enjoy
ment of his favour to be their highest happiness e.]
They serve God
[Their religion does not consist in mere inefficacious feel
ings. They make it appear to the world that they are God s
servants. They perform even their civil and social duties
with a reference to him h . They do every thing with a view to
his glory 1 .]
They are despised indeed by the world, but ap
proved by their God
This will appear while we,
II. Declare the peculiar honour conferred upon
them
God has testified, in the strongest terms, his ap
probation of the godly. He has moreover " set them
apart," as distinct from those that perish
This he did secretly in his eternal purpose
[His regard for them did not commence after they
became godly. Their godliness is the fruit and not the cause
of his love k . He loved them, and set his heart upon them,
from eternity 1 .]
He did it also openly, when he called them by his
grace
[These two periods of their separation are mentioned by
St. Paul m . In conversion, God sets apart sinners for himself.
He inclines and enables them to come out from the world".
He causes them to devote themselves entirely to his service .]
He has set them apart too " for himself "-
[He makes their souls his own habitation 1 *. He sheds
abroad his love in their hearts by his Holy Spirit. He pre
serves them as living monuments of his power and grace. He
regards them as his own peculiar treasure q .]
This being a point wherein all are deeply interested,
we shall,
III. Commend the subject to your solemn attention
This is not a matter of doubtful disputation
f Rom. vii. 22. s Ps. iv. 6, 7.
h Rom. xiii. 5, 6. i 1 Cor. x. 31.
k Jer. xxxi. 3. See also 2 Tim. i. 9. and Rom, viii. 29, 30.
1 E P h - i- 4 - m Gal. i. 15. n 2 Cor. vi. 17, 18.
1 Pet. ii. 9. P 2 Cor. vi. 16. q Ps. cxxxv. 4.
498. J A PRACTICAL EXHORTATION. 15
[In every period of the world, God has had a peculiar
people. They have been distinguished with special tokens of
his love r ; and though they were not set apart for their holi
ness, they have invariably been made holy ; moreover, when
they were holy, God delighted in them as holy 8 .]
Nor is it a matter of trifling concern
[The Psalmist evidently speaks of it as deserving deep
attention ; and if it related only to this present state, it were
worthy of notice. But the present separation of God s people
for himself is a pledge and earnest of a future separation : in
the day of judgment, God will complete what he here began*.
What distinguished honour will he then confer upon the
godly u ! Then he will be their joy, and they his glory, for
ever x .]
Let the ungodly therefore know this to their
shame
[The Psalmist suggests the thought peculiarly in this
view ; and well may they be ashamed who despise what God
loves. In vain do any hope to be God s hereafter, who are
not his now. Let the ungodly therefore be ashamed of their
false confidences. Let them set themselves apart for God,
if they would have God set them apart for himself. Let
them learn to live the life of the righteous, if they would die
his death.]
But let the godly know it, to their unspeakable
consolation
[They who are beloved of God, have little reason to regard
the contempt of men. God would have them assured of his
superintending care. He would have them know their secu
rity, who take him for their God y . Let the godly then rejoice
in the honour conferred upon them. Let them look forward
with joy to the final completion of God s gracious purposes
towards them, and let them devote themselves more than ever
to his service.]
r Abel, Gen. iv. 4. Enoch, Noah, &c. Heb. xi. 5, 7. Paul, Acts
ix. 15.
s 1 Pet. iii. 4. 4 Matt. xxv. 32, 33. u Mai. iii. 17.
x Rev. xxii. 3, 4. y Rom. viii. 31.
CCCCXCVIII.
A PRACTICAL EXHORTATION.
Ps. iv. 4, 5. Stand in awe, and sin not : commune with your
own heart upon your bed, and be still. Offer the sacrifices
of righteousness : and put your trust in the Lord.
1(3 PSALMS, IV. 4, 5. [498.
IN the Psalms of David there is a great diversity ;
some being expressive of his own experience,, and
abounding in petitions or thanksgivings, as the occa
sion required ; others being simply historical, for the
information of the Church; others prophetic of Christ
and his kingdom in the world; and others again
being merely instructive, for the benefit of mankind.
Of this last kind is the psalm before us ; in which,
after declaring the comfort he had found in God, and
offering a petition for the continuance of it (v. 1.),
he reproves those who derided religion, and sought
happiness in the world (v. 2.). He assures them, that
God is the friend and portion of all who seek him
(v. 3.) ; and recommends them to seek him in a
becoming manner (v. 4, 5.) ; and from his own ex
perience attests, that no increase of worldly pros
perity can ever afford them so rich a recompence
as His presence (v. 6, 7.), in which all who enjoy it
find perfect rest (v. 8.).
As there is no certainty respecting the occasion
on which it was written, we may take the text in a
general view, and found upon it a general exhorta
tion. Nor will there be any occasion for an artificial
arrangement of it, because the different parts of the
exhortation lie in an easy and natural order, and
may be most profitably noticed as they arise in
the text.
Beware, then, of sin ; or, as the text expresses it,
" Stand in awe, and sin not"-
[The words " Stand in awe" are, in the Septuagint Trans
lation, rendered, " Be ye angry:" and it seems that the Apostle
Paul referred to them, when he said, " Be ye angry, and sin
not a ." The original imports a violent commotion of the mind;
and Bishop Home translates it, " tremble." Certainly sin
ought to be an object of extreme fear and dread: we can never
" stand in awe" of it too much. See what it has done in the
world, how it has deformed the whole face of nature, and more
especially the soul of man, which was originally made in the
image of God himself ! See what was necessary for the expia
tion of it ! Could nothing but the blood of God s co-equal,
co-eternal Son make an atonement for it, and shall it appear
a Eph. iv. 26.
498J A PRACTICAL EXHORTATION. 17
a light matter in our eyes ? Go, take a view of the Saviour
in Gethsemane and on the cross; and then say, whether sin
be not a formidable evil : or go down to those regions where
myriads of our unhappy fellow-creatures are suffering the
penalty due to it, and then announce to us your sentiments
respecting it. One glimpse of it, in its true character, would
be abundantly sufficient to convince you, that death, in its
most terrific shapes, has no terror in comparison of sin.
How, then, should you " stand in awe of it," even when
presented to you in its most nattering dress ! What if men
tell you that it is harmless, and will bring with it no painful
consequences ? Will you listen to their delusions ? Will you,
through fear of their derision, or from a hope of their favour,
give way to sin, and subject yourselves thereby to the wrath
of an offended God ? O ! sin not, either in a way of com
mission, or of omission : and if a fiery furnace, or a den of
lions, be set before you as the only alternative with sin, hesitate
not to choose death in its most tremendous forms, rather than
accept deliverance on the condition of committing any wilful
transgression.]
That you may not be unwittingly offending God, be
careful to live in habits of daily self-examination
[" Commune with your own heart upon your bed, and be
still." Persons, at the moment that they are acting, are not
always able to form a correct estimate of their conduct : they
are blinded by self-love, and deceived by a partial view of
the things in which they are engaged : and often find, on
reflection, that they have reason to be ashamed of actions
which, at the time of doing them, they conceived to be right.
Not only did Paul, in his unconverted state, err, when " he
thought he ought to do many things contrary to the name of
Jesus," but all the Apostles of our Lord erred in matters
which, at the time, appeared to them to be highly com
mendable. Who can doubt but that Peter, when he dissuaded
his Lord from submitting to his approaching sufferings, and
when he cut off the ear of Malchus, took to himself credit for
his zeal and love ? and that afterwards, when accommodating
himself to the wishes of his Jewish brethren, in requiring from
the Gentiles the observance of the Law, he supposed himself
to be actuated by a condescending regard to the prejudices of
his less-instructed brethren? Yet, on all these occasions he
acted a part most displeasing to God, and was no other than
an agent of the devil himself. In like manner, when James
and John would have called fire from heaven, to consume a
Samaritan village, they " little knew what spirit they were
of." And all the Apostles, when they joined with Judas in
condemning the extravagance of her who poured a box of
VOL. v. c
18 PSALMS, IV. 4, 5. [498.
ointment on their Master s feet, imagined that their regard for
the poor was highly seasonable and praise-worthy. And it is
probable that Thomas, too, considered his pertinacity, in re
quiring more substantial proofs of his Lord s resurrection, far
preferable to the less cautious credulity of his fellow Apostles.
Thus it is, more or less, with all of us : we need reflection ;
we need instruction ; we need to have the film removed from
before our eyes : we need a more thorough knowledge of the
motives and principles by which we are actuated. Things
may be substantially right, yet wrong in the time and manner
in which they are carried into effect : or they may be essen
tially wrong, and yet, through the blindness of our minds,
appear to us highly commendable. This is particularly the
case with many who spend their time in prosecuting offices
which do not belong to them, whilst they overlook and neglect
the duties which are proper to their calling. We are not to
set one table of the Law against the other ; or to trample upon
acknowledged duties for the purpose of augmenting what we
may fancy to be our religious advantages. Doubtless, where
unreasonable men reduce us to the alternative of offending
God or man, we must make our stand against the usurped
authority, and be content to bear the consequences : but if
we were more willing to exercise self-denial for the Lord s
sake, we should find that the path of duty would in many in
stances be more clear, and that we should on many occasions
have less ground for self-reproach.
Let us, then, at the close of every day, review with candour
the events in which we have been engaged, and the dispositions
we have exercised : and, not content with examining ourselves,
let us beg of God to search and try us, and to shew us what
ever there has been in our conduct that was sinful, or erroneous,
or defective ; that so we may be humbled for the past, and be
more observant of our duty for the future.]
Yet must we not so lean to the side of contempla
tion as to become remiss in action
[We are to " offer," and that with ever-increasing dili
gence, " the sacrifices of righteousness." We are all " a holy
priesthood, who are to offer up spiritual sacrifices, which are
acceptable to God through Jesus Christ." Under the Law,
there was a great variety of sacrifices ; some for humiliation
and others for thanksgiving. But, under the Gospel, every
thing becomes a sacrifice, when it is done for God, and pre
sented to him in the name of his dear Son. Doubtless the
first offering which we are to present to God is our own
heart b . Without that, no other can come up with acceptance
b 2 Cor. viii. 5.
498.] A PRACTICAL EXHORTATION. 19
before him. But, when we have presented ourselves to him
as " a living sacrifice c ," there is not any service which we can
offer, which will not be pleasing in his sight. Let us then
abound in every good work, and seek to " be filled with all
the fruits of righteousness, which are, by Jesus Christ, to the
glory and praise of God." The duties of the closet demand
our attention in the first place : for, if they be neglected, no
thing can go well : the soul will be left to its own resources,
and will of necessity fall a prey to sin and Satan. Then come
the duties of our place and station, whether in social or civil
life. To neglect these, is to sin grievously against God, and
to bring great disgrace upon religion. Every person in the
family has his proper office, which he is bound to fill, not from
necessity only, but for the honour of his God. Whilst the
head of it is prosecuting his proper business, the mistress is to
be superintending the concerns of her family ; and, whether
occupied with her children or domestics, is to be discharging
her duties with care and diligence ; whilst the servants, each in
his proper place, are to be executing their part with fidelity
and zeal. The time that can be spared from these more
appropriate avocations may well be devoted to the service of
the public, in any line that may be thought most conducive to
the welfare of mankind. But it is possible for men to be so
engaged in cultivating the vineyards of others as to neglect
their own. And this, in the present day especially, when so
much time is consecrated to the maintenance of religious or
benevolent societies, is a danger to which many are exposed.
Care must be taken, that none who are entitled to our services
be neglected ; and that, whilst some rejoice in what we do,
none have reason to complain of what we leave undone. The
public assemblies, too, must not be neglected : they are the
appointed means of honouring God, and of bringing his
blessing on our own souls. In a word, our duties both to God
and man are to be harmoniously and diligently performed: and
it must be the labour of all, according to their respective
abilities, to " abound in every good word and work."]
But,, in whatever way our own efforts are directed,
we must " put our trust in the Lord"-
[It is to his grace alone that we must be indebted for
strength ; to his mercy must we look for acceptance before him ;
and on his truth and faithfulness must we rely for our ultimate
reward.
Of ourselves we can do nothing. In vain will be all our
efforts to escape from sin, or to fulfil our duty, if God do not
" strengthen us with might by his Spirit in our inward man."
c Rom. xii. 1.
20 PSALMS, IV. G. [499.
We must look to God to " work all our works in us :" " all
our fresh springs must be in him." To rely simply on God is
the only way of being really strong ; as the Apostle say^, " When
I am weak, then am I strong ;" and the more entire our reli
ance is on him, the more will his strength be perfected in our
weakness.
At the same time, we must bear in mind how exceedingly
defective our best services are ; and must renounce all hope
in "our own righteousness, as being in itself no better than
filthy rags." If St. Paul, with all his transcendent excel
lencies, " desired to be found in Christ, not having his own
righteousness, but that which is of God by faith in Christ,"
much more must we do so, whose righteousness falls so far
short of his. Our constant and grateful acknowledgment must
be, " In the Lord have I righteousness and strength." Yes;
" in the Lord must all the seed of Israel be justified, and in
him alone must they glory."
Yet we must not imagine that our services shall go unre
warded : for, though our works shall not go before us to hea
ven, to supersede the office of a Saviour, " they shall follow
us, to attest our love to him, and shall be acknowledged by
him as worthy of a gracious recompence." Not even a cup of
cold water given to one of his disciples shall lose its reward.
God would even consider himself as " unrighteous, if he were
to forget our works and labours of love, which we have shewed
towards his name." Be assured, therefore, that he will bring
forth, at the last day, whatever you have done for him, and
will both applaud and recompense it before the assembled
universe.
Here, then, you have abundant encouragement to exercise
yourselves with all diligence in the preceding duties of fear
and vigilance, of piety and affiance. And know, that the more
you endeavour to approve yourselves to God, the more shall
you be approved by him in the day of judgment.]
CCCCXCIX.
GOD S FAVOUR THE ONLY SUBSTANTIAL GOOD.
Ps. iv. 6. There be many that say, Who will shew us any
good? Lord, lift thou up the light of thy countenance
upon us !
SELF-SUFFICIENCY pertains to God alone : he
alone is not dependent on any other for his own hap
piness. The creature must of necessity be dependent,
and must derive its happiness from some other source.
The angels around the throne are blessed only in the
499.] GOD S FAVOUR THE ONLY SUBSTANTIAL GOOD. 21
fruition of their God. Man, of course, is subject to
the same necessity of seeking happiness in something
extraneous to himself: and unhappily, through the
blindness of his understanding, the perverseness of
his will, and the corruptness of his affections, he
seeks it in the creature rather than in the Creator.
Hence the universal inquiry spoken of in our text,
" Who will shew us any good ?" But there are some
whose minds are enlightened, and whose desires
centre in their proper object ; and who, in answer to
the proposed inquiry, reply, " Lord, lift thou up the
light of thy countenance upon us ! "
To illustrate the wisdom of their choice, we will
consider more at large,
I. The world s inquiry
A desire of good being natural, it is of necessity
universal
[From infancy to youth, from youth to manhood, from
manhood to old age, the inquiry is continued, Who will shew
us any good? who will shew us any thing wherein our minds
may repose, and find the largest measure of satisfaction ?
Agreeably to this universal sentiment, all prosecute the same
object, in the ways wherein they think themselves most likely
to attain it. The merchant seeks it in his business, and hopes
that in due time he shall find it in the acquisition of wealth.
The soldier looks for it in the dangers and fatigues of war, and
trusts that he shall find it in the laurels of victory, the acqui
sition of rank, and the applause of men. The traveller searches
for it in foreign climes, in expectation that he shall possess it
in an expansion of mind, and in those elegant acquirements,
which shall render him the admiration of the circle in which he
moves. The statesman conceives he shall find it in the pos
session of power, the exertion of influence, and the success of
his plans. The philosopher imagines that it must surely be
found in his diversified and laborious researches ; whilst the
devotee follows after it with confidence in cloistered seclusion,
in religious contemplation, and in the observance of ceremonies
of man s invention. Others pursue a widely different course.
The voluptuary follows after his object in a way of sensual
gratification, and in the unrestrained indulgence of all his appe
tites. The gamester affects rather the excitement of his feel
ings in another way ; and hopes, that, in the exultation arising
from successful hazard, and from sudden gain, he shall enjoy
the happiness which his soul panteth after. The miser, on the
22 PSALMS, IV. 6. [499.
other hand, will neither risk, nor spend more than he can
avoid ; but seeks his good in an accumulation of riches, and a
conceit that he possesses what shall abundantly suffice for the
supply of all his future wants. We might pursue the subject
through all the different departments of life ; but sufficient has
been said to shew, that all are inquiring after good. True
indeed it is, that many seek their happiness in evil, as the
drunkard, the robber, and all other transgressors of God s laws.
But no man seeks evil as evil; he seeks it under the idea of
good, and from the expectation that, circumstanced as lie is,
the thing which lie does will, on the whole, most contribute to
his happiness.]
This inquiry after good is in itself commendable,
and proper to be indulged
[The brute creation are directed by instinct to things
which are conducive to their welfare : but man must have his
pursuits regulated by the wisdom and experience of others, to
whom therefore he must look up for instruction. But it is
much to be regretted that the generality inquire rather of the
ignorant than of the well-instructed, and follow their passions
rather than their reason. If men would but go to the Holy
Scriptures, and take counsel of their God, they would soon
have their views rectified, and their paths directed into the
way of peace.]
To such inquiries we proceed to state.,
II. The believer s answer
The believer s answer comes not from his head
merely, hut from his heart. There he has a fixed
and rooted principle,, which tells him, that happiness
is to be found in God alone : so that, despising in
comparison all other objects, he says, " Lord, lift
thou up the light of thy countenance upon me ! "
" In thy favour is life," and " thy loving-kindness is
better to me than life itself."
That a sense of the Divine favour is the best and
greatest good, will appear from the following con
siderations :
1. It gives a zest to all other good
[Let a man possess all that the world can bestow, the
greatest opulence, the highest honours, the kindest friends, the
dearest connexions, his happiness will after all be very con
tracted, if he have not also the light of God s countenance
lifted up upon him. But let him be favoured with the Divine
499.] GOD S FAVOUR THE ONLY SUBSTANTIAL GOOD. 23
presence, he will taste, not the comfort merely that is in the
creature, but God s love in the creature. This will be like the
sun shining on a beautiful prospect, every object of which
receives a ten-fold beauty from his rays ; whilst the spectator
himself, revived with its cheering influence, has his enjoyment
of them exceedingly enhanced. Here David, amidst all his
elevation to dignity and power, found his happiness a : and here
alone, whatever else we may enjoy, can it be truly found b .]
2. It supplies the place of all other good
[Let a person be destitute, not only of the fore-mentioned
comforts, but also of health, and liberty, and ease, yet will he,
in the light of God s countenance, find all that his soul can
desire. Behold Paul and Silas in prison, with their feet in the
stocks, and their backs torn with scourges ! Are they unhappy?
No ; they sing ; they sing aloud at midnight : and what is it
that thus enables them to rise above all the feelings of huma
nity ? It is their sense of the Divine presence, and of his blessing
upon their souls. And in like manner may the poorest and
most destitute of all the human race exult, if only the love of
God be shed abroad in his heart : he may adopt the language
of St. Paul, and speak of himself " as having nothing, and yet
possessing all thing s c "~\
3. It paves the way to all other good
[Earthly blessings may come alone : but the favour of God
brings along with it every other blessing that God can bestow.
Even earthly things, as far as they are needful, " are added to
those who seek first the kingdom of God, and his righteousness : "
and we need scarcely say what peace, and joy, and love, and
holiness in all its branches, are brought into the soul in com
munion with a reconciled God. We may confidently say with
Paul, " All things are yours, if ye are Christ s d ."]
4. It will never cloy
[There is no earthly gratification which may not be enjoyed
to satiety : but who was ever weary of the Divine presence ?
In whom did a sense of God s pardoning love ever excite dis
gust ? A man " in a fulness of earthly sufficiency may be in
straits 6 :" and it not unfrequently happens, that the rich have
less comfort in their abundance than the poor in their meaner
and more scanty pittance. But " the blessing of the Lord
maketh rich, and addeth no sorrow with it f :" the man who
a Ps. xxi. 1 6.
b Ps. cxliv. ; in the close of which, David corrects, as it were,
what he had said in the two preceding verses.
c 2 Cor. vi. 10. d 1 Cor. iii. 21 23.
e Job xx. 22. Prov. xiv. 13. f Prov. x. 22.
24 PSALMS, IV. 6. [499.
possesses it has not his enjoyment lessened by repetition or
repletion ; but, on the contrary, has his capacities enlarged, in
proportion as the communications of God s favour are enlarged
towards him.]
5. It will never end
[Whatever we possess here, we must soon bid farewell to
it : whether our enjoyment be intellectual or corporeal, it must
soon come to an end. But the favour of God will last for ever,
and will then be enjoyed in all its inconceivable fulness, when
death shall have deprived us of every other enjoyment. " In
God s presence there is a fulness of joy ; and at his right hand
there are pleasures for evermore g ."]
ADDRESS
1. Those who are seeking happiness in the things
of time and sense
[We ask the votaries of this world, Whether they have
ever found that permanent satisfaction in earthly things which
they once hoped for? Has not the creature proved itself to
be " a broken cistern that can hold no water?" and is not
Solomon s testimony confirmed by universal experience, that
" all is vanity and vexation of spirit ? " If this then be true,
why will ye not avail yourselves of that information, and go
for all your comforts to the fountain-head? "Wherefore do
ye spend your money for that which is not bread, and your
labour for that which satisfieth not ? Hearken diligently unto
me ; and eat ye that which is GOOD ; and let your soul delight
itself in fatness 11 ." O let the blessing which the priests of old
were authorized to pronounce, be the one object of your
desires 1 ! and we will venture beforehand to assure you, that
you shall never seek for it in vain. After other things you
may inquire, and labour in vain : but the man that looks to
God, as reconciled to him in Christ Jesus, and desires above all
things his favour, shall never be disappointed of his hope.]
2. Those who are seeking their happiness in God
[Professing, as you do, that God is a sufficient portion,
the world will expect to find that you are superior to it ; and
that you live as citizens and expectants of a better country.
Thus it was that the saints of old lived k ; and thus must we
live, even as our blessed Lord himself set us an example. If
the world hear you inquiring, Who will shew me any good ?
and see you seeking it in the vanities of time and sense, will
they not say, that religion is an empty name, and that it can
e Ps. xvi. 11. h i sa i. ] v> 2.
i Numb. n. 2420. * H ob. xi. 9, 10.
500.] THE BLESSEDNESS OF THE RIGHTEOUS. 25
no more satisfy the soul than their vanities can do ? O give
not reason for any such sentiment as this ! but let it be seen,
that in having God for your portion, you have a good, which
none can estimate but those who possess it, and which the
whole world are unable either to diminish or augment 1 .]
1 Ps. Ixxiii. 25.
D.
THE BLESSEDNESS OF THE RIGHTEOUS.
Ps. v. 11, 12. Let all those that put their trust in Thee, rejoice :
let them ever shout for joy, because thou defendest them: let
them also that love thy name be joyful in thee. For thou,
Lord, wilt bless the righteous : with favour wilt thou compass
him, as with a shield.
DAVID, in speaking of the persecutions which he
endured from Saul, represents them as accompanied
with every species of malignity on the part of his
oppressors : " There is no faithfulness in their mouth :
their inward part is very wickedness : their throat is
an open sepulchre : they flatter with their tongue."
This character we should have been disposed to limit
to the agents of Saul : but St. Paul teaches us to
consider it as descriptive of human nature generally,,
and to apply it, without exception, to every child of
man a . The fact is, that human nature is the same in
all ages and places : and if it was so corrupt whilst
under the immediate government of God himself,
much more may it be expected to manifest similar
corruption under circumstances less favourable for
its control. Doubtless, to be reduced to a level with
such abandoned men is very humiliating : but it is
consoling to know, that if, on the one hand, we
resemble them by nature, we, on the other hand, are
partakers of all David s privileges, as soon as ever
we are renewed by divine grace. Under his great
and accumulated trials, he was often filled with a
holy and unutterable joy in God : and such joy is our
portion also, if, like him, we place our confidence in
God. This is expressly asserted in our text, in which
we behold,
a Rom. iii. 13.
26 PSALMS, V. 11, 12. [500.
I. The character of " the righteous "-
In delineating this, the generality of persons would
refer to actions only, and to those chiefly which had
respect to men. But this would give a very partial
and inadequate view of the subject. The truth is,
that man s character is to be estimated, not so much
by his actions towards men, as by the habit of his
mind towards God. I mean not to say, that actions
are not necessary to evince the truth and excellence
of the internal principle ; for the principle that is
unproductive of holy fruit, is of no value ; it is a
hypocritical pretence, a mere delusion. But actions,
though good in themselves, as prayers and alms
givings, may proceed from a vicious principle, and,
instead of being acceptable to God, may be perfectly
odious in his sight. Hence the righteous are de
scribed by characters that admit of no doubt :
1. They trust in God
[The righteous have a view of God as ordering all things
both in heaven and earth. They know, assuredly, that not
even a sparrow falls to the ground without his special permis
sion. They sec that both men and devils are but as instru
ments in his hands ; and that, however unconscious they may
be of any over-ruling power, they do, in fact, fulfil the will of
Almighty God. Hence, whatever be done, they receive it as
from God ; and whatever be devised against them, they feel
themselves secure in his hands. They know that, without him,
"no weapon that is formed against them can prosper;" and
that, through his gracious care, " all things shall work together
for their good."
David was exposed to the most imminent dangers through
the malice of Saul : but " he encouraged himself in the Lord
his God," and committed all his concerns to him. So the true
saint, whoever he may be, flees to God as a sure refuge, and
hides himself under the shadow of his wings ; assured that,
when so protected, no enemy can assault him, no evil find
access to him.
In the c/race of God, too, tney trust as well as in his provi
dence. They are well assured, that there is no hope for them
in themselves, either as it respects the obtaining of reconcilia
tion with God, or the fulfilling of his holy will. On the mercy
of God, therefore, and on the merits of their Saviour, they
rely for pardon and acceptance ; and to the Lord Jesus they
look for such supplies of grace, as their necessities require.
500.] THE BLESSEDNESS OF THE RIGHTEOUS. 27
Renouncing all confidence in themselves, they go forward,
saying, " In the Lord have I righteousness and strength."]
2. They love God-
[They behold his glorious perfections, particularly as dis
played in the Son of his love, " who is the brightness of his
glory, and the express image of his person:" and with holy
admiration they prostrate themselves before him, saying,
" How great is his goodness! how great is his beauty!" They
also contemplate with wonder and gratitude the love which he
has shewn to them, in choosing them, from before the foun
dation of the world, to be the monuments of his grace, and in
imparting to them such supplies of his Spirit as are made
effectual for their salvation. It is well said, that " to them
that believe, Christ is precious." Yes, " his very name is as
ointment poured forth:" and to hear and speak of him is the
most delightful employment of their souls.
Now, I say, these are the characteristic virtues of the right
eous : and these are the graces which are of supreme excel
lence in the sight of God. It is evident, that by the exercise
of these dispositions God is more honoured than in all the
external acts that can ever be performed ; because he himself
is the object on whom they terminate, and whose glory they
promote.]
In immediate connexion with these dispositions is,
II. Their blessedness
1. Who so joyful as they?
[" Let them rejoice," says the Psalmist, yea, " let them
ever shout for joy." This is their privilege; this is their duty:
the very command of God himself is, " Rejoice in the Lord
abvay; and again I say, Rejoice." " Rejoice evermore: for this
is the will of God in Christ Jesus concerning you." True it
is, that there are seasons for humiliation, as well as for joy :
but it is true also, that though, in the experience of the world
ling, there is a direct opposition between the two feelings, so
that they cannot exist together, they may in the saint be called
forth into simultaneous exercise and harmonious operation.
Indeed, there is no sublimer joy than that which arises out of
penitential sorrow, and is tempered by contrition. The very
posture of the glorified saints in heaven bears testimony to
this : for they fall on their faces before the throne, at the very
time that they sing aloud " to Him that loved them, and
washed them from their sins in his own blood." But you will
particularly notice what is said, " They rejoice in Him:" it is
not in themselves, but in Him alone, " in whom all their fresh
springs are found."]
28 PSALMS, VII. 1113. [501.
2. Who has such ground for joy as they?
[They are already under the care and protection of their
God, " who defendeth them" from the assaults of all their
enemies, and who has pledged himself to be their Protector
even to the end : as David says, " Thou, Lord, wilt bless the
righteous ; with favour wilt thou compass him, as with a
shield." There is, in another psalm, a remarkable expression,
which beautifully illustrates this : " Thou wilt hide them in the
secret of thy presence." The believer, when sensible of God s
presence with his soul, has an assurance of his protection, as
much as if he saw with his bodily eyes the whole heavens filled
with chariots of fire, and horses of fire, for his defence. He
then realizes in his mind the idea, that God is a wall of fire
round about him ; and that whoever shall think to scale it
will not only fail, but perish in the attempt. Verily, to feel
one s self thus in the very bosom of our God is "a joy witli
which the stranger intermeddleth not," " a joy that is unspeak
able and glorified."]
APPLICATION
[Seek to be truly " righteous." Forget not wherein that
character primarily consists. Seek to know God, to trust in
him, and to love him ; to know him as revealed to us in his
Gospel; to trust in him as a Covenant-God and Saviour;
and to love him with all your heart, and mind, and soul, and
strength. Let a sense of his presence with you be your chief
joy, and every action of your life be performed for his glory.
So will you be preserved from every enemy, and your blessed
ness be an antepast of heaven.]
DI.
GOD S INDIGNATION AGAINST THE WICKED.
Ps. vii. 11 13. Godjudgeth the righteous,- and God is angry
with the wicked every day. If he turn not, he will whet his
sword; he hath bent his botv, and made it ready. He hath
also prepared for him the instruments of death.
IN one psalm, David begins, " The Lord reigneth;
let the earth rejoice :" in another, " The Lord reign
eth ; let the earth tremble 3 ." Either exhortation is
suitable, according to the persons who are more
especially addressed. The godly may well rejoice,
that He, whom they serve, has all things at his
a Ps. xcvii. 1. and xcix. 1.
501 J GOD S INDIGNATION AGAINST THE WICKED. 29
command : and well may the ungodly tremble, that
He whom they offend is able to vindicate the honour
of his insulted Majesty. To the oppressors and op
pressed, this truth is of equal moment. The oppressed
David, reflecting on it with delight, said, " My de
fence is of God, which saveth the upright in heart V
But the oppressor may expect this Almighty Being
to espouse the cause of his people, and to execute
upon their enemies the vengeance they deserve.
In the words before us we see the conduct of God,
I. In his moral government here
The righteous are the objects of his tender care
[The Jews were governed by judges for above four hundred
years : and the term "judging" was used as importing govern
ment and protection. In this sense David uses it in another
psalm, where he says, " O let the nations be glad, and sing for
joy : for Thou shalt judge the people righteously, and govern
the nations upon earth d ." Now, there is not any benefit which
the most wise or powerful monarch can bestow on his subjects,
which God will not impart to his obedient people. Parti
cularly will he shield them from every oppressor, and keep them
safely under the shadow of his wings. His care of Abraham
and the Patriarchs, in all their pilgrimages, and in all their
perils, well illustrates this; as does more especially his constant
and miraculous interposition on the behalf of David, amidst
the bitter persecutions of the unrelenting Saul. The deliver
ances vouchsafed to God s saints of old are still continued to
his Church and people ; though, from their being less visible,
they are, for the most part, overlooked. But God is still " a
wall of fire round about them 6 ;" and " whosoever toucheth
one of them toucheth the apple of his eye f ."]
The wicked, on the contrary, are the objects of his
merited displeasure
[He is not indifferent about the actions of men, as too
many suppose. He marks the conduct of the wicked ; and
" he is angry with them every day." Of course, we are not
to suppose that God really feels those strong emotions which
we call anger and wrath : such expressions are applied to him
only in a figurative sense, in order to teach us what will be his
dispensations towards us. But we do right to use the language
of Scripture : and, in conformity with that, I say, that he views
b ver. 10. c Acts xiii. 20. d Ps. Ixvii. 4.
e Zech. ii. 5. f Zech. ii. 8.
30 PSALMS, VII. 1113. [501.
with indignation the impiety of those who cast off his fear,
and walk after the imagination of their own hearts. Whether
their actions be more or less decent in the eyes of the world,
it makes but little difference in his eyes, so long as they live
to themselves, instead of unto him. He looks for them to
repent, and " turn to him:" and for this event he waits with
much long-suffering and forbearance, "not willing that any of
them should perish, but that they all should come to repent
ance and live." If they would turn to him, he would lay
aside his anger in an instant, and receive them to the arms of
mercy. But, whilst they continue impenitent, he meditates
nothing but to display towards them his merited indignation.
With a view to their excision, " he whets his sword, and bends,
with an unerring hand, his bow for their destruction." Could
we but see with the eye of faith, we should behold the arrow,
now already on the string, pointed at their hearts ; and nothing
remaining, but that the string be loosed from his hand, to
bring them down, and to cast them into everlasting perdition.
For them, too, he is preparing the instrument of death, even
of everlasting death : as it is written, " Tophet is ordained of
old ; for the King it is prepared : he hath made it deep and
large : the pile thereof is fire and much w T ood : the breath of
the Lord, like a stream of brimstone, doth kindle it g ." Happy
would it be if a thoughtless world would consider this : for,
whether they will reflect upon it or not, " their judgment now
of a long time lingereth not, and their damnation slumbereth
not 11 ."]
This equitable discrimination will be rendered visi
ble to all,
II. In his judicial proceedings at the last day
Then will he approve and reward the righteous
[Here they are traduced, and loaded with all manner of
obloquy: but there, " He, that trieth the hearts and reins 1 ,
will appear in their behalf, and vindicate them from the
calumnies with which they have been aspersed. He will bear
testimony to those secret principles of faith and love whereby
they were enabled to live to his glory; and then shall " their
righteousness ^shine forth as the noon-day." All that they did
for him in this world was misinterpreted, as proceeding from
pride, or vanity, or hypocrisy : but he will acknowledge them
as ^ Israelites in whom was no guile ;" and, in the presence of
their now prostrate enemies, he will exalt them to thrones
and kingdoms for evermore.]
But the wicked he will then consign to merited
shame and punishment
P Isai. xxx. 33. * 2 Pet. ii. 3. i P s . vii. 9.
501.] GOD S INDIGNATION AGAINST THE WICKED. 31
[It is remarkable that the day of judgment is called, by
St. Peter, "the day of the perdition of ungodly men k ." Yes,
here, for the most part, they escaped punishment : but there
they shall all, without exception, meet a just reward. Where
soever they have fled to hide themselves, " his right hand
shall find them out ;" and to his attendant angels he will say,
" Bring hither those that were mine enemies, who would not
that I should reign over them, and slay them before me."
Hear how God contemplates the judgments that await them :
" To me belongeth vengeance and recompence : their foot shall
slide in due time : for the day of their calamity is at hand,
and the things that shall come upon them make haste ....
If I whet my glittering sword, and mine hand take hold on
judgment ; I will render vengeance to mine enemies, and will
reward them that hate me. I will make mine arrows drunk
with blood, and my sword shall devour flesh 1 ." True it is,
that these judgments have a primary reference to this world ;
but they shew how inconceivably awful must be the vengeance
which he will execute on the ungodly in the world to come.
Who can think of these judgments and not tremble ? for " who
knoweth the power of his anger ?" and "who can dwell with
everlasting burnings ? "]
SEE, then,
1. The importance of ascertaining your real cha
racter
[If you will inquire who the wicked are, to whom this
fearful doom will be assigned, you will scarcely find one : all
hope that they are in a better state. But God will not judge
us by the standard which we have fixed for ourselves, but by
that which he has established for us in his Law and in his
Gospel. To what purpose, then, will you deceive yourselves
now, when you will so soon be undeceived, and reap the bitter
fruits of your folly ? O ! turn to the Lord without delay ;
and never rest till you have received in your souls the favour
able tokens of his acceptance.]
2. The blessedness of having God for your friend
[If he be your enemy, the whole world cannot protect you
from his avenging arm. But if he be your friend, who, or
what, can harm you? As for man, he cannot touch a hair of
your head without God s permission : and if he be suffered to
assault you for a time, you shall have an ample recompence in
the eternal world. Realize the idea, that God is governing the
world, and will judge it in the last day ; and then you need
not fear what all the confederate hosts of earth and hell can do
against you.]
k 2 Pet. iii. 7. J Deut. xxxii. 35, 41, 42.
32 PSALMS, IX. 10. [502.
DII.
THE NAME OF GOD A GROUND OF TRUST.
Ps. ix. 10. They that know thy name will put their trust in
thee : for thou, Lord, hast not forsaken them that seek thee.
IN reading the Holy Scriptures, we should not be
satisfied with inquiring into their sense and meaning,
but should mark very particularly the character of
God, as set forth in them. In the sacred volume,
the portrait of Jehovah, if I may so express myself,
is drawn, as it were, at full length : so that, as far as
such weak creatures as we are able to comprehend
his Divine Majesty, we may form correct notions
respecting him. Few persons ever enjoyed better
opportunities for discovering his real character than
David, who was favoured with such ample manifes
tations of God s power and grace. On what occasion
he wrote this psalm, we know not. It is clear that
he wrote it subsequent to his bringing up of the ark
to Mount Zion, and before he had vanquished all the
surrounding nations. But, from all that he had seen
and known of God, he gives this testimony respect
ing him : " They that know thy name will put their
trust in thee : for thou, Lord, hast not forsaken them
that seek thee."
For the elucidating of these words, I will endea
vour to shew,
I. What the knowledge of God s name imports-
It imports, not merely a knowledge of the different
names by which he is called, but a knowledge of him,
I. In his own essential perfections
[He was pleased to reveal himself to Moses in express
terms, declarative of all his glorious perfections : " The Lord
descended in the cloud, and stood with him there, and pro
claimed the name of the Lord. And the Lord passed by before
him, and proclaimed, The Lord, the Lord God, merciful and
gracious, long-suffering, and abundant in goodness and truth,
keeping mercy for thousands, forgiving iniquity and trans
gression and sin, and that will by no means clear "the guilty a ."
a Exod. xxxiv. 5 7.
502.] THE NAME OF GOD A GROUND OF TRUST. 33
But he had previously placed Moses in a clift of the rock in
Horeb b ; which rock was a very eminent type of Christ : and
I doubt not but that this was intended to shew, that in Christ
alone he could be so viewed by fallen man. It is in Christ
alone that all these perfections unite and harmonize; and in
Christ alone can God be called " a just God and a Saviour d ."
Now, to apprehend God aright, we must have a view of him
as revealed in the person of his Son, who is " the image of
the invisible God e ," the brightness of his glory, and the
express image of his person f ." It is in his face alone that all
the glory of the Deity shines forth g .]
2. In all his diversified dispensations
[A view of God s dispensations is particularly marked in
my text, as necessary to a just estimate of his character:
" They that know thy name will put their trust in thee: FOR
thou, Lord, hast not forsaken them that seek thee." In truth,
it is from the history of God s dealings with his people, far more
than from any abstract descriptions of him in the sacred
writings, that we learn to estimate his character aright. When
did he ever forsake one who sought him? "When did he
ever say to any, Seek ye my face in vain h ?" Never did he
reject one mourning penitent, or abandon one who humbly and
steadfastly relied upon him. His compassion to the penitent,
and his fidelity to the believing soul, have never failed. From
the beginning of the world has he been, in these respects,
" without variableness or shadow of turning 1 ." This we learn
from the Prophet Samuel : " The Lord will not forsake his
people, because it has pleased him to make you his people k ."
True, he may chastise his people for their offences ; but yet he
will not utterly forsake them 1 . He may even " forsake them
for a time ; but he will surely return to them in tender mercy,"
at the appointed season 1 ". His assertions on this head are as
strong as it is possible for language to express. He has said to
every believing soul, " I will never leave thee ; I will never,
never forsake thee n ." Now, it is a view of God s character in
these respects, illustrated and confirmed by his actual dispen
sations ; it is this, I say, which properly constitutes " the
knowledge of his name."]
Having ascertained what this knowledge is, I pro
ceed to shew,
II. How it will evince its existence in the soul
b Exod. xxxiii. 1923. c 1 Cor. x. 4.
d Isai. xlv. 21. Rom. iii. 26. e Col. i. 15.
f Heb. i. 3. e 2 Cor. iv. 6. h Isai. xlv. 19.
1 Jam. i. 17. k 1 Sam. xii. 22. * Ps. Ixxxix. 3036.
m Isai. liv. 7, 8. n Heb. xiii. 5. See the Greek.
VOL. V. D
34 PSALMS, IX. 10. [502.
Beyond a doubt, it will lead the person, in whom
it is,
1 , To renounce all false confidences
[Man, whilst ignorant of God, is always leaning on an
arm of flesh. See God s ancient people, how continually were
even they, notwithstanding all their advantages, trusting in
the creature, rather than in God. To Egypt or Assyria they
looked, in their troubles, rather than to their heavenly Pro
tector . Indeed, there was not any thing on which they
would not rely, rather than on God p . But, when they were
made sensible of their folly, and had discovered the real cha
racter of God, they instantly renounced all these false con
fidences, saying, " Asshur shall not save us ; we will not ride
upon horses ; neither will we say any more to the work of our
hands, Ye are our gods : for in Thee the fatherless findeth
mercy q ." The same proneness to creature-confidence is found
amongst ourselves. Who does not, at first, rely on his own
wisdom to guide him, his own strength to support him, and his
own goodness to procure for him acceptance with God ? But,
in conversion we learn where alone our hope is to be placed,
even in " God, who worketh all our works in us r ," and " in
Christ, who of God is made unto us wisdom, and righteous
ness, and sanctification, and redemption 8 ." This was the
effect of conversion in St. Paul, who accounted all his former
attainments to be but " loss for Christ, and desired to be found
in Christ, not having his own righteousness, which was of the
Law, but the righteousness which was of God by faith in
Christ 1 ." And the same effect invariably follows from a dis
covery of God as reconciled to us in Christ Jesus.]
2. To rely solely upon God
[Yes, indeed, " they who know his name will trust in
him." See in David the confidence which such knowledge
inspires. "The Lord is my shepherd: I shall not want 11 ."
See him when he goes forth against Goliath : " Thou comest
to me with a sword, and with a spear, and with a shield ; but
I come to thee in the name of the Lord of Hosts, the God of
the armies of Israel, whom thou hast defied. This day will
the Lord deliver thee into mine hand ; and I will smite thee,
and take thine head from thee ; and I will give the carcases
of the host of the Philistines this day unto the fowls of the air,
and to the wild beasts of the earth ; that all the earth may
know that there is a God in Israel V See him when all
Isai. xxxi. 1. Hos. v. 13. and vii. 11. P Isai. xxii. 8 11.
q Hos. xiv. 3. r Isai. xxvi. 12. s 1 Cor. i. 30.
1 Phil. iii. 79. Ps. xxiii. 1. x 1 Sam. xvii. 45, 46.
502.] THE NAME OF GOD A GROUND OF TRUST. 35
around him were reduced to despair ; " In the Lord put I my
trust ; how say ye to my soul, Flee as a bird to your moun
tain? for, lo, the wicked bend their bow; they make ready
their arrow upon the string, that they may privily shoot at the
upright in heart : and if the foundations be destroyed, what can
the righteous do ?" What? " The Lord is in his holy temple ;
the Lord s throne is in heaven ; his eyes behold, his eye-lids
try the children of men : " and, as he knows all their machina
tions against me, so he knows all my necessities ; and will
assuredly deliver me out of their hands y . His deliberate sen
timent, on all occasions, was this : " Shall I lift up mine eyes
unto the hills ? (to any earthly powers ?) From whence, then,
cometh my help? My help cometh of the Lord, who made
heaven and earth 2 ," and, therefore, is infinitely superior to
both. Of St. Paul s confidence I forbear to speak, because
that must of necessity occur to the minds of all who read the
Holy S crip tures a : but this I will say, that there is nothing
more severely reproved, throughout the inspired volume, than
diffidence and distrust ; nor any thing more highly commended
than faith b .]
What, then, is my ADVICE to all ? To every one
amongst you I say,
1. Study the Holy Scriptures
[From human writings you may learn something of God :
but from the Scriptures alone can you acquire such a know
ledge of him as it is your privilege and your duty to possess.
In reading them, mark his every perfection, as displayed in his
dealings with the children of men. If you notice facts only,
you will read to little purpose : it is his glory, as beaming forth
throughout the whole, which you are chiefly to contemplate :
and, if your mind be habituated to contemplate that, you can
never want a ground of consolation or of confidence in any state
to which you may, by any possibility, be reduced.]
2. Follow the examples of the Scripture saints-
fin comparing the character of those who profess Chris
tianity with that of the saints recorded in holy writ, one would
be tempted to think that they were of a different species, and
belonging to two different worlds : for really, if we heard of
persons inhabiting one of the planets, they could not differ
more widely in their sentiments and habits, than the nominal
Christian differs from the Scripture saints. What, for instance,
were St. Paul s sentiments ? "I count all things but loss for
y Ps. xi. 1 4. Bishop Home s translation.
z Ps. cxxi. 1, 2. The marginal translation.
a Rora. viii. 31 39. b Jer. xvii. 5 8.
D 2
36 PSALMS, IX. 17. [503.
the excellency of the knowledge of Christ Jesus, my Lord."
And what were his habits? k> To me, to live is Christ, and
to die is gain." Forgetting the things which are behind, and
reaching forth unto those that are before, I press toward the
mark for the prize of the high calling of God in Christ Jesus,"
Compare this with the great mass of Christians around us, and
say what resemblance there is between them. Verily, if we
will serve God aright, we must be followers of the Apostle,
even as he was of Christ. As for the world s judgment, whe
ther they will approve it, or not, we are not to regard it. We
must approve ourselves to God ; and both put our trust in him
and serve him, as those who know they shall be judged by him
in the last day. If we follow the footsteps of the flock, then
shall we be numbered among the sheep of Christ, and dwell in
his fold for ever and ever.]
Dili.
THE DANGER OF FORGETTING GOD.
Ps. ix. 17. The wicked shall be turned into hell, and all the
nations that forget God.
THE most eminent saints are represented in scrip
ture as weeping over an ungodly world. Nor would
this exercise of compassion be so rare, if we duly
considered how great occasion there is for it. The
words before us are a plain and unequivocal decla
ration from God himself respecting the doom which
awaits every impenitent sinner. May God impress
our minds with a solemn awe, while we shew,
I. Who they are whom God esteems wicked
If we consult the opinions of men, we shall find
that they differ widely from each other in their ideas
of moral guilt,, and that they include more or less in
their definition of wickedness according to their own
peculiar habits of life ; every one being careful so to
draw the line that he himself may not be compre
hended within it. But God does not consult our
wishes, or accommodate his word to our partial re
gards; he denominates all them wicked, who " forget
him. Doubtless there are degrees of guilt : but all
those are wicked in his sight who are,
503.] THE DANGER OF FORGETTING GOD. 37
1. Regardless of his laws
[These ought to be written on our hearts, and to be the
invariable rule of our conduct. It should be our constant
inquiry, What is duty? what does God command? But if
this be no part of our concern, if our inquiry be continually,
" What will please myself ; what will advance my interests :
what will suit the taste of those around me;" are we not
wicked? Do we not in all such instances rebel against God,
and become, as it were, a God unto ourselves? Yet who
amongst us has not been guilty in these respects ?]
2. Forgetful of his benefits
[Every day and hour of our lives we have been laden with
mercies by a kind and bountiful benefactor. And should they
not have excited correspondent emotions of gratitude in our
hearts ? Yea, should they not have filled our mouths with
praises and thanksgivings? But what shall we say to that
greatest of all mercies, the gift of God s dear Son to die for
us ? Has not that deserved our devoutest acknowledgments ?
What then if we have passed days and years without any
affectionate remembrance of God ? What if we have even
abused the bounties of his providence, and poured contempt
upon the riches of his grace ? What if we have " trodden
under foot the Son of God, and done despite to the Spirit of
grace ? " Are we not wicked ? Do we account such ingrati
tude a venial offence, when exercised by a dependent towards
ourselves ?]
3. Unmindful of his presence
[God is every where present, and every object around us
has this inscription upon it, " Thou, God, seest me." Now it
is our duty and privilege to walk with God as his friends, and
to set him before us all the day long. But, suppose we have
been unmindful of his presence, and have indulged without
remorse those thoughts, which we could not have endured to
carry into practice in the presence of a fellow-creature; suppose
we have been careless and unconcerned even when we were
assembled in God s house of prayer : suppose that, instead of
having him in all our thoughts, we have lived " without him
in the world ;" are we not wicked ? Is it necessary to have
added murder or adultery to such crimes as these in order
to constitute us wicked ? Does God judge thus, w r hen he
declares that they who are thus without God, are at the same
time " without hope a ? "]
While we rectify our notions respecting the per
sons that are wicked, let us inquire,
a Eph. ii. 12.
38 PSALMS, IX. 17. [503.
II. What is to be their final doom
The word " hell" sometimes imports no more than
the grave ; but here it must mean somewhat far more
awful; because the righteous go into the grave as
well as the most abandoned-
Hell is a place of inconceivable misery
[Men in general do not wish to hear this place so much as
mentioned, much less described, as the portion of the wicked :
but it is better far to hear of it, than to dwell in it ; and it is
by hearing of it that we must be persuaded to avoid it b . Our
Lord represents it as a place originally formed for the reception
of the fallen angels ; and very frequently labours to deter men
from sin by the consideration of its terrors . And who that
reflects upon that " lake of fire and brimstone," where the
wicked " dwell with everlasting burnings," and " weep, and
wail, and gnash their teeth," without so much as the smallest
hope of deliverance from it, and where " the smoke of their
torment ascendeth up for ever and ever ;" who that considers
what it must be to have the devils for our companions, and
to have the vials of God s wrath poured out upon us, without
intermission and without end; who that considers these things,
must not tremble at the thought of taking up his abode in that
place ?]
Yet must that be the portion of all that forget
God-
[Now scoffers make light of eternal torments, and puff at
the denunciations of God s wrath ; but ere long they will wish
that " the rocks might fall upon them, and the hills cover them"
from his impending judgments. But however reluctant they
be to obey the divine mandate, they must " depart;" they will
be " turned" into hell with irresistible violence, and with fiery
indignation. Their numbers will not at all secure them against
the threatened vengeance: though there be whole "nations,"
they will not be able to withstand the arm of God ; nor will
they excite commiseration in his heart : neither will their
misery be the less because of the multitudes who partake of it ;
for, instead of alleviating one another s sorrows with tender
sympathy, they will accuse one another with the bitterest
invectives. The power and veracity of God are pledged to
execute this judgment ; and sooner shall heaven and earth be
annihilated, than one jot or tittle of his word shall fail.]
INFER
1. How awful is the insensibility in which the
world are living !
11 2 Cor. v. 11. c Luke xii. .5. Mark ix. 43 48.
503.] THE DANGER OF FORGETTING GOD. 39
[Men seem as careless and indifferent about their eternal
interests as if they had nothing to apprehend ; or as if God
had promised that the wicked should be received into heaven.
But can they set aside the declaration that is now before us ?
Or do they suppose it is intended merely to alarm us ; and
that it shall never be executed upon us? " Is God then a man
that he should He, or a son of man that he should repent ? "
O that they would awake from their infatuation, and flee from
the wrath to come !]
2. How just will be the condemnation of sinners
in the last day !
[Many think it a hard thing that so heavy a judgment
should be denounced merely for forgetting God. But is this
so small an offence as they imagine ? Is it not rather exceed
ing heinous ? Does it not imply the basest ingratitude, the
most daring rebellion, yea, a great degree even of atheism
itself? And shall not God visit for these things, and be
avenged on such transgressors as these ? Shall they be at
liberty to abuse God s mercies, and God not be at liberty to
suspend the communication of his blessings ? Shall they despise
and trample on God s laws, and God not be at liberty to
assert their authority ? Shall they say to God, " Depart from
us, we desire not the knowledge of thy ways ;" and shall God
be accused of injustice if he say to them, " Depart ; ye shall
never have one glimpse of my presence any more?" But if
they will dare to open their mouths against him now, the time
is shortly coming, when they will stand self-convicted, and
self-condemned.]
3. How marvellous are the patience and the mercy
of God !
[God has seen the whole race of man departing from him,
and blotting out, as much as they could, the remembrance of
him from the earth. His authority, his love, his mercy, are,
as it were, by common consent banished from the conversation
and from the very thoughts of men. Yet, instead of burning
with indignation against us, and " turning us all quick into
hell," he bears with us, he invites us to mercy, he says,
" Deliver them from going down into the pit; for I have
found a ransom d ." O that we might be duly sensible of his
mercy! O that we might flee for refuge to the hope set
before us ! If once we be cast into hell, we shall never obtain
"one drop of water to cool our tongues:" but "this is the
accepted time ;" the Lord grant that we may find it also, " the
day of salvation ! "]
d Job xxxiii. 24.
40 PSALMS, X. 4, 5. [504.
DIV.
MEN S PROUD CONTEMPT OF GOD.
Ps. x. 4, 5. The wicked, through the pride of his countenance,
will not seek after God : God is not in all his thoughts: his
ways are always grievous : thy judgments are far above out
of his sight : as for all his enemies, he puffeth at them.
PRIDE, when manifested in a flagrant manner,,
universally excites disgust ; so hateful is it, when
divested of the specious garb in which it is generally
clothed. But though all hate pride, when it appears
in others, few are sensible how much it reigns within
their own bosoms. In our converse with man, this
evil disposition is ready to shew itself on every occa
sion : but in our conduct towards God, it is the
fruitful parent of habitual neglect, and atheistical
contempt. This is affirmed in the passage before
us, in which we may notice,
I. The state of the wicked-
It is not easy to conceive a more humiliating
description of their character than that given us by
the Psalmist :
They "will not seek after God"
[God invites them to seek his face, and promises that he
will be found of them ; but they cannot be prevailed upon
either by promises or threats : they will seek with eagerness
an earthly object, that may make them happy; but they
account God unworthy of any notice or regard*.]
" He is not even admitted into their thoughts "-
[It is astonishing to what a degree men often banish God
from their minds. They will pass days, months, and even
years, without one reverential thought of him, unless when
they are alarmed by some awful providence, or awakened by
some faithful discourse: and then, unless the grace of God
prevent them, they will cast him out of their minds again
as soon as possible, and drown their thoughts in business or
dissipation 13 .]
They account "his ways," as far as they know
them, "grievous"-
a Job xxxv. 10. l) Job xxi. 14, 15.
504.1 MEN S PROUD CONTEMPT OF GOD. 41
[When urged to devote themselves to God in sincerity
and truth, they conceive that such a state is unattainable, or,
at least, incompatible with the common duties and offices of
life. They call the indulgence of their lusts, liberty ; and the
exercise of vital godliness, an intolerable bondage. Every
part of the divine life is irksome to them, and that too, not
occasionally, but " always," without any change or inter
mission.]
The "judgments of God are far above out of their
sight"
[By the "judgments" of God we understand his word and
works. Now these are not only out of their sight in some par
ticulars (for in some respects they are incomprehensible even
to the most enlightened saints) but they are altogether fool
ishness unto them c . When the mysteries of redemption are
opened, they are esteemed by them as " cunningly-devised
fables :" and when the marvellous interpositions of Providence
are insisted on, they are ready to exclaim, with Ezekiel s
hearers, "Ah! Lord God, doth he not speak parables d ?"]
"As for all their enemies,, they puff at them"
[If God himself threaten them as an enemy, they dis
regard his menaces. The denunciations of his wrath are
deemed by them unworthy of any serious attention. They
even puff at them with contempt and disdain. They quiet
all their fears, saying, like them of old, " Tush, God shall not
see ; neither will the Almighty regard it e :" "I shall have
peace, though I walk in the imagination of my heart f ."]
In order to account for this state of things, let us
trace it to,
II. The real source of their wickedness
We might trace this practical atheism to men s
ignorance and unbelief: but the Psalmist suggests to
us the true ground and occasion of it : it all arises
from the pride of their hearts.
Men are too good, in their own apprehension, to
need God s mercy
[They will confess that they are not altogether so good as
they might be ; but they do not think they deserve God s wrath
and indignation. Why then should they trouble themselves
to ask for mercy at his hands, when they are in no danger of
suffering his judgments ?]
c 1 Cor. ii. 14. d Ezek. xx. 49.
e Ps. xciv. 7. f Deut. xxix. 19.
42 PSALMS, X. 4, 5. [504.
They are also too strong to need his aid
[They imagine, that they can repent when they please,
and that, whensoever they resolve, they can easily carry their
resolutions into effect. If they thought that " without God
they could do nothing," and that " he must give them both
to will and to do," then there were reason for imploring his
assistance : but, when they acknowledge no such dependence
upon God, wherefore should they seek his aid?]
Moreover, they are too wise to need the teachings of
his Spirit
[They see, perhaps, their need of a revelation to discover
to them the mind and will of God ; but, when that is once
given, they are not conscious that they need a spiritual illu
mination to discover the truths contained in it. They suppose
their reason to be as sufficient for the investigation of spiritual,
as of carnal things : and under that persuasion, they consider
all application to God for the teachings of his Spirit, as enthu
siastic and absurd.]
Finally, they are too happy to need the divine pre
sence
[They are occupied with carnal pleasure, and wish for
nothing beyond it. If only they can have the undisturbed
indulgence of their appetites, it is, to them, all the Paradise
they desire. As for the light of God s countenance, and the
manifestations of his love, they know not what is meant by
such things ; they suppose that they exist only in the preten
sions of hypocrites, and the conceits of fanatics.
In short, like those of Laodicea, they possess such an ima
ginary sufficiency within themselves, that they have no need of
God at all g . And hence it is that they care not to have God
in all their thoughts.]
INFER
1. How astonishing is the depravity of human
nature !
[If all be not equally addicted to gross sins, all are equally
"without God in the world 11 :" all have a " carnal mind that
is enmity against God 1 ." Alas! What a picture of human
nature ! Let " every mouth then be stopped, and all the
world become guilty before GodV]
2. How great is the change that takes, place in
conversion !
s Rev. iii. 17. h Eph. ii. 12.
1 Rom. viii. 7. k Rom. iii. 10, 11, 12, 19.
505. J MEN S CONTEMPT OF GOD. 43
[The state of a converted soul forms a perfect contrast
with that of the wicked. " Old things pass away, and all
things become new." Let all then ask themselves, Am I now
devoting myself to God, as once I did to the world; and
despising the world, as once I despised God ? This were
indeed " a new creation 1 ."]
3. How necessary is conversion in order to an
enjoyment of heaven !
[There must be within ourselves a meetness for heaven
before we can enjoy it m . Let not those then who banish God
from their thoughts, and cast off his yoke, suppose that they
could be happy in heaven, even if they were admitted there.
If they would find happiness in God for ever, they must
attain in this world a conformity to his image, and a delight in
his commandments.]
1 2 Cor. v. 17. m Col. i. 12.
DV.
MEN S CONTEMPT OF GOD.
Ps. x. 13. Wherefore doth the wicked contemn God? He
hath said in his heart, Thou wilt not require it.
THE thoughts of God respecting the nature and
malignity of sin, are widely different from those which
are entertained in the breasts of natural men. Men
consider themselves as innocent if their outward con
duct be not grossly reprehensible, and what they
cannot justify in their actions they extenuate under
lenient expressions ; but God notices the very frame
and dispositions of the heart : He clearly and in
fallibly interprets the language of men s thoughts :
He declares that the wickedness of their actions pro
ceeds from atheism in their hearts a . Thus, in the
psalm before us, he reveals the secret motives by
which the wicked are actuated b , and puts the right
construction on their thoughts .
Let us consider,
I. The ground of this expostulation-
Were all the lineaments of our contempt of God to
a Ps. xiv. 1. b ver. 2, 4, G, 11. c ver. 13.
44 PSALMS, X. 13. [505.
be drawn, we should scarce ever finish the dreadful
portrait
[We make light of the Fathers authority, the Sons sacri
fice, the Spirit s influence. Every office they sustain, every
attribute they possess, every relation they bear to us, we dis
regard and dishonour. We overlook God s providence, we are
unmindful of his word, neglect his ordinances, profane his
sabbaths, despise his people J\
But, waving all other points, we fix our attention
on that mentioned in the text, viz. Our virtual denial
of God s punitive justice
Men evidence by their lives that they think God
will not require sin at their hands :
1. Their impenitence for their past sins shews it
[They do not humble themselves for sin, or seek after a
Saviour; and what is the language of this, but, "God does
not regard, nor will require my sin?"]
2. Their unconcern about the prevention of sin in
future shews it
[They indulge all their evil habits, rush carelessly into
temptations, listen to no admonitions, seek not God s aid, and
even stifle their convictions; and does not this say, " Sin may
be indulged with impunity, God will not require it?"]
Know ye then that this thought, or language of
their hearts, is a contempt of God himself :
Of his holiness
[Instead of regarding him as an infinitely Holy Being d ,
it supposes him to be such an one as ourselves e .]
Of his justice
[The Scripture speaks of God as just f , but this intimates
that lie is indifferent about the execution of his laws g .]
Of his wisdom
[The contriving of the plan of redemption was the greatest
effort of divine wisdom ; but this declares that the devising of
it was superfluous, and that an attention to it is unnecessary.]
Of his mercy
[God in infinite mercy offers us salvation through his Son h ;
but this is a determinate refusal of his gracious offers.]
d Isai. vi. 3. Hab. i. 13. e Ps. 1. 21. f Deut. xxxii. 4.
P Zeph. i. 12. h Isai. Iv. 1, 2.
505.] MEN S CONTEMPT OF GOD. 45
Such is the construction which God himself puts
upon it*
II. The expostulation itself
The question in our text is manifestly an indignant
expostulation. I ask then,
1. What assurance has any man that God will not
require sin ?
[Supposing it possible or even probable, who can be cer
tain of it? What folly then must it be to continue in sin
through hopes of impunity, when the mistake, if it be one, will
be irrevocable, and the consequence of it irremediable ! We
are bound, in common prudence, to choose the safer side.]
2. Has not God said that he will require sin ?
[The testimonies to this effect are most indubitable k . Can
we suppose that God will falsify his word 1 ?]
3. Has not God already in many instances required
sin?
[Have not individuals, companies, cities, nations, the
whole world, yea, man in Paradise, and angels in heaven, been
made monuments of divine vengeance" 1 ? Why may he not
manifest his indignation against us also?]
4. Will not the account be dreadful if he should
require sin ?
[No heart can conceive the terrors of the final judgment.
Who, in his right mind, would risk the loss of heaven, and the
suffering of hell ?]
5. Can any power or policy of men prevent his re
quiring sin ?
[Let us first avert death from our bodies, or provide an
answer to Job s question"; "Who hath hardened himself
against God and prospered ?" Not earth and hell combined
can prevent the punishment of one sinner .]
APPLICATION
[Let us see how deeply we have been involved in this
guilt. If our outward actions have been correct, still have we,
to an incalculable amount, committed sin by our very thoughts.
let us flee for refuge to the hope set before us ! Happy am
1 to declare that there is a way wherein a person may not only
think this in his heart, but express it with his lips. If we
1 1 Sam. ii. 30. Rom. ii. 4. k 1 Cor. vi. 9. John iii. 3.
I Numb, xxiii. 19. 2 Tim. ii. 13. m Jude, ver. 6. and 7.
II Job ix. 4. Prov. xi. 21.
4G PSALMS, XL 17. [506.
believe in Christ, God will never require sin at our hands P ;
and to express it, so far from pouring contempt on God, will
greatly honour him. God is not more honoured by any thing
than the humble confidence of a believer q . Let us ?11 there
fore lay our sins on the head of the true scape-goat, so shall
they never be required of us in the day of judgment r .]
P Acts xiii. 39. 1 Rom. iv. 20. r Mic. vii. 19.
DVI.
THE WORKINGS OF UNBELIEF AND OF FAITH.
Ps. xi. 1 7. In the Lord put I my trust : hoiv say ye to my
soul, " Flee as a bird to your mountain: for, lo, the wicked
bend their bow, they make ready their arrow upon the string,
that they may privily shoot at the upright in heart : if the
foundations be destroyed, what can the righteous do ?" The
Lord is in his holy temple ; the Lord s throne is in heaven :
his eyes behold, his eyelids try, the children of men. The
Lord trieth the righteous : but the wicked, and him that
loveth violence, his soul hateth. Upon the wicked he shall
rain snares, fire and brimstone, and an horrible tempest :
this shall be the portion of their cup. For the righteous
Lord loveth righteousness : his countenance doth behold the
upright*.
THE Psalms are a rich repository of experimental
knowledge. David, at the different periods of his
life, was placed in almost every different situation in
which a believer, whether rich or poor, can be placed :
and in these heavenly compositions he delineates all
the workings of his heart. He introduces, too, the
sentiments and conduct of the various persons who
were accessary either to his troubles or his joys ;
and thus sets before our eyes a compendium of all
that is passing in the hearts of men throughout the
world. When he penned this psalm, he was under
persecution from Saul, who sought his life, and
hunted him " as a partridge upon the mountains."
His timid friends were alarmed for his safety, and
recommended him to flee to some mountain where
a The three first verses of the psalm should be read as one con
tinued speech, just as they are here printed : then the force and spirit
of the passage is made clear.
506.] THE WORKINGS OF UNBELIEF AND OF FAITH. 47
he had a hiding-place ; and thus to conceal himself
from the rage of Saul. But David, being strong in
faith, spurned the idea of resorting to any such
pusillanimous expedients, and determined confidently
to repose his trust in God.
Thus in this psalm we see, in a contrasted view,
I. The counsels of unbelief
Unbelief always views the dark side of a question ;
and not only keeps out of view those considerations
that should animate and encourage the soul, but
suggests others which are most injurious to its
welfare :
1. It magnifies the difficulties we have to en
counter
[Doubtless the dangers which encompassed David were
great and imminent : the arrows with which his enemies sought
to kill him, were already on the string, pointed at him, as it
were, and needing only to be drawn, in order to pierce him to
the heart : the foundations also of law and justice were so en
tirely subverted under the government of Saul, that there was
nothing to prevent the wicked from executing their murderous
plots. But still there is no sufficient ground for that despond
ing question, " What can the righteous do ? " Methinks the
question under any circumstances is not only unbelieving, but
atheistical : for if there be a God, and that God be a hearer of
prayer, the question would rather be, What cannot the right
eous do ? " Let us look at an instance or two, as a specimen of
what one righteous may do, even when, according to human
appearance, the circumstances may be most desperate. The
whole army of Israel is appalled at the sight of one gigantic
warrior : yet a young stripling, with his sling and stone,
destroys the giant, and puts to flight the whole army of the
Philistines. Again : at a period when idolatry so prevailed in
Israel, that Elijah thought himself the only worshipper of
Jehovah in the whole land, one righteous man stems the tor
rent, destroys the priests of Baal, and demolishes all his temples
and altars throughout the country. But another instance of
singular importance is that of Oded b ; who, by his own unaided
expostulation, liberated two hundred thousand captives, and
constrained their victorious enemies not only to restore them
to their homes without injury, but to treat them with a ten
derness truly parental Shall any one, after such
instances as these, and many others that might be mentioned,
* 2 Chron. xxviii. 915.
48 PSALMS, XL 17. [506.
ask, "What can the righteous do?" We should remember,
that, as " with God all things are possible," so " all things are
possible to him that believeth;" yea, "if we have faith only as
a grain of mustard-seed, we may root up trees or mountains,
and cast them into the depths of the sea."]
2. It prompts to the use of unbecoming expe
dients
[However it might be proper for David to use prudential
cautions, and not to put himself directly into the hands of
Saul, it did not become him to " flee as a bird to his moun
tain," just as if he had no refuge in his God. His duty was, to
repose a confidence in God, and to expect assuredly the accom
plishment of all God s promises towards him, in spite of all the
efforts of his most malignant enemies. But such is constantly
the voice of unbelief: it bids us not wait God s time, but con
trive some way for ourselves, lest peradventure God should
have forgotten his engagements, or not be able to fulfil them.
Thus it operated in Rebecca. She knew that God had de
signed the blessings of the birthright for Jacob, her younger
son : but when she saw that Isaac s intention was in the space
of an hour or two to give them to Esau, she conceived that the
Divine purpose would be frustrated, if she did not instantly
interpose for its accomplishment. To what a system of false
hood and treachery she had recourse, is too well known to need
any recital : but it is a striking instance of the tendency of
unbelief. And who does not feel this tendency in his own
heart ? Who has not at some unhappy moment sought, by
dissimulation or concealment, to avoid the cross, which a more
faithful confession of the Saviour would have brought upon
him ? But to use any indirect means either to avoid an evil or
to obtain a good, is a certain proof of an unbelieving heart :
for, " He that believeth will not make haste."]
In the noble reply of David to his friends, we
behold,
II. The dictates of faith-
It is the peculiar province of faith to " see Him
who is invisible ;" and in all situations to have re
spect to God,
1. As an Almighty Sovereign
[Mark the answer which David, with holy indignation,
gives to his timid advisers : " How say ye to my soul, Flee ?"
How say ye with desponding apprehension, " What can the
righteous do^" This is my answer to all such vain fears ; " The
Lord is in his holy temple; the Lord s throne is in heaven."
506, J THE WORKINGS OF UNBELIEF AND OF FAITH. 49
What plots can men or devils form, which God does not see ?
or what can they essay to execute, which he cannot defeat ?
He that sitteth in the heavens " laughs them to scorn." " He
disappointeth the devices of the crafty, so that they cannot per
form their enterprize ;" yea, " he taketh the wise in their own
craftiness." It is not possible to find a more beautiful eluci
dation of this subject than that which is recorded in the history
of Elisha. When the king of Syria was warring against Israel,
behold, all his plans were made known to the king of Israel ;
and were thereby defeated. But how were these secrets made
known? Was it by treason? No: God revealed to Elisha the
things which the king of Syria spake in his bed-chamber. The
king of Syria determined therefore that he would kill Elisha,
and sent an army to encompass the city wherein Elisha was.
Elisha s servant, just like David s friends, cried, " Alas, my
master ! how shall we do?" But, when God opened his eyes,
he saw the whole surrounding atmosphere filled with horses of
fire and chariots of fire : and soon afterwards he saw the whole
smitten with blindness, and led by the prophet into the very
heart of their enemy s country . Thus are all the saints
watched over by an Almighty Power; and under his protection
they are safe.]
2. As a righteous Judge-
fit may be that God sees fit to let the enemies of his
people prevail over them: but their success is only for a
moment: the time is near at hand when the apparent in
equality of these dispensations will be rectified ; when God,
as " a righteous Judge, will recompense tribulation to those
who trouble us ; and to us who are troubled, rest." He
narrowly inspects^, not the actions only, but the dispositions
also, of men, in order to render unto them according to their
works : " the wicked his soul hateth ;" and in due time " he
will rain upon them snares, fire and brimstone, and an horrible
tempest," even as he did upon Sodom and Gomorrha: yes,
" this shall be the portion of their cup;" and they "shall
drink it to the very dregs." On the other hand, " he loveth
the righteous, and beholds them with delight ;" and reserves
for them a weight of glory proportioned to all that they have
done and suffered for him. The believer is persuaded of this:
whom then shall he fear ? He knows that no weapon formed
against him can prosper, unless Infinite Wisdom has ordained
that it shall ; and that no evil can be suffered to approach him
c 2 Kings vi. 8 20.
d " His eyelids try " as persons narrowly inspecting some very
minute object, almost close their eyelids, to exclude every other
object.
VOL. V. E
50 PSALMS, XL 17. [506.
which shall not be recompensed an hundred-fold even in this
life ; and much more in that world where God himself will be
the unalienable portion of all his people. How these views
compose the mind may be seen throughout all the Sacred
Records 6 : and they will always be realized in proportion to
our faith.]
ADDRESS
1. Those who meet with opposition in their Chris
tian course
[You are tempted perhaps by Satan, and by timid friends,
to " put your light under a bushel," instead of causing it to
" shine before men for the glory of your God." But you
should say as Nehemiah, " Shall such a man as I flee ? " No :
my Saviour shunned not the cross for me ; and, God helping
me, I will gladly take up my cross and follow him
Beware how you listen to flesh and blood, or attempt to
reconcile the services of God and mammon : to " follow the
Lord fully" is the only true way to present peace and ever
lasting happiness.]
2. Those who are ready to faint by reason of spi
ritual conflicts
[It is doubtless an arduous task to " wrestle with all the
principalities and powers of hell;" but, " if God be for you,
who can be against you ? " Do not, because of some occasional
darkness, say, " My way is hid from the Lord, and my judg
ment is passed over from my God:" but know, that your God
is infinite both in wisdom and power ; and that he is engaged
to keep all who trust in him f . Reject then with indignation
the unbelieving suggestions of your great adversary: and, if
for a moment he prevail against you, chide yourselves for your
cowardice, as David did ; " Why art thou cast down, O my
soul; and why art thou disquieted within me? HOPE THOU
IN GoD g ." Consider the force of our Lord s reproof to Martha,
" Said I not unto thee, that, if thou wouldest believe, thou
shouldest see the glory of God h ?" The same then he says to
us : let us therefore " never stagger at his promises through
unbelief, but be strong in faith, giving glory to God." Let
David s confidence be ours also 1 .]
c See Ps. vii. 1017. and xxvii. 1. f Isai. xl. 2729.
e Ps. xlii. 11. h J i m x i. 49. i p s . v. 11, 12.
507. J PRACTICAL ATHEISM EXPOSED. 51
DVII.
PRACTICAL ATHEISM EXPOSED.
Ps. xii. 4. Who is Lord over us?
THAT " the world lieth in wickedness," is a truth
generally acknowledged. But it is by the more
heinous acts alone that men in general estimate the
wickedness around them : whereas in order to form
a correct judgment, they should mark the alienation
of heart from God which is observable, not in gross
sinners only, but in the more moral and decent part
of mankind. A spirit of independence pervades all
ranks and orders of men : and though all do not live
in the same measure of open rebellion against God,
all have a standard of their own, to which to conform
their lives ; and, in reference to all beyond it, they
say, as those in my text, " Who is Lord over us ?"
To illustrate this, I will shew,
I. The atheism of the heart
Whether there be any who really believe there is
no Supreme Being, I think, may well be doubted ;
since there is not an ignorant savage who does not
imagine that there is some Being superior to himself,
and some Being that taketh cognizance of his deport
ment. But a secret atheism abounds in every place ;
insomuch, that all who are yet in a state of nature
will ask, " Who is Lord over us ?" Who,
1. To inspect our ways ?
[That this is the sentiment of the unregenerate heart is
evident, from the declaration which is made in another Psalm,
which the Apostle quotes as applicable to every child of man :
" He hath said in his heart, God hath forgotten : he hideth
his face : he will never see it." And again, " He hath said in
his heart, Thou wilt not require it a ." If persons were sensible
of the divine presence, and that God marks every motion of
their hearts, could they give such a latitude as they do to sin,
or commit it with so little fear ? No : if they are hid from the
eyes of men, they are satisfied : and that which was erro
neously imputed by Eliphaz to Job, is really fulfilled in them ;
" They say, How doth God know ? Can he judge through the
a Ps. x. 11, 13.
E2
52 PSALMS, XII. 4, [507.
dark cloud? Thick clouds are a covering to him, that he
seeth not ; and he walketh in the circuit of heaven," unob
servant of his creatures ways b .]
2. To order our paths ?
[This is strongly exemplified in our text. " They say,
With our tongue will we prevail : our lips are our own : Who
is Lord over us ? " It is painful to observe with what daring
impiety men will " cast God s words behind them c ." Declare
to them the commands of men, and they will have an ear to
hear ; but speak to them of the commands of God, and they
reject it with scorn : they reply, in heart at least, if not in
word also, " As for the word that thou hast spoken unto us in
the name of the Lord, we will not hearken unto thee ; but
we will certainly do whatsoever thing goeth forth out of our
own mouth d ." Pharaoh, it is true, \vas hardened beyond the
generality of men : but his answer to Moses is still that of the
generality amongst ourselves, " Who is the Lord, that I should
obey his voice ? I know not the Lord ; neither will I obey
his voice 6 ."]
3. To supply our wants ?
[Whatever be the wants of an ungodly man, he will look
to himself, or to the world, to supply them. He has no idea
that God is observant of them, or will humble himself so low
as to regard them. Now, this is a part of that same disposi
tion which we have before noticed; and is no other than a denial
of God. Job says, " If I have made gold my hope, or said to
the fine gold, Thou art my confidence ; this were an iniquity
to be punished by the Judge ; for then I should have denied
the God that is above f ."]
4. To call us to an account ?
[Men imagine that what is past is all forgotten, and that
they shall never hear of it any more. This is what the
Psalmist so justly reproves : " They say, The Lord shall not
see, neither shall the God of Jacob regard it. Understand,
ye brutish among the people : and ye fools, when will ye be
wise ? He that planted the ear, shall he not hear ? He that
formed the eye, shall he not see ? He that chastiseth the
heathen, shall not he correct 8 ?" Elihu, also, conceiving it to
be indulged by Job, utters a similar rebuke : " Although thou
sayest thou shalt not see him, yet judgment is before him :
therefore trust thou in him h ."
Now, though in none of these particulars, perhaps, will
b Job xxii. 13, 14. c Nell. ix. 26. d Jer. xliv. 16, 17.
e Exod. v. 2. f Job xxxi. 24, 28. e Ps. xciv. 710.
h Job xxxv. 14.
507.] PRACTICAL ATHEISM EXPOSED. 53
men deny in words the interposition of Heaven ; yet, in their
hearts, they so far disbelieve it, that they act without any
reference to it, and live, practically at least, as " atheists in
the world 1 ."]
Let me, however, proceed to shew you,
II. The folly of it-
Foolish in the extreme is this disregard of God.
For,
1. It will not alter the state of things
[We may deny the agency, or even the existence, of
God: but he will exist, and act too, in despite of us. We
cannot reverse the order of created things : how, then, can we
affect the Creator himself? He will sit on his throne, not
withstanding us ; and will mark our conduct, and record it in
the book of his remembrance ; and call us into judgment for
it, whether we choose to acknowledge it or not. Now, if by
denying these things we could change the course of them, then
there were some reason for our conduct : but when we can
alter nothing, but only deceive our own souls, it is little short
of madness to continue in unbelief. In truth, we should call
it madness if any man were to pursue such conduct in reference
to earthly things. Suppose a man were to deny the tendency
of bodies to gravitate towards the centre of the earth, and the
power of fire to burn ; and, in support of his sentiments, were
to leap down a precipice, or thrust his hand into the fire ;
should we be at any loss how to designate that conduct? Yet
would it not be a whit more infatuated than to go on in sin, on
the presumption that God does not mark, or will not judge, the
actions of men. In this case, precisely as in the other, we only
rush on to our perdition.]
2. It will not alter the issue of things
[We may declaim on the injustice of God, in consigning
men to everlasting misery for the sins of time ; or we may
deny that there is any such place as hell. But it shall surely
be the abode of the wicked, whether we will believe it or not.
To judgment we shall be called : by our works we shall be
judged : God s sentence shall be according to truth ; nor shall
we be able to withstand it. All that we do by our present
unbelief is only to insure that very doom which now we presume
to question. Then shall we find, that there is a Lord over us ;
and that we can neither elude nor withstand his power. If
now we admit the truth of these things, we may avert the
misery with which we are threatened, and secure the happiness
which is offered to us : but if we persevere in an atheistical
i Eph. ii. 12. The Greek.
54 PSALMS, XIV. 1. [508.
denial of them, nothing remains for us, but to learn from
experience what we will not learn from reason or the word of
God.]
Let me CONCLUDE with answering the question
which is thus presumptuously proposed
[Do you ask, " Who is Lord over us ? " I answer, The
Lord Jesus Christ is : and " he has sworn, that unto him
every knee shall bow, and every tongue confess k ." O that
you would now submit yourselves unto him ! What would he
not do for you ? What judgments would he not avert? What
blessings would he not communicate ? Remember, I pray you,
that " He is God, and none else 1 ." Whatever you may ima
gine, you can never " prevail " against him. As for " your
lips being your own ; " nothing that you have is your own.
You are the work of his hands ; and he has a right to every
power that you possess. Yea, more, " he has bought you with
a price," even the inestimable price of his own blood : so that
he has a double right over you : and you are bound, by every
tie that can be conceived, to " glorify him with your bodies,
and with your spirits, which are his m ." Take him, then, as
your Lord; and yield yourselves to him as his subjects: and
then you may very safely ask, " Whom have I to fear?" Be
loved Brethren, reject this Lord, and none can save you: give
yourselves up to him, and " none can harm you 11 ."]
k Isai. xlv. 23. ] Isai. xlv. 22.
m 1 Cor. vi. 20. 1 Pet. iii. 13.
DVIII.
THE COMMONNESS AND FOLLY OF ATHEISM.
Ps. xiv. 1. The fool hath said in his heart, There is no God.
MEN, who judge only by the outward appearance,
are apt to entertain a good opinion of themselves :
but God,, who looketh at the heart, describes the
whole race of mankind as immersed in an unfathom
able abyss of wickedness a . In confirmation of this
melancholy truth we need look no further than to
the declaration in the text. It may be thought indeed
that the text is spoken only in reference^ to a few
professed infidels : but the words immediately follow
ing shew that it relates to many, yea to all mankind;
a Jer. xvii. 9,
508.] THE COMMONNESS AND FOLLY OF ATHEISM. 55
" all being gone aside, and none doing good, no not
one." Above all, St. Paul, speaking expressly upon
the subject of human depravity, appeals to this very
passage as decisively establishing that doctrine. b In
considering the words before us we shall shew,
I. The atheistical thoughts and desires of the heart-
God interprets the thoughts and desires of the
heart as though they were expressed in words ; and
he attests its real language to be like that in the text.
It may be understood,
1. As an assertion
[The name here used for God is not Jehovah, which
relates to his essence, but Elohim, which characterizes him as
the moral governor of the world. The words therefore must
be understood, not as declaring that there is no God, but that
there is no God who interferes in human affairs. It is true
there are not many, who will deliberately affirm this in plain
terms ; but, alas ! how many are there, whose actions mani
fest this to be the inward thought of their hearts ! If we look
around us, we shall see the great mass of mankind living as if
there were no superior Being to whom they owed obedience,
or to whom they were accountable for their conduct. They
inquire constantly whether such or such a line of conduct
will tend to their comfort, their honour, or their interest ; but
how rarely do they examine whether it will please God ! How
will men gratify in secret, or at least harbour in their bosoms,
those lusts, which they could not endure to have exposed to
the eye of a fellow-creature, while yet they feel no concern at
all about the presence of their God ! The language of their
hearts is, " The Lord seeth us not, he hath forsaken the
earth :" " How doth God know? can he judge through the
dark cloud ? Thick clouds are a covering to him that he seeth
not; and he walketh in the circuit of the heaven d ," ignorant
and indifferent about the affairs of men. And as we thus
refuse to acknowledge God ourselves., so we do not choose that
any others should acknowledge him. Is any one of our com
panions awed by the fear of God ? how ready are we to laugh
at his scruples ; to propose to him the customs and maxims
of the world as more worthy of his regard than the mind and
will of God ; and to encourage him in the hope, that such
compliances shall never be noticed in the day of judgment !
And what is this but to use the very language which God
b Rom. iii. 10 12. c Ezek. viii. 12. d Job xxii. 13, 14.
56 PSALMS, XIV. 1. [508.
imputes to us, " The Lord will not do good, neither will he
do evil 6 ?"]
2. As a wish
[The words " There is" are not in the original, and may
therefore be omitted : the text will then stand thus ; The fool
hath said in his heart, No God ! that is, I wish there were
none. And how common a wish is this ! When men are
fully convinced in their minds that God notices every trans
action of their lives, and records it in the book of his remem
brance, they are still unwilling to give up their lusts, and
determined to continue in sin at all events. But are they easy
in such a state ? No : they shrink back at the prospect of death
and judgment, and wish that they could elude the summons
that will be given them in the last day. Gladly would they
sleep an eternal sleep, and barter their immortality for an
exemption from appearing at the tribunal of God. What
satisfaction would they feel if they could be certified on un
questionable grounds, that God did not notice their actions,
or that, notwithstanding he be the Governor and Judge of all,
he hath decreed to bestow on them the favour of annihilation !
Instantly they would exclaim, Now I may dismiss my fears ;
now I may take my fill of pleasure, and " drink iniquity like
water," without any dread of future consequences. We may
appeal to the consciences of all, whether such have not been
frequently the thoughts of their hearts, or, at least, whether
their dread of death and judgment do not justly admit of this
construction ?]
Such being the thoughts and desires of the heart,,
we proceed to shew,
II. The folly of entertaining them
This will appear in a striking point of view, if we
take into consideration the three following truths
1. The thing wished for is absolutely impossible
[God can no more cease to inspect the ways of men with
a view to a final retribution, than he can cease to exist. As
his superintending care is necessary for the preservation of the
universe, so the continual exercise of his moral government
is necessary for the vindication of his own honour. How
absurd then is it to indulge a wish, when it is not possible for
that wish ever to be gratified, and when the indulging of it
makes us act as though it would be gratified! How much
better were it to say at once, There is a God, and I must fear
him ; there is a judgment, and I must prepare for it !]
( Zcph. i. li>.
508.] THE FOLLY AND COMMONNESS OF ATHEISM. 57
2. If the wish could be obtained, it would be an
unspeakable injury to all, even in this world
[Men are led, even by the faintest hopes of impunity, to
live in sin ; and how much more would they yield themselves
up to its dominion, if they could once be sure that God would
never call them into judgment for it! This, as it respects
individuals, would greatly embitter this present life. The
gratification of their lusts would indeed afford them a transient
pleasure : but who that considers how soon such enjoyments
cloy; who that knows how many evils they bring in their
train ; who that has seen the effects of unbridled passions, of
pride, envy, wrath, malice, of lewdness, covetousness, or any
other inordinate affection ; who that has the least knowledge of
these things can doubt, but that sin and misery are indissolu-
bly connected, and that, in proportion as we give the rein to
appetite, we undermine our own happiness? And what would
be the consequence to the community at large? Men, even
now, " bite and devour one another " like wild beasts, the very
instant that God withdraws his restraint from them ! Who
was it that overruled the purposes of a lewd Abimelech, of a
covetous Laban, and of a revengeful Esau ? It was God alone :
and it is the same God that now keeps the world in any
measure of peace and quiet. And if once the world were
bereft of his providence, it would instantly resemble that
world, where the dispositions of men are suffered to rage with
out controul, and all incessantly to torment themselves, and all
around them. Is it not then the extremest folly to entertain
a wish, that would involve in it such tremendous consequences?]
3. It would be productive of still greater evil as it
respects the world to come.
[Doubtless, if there were no moral governor of the uni
verse, there would be no fear of hell ; and the thought of this
would be a great acquisition to ungodly men. But they, on
the other hand, entertain no hope of heaven ; their brightest
prospect would be annihilation. Melancholy prospect indeed!
How much better, even for the most ungodly, to have a God
to flee unto ; a God to pardon their iniquities ; a God to sanc
tify and renew their souls ; a God to bless them with immor
tality and glory ! They need not to wish for the cessation of
his agency, or the extinction of their own existence, seeing
that he is rich in mercy unto all that call upon him, and ready
to receive returning prodigals. And is it not for the interest
of all that there should be such a God ? Is not the prospect
of obtaining his favour, and participating his glory better than
annihilation, more especially when the terms of our accept
ance with him are so easy ? He requires nothing but that we
58 PSALMS, XIV. 6. [509.
should humble ourselves before him, and plead the merits of
his dear Son, and renounce the ways that have been displeasing
to him : the very instant we return to him in this manner, he
will " cast all our sins into the depths of the sea," and embrace
us with the arms of his mercy. What madness then to wish
that there were no such Being!]
INFER,,
1. How great is the patience of God!
[God sees, not one only or even many, but all the world
living without God f , banishing him from their thoughts 8 , and
wishing him banished from the universe : yet he not only bears
with them, but follows them with invitations and promises,
and waiteth to be gracious unto them Let us stand
amazed at his goodness ; and let that goodness lead us to
repentance ]
2. How glorious is the change that takes place in
conversion !
[Grace no sooner enters into the heart than it slays this
enmity, and reconciles the sinner to God. Henceforth it
becomes his one desire to walk with God, to enjoy his pre
sence, to fulfil his will, and to live in the near prospect of
participating his glory - How enviable is such a state !
Compare the ivisdom of such a state with the folly which we
have been exposing And let us instantly begin to live,
as we shall wish we had lived, when we come to die.]
f Eph. ii. 12. s Ps. x. 4.
DIX.
BELIEVERS VINDICATED.
Ps. xiv. 6. Ye have shamed the counsel of the poor, because
the Lord is his refuye.
ONE would imagine that religion, as brought into
lively and habitual exercise, should commend itself
to all : it is so reasonable a service, that one would
suppose none could find fault with it. Yet, never
has it been maintained by any one since the first
introduction of sin into the world, without provoking
hostility from those who were not under its dominion.
As for David, he suffered for it through all the
reign of Saul, and through a great part also of his
own reign : for, though a king, he was an object of
509.] BELIEVERS VINDICATED. 59
derision to all the scoffers in the land. Of this he
complains in the psalm before us : for though it is
probable that Absalom was the great instigator of the
present evils, the people, too, readily sided with him,
and exulted in the thought, that this despised monarch
would now be destroyed.
The psalm, though primarily applicable to that
occasion, was really, as St. Paul tells us, of a general
import a . And therefore, taking the text in that view,
I will explain, and vindicate, the counsel that is here
referred to.
I. Explain it
The persons designated as " the poor," are the
Lord s people, generally-
fit is certain that the great mass of the Lord s people are
taken from the lower walks of life. There are " not many
rich, not many mighty, not many noble, called." In the days
of our Lord, it was " not the Scribes and Pharisees that be
lieved on him," but the poor who were deemed accursed b .
" The common people heard him gladly ."
But the name is given to the Lord s people principally
because they are " poor in spirit 4 ," feeling their utter desti
tution of every thing really good ; just as a person in the state
of Lazarus feels his want of all the comforts of life. In this
sense the name is given to them in a great variety of passages
and throughout the whole world they answer to the
character contained in it.]
They invariably " make the Lord their refuge "-
[They feel their lost and undone state - And in
themselves they find no remedy - But in Christ they
see a fulness and sufficiency, even for the very chief of sinners
- They look into the Scriptures, and see the " counsel "
given them, to " look to him," and to " flee to him : " and this
counsel they both follow themselves, and give to all around
them They determine, both for themselves and for
others, to " know nothing but Jesus Christ, and him cru
cified."]
But this conduct exposes them to much obloquy.
I will therefore proceed to,
II. Vindicate it
a ver. 2, 3. with Rom. iii. 10 12. b John vii. 49.
c Mark xii. 37. d Isai. xiv. 32. and xxix. 19. Zcph. iii. 12.
60 PSALMS, XIV. 6. [509.
In " shaming this their counsel/ the ungodly will
pretend to reason with them
[They will deride this counsel as unnecessary ; since there
is no occasion for them to feel any such alarm about their
souls - They reprobate it as presumptuous : for, can
they suppose that God should pay such peculiar regard to
them, to accept them, sanctify them, save them; when all the
rest of the world are perishing in their sins ? - - They
pour contempt upon it as ineffectual : for to think of setting
aside all good works in point of dependence, can be no other
than a desperate delusion Such are the arguments
with which the ungodly will endeavour to shame the poor out
of their confidence in God.]
But we will defend their counsel against all these
unjust aspersions
[It is not unnecessary : for there is not a creature in the
universe that can be saved in any other way - It is not
presumptuous. What presumption is there in believing God s
promises, and in obeying his commands, and especially that
command of coming to Christ and relying on him for salva
tion e ? It is not ineffectual : for there never was, nor
ever shall be, one soul left to perish, that sought for mercy
solely and entirely by faith in Christ - The cities of
refuge afforded a safe asylum to him who fled from the avenger
of blood : and, whatever have been the sins of the believing
penitent, " he shall not be ashamed or confounded, world
without end f ."]
ADDRESS,
1. The despisers
[We need not go far to find persons of this character.
In fact, they despise this counsel who do not follow it, even
though they should never cast any particular reproach on those
who adopt it - But, I beg leave to ask, what counsel
will you give ? Shall it be, to despise all religion ? or
to rest in outward forms?- or to say, " Lord, Lord,
whilst you do not the things which he says ? " - You
may boldly maintain this counsel now : but will you do it in the
hour of death, and in the day of judgment? Know, assuredly,
that you will be ashamed of it then, whether ye be now, or not.
And that is the only wise counsel which will be approved of
your God, and issue in your everlasting salvation. All else
is but to " make lies your refuge, and to hide yourselves under
falsehood ;" or, in Bother words, to " build on a foundation of
sand, what will fall," and crush you under its ruins.]
c 1 John iii. 23. f Isai. xlv. 17. R Isai. xxviii. 15.
510.] THE BLESSINGS OF SALVATION. 61
2. The despised
[What harm has it done you hitherto, that you have been
despised by an ungodly world ? Only seek your happiness in
God, and you need not mind what man shall say concerning
you. Man s judgment is but for "a day h .-" whereas God s
judgment will be for ever. The Prophets, the Apostles, and
our Lord Jesus Christ, were they approved of men? On the
contrary, was there any thing too bad for men to say concerning
them? Be content, then, to be "partakers of Christ s suf
ferings ; that, when he shall appear, ye may be glad also with
exceeding joy 1 ." In truth, to be despised for righteousness
sake is your highest honour k , and shall surely issue in your
more exalted happiness 1 .]
h 1 Cor. iv. 3. The margin. * 1 Pet. iv. 13.
k 1 Pet. iv. 14. Acts v. 41. l Rom. viii. 17.
DX.
THE BLESSINGS OF SALVATION.
Ps. xiv. 7. that the salvation of Israel ivere come out of
Zion ! When the Lord bring eth back the captivity of his
people, Jacob shall rejoice, and Israel shall be glad.
ON what occasion this psalm was written, we
know not : but there are two things which render it
pre-eminently worthy of our attention : the one is,
that, with very little alteration, it is repeated in
another psalm a ; and the other is, that a very con
siderable part of it is cited by the Apostle Paul, not
for the mere purpose of illustrating any point, but
for establishing that doctrine which lies at the very
foundation of Christianity, the universal and total
depravity of human nature b . The Psalmist has evi
dently been reflecting on the extreme wickedness of
the human heart, in that men, for the purpose of
prosecuting their evil ways without fear, would
banish God himself from the universe , and, by
impious derision, drive out all regard for piety from
the world d . Being oppressed, and overwhelmed, as
it were, with this painful contemplation, he breaks
forth into this devout rapture : " O that the salvation
a Ps. liii. b Compare ver. 1 3. with Rom. iii. 10 12, 19.
c ver. 1. d ver. 6.
62 PSALMS, XIV. 7. [510.
of Israel were come out of Zion ! When the Lord
shall bring again the captivity of Israel, Jacob shall
rejoice, and Israel shall be glad."
We may conceive him in these words looking for
ward, not only to the times of the Messiah, but to
the Messiah himself, who is frequently designated by
the name of Saviour 6 , and who, under that character,
comes forth out of Zion f , and is an object of desire to
all nations g ." But, perhaps, it is rather " salvation"
itself that is here spoken of; and which the Psalmist
contemplates,
I. As an object of desire
And truly so it is,
1. To the world at large
[View the state of the world, especially as it is described
in the psalm before us - How inexpressibly awful ! And
how fully is this description verified in all around us ! Re
specting the Heathen world, we are willing enough to acknow
ledge the truth of the accusation : but, respecting the Christian
world, we are ready to conceive of it as exaggerated and false.
But St. Paul quotes these very expressions, to prove the
wickedness of all mankind : and the smallest measure of candid
observation will confirm all that he has spoken. Say, then,
whether salvation be not needed ; and whether the Psalmist s
wish should not be the most ardent desire of our souls : " O that
the salvation of Israel were come out of Zion ! " The Gospel
brings precisely such a salvation as men s necessities require :
and happy would it be, if its blessings were proclaimed to the
utmost ends of the earth!]
2. To every heavy-laden sinner
[Are any of you convinced of your sinful and undone
state ? Consider the remedy provided for you. O how pre
cious should it be to your souls ! How infinitely dearer to you
than thousands of silver and gold ! Great as your guilt un
doubtedly is, it may all be washed away in the Redeemer s
blood: and, fixed as your corruptions are, they may all be
rooted out by the operation of his holy Spirit on your souls.
Reconciliation is made for you through the blood of the
cross ; so that God, from being your enemy, is ready to become
your Father and your friend : and, if only you embrace the
e Isai. Ixii. 11. with Isai. xlv. 21, 22. and in New Testament
passim.
f Rom. xi. 26. s Hagg. ii. 7.
510.] THE BLESSINGS OF SALVATION. 63
salvation offered you in the Gospel, all the glory of heaven
shall be yours. Cherish, then, this holy desire : and, in refer
ence to your own souls in particular, be constantly saying,
" O that the salvation of Israel were come out of Zion!"]
Realizing in his mind the object of his desire, the
Psalmist proceeds to view it,
II. As actually attained
Salvation has been effected by the coming of the
Lord Jesus Christ : and,
Already has it produced great joy in the world
[To a great extent has the captivity of God s Israel been
turned. Thousands and millions, both of Jews and Gentiles,
have been delivered from the power of Satan, by whom they
were once led captive at his will. And what joy the deliver
ance occasioned, we well know. On the day of Pentecost, not
less than three thousand, who had been pricked to the heart
with a sense of sin, w r ere, by the glad tidings of the Gospel,
enabled to eat their bread with gladness and singleness of
heart, blessing and praising God. And to this hour do all
who hear the joyful sound experience the same holy feeling
in their souls. Tell me, ye who have ever been released from
the bonds of sin and Satan, have ye not been constrained to
say, " My soul doth magnify the Lord, and my spirit hath
rejoiced in God my Saviour?" Yes, in everyplace where the
Gospel comes, and in every bosom where it is received, is
" the oil of joy given in the stead of mourning, and the gar
ment of praise for the spirit of heaviness."]
But what joy will it not excite, when it shall pre
vail to its full extent ?
[There is a period yet future, when the Gospel shall be
conveyed to all nations, and " all flesh shall see the salvation
of God." Then shall the dominion of Satan be altogether
broken, and the whole race of mankind be brought to " serve
the living God." What joy shall prevail over the face of the
whole earth ! Truly the descriptions given of it by the Psalmist
will fall infinitely short of the reality h - for heaven
itself will then appear to have come down upon the earth 1 , and
all the glorified saints to have descended to swell the chorus
of the redeemed k .]
From hence, then, we may LEARN,
1. What conversion is
[Whatever mystical representations be given of it, it is
simply this, " a turning of us from the captivity " of sin and
11 Ps. xcviii. 1 9. * Rev. xxi. 2 4. k Rev. xx. 4.
64 PSALMS, XV. 1-5. [511.
Satan, and bringing us " into the glorious liberty of the chil
dren of God." This it was for which the Saviour came into
the world : and this it is which he effects, in all who are par
takers of his salvation. Let any say whether it be not a
proper object of desire, or whether a captive soul can ever
desire it too much.]
2. What should be our great aim in life
[The deliverance, to whomsoever it is vouchsafed, is only
gradual : " the flesh will yet lust against the Spirit, as well
as the Spirit against the flesh ; so that, to the latest hour of
our lives, we shall not be able to do all that we could wish 1 ."
Even the Apostle Paul, after having served the Lord for twenty
years, yet was constrained to cry, " O wretched man that I
am ! who shall deliver me m ?" To grow then in grace should
be the daily object of our ambition : and to " put off the old
man, and put on the new, should be the one labour of our
souls: nor should we ever cease from this labour, until we
have attained the full measure of the stature of Christ.]
3. What should endear to us the thoughts of
death
[Death will break all our chains, and set us at perfect
liberty. Whilst here, we still are complaining that " we are
tied and bound with the chain of our sins." But no complaint
shall ever be heard in heaven. There we shall be " pure, as
Christ is pure;" and " perfect, as our Father who is in heaven
is perfect." Let us learn, then, to look on death as a friend,
and to number it amongst our richest treasures". That it is
disarmed of its sting, is no mean part of our present joy : and
that it shall translate us into the immediate presence of our
God, is sufficient to make us pant for its arrival, " desiring to
depart and to be with Christ, as far better" than the happiest
lot that can be enjoyed on earth .]
1 Gal. v. 17. m Rom. vii. 24.
n 1 Cor. iii. 22. Phil. i. 23.
DXI.
CHARACTER OF THOSE THAT SHALL BE SAVED.
Ps. xv. 1 5. Lord, ivho shall abide in thy tabernacle? who
shall dwell in thy holy hill? He that walketh uprightly,
and worketh righteousness, and speaketh the truth in his
heart. He that backbiteth not with his tongue, nor doeth
evil to his neighbour, nor taketh up a reproach against his
neighbour. In whose eyes a vile person is contemned: but
he honoureth them that fear the Lord. He that sweareth to
511.] CHARACTER OF SUCH AS SHALL BE SAVED. 65
his own hurt, and changeth not. He that putteth not out
his money to usury ; nor taketh reward against the innocent.
He that doeth these things shall never be moved*.
IN the ministry of the Gospel, every subject must
occupy that measure of attention which seems to
have been paid to it in the Holy Scriptures. We
must not be deterred from speaking of the principles
of Christianity, because some despise them as evan
gelical ; nor must we omit the practical parts of our
religion, because others may discard them as legal.
We should be equally ready to consider every part
of God s revealed will, neither rejecting any, nor
magnifying any beyond its due importance. The
psalm before us is altogether of a practical nature.
On what occasion it was written, we are not in
formed : but we think it not improbable, that it was
composed after David had carried up the ark to
Mount Zion, and placed it in the tabernacle. From
that event, he would be naturally led to reflect on the
character of those who would be approved of God in
ministering before it, and, consequently, to depict the
character of those who should be counted worthy
to serve God in his temple above.
Agreeably to this view of the psalm, we may con
sider it as containing,
I. An inquiry into the character of those who shall
be saved
We must remember, that the inquiry does not
respect the way of salvation, but the character of those
who shall be saved. Had it related to the way of sal
vation, the great doctrines of " repentance towards
God and faith in our Lord Jesus Christ" must of
necessity have been set forth : however they might
have been expressed in terms suited to that dis
pensation, they could not possibly have been omitted.
But the inquiry is simply this ; What is the character,
and what the conduct, of those who shall be finally
a This psalm is one of those appointed to be read on Ascension
Day ; not because it relates to Christ s ascension, but because it drawn
the character of those who, like him, shall be admitted into heaven.
VOL. V. F
66 PSALMS, XV. 15. [511.
admitted into that true tabernacle which God himself
has erected in heaven ? And can there be any inquiry
more important ?
OBSERVE,,
1. What is implied in the inquiry itself
[Certainly it implies, that all will not be saved. And this
is a truth which our blessed Lord has confirmed beyond a
doubt 1 . Some dream of annihilation ; and some of heaven :
but what a fearful disappointment will multitudes experience !
Yes : " fearfulness will surprise them ; " and, instead of dwelling
in the bosom of their God, they will " dwell with devouring
lire, even with everlasting burnings ."]
2. What is implied in it as addressed to Jehovah-
fit is of Jehovah himself that David makes the inquiry :
for it is Jehovah alone that can answer it aright. Man is
partial in his own favour: and, even when constrained to
acknowledge that there must be a difference between the
righteous and the wicked, he takes care so to draw the line, as
to include himself among the number that shall be saved. But
God has no respect of persons: his word is fixed: and according
to that word shall be the doom of every child of man.]
That we may with certainty determine the point,
let us see, in this psalm,
II. Their character described
The children of God are here faithfully described :
they are distinguished by,
1. A principle of integrity in their hearts-
fit is the very essence of the Christian character to have
righteousness and truth residing in the soul: we must be
" Israelites indeed, in whom is no guile." Where a principle
of integrity is wanting, nothing can be right. Services, of
whatever kind, are of no account with God, if there be not a
determination of heart to do whatsoever he commands. A
single eye is that which he approves : and the want of it
vitiates all that a man can do, yea, and renders it odious in his
sight 11 . We are aware that these assertions are strong: but
they do not in the least exceed the truth. St. John s declara
tions leave us no room to doubt: " He that doeth righteous
ness, is righteous, even as HE, that is, Christ himself, is
righteous ." The object of the Christian s desires, yea, and of
his endeavours too, is universal holiness: he would in all things,
h Matt. vii. 13, 14. < Isai. xxxiii. 14. (1 Isai. Ixvi. 3.
e 1 John ii. 4, 6. and iii. 6 10.
511 J CHARACTER OF SUCH AS SHALL BE SAVED. 67
as far as possible, " be conformed to Christ," " having the
same mind as was in him," and " walking in all things as he
walked." He would not willingly retain a right hand or a right
eye that caused him to offend: his one labour and ambition is,
to " stand perfect and complete in all the will of God." It is
in this way that he " puts on the Lord Jesus Christ ;" and it is
in this way that " Christ becomes all in all f !"]
2. A corresponding conduct in their lives
[The particular things enumerated by the Psalmist are for
the most part overlooked, as though they were of minor im
portance: but, in truth, they enter deeply into the Christian
character, and will serve as most decisive tests of the existence
and measure of our integrity. In true Christians, then, the
following marks are found :
They abstain from uncharitable censures. Amongst false
professors, even as amongst the ungodly world, there is a
lamentable want of tenderness to the characters of others : they
will receive, and circulate, a false report, without ever con
sidering how great an injury they do to him who is thus
calumniated. They will suffer their minds to be prejudiced
against a brother without any just occasion ; and will even feel
more alienation from him on account of some quality which
they disapprove, than attachment to him for many qualities
which render him worthy of their esteem. But the true
Israelite will not deal out such measure to his neighbours: he
will rather put a favourable construction on the things which
admit of doubt, and cast a veil over the faults which are too
plain to be denied. He will in this matter conform himself to
the golden rule, of Doing to others as he would have them
do to him.
They observe equity in estimating the characters of men.
They will not be lenient towards offences in the rich, which
they condemn with severity in the poor ; nor will they suffer
their regards to be influenced by the pride of life or the preju
dice of party. Magistrates, indeed, they will reverence as
bearing an authority vested in them by God himself; but it is
the office that they will reverence ; just as Paul reverenced the
high priest, notwithstanding the injustice with which he exe
cuted his high office : but the contemners of God will, as such,
be pitied and contemned by every true Christian ; and those
who fear God will on that account be loved and honoured by
him, whatever station they may fill, or to whatever party
they may belong. He will from his inmost soul unite in the
Apostle s benediction, " Grace be with all them that love our
Lord Jesus Christ in sincerity."
f See Rom. xiii. 14. and Col.iii. 11. ; which passages refer, the one
to the graces of Christ, and the other to the image of Christ in the soul
68 PSALMS, XV. 15. [51 1.
They adhere strictly to all their engagements. No Believer
will think lightly of his word, and still less of his oath. If he have
promised any thing, he will on no account go back, even though
the performance of the promise should involve him in consider
able difficulty. In all pecuniary or commercial transactions,
his word will be his bond : no subterfuges will be resorted to,
no equivocations, no falsehoods invented, to invalidate his
engagement: if he have " sworn to his own hurt," he will sub
mit to the consequences, and discharge his conscience with
fidelity. With respect to engagements of a yet more sacred
nature, he will exercise the utmost scrupulosity ; and not because
of any change in his own mind, think himself at liberty to
repudiate a betrothed object. If a great moral or religious
change have taken place in the one party so as to change the
character of that person, and to render him in fact a different
person from the one that was betrothed, then the other party
may justify a renunciation of the alliance (a man may justly
rescind his engagements with a woman who shall depart from
the paths of honour and virtue) ; but it is in the party who
remains the same, and not in the party that is changed, that
this right resides. Where there are no circumstances of this
kind to absolve the Christian, " his yea must be yea, and his
nay, nay."
They abhor every thing that is sordid and unjust. Usury
was forbidden under the Mosaic Law ; and that prohibition, as
to the spirit of it, obtains equally under the Gospel. There
is a legal interest of money which may fitly and properly be
made : but every kind of extortion is worthy of the utmost
abhorrence. To take advantage of the ignorance or the neces
sities of our fellow-creatures, to deceive them in relation to the
quality or quantity of the commodities sold to them, to lean
unduly to our own interests, and thereby to injure in any
respect the interests of others ; all this is contrary to the law of
love, the law of honesty : and the man who for filthy lucre
sake will condescend to such meanness, is unworthy of the
Christian name. It matters not what profession of religion he
may make, nor how high he may stand in the estimation of
those who are unacquainted with his character ; he has " the
mark of the beast upon him," and will assuredly take his
" portion amongst the hypocrites."
We are aware that many religionists will call this statement
legal : but let them remember that Paul himself has given this
very description of the Christian s conduct, and has declared,
that " those who are children of the light will walk in all good
ness, and righteousness, and truths." By these fruits must they
be judged of, and " by these fruits must they be known."]
e Eph. v. 810.
511.] CHARACTER OF SUCH AS SHALL BE SAVED. 69
In relation to persons of this character, we behold
with pleasure,
III. Their salvation assured
Our blessed Lord represents them as persons
whose habitation is founded on a rock h , and their
stability is assured to them,
1. By the very graces which they exercise
[We do not mean to say, that any man, however eminent,
has in himself such a measure of grace, as shall be a safeguard
to him under all temptations ; for even Paul himself had not in
himself " a sufficiency even to think a good thought:" nor can
any child of man stand one moment longer than God shall be
pleased to uphold him in his everlasting arms: but still God
himself has represented " righteousness as a breast-plate," which
will resist the darts of our great adversary : and it must be
obvious, that they, in whom there is a principle of universal
holiness, and whose conduct is so strictly regulated by the
commands of God, must be comparatively out of the reach of
the tempter. In matters of daily occurrence, the Believer will
still have within himself an evidence that he is a fallen creature :
he will still be subject to mistakes, and infirmities, and falls ;
but he will not so fall as to return to the wilful practice of
iniquity 1 , nor so be moved as to "turn back unto perdition."]
2. By the express promises of God
[Were the Christian s stability to depend solely on the
strength of the gracious principle within him, he would have
but little hope of enduring to the end : but God has encouraged
us to exert ourselves, and to " work out our own salvation with
fear and trembling;" in the full persuasion, that " he will give
us both to will and to do of his good pleasure." In the Scrip
tures, both Prophets and Apostles concur in giving us this
assurance. Isaiah speaks almost the very language of our text :
he draws the very same character almost in the very same
terms ; and then declares, that this person " shall dwell on
high," (even " in God s holy hill,") that " his place of defence
shall be the munition of rocks ; that bread shall be given him,
and his waters shall be sure k ." To the same effect St. Peter
speaks : he bids us add to our faith the practice of all social
virtues ; and then he tells us that " they who do such things
shall never fall, ( never be moved, ) but shall have an entrance
ministered unto them abundantly into the kingdom of our
Lord and Saviour Jesus Christ 1 ." How " exceeding great and
precious are such promises" as these! How delightful is it to
h Matt. vii. 24 27. * 1 John iii. 9.
k Isai. xxxiii. 15, 16. } 2 Pet. i. 511.
70 PSALMS, XVI. 4. [512.
hear God himself engaging to " keep the feet of his saints,"
and that " the righteous shall hold on his way, and that he who
hath clean hands (the very persons described in our text) shall
wax stronger and stronger 111 ! " Let this then stir us up to walk
worthy of our high calling ; and let us " be steadfast, immov
able, always abounding in the work of the Lord, KNOWING that
our labour shall not be in vain in the
m Job xvii. 9. n 1 Cor. xv. 58.
DXII.
SUPERIOR BLESSEDNESS OF TRUE CHRISTIANS.
Ps. xvi. 4. Their sorroivs shall be multiplied, that hasten after
another god.
THERE is not, in all the writings of the Old
Testament, a portion of Scripture that more fully
attests the Messiahship of the Lord Jesus than this.
All depended on his resurrection from the dead.
And to this psalm both Peter, at the commencement
of his ministry to the Jews a , and Paul, on his first
solemn mission to preach to the Gentiles, made their
appeal as predicting the resurrection of the Lord
Jesus on the third day b . In the beginning of the
psalm, David speaks more particularly respecting
himself: but even there he declares the blessedness
of the Lord s people, and especially of those who
were looking forward to the Messiah, beyond all the
worshippers of false gods. And the contrast which
he there forms will be the subject of our present
meditations.
To elucidate it, I will,
I. Confirm the assertion in my text-
It is universally true that " their sorrows are mul
tiplied that hasten after another god. It is realized
amongst,
1. Pagans
[They worship gods of wood and stone - - And
" their sorrows are universally and greatly multiplied." The
very instant they begin to feel a sense of guilt upon their souls,
there is nothing so painful but they will do it, in order to
a Acts ii. 2532. b Acts xiii. 3437.
512.1 SUPERIOR BLESSEDNESS OF TRUE CHRISTIANS. 71
conciliate the favour of their gods. The offering of human sa
crifices, to which I apprehend the Psalmist refers , sufficiently
attests this : and the self-devotion of those who, at this day,
cast themselves under the wheels of the temple of Juggernaut,
in order to sacrifice their lives to that detestable idol, places
beyond a doubt the miseries sustained by idolaters, even
where civilization is in other respects very considerably ad
vanced ]
2. The votaries of this world
[Look at those who are " serving divers lusts and plea
sures," and seeking happiness in the gratification of their own
passions. Is the licentious fornicator, or the base adulterer,
happy ? No : they hate the light : they are ashamed to be
seen in the pursuit of their unhallowed practices : and they
contract a load of guilt, which, in hours of reflection, sorely
oppresses their minds, and renders them afraid to meet their
God. Even in temporal matters, the follower of forbidden
pleasures often suffers to a great extent : and what he suffers
in the eternal world, let the Rich Man, who disregarded the
suit of Lazarus, attest. Truly, whether pleasures, riches, or
honours be thus idolized, they heap distress and anguish on
their votaries, both in this world and in the world to come.]
3. The followers of a legal and Pharisaic right
eousness
[This, too, is idolatry, no less than the indulgence of
covetousness, lewdness, or any other corrupt propensity. And
what a load, yea, what an insupportable burthen, does it entail !
The Pharisees of old were far from happy : and so are the
Papists now ; for, whilst they have recourse to rites of man s
device, instead of seeking acceptance through the atoning blood
of Christ, they put their own good works in the place of Christ s,
and accumulate to themselves sorrows without end. But what
shall we say of the disappointment they will feel on entering
into the presence of their God? They thought to purchase
heaven : but the inadequacy of their efforts will instantly
appear, and the impiety of their conceits be visited with suit
able expressions of God s merited indignation.]
Connected as this assertion is with all the follow
ing context,, I shall be led to,
II. Contrast it with the state of the Lord s people
If it be true that " their sorrows shall be multiplied
that hasten after another god/ it is no less true, on
c See the words following our text, which refer to the cruel and
idolatrous usages of the Canaanites, the very names of whose idols
were forbidden to be named.
72 PSALMS, XVI. 4. [512.
the other hand, that their joys shall be multiplied
that hasten after the Lord " Jesus Christ, who is the
true God and eternal life d ." Yes, verily, they shall
greatly rejoice ; as it is said, " Rejoice in the Lord
alway; and again I say, rejoice." To them shall be
vouchsafed,
1. Peace of conscience
[This is unknown to any human being, except to him
who believes in Christ. Others may have the insensibility of
beasts, or the confidence of fanatics : but the tranquillity of
mind which arises from a sense of God s pardoning love upon
the soul is altogether unknown to them. They possess it not.
They cannot possess it, because God is not in reality recon
ciled towards them. There are no means of acceptance with
God, but those provided in his Gospel : and, whether men are
rejecting his Gospel as infidels, or substituting something else
in the place of it, they are equally cut off from all hope of
its benefits, But the Believer in Christ is fully accepted of
his God: and, "being justified by faith, he has peace with
God:" and he may say, with undoubting assurance, "The Lord
is the portion of mine inheritance, and my cup 6 ."]
2. Holiness of heart and life
[Here, also, the Believer stands elevated above all the
rest of mankind. Others may be fair as whited sepulchres :
but the Believer is " renewed in his inward man," and trans
formed into the divine image in righteousness, and true holi
ness." And need I say what a source of happiness this is ?
The prophet tells us, that " the work of righteousness is peace,
and the effect of righteousness is quietness and assurance for
ever f ." And to the same effect the Psalmist, speaking in his
own as well as in the Messiah s name, informs us : "I have set
the Lord always before me : because he is at my right hand, I
shall not be moved. Therefore my heart is glad, and my glory
rejoiceth: my flesh also shall rest in hope g ."j
3. The prospect and possession of everlasting
glory-
[He has a title to eternal life, and even the begun posses
sion of it in his soul h . Hence, in the language of David and
the Messiah himself, he is privileged to say, " Thou wilt not
leave my soul in hell : thou wilt shew me the path of life : in
thy presence is fulness of joy : at thy right hand there are
pleasures for evermore." As to the full enjoyment of heaven,
d 1 John v. 20. e ver. 5. f Isai. xxxii. 17.
8 ver. 8, 9. * John iii. 36. 1 John v. 11, 12.
513.] GOD HIMSELF HIS PEOPLE S PORTION. 73
I attempt not to describe it. No words can paint it ; no ima
gination can conceive it. But it shall be the assured and ever
lasting possession of all who believe in Christ.]
What, then, shall I say?
[" Hasten after " this blessed Saviour, determining never
to relax your diligence, till you have fully " apprehended him,
and been finally apprehended of him." See what exertions
the Pagans make, in order to please their gods of wood and
stone. See, too, with what indefatigable zeal the worldling
serves his gods, accounting his whole life little enough for the
attainment of the object of his pursuit, whether it be pleasure,
or riches, or honour. See also the self-denying exercises of him
who is labouring to establish a righteousness of his own, instead
of submitting to the righteousness which is of God through faith
in Christ. And shall any of these do more for their gods than
you for yours ? Shall not the Saviour of your souls be counted
worthy of all that can possibly be done or suffered for him? I
say, look at the earnestness of others in the service of false gods,
and stand amazed at your lukewarmness in the service of him
who has redeemed you to God by his own most precious blood.
There is nothing which idolaters of all the different classes
will not " give to their respective gods:" and let there be
nothing withheld from your Lord and Saviour : yea, " give
your whole selves 1 " to him; and let your whole body, soul, and
spirit, be sanctified to him, henceforth, and for evermore.]
1 See the marginal reading of the text.
DXIII.
GOD HIMSELF HIS PEOPLE S PORTION.
Ps. xvi. 5 7. The Lord is the portion of mine inheritance and
of my cup : ihou maintainest my lot. The lines are fallen
unto me in pleasant places ; yea, I have a goodly heritage.
I will bless the Lord, who hath given me counsel : my reins
also instruct me in the night seasons.
THIS psalm is called " Michtam," that is, A
golden psalm. And a golden psalm it is, whether
we interpret it of David, or of Christ. To both it
is applicable ; to David, as a type of Christ; and to
Christ, as so typified. In all the word of God there
is not a passage on which greater stress is laid, as
establishing beyond a doubt the Messiahship of
Jesus ; to whom alone the latter part of the psalm
74 PSALMS, XVI. 57. [513.
can with any truth be literally applied a . The former
part of it, on the contrary, is much more applicable
to David himself. The truth is, I apprehend, that
David began to write respecting himself; but was
overruled and inspired to speak things which he
himself did not fully comprehend, and to declare
literally respecting the Messiah, what was only in a
very lax sense true in relation to himself. This we
know to have been the case with the prophets gene
rally : they were inspired to predict the sufferings of
Christ and the glory that should follow, whilst they
themselves understood not their own prophecies b .
They spoke of one point which was uppermost in
their own minds ; and God overruled them to speak
in language that was applicable rather to another
point, which he had ordained them to foretell. Thus
did Caiaphas the high priest, when advising that
Jesus should be put to death c : and thus did David,
in this and several other of his psalms d . We con
sider the words of our text, together with all that
precedes it, as spoken by David respecting himself:
and in them we see,
I. The blessed portion of God s people
They have " God himself for their portion and
their inheritance "-
[There seems, in this expression, some reference to the
custom which obtained of sending to different guests, when
assembled at a feast, such a portion as the Master of the feast
judged expedient 6 . But the principal allusion evidently is to
the division of the land of Canaan by lot, and the assigning to
all the different tribes the portion prepared for them. On that
occasion the tribe of Levi was distinguished from all the other
tribes in this, that whereas all the rest had a distinct and
separate inheritance allotted to them, they had none ; the Lord
himself vouchsafing to be their inheritance f . The sacrifices
which from time to time were offered to the Lord were ap
pointed for their support. Now, in allusion to this, David
says, " The Lord is the portion of mine inheritance and of my
cup." He was not of the tribe of Levi, but of Judah : and
a Actsii. 2531. and xiii. 3537. b 1 Pet. i. 1012.
c John xi. 49 52. cl Ps. xxii. xl. and Ixix.
e Gcn.xliii.34. 1 Sam.i. 1, 5. f Numb.xviii. 20. Deut.xviii. 1, 2.
513.] GOD HIMSELF HIS PEOPLE S PORTION. 75
therefore respecting him it could be true only in a spiritual
and mystical sense : and in that sense it is equally true respect
ing every believer at this day. We are all " a kingdom of
priests:" and we live altogether upon the great sacrifice, even
the flesh of Christ, and the blood of Christ, which were offered
for the sins of the whole world. By the very terms of the New
Covenant, God, whilst he takes us for his people, gives himself
to us as our God g : so that all who believe in Jesus may claim
him as their God." This, I say, is not the privilege of Prophets
and Apostles only, but of every the weakest believer in the
Church of God : for we are expressly told, that " to as many
as received him Jesus gave power to become the sons of God,
even to them that believed on his name h ." The very instant
they believed in Christ, the relation between God and them was
formed, and God became their Father, their Friend, their Por
tion, " their eternal great Reward 1 ." To us then belongs this
privilege as well as to David ; and with him we may say, " O
my soul, thou hast said unto the Lord, Thou art my LordV]
This portion too is secured to them
[Israel in Canaan were surrounded with enemies on every
side : but God, who had allotted to every tribe its portion,
engaged to " maintain their lot." Even when all the males
assembled thrice a year at Jerusalem, God undertook to be
a Protector of their families and their possessions : and to this
hour would they have enjoyed their inheritance, if they had
not by their transgressions provoked God to forsake them.
But US) who have HIM for our inheritance, he will not forsake:
as he has said, " The Lord will not forsake his people; because
it hath pleased him to make you his people 1 :" and again,
" I will never leave thee; I will never, never forsake thee m ."
Not but that he will punish us for our transgressions ; and so
punish, as to make us feel what " an evil and bitter thing it is
to depart from him : but his loving-kindness will he not utterly
take from us, nor suffer his truth to fail n ." It is not with us
as with Israel in Canaan: they were left to forfeit and to lose
their lot: but God, in his mercy, engages to preserve our
inheritance for us, and us for it : and not only "never to
depart from us, but so to put his fear in our hearts that we
may not depart from him P."
Such then is thy portion, O believer; and such is thy
security that it shall be continued to thee.]
And is such the inheritance of all God s people ?
We shall not wonder then at,
g Jer. xxxi. 3133. h John i. 12. * Gen. xv. 1.
* ver. 2. l 1 Sam. xii. 22. m Heb. xiii. 5, 6.
n Ps. Ixxxix. 3035. 1 Pet. i. 5. P Jer. xxxii. 38 40.
76 PSALMS, XVI. 57. [513.
II. The feelings which they have in the contempla
tion of it-
Behold how David expresses,
1. His delight in it
[All the pious amongst the Israelites would find some
reason to be pleased and delighted with the portion that was
assigned them. To some their proximity to the sea would be
a matter of joy ; to others, their pasturage ; to others, their
rocks and fortresses : so that all in their respective places
would say, " The lines are fallen to me in pleasant places ;
yea, I have a goodly heritage." But how well may they adopt
that language who have the Lord for their portion ? Tell me,
Believer, what else canst thou want ? What can add any thing
unto thee? What is there which thou dost not find in thy
God? If thou possessest ever so great a portion of earthly
goods, are they not all as dung and dross in comparison of this ?
Or, if thou art destitute even as Lazarus himself, is not all
sense of indigence lost in the contemplation of thy better
wealth ? What the worldling has, he holds by a very uncertain
tenure, and that only for a moment : but what thou hast is
secured to thee by the promise and oath of God, and is to be
enjoyed by thee with ever-augmenting zest for ever and ever.
Say, Dost thou not, in this survey of thine inheritance, pity
those who can rest in any earthly portion? Art thou not
ready to weep over those as maniacs, w r ho fancy themselves
kings and emperors, whilst they are but little elevated above
the beasts, yea, in some respects inferior to them; because
they fulfil in a far less degree the true ends of their creation ?
Well indeed mayest thou exult when thou surveyest thy por
tion ! When thou beholdest the sun and moon and stars,
together with this globe whereon thou standest, and callest to
mind, that the Maker of them all is thy friend, thy portion,
thine inheritance ; methinks it is almost strange that the con
templation is not too much for frail mortality to bear. To be
lost in wonder, and be swallowed up in ecstasy, is no more
than what may be expected of thee from day to day.]
2. His thankfulness to God for it
[David clearly saw that of himself he would never have
chosen such a portion as this. His earthly mind would have
been as grovelling as that of others, if God himself had not
" counselled him," and discovered to him the vanity of all
earthly good. Amidst the various trials which he had endured,
God had drawn nigh to him ; and in the night-seasons of afflic
tion had instructed him, and had revealed himself to him in all
his beauty and excellency and glory. Thus he had enabled
David to make a fair estimate of the portion offered him, as
513.] GOD HIMSELF HIS PEOPLE S PORTION. 77
compared with that which the world around him enjoyed. In
this view of the mercy vouchsafed unto him, David says, " I
will bless the Lord, who hath given me counsel ; my reins also
instruct me in the night-seasons." And is it not thus with
every believer ? Do you not know assuredly, that of yourselves
you would never have chosen God for your portion ? Are you
not well convinced, that you would " not have chosen him if
he had not chosen you," nor " loved him, if he had not first
loved you ? " Did you not even hold out against his counsels
for a long time, till he forced conviction on your mind, and
" made you willing in the day of his power?" If you have
been kept awake in the night-seasons, and " your reins in
structed you," till with a compunction you were " pricked to
the heart ;" or, if you have been visited with trials that were
necessary to wean you from the things of time and sense, do
you not bless him for it, and for " the instruction which he
then sealed upon your mind q ?" Yes; and with your whole
hearts. You see in what a portion you would have rested, if
these means had not been used to bring you to a better mind ;
and, if they had been a thousand times heavier than they were,
you would now account them as unworthy of a thought, in
comparison of the blessings, to the possession of which they
have introduced you. I hear you adoring God, and saying,
" I know that in very faithfulness thou didst afflict me : " for
" before I was afflicted I went astray ; but now have I kept
thy law." Go on, then, blessing and praising God; and never
forget that " by the grace of God you are what you are."]
To those who possess not this portion, I will " give
a word of COUNSEL" in the name of the Lord
[Survey the portion of the worldling, and see how empty
it is. Look back on all that thou hast enjoyed, and see how
little solid comfort it has afforded Then survey " the
glory of God in the face of Jesus Christ." Think what it must
be to say of God, " O God, thou art my God;" and of Christ,
" Thou art my Friend, and my Beloved" - - Then turn to
the Holy Scriptures, and see what counsel God has given
thee there: " Wherefore do you spend your money for that
which is not bread, and your labour for that which satisfieth
not ? Hearken diligently unto me, and eat ye that which is
good, and let your soul delight itself in fatness 1 ." Nothing
does God desire more than to give himself to you for a portion,
if you will but receive him. He complains, " Ye will not
come unto me that ye may have life." " How often would I
have gathered you, and given myself to you, but you would
not!" Dear Brethren, let God choose your inheritance for
<i Job xxxiii. 15 20. r Isai. Iv. 1, 2.
78 PSALMS, XVI. 811. [514.
you: and ho will be as much delighted to enrich your souls, as
ever you can be to be enriched by him. Indeed by imparting
himself to you, lie himself will be enriched : for he regards you
as his property, and says of you, " The Lord s portion is his
people, and Jacob is the lot of his inheritance 8 ."]
To those who already enjoy this portion, I will oiler
a word of CONGRATULATION
[" .Blessed is the nation whose God is the Lord, and the
people whom he has chosen lor his own inheritance 1 :" yes,
" Happy art thou, O Israel, O people saved by the Lord"."
1 ask not what you possess, or what you want : if you had
empires, they could add nothing to you; and if you want bread
to eat, it can take but little from you. Look at Paul and Silas
when in prison, and their backs torn with scourges: their situ
ation was to them as "the very gate of heaven*." So, if only
you live nigh to God, and in the near prospect of the eternal
world, you also shall be happy under all circumstances whatso
ever. Imitate , for once, the worldling who is just about to take
possession of his inheritance: with what joy he surveys it, and
anticipates the delight which he will experience in the full
possession of it! Thus go ye, and survey your inheritance.
Sec- the state 1 of those who are now possessed of their entire lot.
.Behold how they least in the presence of their God! Think,
if you can, what God is to them y : and know, that their bliss
is yours, in all its fulness, and for ever. Think how you will
then " bless the Lord for giving you counsel." Live, then, now
as persons sensible of their privileges; and say, as ye may well
do, " The lines are fallen unto me in pleasant places, and 1
have a goodly heritage."]
s l)cut. xxxii. <). l Ps. xxxiii. 12. ll Deut. xxxiii. 29
x Acts xvi. 2f>. y Rev. xxi. 4, 5.
DXIV.
CHRIST S R INSURRECTION AND GLORY.
Ps. xvi. S II. / hare set (lie Lord always before me : beeause
he is a I m/i right hand, I sliall not be moved. Therefore my
//ear/ /.v r//W, and my (/lor// rejoieeth : mij Jlesh also shall
rest in hope, / or thou wilt not leave my soul in hell;
neither wilt ///OK suffer ///hie Holy One to see corruption.
Thou will shew me lite patli of life : in thy presence is
fulness of jo// at tluj riqht hand there are pleasures for
evermore.
IF the people of Cod had hope only in this life,
they would be in a most pitiable condition ; because
514.] CHRIST S RESURRECTION AND GLORY. 79
they are debarred by conscience from the pleasures
of sin, and are exposed to a multitude of trials on
account of their religion. But their views of immor
tality bear them up, so that the sufferings of this
present time appear to them insignificant, and un
worthy of any serious concern. The Psalmist penned
this psalm under some deep affliction ; which, how
ever, lost all its force as soon as ever he directed his
views to the eternal world.
But the words before us can scarcely be applied at
all to David in his own person : they are spoken by
him rather in the person of Christ, whom he typi
cally represented ; and to whom, in the New Testa
ment, they are expressly, repeatedly, and exclusively
applied. In this view they are a most remarkable
prophecy relating to Christ ; and they declare,
I. His support in life
In an assurance of his Father s continual aid, he
was unmoved by any difficulties
[Various were the trials which Jesus was called to endure;
but in all he preserved a perfect equanimity. When his suf
ferings were fast approaching, he spake of them without any
emotions of fear a : when dissuaded from exposing himself to
them, he was indignant at the proposal 1 : when warned of
Herod s murderous intentions, he poured contempt on his
feeble, unavailing efforts : when standing before Pilate s tri
bunal, he witnessed a good confession d ; and, alike unmoved
by hopes or fears, informed his judge, that the authority exer
cised by him was both given, and limited, by a superior power 6 .
He saw God as ever present to succour and support him ; and
was well assured, that as nothing could be done but according
to his determinate counsel, so his aid should be all-sufficient for
him f . Hence in the whole of his deportment he maintained an
invincible firmness, a dignified composure. At all times he
acted on the principles described by the Prophet Isaiah, and
fulfilled in the utmost extent his prophecy concerning him P.]
Nor need the weakest of his members fear, if they
look for support from the same quarter
[Many of God s people have experienced the very same
support as was enjoyed by Christ. David s friends endeavoured
a Matt. xx. 18, 19. lj Matt. xvi. 22, 23. c Luke xiii. 3133.
d John xviii. 37. 1 Tim. vi. 13. e John xix. 11.
f Ps. Ixxxix. 21. Isai. xlii. 1. R Isai. 1. 79.
80 PSALMS, XVI. 811. [514.
to create in his mind desponding fears : but his confidence in
an almighty Protector kept him steadfast 11 ; and determined
him to preserve an undaunted spirit, however great or multi
plied his trials might be 1 . Paul also, in the view of certain
and accumulated troubles, could say, " None of these things
move me k ." Thus may every believer triumph. The man
who trusts in God is in an impregnable fortress, that has salva
tion for walls and bulwarks 1 . If only our eyes be opened to see
clearly, we may behold ourselves, like Elisha, encompassed
with chariots of fire and horses of fire ; and may laugh at the
impotent attempts of men or devils 111 .]
The more immediate scope of the prophecy is to
declare,
II. His comfort in death
Our blessed Lord submitted cheerfully to his death
in a certain expectation of a speedy resurrection
[Greatly as he was oppressed and overwhelmed with
sorrow, he yet restrained not his tongue 11 from joyful acknow
ledgments. His last discourses, and his intercessory prayer,
abundantly testify the composure of his spirit, and the elevation
of his mind. Look we for the ground of his consolation ? we
shall find it in those repeated expressions, " I go to my Father; "
" Father, I come to thee." He knew that his flesh, that holy
thing formed in the virgin s womb p , and which he gave for the
life of the world q , should never become an abomination 1 ", but
that, though immured in the silent tomb, it should be raised
thence, before it could corrupt: and that his soul, though
separate from it for a season, should soon be re-united to it, to
be a joint partaker of the same kingdom and glory.]
Such consolation too have all his members in a
dying hour
[Christ rose, not as a private individual, but as " the first-
fruits of them that slept 8 ." And every one that believes in
him may consider death as a sleep, and the grave as a bed
whereon he is to rest* till the morning of the resurrection.
The bodies of the saints are indeed doomed to death and cor
ruption on account of sin u : but they shall be raised again, and
h Ps. xi. 14. i Ps. xxvii. 1,3. k Acts xx. 23, 24.
1 Isai. xxvi. 1. Ps. cxxv. 1,2. m 2 Kings vi. 16, 17.
n This is meant by " my glory" rejoiceth.
John xvi. 28. and xvii. 11. P Luke i. 35.
<i John vi. 51.
r Christ s resurrection on the third day was typified by that ordi
nance of the law, Lev. vii. 17, 18.
s 1 Cor. xv. 20. * Acts vii. 60. Isai. Ivii. 2. u Rom. viii. 10.
514.] CHRIST S RESURRECTION AND GLORY. 81
fashioned like unto Christ s glorious body*: this corruptible
shall put on incorruption, and this mortal shall put on immor
tality y. In expectation of this, the martyrs of old would not
accept deliverance, that they might obtain a better resurrec
tion 2 : and, in the hope of it, we also may put off this taber
nacle with joy, knowing that it shall be reared anew in a far
better form V]
Connected with this hope in his death, we behold,
III. His prospect in eternity
The state to which Jesus was to rise was a state of
inconceivable and endless glory
[No sooner were death and the grave vanquished by Jesus
in the resurrection, and he was thereby " declared to be the
Son of God with power," than the way to the regions of glory
was opened to him ; that way, which, with myriads of attendant
angels, he trod soon afterwards, that he might receive all the
fruits of his victorious death. Then sat he down at the right
hand of his Father, not any more to taste a cup of sorrow, but
to possess a fulness and perpetuity of unutterable joy. Blessed
prospect ! well might he be animated by it in the midst of all
his trials; and, for the joy set before him, endure the cross,
and despise the shame b .]
Such too are the delightful prospects of all his
saints
[They see, in the death and resurrection of Christ, the
way to heaven opened : and, if they look to him as the resur
rection and the life c , a fulness and perpetuity of joy awaits
them also at their departure hence. Who can conceive what
happiness they will feel in the vision and fruition of their
God d ? Well may they long " to depart, that they may be
with Christ ;" and account all their afflictions light and mo
mentary, in the view of that far more exceeding and eternal
weight of glory, with which they will be crowned in the day
of the Lord Jesus 6 .]
INFER,
1. What rich sources of consolation does faith
open to believers under all their troubles !
[Faith beholds God always present, always active, to suc
cour his people : it looks forward also to the future state both
of body and soul, enabling us to weigh the concerns of time and
eternity in the scale together, and thereby to see the vanity of
x Phil, iii. 21. y 1 Cor. xv. 53, 54. z Heb. xi. 35.
a 2 Cor. v. 1, 2. b Heb. xii. 2. c John xi. 25, 26.
d Rev. xxi. 3, 4, 21, 22. e 2 Cor. iv. 17, 18.
VOL. V. G
82 PSALMS, XVII. 15. [515
the one in comparison of the other. To be happy, therefore,
we must live by faith.]
2. How certain is the salvation of those who
believe in Christ!
[If Jesus be the Messiah, and have in himself a sufficiency
for the salvation of his people, then have we nothing to do
but to believe in him. But St. Peter, quoting the entire
text, infers from it the certainty of his Messiahship f ; and
St. Paul, referring to the same, infers his sufficiency to save
his people 8 . Let us then make him our refuge, our founda
tion, and our ALL.]
f Acts ii. 2528, and 36. e Acts xiii. 3537, and 38, 39.
DXV.
THE MAN OF GOD.
Ps. xvii. 15. As for me, I will behold thy face in righteousness:
I shall be satisfied, when I aivake, with thy likeness.
IN respect of outward appearance, there is but
little difference between " the man of God," and " the
men of this world" - But, in their inward
principle, they are as far asunder as light from dark
ness. The Psalmist here contrasts them,
I. In their desires
The men of this world affect only the things of
time and sense
[" They have their portion in this life." Pleasure, riches,
honour, are the great objects on which their affections are set,
and in the attainment of which they suppose happiness to con
sist. For these they labour with incessant care : and if they
may but transmit this portion in rich abundance to their
children, they bless themselves, as having well discharged the
offices of life ]
The man of God has his affection set rather upon
things invisible and eternal
[There is a remarkable decision manifest in that expres
sion, " As for me," I will do so and so. It resembles the de
termination of Joshua ; who, if all Israel should forsake the
Lord, declared this to be his fixed resolution, "As for me, and
my house, we will serve the Lord."
In that other expression, too, " I will behold thy face in
righteousness," there is, I think, a peculiar delicacy and beauty.
515.] THE MAN OF GOD. S3
It is not merely " I will seek thy favour," or, " I will follow
after righteousness ; " but I will seek thy favour in the only way
in which it can ever be obtained, namely, in an entire com
pliance with thy holy will, as revealed in thy blessed word. In
this view it imports, " I will seek thy favour in the way of
penitential sorrow ; for how shall an impenitent sinner ever find
acceptance with thee ? - " I will seek it in a way of
believing confidence : " for thou art never more pleased than
when a perfect reliance is placed on thy dear Son, and in " thy
promises, which in him are yea, and in him Amen" -
" I will seek it in a way of incessant watchfulness :" for if I
practise iniquity in my life, or " regard it in my heart," thou
canst never receive me to mercy "I will seek it also
in a way of universal holiness:" for it is the obedient soul
alone on which thou canst ever look with complacency and
delight
We mean not to say that " the man of God is perfect ; " for
there is yet much imperfection cleaving to him : but we do
say, that, in the habitual desires and purposes of his soul, he
accords with the description here given.]
Nor do the two characters differ less,
II. In their prospects
" The men of this world" can hope for nothing
but disappointment
[Admitting that they attain the summit of their ambition,
they only grasp a shadow. Possess what they may, they feel
an aching void, a secret something unpossessed: " In the midst
of their sufficiency they are in straits." As for an eternal
state, they do not even like to think of it: their happiness
depends on banishing it from their thoughts ; and if at any
time it obtrude itself upon their minds, it brings a cloud over
their brightest prospects, and casts a damp over their richest
enjoyments
Not so " the man of God : " his pursuits are pro
ductive of the most solid satisfaction
[Even in this life he has a portion which he accounts
better than ten thousand worlds : so that in him is fulfilled
what our blessed Lord has spoken, " He that cometh to me,
shall never hunger ; and he that believeth in me, shall never
thirst." He has gained a superiority to earthly things, which
no other man, whatever he may boast, is able to attain
But when, at the resurrection of the just, he shall " awake" to
a new and heavenly state, how rich will be his satisfaction
then ! Then will he " behold God face to face : " then, too, will
he have attained God s perfect image in his soul : and then
84 PSALMS, XVII. 15. [515.
will he possess all the glory and felicity of heaven. Could we
but follow him into the presence of his God, and behold him
in the full enjoyment of all that he here desired and pursued,
me thinks we should every one of us adopt the Psalmist s deter
mination, and say, " As for me, this shall be my one desire,
my uniform endeavour, and the one great object of my whole
life" -]
OBSERVE,
1. How wise is the Christian s choice!
[The world may deride it as folly, if they will : but I ap
peal to every man who possesses the least measure of common
sense, whether he do not in his heart approve the very things
which with his lips he ventures to condemn? Yes; there is
not one, however averse he may be to live the Christian s life,
who does not wish to " die his death;"" nor one, however he
may dislike the Christian s way, who does not wish, if it were
possible, to resemble him in his end. Let it be a fixed prin
ciple, then, in all your minds, that " the fear of the Lord, that
is wisdom ; and to depart from evil is understanding "-
2. How happy is the Christian s way!
[Because the Christian renounces the vanities of the world,
those who have no other source of happiness than the world,
imagine that he is deprived of all his pleasures. But we
might as well represent a philosopher as robbed of his happi
ness, because he has ceased to amuse himself with the trifles
which pleased him in the years of childhood. The Christian
has lost his taste for the vanities which he has renounced :
" Whilst he was a child, he occupied himself as a child : but
when he became a man, he put away childish things." He now
has other pursuits, and other pleasures, more worthy of his
advanced age, and more becoming his enlarged mind. When
the question is asked, "Who will shew us any good?" His
answer is, " Lord, lift thou up the light of thy countenance
upon me ! " Know ye then, Brethren, that, however deeply
the Christian may mourn over his short-comings and defects,
and however ill he may be treated by an ungodly world,
he is incomparably happier than any ungodly man can be.
What says our blessed Lord to " the poor, the mourners, the
meek, the pure, the righteous ? Blessed, blessed, blessed, are
ye all." On the contrary, upon " the rich, the full, the gay,
he denounces nothing but woe, woe, woe." Be assured, then,
that they only are blessed who seek the Lord; and that "in
keeping his commandments there is great reward" ]
516.] GOD THE ALL-SUFFICIENT PORTION OF HIS PEOPLE. 85
DXVI.
GOD THE ALL-SUFFICIENT PORTION OF HIS PEOPLE.
Ps. xviii. 1 3. / will love thee, O Lord, my strength. The
Lord is my rock, and my fortress, and my deliverer ; my
God, my strength, in whom I will trust ; my buckler, and
the horn of my salvation, and my high tower. I will call
upon the Lord, who is worthy to be praised : so shall I be
saved from mine enemies.
FROM the persecutions of God s saints in former
ages, we derive this most important benefit : we see
what was the power of divine grace in them for their
support, and what its efficacy was to purify and exalt
their souls. Had David never been oppressed by
Saul, and never been driven from his throne by Ab
salom, what loss should we have sustained, in those
devout compositions which were written in the midst
of his trials, and which have brought down to us all
the workings of his mind under them ! In truth, no
one can understand the Psalms of David, so as to
enter into the spirit of them, unless he have been
called, in some considerable degree, to suffer for
righteousness sake. The psalm before us was penned
by David as an acknowledgment of the deliverances
that had been vouchsafed to him from the hands of
Saul, and of all his other enemies. And a sublimer
composition can scarcely be found, in all the records
of antiquity.
In the words which we have just read, we see,
I. An ebullition of his gratitude
His mind was evidently full of his subject. He
had been contemplating the wonderful goodness of
God to him : and he bursts forth into this devout
rapture : " I will love thee, O Lord, my strength ! "
Commentators have observed, that the word which is
here used, expresses all that is tender and affectionate,
and implies in it the strongest emotion of the soul.
And this was justly called forth by his view of the
divine perfections, and by his sense of God s un
bounded kindness towards him.
86 PSALMS, XVIII. 13. [516.
And if he, from a sense of temporal mercies, was so
inflamed with love to God, what should not WE feel
towards our incarnate God, the Lord Jesus Christ, in
a review of all the wonders of Redeeming Love ?
[View the Saviour in his personal excellencies ; and then
say what should be our feelings towards him - View
him in the offices which he has sustained for us, as the Pro
phet, Priest, and King of his church ; and then think what are
the ejaculations which become you View him in the
blessings you have already experienced at his hands; and,
whilst you adopt the language of the prophet, " In the Lord
have I righteousness and strength," tell me with what frame of
mind you should utter these words - It is said, that,
" not having seen him, we nevertheless love him; and that,
believing in him, we rejoice in him with joy unspeakable and
glorified:" and sure I am, that the glorified saints around the
throne should scarcely exceed us in the ardour of our affec
tions, whilst we exclaim, "Lord, thou knowest all things ; thou
knowest that I love thee." In this, then, the Psalmist should
be a pattern to us. We should be so in the habit of contem
plating the Saviour s love, that the involuntary ebullition of our
minds should be, " I do love thee, and I will love thee, O
Lord, my strength ; yea, / will love thee with all the powers
of my soul." This, I say, should be the language of our souls,
when our feelings, too big for utterance, can at last find vent
in words.]
In connexion with this rapturous exclamation we
have,
II. A profession of his faith-
David, from diversified trials, was forced to become
a man of war ; and to seek, by a mixture of courage
and of skill, a deliverance from his enemies. Under
the persecutions of Saul especially, he had recourse
to strong holds and fortresses, where he might with
stand his too powerful oppressor. But it was in God
alone that he really found protection. As means, he
had availed himself of local advantages, and personal
courage, and armour both of a defensive and offensive
kind : but it was God alone who had rendered them
effectual for his preservation ; and therefore he gives
all the glory to God, saying, " The Lord is my rock,
and my fortress, and my deliverer ; my God, my
strength, in whom I will trust; my buckler (to defend
516.] GOD THE ALL-SUFFICIENT PORTION OF HIS PEOPLE. 87
me), and the horn of my salvation (by whom I thrust
down all my enemies), and my high tower."
And shall not we, who have so much stronger
enemies to contend with, acknowledge the Lord Jesus
Christ as standing in all these relations to us for our
salvation ?
[Yes, in truth, long since had our great adversary the
devil prevailed against us, if our adorable Emmanuel had not
interposed for our deliverance. In him we have found refuge
from all the curses of God s broken law By him have
we been strengthened in our inner man And from
him have we received the armour of heavenly temper, by which
we have been enabled to maintain our conflict with all the
enemies of our salvation If we have been " strong, it
has been in the Lord, and in the power of his might ; " and it
is he that must have all the glory of our preservation.
Behold, then, in what terms we should give glory to our
great deliverer ! We should acknowledge the Lord Jesus Christ
as our " all in all." And, whilst we give him the glory of all
that we have already received, we should trust him for all our
future conflicts : and, contemplating fully all the powers that
there are in him, we should learn to appropriate all of them
to ourselves, and to say, " He is MY rock, and MY fortress,
and MY deliverer; MY God, MY strength, in whom I will trust;
MY buckler, and the horn of MY salvation, and MY high tower."
There should not be any thing in the Lord Jesus Christ but
we should make it our own by faith, and claim it as our own in
all the conflicts to which we may be called : and in every time
of trial we should address him in the words of Thomas, "MY
Lord, and MY God."]
To this the blessed Psalmist adds,
III. A declaration of his purpose-
He did not think that God s relation to him would
justify remissness or negligence on his part. On the
contrary, he regarded it as his encouragement to call
upon the Lord, and as a pledge to Mm of certain
success.
And we, too, must bear in mind, that all our mercies
must be obtained by prayer ; and that in no other way
can we hope to be saved from our enemies.
[We see how David prayed in a time of great trial :
" 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 my help. Draw out also
88 PSALMS, XVIII. i 3. [516.
the spear, and stop the way against them that persecute me :
say unto my soul, I am thy salvation a ." It was thus that he
brought down succour from on high, in every time of need.
And it is in the same way that we must obtain help of our
Lord and Saviour Jesus Christ. Though his promises to us
are so free and full, yet " he will be inquired of, to do these
things for us b :" and " if we ask not, neither shall we have."
Moreover, we must acknowledge him in all that we have
already received, and confess him as " worthy to be praised:"
for the command is, " In every thing, by prayer and supplica
tion, with thanksgiving, let your requests be made known unto
God : and the peace of God, which passeth all understanding,
shall keep your hearts and minds through Christ Jesus." It is
in this way alone that victory can be secured : but if we use
these means, we are certain to obtain it. If we live in the
habit of fervent and believing prayer, we may, in the midst of
conflicts, exult as " more than conquerors ;" and behold, by
anticipation, our great adversary as already " bruised under
our feet c ."]
From this sublime passage we may SEE,
1. The true nature of vital religion
[Vital religion is not wholly speculative, nor is it altoge
ther practical ; but a compound, if I may so say, of theory and
of practice. We must have knowledge, even a knowledge of
God in all his perfections, and of the Lord Jesus Christ in all
his offices. Without this, there can be no right feeling towards
the Supreme Being: no love towards him, no confidence in
him, no communion with him. But, with just views of the
Deity, we must also have suitable dispositions towards him.
In a word, we must have an experience similar to that of
David in our text, affecting from our inmost souls a life of
communion with God, of dependence on him, and of devoted-
ness to his service. Beloved Brethren, rest not in any thing
short of this. Let your meditations on God be sweet and
frequent: and let them be renewed, till they have kindled a
flame of love in your souls towards him, and till the daily lan
guage of your heart be, " Bless the Lord, O my soul: and all
that is within me, bless his holy name."]
2. The folly of those who seek not after God
[Compare the Psalmist s experience with your own : What
refuge have you in a time of trouble, or what comfort in
reflecting upon God ? Alas ! instead of the blessed language
of David, you must rather say, " O God, I behold nothing in
thee that I can appropriate to myself; nothing but what may
a Ps. xxxv. 1 3. b Ezek. xxxvi. 37. c Rom. xvi. 20.
517.1 BESETTING SINS. 89
well fill me with alarm and terror." As for love to God, you
know not what it means : and for confidence in him you have
not the smallest ground : no, nor have you any access to him
in the hour of necessity. Hence you are a prey to your ene
mies, and " are led captive by the devil at his will." Unhappy
creatures ! You may go on your appointed time, and may
hide yourselves from the danger to which you are exposed :
but your state is only the more pitiable in proportion as you
are lulled in fatal security. If they are right who resemble
the Psalmist, you can have no clearer evidence that you your
selves are out of the way of peace and salvation. And were
there no future state of existence, your loss would be great
even in this world : but when we take eternity into the account,
your prospect is terrible indeed : for, if you do not love God
now, you cannot love him when you go hence : if you do not
possess an interest in him here, you can have no interest in him
hereafter: if you do not live nigh to him in prayer in this
world, you never can unite with the heavenly hosts in their
songs of praise to him in the eternal world.]
DXVII.
BESETTING SINS.
Ps. xviii. 23. I kept myself from mine iniquity.
NOTHING is a richer source of comfort to any
man than the testimony of his own conscience that he
has acted right : for, if our own heart condemn us not,
then have we confidence towards God. St. Paul en
joyed this in a pre-eminent degree : " Our rejoicing,"
says he, " is this, the testimony of our conscience,
that in simplicity and godly sincerity, not with fleshly
wisdom, but by the grace of God, we have had our
conversation in the world a ." And, in the whole of
his conduct towards Saul, David could appeal to God
himself, that he had demeaned himself as a loyal sub
ject, and had rendered nothing but good for all the
evil that he had received at his hands. " They," Saul
and his followers, " prevented me in the day of my
calamity : but the Lord was my stay. He brought
me forth also into a large place : he delivered me,
because he delighted in me. The Lord rewarded
a 2 Cor. i. 12.
90 PSALMS, XVIII. 23. [517.
me according to my righteousness ; according to the
cleanness of my hands hath he recompensed me.
For I have kept the ways of the Lord ; and have not
wickedly departed from my God. For all his judg
ments were before me ; and I did not put away his
statutes from me. I was also upright before him,
and I kept myself from mine iniquity."
It is my intention to inquire,
I. What is that iniquity which we may properly call
our own ?
There are in every individual of our fallen race the
seeds of all sin. But, as in different soils some plants
will flourish more than others, so in different men are
different propensities, which, growing to maturity,
become prominent and characteristic features of the
different individuals. There is, more or less, in every
one some " sin which more easily besets him b ;" and
which, therefore, may be justly called his own, as
having taken the fuller possession of his soul, and as
serving to distinguish him from others. That may
be called our own,
1. To which, from outward circumstances, we are
most exposed
[This I suppose to be the precise case with David in my
text. He was persecuted by Saul with most unrelenting
cruelty : and was strongly tempted, both by his friends and by
a regard for his own safety, to avail himself of the opportuni
ties which were afforded him of destroying his enemy c . Now,
by birth and education, men are exposed to widely different
temptations ; as Agur intimated, when he prayed, " Remove
far from me vanity and lies : give me neither poverty nor
riches : feed me with food convenient for me ; lest I be full,
and deny thee, and say, Who is the Lord ? or lest I be poor
and steal, and take the name of my God in vain d ." Men also
are subjected to evils incidental to their different vocations in
life. Those who move in a higher sphere, under the influence
of proud and ambitious thoughts, are led to seek their own
advancement at the expense of others. Those of the middling
classes, who are engaged in mercantile transactions, are but too
b Heb. xii. 1. c 1 Sam. xxiv. 2 15. and xxvi. 6 12.
d Prov. xxx. 8, 9.
517.] BESETTING SINS. 91
prone to indulge an inordinate desire of wealth : whilst those
of the lowest rank are apt to yield to the unhallowed emotions
of murmuring and discontent. When John the Baptist saw
persons of different vocations coming to his baptism, he parti
cularly adverted to their respective occupations, to guard them
against the evils incident to each ; warning the publicans
against exaction, and the soldiers against rapacity 6 ; and thus
shewing how all, in every department of life, are bound to
watch against the sins to which their peculiar callings more
immediately expose them. From our connexions and relations
in life we also are subjected to many evils which tend to form
and fix our character. Are we surrounded by those who are
gay and dissipated ? we are apt to contract a taste for gaiety
and folly. Are our nearest relations worldly, carnal, covetous,
ambitious? we are apt to drink into their spirit, and to be
greatly influenced by their example : as it is said of Joram,
king ofJudah, " He walked in the way of the kings of Israel,
as did the house of Ahab : FOR the daughter of Ahab was his
wife; and he did evil in the sight of the LordV]
2. To which, from inward dispositions, we are
most inclined
[Even in the earliest infancy there will be found widely
different dispositions in children of the same parents : and as
the children grow up to manhood, these form, in a very great
degree, their distinctive characters through life. Doubtless
these dispositions may be abated in some, and strengthened
in others, according to the occasions that may arise for their
nourishment or suppression : they may also vary with the dif
ferent periods of their life. But, whatever be a man s leading
disposition, it will expose him to temptation, and he will be
likely to be betrayed into sin by means of those things which
are calculated to gratify his peculiar desire. In other matters
he may maintain a blameless deportment ; or, if he have erred,
may easily renounce his errors : but on the side of his darling
lust he will be in danger of falling ; even as Herod, who would
obey in many respects the admonitions of John the Baptist 5 ,
but, when called to put away his beloved Herodias, would
rather sacrifice the life of his Monitor than comply with his
advice ? Let the besetting propensity be what it may, on that
side will be our danger, and the sin arising from it is that which
we need to guard against as most peculiarly our own.]
3. To which, from habit, we are most addicted
[Habit is, indeed, a second nature ; and an Ethiopian may
as easily change his skin, or a leopard his spots, as we can put
e Luke iii. 1214. f 2 Kings viii. 18. e Mark vi. 1828.
92 PSALMS, XVIII. 23. [517.
away an evil to which we have been long accustomed. A man
that has long yielded to fretfulness and impatience will never
want occasions whereon to shew the irritability of his mind.
A person who has given way to impurity, will contract such
a propensity to the indulgence of it, that his very " eyes will
be full of adultery, and he cannot cease from sin h ," even when
there are not before him any objects to call it forth ; his own
polluted imagination furnishing him with plenty of fuel for his
unhallowed fire. " The backslider in heart," we are told,
" shall be filled with his own ways 1 :" from whence we see, that
habit gives to our lusts a certain property in us, and to us a
certain property in them ; insomuch, that as there is a mutual
indwelling between God and the believing soul, so is there also
between a sinner and the lusts with which, from habit, he has
obtained a more than ordinary familiarity : so true is that
declaration of the Apostle, that, whatever be a man s outward
temptations, he is, in fact, " drawn away of his own lust, and
enticed V]
If, from what has been said, we have any insight
into our besetting sin, let us proceed to inquire,
II. How far we are able to adopt the language of
the Psalmist in relation to it ?
Certainly, we are all deeply interested in this
matter. Let me, then, press home upon you the fol
lowing inquiries :
1. How far have you discovered your besetting
sin?
[It is surprising to what an extent men in general are
blinded in reference to it. All around them see it easily
enough, whilst they themselves are strangers to it. All their
acquaintance will say, This is a proud man ; that a passionate
man; that a covetous man; that an uncharitable and censorious
man ; that a querulous and discontented man. But, however
clear men s characteristic infirmities are to others, they are
hid from themselves : and in many cases men not only veil
their faults under some specious name, but actually take credit
to themselves for those very peculiarities as constituting their
most distinguishing virtues. The proud man, who for a slight
offence will shed the blood of an acquaintance, calls himself a
man of honour. The ambitious man, who slaughters thousands
and tens of thousands in order to extend his empire, when he
has already far more than he knows well how to govern, is
11 2 Pet. ii. 14. i Prov. xiv. 14. k Jam. i. 14.
517 J BESETTING SINS. 93
called a conqueror, and values himself upon that as entitling
him to the admiration of mankind. And the man who is, with
insatiable avidity, amassing wealth, applauds himself as pru
dently providing for his family. And if a man s faults be too
glaring to be turned into virtues, he will extenuate them under
the name of venial errors, or youthful indiscretions. But,
Beloved, if this be your state, you are yet in darkness and the
shadow of death. The very first step towards the knowledge
of a Saviour is the knowledge of yourselves : and if you pos
sess not that, all your other knowledge, whatever it may be,
will be in vain.]
2. How far have you watched and prayed against it ?
[With all our self-love, our besetting sin may be so glaring
and dominant that we cannot but know it. Still, however, we
may not be humbled under a sense of it, but, like King Saul,
may be returning to it again and again, after all our acknow
ledgment of its vileness. But it is not thus with an upright
soul. He will say with indignation, " What have I to do any
more with idols?" And if he has been foiled in one and
another attempt to subdue his lusts, he will be more and more
earnest in prayer to God for grace sufficient for him, that,
" through the influences of the Holy Spirit, he may mortify
the deeds of the body 1 , and "preserve himself unspotted,"
though in the midst of a polluting and ensnaring world.
See, also, whether you watch against the occasions that may
call forth your indwelling corruption and whether you
mark the first risings of it in your soul, that you may the more
effectually prevent its dominance and defilement ? Our Lord s
direction is, " Watch and pray, that ye enter not into tempta
tion : " and he has provided armour for us, that we may fight
against sin in its first assaults. And we may be sure, that, if
we be not thus habitually contending with it, we can never
with truth assert that we have kept ourselves from it.]
3. How far have we actually overcome it ?
[" One that is born of God cannot commit sin n ," as once
he did. God has said, that " sin shall not have dominion over
him, because he is not under the law, but under grace ."
"The man that obeys sin, is the servant of sin:" and conse
quently neither is, nor can be, the servant of God P. He may,
it is true, still feel the workings of his besetting sin : but then
it will be an intolerable burthen to him : and whilst under a
sense of its working, he will cry, " Oh, wretched man that I
am ! who shall deliver me from this body of sin and death ? "
he will be enabled to add, " I thank God, through Jesus Christ
1 Rom. viii. 13. m Jam. i. 27. n I John iii. 9.
Rom. vi. 14. P Rom. vi. 16.
94 PSALMS, XVIII. 25, 26. [518.
our LorcK" I again say, its motions may still continue : but
its power is broken, and its reign destroyed ; so that he is no
longer the bond-slave of Satan ; for " the truth has made him
free : and he is free indeed 1 "."]
That I may enforce this subject on your hearts and
consciences, I declare before God and this assembly,
1. That only in proportion as you keep yourselves
from your besetting sin, have you any evidence that
you are upright before God
[David speaks of his victory over his besetting sin as his
evidence of his uprightness before God : " I have been upright
before God : for I have kept myself from my iniquity." Now,
I beseech you, Brethren, to try yourselves by this test. " If
you are Christ s indeed, you have crucified the flesh with the
affections and lusts s ;" and if you are " Israelites indeed, you
are without any known and allowed guile V But I must warn
you, that, if you allow any one sin, you cannot be the servants
of Jesus Christ : for if you were really his, you would " walk as
he walked 11 ," and "purify yourselves even, as he is pureV]
2. That only in proportion as you keep yourselves
from your besetting sin, have you any hope of happi
ness in the eternal world
[Our blessed Lord has told us plainly, that " a right eye
or a right hand retained by us will be the means of casting us
into hell fire y ." What a terrific thought is this! and how fear
ful should it make us of self-deception ! Truly, we should not
be content with searching and trying ourselves, but should beg
of God, also, to " search and try us, to see if there be any
wicked way in us, and to lead us in the way everlasting 2 ." For,
if we should be saved at last, " we must be sincere, and with
out offence till the day of Christ a ."]
* Rom. vii. 18, 19, 24, 25. r John viii. 32. s Gal. v. 24.
t John i. 47. u 1 John ii. 6. x 1 John iii. 3.
y Mark ix. 4348. z Ps.cxxxix. 23,24. a Phil. i. 10.
DXVIII.
EQUITY OF THE DIVINE PROCEDURE.
Ps. xviii. 25, 26. With the merciful thou wilt shew thyself
merciful ; with an upright man thou wilt shew thyself up
right ; with the pure thou wilt shew thyself pure ; and with
the froward thou wilt shew thyself froward.
518.] EQUITY OF THE DIVINE PROCEDURE. 95
IN the present dispensations of Providence, we
may behold a far greater measure of equality than is
generally imagined : for, not only is the happiness
of men less dependent upon outward circumstances
than we are apt to suppose, but there is more of just
retribution manifested in reference to the conduct of
mankind. The ungodly are, for the most part, left
to involve themselves in many calamities ; whilst the
godly are preserved in peace and quietness. There
is sufficient of equality in God s dispensations to
mark his superintending care ; but sufficient inequa
lity to convince us, that there shall be a day of future
retribution, when the whole of the divine government
shall be justified in the sight of the assembled uni
verse.
The passage before us may be considered as re
lating to both periods. The Psalmist is returning
thanks to God, for having interposed in his behalf to
vindicate his integrity against the accusations of his
enemies : " The Lord hath recompensed me accord
ing to my righteousness, according to the cleanness
of my hands in his eye-sight a ." He then goes on to
speak of the general system of the divine government,
as begun on earth, and as completed in the eternal
world : " With the merciful thou wilt shew thyself
merciful," &c. &c.
From these words, I shall take occasion to shew
the equity of the divine procedure,
I. In the punishment of the ungodly
The day of judgment is called " the day of the
revelation of the righteous judgment of God; because
God will then render unto every man according to
his deeds b ." Whatever may have been the conduct
of men, the divine conduct towards them shall be in
exact accordance with it.
Consider, now, what has been your conduct,
1. Towards God
[You have felt in your hearts no esteem for him; you
have preferred every vanity, and even the basest lust, before
a ver. 24. b Rom. ii. 5, 6.
96 PSALMS, XVIII. 25, 26. [518.
him : you have not willingly entertained the thought of him
in your minds: you have, in effect, " said to him, Depart from
me ; I desire not the knowledge of thy ways." About his
favour you have felt but little concern: nor has it been a
matter of any importance in your eyes, whether he was pleased
or displeased, honoured or dishonoured. In vain has he called,
invited, entreated, expostulated : you have had no disposition
to attend to his voice, no heart to comply with his will : and
when he has threatened you with his everlasting displeasure, you
have set him at nought, and determined to go on in your own
ways, whatever might be the consequence.
What now will be the result of this in the last day ? God
will deal with you as you have dealt with him. " You would
not have any thing to do with me : I therefore will have nothing
to do with you. You put me far from you : now I put you
far from rne. You preferred every thing before my favour :
expect, therefore, no favour at my hands. It was a pain to
you to come into my presence : you shall never be troubled
with my presence more. You chose sin, with all its conse
quences, rather than me and my kingdom : take now, and take
for ever, the portion you have chosen."]
2. Towards the Lord Jesus Christ
[The Saviour has died to effect a reconciliation between
God and sinful men; and has offered to cleanse you in his
own blood, and to clothe you in the spotless robe of his right
eousness, that you may stand before God without spot or
blemish. But you would not come to him for his benefits :
you have not approved of the offers he has made you : they
have been too humiliating for your proud hearts. You have
not liked to acknowledge your need of him : you have preferred
being a Saviour to yourselves : and have chosen rather to stand
or fall by your own righteousness than to submit to the right
eousness provided for you by him. In vain has he warned you
against the danger of unbelief: you \vould not see any danger
attending it. If you have made any use of Christ at all, it has
been rather to encourage a hope of salvation in a sinful and
unconverted state than to obtain from him the grace of which
you have stood in need.
And what will be the return made to you? " You have
rejected my Son," God will say: " you shall therefore have no
part in him. You would not submit to be washed by him from
your sins : your sins, therefore, shall cleave unto you. You
would not seek deliverance from condemnation through him:
under condemnation, therefore, shall you lie. You would not
take him as a Saviour in any one respect : therefore he shall
be no Saviour to you. You made no use of him, but to war
rant and justify your continuance in sin : therefore you shall
518.] EQUITY OF THE DIVINE PROCEDURE. 97
be left for ever in your sins, and have no part with him to all
eternity. The whole tenor of } our life has been to this effect,
* We will not have this man to reign over us : and therefore
from him and his kingdom you shall be separated for ever."]
3. Towards your own souls
[You have not cared about them, or sought their happi
ness. You have been mindful only of earthly things. Your
ease, pleasure, interest, honour, with the approbation of men,
have been more to you than any concern pertaining to the
soul. Pardon, peace, holiness, glory, have all been, in your
esteem, of small account, in comparison of some temporal ad
vantage. And, when warned what must be the issue of such
a life, you have determined to run the risk, and to endure the
consequences of impenitence, rather than put yourselves to the
pain and trouble of repenting. Heaven has had no value, in
comparison of some vain indulgence ; nor hell any terror, in
comparison of the pain of self-denial, and the shame of ridicule
from an ungodly world.
According, therefore, as you have sowed, you shall reap :
" You have sown to the flesh, and of the flesh you shall reap
corruption." God will say to you, " Your soul shall be of as
little value in my eyes, as it was in yours. Heaven was not
worth seeking : you shall not have it. Hell was not worth
avoiding : you shall take your portion in it. You were satis
fied with things temporal: you shall have nothing beyond them.
You did not even desire a happiness that is eternal : you shall
never have it obtruded upon you, but shall be left destitute of
it for ever and ever. You chose to wrestle with me, and walk
contrary to me : continue now your fruitless contest to all
eternity, whilst I walk contrary to you, and wrestle with
you. You have been the authors of your own destiny : and by
your own choice you must abide for ever and ever."]
The same mode of proceeding is observed by God,
II. In the rewarding of the godly-
Mark how he will act towards,
1. The penitent-
fit is a grief to you that you have ever sinned against so
good a God : you are ashamed ; you blush and are confounded
when you look back upon your ways: you even lothe and
abhor yourselves in dust and ashes ; and if you could, by any
means, undo what you have done amiss, you would do any
thing, or suffer any thing, that it were possible for you to do
or suffer, to effect it.
c See the marginal rendering of ver. 26.
VOL. V. H
98 PSALMS, XVIII. 25, 26. [518.
How, then, will God deal with you ? Do you repent of the
evil you have done against me ? He will say : Then " I will
repent of all the evil which I have thought to do against you d ."
Are you saying, How shall I appear before my God ? He will
say, " How shall I give thee up, Ephraim? How shall I de
liver thee up, Israel? How shall I make thee as Admah ? How
shall I set thee as Zeboim ? Mine heart is turned within me,
my repentings are kindled together : I will not execute the
fierceness of mine anger 6 ." Does he behold you smiting on
your thigh, with indignation against yourself, as a vile rebel
lious wretch? He will construe it as an evidence of your
relation to him, and will appeal in your behalf to the whole
universe, " Is he not a dear son ? Is he not a pleasant child ?
For since I spake against him, I do earnestly remember him
still : therefore my bowels are troubled for him ; I will surely
have mercy upon him, saith the Lord f ." The moment he sees
thee bewailing bitterly the existence of thy sins, he " blots
them out of the book of his remembrance," and " casts them
irrecoverably into the depths of the sea."]
2. The believing
[You are looking to the Lord Jesus Christ, as " set forth
by God himself to be the propitiation for your sins ; " and
are desiring nothing under heaven so much as an interest in
him
What, then, will God say to you? You shall not be dis
appointed of your hope. Dost thou renounce all dependence
on thyself? I will not exact of thee any thing as a justifying
righteousness. Dost thou look to what my dear Son has done
and suffered for thee, and plead it as the ground of thy hope
before me ? It shall be imputed to thee, and be accepted in
thy behalf. Thou washest in the fountain opened for sin : it
shall cleanse thee so perfectly, that thou shalt stand before me
without spot or blemish. Thou trustest in my word : and
thou shalt find me a God of truth. Thou layest hold on my
promises: not one of them shall ever fail thee. Thou art
willing to be saved in the way of mine appointment : and ac
cording to thy faith it shall be unto thee. Thou art hoping
for a crown of righteousness and glory, as the purchase of my
Son s blood : thou shalt possess all that he himself possesses,
and be " a joint heir with him" of crowns and kingdoms that
shall never fail. Thou hast lived upon him : thou shalt live
with him for ever and ever. ]
3. The obedient
rt Exod. xxxii. 9 14. Jer. xviii. 7, 8. and xxvi. 13.
e Hos. xi. 8, 9. f Jer. xxxi. 19, 20.
518. "I EQUITY OF THE DIVINE PROCEDURE. 99
[You have given up yourselves to God in a way of holy
obedience ; and have encountered much, in order to approve
your fidelity to him. To you, then, God will say, " You have
been faithful over a few things: be ye rulers over many
things." You acknowledged me as your Master : I acknow
ledge you as my servants. You regarded me as your Father :
I will regard you as my children. To please me was your
one aim ; and you dared to honour me above all : I will now
bless you, and honour you in the sight of the whole assembled
universe. You regarded nothing but my favour : you shall
have it, and all the tokens of it you can possibly desire.
" By patient continuance in well-doing, you sought for glory
and honour and immortality ; and you shall possess them all,
even everlasting life."]
ADDRESS
[Now choose ye, Brethren, what portion ye will have. I
venture to assure you, that it shall be unto you according to
your desire, provided only that desire operate practically on
your heart and life. I know, indeed, that salvation is alto
gether of grace : but I know, also, that you can never perish,
but by your own consent, and purpose, and will. I mean not
to say that any one would choose misery for itself, or in pre
ference to happiness : but if you choose the service of Satan,
with all its consequences, in preference to the service of God
and its attendant benefits, then are you the authors of your
own destruction, as much as you are of the conduct leading to
it. God has said, respecting the wicked, " Destruction and
misery are in their ways :" and to whom can you ascribe your
arrival at their end, when you are willingly and deliberately
walking in their ways? If you will persuade yourselves that
" the broad road, which leadeth to destruction, will bring you
to happiness as much as the narrow way that leadeth unto life,"
you can blame none but yourselves for the disappointment
which you will experience. Prepare then for yourselves such
an issue to this present state of things, as ye will ere long
wish that ye had secured. Hear God s own direction to you :
" Say ye to the righteous, that it shall be well with him : for
they shall eat the fruit of their doings. But woe to the wicked!
it shall be ill with him : for the reward of his hands shall be
given to him 8 " To the same effect our blessed Lord speaks
in his sermon on the mount, declaring that the merciful, the
pure, the upright, shall have a portion accorded to them suited
to their respective characters 11 . And remember, that if you
obtain not eternal life, the fault was only in yourselves, who,
when urged and entreated by your God, refused to walk in the
way that would have led you to it.]
g Isai. iii. 10, 11. h Luke vi. 37, 38.
100 PSALMS, XVIII. 50. [519.
DXIX.
THANKSGIVING FOR ANY GREAT DELIVERANCE.
Ps. xviii. 50. Great deliverance giveth he to his King : and
sheweth mercy to his Anointed, to David, and to his seed for
evermore.
THE Psalm before us is also recorded in the
Second Book of Samuel a . There it stands, as it was
drawn up at first by David for his own immediate use :
but here it is inserted, with some slight alterations
and improvements,, for the use of the Church in all
ages. The title informs us on what occasion it was
written, namely, on David s deliverance from the
hand of all his enemies, and especially from the hand
of Saul. But, as in most of his psalms, so in this,
David speaks, not in his own person only, but in the
person of the Messiah, whose type he was. It is a
composition of very peculiar beauty : the figures are
extremely bold, and the poetry is sublime. Of course
the expressions are not to be so literally taken, as
if they were an unadorned relation of facts : some
of them are altogether figurative ; and were verified,
not at all in the letter, but only in the Spirit : some
are more applicable to David himself, and others to
Christ : but altogether it is a poem highly wrought,
and exquisitely finished. It is our intention to set
before you,
I. The diversified import of this psalm
The psalm admits of a threefold interpretation ;
1. Historical, as it relates to David
\_David from his youth experienced many troubles. From
the moment that Saul s envy and jealousy were awakened by the
fame of David s exploits, this youth became the object of his
incessant persecution ; insomuch, that he was forced to flee for
his life, and for several years was kept in constant fear of falling
a sacrifice to the rage of Saul " The sorrows of death
and hell compassed him," as it were, continually b .
But his deliverances were great and manifold. Repeatedly
did he, almost by miracle, escape the stroke of the javelin that
a Chap. xxii. i> ver. 4, 5.
519. J THANKSGIVING FOR ANY GREAT DELIVERANCE. 101
was cast at him ; and frequently did God in a visible manner
interpose to keep him from falling into the hands of Saul.
Once he was in the midst of Saul s army, and in the very same
cave with Saul : and yet was preserved by God, so that neither
Saul nor any of his soldiers could find it in their hearts to touch
him. " David in his distress called upon the Lord ; and God
heard him out of his holy temple," and delivered him .
These deliverances he acknowledges with devoutest grati
tude. Here the Psalmist, borne as it were on eagle s wings,
soars into the highest region of poetic imagery : he calls to
mind the wonders which God had wrought for Israel of old,
and represents them as renewed in his own experience. The
glorious manifestations of Jehovah on Mount Sinai were not
more bright in his eyes d , nor the passage of Israel through
the Red Sea more wonderful 6 , than were the displays of
almighty power and love which he had seen in his behalf f . In
these deliverances he further acknowledges the equity of God
in having so vindicated his character from the undeserved
calumnies by which his enemies had sought to justify their
cruelty towards him g .
From the experiences of past mercies, he expresses his confi
dence in God under whatever trials might yet await him. It is
delightful to see how careful he is to ascribe all the glory of his
preservation to that God who had delivered him h ; and
the full persuasion that his victory would in due time be com
plete 1 . Then with profoundest gratitude he blesses and adores
his heavenly Benefactor for all the mercies he has received ;
recapitulating as it were, and giving us the substance of the
whole, in the words of our text k .
Were we to view the psalm only as an historical record, it
would be very instructive : but it has a far higher sense : it is,]
2. Prophetical, as it relates to Christ
[That it is a prophecy respecting Christ and his Gospel,
we are assured by one whose testimony is decisive on the point.
St. Paul, maintaining that Christ, though himself " a minister
of the circumcision," was to have his Gospel preached to the
Gentiles, and to establish his kingdom over the heathen world,
expressly quotes the words immediately preceding our text, as
prophetic of that event 1 . Here therefore we see it proved, that
David spake as a type of Christ ; and a clew is given us for a
fuller understanding of the whole psalm.
Behold then in this psalm our adorable Redeemer: be
hold his conflicts f He was indeed " a man of sorrows and
c ver. 6. d ver. 7 14. e ver. 15.
f ver. 16 19. s ver. 21 27. * ver. 28 42.
1 ver. 4345. k ver. 4650. 1 Rom. xv. 9.
J02 PSALMS, XVIII. 50. [519.
acquainted with, grief;" " nor was ever sorrow like unto his
sorrow :" " his visage was marred more than any man s, and
his form more than the sons of men." How justly it might be
said of him, that " the sorrows of hell encompassed him," we
learn from his history : " Now," says he, " is my soul sorrow
ful even unto death." In the garden he was in such an agony,
that he sweat great drops of blood from every pore. And on
the cross he uttered the heart-rending cry, My God, my God !
why hast thou forsaken me?" In that hour all the powers
of darkness were let loose upon him : and God himself also,
even the Father, combined to " bruise him," till he fell a victim
to the broken law, a sacrifice, " a curse m ."
But speedily we behold his deliverances. Like David, " he
cried to the Lord in his distress :" " he offered up prayers anc
supplications with strong crying and tears ; and was heard, in
that he feared"." In him the elevated language of the Psalmist
obtained a more literal accomplishment : for at his resurrec
tion " the earth quaked, the rocks rent ;" and together with
him, as monuments and witnesses of his triumph, " many of
the dead came forth from their graves, and went into the city,
and appeared unto many. O, what a deliverance was here !
" The cords of death were loosed" (it was not possible that
he should any longer be held by them) : and he rose triumphant
from the grave : yea, he ascended, too, to heaven, and was there
seated on the right hand of the Majesty on high, all the angels
and principalities and powers of heaven, earth, and hell, being
made subject unto him. In comparison of this display of the
Divine glory, the images referred to in this psalm were faint,
even as a taper before the sun.
Then commenced Ms victories. Then was literally fulfilled
that prediction of the Psalmist, " a people whom I have not
known shall serve me ; as soon as they hear of me, they shall
obey me ." No less than three thousand of his murderers
were converted in the very first sermon : and soon his kingdom
was established throughout the whole Roman Empire. This
prediction is yet daily receiving a more enlarged accomplish
ment : thousands in every quarter of the globe are submitting
themselves to him ; and in due season, all the kingdoms of the
world will acknowledge him their universal Lord. The triumphs
of David over the neighbouring nations, though signal, were
nothing in comparison of those which Christ is gaining over
the face of the whole earth : and he will "go on conquering
and to conquer," " till all his enemies are put under his feet."
) blessed and glorious day ! May " the Lord hasten it in
his time ! "
m Gal. iii. 13. n ver . 6. with Heb. v. 7.
ver. 43, 44.
519. J THANKSGIVING FOR ANY GREAT DELIVERANCE. 103
But like many other passages of Scripture, the psalm admits
also of an interpretation, which is,]
3. Spiritual, as it relates to the people of God in
all ages
[The circumstance of its having been altered, and set apart
for the use of the Church, shews, that, in substance, it exhibits
the dealings of God with his people in all ages. They, like
David, and like their blessed Lord and Master, have their
trials, their deliverances, their triumphs; in all of which God
is greatly glorified, and for which he ought ever to be adored.
Who amongst us that has ever been oppressed with a sense of
guilt, and with a fear of God s wrath ; who that has felt the
tranquillizing influence of the Redeemer s blood sprinkled on
his conscience, and speaking peace to his soul ; who that has
been enabled to overcome the world, the flesh, and the devil,
and to serve his God in newness of heart and life ; who, I
say, that has experienced these things, does not find, that the
language of this psalm, figuratively indeed, but justly, depicts
the gracious dealings of God towards him ? - Methinks,
the sentiment that is uppermost in the mind of every such
person is, " Who is God, save the Lord ? or who is a rock,
save our God??"]
But this part of our subject will receive fuller
illustration whilst we notice the psalm in reference to,
II. The use we should make of it
The practical use of Scripture is that to which we
should more particularly apply ourselves ; and espe
cially should we keep this in view in reading the
Psalms, which, beyond any other part of the sacred
volume, are calculated to elevate our souls to heaven,
and to fill us with delight in God. From this psalm
in particular we should learn,
1. To glorify God for the mercies he has vouch
safed unto us
[We should never forget what we were, whilst dead in
trespasses and sins, and what we are made by the effectual
working of God s grace in our souls. The change is nothing
less than " passing from death unto life," and " from the power
of Satan unto God :" and when we contemplate it, we should
be filled with wonder and with love on account of the stupen
dous mercies we have received. We should ever remember,
( Who it is that has made us to differ " from those who are yet
P ver. 31.
104 PSALMS, XVIII. 50. [519.
in darkness and the shadow of death : and the constant frame
of our souls should be, " Not unto us, O Lord, not unto us,
but unto thy name be the praise 1" We may, indeed, without
impropriety on some occasions say, as the Psalmist, " / have
pursued mine enemies, and overtaken them ; / have wounded
them, that they were not able to rise ;" but we must soon
check ourselves, like St. Paul, and say, " Yet not 7, but the
grace of God that was with me :" " He that hath wrought me
to the self-same thing, is God." It is worthy of particular
observation, how anxious David is to give to God all the glory
of those exploits which he commemorates; " By Thee I have
run through a troop ; and by my God I have leaped over a
wall q " - - Let us imitate him in this respect, and " give
unto our God the glory due unto his name :" yea, " let our
mouths be filled with his praise all the day long."]
2. To confide in God under all future difficulties
[In what exalted terms David speaks of God at the com
mencement of this psalm 1 ! -Verily, he had profited
well from his past experience. And ought not we to profit in
like manner ? Ought not we to remember what God is to all
his believing people ? If we have God for our God, what have
we to fear? Can any enemy prevail against us, when HE is
on our side ? Remember how God reproved those of old, who,
when danger threatened them, gave way to terror, instead of
trusting confidently in their God: " Say ye not, A confederacy,
a confederacy! &c. but sanctify the Lord of Hosts himself, and
let him be your fear, and let him be your dread : and he shall
be to you for a sanctuary 8 ." Whatever be your want, know
that He is able to supply it whatever be your difficulty,
He can make you triumphant over it " His way is
perfect: his word is tried: he is a buckler to all those who
trust in him*."]
3. To conduct ourselves so that we may reason
ably expect his blessing
[Though God is found of them that sought him not, and
dispenses his blessings altogether sovereignly and according to
his own good pleasure towards the ungodly world, he proceeds,
for the most part, in a way of equity towards his own peculiar
people. The declaration that was made to king Asa is found
true in every age: " The Lord is with you, while ye be with
him ; and if ye seek him, he will be found of you : but if ye
forsake him, he will forsake you u ." Precisely to the same
effect are those expressions of the Psalmist, "With the upright,
n ver. 29. Sec also vcr. 3236, 4749. r ver. 2.
8 Isai. viii. 12 14. t ver. 30. u 2 Chron. xv. 2.
520.] EXCELLENCY OF GOD S WORD. 105
the merciful, the pure, thou wilt shew thyself upright, and
merciful, and pure ; but with the froward thou wilt shew thy
self froward," or, as it is in the margin, " thou wilt wrestle."
" Thou wilt save the afflicted people (i. e. the humble) ; but
thou wilt bring down high looks x ." If we walk uprightly and
circumspectly before him, and in a humble dependence on his
grace, there is not any thing which he will not do for us : but,
" if we regard iniquity in our hearts, he will not hear us."
Inquire, then, whether you are really " keeping the ways of the
Lord," and are " keeping yourselves from your iniquity," that
is, from the peculiar sin to which, by constitution, by habit, or
by your situation in life, you are most exposed 7 . I charge
you, before God, that you all make this a matter of serious
inquiry. The " besetting sin," ah ! it is that which separates
between God and our souls ; it is that which " keeps good
things from us." How many are there, who, whilst they make
a profession of religion, are yet, by their unmortified lusts, or
worldly desires, or slothful habits, or by some habitual evil,
provoking God to depart from them! Beware lest it be so
with you ; and " grieve not the Holy Spirit of God whereby
ye are sealed unto the day of redemption." You may grieve
him, till you altogether " quench" his sacred motions. We
entreat you to be upon your guard against this so fatal an evil.
" Keep your hearts with all diligence : " yea, " give all diligence
to make your calling and election sure." Then shall God
delight himself in you, and be not only your present portion,
" but your everlasting great reward."]
x ver. 25 27. ? ver. 21 23.
DXX.
EXCELLENCY OF GOD s WORD.
Ps. xix. 7 9. The law of the Lord is perfect, converting the
soul: the testimony of the Lord is sure, making wise the
simple : the statutes of the Lord are right, rejoicing the
heart : the commandment of the Lord is pure, enlightening
the eyes : the fear of the Lord is clean, enduring for ever :
the judgments of the Lord are true and righteous altogether.
GOD has not left himself without witness even
amongst the most unenlightened heathens. His
works testify of him : the heavens and the earth de
clare his eternal power and godhead. They speak
silently indeed % but intelligibly, to every child of
a ver. 3. The words printed in Italics are not in the original.
106 PSALMS, XIX. 79. [520,
man ; so that idolaters of every name are absolutely
without excuse b . Wherever the light and genial
influence of the sun extend, there is God proclaimed
as an infinitely wise and gracious Being. But we
have a richer source of instruction opened to us :
we have a revelation, which, whilst it proclaims the
existence and attributes of Jehovah, makes known
to us his will, and points out the path in which we
may approach him with a certainty of acceptance :
and so extensively was that published by our Lord
and his Apostles, that it might be said, even in that
age, " Their sound went into all the earth, and their
words unto the ends of the world ." It is of this
written word that David speaks in the psalm before
us : in which are set forth,
I. Its parts and properties
The various terms here used to designate the
word of God, may be considered as directing our
attention to all the different parts of that word ; each
of which has, annexed to it, an appropriate epithet
of commendation
["The law of the Lord" is in the marginal translation
called, " The doctrine of the Lord;" and it may be understood
as including under one general term all that is afterwards more
particularly specified: and it is so " perfect," that nothing can
be taken from it, or added to it, but at the peril of our souls d
" The testimony of the Lord" is " the Gospel of the
grace of God e ," even " the witness which God has testified of
his Son f ." It is " the record that God has given of his Son,
namely, that in him is eternal life ; and that he who hath the
Son, hath life : and he who hath not the Son of God, hath not
life g ." Now this is " sure," so sure, that it may be relied upon
with the most implicit confidence: "it is a faithful saying, and
worthy of all acceptation, that Christ Jesus came into the world
to save sinners 11 ." " The statutes of the Lord" are those ordi
nances, which God appointed under the ceremonial law to
shadow forth all the glorious mysteries of the Gospel, and
which were " right for the time then present; though, since the
introduction of the clearer light of the Gospel, they are abro
gated as burthensome and unnecessary. Not but that there are
b Rom. i. 19, 20. c Compare ver. 4. with Rom. x. 18.
d Rev. xxii. 18, 19. e Acts xx. 24. f 1 John v. 9.
B 1 John v. 11, 12. M Tim. i. 15.
520. J EXCELLENCY OF GOD S WORD. 107
some still in force, such as the Sabbath, and the ordinances of
Baptism and the Lord s Supper. And these may well be called
"right : " for who can doubt the propriety of a certain portion of
our time being dedicated to the especial service of Him to whom
we owe our very existence ? or who can question the suitableness
of those easy and instructive rites, whereby we are dedicated to
the Lord Jesus Christ at first, and afterwards commemorate
from time to time the wonders of his dying love? " The com
mandment of the Lord" is the moral law, in which we are
taught, in what way we are to serve and please our God. And
this is " pure," and " holy 1 :" it is given to regulate, not our
words and actions only, but the inmost thoughts and desires
of our hearts. It is indeed " exceeding broad k ," extending to
every motive and principle of the mind, yea, to every inclina
tion, affection, appetite of the soul, and requiring the whole to
be in a state of constant and entire conformity to the will of
God. " The fear of the Lord" we consider as another name
for the Holy Scriptures,, only putting, as is frequently done,
the effect for the cause 1 . The word of God, as inculcating and
exciting the fear of the Lord, is " clean ;" its one object is,
to cleanse and purify the souls of men. Hence our Lord
says, " Now ye are clean through the word that I have
spoken unto you m ." Moreover, the word, in this view of it,
" endure th for ever," since its operation is uniform to the end
of the world ; and the purifying effects produced by it, will
continue through all eternity. " The judgments of the Lord "
are his warnings and threatenings ; which though questioned
by men as false, or condemned by them as unjust, are yet
" true and righteous altogether." We are very incompetent
judges of the demerit of sin, or of the conduct which God, as
the moral Governor of the universe, has thought proper to
pursue : but we are assured, that, when he shall inflict on the
impenitent the judgments he has denounced against them, all
his intelligent creatures will exclaim, " True and righteous are
thy judgments, O Lord God Almighty!" "just and true are
thy ways, thou King of Saints ! "]
As the different terms which we have considered
1 Rom. vii. 12. k Ps. cxix. 96.
1 The author would be understood to speak this with diffidence,
because he is not aware that any commentator has put this construc
tion on the words : but he considers any other interpretation as un
suitable to the context. Something similar occurs Gen. xxxi. 42.
where God is called, " The fear of Isaac ; " where not the act, but
the object, of Isaac s fear is spoken of. If this sense be not approved,
the reader may understand the words as signifying, The worship of
God.
m John xv. 3. Compare also Eph. v. 2G.
108 PSALMS, XIX. 79. [520.
are not so definite in their import but that they admit
of different interpretations, we shall wave the further
consideration of them ; and, comprehending them all
under one general term, The word of God, we shall
proceed to notice,
II. Its use and excellence
It would occupy too much time to enter fully into
this subject : let it suffice to notice those particular
uses which are mentioned in our text. The word
then is of use,
1. To illuminate the mind
[Previous to the application of the word to the heart by
the Holy Spirit, we are in utter darkness : but " the entrance
of God s word giveth light." Truly it is a " marvellous light
that we are brought into," when our eyes are opened to discern
" the glory of God in the face of Jesus Christ" - - Nor
is it the learned only who receive instruction from it : it is
intended more especially for the poor. There is something in
the Gospel which tends rather to offend the proud, but is most
palatable and delightful to the humble. Hence we are told,
" It maketh wise the simple." What astonishing views of God,
of Christ, of the human heart, of the evil of sin, of the beauty
of holiness, of the felicity of heaven, have many unlettered
persons attained ! Yet it is in the knowledge of these things
that true wisdom consists : and this knowledge is imparted to
all who embrace the Gospel, in proportion to the simplicity of
their minds, and the devotedness of their hearts to God. These
are " the things," which, as our blessed Lord informs us, " are
hid from the wise and prudent, and are revealed unto babes."
Without such a special illumination of the mind, the most
learned philosopher cannot comprehend them"; and by such
an illumination the most untutored savage shall be " made wise
unto salvation."]
2. To convert the soul
[Truly, " the word is quick and powerful, and sharper than
any two-edged sword." It is " the rod of God s strength," even
that wonder-working rod, which subdues all his enemies before
him. " Like fire it melts ; and like a hammer, it breaketh the
rock in pieces." See its effects upon the three thousand on the
day of Pentecost! such is its operation, wherever " it comes
in demonstration of the Spirit and of power." It humbles the
proudest spirit, and subdues the most obdurate heart to the
obedience of faith. Nor is it to the adoption of new principles
n 1 Cor. ii. 14.
520.] EXCELLENCY OF GOD*S WORD. 109
only that it brings the soul, but to the acquisition of new
habits ; so that it becomes set on Christ and heavenly things,
as once it was set on self and earthly things : it assimilates the
soul to Christ as the great exemplar, and " changes it into the
divine image, from one degree of glory to another, by the Spirit
of our God."]
3. To rejoice the heart
[Ignorant men imagine that the application of God s
word to the soul is productive only of pain and sorrow : but
those who have ever " tasted of the good word of life" have
found, by happy experience, that it fills them "with joy and
peace in believing," yea, " with joy unspeakable and glorified."
The word is to them the charter of all their privileges, and the
map of their everlasting inheritance. As an heir peruses with
delight a will in which great wealth is unexpectedly bequeathed
to him, so the Christian finding in every page of the sacred
volume his title to all the blessedness and glory of heaven, how
can he but rejoice in such records? how can he but concur
with David in saying, " They are more desired by me than
gold, yea, than much fine gold; sweeter also than honey and
the honeycomb ?]
We may LEARN from hence,
1. Our privilege
[If it was the highest privilege of the Jews, that " to
them were committed the oracles of God," much more are we
distinguished, who have the writings of the New Testament
superadded to those of the Old. Let us learn to estimate
this privilege aright. Let us remember, that in this blessed
volume is contained all that can be needful either for the
instruction of our minds, or the salvation of our souls : and,
whilst we enjoy this inestimable blessing ourselves, let us
labour by all possible means to communicate it to others ]
2. Our duty-
[We should " search the Scriptures daily," " digging into
them as for hid treasures," and praying earnestly to God, that
he would " open our understandings to understand them." We
should look to them as the ground of all our hopes, and the
rule of all our conduct. To study the book of nature will be
well : but to study the sacred volume with prayer will tend to
our highest perfection, and will " thoroughly furnish us unto
every good word and work."]
110 PSALMS, XIX. 10, 11. [521.
DXXL
THE USE AND BENEFIT OF THE SCRIPTURES.
Ps. xix. 10, 11. More to be desired are they than gold, yea,
than much fine gold ; sweeter also than honey, and the honey
comb. Moreover, by them is thy servant warned : and in
keeping of them there is great reward.
GOD has at no time left himself without witness
in the world, seeing that he has spoken to all,, in
and by the visible creation, from which the most
unenlightened heathens might learn his eternal power
and godhead. But to vis he has communicated a
perfect revelation of his mind and will, which, as the
Psalmist informs us in the preceding verses, is capable
of producing the most beneficial effects. It was but
a small portion of the Scriptures which David pos
sessed ; yet his testimony respecting them shews,
that they were inestimable in his eyes, and that to
all who received them aright, they would be a source
of the richest blessings. In discoursing on his words
we shall point out,
I. The excellency of the Scriptures-
Gold and honey are both excellent in their kind,
and may fitly represent those things which are most
pleasing to a carnal and a sensual appetite : but the
Scriptures are infinitely preferable to both.
1. They are "more desirable than gold"-
[Gold, though so ardently and universally desired, is yet
very confined in its uses. It is useful only to the body ; yet
not to that in all circumstances, nor for any long duration.
But the Scriptures are profitable to the soul, and that too in
every possible condition : nor will there be any termination to
the benefits they convey. What light do they bring into the
mind ! the weakest Christian upon earth that is instructed out
of them, as far surpasses all the philosophers of Greece and
Rome, as they surpassed the most ignorant of the human race.
How powerful too is their operation on the soul ! the sugges
tions of man s wisdom were utterly incapable of counteracting
the vicious propensities of the heart: but these, when applied
with power from on high, subdue the soul to God, and renovate
it after the divine image. Can gold then, however " great" in
quantity, or " fine" in quality, be compared with these?]
521.J USE AND BENEFIT OF THE SCRIPTURES. Ill
2. They are " sweeter also than honey "-
[The most delicious honey is not near so grateful to the
palate, as the Scriptures are to the spiritual taste. The doc
trines of the Gospel, especially that which is the fundamental
article of our faith, salvation through the blood of our incarnate
God, how inexpressibly sweet are they to a weary and heavy-
laden soul ! What a delightful feast do the promises, " the
exceeding great and precious promises," afford to those who
live upon them ! The precepts too are equally high in the
Christian s estimation : their purity exactly suits his appetite,
and instead of disgusting him, renders them tenfold more
pleasing to his soul a . Nor is he averse to the threatenings
themselves : while he regards them as holy and just, lie con
siders them also as good b . In short, the Christian feasts upon
the blessed book of God ; he finds it the joy and rejoicing of
his heart c ; he esteems it more than his necessary food d .]
But we will proceed to mark more distinctly,
II. Their use-
A variety of uses are mentioned in the preceding
context : but the text comprehends them all under
two particulars :
1. They warn us against much evil
[We could have had no conception of the deceitfulness
and depravity of the heart, if God had not revealed it to us.
But from the insight into it which the Scriptures afford us, we
learn that to trust in one s own heart is the most consummate
folly 6 , since it is sure to mislead us, and to betray us into some
evil.
From the same fountain of knowledge also we learn that
there is an invisible, but mighty, agent, whose malice is most
inveterate, whose devices are most subtle, and whose labours
to destroy us are incessant. Against his wiles we are put
upon our guard : we are taught how to distinguish his agency,
and to defeat his plots.
There is yet another danger, of which we could have formed
no idea, if God had not instructed us respecting it. We are
told of another invisible power, even the Holy Ghost himself,
who strives with us, and endeavours to establish the kingdom
of God in our hearts. But we may " grieve," and " vex" that
divine Agent, and may so "resist" him as to "quench" his
sacred motions. Against this therefore, as the greatest of all
evils, we are frequently and strongly warned.
It is no small advantage to us that every duty, and every
a Ps. cxix. 140. b Rom. vii. 12. c Jer. xv. 16.
d Job xxiii. 12. e Prov. xxviii. 26.
112 PSALMS, XIX, 10, 11. [521.
danger, is set before us in living characters. We are enabled
in the Scriptures to discern the track of the godly, and to see
where all that have suffered shipwreck, have perished : so that,
notwithstanding we are passing through an ocean filled with
hidden rocks and shoals, yet, if we only attend to the buoys
which God has placed in our sight, we cannot but navigate it
in perfect safety, and reach in due season our destined port.]
2. They lead us to much good
[We speak not of the recompence, which those who love
the Scriptures will meet with in another world. There is a
reward in keeping the commandments, as well as for it ; and
it is of that present recompence that we are called to speak.
In receiving the doctrines, what peace do we obtain with God,
and in our own consciences! In resting on the promises, what
ineffable joy flows into our souls! In obeying the precepts,
what heavenly dispositions do we exercise, and what confor
mity to God do we obtain ! And lastly, in following the bright
examples that are set before us, how is our ambition stimulated,
and how are our steps advanced! Unanswerable in every view
is that appeal of God to man, " Do not my words do good to
him that walketh uprightly f ?"]
ADDRESS,
1. Those who neglect the Scriptures
[How vitiated is your taste, that you can prefer a novel
or a newspaper to the inspired volume! That you can be
anxious about the things of time and sense, and be indifferent
to that, which is more valuable than gold, more sweet than
honey ! Ah, think what durable riches, what heavenly delights,
you lose ! Did you but know what reason you have for shame
and regret, you would go and search the Scriptures till you had
learned their value by your own experience, and had found them
to be the power of God to the salvation of your souls.]
2. Those who are like-minded with the Psalmist
[What do you owe to God, who has given you a spiritual
taste, a spiritual discernment! By this, as much as by any
thing, you may know your state towards God : you may mark,
as by a scale, your progress or decline. With your advance
ment in the divine life, the Scriptures will rise in your estima
tion : with your declension, your relish for them will abate.
O then " let them be your meditation all the day ; let them be
your delight and your counsellors." Thus will your spirit and
temper be cast into their mould, and you will be gradually
fitted for that place, where all that is now held forth to your
faith, shall be for ever realized.]
f Mic. ii. 7.
522.1 PRAYER AGAINST SINFUL PROPENSITIES. 113
DXXII.
PRAYER AGAINST SINS OF INFIRMITY AND PRESUMPTION.
Ps. xix. 12, 13. Who can understand his errors? Cleanse thou
me from secret faults. Keep back thy servant also from
presumptuous sins; let them not have dominion over me:
then shall I be upright, and I shall be innocent from the
great transgression.
THE moral law, as revealed in the Scriptures, is
a perfect transcript of the mind and will of God ;
and is therefore a mirror in which we may see how
deformed we are through the introduction and do
minance of sin. It was from a contemplation of its
transcendent excellence that the Psalmist was led to
bewail his want of conformity to it, and to implore
mercy at the hands of God for his innumerable
violations of it, and grace, to preserve him from any
wilful opposition to it in future. And the more we
study it, the more shall we be disposed to adopt the
petitions in our text, "Cleanse me" from the guilt
I have already contracted: " Keep me" from falling
a sacrifice to my sinful propensities.
We all need to be delivered from,
I. Sins of infirmity
These are innumerable-
fit is not of gross outward sin that we are here to speak,
but of " errors" and " secret sins ;" that is, such sins as escape
the notice of ourselves as well as of others.
Consider the sins arising from defect. The law requires that
we love God with all our heart, and all our mind, and all our
soul, and all our strength ; and our neighbour, under whatever
circumstances, as ourselves. Now, if we trace the whole extent
of our duty to God, as our Creator ; to the Lord Jesus Christ,
as our Redeemer ; and to the Holy Spirit, as our Sanctifier ;
if we further pursue into all the different relations of life our
duty to our fellow-creatures, and reflect that the smallest
short-coming in the performance of it is sin : and then, if we
reflect how great our short-comings are, even when we exert
ourselves to the uttermost to fulfil the will of God; we shall
see that, under this head alone, our sins are more numerous
than the sands upon the sea-shore ; since, in fact, we have been
doing nothing but what, in fact, was sin, from the very first
moment that we came into the world.
VOL. V. I
114 PSALMS, XIX. 12, 13. [522.
But besides the guilt we have contracted through defect,
consider that which has arisen from deviations from the pre
cise line of duty which we should have followed. We may
conceive of an arrow shot in the right line towards an object,
though it fall short of the object itself: and so we may conceive
of our attempts to serve God, as perfect in point of aim, though
defective in force and energy. But there is a bias in our fallen
nature which causes innumerable aberrations from the perfect
line of duty. In duty, of whatever kind it be, the principle
ought to be as pure as the light itself : but in us it never is so :
somewhat of a corrupt mixture will be found in every thing
we do. There is so much blindness in our understanding, so
much perverseness in our will, and so much sensuality in our
affections, that we are imperceptibly drawn aside ; our very
judgment is deceived ; yea, " our mind and conscience are
defiled ;" so that, when w r e would do good, evil is present with
us ;" and, when we do, as we think, act entirely as unto the
Lord, the heart-searching God beholds a mixture of self in our
best motives, that serves yet further to vitiate and debase our
best actions.
To all this add our actual transgressions, by thought, word,
and deed, against the holy commands of God. It is still of
"secret sins" only that I am speaking, and of such as may
justly be called sins of infirmity. But how vast the aggregate
of evil which has arisen in our hearts from the secret workings
of pride, or worldliness, or impurity, or unbelief, or some other
corrupt feeling of our fallen nature ! Yet not one of these
has been unobserved by God, nor will one be kept out of
sight in the final judgment.
Well then may we, even in this superficial view of our past
errors and deviations, say, " Who can understand them?"]
We need therefore to cry earnestly to God to
" cleanse us from them"-
[The guilt in which they involve the soul is exceeding
great : nor can it be purged away but by the atoning blood of
Christ. The circumstance of their having been unobserved by
us does not lessen the guilt of them, as we imagine ; but only
shews how blind and ignorant we are, and how vitiated and
debased that soul must be which can harbour such evils uncon
scious of their malignity, and almost of their very existence.
God himself cautions us against regarding this as an extenua
tion, which, if rightly viewed, is rather an aggravation of our
guilt. " Suffer not thy mouth to cause thy flesh to sin ; neither
say thou before the angel, that it was an error ; wherefore
should God be angry at thy voice, and destroy the work of
thine hands a ?" An atonement was offered by the high priests
a Eccl. v. 6.
522.] PRAYER AGAINST SINFUL PROPENSITIES. 115
of old "for the errors of the people b :" and in the atonement
of Christ must we seek refuge from all which have been,
however inadvertently, committed by us. This is strongly in
timated by the offerings which were appointed for all without
exception, when they erred; but which differed according to
the degree of criminality which might justly attach to persons,
by reason of their advantages for knowing better, and the
injury that was likely to accrue from their example . But
none were excused: the very moment that their error was
pointed out to them, they were to bring their offering : and
through that alone could they obtain absolution from their
sin d . We should therefore, all, without exception, pray with
David, " Purge me with hyssop, and I shall be clean ; wash
me, and I shall be whiter than snow." Yea, we should also
pray with him, " Create in me a clean heart, O God, and renew
a right spirit within me ! " For " God requireth truth in our
inward parts :" and, if we are not thus " renewed in the spirit
of our minds," we cannot hope for admission into that city
" where no unclean thing can enter 6 ."]
Yet, after all, our guilt from these is light in com
parison of that which ariseth from our,
II. Sins of presumption
These differ widely from the former ; being com
mitted, not from mere inadvertence or infirmity, but
with the concurrence of the will in opposition to the
dictates of an enlightened conscience. Yet in speak
ing of these we shall not confine ourselves to those
grosser sins, from which more moral and decent
persons are exempt ; but shall turn your attention
rather to that state and habit of life which con
science must condemn, as well as the more flagrant
transgressions.
Consider what " presumptuous sins" are
[They are any sins whatever that are committed against
light and knowledge, or on a presumption that God will not
punish them in the eternal world.
Now it is perfectly well known to all of us, that we ought to
have " the fear of God before our eyes :" we ought to stand in
awe of God s judgments ; we ought to search out and execute
his commands. We ought not to live unto ourselves, but unto
him : and to make his word the unvaried rule of our conduct.
We know that we have duties also towards our adorable
ft Heb. ix. 7. c Lev. iv. 135.
d Lev. v. 17 19. e Rev. xxi. 27.
116 PSALMS, XIX. 12, 13. [522.
Redeemer : and that, as we should live altogether by faith in
him, so we should live altogether to his glory. Now, if we are.
habitually neglecting these duties, and living to ourselves and
to the world, what is our life but one continued course of pre
sumptuous sin ? I wish that the more moral, decent,
and conscientious part of my audience would attend to this,
that they may see how great their deficiencies are, and how
awful their guilt.]
To these we are ever prone
[Every man by nature rushes into them, even as a horse
into the battle: nor can any but God "keep us back" from
them. How daring we are in the commission of them, is plain
from numberless passages of Scripture, where the language of
the carnal heart is depicted ; " Tush ! God shall not see ;
neither will the Almighty regard it." We have a general
notion about God s mercy : and from the very hope that he will
forbear to execute the award of justice, we are encouraged to
proceed in our career of sin; thus " turning the very grace of
God into licentiousness," and " continuing in sin with the
hope that grace will abound." And what an ascendant these
sins will gain over us may be daily seen, not only in the
impieties of those who never knew any thing of God, but in
the degeneracy of many, who once gave promises of better
things. The gradations of such persons departure from God
are strongly marked by the Psalmist : they first " ivalk (trans
iently) in the counsel of the ungodly, (who, from their want of
real piety, are dangerous advisers ;) they then learn to stand
(deliberately) in the way (and habits) of the wicked ; and then
come to sit (habitually and at their ease) in the seat of the
scornful*" And this is no other than what every presumptuous
sinner has reason to expect: for God is indignant against him,
in proportion as his transgressions partake of this horrid aggra
vation. Of the heathen it is said, " They liked not to retain
God in their knowledge ; therefore God gave them over to a
reprobate mind g :" and even of his own people Israel them
selves, God says, " Israel would none of me : so I gave them
up h ." What wonder, then, if he should say of us also, " They
are joined to idols: let them alone 1 ?" If instead of crying
mightily to God to " keep us back" from presumptuous sins,
we yield ourselves willingly to the commission of them, we can
expect nothing, but that they should " have the entire dominion
over us," and constrain God to " swear in his wrath, that we
shall never enter into his rest." This, I say, we may well
expect : for God has declared, that]
f Ps. i. 1. s Rom. i. 8.
h Ps. Ixxxi. 11, 12. * Hos. iv. 17.
522.] PRAYER AGAINST SINFUL PROPENSITIES. 117
If not delivered from them in time, we shall suffer
the punishment of them to all eternity
[How heinous they are in the sight of God may be known
from hence ; that, though sacrifices were appointed for sins of
infirmity, none were prescribed for any presumptuous sin
whatever : the offender was to be cut off without mercy from
the people of the Lord k - - The servant that knew not
his lord s will, and did things contrary to it, was yet accounted
worthy of some punishment : but he who knowingly violated
his lord s commands, was "beaten with many stripes 1 ." And
Capernaum s doom, we are told, shall be more severe than that
of Sodom and Gomorrha, because of the deeper malignity
which her superior advantages infused into all her sins m .
Let me then entreat you to adopt the prayer in our text:
beg of God that he would enable you to " understand your
errors ; " (for who, without divine instruction, can understand
them?) and that he would " cleanse you" from them ; and that
he would " keep you back" from every presumptuous sin: for
though every presumptuous sin is not the unpardonable trans
gression, yet, I must say, that presumptuous sin, continued in
after warnings and exhortations to depart from it, hardens the
heart, and sears the conscience, and endangers the being given
up by God to final impenitence.]
APPLICATION
Be prevailed upon, Brethren,
1. To regard sin as the greatest of all evils
[Such indeed it is, whether ye will believe it or not.
You may be ready to think that suffering is the greatest : but
suffering may tend to good : it may, like the furnace, purify us
from our dross, and prepare us, under God s gracious care, as
vessels of honour for our Master s use. But sin defiles, debases,
and destroys the soul. " Fools may make a mock at it ;" but at
last it will " sting like a serpent, and bite like an adder:" it
may be sweet in the mouth, but it will be gall in the stomach.
See, Brethren, from what a mass of guilt and corruption you
need to be delivered ! See also what judgments are hanging
over your devoted heads ! O that I could see you in earnest
in fleeing from the wrath to come, and in laying hold on
eternal life ! Be ye not like that perverse and daring people,
who, when remonstrated with by the prophet, replied, " As
for the word that thou hast spoken unto us in the name of the
Lord, we will not hearken unto thee : but we will certainly do
whatsoever thing goeth forth out of our own mouth 11 ." Neither
k Numb. xv. 2731. ] Luke xii. 47, 48.
m Matt. xi. 23, 24. n j er . x liv. 16, 17.
118 PSALMS, XX. 7, [523.
deceive yourselves by endeavouring to vindicate yourselves
before God: for, whatever you may say to extenuate your
guilt, your sins even of infirmity need forgiveness ; and your
sins of presumption, if not repented of and forgiven, will
plunge you into remediless and endless ruin.]
2. To improve the present moment in order to
obtain deliverance from it
[Now you can offer the prayer of David : but how long
that privilege will be continued to you, you know not. This
however you know, that your views of sin will soon be changed,
either in this world or in the world to come. Conceive of a
presumptuous sinner, dying in his iniquity, and first having his
eyes opened in the eternal world. What does he then think of
all his past excuses, on which he once placed such confident
reliance ? What, if he were permitted to address you from his
abode of misery, would be the scope of his admonitions ? Can
you doubt? And, if not, will you still go on in those ways,
which your own consciences condemn? But, as the Rich Man
was not suffered to return from hell to warn his surviving
brethren, who were walking in his steps, so neither will any
be sent from the dead, to instruct you. You have Moses and
the prophets ; and those you must both hear and obey : and,
if you will not believe them, nothing awaits you but to " eat
the fruit of your own doings, and to be filled immediately with
your own devices." Now, however, you are warned : now, I
trust, your consciences attest the truth and importance of all
that ye have heard : and now I conclude with that solemn
admonition of St. James, " To him that knoweth to do good
and doeth it not, to him it is sin ."]
Jam. iv. 17.
DXXIII.
TRUST IN GOD, THE MEANS OF SUCCESS.
Ps. xx. 7. Some trust in chariots, and some in horses : but we
ivill remember the name of the Lord our God.
ASTONISHING is the success of united prayer :
nor are any so situated as not to need the interces
sions of others. David, though so great and powerful,
stood in need of them: and he here records the benefit
he received from them a -
The Psalmist here records,
a See, and quote the whole preceding context.
524.1 THE KINGDOM OF DAVID AND OF CHRIST. 119
I. The different grounds of men s confidence
The generality make the creature their confi
dence
[This prevailed universally among the heathen
And it too generally pervaded the Jewish nation also
We too, in all our straits and difficulties, are prone to it;
leaning to our understanding resting on our own reso
lutions and undertaking every thing in a dependence
on self ]
The only proper ground of confidence is God
[He alone is all-sufficient With him every thing
is easy David abhorred the idea of resting on any
other b Hence he adopted the resolution in the text.]
II. The correspondent issues of their confidence
Those who depend on the creature are disap
pointed
[This has frequently been the case c And it is only
what may be expected d Creature-confidence arms God
against us e and entails his curse on all who indulge
iff 1
11 j
But those who depend on God succeed
[So did Asa g So did Jehoshaphat h So
did Hezekiah So did David k And so shall all,
even to the end of the world 1 ]
INFER,
1. What obligations do we owe to God for the
mercies we have now received" 1 ! -
2. What shall not they receive who trust in the
Lord Jesus Christ ? -
b Ps. cxxi. 1, 2. and xi. 1 4. Mark the spirit of these passages.
c 1 Kings xx. 23. d Ps. xxxiii. 17. e Isai. xxxi. 1, 3.
f Jer. xvii. 5, 6. 2 Chron. xiv. 11, 12.
* 2 Chron. xx. 12, 15, 20. * 2 Chron.xxxii. 7, 21.
k ver. 8. ! Ps. xxxiv. 22. and cxxv. 1, 2.
m Here bring forward the particular circumstances for which the
Thanksgiving is appointed.
DXXIV.
THE KINGDOM OF DAVID AND OF CHRIST.
Ps. xxi. 1 7. The king shall joy in thy strength, O Lord;
and in thy salvation how greatly shall he rejoice ! Thou hast
- given him his heart s desire, and hast not withholden the
120 PSALMS, XXI. 17. [524.
request of his lips. For thou preventest him with the blessings
of goodness ; thou settest a crown of pure gold on his head.
He asked life of thee, and thou gavest it him, even length of
days for ever and ever. His glory is great in thy salvation :
honour and majesty hast thou laid upon him. For thou hast
made him most blessed for ever: thou hast made him exceed
ing glad with thy countenance. For the king trusteth in the
Lord; and, through the mercy of the Most High, he shall
not be moved.
THIS psalm is appointed by the Church to be
read on the day of our Lord s Ascension : and on a
close examination, it will appear to be well suited to
that occasion. We will,,
I. Explain it
In its primary and literal sense, it expresses Da
vid s gratitude on his advancement to the throne of
Israel
[After acknowledging, in general terms, God s goodness
towards him in this dispensation, he speaks of his elevation as
an answer to liis prayers, though in its origin it was altogether
unsolicited and unsought for a Impressed with the greatness
of the honour conferred upon him, he exults in it, especially as
affording him an opportunity of benefiting others b ; and declares
his confidence, that his enemies, so far from ever being able to
subvert his government, shall all be crushed before him c
Passing over this view of the psalm, we proceed to observe,
that]
It is yet more applicable to Christ, as expressing
his feelings on his ascension to the throne of glory
[David was a type of Christ, as David s kingdom was of
Christ s kingdom : and Christ, on his ascension to heaven, may
be considered as addressing his Father in the words of this
psalm.
He declares his joy and gratitude on account of the blessed
ness vouchsafed to him, and on account of the blessedness ivhich
he was now empowered to bestow on others. With respect to
his own blessedness we observe, that his conflicts were now ter
minated. These had been numerous and severe. From his
first entrance into the world to the instant of his departure
from it, he " was a man of sorrows and acquainted with grief."
View him especially during the three years of his Ministry, what
" contradiction of sinners against himself did he endure !"-
View more particularly the four last days of his life, what
a ver. 1 4. b vcr. 5. G. c ver. 7 12.
524.] THE KINGDOM OF DAVID AND OF CHRIST. 121
grievous and accumulated wrongs did he sustain ! Con
sider his conflicts also with the powers of darkness, and the
terrors of his Father s wrath O what reason had he to
rejoice in the termination of such sufferings, and to magnify his
Father who had brought him in safety through them ! For this
he had prayed; and God had given him the fullest answer to
his prayers d . Now also he was restored to glory. He had " a
glory with the Father before the worlds were made 6 :" and of
that glory he had divested himself when he assumed our nature f .
But now he was restored to it : and what a contrast did it form
with that state, from which he had been delivered ! A few days
ago he had not where to lay his head : now he is received into
his Father s house, his Father s bosom. Lately he was derided,
mocked, insulted, spit upon, buffeted, and scourged by the
vilest of the human race ; and now he is seated on his throne
of glory, and worshipped and adored by all the hosts of heaven
Great indeed was the glory that now accrued to him,
and great " the majesty that was now laid upon him g "
and, as it had proceeded from his Father h , so he justly acknow
ledges it as his Father s gift.
But it was not to himself only that Jesus had respect : he
blesses his Father also for the blessedness which he was em
powered to bestow on others. The words, " Thou hast made
him most blessed for ever," are translated in the margin of our
Bibles, " Thou hast set him to be blessings for ever." This
version opens a new and important view of the subject, a view
which particularly accords with all the prophecies respecting
Christ. It is said again and again concerning him, that "in
him shall all the nations of the earth be blessed;" and we are
well assured, that to communicate blessings to a ruined world
is a source of inconceivable happiness to himself. We appre
hend that to have been a very principal idea in the mind of the
Apostle, when, speaking of Christ, he said, " Who for the joy
that was set before him endured the cross, despising the shame,
and is set down at the right hand of the throne of God 1 ."
With what joy must he behold the myriads who had been
exalted to glory through the virtue of his sacrifice, whilst yet
it remained to be offered ! It was through "his obedience unto
death" that all the antediluvian and patriarchal saints were
saved. Our First Parents looked to him as " the Seed of the
woman that should bruise the serpent s head." To him right
eous Abel had respect, in the offering which was honoured with
visible tokens of God s acceptance. To him Noah looked,
when he offered the burnt-offerings, from which " Godsmelled
d Heb. v. 7. with ver. 2, 4. e John i. 1, 18. and xvii. 5.
f Phil. ii. (i 8. g ver. 5.
h Phil. ii. 911. * Heb. xii. 2.
122 PSALMS, XXI. 17. [524.
a sweet savour k ." In a word, it is through his righteousness
that forbearance and forgiveness were exercised from the be
ginning, just as they will be exercised even to the end : and
all who were saved before his advent are in that respect on the
same level with those who have been saved since : there is but
one song amongst all the glorified saints in heaven ; they are all
harmonious in singing " to Hirii that loved them and washed
them from their sins in his own blood, &c." What a joy must
it be to Christ to see in so many myriads the travail of his
soul, who "were brought forth, as it were, to God, even before
he travailed!" With what joy, too, did he then take upon him
to dispense his blessings to the my mads yet unborn! He is
" Head over all things," not for his own sake merely, but " for
the Church s sake." Knowing then how many of his most
cruel enemies were given to him by the Father, with what
pleasure would he look down upon them, (even while their
hands were yet reeking with his blood,) and anticipate their
conversion to God by the influence of his Spirit on the day of
Pentecost ! Every child of man that shall at any period of the
world participate his grace, was at that moment before his eyes :
and with what delight would he view them, as drawn by his
word, as nourished by his grace, as comforted by his Spirit, as
made more than conquerors over all their enemies 1
At that moment he saw, as it were, the whole company of the
redeemed, the multitudes which no man can number, all
enthroned around him, the monuments of his love, the heirs
of his glory, the partners of his throne He saw that
the kingdom which he had now established upon earth " should
never be moved ;" that " the gates of hell should never prevail
against it ;" and that it should stand for ever and ever m . Well
therefore might he say, " The King shall joy in thy strength,
O Lord; and in thy salvation how greatly shall he rejoice!"]
Having thus explained the psalm, we proceed to,
II. Shew what improvement we should make of it
From its literal sense we learn, how thankful we
should be for any blessings vouchsafed unto us
[In many respects God has "prevented us with the bless
ings of goodness ;" and in many he has given them in answer
to our prayers. We may " account even his long-suffering
towards us to be salvation," and much more the gift of his
grace, and the knowledge of his dear Son. Can we reflect on
" the salvation to which he has called us," even " the salvation
that is in Christ Jesus with eternal glory," and not be thankful
ior it ? Can we reflect on the exaltation which we ourselves
k Gen. viii. 20, 21. J Zeph. iii. 17. m ver. 7.
524.] THE KINGDOM OF DAVID AND OF CHRIST. 123
have received, from death to life, from slaves to free-men, from
children of the devil to sons of God, and not rejoice in it?
Can we think of our having been made " kings and priests unto
God," " heirs of God, and joint-heirs with Christ," yea, partners
of his throne, and partakers of his glory for evermore ; can we
contemplate all this, and not say, " In thy salvation how greatly
shall I rejoice ? " Verily, if we do not rejoice and shout
for joy, " the very stones will cry out against us" - ]
From its mystical or prophetical sense we learn what
should be our disposition and conduct towards the
Lord Jesus
[Methinks, we should rejoice in his joy. If it were but
a common friend that was released from heavy sufferings and
exalted to glory, we should rejoice with him in the blessed
change : how much more then should we participate in our
minds the joy and glory of our adorable Redeemer! -
But more particularly we should submit to his government.
This is strongly and awfully suggested in all the latter part of
the psalm before us. " God has highly exalted Jesus, that at
his name every knee should bow :" yea, he has sworn, that
every knee shall bow to him ; and that all who will not bow to
the sceptre of his grace, shall be broken in pieces with a rod
of iron. Read from the text to the end of the psalm; and
endeavour to realize every expression in it O that we
may be wise ere it be too late ! Let us " kiss the Son, lest he
be angry, and we perish :" for though now he condescends to
follow us with entreaties to be reconciled towards him, the
time is quickly coming, when he will say, " Bring hither those
that were mine enemies, who would not that I should reign
over them, and slay them before me."
A further improvement we should make of this subject is,
to confide in his care. " He is set to be blessings" to a ruined
world. He has " ascended up on high that he might fill all
things:" " he has received gifts, even for the rebellious;" and
" has all fulness treasured up in him," on purpose that we may
" receive out of his fulness grace for grace." There is nothing
that we can want, but it may be found in him ; nor any thing
which he is not willing to bestow on the very chief of sinners.
Let us then look to him, and trust in him ; and assure ourselves,
that, as "he lost none that had been given him" in the days
of his flesh, so now will he suffer " none to be plucked out of
his hands." We cannot expect too much from such a King :
however " wide we open our mouths, he will fill them."
To seek the enlargement of his kingdom is the last duty we
shall mention as suggested by the subject before us. In the
prayer that he has taught us, we say, " Thy kingdom come ;"
and we close that prayer with ascribing to him " the kingdom,
PSALMS, XXI. 7. [525.
and the power, and the glory, for ever and ever :" and it is with
similar sentiments that the psalm before us concludes. Let us
enter into the spirit of them, saying, " Be thou exalted, Lord,
in thine own strength ; so will we sing and praise thy power."
Nothing should be so dear to us as the advancement of his
glory. Let us reflect, how we may best promote it ; and let
the extension of his kingdom be our chief joy n - ]
n Ps. Ixxii. 18, 19.
DXXV.
TRUST IN GOD RECOMMENDED.
Ps. xxi. 7. The king trusteth in the Lord, and through the
mercy of the Most High he shall not be moved.
THERE is an inseparable connexion between the
duties and privileges of a Christian. It is his pri
vilege to enjoy composure under all difficulties and
dangers ; but this he cannot possess, unless he re
pose his confidence in God. Nevertheless in relying
upon God his mind shall be kept in perfect peace.
David had known the storms of trouble as much as
any man ; but in the midst of all maintained a full
assurance of divine protection. He records his ex
perience in the words before us.
We shall consider them,
I. According to their original import
This psalm, like many other parts of Scripture,
Las a double sense-
In an historical view it speaks of David himself
[David had long been habituated to trust in. the Lord.
When he was yet a youth, he withstood a lion and a bear in
dependence upon God a ; nor feared to encounter him, who
filled all the hosts of Israel with terror b . During the persecu
tions of Saul he still held fast his confidence ; and, under the
most imminent danger and accumulated trouble, encouraged
himself in God c . Sometimes, indeed, his faith for a moment
began to fail him d ; but, on the whole, he was " strong in faith,
giving glory to God." Nor was he less sensible of his own
insufficiency when he was a king: he still made the Most High
a 1 Sam. xvii. 36, 37. b 1 Sam. xvii. 45, 47.
c 1 Sam. xxx. 6. d 1 Sam. xxvii. 1.
525.1 TRUST IN GOD RECOMMENDED. 125
his only and continual refuge 6 : and God approved himself
faithful to his believing servant. There were indeed some
occasions wherein David was greatly " moved f ;" but these only
served more fully to evince the power and faithfulness of his
God^.]
In a prophetical sense the words are applicable to
Christ
[The whole psalm has an evident reference to the Mes
siah.^ Christ is that " King" who was raised to sit upon the
throne of David h ; and, as for every other good thing, so was
he eminent for trust in God. He disregarded the plots of his
most powerful enemies 1 ; and, undaunted, renewed his visit to
those who had lately sought to stone him k . He well knew
that, till his hour was come, no power on earth could touch
him 1 ; nor was he ever left destitute of the divine protection.
He seemed indeed to be "moved "when " he was crucified
through weakness ; " but he soon shewed how vain were the
attempts of his adversaries. In his resurrection and ascension
he "led captivity itself captive:" and he will in due season
" put all his enemies under his feet."]
In both these views the text sets before us an in
structive example
But we may consider it further,
II. In reference to the present occasion
The solemnities of this day prove that the former
part of the text is exemplified also in our own
monarch m
We may therefore hope that the latter part also
shall be accomplished in him
[The religious conduct of kings is of great importance to
a nation. Their piety indeed is not more meritorious than that
of others ; but it is often more beneficial to the community
than that of a private person. In the days of old, God paid
especial regard to the prayers of princes": even when they
were of an abandoned character, he heard them . How much
e Ps. xci. 2. and Ivi. 2 4. f 2 Sam. xv. 30.
2 Sam. xxiii. 5. h Luke i. 32. * Luke xiii. 32.
k John xi. 8. 1 John xix. 11.
m This was preached on occasion of the king going to St. Paul s
to present the colours taken in three different engagements with the
French, Spanish, and Dutch fleets.
n 2 Chron. xiv. 11, 12. and xx. 5, 6, 12, 15, 17. and xxxiv. 27.
and Isai. xxxvii. 21, 22, 33, 34.
1 Kings xxi. 29.
126 PSALMS, XXI. 7. [525.
more may we hope that he will respect those offered to him
this day ! " The mercy of the Most High" has hitherto been
signally manifested towards us, and if we trust in him it shall
yet be continued to us. We say not indeed but that, as a
nation, we may be greatly " moved." It is certain that we de
serve the heaviest calamities that can fall upon us ; but we shall
not be given up to ruin if we cry unto God for help. To the
end of the world shall that promise be fulfilled to repenting
nations 1 *.]
Sure we are that they who trust in God for spi
ritual blessings shall never be disappointed
[Our thoughts on this occasion are not to be confined to
temporal concerns. Much as we are interested in national
mercies, the welfare of our souls is yet more important : yea,
our spiritual progress is the great means of obtaining God s
protection to the state. Trust in God therefore, for spiritual
blessings, is not foreign to the business of this day. Whatever
our political sentiments may be, we are all equally concerned
to seek acceptance through Christ. We all need to trust in
the promises made to us in him ; and, if we do, " the gates of
hell shall not be able to prevail against us." Though we have
been led captive by our lusts, " we shall have redemption
through his blood;" and though we have still to conflict with
sin and Satan, we shall be made more than conquerors. The
mercy of the Most High shall assuredly be extended to us.
Sooner shall heaven and earth pass away than that promise
fail of accomplishment q .]
APPLICATION
[Let us habituate ourselves to view the hand of God in all
our mercies, and to trust in him both for personal and national
blessings; but let us not think, we trust in God, when in
reality we do not. Trust in God necessarily implies a renun
ciation of all creature-confidence : it also supposes that we sin
cerely commit our cause to God, and that we plead the promises
made to us in his word. If we seek not the Lord in this man
ner, we trust rather in chance, or in our own vain conceits,
than in him. Let us then be earnest in our applications at the
throne of grace. Let us be exceeding thankful to God for the
mercies we have received, and in every difficulty, temporal or
spiritual, confide in him. Thus shall we see an happy issue to
our present troubles, and be monuments of God s truth and
faithfulness to all eternity.]
P Jer. xviii. 7, 8. q 2 Chron. xx. 20.
OUR LORD S COMPLAINT ON THE CROSS. 127
DXXVI.
OUR LORD S COMPLAINT ON THE CROSS.
Ps. xxii. 1 . My God, my God, why hast thou forsaken me ?
Why art thou so far from helping me, and from the words of
my roaring ?
THE prophecies relating to our Lord have not
only declared what works he should do, and what
sufferings he should endure, but even the very words
that should be uttered both by his enemies and him
self. Whatever reference the words of the text might
have to David, there can be no doubt but that they
principally relate to the Lord Jesus ; and in him
they received their accomplishment : when he had
hung about six hours upon the cross, we are told,
" he cried with a loud voice, saying, Eli ! Eli ! lama
sabacthani ? that is to say, My God ! my God ! why
hast thou forsaken me a ?" Perhaps he cried with a
loud voice in order to shew, that his natural strength
was by no means exhausted ; and that his dissolution,
which immediately followed, was voluntary : but he
discovered also by that the intenseness of his suffer
ings, and fulfilled in the minutest manner the predic
tion before us. Waving all illustration of the text as
applicable to David, we shall endeavour to elucidate
it as accomplished in his great antitype, and shall
consider,
I. The occasion of our Lord s complaint
Jesus, in the hour of his extremity, was forsaken of
his heavenly Father
[We are not to suppose that the godhead actually sepa
rated itself from his manhood; but that the sensible mani
festation of the divine presence was withheld from him. This
was necessary in various points of view. A banishment from
the divine presence was part of the punishment due to sin; and
therefore it must be inflicted on him who had become the
surety and substitute of sinners. Occasional suspensions, also,
of the tokens of God s love are the means whereby God perfects
the work of faith in his people s hearts: and " it behoved Jesus
to be made like unto us in all things :" " though he was a son,
a Matt, xxvii. 46.
128 PSALMS, XXII. 1. [526.
yet he must learn" the nature and the difficulty of " obedience
(yea, and be made perfect too) through sufferings 1 *." Nor
could he properly sympathize with us, which, as our great
High-Priest, he ought to do, unless he himself should endure
the very temptations, which we, in our measure, are called to
sustain .]
But though there was good reason for it, it was a
just ground of complaint
[Never had he endured any thing like this before: when
he said, " Now is my soul troubled, it is exceeding sorrowful
even unto death," a voice was uttered from heaven, " Thou
art my beloved Son in whom I am well pleased : " when he
agonized in the garden, an angel was sent from heaven to
strengthen him : but now that he was more fiercely than ever
assaulted by all the powers of darkness, his heavenly Father
also seemed to conspire with them, and withdrew the only
consolation that remained for his support. What a dreadful
aggravation of his sufferings must this have been ! To cry, and
even "roar" for help, and find God " far from helping him!"
to have him, in whose bosom he had lain from all eternity, hide
his face from him! How could he but complain? Surely in
proportion as he loved his heavenly Father, he could not but
bewail the hidings of his face.]
Lest however we should form a wrong conception
of our Lord s conduct, let us consider,
II. The complaint itself
Let us not suppose that there was the smallest
mixture of impatience in it
[When our Lord first undertook to stand in the place of
sinners, he said, " I delight to do thy will, O God." When
the cup of God s wrath was put into his hand, he still ac
quiesced; and, though his human nature shrunk back for
a while from the conflict, he committed himself to God,
saying, " Not my will, but thine be done." Nor was the
complaint uttered on the cross any other than what every
good man, under the hidings of God s face, both may and
ought to utter d .]
It expressed the fullest confidence in God, and
exhibited the brightest pattern to all his tempted
people
[Not for one moment does Jesus doubt his relation to his
heavenly Father, as we alas ! are too apt to do in seasons of
* Heb. ii. 10, 17, 18. and v. 79- c Heb. iv. 15.
d Ps. Ixxvii. 1 3. and Ixxxviii. 9, 10, 14.
526.] OUR LORD S COMPLAINT ON THE CROSS. 129
deep affliction. His repetition of that- endearing name, " My
God! my God!" shews how steadfastly he maintained his faith
and confidence ; and teaches us, that, " when we are walking
in darkness and have no light, we should trust in the Lord, and
stay ourselves upon our God."]
We may improve the subject by considering,
III. The lessons we may learn from it-
There is not any part of doctrine or experience
which will not receive light from this subject. But
we shall content ourselves with observing from it,
1. The greatness of Christ s love
[Truly the love of Christ has heights and depths that can
never be explored. He knew from eternity all that he should
endure, yet freely offered himself for us, nor ever drew back
from his engagements : " Having loved his own, he loved them
to the end." But never shall we form any just conceptions of
his love, till we behold that glory which he left for our sakes,
and see, in the agonies of the damned, the miseries he endured.
But when the veil shall be taken from our eyes, how marvellous
will his love appear ! and with what acclamations will heaven
resound!]
2. The duty of those who are under the hidings of
his face
[Our enjoyment of Christ s presence is variable, and often
intermitted: but let us not on that account be discouraged.
Let us pray, and that too with strong crying and tears ; yea,
let us expostulate with him, and ask, like Job, " Wherefore
dost thou contend with me e ?" But though we say, "The
Lord hath forsaken me," let us never add, like the Church of
old, " my Lord hath forgotten me." If he hide himself, " it is
but for a little moment, that he may gather us with everlasting
mercies f ." Therefore let us say with Job, " Though he slay
me, yet will I trust in him."]
3. The misery of those who are not interested in
his atonement
[We see what bitter lamentation sin occasioned in him,
who bore the iniquities of others, even though he knew that
his sufferings would quickly end. What wailing then and
gnashing of teeth will they experience, who shall perish under
their own personal guilt, when they shall be shut up as monu
ments of God s wrath to all eternity g ! Would to God that
careless sinners would lay this to heart, while yet a remedy
remains, and before they be finally separated from their God
by an impassable gulf!]
e Job x. 2. f Isai. liv. 7, 8. 8 Luke xxiii. 31.
VOL. V. K
130 PSALMS, XXII. 1121. [527.
DXXVII.
THE SUFFERINGS OF CHRIST.
Ps. xxii. 11 21. Be not far from me, for trouble is near; for
there is none to help. Many bulls have compassed me : strong
bulls of Bashan have beset me round. They gaped upon me
with their mouths, as a ravening and a ^oaring lion. I am
poured out like water, and all mg bones are oul of joint : my
heart is like wax ; it is melted in the midst of my bowels.
My strength is dried up like a potsherd : and my tongue
cleaveth to my jaws : and thou hast brought me into the dust
of death. For dogs have compassed me ; the assembly of the
wicked have inclosed me: they pierced my hands and my feet.
I may tell all my bones: they look and stare upon me. They
part my garments among them, and cast lots upon my vesture.
But be not thou far from me^ Lord ! O my Strength, haste
thee to help me ! Deliver my soul from the sword; my darling
from the poiver of the dog. Save me from the lions mouth ;
for thou hast heard me from the horns of the unicorns.
IN many parts of the Psalms there is a strong
resemblance between David s experience, and the
experience of David s Lord ; so that the language
used, may properly be applied to both. But in some
parts David speaks in terms which are wholly inap
plicable to himself, and can be understood only as
referring to Christ. This is particularly the case
with respect to some expressions in the psalm before
us. That a greater than David is here, there can be
no doubt. The writers of the New Testament quote
many parts of it as literally fulfilled in Christ ; in
whom alone indeed the words which I have read
hud any appearance of accomplishment. We scruple
not therefore to consider from them,
I. The sufferings of our Lord Jesus Christ
These are strongly marked,
1. In his complaints
[Great was tlie number of his enemies, and most inveterate
their rage against him. He compares them to fierce " bulls,"
and savage " lions," and ravenous " dogs." Under the emblem
of " the fat bulls of Bashan," he represents the Jewish Go
vernors both in church and state, \vhilst the populace, both of
Jews and Gentiles, were like dogs, set on indeed by others, hut
actuutt d by their own native ferocity, and by an insatiable
527. J THE SUFFERINGS OF CHRIST. 131
thirst for blood. All ranks of people combined against him ;
and not so much as one was found to administer comfort to
him, or to assuage his anguish. Of this he complains as a great
additional source of grief and sorrow ; " Reproach hath broken
my heart ; and I am full of heaviness : and I looked for some
to take pity, but there was none, and for comforters, but I
found none a ."
Exceeding deep also and various were his sufferings. In his
body he endured all that the most cruel adversaries could
inflict. He complains that his frame was so emaciated that
they might " count all his bones;" that " his joints also were
dislocated," and " his hands and feet pierced with nails :" and,
to complete the scene, whilst he was suspended thus, a naked
bloody spectacle upon the cross, some gazed upon him with a
stupid unfeeling curiosity (" they look and stare upon me") ;
and others, with cruel indifference, amused themselves with
" casting lots upon his vesture."
Now in no sense whatever were these things at any time
fulfilled in David. In relating them, he evidently personates
the Messiah, in whom they were fulfilled with the minutest
possible precision.
In his soul his sufferings were far deeper still. Before ever
his body was touched, " his soul was exceeding sorrowful even
unto death V And from whence did that anguish proceed but
from the hand of the Father, who visited on him the sins of the
whole world ? Yes, this it was which then so oppressed and
overwhelmed him : and at the same time all the hosts of hell
assaulted him ; for " that was their hour, and the power of
darkness." Under the pressure of these mental agonies, "he
was poured out like water," or rather, was consumed, as it
were, by fire, as the burnt-offerings were, even with the fire of
God s wrath ; insomuch that " his heart was like melted wax
in the midst of his bowels."]
Of his sufferings we may form a yet further judg
ment from,
2. His supplications
[These were offered up in every diversified form, of reno
vated entreaty, and of urgent pleas: " Be not thou far from
me ; haste thee to help me : deliver my soul from the sword ;
save me from the lion s mouth ; for thou hast heard me from
the horns of the unicorns." Now these petitions, I apprehend,
related chiefly, if not exclusively, to the sufferings of his soul.
It was " the Father s sword that had now awaked against him,
to smite him," and it was " the roaring lion" even Satan, with
a ver. 11. with Ps. Ixix. 20. b Matt. xxvi. 38. c Isai. liii. 10.
132 PSALMS, XXII. 1121. [527.
all his hosts, that now sought to devour him. In the midst of
these accumulated troubles, he felt above all, and deprecated
most urgently, the hidings of his Father s face : " My God! my
God! why hast thou forsaken me?" . " O be not far from me, be
not far from me, O Lord d !" The plea, which in this extremity
he offered, must not be overlooked ; " Thou hast heard me
from the horns of the unicorns." At the time of his birth had
the Father interposed to deliver him from the murderous rage
of Herod ; and on many occasions from the Jews who sought
his life : and he requested that, if possible, and consistent with
the Father s purpose of saving a ruined world, the same pro
tecting hand might be stretched out to save him now; and that
the bitter cup, which he was drinking, might be removed from
him. If however this could not be vouchsafed to him consistently
with the end for which he had come into the world, he was
content to drink the cup even to the dregs.
If now the Son of God himself was so pressed with his suffer
ings, that he besought his Father " with strong crying and
tears " either to mitigate the anguish, or to uphold him under
it, we can have no doubt but the distress exceeded all that
language can express, or that any finite intelligence can ade
quately conceive.]
Now then ask yourselves, my Brethren, in reference
to these sufferings, what should be,
II. The feelings which they should excite in em
bosom
If we beheld but a common man enduring exces
sive anguish both of body and mind, we could not
but feel some measure of sympathy with him : and,
if we ourselves had been the occasion of his suffer
ings, and he were bearing them willingly in our place
and stead, we could not but take the liveliest interest
in them, both in a way of grief, that we had brought
them upon him, and in a way of gratitude to him for
sustaining them in our behalf. But this Sufferer was
none other than our incarnate God, who came down
from heaven on purpose to bear our sins in his own
sacred person, that he might deliver us from the con
demnation due to them, and procure for us recon
ciliation with our offended God. Well then may
we behold our Saviour,
d ver. 1, 11, 19.
527 J THE SUFFERINGS OF CHRIST. 133
1. With the deepest humiliation for having occa
sioned him such anguish
[Had we never sinned, our adorable Lord would never
have assumed our nature, nor borne any of these agonies which
we have been contemplating. In them, therefore, we should
read our guilt and misery. Was he under the hidings of his
Father s face ? We deserve to be banished from the presence
of our God to all eternity. Did he suffer inconceivable agonies
both of body and soul, under the wrath of Almighty God ? We
merited the utmost extremity of that wrath for ever and ever.
Did he suffer even unto death ? We were obnoxious to everlasting
death, even that " second death in the lake that burneth with
fire and brimstone," " where the worm dieth not, and the fire
is not quenched." Draw near then with me, Brethren, to Geth-
semane and to Golgotha, and contemplate with me the scenes
which were there exhibited. Do you see in the garden that
sufferer, whose agonies of soul are so intense, that the blood
issues from every pore of his body ? And do you behold him
on the mount, stretched upon the cross, and hear his heart
rending cry, " My God ! my God ! why hast thou forsaken
me?" Say then with yourselves, * Now I behold what my
sins have merited ; or, rather, what they merit at this hour.
There is not a moment of my life, wherein I might not justly
be called upon to drink that bitter cup, without the smallest
hope for any, the slightest, mitigation of my woe through
eternal ages. Dear Brethren, this is the glass in which I wish
you to behold your own deserts. I would not have your eyes
turned away from it for one instant to the latest hour of your
lives. In viewing particular sins, you may perhaps be led to
self-complacency, from the thought that they have not been so
enormous as what are habitually committed by others : but in
viewing your iniquities as expiated by our blessed Lord, you
will see that nothing can exceed your vileness ; and you will
be ready to take the lowest place as the very " chief of sin
ners." The best of you, no less than the most abandoned,
have merited, and do yet daily merit, at God s hand, all that
the Saviour of the world endured for you : and I again say,
* Never look at yourselves in any other glass than this ~\
2. With the liveliest gratitude for sustaining them
in your behalf
[Truly he interposed not thus for the angels when they
fell : but for you he undertook and executed this stupendous
work of " redeeming you to God by his own precious blood."
This, methinks, should fill you with such wonder and love,
that you should never be able to think of any thing else. In
this mystery are contained " all the treasures of wisdom and
134 PSALMS, XXIII. 16. [528.
knowledge ;" and all other things, how beautiful soever in
their place, should be swallowed up by it, even as the most
brilliant stars are eclipsed by the sun. Hence, this formed the
one great topic of St. Paul s preaching; (which he calls " the
preaching of the cross;") for "he determined to know nothing
amongst his people but Jesus Christ, and him crucified." And
in heaven this forms, amongst all the choir of saints and angels,
the one subject of their praise. Even angels, I say, unite with
the saints in singing " Salvation to God who sitteth upon the
throne, and unto the Lamb for ever." Oh ! Brethren, if our
minds were more occupied in exploring the height and depth
and length and breadth of redeeming love, we should not be
so easily turned away after vain unprofitable controversies as
too many are at this day 6 This subject will elevate and
enlarge the soul, and have a transforming efficacy in propor
tion as we delight to dwell upon it. Let it only be duly and
abidingly impressed upon your minds ; and it will prove the
power of God to the salvation of your souls.]
e This is an important hint, and may be followed up, according
as there be occasion for it at different times or places in the Christian
Church.
DXXVIII.
DAVID S CONFIDENCE IN GOD.
Ps. xxiii. 1 6. The Lord is my shepherd; I shall not want.
He maketh me to lie down in green pastures : he leadeth me
beside the still waters. He restoreth my soul : he leadeth me
in the paths of righteousness for his name s sake. Yea,
though I walk through the valley of the shadow of death, I
will fear no evil: for thou art with me; thy rod and thy
staff they comfort me. Thou preparest a table before me in
the presence of mine enemies : thou anointest my head with
oil ; my cup runneth over. Surely goodness and mercy shall
follow me all the days of my life ; and J will dwell in the
house of the Lord for ever.
IN reading the Psalms of David we are apt to
think of him as a highly privileged person, whom we
can never hope to resemble in the fervour of his
piety, or the height of his enjoyments. But, whilst
as the anointed King of Israel whom God had so
particularly chosen, and as a distinguished prophet of
the Lord, he was favoured with communications and
supports, which we are not entitled to expect, in his
528.] DAVID S CONFIDENCE IN GOD. 135
more private character,, as a saint, he possessed no
advantage above us. His views of divine truth
were far inferior to ours : and his experience of its
efficacy was no other than what may be enjoyed by
every saint in every age. The psalm before us is a
bright specimen of devout affection; and, in point
both of composition and sentiment, is universally
admired : yet it contains no other recollections than
what every Believer s experience must afford, no
other confidence than what every saint is warranted
to express. Considering David then as a pattern for
ourselves, we shall notice,
I. His retrospective acknowledgments
In recording the mercies of God to him, he speaks
of his heavenly Benefactor under the character of,
1. A Shepherd-
[The Son of David, the Lord Jesus Christ, was David s
Lord a , and David s Shepherd b : and whatever pertains to the
office of a good shepherd, he both executed for him, and will
execute for us.
Is it the office of a shepherd to provide good pasture for his
sheep? O what pasture is provided for us in the sacred records!
David in his day could say, " He maketh me to lie down in
green pastures ; he leadeth me beside the still waters : " and if
he, with so small a portion of the inspired volume in his hands,
when the great mystery of redemption was hid under a veil,
and the Spirit of God was yet but sparingly bestowed upon the
Church, could use such language, how much more may we,
who have the meridian light of the Gospel shining around us,
and the Holy Ghost poured forth in all his gracious influences,
almost without measure! What views have we of the " cove
nant, that is ordered in all things and sure ! " of the prophecies,
which have been so minutely fulfilled ! and of " the exceeding
great and precious promises," which are so suited to all our
wants ! And how abundant are our consolations, when the
Comforter, the Holy Ghost, seals all these truths upon
our souls, and witnesses with our spirits that we are the
Lord s !
Is it the office of a shepherd to bring back to the fold his
wandering sheep, and to guide them in right paths? How justly
may we unite with David in saying, " He restoreth my soul ;
a Matt. xxii. 4245.
b Gen. xlix. 24. Ezek. xxxiv. 23, 24. John x. 11.
136 PSALMS, XXIII. 16. [528.
he leadeth me in the paths of righteousness for his name s
sake ? " Mark the words, " For his names sake." It is his own
glory that he has consulted in all his dealings towards us ; and
especially in that astonishing patience and forbearance which
he has exercised towards us from day to day. Our backslidings
have been so grievous, and our departures from him so fre
quent, that we might well have been left to perish in our sins.
But he considers that his own honour is involved in the pre
servation of his sheep ; and, therefore, he has never withdrawn
his loving-kindness from us, or ceased to watch over us for
good. It is on no other principle that we can account for our
recoveries when fallen, and our preservation from ten thousand
evils into which we should have fallen, if we had not been
guided and upheld by him.
Is it the office of a shepherd to protect his sheep from danger?
This he does, as well for the lambs of his flock, as for those
that have attained a greater measure of strength. By " the
valley of the shadow of death" we may understand a dying
hour c : but we rather understand by it a season of darkness
and distress. This is more agreeable to the context, and better
accords with the general import of those words in Holy Writ d .
Sheep, in going from mountain to mountain and hill to hill,
may easily be supposed to pass occasionally through valleys
where dangers affright them, and difficulties obstruct their
way : and in this respect the saints resemble them ; for however
rich their pastures for the most part may be, they find occa
sional seasons of darkness and gloom. But in such seasons the
Lord Jesus Christ, as the great Shepherd and Bishop (Over
seer) of souls, is with them, and with his pastoral rod and staff
protects them. It is with that rod he numbers them when
they come into his fold 6 , and with that he secures them from
every harm. This he has promised to them in the most express
terms f - and he will fulfil it even to the end g .]
2. A Friend
[This is a character which God assumed in reference to
Abraham 11 ; and our blessed Lord honours all his faithful dis
ciples with this endearing name : " Henceforth I call you not
servants, but friends 1 ." Now, as the friend of his people, he uses
all hospitality towards them. As in the days of old he spread
a table for his people in the wilderness, where they could not
otherwise have subsisted, so "he prepares a table for us in the
presence of our enemies." Enemies we have on every side; and
such enemies as would deprive us of every blessing, if they
c Job x. 21, 22. d Ps. cvii. 10, 14. Jer. xiii. 16.
e Lev. xxxvii. 32. Ezek. xxvi. 37. f Isai. xliii. 2, 3, 5.
s Isai. xli. 10. h Isai. xli. 8. > John xv, 15.
528.] DAVID S CONFIDENCE IN GOD. 137
were not restrained by an invisible and almighty power. But
our heavenly Friend protects us from their assaults, and gives
us an abundant supply of all good things, even " a feast of fat
things, of fat things full of marrow, of wines on the lees well
refined." Nor does he omit any thing which can possibly evince
his love towards us. As a Host who delights to honour his
guests, he anoints our head with oil ; and as the Master of the
feast, he fills " our cup" with the richest wine, so that it
" runneth over." These figures, though strong and clear, very
inadequately represent the communications of his grace, and
the consolations of his Spirit. David, in another psalm, says,
" The Lord himself is the portion of my inheritance and my
cup k :" and when this is the case, can it be matter of surprise
that " our cup runneth over? " No indeed ; for there is nothing
on this side of heaven that can be compared with the mani
festations of his love. Truly, " in his favour is life ; and his
loving-kindness is better than life itself."]
Whilst acknowledging thus the goodness of God
to him in past times, the Psalmist does not hesitate
to proclaim,
II. His prospective consolations
These pervade the whole psalm, and arise out of
every truth contained in it. Three of his assertions
in particular we shall notice :
1. " I shall not want"
[With such a Shepherd, and such a Friend, how could he
want ; or what can any one so privileged ever stand in need
of? Does he not know all our wants ? and is he not able to
supply them 1 ? Has he not absolutely pledged himself to sup
ply them ? and is there not an inexhaustible fulness treasured
up in him on purpose that he may supply them ? Do we need
a righteousness wherein we may stand before God? " The
righteousness of Christ shall be unto all and upon all them that
believe"- Do we need grace to mortify all our corrup
tions, and to fulfil the whole will of God? " His grace shall
be sufficient for us " - Do we need peace in our troubled
breasts? He has left us peace as a legacy; " Peace I leave
with you : my peace give I unto you : " yea, " He himself will
be our peace"- -Even of temporal things he has said,
that " they who fear him shall want no manner of thing that is
good m ." Whether we look to the blessings of time or the
glories of eternity, it is every believer s privilege to say, I shall
not want."]
k Ps, xvi. 5. i Phil. iv. 19. m Ps. xxxiv. 10.
138 PSALMS, XXIII. 16. [528.
2. " I will not fear"-
[It were presumptuous in the extreme for any one to use
such an expression as this, if he looked only to an arm of flesh:
for " of ourselves we have no sufficiency even to think a good
thought : " but, with such a protector as the Lord Jesus, we
may laugh all our enemies to scorn. We know how powerful,
how subtle, how malignant is that " roaring lion that seeketh
to devour us ; " and we know that we are as weak and impotent
in ourselves as sheep : but if David, a man like ourselves, slew
a lion and a bear that invaded his father s flock, what shall not
Jesus effect in our defence ? Who shall escape his eye, or who
shall withstand his arm ? Hear what our Lord himself says ;
" My people shall dwell in a peaceable habitation, and in sure
dwellings, and in quiet resting-places; when it shall hail,
coming down on the forest, and the city shall be low in a low
place"." Let the timid then dismiss their fears, from whatever
source they may arise. " I will fear no evil," said the Psalmist;
and we, whether we take a general view of our enemies, or
enter into a distinct enumeration of them, may adopt the same
triumphant language If" we know in whom we have
believed, we may be assured that he will keep that which we
have committed to him against that glorious day," when all his
flock shall be gathered together, and be one fold under one
shepherd.]
3. Of my happiness there shall be no end
[Behold how confidently the Psalmist speaks on this sub
ject! "Surely goodness and mercy shall follow me all the
days of my life." What! hast thou no doubt about this great
matter? No : it shall be surely so. Art thou not presump
tuous in speaking thus in relation to thyself? No : it shall be
thus to me. But would it not be abundantly sufficient to say,
that goodness and mercy shall not turn away from thee ? No :
they shall follow me, and that too " all the days of my life : "
they shall follow me, even as my shadow does, wherever I go ;
" goodness," to supply my wants ; and " mercy," to cover my
defects. And art thou bold enough to carry this confidence
beyond the grave ? Yes : " / will dwell in the house of the
Lord for ever ; " not only serving him in his house below, but
enjoying and glorifying him in his house above.
Behold here the felicity of the Saints I All the rest of the
world are following after happiness, and it eludes their grasp:
but those who believe in Jesus have happiness following after
them : " goodness and mercy " are their attendant angels, that
never for a moment turn aside from them, or relax their atten
tion to them.
n Isai. xxxii. 18, 19. Ps. xlvi. 1 3. Rom. viii. 35 39.
529.] THE ASCENSION OF CHRIST TYPIFIED. 139
The ignorant world have no idea of this blessed truth : they
would account it almost blasphemy to utter such language as
this. But the reason is, they know not what a Shepherd, and
what a Friend, we have : did they but duly appreciate his love,
they would know, that nothing within the sphere of our neces
sities to require, or of his ability to grant, is too great for us to
expect at his gracious hands.
Enlarge then your expectations, all ye who are of the fold of
Christ : learn to estimate aright your privileges : see them yet
more distinctly stated by the Holy Psalmist p and look
forward to the full enjoyment of them in that house, where the
same adorable Saviour that now ministers unto you, will con
tinue his ministrations to all eternity q .]
P Ps. xci. 1517. 1 Rev. vii. 15 17.
DXXIX.
THE ASCENSION OF CHRIST TYPIFIED.
Ps. xxiv. 7 10. Lift up your heads., ye gates ; and be ye
lift up, ye everlasting doors; and the King of Glory shall
come in. Who is this King of glory ? The Lord strong and
mighty, the Lord mighty in battle. Lift up your heads, O
ye gates / even lift them up, ye everlasting doors ; and the
King of glory shall come in. Who is this King of glory ?
The Lord of Hosts, he is the King of glory.
THE various rites and ceremonies of the Mosaic
law were extremely useful to the Jews, not merely
as means whereby they were to serve their God, but
as vehicles of instruction to their minds. It is true
indeed that the instruction which would be conveyed
by them was very imperfect ; but still it was such
as best suited their infant minds, and such as was
well calculated to stir up in them a desire after a
fuller comprehension of the things contained in them :
they were to the nation at large what the parables of
our Lord were to the Scribes and Pharisees of his
day ; they were means of fixing the attention of the
people, and of stimulating them to inquiry. But to
us, who have the true light reflected on those things,
they are of far greater value : for, seeing them in
connexion with the things typified by them, we be
hold a fitness and a beauty in them, which the people
140 PSALMS, XXIV. 710. [529.
of God under the Jewish dispensation could have no
idea of. Let us illustrate this from the psalm before
us. This psalm was written on the occasion of car
rying up the ark from the house of Obed-edom to
Mount Zion. The ark was the symbol of the Divine
presence : and the carrying it up in so solemn and
triumphant a way conveyed to the spectators this
important truth, that to have God nigh unto them,,
where he might be sought and consulted at all times,
even in the very midst of them, was an inestimable
privilege. But we behold in that ceremony the
ascension of our blessed Lord to the heavenly Zion,
whither he is gone for the benefit of all his waiting
people. The character by which he is described is
infinitely more intelligible to us than it could be to
those who lived before his advent, and the benefit to
be derived from his elevation is proportionably more
clear. This will appear whilst we consider,
I. The character here given of our ascended Lord
His ascension, as we have already said, was here
represented
[The priests, with the Levites who bare the ark, demanded,
in elevated strains, admission for it within the tabernacle that
had been reared for its reception. The terms used, though
not strictly applicable to the tabernacle, were proper to it in
a figurative sense, as representing the heaven of heavens, the
peculiar residence of the Deity. In this view it is said, " Lift
up your heads, O ye gates ; and be ye lift up, ye everlasting
doors ! " The Levites within the tabernacle, on hearing this
demand, are represented as inquiring in whose behalf it is
made, and who this King of glory is. The reply being satis
factory to those who had the charge of the tabernacle, the ark
is borne in, and deposited in the place prepared for it.
Agreeably to this representation we may conceive of Jesus
at his ascension, attended by a host of ministering angels, who,
on their arrival at the portals of heaven, demand admission for
their Divine Master. The angels within inquire who that man
can be in whose behalf such a claim is made. Twice is the
inquiry made, and twice the answer is returned ; and on the
entrance of the Lord into those heavenly mansions we may
conceive that the whole celestial choir unite in one exulting
acclamation, " The King of glory ! the King of glory ! "]
529.1 THE ASCENSION OF CHRIST TYPIFIED. 141
But the character here given of him deserves more
attentive consideration
[The essential dignity of our Lord is that first mentioned.
As " the King of glory," and " the Lord of glory," he could
claim heaven as his own. There he had from all eternity been
" in the bosom of the Father:" there he had " had a glory with
the Father before the worlds were made." " From thence he
had descended," for the purpose of executing the Father s will.
Though he had assumed our nature, and " was found in fashion
as a man," yet was he from all eternity " in the form of God,
and thought it no robbery to be equal with God." He was
" the brightness of his Father s glory, and the express image
of his person." He was " one with God," in glory equal, in
majesty co-eternal : in a word, he was " the mighty God,"
" the great God and our Saviour," " God over all, blessed for
evermore." Well therefore might his attendant angels call on
the hosts of heaven to open wide the portals of those glorious
mansions for his admission ; since the heaven of heavens were
from all eternity his proper, his peculiar residence.
But he is further described as " the Lord strong and mighty,
the Lord mighty in battle." The reason of his descent from
heaven had been to rescue a ruined world from the dominion
of sin and Satan, death and hell. " The god of this world" had
his vassals in complete subjection : as " a strong man armed
he kept his house, and all his goods were in peace." But
Jesus entered into conflict with him, and " bound him and
spoiled his goods ;" or, in other words, delivered from his sway
millions of the human race, who had not only been " led captive
by him at his will," but would ultimately have been " bound
with him in chains of everlasting darkness." True indeed, he
himself received a wound in the engagement ; (" his heel was
bruised:") but he inflicted a deadly wound on "the head" of
his enemy a , and vanquished him for ever. It may be said
indeed that he himself died in the conflict: he did so, and
appeared to be " crucified through weakness : " but it was not
through weakness that he died, but in compliance with his own
engagement to " make his soul an offering for sin." His death
was to be the very means of victory : it was " through death
that he overcame him that had the power of death, that is the
devil, and delivered them who through fear of death were all
their life-time subject to bondage." On his cross he not only
" spoiled all the principalities and powers of hell, but made a
shew of them openly, triumphing over them in it:" and in
his ascension " he led them captive," bound, as it were, to
his chariot-wheels. This constituted a further claim to the
a Gen. iii. 15.
PSALMS, XXIV. 710. [529.
mansions of heaven. It had been covenanted on his Father s
part, that after his conflicts on earth he should be raised in his
manhood to the right hand of God, and that, thus enthroned, he
should put every enemy under his feet b . This was now to be
fulfilled : the victory was gained : and nothing now remained to
complete the glorious work but the installation of Messiah on
his promised throne. Hence the exulting reply to the inquiry,
" Who is this King of glory ?" " The Lord strong and mighty,
the Lord mighty in battle ; the Lord of Hosts, HE is the
King of glory ! " and, as such, he comes to take possession of
his throne, and calls on all the hosts of heaven to celebrate and
adorn his triumphs.]
But to participate the joy expressed in our text,
we should understand
II. The interest we have in his ascension-
It is not as a private individual that he has as
cended, for then we should have mourned as Elisha
did for Elijah, and as the Apostles were disposed to
do, when he advertised them of his intentions to
depart from them. But we have reason rather to re
joice in his departure, yea, far more than if he had
continued upon earth to the present hour c : for he is
ascended,
1. As our Great High Priest
[The office of the High Priest was but half performed
when he had slain the sacrifice : he must carry the blood within
the veil, to sprinkle it upon the Mercy-seat ; and he must burn
incense also before the Mercy-seat. Now our blessed Lord was
to execute every part of the priestly office ; and therefore he
must carry his own blood within the veil, and present also
before the Mercy-seat the incense of his continual intercession.
Agreeably to this we are told, " that by his own blood he is
entered into the Holy Place, having obtained eternal redemp
tion for us ;" that " he is gone to appear in the presence of
God for us;" and that "he ever liveth to make intercession
for us d ." What a blessed thought is this ! Have I a doubt
whether my sins shall be forgiven ? Behold, he is at this very
moment pleading in his Father s presence the merit of his blood,
which is a sufficient propitiation not for my sins only, but
also for the sins of the whole world." Have I a doubt whether
God will hear my unworthy petitions ? Behold, Jesus, my
Great High Priest, will secure, by his own prevailing interces
sion, an everlasting acceptance both of my person and services
at the hands of Almighty God.]
b Ps. ex. 1. c John xiv. 28. d Heb. vii. 25. and ix. 12, 24.
529.] TIIE ASCENSION OF CHRIST TYPIFIED. 143
2. As our living Head
[Jesus is the Head and Representative of his people ; inso
much that they may not improperly be said to be even at this
time " sitting in and with him in heavenly places 6 ." But he is
also our Head of vital influence, having all fulness of spiritual
blessings treasured up in him, in order that we may receive
out of it according to our necessities f . Adam at first had, as
it were, a treasure of grace committed to his own custody ; and
he lost it even in Paradise. How much more then should we
lose it, who are corrupt creatures in a corrupt world, if it were
again left in our own keeping ! But God has now taken more
effectual care for us. He has given us into the hands of his
own Son : and our life is now placed out of the reach of our
great Adversary ; " it is hid with Christ in God." Do we want
wisdom, or righteousness, or sanctification, or complete redemp
tion ? it is all treasured up for us in Christ, who " is made all
unto us g ." It is out of his inexhaustible fulness that we all
receive 11 : and, as the sun in the firmament is the one source of
all the light that we, or any other of the planets, receive, so is
Christ, of all the spiritual blessings that are enjoyed on earth :
" He is head over all things to the Church ;" and " hefilleth
all in all 1 ."]
3. As the Forerunner of all his people
[By that very name is he called, in reference to his en
trance within the veil k . Indeed previous to his departure he
expressly told his disciples, that he was going to prepare a place
for them, in order at a future period to come and take them
to himself, that they might be with him forever 1 . He is gone
up to heaven as the first-fruits, which sanctified and assured the
whole harvest" 1 . Soon is he coming again from thence, to take
home his people who wait for him. Not one will he leave
behind. At whatever period or place they died, they " shall
hear his voice," they shall "meet him in the air, they shall
be ever with the Lord"." When he was upon the earth he
appeared like other men, and died laden with the iniquities of
a ruined world : but in due time he will appear again, without
sin, in all the glory of his Father and of his holy angels, to the
complete and everlasting salvation of all who look for him .
" Wherefore comfort one another with these words."]
I MPRO VE M E NT
e Eph. ii. 6. f Col. ii. 9. el Cor. i. 30.
h John i. 16. * Eph. i. 22, 23. * Heb. vi. 19, 20.
1 John xiv. 2, 3. m 1 Cor. xv. 20.
n John v. 28. 1 Thess. iv. 16, 17.
Heb. ix. 28. 1 Thess. iv. 18.
141 PSALMS, XXIV. 710. [529.
Is our blessed Lord ascended to the highest hea
vens ? then,
1. Let our affections be where He is
[This is the improvement which St. Paul himself teaches
us to make of this subject P -What is there worth a
thought, in comparison of this adorable Saviour, who has died
for us, and is yet every moment occupied in the great work of
our salvation, exerting all his influence with the Father in our
behalf, and communicating continually to our souls all needful
supplies of grace and strength ? ]
2. Let our dependence be upon him
[It may be said, that, having been quickened from the
dead, we have now a new and spiritual life within us ; but it
must not be forgotten, that the life we have is not so committed
to us, that we have it in, and of, ourselves : as light in our
dwellings is derived from, and altogether dependent on, the
sun in the firmament, so is the life that is infused into our
souls entirely derived from, and dependent on, the Lord
Jesus Christ. Hence St. Paul says, " I live : yet not I ;
but Christ liveth in me : " and then he adds, " And the life
which I now live in the flesh, I live by the faith of the Son of
God, who loved me, and gave himself for me q ." Thus it must
be with us : we must remember that " all our fresh springs are
in HIM :" and from him must we derive all our vital energy, as
branches from the stock, and as members from the head. A
life of faith on HIM is equally necessary for every human being:
in ourselves we are all wretched and miserable, and poor, and
blind, and naked; and to him must we equally be indebted for
eye-salve to restore our sight, for raiment to cover us, and for
gold to enrich our souls r . To him must we go for it from day
to day ; and from him must we obtain it, " without money and
without price 8 ."]
3. Let us be looking forward to, and preparing for,
a similar entrance into his glory
[St. Paul assures us, that " when Christ, who is our life,
shall appear, then shall we also appear with him in glory V
Yes ; as soon as ever the judgment shall be past, then shall he,
at the head of his redeemed people, demand admission for them
all into the highest heavens : " Lift up, &c. &c. and the King
of glory, with all his redeemed, shall enter in." What shouts
will then resound throughout all the courts of heaven ! " The
King of glory ! The King of glory ! " No other name will then
be heard but that of our Redeeming God, to whom all possible
P Col. iii. 1, 2. with Phil. iii. 17, 20. i Gal. iii. 20.
r Rev. iii. 17, 18. s Isai. Iv. 1. * Col. iii. 3, 4.
530.J THE SAINT PLEADING WITH GOD. 145
" praise and honour and glory will be ascribed, even to Him
that sitteth upon the throne, and unto the Lamb for ever."
" Look then for this glorious period, and haste unto it," as the
consummation of all your hopes, and the completion of all your
joys u : and by adding virtue to virtue, and grace to grace,
ensure to yourselves an entrance, not like that of a mere wreck,
but like a ship in full sail, even " an abundant entrance into
the kingdom of our Lord and Saviour Jesus Christ x ."]
u 2 Pet. iii. 12. x 2 Pet. i. 5, 10, 11.
DXXX.
THE SAINT PLEADING WITH GOD.
Ps. xxv. 6, 7. Remember, O Lord, thy tender mercies and thy
loving-kindnesses ; for they have been ever of old. Remember
not the sins of my youth, nor my transgressions : according to
thy mercy remember thou me, for thy goodness" 1 sake, O Lord.
AT what precise period this psalm was written,
is not certainly known ; but probably about the time
of Absalom s rebellion. It is evident that David s
sorrows were very great a : but those which appear
to have pressed with the greatest weight upon his
mind arose from a view of his past transgressions,
and probably from that flagrant iniquity committed
by him in the matter of Uriah b . His mode of plead
ing with God is that to which I propose, in a more
especial manner, to draw your attention, because it
affords an excellent pattern for us, in all our ap
proaches to the throne of grace.
Let us notice,
I. What he desires
He desires God to " remember the tender mercies
and loving-kindnesses" with which he had favoured
him in times past. Now this is almost the last peti
tion which we should have expected from a person
mourning under a sense of sin, because the kindness
of God to us forms one of the greatest aggravations
of our sins. God himself made this the ground of his
complaint against his people of old : " What could I
have done more for my vineyard, that I have not done
a ver. 16, 17. b ver. 11, 18.
VOL. V. L
146 PSALMS, XXV. 6, 7. [530.
in it ? and wherefore, when I looked that it should
bring forth grapes,, brought it forth wild grapes?"
But David had a just view of God s tender mercies :
he regarded them as pledges of yet richer blessings
in reserve for him : and in this view his request de
serves particular attention.
God s mercies are the fruits of his electing love
[God dispenses his blessings to whomsoever he will. He
has a right to do so : for there is no creature in the universe
that has any claim upon him. As well might the devils com
plain of him, for not giving to them a Saviour, as any of us
complain of him for not bestowing on us the grace which he
imparts to others. In what he does, he consults his own glory
alone : and, however rebellious man may arraign his counsels,
he will be eternally glorified in all that he has done : it will all
be found " to his praise and honour and glory" in " the day
which he has appointed for the revelation of his righteous judg
ments." David was sensible of his obligations to God in this
respect. He traced all his mercies to their proper source, the
eternal counsels of the Deity ; who had vouchsafed them to
him, not for any righteousness of his, either seen or foreseen,
but " according to his own purpose and grace, which had been
given him in Christ Jesus before the world began c ." He saw
that " God had loved him with an everlasting love," and there
fore with loving-kindness had he drawn him to the actual
enjoyment of his favour.]
In this view they may be regarded as pledges of
future blessings
[God is unchangeable, no less in his counsels than in his
perfections d . In no respect is there with him " any variable
ness, or shadow of turning 6 ." " His gifts and calling are with
out repentance f ." Hence, if he remember his former mercies,
he will continue them. " He will not forsake his people for
his great name s sake, because it hath pleased him to make
them his people s." He has said, "I will never, never leave
you; never, never forsake you h :" so that, if we have indeed
experienced his loving-kindness in our souls, we may " confi
dently hope that he will carry on and perfect his work within
us 1 :" for " whom he loveth, he loveth to the end k ."
Here, then, we see what was in the mind of David when he
urged this petition. He had found consolation from this
thought in the midst of the deepest distresses. When tempted,
c 2 Tim. i. 9. a Mai. iii. 6. e Jam. 1. 17.
f Rom. xi. 29. e 1 Sam. xii. 22. h Heb. xiii. 5.
1 Phil. i. 6. k John xiii. 1.
530. J THE SAINT PLEADING WITH GOD. 147
on one occasion, to think that " God had cast him off, and
would be favourable to him no more, but had in anger shut up
his tender mercies, so that his promise would fail for ever
more," he " called to mind God s wonders of old time," and
thus composed his mind, and assured himself that his fears
were groundless, the result only of " his own infirmity 1 ." In
any troubles, therefore, which we may experience, we shall
do well to look back upon God s mercies of old, and to take
encouragement from them to cast ourselves upon him, for the
continuance of them.]
Let us next observe,
II. What he deprecates
Sin, in whomsoever it is found, is most offensive
to God
[God " cannot look upon iniquity without the utmost
abhorrence 111 ," both of the act itself, and of the person who has
committed it. Hence, when he forgives sin, he " blots it out,
even as a morning cloud, which passes away, and is no more
seen 11 ." God has put it altogether out of his own sight; he
has " cast it behind his back ," " into the very depths of the
sea p ," from whence it shall never be brought up again. If it
were remembered by him, he must punish it : and therefore,
to those who turn unto him, and lay hold on his covenant, he
promises, that " their sins and iniquities he will remember no
more q ."]
On this account David deprecates the remembrance
of his sins
[He specifies, in particular, " the sins of his youth,"
which, though committed through levity and thoughtlessness,
were displeasing to God, and must entail his judgments on
the soul. Little do young people think what their views of
their present conduct will be, when God shall open their eyes,
whether it be in the present or the future life. They now
imagine that they have, as* it were, a licence to indulge in sin,
and to neglect their God. They conceive, that serious piety
at their age would be premature and preposterous ; and that,
if they only abstain from gross immoralities, they may well
be excused for deferring to a later period the habits that are
distasteful to a youthful mind. But these are vain and delu
sive imaginations. God views their conduct with other eyes.
He admits not those frivolous excuses with which men satisfy
their own minds. He sees no reason why the earlier part of
life should be consecrated to Satan, and the dregs of it, alone
1 Ps.xlii.6. and lxxvii.6 11. m Hab. i. 13. n Isai. xliv. 22.
Isai. xxxviii. 17. P Mic. vii. 19. 1 Heb. viii. 12.
L 2
148 PSALMS, XXV. 6, 7. [530.
be reserved for him. He demands the first-fruits as his
peculiar portion ; and if the first-fruits of the field, much more
the first-fruits of the immortal soul. O! my young friends,
I entreat you to reflect how different God s estimate of your
conduct is from that which you and your thoughtless com
panions form ; and how bitterly you will one day deprecate
his remembrance of those sins, which now you pass over as
unworthy of any serious consideration.
But David adverts also to the transgressions which, through
weakness or inadvertence, he yet daily committed. And who
amongst us is not conscious of manifold transgressions in his
daily walk and conversation? Who is not constrained to
say, "Enter not into judgment with thy servant, O Lord:"
" if thou shouldest be extreme to mark iniquity, O Lord, who
shall stand?" Thus, then, let us also implore God to blot
out our sins from the book of his remembrance, that they
may never appear against us in the day of judgment, and, " if
sought for" with ever so much diligence, may never, " never
be found r ."]
Let us mark yet farther,
III. What he proposes as the rule and measure of
God s dealings with him
On the mercy of God he founds all his hope
[Mercy is the favourite attribute of the Deity : it delights
to spare the offending, and to save the penitent. It is ready
to fly at the call of guilt and misery ; and hastens to execute
the dictates of God s sovereign grace. It demands no merit as
the price of its blessings : it accounts itself richly recompensed
in bringing glory to God and happiness to man. Hence David
prayed, " According to thy mercy, remember thou me ! " When
speaking of God s interposition between him and his perse
cutors, he could say, " The Lord hath rewarded me according
to my righteousness ; according to the cleanness of my hands
hath he recompensed me s ." But he would not presume to make
his own righteousness the ground of his hope towards God.
For acceptance with him, he would rely on nothing but mercy,
even the mercy of God in Christ Jesus. Herein he has set us
an example which we shall do well to follow : in all our ad
dresses to the Most High God, we should adopt his prayer,
and say, " Deal with thy servant according to thy mercy*."
There is solid ground. Thither the most holy of the saints
must come ; and there the vilest sinner upon earth may find a
rock whereon to stand with confidence before God. With such
a ground of hope, David could approach his God, and say,
" Be merciful unto my sin ; for it is great /"]
1 Jer. 1. 20. s Ps. xviii. 20. * Ps. cxix. 124.
531. J MEEK DOCILITY INCULCATED. 149
From " the goodness of God, too/ he derives his
only plea
[David well knew that God is most glorified in those
exercises of mercy which most display his sovereignty and his
grace. Hence he desired that God would have respect to his
own honour, and shew mercy to him for his goodness sake.
Thus must we, also, take our arguments from the perfections
of our God ; and have all our hope, and plea, and confidence
in him alone.]
To this I will only ADD,
1. Let us follow the example of David
[We all have need to come to God precisely in the manner
that David did. We have no more worthiness in ourselves than
he. If judged by any thing of our own, we can have no hope
whatever. We must stand precisely on the same ground as
he, and urge the very same pleas as he. Our first, and last,
and only cry must be,
" Mercy, good Lord, mercy I ask ;
This is the total sum :
For mercy, Lord, is all my plea :
O let thy mercy come u ! "
2. Let us take encouragement from the acceptance
which he found
[His sins, great as they were, were all forgiven. And
when did God ever reject the prayer of faith ? To whom did
he ever say, " Seek ye my face in vain?" Read the whole of
the fifty-first psalm, and let it be a model for your supplications,
day and night. Then shall your prayer come up with accept
ance before God, and your seed-time of tears issue in a harvest
of eternal joy.]
u See the Lamentation of a Sinner, at the end of the Liturgy ;
and compare Ps. li. 1.
DXXXI.
MEEK DOCILITY INCULCATED.
Ps. xxv. 9. The meek will he guide in judgment; and the
meek he will teach his way.
THE necessity of a revelation is universally ac
knowledged : for no man could possibly know God s
will, unless God himself should be pleased to com
municate information respecting it from above. But
the necessity for any divine influence upon the soul,
in order to a due improvement of a revelation already
150 PSALMS, XXV. 9. [531.
given, is not generally admitted. But we are ex
pressly told, that " all God s children shall be taught
of him:" and both the goodness and integrity of God
are pledged for the performance of the promise a .
There are, however, certain qualifications which we
must possess, before the proffered benefits can be
extended to us : and what they are, it is my intention,
in this present Discourse, to set before you.
Let me then state,
I . What dispositions are necessary for a reception of
divine truth
The term " meekness" is of very extensive import.
But, instead of entering into the variety of senses in
which the word is used, we shall find it more pro
fitable to confine ourselves to the precise view in
which it is used in the passage before us. Men may
be denominated " meek,"
1. When they are sensible of their own ignorance
[Ignorant we are, whether we be sensible of it or not.
The fall of man has proved no less injurious to his intellectual
powers than to his heart. " His understanding is darkened : "
"the god of this world has blinded his eyes:" and "he is
alienated from the life of God through the ignorance that is in
him, and because of the blindness of his heart."
But men are unconscious of this. They feel that their
powers are strong for the investigation of human sciences ;
and they see no reason why they should not be equally so for
the comprehension of things relating to the soul. Any inti
mation to this effect they are ready to resent, as the Pharisees
did of old : " Are we blind also ? b "
Very different is their conduct, when they are become truly
" meek." Then they perceive their want of spiritual discern
ment . They feel that no efforts of flesh and blood will suffice
for the illumination of their minds d ; and that they need " not
the spirit of the world, but the Spirit which is of God, that they
may know the things that are freely given to them of God 6 ."]
2. When they are willing and desirous to be taught
of God-
[As man by nature is not sensible of his own blindness,
so has he no wish to obtain a spiritual insight into the things of
a ver. 8. b John ix. 40. c 2 Cor. ii. 14.
d Matt. xvi. 17. e 1 Cor. ii. 12.
531.] MEEK DOCILITY INCULCATED. 151
God. He is satisfied with a speculative knowledge : and, if he
possess that which may be apprehended by reason, and which
may be attained by his own personal exertions, he has all that he
desires. All beyond that is, in his estimation, a vain conceit.
But a person who possesses the disposition spoken of in
our text, desires to be taught of God, and to be guided into all
truth. He is not contented with abiding in the outer court of
the temple ; but longs to be introduced within the vail, even
into the sanctuary of the Most High, in order that he may be
hold God shining forth in all his glory, and receive from him
the richest possible communications of his grace and love. For
this end, whenever he opens the inspired volume, he lifts up
his heart to God, and prays, " Open thou mine eyes, that I
may behold wondrous things out of thy Law ! " In relation to
the whole work of redemption, whether as revealed in the word,
or as experienced in the soul, he desires to hear God himself,
and be " taught by him, as the truth is in JesusV and he
pleads with God that most encouraging promise, " Call upon
me, and I will shew thee great and mighty (hidden) things,
which thou knowest not g ."l
Such are the dispositions which characterize the
people whom God will instruct.
We are next to shew,
II. Whence arises the necessity for them
There is, in the whole scope and tenor of the
Gospel,
1. A contrariety to our carnal reason
[The substitution of God s co-equal, co-eternal Son in the
place of sinners, his vicarious sacrifice, his bringing in a right
eousness by the imputation of which sinners may be justified
before God, and his imparting all the blessings of redemption
to them, through the exercise of faith, and without any respect
whatever to their works ; these are truths to which carnal reason
is extremely averse. They are among " those things of the
Spirit which the natural man neither does, nor can, receive."
A man may, indeed, adopt these things as his creed, and may
account an opposition to them heresy ; whilst yet he has no
spiritual acquaintance with them in his own soul : but to see
the excellency of them, to love them, to delight in them, to
" account all things but dung for the knowledge of them," is an
attainment which the natural man has no idea of, and which,
instead of desiring, he hates. They form altogether a mystery.
Hence, till he is humbled before God, he cannot possibly
f Eph. iv. 20, 21. Jer. xxxiii. 3.
152 PSALMS, XXV. 9. [531.
comprehend these things : they are a stumbling-block to him ;
they are mere " foolishness" in his eyes.]
2. An opposition to our depraved appetites
[The Gospel calls upon us to " mortify our members
upon earth," yea, and to " crucify the flesh with the affections
and lusts:" and to such an extent does it require the subju
gation of our corrupt appetites, that, if there be a thing dear
to us as a right eye, it calls upon us to pluck it out, or a thing
useful as a right hand, to cut it off. Now, how can such doc
trines as these be received by a proud, unmortified, and un-
humbled spirit ? It is not possible but that there should be
the utmost repugnance to them in all who feel not the value of
their own souls, and desire not above all things to obtain peace
with God. In truth, the doctrines of Christianity are not a
whit more offensive to the reason of the natural man, than the
duties of it are to his corrupt affections; which, therefore,
must be mortified, before he can acquiesce in them as good
and right.]
3. An inconsistency with our worldly interests
[The instant we embrace the Gospel with our whole
hearts, the world will become our enemies. They hated and
persecuted the Lord of glory himself: can we suppose that the
disciple will be above his Lord, or that, if they called the
Master of the house Beelzebub, they will not find some oppro
brious names for those also of his household ? We are taught
by our Lord that we must be hated of all men for his name s
sake ; and that, if we will not take up our cross daily, and
follow him, we cannot be his disciples. Nay more ; if we be
not willing to forsake all, and even to lay down our lives for
him, we cannot be partakers of his salvation. But what will
an earthly mind say to this? Will not a faithful declaration
of these things draw forth that reply which was given to our
Lord, " This is a hard saying ; who can hear it ? " Many, when
our Lord proclaimed these things, turned back, and walked no
more with him : and this cannot but be the result with every
carnal and worldly mind, when such sacrifices are required.
Hence, then, it is evident, that, unless a very great change be
wrought in the heart of an unconverted man, he neither will,
nor can, be in a state to receive truths to which his whole
nature is so averse. If he really desired to do God s will, the
film would be removed from his eyes, and he would be able to
appreciate the things which are set before him in the Gospel :
but, till he becomes thus " meek" and docile, he will be inac
cessible to the light, or rather, the light itself will only augment
his blindness.]
That all may be encouraged to seek these neces
sary dispositions, I proceed to notice,
531.]] MEEK DOCILITY INCULCATED. 153
III. The promise made to those who are possessed
of them
It has already appeared, that men, by the Fall,
have suffered loss both in their intellectual and
moral powers. And, in both respects, shall they be
restored to a rich measure of their pristine dignity,
if only they cultivate the dispositions which God re
quires.
1. God will " guide them in judgment"
[They see at present through a dense and delusive
medium : and hence every thing relating to God assumes,
in their eyes, an odious and distorted shape. But God will
rectify their views : he will enable them to discern every thing
in its proper colours, and to see its bearings on the welfare of
the soul. The excellency of salvation through a crucified Re
deemer, the blessedness of having all our corruptions mortified,
and the wisdom of sacrificing all our worldly interests to the
welfare of the soul ; these, and all other truths connected with
them, shall be brought home to the mind with an evidence
which it cannot doubt, and with a power which it cannot
withstand : or, to use the expressive language of the Psalmist,
" In the hidden part God shall make them to know wisdom 11 ."
In a word, he will bring the soul out of darkness into mar
vellous light ; so that it shall no more call evil good, and good
evil, but shall " be guided into all truth," and shall "have the
very mind that was in Christ Jesus."]
2. He will enable them, also, to walk in his ways
[Truth shall not float in their minds as a mere theory or
speculation, but shall influence their every act, their universal
habit. God will, by his word and Spirit, reduce them from
their wanderings, and guide their feet into the way of peace.
And, if at any time they be for a moment turned aside through
error of judgment, or instability of mind, he will cause them to
" hear a word behind them, saying, This is the way, walk ye
in it." He will go before them, as he did before the Israelites
in the wilderness, causing his word to be a light to their feet
and a lantern to their paths : and thus " he will guide them by
his counsel, until he shall finally receive them to glory."
Here, then, we may SEE,
1. Whence it is that the blessings of the Gospel
are so pre-eminently enjoyed by the poor
h Ps. li. 6.
154 PSALMS, XXV. 9. [531.
[It is a fact, that " not many wise, not many mighty, not
many noble, are called ;" but that " God has revealed to babes
and sucklings the things which, to so great an extent, are
hid from the wise and prudent." The wise and great are
too generally under the influence of self-sufficiency and self-
dependence. They cannot bow to the humiliating doctrines
of the Gospel: they will not endure to view themselves in so
destitute a condition as the Gospel represents them. Hence
they, almost universally, " stumble at the word, being dis
obedient." But the poor are easily brought to see that they
need instruction from above : their very incompetency to enter
into deep researches of any kind gives them a comparative
diffidence of their own powers, in relation to the things of
God. Hence they see but little to stumble at even in those
points which the wise and learned find most difficult to over
come : and, being more easily brought to seek instruction from
God, they, in far greater numbers, are taught of God, and
almost engross to themselves, as it were, the possession of his
kingdom. O, ye poor, never repine at your lot ; but rather
rejoice that you are of the happy number of those whom God
has chosen chiefly, though not exclusively, " to be rich in faith,
and heirs of his kingdom." And, ye rich or learned, seek to
" become as little children," and be willing to " become fools,
that ye may be truly wise.".]
2. Whence it is that there are so many falls and
errors in the religious world
[People, when they have embraced the truth, are but too
apt to lose the simplicity of their earlier days, and to become
wise in their own conceits. Hence many of them fall into errors
of divers kinds ; and not unfrequently dishonour, by their
conduct, their holy profession. Alas ! alas ! what a picture
does the religious world present ! See what controversies
and animosities obtain amongst those who profess themselves
children of one common Father ! Dear Brethren, dreadful is
the advantage which our great adversary gains by these means.
Remember, I pray you, that your growth in grace is to. be
shewn, not by a proud dogmatizing spirit, but by a spirit of
meekness, and humility, and love. He is most acceptable to
the Lord Jesus, who most resembles a little child : and he shall
have the richest communications from God, who, with most
lowliness of heart, implores his continual aid. In reading the
Holy Scriptures therefore, and under the public ministration
of the word, be careful not to lean to your own understanding,
but to trust in God for the teaching of his good Spirit; that
" receiving the word with meekness, as an engrafted word,"
you may find it effectual to sanctify and " save your souls."]
532.] GOD S PATHS ARE MERCY AND TRUTH. 155
DXXXII.
GOD S PATHS ARE MERCY AND TRUTH.
Ps. xxv. 10. All the paths of the Lord are mercy and truth
unto such as keep his covenant and his testimonies.
IT has often been observed, that there is in the
world an indiscriminate distribution of good and evil,
without any respect to men s moral characters. And
this is confirmed by Solomon, who says, "All things
come alike to all, neither knoweth any man love or
hatred by all that is before him." This, however,
must be understood with certain limitations and
restrictions : for, as in chemical preparations one
ingredient will entirely change the qualities of the
thing prepared, so in the dispensations of Providence
will one single ingredient wholly change their nature,
while, in appearance, they remain the same. God
often sends temporal blessings to his enemies in
anger, as he raised up Pharaoh to a throne, for the
purpose of displaying in him the power of his wrath.
On the contrary, the bitterest cup that he puts into
the hands of his friends is mixed with love. The
eye of faith therefore will discern a most essential
difference, where sense and reason can see none : it
will see, that however God may load the wicked with
benefits, " he is angry with them every day;" and that
however he may visit the righteous with the rod,
" all his paths are mercy and truth unto them." To
elucidate this truth, let us consider,
I. The character of the godly
Among the numberless marks whereby the godly
are described in Scripture, there are not any more
deserving of our attention than those before us :
1. They keep God s covenant
[The covenant here spoken of cannot be the covenant of
works, because no man is able to keep that, seeing that it
requires perfect and unsinning obedience. We understand it
therefore as relating to the covenant of grace, wherein God
undertakes to give us pardon, holiness, and glory, for the sake
of his dear Son, who is the Mediator of it, and in whose blood
it is ratified and confirmed a .
a Compare Jer. xxxi. 31 34. with Heb. viii. 10 12.
156 PSALMS, XXV. 10. [532.
Now this covenant every godly person " keeps." He em
braces it gladly, being well persuaded, that if the tenor of it
were not precisely what it is, he could have no hope. If the
covenant required the performance of certain conditions on
his part, without providing him with strength to perform
those conditions, and pardon for his innumerable failures and
defects, he would sit down in despair. But seeing that " the
covenant is ordered in all things and sure," and that Jesus,
the surety of it, has guaranteed to God the accomplishment of
its demands, and to us the enjoyment of its blessings, every
believer rejoices in it, and cleaves to it steadfastly with his
whole heart.]
2. They keep God s testimonies
[While the believer is thus attached to the Gospel cove
nant, he does not relax his obedience to the law. On the
contrary, whatever God has testified to be his will, that the
believer labours to fulfil. He would not wish to live in sin,
though he might do it with impunity : nor does he account
one of the commandments grievous : but rather he esteems
them all concerning all things to be right b . His complaints
are not against the law as too strict, but against his own heart,
as treacherous and vile. With respect to the testimonies of
God, he says, with David, " I claim them as mine heritage for
ever ; yea, they are the rejoicing of my heart; they are sweeter
to me than honey and the honey-comb."
Such, in other parts of God s word, is the description given
of the godly c . We should therefore inquire into our faith
and practice, in order that we may ascertain our real character.
For if we are harbouring self-righteousness on the one hand, or
hypocrisy on the other, we have no part in this covenant, nor
any interest in its blessings. Whether we reject the covenant
or dishonour it, we are equally destitute of grace, and equally
obnoxious to God s displeasure. To have a good evidence of
our acceptance with God, we must trust as simply in the covenant
as if no works were required; and be as earnest in the perform
ance of good works, as if works only were required.]
Having delineated the character of the godly, let
us next consider,
II. The dealings of God towards them
It might be supposed that persons so pleasing to
God should never suffer affliction : but the contrary
is true, as appears, not only from the declarations of
Scripture d , but from the experience of all that have
b Ps. cxix. 128. c Isai. Ivi. 4, 5. Ps. ciii. 17, 18.
d Zeph. iii. 12. Ps. xxxiv. 19.
532. J GOD S PATHS ARE MERCY AND TRUTH. 157
been most favoured of God e . But all God s dealings
towards them are,
1. Mercy
[There are no dispensations, however afflictive, which are
not sent to them for good. They are all mercy in their source,
their measure, their end. Whence do they spring, but from
the love of God ? for, " whom he loveth he chasteneth, and
scourgeth every son whom he receiveth." And are they not
all mercifully tempered as to their number, weight, and dura
tion? Has there not "with every temptation been opened
also a way to escape," or " strength given according to our
day f ?" And have they not all wrought for good, to wean us
from the world, to purge away sin, to exercise and increase our
grace, to give to us the comfort of grace bestowed, and to God
the glory of it ? Is there one of us who must not confess, " It
is good for me that I have been afflicted ? " And shall we not
say that our light and momentary afflictions have been rich
mercies, when we find what a weight of glory they have wrought
out for us ?]
2. Truth-
[Truth has respect to the performance of promises. Now
afflictions are expressly promised as much as salvation itself g .
When therefore they come, we should regard them as the
accomplishment of God s word, wherein he has said, that he
will withhold no good thing from us. It was in this light that
David viewed them, when he said, I know, O Lord, that thy
judgments are right, and that thou in faithfulness hast afflicted
me h . And it is in consideration of this, that we are taught
to consider, not merely life with all its comforts, but even
death also with all its antecedent evils, as a treasure given us
by God 1 .]
INFER,
1. How excellent a grace is faith !
[It is faith, and faith only, that can enable us to view
God s dispensations in this light. If we are weak in faith, we
shall be easily drawn to fretfulness and murmuring ; but if we
are enabled to see the hand of God in our trials, they will all
administer occasions of joy and gratitude. Faith is the phi
losopher s stone, that turns all to gold, and enables us to glory
in that, which, to flesh and blood, is a source of sorrow and
disquietude. Let us, then, cultivate this grace, and keep it
in continual exercise : and, if any thing occurs, the reasons of
e Job, David, Paul, and, above all, Christ himself.
f Heb. xii. 6. Deut. xxxiii. 25.
s Jer. xxx. 11. h Ps. cxix. 75. * 1 Cor. iii. 22.
158 PSALMS, XXV. 11. [533.
which we cannot immediately comprehend, let us content our
selves with saying, * What I know not now, I shall know here
after. ]
2. How resigned should the believer be under all
his troubles !
[Nothing can come to him which is not the fruit of God s
mercy and truth. Not so much as a hair can fall from his head
but hy divine appointment. Believer, art thou sick and in
pain ? God knows that health and ease would have been pre
judicial to thy soul. Hast thou sustained some heavy loss ?
God sees, perhaps, that the thing which thou hast lost might
have been a weight about thy feet, and have retarded thee in
running thy race. Art thou persecuted by the world, or
tempted by Satan ? It is a discipline whereby God is preparing
thee for future victories, and everlasting triumphs. These
may be mercies in disguise ; but they are mercies notwith
standing ; and therefore should be received with resignation,
and improved with diligence.]
3. How lamentable is the state of unbelievers !
[While we disregard God s covenant, and his testimonies,
we neither enjoy any mercy, nor have an interest in any pro
mise. On the contrary, our very blessings are cursed to us,
and every threatening in God s word is in full force against us.
Moreover, our troubles are pledges and earnests of infinitely
heavier calamities, that shall come upon us in the eternal
world. Let us, then, if we be yet in unbelief, embrace the
covenant of grace, and set ourselves diligently to keep the tes
timonies of our God. So shall the blessings of the covenant
flow down upon us, and we shall know by happy experience,
that " the Lord is gracious, his mercy is everlasting, and his
truth endureth from generation to generation."]
DXXXIII.
PROPER METHOD OF PRAYING TO GOD.
Ps. xxv. 11. For thy names sake, Lord, pardon mine ini
quity ! for it is great.
GOD is a mighty Sovereign, " who doth according
to his own will," " neither giveth account to us of
any of his matters." We may indeed mark the
traces of wisdom and goodness in every thing which
he does ; but " his ways and his thoughts are very
different from ours, and far above them." In the
dispensations of his providence he pays no regard
533.1 PROPER METHOD OF PRAYING TO GOD. 159
to the moral characters of men, but " makes the sun
to shine equally upon the evil and the good." In
the dispensations of his grace too he is far from pre
ferring those whom we should think he would select.
He often inclines the hearts of " publicans and har
lots to enter into his kingdom/ while he leaves less
abandoned Pharisees and Formalists to perish in their
sins. This, if it be a humiliating truth, is also re
plete with comfort. If it take away all grounds of
boasting, it cuts off at the same time all occasion for
despondency. If he " have a right to do what he will
with his own," the vilest person in the universe may
approach him with a comfortable hope of acceptance,
and may address him in the language of the text.
In these words of the Psalmist we may notice,
I. His Confession-
David was not ashamed to confess that his sins
were exceeding great
[There is no reason to think that David in this psalm ad
verts to his transgression with Bathsheba. It is probable that
the psalm was penned many years before that event. The
Royal Penitent speaks rather of his in-dwelling corruptions.
He had long been accustomed to observe the workings of his
own heart, and had often besought God to search and try him
to the uttermost a . . In this way he had marked both the defects
of his duties, and the evil propensities of his nature ; and, from
a review of all his actions, words, and thoughts, was led to
acknowledge that his sin was exceeding great. Nor was this
confession peculiar to him. Holy Job, as soon as he beheld his
true character, exclaimed, " Behold, I am vile b !" And Paul
no sooner became acquainted with the purity and extent of
God s law, than he saw himself a condemned sinner, and con
fessed, that "in him dwelt no good thing* 5 ."]
And does not a similar confession become us also ?
[Let us only review our past lives, and we shall find too
much occasion for the deepest humiliation. Have not many of
us been addicted to open, known iniquities ? And do not the
consciences of such persons testify against them that their sin
is great ? Have not many also devoted all their time and
attention to secular concerns ? And will they account it a
light thing thus to despise God, and idolize the world if Have
not others satisfied themselves with a formal round of duties,
a Ps. cxxxix. 23, 24. i> Job xl. 4. c Rom. vii. 9, 18.
160 PSALMS, XXV. 11. [533.
in which their souls were never earnestly engaged? And can
they suppose that God is pleased with a mere lip-service, when
their hearts are far from him? Have not others professed
godliness indeed, but walked utterly unworthy of their profes
sion, being as proud, and passionate, as worldly too, and
covetous, as those who have made no such profession ? And
can they suppose their sin is not great, when sinners are
hardened, and God is blasphemed through their means ? But
why do we speak of the profane and worldly , or the formal and
hypocritical? Must not even the saints themselves blush and
be confounded, when they consider how miserably they have
fallen short in every thing? Must they not exclaim with St.
Paul, " O wretched man that I am ! " Surely we must know
little indeed of ourselves, if we do not all see how much the
confession in the text is suited to our state.]
When,, like David, we are duly humbled under a
sense of our guilt, we shall readily adopt,
II. His Petition-
David could not rest without imploring forgiveness
at God s hands
[He found a sense of guilt to be an intolerable burthen to
his soul d ; and well knew that it would " eat as a canker," till
he had obtained the pardon of his sin. Hence he humbled
himself before his God, and cried for mercy.]
Nor shall we restrain prayer before God, if we will
but consider the state of an unpardoned soul
[No words can fully express the misery of one who has all
the guilt of his sins upon him. He has no peace with God, seeing
that " God is angry with him every day," and " the wrath of
God abideth on him." He has no peace in his oivn conscience ;
for though he may drown reflection for a while in business or
pleasure, he is like the troubled sea which cannot rest, but
casts up mire and dirt 6 . He is also destitute of any well-
founded hope : he may buoy up himself with blind presump
tion ; but he will feel many misgiving fears, and forebodings of
evil. He has no comfort in his afflictions; for, not having
God for his friend, he cannot go to him with confidence, or
obtain those refreshing consolations which strengthen and up
hold the godly. In a dying hour he is yet more tvretched : if
he be not insensible as a beast, how does he regret his mis-spent
hours, and wish that God would prolong his state of probation!
But in the eternal world his misery is completed : he comes to
the tribunal of justice without any mediator to reconcile him to
God, or any advocate to plead his cause : yea, the very voice
d Ps. xxxviii. 4. e Isai. Ivii. 20.
533.1 PROPER METHOD OF PRAYING TO GOD. 161
which just before importuned him to accept of mercy, now bids
him " depart accursed : " and from that moment his doom is
fixed in everlasting burnings. Now can any man reflect on
this, and not see the need of crying earnestly for mercy ? Can
our petitions be too earnest, or too constant, when they are the
appointed, and the only means of escaping all this misery ?]
But in our application for mercy, we must be
careful to use,
III. His Plea-
The Psalmist derived all his hope of mercy from
God himself
[He pleaded not the smallness of his offences or the mul
titude of his services, the depth of his penitence, or the fervour
of his petitions. He knew that name, which had long before
been proclaimed to Moses, to which, as to "a strong tower, the
righteous runneth and is safe ;" and to that he fled for refuge;
from that he derived his only hope, his only plea.]
Nor can we present any other plea than the name,
the sacred name of Jesus
[Under the Gospel we are taught more clearly to ask in
the name of Jesus, and are assured that petitions so offered
shall never fail of acceptance f . But it is no easy matter to
offer that plea in sincerity. Perhaps there is not any thing in
the world more difficult. We naturally prefer any other plea
that can be devised : and, even when we find that we have not
in ourselves any worthiness on which we can rely, we are still
averse to rest on the name of Jesus. We either deem it in
sufficient to procure acceptance for our prayers, or make our
unworthiness a reason for declining to urge it as our plea with
any confidence before God. But, unless we renounce every
other hope, and rest entirely on the mediation and intercession
of Christ, our prayer will never enter into the ears of our
heavenly Father.]
OBSERVATIONS
1 . The vilest of sinners has no reason to despair
[The confession, petition, and plea, which David presented
at the throne of Grace, are suited to the very chief of sinners:
nor, as the subsequent experience of David proves, can there
be any state in which they shall not prevail. Let none then
despond. Be it so, our iniquities are great; but are they
greater than Christ s merits, or beyond the reach of God s
mercy ? If not, let us exalt our adorable Saviour, and determine,
if we perish, to perish crying for mercy in the name of Jesus.]
f John xiv. 13, 14.
VOL. v. M
162 PSALMS, XXV. 12, 13. [534.
2. The most eminent saints have no ground to
boast
[There never was a creature that had any righteousness
of his own to plead. And if God has had mercy upon any,
it was purely and entirely for his own name s sake g . Could we
ascend to heaven, and ask the glorified saints what had been
the ground of their acceptance, they would all " cast down
their crowns at the feet of Jesus," and shout, with one consent,
" Salvation to God and to the LambM" Let the saints on
earth then lie low before God, and say continually, " Not unto
us, O Lord, not unto us, but unto thy name be the praise."]
3. Persons of every description must guard dili
gently against pride and unbelief
[Sin, of whatever kind, is both evil in itself arid dangerous
to us. But the consequences of pride and unbelief are peculiarly
fatal. There is not any other sin which may not be forgiven,
provided we seek mercy with real penitence and faith. But
if we be too proud to confess our sins, and to plead the name
and merits of Jesus for the forgiveness of them, we insure and
seal our own condemnation. Let us then guard against all
sins ; but especially against sins which rivet all our other sins
upon us. So shall we obtain favour with God, and "be to
him for a name and for a praise for evermore 1 ."]
Ezek.xxxvi.22,32. h Rev.iv. 10. andvii. 10. * Jer.xiii. 11.
DXXXIV.
THE PORTION OF THOSE WHO FEAR GOD.
Ps. xxv. 12, 13. What man is he that fear eth the Lord? him
shall he teach in the way that he shall choose : his soul shall
dvjell at ease.
WHERE, as in the psalm before us, different
verses begin with the different letters of the Hebrew
alphabet, we must not look for a very strict connexion
between the different parts ; if there be somewhat of
an harmonious sentiment pervading the whole, it is
as much as we have reason to expect. The general
idea that pervades this psalm seems to be, that if
(whether under the pressure of guilt or of affliction
of any kind) we betake ourselves to God in prayer,
and cast our care on him, he will administer to us
such consolation and support as our necessities may
require. In conformity with this idea, he, throughout
534.] THE PORTION OF THOSE WHO FEAR GOD. 163
the former part of the psalm, supplicates mercy for
himself, and, in the words before us, declares the
blessedness of all who truly fear God.
To bring the subject more fully before you, I shall,
I. Inquire after the character that is here described
Where shall we find him ? One would suppose
that, in a Christian community at least, it should be
difficult to find one who did not fear God : but,
strange as it may appear, the character here de
scribed is by no means common. I am anxious,
however, to find one ; because it is to him, and to
him only, that the glorious promises in my text are
addressed. Assist me, then, every one of you, in
this important inquiry ; and descend into your own
bosoms, to explore the records of conscience, and to
see whether you can, in your own persons, present
before me the character I am endeavouring to find.
I want to know " What man amongst you feareth the
Lord ?"
1. Who is there amongst you that reverences God s
authority ?
[There can be no question whether God s authority should
be revered : for we all acknowledge him to be the Governor
of the Universe, and confess that all his creatures owe submis
sion to his will. Indeed it is the common sentiment of all,
that " he is greatly to be feared, and to be had in reverence of
all them that are round about him:" and it is obvious, that
any man who disregards his authority can have no true fear of
him in his heart.]
2. Who is there amongst you that dreads his dis
pleasure ?
[We all are sinners, and, as sinners, are obnoxious to the
displeasure of the Most High. Whether our lives have been
more or less moral, we are all transgressors of God s holy law,
and all have merited his wrathful indignation : all, therefore,
ought, with deep humility of mind, to deprecate his impending
judgments. Had we never sinned, we should never have
needed this kind of fear : but to fallen creatures it is absolutely
and indispensably necessary. Let me then ask, Who is there
amongst you that mourns over his past transgressions, and
implores mercy at the hands of his offended God, and seeks
reconciliation with him through the Son of his love? 1
do not ask, Where is the person who, on some particular
M 2
1(54 PSALMS, XXV. 12, 13. [534.
occasion, has wept for sin? but, Where is the person whose
heart is habitually broken and contrite, so as to have no
hope, no peace, but in the atoning blood of Christ ; and
who, notwithstanding God is reconciled towards him, still
lothes himself for his iniquities and abominations ? The man
who had fled to a city of refuge ventured not out of the gates
of the city any more (till the death of the High Priest), lest
the pursuer of Blood should fall upon him and destroy him.
And if we, through fear of God s displeasure, have fled for
refuge to Jesus, as to the hope set before us, we shall be care
ful to " abide in him," lest the sword of vengeance overtake us,
and we perish.]
3. Who is there amongst you that unfeignedly and
unreservedly endeavours to fulfil his will ?
[A desire to please God cannot but be associated with a
fear of his Divine Majesty. Say, then, where is the person
who from day to day endeavours to ascertain his will, and
labours to perform it? I am not inquiring after one who never
errs ; for such a character as that I could have no hope to
find on earth ; since " in many things \ve all offend ;" and
" there is no man that liveth and sinneth not." But one who
labours conscientiously to approve himself to God, I may hope
to find. Search amongst you, Brethren : see whether such an
one be not to be found. I am not willing that the consolations
in my text should be spoken in vain : I want to engage the
attention of the person to whom they are addressed, and to
pour them into the ear for which they are more especially de
signed. But do not too hastily obtrude yourselves, and say,
I am he. Consider once more. Are you so studious of God s
will, and so determined to perform it, that no consideration of
ease, or interest, or pleasure, can induce you to violate any one
of his commands ? And, if in any thing a more perfect way
can be pointed out to you, are you ready to walk in it, not
withstanding any difficulties you may have to encounter, or
any trials to which you may be exposed ?]
If there be one whose conscience bears witness to
him that his state before God is such as I have
described, then I have found the person for whose
comfort the Psalmist made the declarations in my
text, and for whose benefit I shall,
II. Unfold the benefits that are accorded to him
Stand forth, my Brother ; for in the name of the
Most High God I declare unto you, that,
1. You shall be taught and guided in the way that
God approves
534.] THE PORTION OF THOSE WHO FEAR GOD. 165
[It may be, that at present your views of divine truth
are but obscure; and that you have but little capacity to
comprehend the deep things of God, and but little oppor
tunity to investigate them. Yet I say to you, in the name
of the Lord, that you shall be guided into all truth, as far
as shall be necessary for the welfare of your soul ; and that
God s way shall be made so plain before your face, that, not
withstanding you be " a wayfaring man, and, in respect of
human sciences, a fool, you shall not err therein a ." In particu
lar, you shall have the Lord Jesus Christ revealed to you, as
" the Way, the truth, and the life :" and, " having received
him " into your hearts, you shall " walk in him, rooted and
built up in him, and established in the faith as you have been
taught, abounding therein with thanksgiving V This is the
very first step to which the teaching of Almighty God will
lead you ; as our Lord has said : " It is written in the pro
phets, All thy children shall be taught of God. Every one,
therefore, that hath heard and learned of the Father, cometh
unto me c ." In the course of your pilgrimage many difficulties
will arise, wherein you will need direction from above : but
God engages that in all those emergencies " you shall hear a
voice behind you, saying, This is the way, walk ye in it ; when
you would otherwise be turning to the right hand or to the
left d ." As the pillar and the cloud went before the Israelites
throughout all their journey ings in the wilderness for forty
years, till they arrived safe in the Promised Land, so will " God
guide you by his counsel, till he has safely brought you to
glory 6 ."]
2. " Your soul shall dwell at ease"-
[It may be that your former iniquities have been great and
manifold; so that, unless God interposed in a more than ordi
nary way to support your soul, you would sink into despair.
But " where sin has abounded, his grace shall much more
abound : " and he will say to you, as to the woman of old,
" Thy sins are forgiven thee." " Being justified by faith, you
shall have peace with God ; " and in your own conscience,
even that " peace of God which passeth all understanding."
It is possible, also, that you may be exposed to many trials and
temptations, even such as without divine aid would utterly
overwhelm you. But you shall " know in whom you have
believed ; and feel assured that He is able to keep that which
you have committed to him f ," and that " He will preserve you
unto his heavenly kingdom." Thus, as Peter, the very night
before his intended execution, though bound with chains, and
doomed to a cruel death, was sleeping as serenely as if no such
a Isai. xxxv. 8. b Col. ii. 6, 7. c John vi. 45.
d Isai. xxx. 21. e Ps. Ixxiii. 24. f 2 Tim. i. 12.
166 PSALMS, XXV. 12, 13. [534.
event had awaited him, so shall " your soul dwell at ease," yea,
" it shall be kept in perfect peace *:" for, " if God giveth quiet
ness, who then can make trouble ? " h
But, in the margin of our Bibles the sense of the original is
more fully and literally expressed thus: " His soul shall lodge
in goodness." What a rich and glorious idea is this! The
Scriptures abound in expressions of this kind : Isaiah, com
mending the truths of the Gospel to us, says, " Eat ye that
which is good, and let your soul delight itself in fatness :" and
David says, " My soul shall be satisfied as with marrow and
fatness, whilst my mouth praise th thee with joyful lips." So,
in my text he tells us that the Believer s soul shall " lodge in
goodness." Yes, verily, " God himself is the habitation" of
them that fear him: his bosom is the place in which they are
safely lodged, far beyond the reach of harm 1 , and fondled with
more than maternal tenderness k ; insomuch that God himself
" rejoices over them to do them good, and rests in his love,
and joys over them with singing 1 ."
Thus, my Brother (for I am speaking to that particular
individual who feareth God), it shall be with thee in this
world : and who shall describe thy lodging in the world above ?
Oh ! the joys that await thee there! how passing all expression
or conception! The kingdom, the glory, the felicity of God
himself shall be thine, even thy portion, and thine inheritance,
for ever and ever.]
APPLICATION
Now will I pause ; and, from addressing thee who
fearest God, turn,
1. To the unhappy multitude, who fear him not
[Painful it is to make this distinction : but this distinction
must be made. We are commanded to " separate the precious
from the vile m :" and if we forbear to do it, God will not: He
will put " a difference between them that serve him and those
who serve him not 11 ." It cannot but be known to you, that
the generality, even of the Christian world, have not, in truth,
" the fear of God before their eyes." Say, beloved, did not
your own consciences attest, that, in many of you at least, the
marks of holy fear did not exist, or, not in such a degree as to
identify you with the character described in my text? Whilst
we spoke of those who reverenced the authority of God, and
trembled at his displeasure, and made it the one object of their
lives to do his will, were not many of you constrained to say,
" If this be the character of those who fear God, I am forced
e Isai. xxvi. 3. h Job xxxiv. 29. [ Ps. xcL 1, 9, 10.
k Isai.lxvi.10 13. ! Zeph. iii. 17. m Jer. xv. 19.
n Mai. iii. 18.
534.] THE PORTION OF THOSE WHO FEAR GOD. 167
to confess that it does not belong to me?" Then, Brethren,
by your own confession, you have no part in the promises
annexed to that character. And, indeed, your own experience
confirms this : for at this moment you cannot comprehend those
mysteries of grace which are made clear to the believing soul.
You have not that spiritual discernment, whereby alone you
can understand and appreciate the things of the Spirit . And,
as for " your soul dwelling at ease," you know nothing of it :
the very thought of death and judgment is so appalling to you,
that you can find no rest till you dismiss it from your mind.
God himself tells us, that " you are like the troubled sea, whose
waters cast up mire and dirt ; and that there is no peace to
the wicked?."
Will you not, then, seek to fear God ? Will you not entreat
him to " put his fear into your hearts," ere it be too late ? I
tremble at the thought of the lodging prepared for you. Oh !
"who can dwell with everlasting burnings?" I pray you,
Brethren, realize in your minds the different states of the
Rich Man and Lazarus ; and " labour not for the meat that
perisheth, but for that which endureth unto everlasting life,
which the Son of Man shall give unto you."]
2. To any one who, though really fearing God, does
not yet experience the full comfort of it in his soul
[It may be that such an one is here present, even one
who, because he feels not yet all the consolations of religion,
is led to doubt its existence in his soul. We read of some in
the primitive Church, who were " in heaviness through mani
fold temptations:" and, no doubt, there may be persons so
circumstanced amongst ourselves at this time. But for such
God has provided peculiar encouragement. He has stated
the very case, and addressed appropriate counsel to the person
under it: " Who is among you that feareth the Lord, and
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 God q ." Do not imagine that God has forgotten his
word, or that he will not fulfil it to you : for " not one jot or
tittle of it shall ever fail." " Light is sown for the righteous,
and gladness for the upright in heart." The corn that is sown
in the earth does not rise up immediately : nor must you be
discouraged, if you have some time to wait before the harvest
that is prepared for you appear. " The vision may tarry; but
it is only for the time appointed of your God ; and then it shall
come, and shall not tarry r ." Only wait his leisure; and you
shall find, in due season, that, " in every nation under heaven,
he that feareth God and worketh righteousness shall be accepted
of him."]
1 Cor. ii. 12, 14. P Isai. Ivii. 20, 21. fl Isai. 1. 10. r Hab. ii. 3.
168 PSALMS, XXV. 14. [535.
DXXXV.
THE SECRETS OF THE LORD.
Ps. xxv. 14. The secret of the Lord is with them that fear him,
and he will shew them, his covenant.
OF the condescension of God, mankind in general
form very inadequate conceptions. His greatness is
supposed to be such as not to admit of an attention
to the trifling concerns of men : and because we
stand at an infinite distance from him, the idea of
familiar approximation to him is contemplated only
as a fanatical and wild conceit. But God represents
himself to us as a Father : and our blessed Lord says,
" Henceforth I call you not servants ; for the servant
knoweth not what his Lord doeth : but I have called
you friends a ." Now the Lord Jesus Christ was from
eternity " in the bosom of the Father V and knoweth
the Father as intimately and completely as the Father
knoweth him : and all the Father s secrets he has
made known to us d : so that we are treated by him,
not with the reserve that is shewn to strangers, but
with the confidence that is due to persons who are
bound to him in the ties of the most endeared
friendship. Under the Mosaic dispensation this holy
familiarity indeed was but little known. The whole
economy was of a servile nature ; none except the
high priest having any immediate access to God ;
nor he, except on one day in the year ; and then not
without the blood of sacrifices. Yet, even under
that dispensation, some were more highly favoured
with divine communications; insomuch that Solomon
could say, " The secret of the Lord is with the
righteous 6 ." Under the government of the Lord
Jesus Christ, the legal distinctions are removed ; and
all true Christians possess the same privileges as the
most favoured of God s servants : so that now it may
be said, in reference to them all, without exception,
" The secret of the Lord is with them that fear him,
and he will shew them his covenant."
a John xv. 15. b John i. 18. c John x. 15. Matt. xi. 27.
d John xv. 15. before cited. e Prov. iii. 32.
I
535.] THE SECRETS OF THE LORD. 169
In confirmation of this truth, I will endeavour to
point out,
I. Some of those secrets which God reveals to his
faithful people
The whole of the divine life is a secret, from the
beginning to the end; and "the joys" arising from
it are such as " the stranger intermeddleth not with."
But, to descend to particulars,
1 . God gives them an insight into the great mystery
of redemption
[This was " a mystery hid from ages and generations,"
ea, " hid in God from the foundation of the world f :" but at
ast it was made known to the Church by Christ and his holy
Apostles, that all God s saints might become acquainted with
it g . St. Paul, speaking of the great truths of the Gospel, says,
"It is written, Eye hath not seen, nor ear heard, nor have
entered into the heart of man, the things which God hath
prepared for them that love him. But God hath revealed
them unto us by his Spirit h ." We must not, however, imagine,
that because this mystery is revealed to the Church in the
written word, we need no further revelation of it to our souls :
for " the natural man receiveth not the things of the Spirit of
God ; for they are foolishness unto him : neither can he know
them, because they are spiritually discerned." Notwithstand
ing, therefore, the Gospel revelation is so clear in itself, we still
must " receive, not the spirit of the world, but the Spirit which
is of God, that we may know the things that are freely given
to us of God 1 ." A speculative knowledge of the Gospel may,
indeed, be acquired by human instruction : but a spiritual and
experimental acquaintance with it, as " the wisdom of God and
the power of God," can be attained only through the teaching
of God s Spirit: " flesh and blood cannot reveal it unto us:"
it can be made known only by inspiration from the Father k .
And that inspiration, blessed be his name ! is given to many.
Through his tender mercy, it may be said of many, " Ye have
an unction from the Holy One, and ye know all things 1 ."
Whilst to some, who hear the Gospel, " it is spoken, as it were,
only in parables;" so that, in relation to the plainest truths of
the Gospel, they are ready to exclaim, as Ezekiel s hearers did
in reference to him, " Ah, Lord God! doth he not speak
parables" 1 ?" to others " it is given to know the mysteries of
f Rom. xvi. 25. Eph. iii. 5. s Eph. iii. 9. Col. i. 26, 27.
h 1 Cor. ii. 9, 10. i 1 Cor. ii. 12, 14. * Matt. xvi. 17.
1 1 John ii. 20, 27. m Ezek. xx. 49.
170 PSALMS, XXV. 11, [535.
the kingdom of heaven n ; " and by the opening of their eyes
" they are brought out of darkness into marvellous light."]
2. He makes them to know their own personal
interest in it
[We are struck with the confidence with which the inspired
writers speak, in reference to their own state and the state of
their brethren in the faith : " Now are we the sons of God : "
" we know that we have passed from death unto life :" " we
know that God abideth in us, by the Spirit which he has given
us : " " we know that we are of God ; and the whole world lieth
in wickedness ." Now this assurance is no other than what
our blessed Lord promised to his believing people : "In that
day ye shall know that the Father is in me, and I in you, and
you in me p ." That the believer may, by fair and rational
deduction, ascertain much of his state before God, there can
be no doubt: but that internal manifestations are, in many
cases, vouchsafed to the soul, is also certain : for our Lord has
promised, that " he will manifest himself unto us, as he does
not unto the world : " and this promise he has explained, by
saying, that " he and his Father will love us, and come unto
us, and make their abode with us q ." Accordingly we find,
that to many is given " the Holy Spirit," us a witness, to
" bear witness with their spirit that they are the children of
God," and, as " a Spirit of adoption, enabling them, with holy
confidence, to cry, Abba, Father 1 "." They have prayed to him,
like the Psalmist, " Say unto my soul, I am thy salvation 8 :"
and God has answered them in the desire of their hearts, and
enabled them to say, in reference to him, " O God, thou art
my God 1 ;" and, in reference to the Lord Jesus Christ, " My
Beloved is mine, and I am his u ."]
3. He shews them that every occurrence, of what
ever kind, is in some way or other working for the
ultimate salvation of their souls
[They may not always see this at first : but, when more
fully instructed, they learn to trust in God, assured, that
though " clouds and darkness are round about him, righteous
ness and judgment are the basis of his throne." See a remark
able instance of this in the Apostle Paul. He was shut up for
two full years in prison, and was thus deprived of exercising
his apostolic office in his accustomed way. Such an event as
this would be contemplated, by the Church at large, as a sub
ject of unmixed sorrow: but St. Paul himself had far different
11 Mark iv. 11. 1 John iii. 2, 14, 24. and v. 19.
P John xiv. 20. <i John xiv. 21 23. r Rom. viii. 15, 16.
s Ps. xxxv. 3. * Ps. Ixiii. 1. u Cant. ii. 10.
535.] THE SECRETS OF THE LORD. 171
views of it : lie said, " I know that this shall turn to my sal
vation : " nor was he less confident that good would accrue from
it, also, to the Church of God : yea, he saw, even whilst in
bonds, the beneficial results of his imprisonment ; and declared,
that, instead of obstructing the progress of the Gospel, it had
" tended rather to the furtherance of the Gospel," since many
had been emboldened by it to preach the word with greater
courage and fidelity x . Thus does God compose the minds of
all his faithful people. They may indeed, for a season, be
ready to complain with Jacob, " All these things are against
me;" but he whispers in their ears, that " All things are
working together for their good y ;" and that, eventually, they
shall have as much reason to bless him for the darkest dis
pensations as for those which were more gratifying to flesh
and blood.]
Passing by many other secrets, I will proceed to
set before you,
II. That more particular view of his covenant which
is the crown and summit of them all
From all eternity did God enter into covenant
with his Son ; as it is said, " The counsel of peace
was between them both 2 ." And to this covenant
God leads the minds of his people,
1. As the source of all their blessings
[Certain it is, that, whatever grace has been bestowed
upon us, it has been conferred, " not on account of any works
of righteousness which we have done, but according to God s
purpose and grace, which was given us in Christ Jesus before
the world began a ." But this is a great secret; a secret utterly
unknown to the world at large : and one which not all, even of
righteous persons, are able to receive. There is, in the minds
of many, a prejudice against it, as though such an idea would
necessarily puff up the mind with pride and conceit : whereas,
there is nothing in the world that so much tends to humble
and abase the soul as this : for it takes from man all ground of
self-preference, and leads him to give all the honour of his sal
vation to God alone. Believer, how wonderful is the thought,
that God, from all eternity, set his heart on thee ; ordained
thee to be born in a country where the light of Revelation
shone, and where the means and opportunities of conversion
should be afforded thee ! How wonderful, too, that this grace,
which so many receive in vain, should be made effectual for
x Phil. i. 1214, 19. y Rom. viii. 28.
* Zech. vi. 13. a 2 Tim. i. 9.
172 PSALMS, XXV. 14, [535.
thee ; and that, by the operation of God s mighty power on
thy soul, thou shouldst be " turned from darkness unto light,
and from the power of Satan unto God ! " Art thou not
amazed, that thou shouldst be " taken, when so many are left;"
and that the Saviour, who to so many millions is only " a stum
bling-block and rock of offence, should be to thee a sanctuary,"
where thou hast found rest to thy soul ? Truly, it is a great
matter if God has taught thee, that " thou hast not chosen
him, but he thee b ;" that thou hast not loved him, or appre
hended him, but hast been loved and apprehended by him c ;
that " He hath loved thee with an everlasting love ; and there
fore with loving-kindness hath he drawn thee d !" Does not
the thought of this overwhelm thy soul with gratitude? and art
thou not altogether lost in wonder, love, and praise ?]
2. As the security for the everlasting continuance
of them
[This is another part of the same stupendous mystery :
and blessed, indeed, are the ears that have heard this secret
from the Lord, and the eyes that can discern the truth of it!
Believer, when God entered into covenant with his Son, he
left it not uncertain whether any benefit should accrue from
his mediation, but engaged, that " when he should make his
soul an offering for sin, he should see a seed who should pro
long their days, and the pleasure of the Lord should prosper
in his hand." Then he gave thee to his Son, that in thee
" he might see of the travail of his soul, and be satisfied."
Thou wast then ordained to be a jewel in his crown : and the
Father engaged, when he put thee into the hands of his Son,
that " none should ever pluck thee from them 6 ." Times with
out number does the Lord Jesus speak of his people in this
light, as "given him from eternity by the Father f :" and "of
those who were so given him, he will lose none g ." What a
consolation is this to thee, under all thy difficulties and all thy
conflicts, to know that " God hath made with thee an ever
lasting covenant, ordered in all things and sure h !" God him
self tells us, that " he confirmed his covenant with an oath,
that by two immutable things, in which it was impossible for
God to lie, we might have strong consolation, who have fled
for refuge to lay hold on the hope set before us 1 ." Rejoice,
then, in this thought. Bless God for making it known to
thee. See how safe thou art in the hands of an unchanging
God. See to what it is owing that thou hast not been con
sumed already k ; and what is thy security, against all the wiles
b John xv. 16. c 1 John iv. 10. Gal. iv. 9. Phil. iii. 12.
d Jer. xxxi. 3. e John x. 28, 29.
f John xvii. 2, 6, 9, 11, 12, 24. e John xvii. 12.
h 2 Sam. xxiii. 5. s Heb. vi. 17, 18. k Mai. iii. 6.
535.] THE SECRETS OF THE LORD. 173
of Satan, and all the infirmities of flesh and blood. " Know,
then, in whom thou hast believed ; and that, as he is able to
keep that which thou hast committed to him 1 , so " he will
preserve thee unto his heavenly kingdom" 1 ."]
To IMPROVE this subject,, I would further say,
1. Cultivate increasing friendship with God
[It is not to all, but to his friends only, that God imparts
these heart-reviving secrets, even to them who truly " fear
him." Nor is it amidst the noise and bustle of the world that
he will communicate them, but in seasons of retirement, and
in the stillness of the night. It is by a still small voice that he
imparts them to the soul. O let your fellowship with him be
sweet and frequent ! Go to him on all occasions : consult him
in every emergency : listen to his voice, whether he speak by
the written word, or by his Holy Spirit. Say to him at all
times, " Speak, Lord, for thy servant heareth." So " will he
draw nigh to you, when you draw nigh to him :" and when
you spread before him your inmost wants, " he will guide you
by his counsel :" he will " lead you into all truth ;" he will
make known to you " the deep things of God n ;" and by com
munications of every kind will " perfect that which concerneth
you ;" enabling you to " comprehend, in a measure, what none
can fully comprehend, the height and depth and length and
breadth of the love of Christ, and thereby filling you with all
the fulness of God P."]
2. Make a due improvement of the secrets he has
already imparted to you
[Treasure them up in your minds, for your support and
comfort under all the trials of life. They will prove a healing
balm to every wound ; and, like an anchor of the soul, they
will keep you steadfast amidst all the storms that you may
encounter in this tempestuous world q .
But, keep them not altogether in your own bosoms. God
may make use of you for the imparting of them to others, and
for the sustaining and strengthening of your weaker brethren.
Yet, care is necessary, that you do not, by an indiscreet dis
closure of them to those whose minds are not prepared to
receive them, lay a stumbling-block before the very persons
whom you wish to edify. Our Lord cautions us " not to cast
our pearls before swine, lest they trample them under their
feet, and turn again and rend us r ." We must administer
" milk to babes, and strong meat to those only who are able
1 2 Tim. i. 12. m 2 Tim. iv. 18. " 1 Cor. ii. 10.
Ps. cxxxviii. 8. P Eph. iii. 18, 19. i Heb. vi. 19.
r Matt. vii. 6.
174 PSALMS, XXVI. 8. [536.
to digest it s ." But to those who have ears to hear, it is well
to speak of these things, as our Lord and his Apostles con
versed of them in the way to Emmaus. Then will your hearts
often burn within you; and your own souls, as well as those of
your Brethren, be edified in faith and love.]
* 1 Cor. iii. 1, 2. Heb. v. 1214.
DXXXVI.
THE WORSHIP OF GOD DELIGHTFUL.
Ps. xxvi. 8. Lord, I have loved the habitation of thy house,
and the place where thine honour divelleth.
BETWEEN the people of God and the men of this
world there is a much broader line of distinction than
is generally imagined. In the performance of out
ward duties there may be but little difference : but in
their motives and principles they are as far asunder
as heaven and earth, yea, I had almost said, as
heaven and hell. They have altogether a different
taste ; the one affecting heavenly things as their
most delightful occupation ; whilst the other follow
them rather by constraint, and feel themselves most
in their element when they are engaged in worldly
company and in carnal pursuits. The faithful servant
of God enjoys the testimony of his own conscience,
that he has no real delight in any thing but in doing
God s will, and in enjoying his presence. David, in
this respect, may serve as a glass, wherein every real
saint may discern his own image. He could appeal
to God that he had found no pleasure in worldly
company and worldly pursuits ; but that his delight
had been altogether in communion with his God, and
in the ordinances of his grace a .
In order to make a suitable improvement of the
assertion before us, I will shew,
I. The reasons which he had for so loving the house
of God-
To give a full account of them would be impos
sible. It may suffice to specify a few of those which
operated with greater force upon his mind.
a ver. 25.
536.] THE WORSHIP OF GOD DELIGHTFUL. 175
1. It was the immediate residence of the Deity
[" I have loved," says he, " the habitation of thy house,
and the place where thine honour dwelleth." When Moses made
the tabernacle, it pleased God to come down and honour it
with his more immediate presence, and to manifest there his
glory in the sight of all Israel b . There God promised, in a
more especial manner, to meet his people ; saying, " Thou
shalt put the mercy-seat above upon the ark ; and in the ark
thou shalt put the testimony that I shall give thee : and there
will I meet with thee ; and I will commune with thee from
above the mercy-seat, and from between the two cherubims
which are upon the ark of the testimony, of all things which I
will give thee in commandment unto the children of Israel ."
The same blessed privilege was given to all Israel, through
the medium of their High Priest, as long as the tabernacle
and the temple stood : and on numberless occasions had David
reaped the benefit of this condescending and merciful appoint
ment. Can we wonder, then, that he should love the house of
God, where he enjoyed so vast a privilege, and where such
transcendent benefits were accorded to him? But we know
from himself what his feelings were in relation to it : " One
thing have I desired of the Lord, which I will seek after ; that
I may dwell in the house of the Lord all the days of my life, to
behold the beauty of the Lord, and to inquire in his temple d ."]
2. There he was enabled to worship God in the
way that God himself had appointed
[Though God might be worshipped acceptably in every
place, yet it was at the tabernacle only that any sacrifice could
be offered to him, or that a full access to him could be enjoyed.
There alone could a sinner be sprinkled with the blood of his
offering, and have the pardon of his sins thus sealed upon his
soul. Hence, when David was driven from Jerusalem, and
forced to take refuge in a heathen land, this was the great
subject of his complaint; not, that he was separated from his
friends, but that he was cut off from communion with his God
in the established ordinances of his worship. Hear his sad
complaint : "As the hart panteth after the water-brooks, so
panteth my soul after thee, O God! My soul thirsteth for
God, for the living God: when shall I come and appear before
God ? My tears have been my meat day and night ; while
they continually say unto me, Where is thy God ? When I
remember these things, 1 pour out my soul in me : for I had
gone with the multitude ; I went with them to the house
of God, with the voice of joy and praise, with a multitude that
kept holy-day As with a sword in my bones, mine
b Exod. xl. 3438. c Exod. xxv. 21, 22. d Ps. xxvii. 4.
176 PSALMS, XXVI. 8. [536.
enemies reproach me, while they say daily unto me, Where is
thy God 6 ?"]
3. There he obtained those supplies of grace and
peace which his daily necessities required
[The whole hook of Psalms is little else than a record of
answers to his prayers. " 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 in my mouth, even praise unto our God f ." True,
he might enjoy much of this in his own secret chamber; but
it was chiefly in the house of God that he obtained these
benefits. This he himself acknowledges : and he assigns it as
the reason for his ardent attachment to that holy place :
" How amiable are thy tabernacles, O Lord of Hosts ! My
soul longeth, yea, even fainteth, for the courts of the Lord :
my heart and my flesh cry out for the living God. Yea, the
sparrow hath found an house, and the swallow a nest for her
self, where she may lay her young ; even thine altars, O Lord
of Hosts, my King, and my God. Blessed are they that dwell
in thy house : they will be still praising thee .... A day in
thy courts is better than a thousand : I had rather be a door
keeper in the house of my God, than to dwell in the tents of
wickedness. For the Lord is a sun and a shield : the Lord
will give grace and glory : and no good thing will he withhold
from them that walk uprightly g ."]
The example before us might be amply sufficient
to commend to our regard the house of God. But I
must proceed to state,
II. The incomparably stronger reasons which we
have for a similar attachment to it
The dispensation which we are privileged to enjoy
is of a more liberal kind than that under which he
lived.
1. Our access to God is more intimate
[David, though a prophet and a king, did not dare to
enter into the most holy place, where God displayed his glory.
Had he presumed to intrude himself there, he would have
been struck dead upon the spot. Not even the high-priest
could enter there but on one day in the year, and in the
manner prescribed by God himself. But we are permitted to
come even to his very throne, and to behold him on his mercy-
e Ps. xli. 14, 10. f Ps. xl. 13.
s Ps. Ixxxiv. 14, 10, 11.
536.] THE WORSHIP OF GOD DELIGHTFUL. 177
seat. Yes, the vail of the temple, at the time of our Saviour s
death, was rent in twain from the top to the bottom: and
from that very moment a way of access to him has been open
for all the sinners of mankind, without exception. This is the
construction put on that event by an inspired Apostle, who
says, " Having, therefore, boldness to enter into the holiest,
by the blood of Jesus, by a new and living way which he hath
consecrated for us through the vail, that is to say, his flesh,
and having an High-Priest over the house of God, let us draw
near with a true heart in full assurance of faith V " The
Holy Ghost himself," I say, has taught us this 1 . And is this
no ground for love to divine ordinances? Me thinks, the liberty
thus accorded to us should produce in us a correspondent
liberty of mind in approaching God, and an exquisite delight
in drawing nigh unto him.]
2. Our views of him are more clear
[Even the high-priest himself, when admitted into the
sanctuary, could behold nothing but a bright cloud abiding
on the ark between the cherubims. But we have access to
the true tabernacle, the Lord Jesus Christ, " in whom dwelt
all the fulness of the Godhead bodily k ." " He is the image
of the invisible God 1 , " the brightness of his glory, and the
express image of his person:" and " in beholding him, we
behold the Father himself :" yea, "as with an unveiled face
we behold the glory" both of the Father and the Son . We
see " God in Christ reconciling the world unto himself P," and
are enabled to call him our Father and our Friend q .
Of the perfections of God, also, we have incomparably clearer
views than ever were vouchsafed even to David himself. True
indeed, he says, that, in God, " Mercy and truth are met
together, righteousness and peace have kissed each other 1 ."
But he had not such an insight into that mystery as we enjoy.
The full discovery of God, as " a just God, and yet a justifier of
ungodly men 8 ," was reserved for us, under the Gospel dispen
sation : we see, not only mercy, but faithfulness and justice,
engaged on our side, and pledged for the forgiveness of our sins*.
His purposes, too, how marvellously are they unravelled, and
with what distinctness are they exhibited to our admiring eyes !
Things which no eye ever saw, or ear heard, or heart conceived,
under the Jewish economy, are revealed unto us by the Spirit ;
so that, from eternity to eternity, we can behold the designs of
God unfolded, first, as they were originally concerted between
h Heb. x. 1922. Heb. ix. 7, 8. * Col. ii. 19.
1 Col. i. 15. m Heb. i. 3. n John xiv. 9.
2 Cor. iii. 18. P 2 Cor. v. 19. ( i Gal. iv. 6.
r Ps. Ixxxv. 10. s Rom. iii. 26. 1 John i. 9.
VOL. V. N
178 PSALMS, XXVI. 8. [536.
the Father and the Son ; then as executed by Christ Jesus in
his incarnate and glorified state ; and, lastly, as they will be
consummated at the day of judgment. Say, then, whether we
should not delight in drawing nigh to God, and having our
souls filled with these heavenly contemplations ? If the shadow
of these things so endeared to David the house of God, what
should the substance of them effect in our hearts ?]
3. Our communications from him are more abun
dant
[Doubtless David was most highly favoured of the Lord ;
and " God was very abundant towards him, both in faith and
love u ." But still we cannot yield to him, no, not even to him,
in the privileges we enjoy. The Holy Spirit was not then
"poured out so abundantly" as he has since been upon the
servants of the Lord*. To us he is given as " a Spirit of
adoption y," and as "a witness" to testify of that adoption 7 ;
and as " a seal," to mark us for the Lord s peculiar treasure a .
The servile spirit of the Law is altogether banished from us,
and we are " made free indeed*" With what exalted views
are we sometimes favoured, when we can see the Lord Jesus
Christ actually bearing our sins in his own body on the tree,
and pleading our cause at the right hand of God, and ordering
every thing, both in heaven and earth, for our welfare, and
preparing for us a mansion in heaven, himself taking possession
of it for us as our forerunner, and shortly about to come again in
his own person to invest us with all the glory he has purchased
for us, even a participation of his own throne, his own kingdom,
and his own glory! What is all this, but " an earnest" of
heaven itself already begun in the soul ? Yet all this is vouch
safed to us frequently under the ministry of the word, and at
the table of the Lord; insomuch that we seem caught up, as it
were, into the third heavens, and scarcely know whether we
are in the body or out the body, by reason of the brightness of
our views, and the blessedness of our souls. I mean not to say
that this is the experience of all, nor of any at all times : but
I do say, that it is the privilege of all ; and that it is our own
fault if we do not actually possess it : and that the hope of
gratifying our taste with these rich dainties cannot fail of en
dearing to us the house where this feast is provided for us c .]
It will now, in conclusion,, be profitable to INQUIRE,
1. Whence it is that this experience is so rare-
fit must be confessed that there are but few who thus
delight in the ordinances of God. But why is this? Would
u 1 Tim. i. 14. x John vii. 39. Tit. iii. 6. y Rom. viii. 15.
z Rom. viii. 16. a Eph. i. 13, 14. b John viii. 36.
c Isai. xxv. 6 8.
536.1 THE WORSHIP OF GOD DELIGHTFUL. 179
they not be alike precious to all, if all desired to make a
suitable improvement of them? The truth is, that the gene
rality of persons attend them only as a mere form, without
any consciousness of the ends for which they have been ap
pointed. What if we viewed them as our mother s breast, to
which we were invited for the support and nourishment of our
souls ? What if we came to them, " desiring the sincere and
unadulterated milk of the word, that we might grow thereby d ? "
Verily we should then find such communications from the Lord
Jesus, as would fill us with unutterable joy e . But we feel not
our need of mercy: we have no real desire after the Saviour:
we are content with a " godliness which consists in mere form,
without any thing of power." No wonder, then, that the house
of God has no charms for us. True, indeed, persons may affect
divine ordinances, just as they would a fine concert, on account
of the eloquence of the person by whom they are administered f ;
or they may set a value on them as means of fostering a high
conceit of their own goodness g : but as means of access to God,
and as a medium of communion with him, they find no real
delight in them. To enter into the experience of David, and
obtain a conformity of mind to his, religion must be our one
great and paramount concern. If once Christ become our
supreme joy, whatever brings us near to him, and him near to
us, will be " as marrow and fatness to our souls."]
2. What are the prospects of those in whom this
experience is found
[Truly, they are blessed among men. They need not
envy any other people upon earth. They possess what is far
superior to all the delights of sense. View a man at the foot
stool of the Most High: view even the poor publican, who,
through a consciousness of his own extreme un worthiness,
dared not so much as to lift up his eyes to heaven. Who that
knows with what complacency Almighty God beheld him, and
with what pleasure he listened to his sighs, and treasured up
his tears in his vial, would not congratulate him on the state
of his soul, and on the prospects that were before him ? The
truth is, that every such person has " his sins put away from
him, as far as the east is from the west;" and " his name is
written in the Lamb s book of life." For every such person is
prepared " a crown of glory, that fadeth not away." He now
beholds his God by faith : and soon shall he behold him face
to face. He now draws nigh to God in a temple made with
hands : and he shall soon commune with him in his temple
d 1 Pet. ii. 2. e John iv. 10. and vii. 37, 38.
f Ezek. xxxiii. 31, 32. Isai. Iviii. 2.
N 2
180 PSALMS, XXVII. 4. [537.
above. He now pours forth his prayers and praises at such
intervals as the infirmity of his nature will admit of; and he
soon shall engage in praising God, without infirmity or inter
ruption, to all eternity.]
DXXXVII.
DAVID S LOVE TO GOD S ORDINANCES.
Ps. xxvii. 4. One thing have I desired of the Lord, that will I
seek after ; that I may dwell in the house of the Lord all the
days of my life, to behold the beauty of the Lord, and to
inquire in his temple.
MOST of the saints recorded in the Holy Scrip
tures were eminent for some particular grace. In
Abraham, faith was chiefly conspicuous ; in Job,
patience : in Moses, meekness ; in Elijah, faithful
ness and intrepidity. In respect of devotion, David
seems to have surpassed all others. Of none have
we such ample and minute accounts, in relation to
this matter, as we have of him. His public ad
dresses to the Deity, his private communion with
him, the inmost recesses of his heart when in his
closet or upon his bed, are all laid open to us. On
this account the Psalms are pre-eminently useful to
all who wish to cultivate a devout spirit, and to
maintain a close walk with God. The expression
before us may serve as a specimen of the whole.
In discoursing upon it, I will,
I. Set before you the example of David
The one object of his desire was to enjoy the or
dinances of his God
[David was not of the tribe to which the priesthood
exclusively belonged : yet would he gladly have possessed the
privilege of the priests, in having his stated residence as near
as possible to the tabernacle of his God. But though this
could not be, he determined, by the constancy of his attend
ance there, to make it, as it were, his residence and habitation.
This indeed was " the one object of his desire:" and in com
parison of it there was nothing in the world that he wished for.
To this he made every thing subservient : even the affairs of
state were not suffered so to occupy his mind as to divert his
attention from the service of the sanctuary. This one object
he sought, and " determined to seek it" " to the latest hour of
537.] DAVID S LOVE TO GOD S ORDINANCES. 181
his life." He " sought it of the Lord" too, entreating him so
to order and overrule every thing, that he might not be forced
away from Jerusalem, or, whilst there, be kept away from the
ordinances of his God. If at any time he was, by the efforts
of his enemies, prevented from waiting upon God, he mourned
over it, and " panted after the return of those blessed seasons,
even as the hunted deer panteth after the water-brooks a ." On
some occasions, his enemies, knowing how painful to him his
absence from the tabernacle was, exulted over him, and said,
" Where is now thy God ? " And so distressing to him were
these impious taunts, that " tears were his meat night and day
on account of them b ," and they were even " as a sword in his
bones c ." At those seasons he envied the swallows, that were
able to build their nests in the courts of God s house : he envied
them, I say, their proximity to the altar of his God d . Every
day that was spent at a distance from that, seemed, as it were,
to be lost to his life ; so entirely was his soul wrapped up in
the enjoyment of divine ordinances, and in cultivating commu
nion with his God.]
And this desire was founded on the benefit he had
derived from them
[There " he beheld the beauty of the Lord ;" and there
" he inquired of the Lord," spreading before him, from day to
day, his every want, his every wish. He looked through the
various sacrifices that were offered there from day to day, and
beheld in them the perfections of his God. In the death of all
the victims he saw the desert of sin, and the justice of God,
which had denounced death as the punishment of sin. In the
acceptance of those sacrifices he saw the goodness and mercy of
God, who had appointed such offerings as means of leading the
people to that Great Sacrifice, which should in due time be
offered for the sins of the whole world. In the sprinklings
and ablutions that were practised, he beheld the holiness of
God, who would accept no sinner who should not be purged
from his iniquities, and be made holy after the divine image.
In the whole of the services altogether he saw "mercy and
truth met together, and righteousness and peace kissing each
other 6 ."
Here he felt encouragement to pour out his soul before God,
and to ask whatsoever his returning necessities might require.
This, to him whose trials were so great and manifold, was an
unspeakable privilege. The extreme arduousness of his affairs
also rendered it most desirable to him to spread all his difficul
ties before the Lord, and to ask counsel of him for his direction.
a Ps. xlii. 1, 2. b Ps. xlii. 3. c Ps. xlii. 10.
d Ps. Ixxxiv. 1 4. e Ps. Ixxxv. 10.
182 PSALMS, XXVII. 4. [537.
True it was that in private he could carry his affairs to the Lord,
and implore help from him : but, as the public ordinances were
of God s special appointment, and as the high-priest was the
established medium of access to him, and of communications
from him, he delighted more particularly to wait upon God
there ; that so, whilst he received blessings in a more abundant
measure from God, he might glorify God in the sight of all
Israel.]
Admiring, as I do, this bright example, I beg
leave to,
II. Commend it to your imitation
We have far greater reason to love the house of
God than ever David had
[If the beauty of the Lord was visible in the Jewish wor
ship, how much more so must it be in the ordinances of the
Gospel ! David beheld the perfections of his God only under
types and shadows : but we behold them reflected as in a glass
or mirror, with transcendent brightness, and all shining with
united splendour in the face of Jesus Christ. We see, not bulls
and goats, but the very Son of God himself, " Jehovah s fellow,"
offered in sacrifice for the sins of men. What then must the
justice be that required SUCH a sacrifice ! What the love, that
gave HIM from the Father s bosom to be a sacrifice ! What the
mercy, that spared not HIM, in order that WE, enemies and
rebels, might be spared! So imperfectly was this mystery known
under the Jewish dispensation, that all, even the most exalted
prophets, were in a state of comparative darkness : but now,
" the things which from the beginning of the world eye had
not seen, nor ear heard, nor had it entered into the heart of
man to conceive, are revealed unto us by the Spirit f ;" so that
we can truly and emphatically say, " The darkness is past, and
the true light now shineth g ." John the Baptist was greater in
this respect than all the prophets ; because he personally saw
and bare witness to Him, whom all the other prophets spoke
of obscurely, and at the distance of many hundred years : but,
great as John was, " the least and lowest in the Gospel king
dom is greater than he h ." In our ordinances, Jesus Christ is
so fully revealed, that he maybe said to be " evidently set forth
crucified before our eyes 1 :" and at his holy table we " eat his
flesh, and drink his blood," as truly in a spiritual sense, as we
do really and substantially eat the bread and drink the wine
by which they are represented. We see that through the
virtue of this sacrifice God is so reconciled to us, as to " behold
f 1 Cor. ii. 9, 10. si John ii. 8.
h Matt. xi. 11. i Gal. iii. 1.
5370 DAVID S LOVE TO GOD S ORDINANCES. 183
no iniquity in us k :" for, viewing us as clothed in the right
eousness of his dear Son, he beholds us " without spot or
blemish 1 ." Moreover as by faith we see the Lord Jesus carry
ing his own blood within the veil, so we also hear him making
intercession for us at the right hand of God : yea, and " out
of the fulness that is treasured up in him we receive " all the
blessings that he has purchased for us. How often are we, in
the experience of these things, constrained to cry out with the
prophet, " How great is his goodness ! how great is his
beauty m ! " And how often, in rapturous admiration of him,
do we pray with the Psalmist, " Let the beauty of the Lord
our God be upon us ! " In truth, it is by thus " beholding
as with unveiled face the glory of the Lord, we are changed
into the same image from glory to glory even as by the Spirit
of the LordV
Nor have we less the advantage of David in relation to the
things which we would ask of God : for we are able to inquire
more explicitly and distinctly of our God than he could. He
indeed might say with Moses, " Lord, shew me thy glory:" and
God would, as in the case of Moses, " make all his goodness
to pass before him ." But audible sounds conveyed nothing
to them in comparison of what shall be disclosed to us by the
still small voice of God s Holy Spirit, speaking in us througli
the written word. To us all the blessings of the Covenant are
laid open : and, as God, when he revealed them, said, " I will
be inquired of concerning these things to do them p ," we are
at liberty to take that covenant, and spread it before the Lord,
and to ask of him every distinct blessing that is contained in it.
We may lay hold on every promise that we can find in the
Inspired Volume, and plead it with God, and have it fulfilled
to our souls Besides, we can ask in the name of Jesus
Christ; which none of the prophets ever could. And with
what confidence can we do that, when we reflect on the relation
which subsists between the Father and the Son, and the
express engagement which the Father has made to answer
every petition which is offered in his Son s name q !
Moreover, the particular promise of the Lord Jesus to be more
immediately with his people in the public ordinances, and to
grant whatever any number of his congregated people shall
agree to ask r , is a still further encouragement to us to frequent
the house of God : for experience proves, that still, as formerly,
" God loveth the gates of Zion more than all the dwellings of
Jacob 8 ."]
k Numb, xxiii. 21. J Eph. v. 27. m Zech. ix. 17.
n 2 Cor. iii. 18. Exod. xxxiii. 18, 19.
P Ezek. xxxvi. 37. Q John xvi. 23, 24. r Matt.xviii. 19, 20.
3 Ps. Ixxxvii. 2.
184 PSALMS, XXVII. 4. [537.
We should therefore desire it no less than David
did-
[We should make a point of attending on all stated occa
sions the ordinances of our God. We should not suifer any
trifling matter to detain us from them : and, if we are kept
from them by any means, it should fill us with grief rather than
complacency : and we should determine as soon as possible to
remove the obstacle that deprives us of so great a blessing.
More particularly, we should keep in mind what it is that we
should go thither to obtain; nor ever consider the true object of
the ordinances as attained, unless we be enriched with brighter
views of his beauty, and more enlarged discoveries of his
excellency- -We should consider too, what our more
immediate necessities require; so that we may be ready to
spread them all before him, and to inquire of him respecting
them - Then the more enlarged our expectations of
benefit from the ordinances are, the more abundant will be
God s communications of blessings to us by them. If we
" open our mouths ever so wide, he will fill them*."]
To this I would URGE you,, from the consideration,
that such love to God s ordinances is,
1. Most conducive to your present happiness
[Hear the testimony of David himself: " Blessed is the
man whom thou choosest, and causest to approach unto thee,
that he may dwell in thy courts : he shall be satisfied with the
goodness of thy house, even of thy holy temple u ." And with
this agrees the experience of every living saint. Hence every
true Believer can say, " Lord, I have loved the habitation of
thy house, and the place where thine honour dwelleth*:" or
rather, the more appropriate language of his heart is, " O God,
thou art my God : early will I seek thee : my soul thirsteth
for thee ; my flesh longeth for thee, in a dry and thirsty land,
where no water is ; to see thy power and thy glory, so as I
have seen thee in the sanctuary y ." I will leave you to judge,
whether a person, with such desires, and such enjoyments, be
not happy. And if you are persuaded that he must be so, then
seek your own happiness in this way, in which you cannot
possibly be disappointed : for " he never said to any, Seek ye
my face in vain."]
2. The best preparative for heaven
[Heaven is a place of continued occupation ; of exercises,
for which we are now to be trained. We must now obtain a
taste for heavenly employments ; and in that taste real piety
* Ps. Ixxxi. 10. u Ps. Ixv. 4.
x Ps. xxvi. 8. y Ps. Ixiii. 1, 2.
538.] THE DUTY OF PRAYER. 185
consists. We quite mistake if we imagine that religion consists
in notions or in forms : it is a taste ; a taste not formed by
nature or education ; but wrought in us by the Spirit of God :
and the acquisition of this constitutes our meetness for heaven.
What happiness could a soul that feels the exercises of devotion
irksome, find in heaven ; where the singing praises to God and to
the Lamb forms the one employment of all around the throne,
and will to all eternity ? If this be not the pleasure which you
chiefly affect in this world, be assured that you are not prepared
to unite with saints and angels in the world to come. If this
be not your state, whatever knowledge you may possess, you
are yet carnal : for God himself has said, that " they who are
after the flesh do mind (savour) the things of the flesh ; and
they who are after the Spirit, the things of the Spirit 2 ." I pray
you then to seek your happiness in God ; and never to rest, till
you can say, " Whom have I in heaven but Thee ? and there
is none upon earth that I desire besides Thee a ."]
z Rom. viii. 5. typovouaiv.
a If this be a subject at the Opening of a Church or Chapel, the
great need that there was of a place of worship may be stated, and
a hope expressed, that it may be the means of preparing many for the
Church above.
DXXXVIII.
THE DUTY OF PRAYER.
Ps xxvii. 8. When thou saidst, Seek ye my face ; my heart
said unto thee, Thy face, Lord, ivill I seek.
PERHAPS there are few things which more
strongly characterize a child of God, than a spirit of
prayer. The Lord s faithful servants are particularly
designated as " a people near unto him a :" whilst of
the hypocrite it is pointedly asked, " Will he always
call upon God ? Will he delight himself in the
Almighty b ?" The invitations of God are common
to all : but the way in which they are received con
stitutes the difference between the child of this world
and the child of God.
The words before us, whilst they describe the ex
perience of David, will lead me to shew,
I. In what light the invitations of God are, for the
most part, regarded
God is incessantly calling men to seek his face
a Ps. cxlviii. 14. b Job xxvii. 10.
188 PSALMS, XXVII. 8. [538.
[He does this by his ivord ; in which he bids us to look to
him, and call upon him, and turn to him, and lay hold upon
him ; and sends his ministers to invite and beseech us in his
name. He does it, also, by his providence : all that he does
for us in a way of mercy, is to stimulate us to love him ; and
his chastisements are to awaken us to our duty, saying,
" Hear the rod, and him that hath appointed it." He does it,
also, by his Spirit ; for conscience is his voice within us, " his
still small voice," whereby he whispers to us, and moves us,
and " strives with us," and " draws us to himself." The whole
creation, the heavenly bodies moving in their orbits, " the
elements that fulfil his will," the " birds which know their
season," and the beasts which acknowledge their Benefactor ;
the occurrences of every day, even the most common and casual,
as the going to a well for water 6 , or climbing up into a tree for
the gratifying of curiosity d ; all subserve the same blessed end,
to introduce us to the knowledge of his love, and to the enjoy
ment of his favour.]
But his invitations are almost universally " made
light of "-
[Some treat them with contempt, " mocking his mes
sengers, and despising his words 6 " Others justify
their refusal of them by a variety of excuses, like those in the
parable, who " had bought a field, and must go and see it; and
a yoke of oxen, which they must go to try; or had married a
wife, and therefore could not come." Every one has his plea :
one is too old to change his ways; another too young to
engage in such serious concerns ; and another too much occu
pied to be at liberty for such pursuits. Others profess a
willingness to obey the call, but never realize their intentions.
They say, " I go, Sir ; but they never execute their Father s
will f :" they will, like Ezekiel s auditors, approve what they
hear, but will never give themselves truly and unreservedly
to Gods.]
Let us now proceed to shew, on the contrary,
II. The light in which they ought to be regarded
David s example is precisely that which we should
follow. There was in his bosom a chord in perfect
unison with that which the finger of God had touched,
and that vibrated to the touch. Thus, when God says
to all the sinners of mankind, " Seek ye my face,"
there should be in every one of us a responding chord,
c John iv. 7, 10. d Luke xix. 4, 5. e 2 Chron. xxxvi. 10.
f Matt. xxi. 30. s Ezck. xxxiii. 31, 32.
538.] THE DUTY OF PRAYER. 187
in perfect harmony with the divine command : and
we should, every one of us, reply, " Thy face, Lord,
will I seek." This duty we should execute,
1. With a grateful sense of his condescension and
grace
[How amazing is it that such a proposal should originate
with God; and that Jehovah should " stand at the door of our
hearts, and knock" there for admittance! If a permission only
had been granted to us to seek, his favour, methinks it should
have been embraced with all imaginable earnestness : for sure
enough, if such an invitation were sent to those who are now
in hell, it would not be treated with indifference there. But
it is not a mere permission that we receive ; it is a call, an
invitation, an entreaty: and should we " make light of that?"
No : we should turn unto our God with our whole hearts, and
avail ourselves, without delay, of the opportunity that is thus
afforded us.]
2. With a ready acquiescence in his appointed
way
[God tells us, that it is in Christ alone that he can accept
us ; and that we must come to him through Christ, pleading
the merit of his blood, and relying altogether on his atoning
sacrifice. And shall this appear to us a hard saying? Shall
this be deemed too humiliating for our proud hearts to submit
to? Shall we not bless God, that he has given us a Saviour,
who shall mediate between him and us, and, like " a days
man 11 ," lay his hand on both, in order to our reconciliation?
Surely we should not hesitate a moment to humble ourselves
before him, to acknowledge our desert of his wrathful indigna
tion, and to implore his mercy in the name of his dear Son.]
3. With a determination of heart, that nothing
shall ever keep us from him
[Things there are, without number, which would keep us
in bondage, and detain us from our God. But we should be
on our guard against them all; and determine to break through
every obstacle that the world, the flesh, and the devil, can
place in our way. For, what can the world do, either by its
allurements or its terrors, to counterbalance the loss of the
divine favour ? As for the flesh, neither its weakness nor its
corruptions should discourage us in our way to God. Nor
should the devil, with all his wiles and all his devices, be
suffered to divert us from our purpose, or to retard us in our
way. We should have our hearts bent upon executing the
commands of God. Every object under heaven should be
h Job ix. 33.
188 PSALMS, XXVIII. 7. [539
subordinated to that. Other duties, doubtless, should be per
formed in their place : but to obtain God s favour should be
our first concern ; and life itself, in comparison of that, should
be of no value in our eyes.]
ADDRESS
[God calls you now, my Brethren, by my voice ; and says
to every one of you, " Seek ye my face." O that ye knew the
day of your visitation ! O that ye now viewed this mercy as
ye will most unquestionably view it ere long ! For, whether
ye be in heaven or in hell, be assured that the divine favour
will appear to you no light concern. I would that now the
Psalmist s determination were adopted by every one of you.
Tell me, I pray you, whether the resolution be not wise : tell
me whether it be not necessary: tell me whether, if ye con
tinue to decline God s invitation till the door of heaven is
finally closed against you, you will not curse your folly with
an anguish that will exceed your utmost conceptions, and
bewail to all eternity the conduct you now pursue. I say,
then, to every one of you, " Seek ye after God : seek him
instantly, without delay : seek him whilst he may be found,
and call upon him whilst he is near : " for the time is quickly
coming when your day of grace shall be closed, and " God will
swear in his wrath that ye shall never enter into his rest."
On the other hand, assure yourselves, that, " if you seek him,
he will be found of you," and " your hearts shall live for ever."
Let every one of you, therefore, now go home, and put the
matter to a trial. See whether God will not be gracious unto
you : see whether he will not answer your prayers, and fulfil
your desires, and " do exceeding abundantly for you above all
that ye can ask or think. I speak with confidence ; for, from
the beginning of the world to this hour. " He never said to
any, Seek ye my face in vain!"]
DXXXIX.
ADORING GOD FOR HIS MERCIES.
Ps. xxviii. 7. The Lord is my strength and my shield : my
heart trusted in him, and I am helped : therefore my heart
greatly rejoiceth ; and with my song will I praise him.
THE man of this world delights to speak of the
things of this world : the man of God delights to
speak of God : each speaketh out of the abundance
of his own heart. It is the very character of a true
believer, that " he regards the works of the Lord
and the operation of his hands/ and that he desires
to magnify the Lord for all the benefits conferred
539. J ADORING GOD FOR HIS MERCIES. 189
upon him. No one can read the Psalms of David,
without being penetrated with this thought. What
the particular affliction was from which he had re
cently been delivered when he penned this psalm,
we do not certainly know : but after blessing God
for his condescension and grace in hearing and an
swering his supplications, he records, for the benefit
of all future saints, his feelings in the review of the
mercies vouchsafed unto him.
In this record we see,
I. What God is to the believer
To all that trust in him, he is both a protector
from all evil, and a helper to all good
This is a blessed truth, if considered only in theory
[What cannot he do, that "has the God of Jacob for his
help ? " To what duty may he not address himself with a full
assurance that he shall be able to fulfil it? Would he overcome
the most inveterate lusts ? " Through the influence of God s
Spirit he shall mortify the deeds of the body," and " bring the
very thoughts of his heart into captivity to the obedience of
Christ." Would he attain and exercise all the graces of the
Spirit ? he shall do so, yea, " he shall do all things through
Christ strengthening him "-
And whom needs he to fear? Surely neither men nor devils :
for, what can man do, when he himself is crushed before the
worm? As for Satan, though he have at his command all
the principalities and powers of hell, he is a vanquished enemy,
and shall ere long " be bruised for ever under the believer s
feet"- ]
But this truth is yet more blessed, when it is prac
tically experienced by the believer in his own soul
[What a zest does the believer s own experience give to
every declaration of the Inspired Volume ! When, from the
communications he has actually received, he can say, God is
my strength and my shield, then it is that he is prepared to
enjoy these blessed truths as he ought, and to give unto God
the glory due unto his name. And here we cannot but exhort
every believer to trust in God with his whole heart. In this
case he shall never be disappointed of his hope : yea rather,
the more he expects, the more he shall receive ; and according
to his faith it shall be done unto him. Let him only be able
to say with David, " My heart trusteth in him ;" and he shall
sooner or later have reason to add, " I am helped :" I am pro
tected from evils, which I could not by my own wisdom or
190 PSALMS, XXVIII. 7. [539.
power avoid ; and I am enabled to do things, for which my own
strength would have been utterly insufficient : by my own ex
perience therefore, no less than from the divine testimony, I
can say, " The Lord is my strength, and my shield."]
As from David s assertions we learn what God is
to us, so from his frame of mind we may see,
II. What should be the disposition of our hearts
towards him
Certainly these exalted privileges should be re
ceived by us,
1. Withjoy-
[Who can have reason to rejoice in comparison of the
believer? Look round and see how the world at large are
taken in the snare of the devil, and led captive by him at his
will. Have you no reason to rejoice when God has interposed
with a mighty hand and a stretched-out arm to deliver you ?
When you see the dangers with which you are surrounded,
have you no reason to rejoice in having such a shield as is
sufficiently large to encompass you on every side, and so strong
as to be impenetrable to all the fiery darts of the devil ? When
you see what lusts you have to mortify, and what duties to
perform, have you not reason to rejoice in having Omnipotence
for your strength ? O rejoice ; rejoice in the Lord always ;
yea, " rejoice in him with joy unspeakable and full of glory!"
However " greatly your heart rejoice th," you never need be
afraid of excess : let it be but the joy of a dependent being,
and it cannot be too great.]
2. With thankfulness-
fit is your privilege to " sing in the ways of the Lord."
In heaven the redeemed are singing praises to their God day
and night : and so should you do on earth. As for David, he
would "praise God day and night;" and that too with "all
that was within him ;" yea, and " as long as he should live."
Not content with praising God himself, he would have the
sun, moon, and stars, together with every thing that had life
and breath, to praise him too a . This is a state of mind worthy
of a redeemed sinner ; nor should we ever rest till we have
attained it.]
We shall conclude this subject with two INQUIRIES :
1. Whence is it that so few possess this heavenly
frame ?
[It must be confessed, that amongst the professors of
religion, there are but few comparatively in whom Christianity
a Ps. cxlv. 1 7. and cxlviii. 1 14.
540.J GOD OUR SAVING STRENGTH. 191
has its perfect work. Some are retarded in their growth by
" the cares of this life, the deceitfulness of riches, or the lust
of other things, and never bring forth fruit unto perfection."
Others are remiss in the duties of the closet, and thereby
deprive themselves of those rich communications of grace and
peace, which God would otherwise bestow upon them. And
others again are always poring over the evils of their own
hearts, instead of contemplating the mercies of their God, and
the wonders of redeeming love. It is not at all surprising that
these different characters enjoy but little of that divine unction
which is imparted to those only who live in close communion
with their God. But let no man impute their want of joy to
any defect in Christianity itself: they are not straitened in their
God any more than David was : it is in themselves that they
are straitened ; and " they receive not, because they ask not."
Let them only live nigh unto God in the exercise of prayer and
faith, and they shall find that God is the same in every age,
rich in mercy, and " abundant in goodness and truth."]
2. How may we all attain it ?
[We have advantages far beyond any that David ever
enjoyed. What he saw under a veil, we behold, as it were,
with open face ; a God incarnate, taking upon himself the
entire care of all his people, standing between them and the
curse of the broken law, and engaging to keep them by his
own power unto everlasting salvation. For us there is " help
laid upon One that is mighty:" for us there is all fulness
treasured up in Christ, so that we are privileged to say, " In
the Lord have I righteousness and strength b " Let us
then improve this privilege as we ought to do : let us " be
strong in the grace that is in Christ Jesus," yea, " strong in
the Lord and in the power of his might." Then may we be
assured of final victory, and now, even in the midst of all our
conflicts, exult as already victors, yea, as " more than con
querors through Him that loved us c ."]
b Isai. xlv. 24. See especially Isai. xxv. 4.
c Rom. viii. 34 39. or Isai. xxvi. 3, 4.
DXL.
GOD OUR SAVING STRENGTH.
Ps. xxviii. 8, 9. The Lord is their strength, and he is the
saving strength of his anointed. Save thy people, and bless
thine inheritance : feed them also, and lift them up for ever!
IN the Psalms of David we observe many rapid
transitions from the depth of sorrow to very exalted
192 PSALMS, XXVIII. 8, 9. [540.
joy. In the psalm before us, this is very remarkable;
insomuch, that commentators are altogether at a loss
to determine whether it was written under a state of
deep affliction, out of which he anticipates a joyful
issue, or after a deliverance from affliction, combining
with his expressions of gratitude a retrospective view
of his preceding trouble. Of these two explications,
I much prefer the latter ; though I think even that
far from satisfactory. I conceive that the sudden
ness of God s answers to prayer, and of the changes
wrought thereby upon the feelings of his people, is
here marked with very peculiar force and beauty.
God has said, " Before they call, I will answer ; and
while they are yet speaking, I will hear a :" and thus
it was in this case. The Psalmist began in a state
of extreme dejection ; but, in a moment, " his light
rose in obscurity, and his darkness became as the
noon-day V The Psalmist elsewhere says, " Thou
hast turned for me my mourning into dancing :" and
thus we see it here realized ; " Blessed be the Lord,
because he hath heard the voice of my supplications."
Then, after returning thanks to his great Deliverer,
he proclaims, to the honour of God, what he will be
to all his believing people ; and he implores from
God the same blessings in their behalf. Let us now
consider,
I. His testimony for God-
He himself was " God s anointed." But of himself
he had spoken in the preceding verse : " The Lord
is my strength." Now, therefore, he speaks of God s
peculiar people, even to the end of time. These
all are partakers of the Spirit of Him who was
" anointed with the oil of gladness above his fellows d ."
Even under the Jewish dispensation, his people were
"a kingdom of priests 6 :" but, under the Christian
dispensation, all the saints are " a royal priesthood V
and have the privilege of being " made kings and
a Isai. Ixv. 24. b Isai. Iviii. 10. c Ps. xxx. 11.
d Ps. xlv. 7. e Exod. xix. 6. f 1 Pet. ii. 9.
540 J GOD OUR SAVING STRENGTH. 193
priests unto God and the Father g :" and as all kings
and priests under the Law were consecrated with
oil, so are these " anointed of the Lord h :" and they
shall all find God to be " their strength, their saving
strength." Now this is,
1. A true testimony
[Search, the records of the Bible in every age, and see
whether so much as one of the Lord s anointed was not
strengthened by him to do and suffer his holy will Or
say, whether many of you, my Brethren, are not able to attest
the same, from your own experience ; and to declare, that
" out of weakness you have been made strong 1 , and that God
has been ever ready to " perfect his own strength in your
weakness k ? ]
2. An encouraging testimony
[There is not a man upon earth that has any strength in
himself; no, "not so much as even to think a good thought 1 ."
Yet, " through the grace of Christ strengthening us, the
weakest babe in the universe is able to do all things" 1 ." Our
duties are arduous, our enemies mighty, our sufferings great :
yet are we eventually made " more than conquerors, through
Him who loved us n ." There is nothing, then, that we may
not readily undertake for God, since " with Him there is ever
lasting strength ;" and we are authorized to expect, under all
possible circumstances, that " the grace of Christ shall be
sufficient for us " ]
Persuaded of this blessed truth, let us mark,
II. His intercession, founded upon it-
Let us mark,
1. The copiousness of it
[His heart was full: and just views of God invariably
produce in us a measure of the same feelings towards man.
" The Lord s anointed" are " his people and his inheritance 11 :"
and " if we love God, we cannot but love those who are be
gotten of him : " and in proportion as we feel our own obliga
tions to God, will our hearts be enlarged in prayer for those
who are dear unto him ]
2. The order of it
[He begins with imploring their " salvation" from all
g Rev. i. 6. h 2 Cor. i. 21. * Heb. xi. 34.
k 2 Cor. xii. 9. ] 2 Cor. iii. 5. m Phil. iv. 13.
n Rom. viii. 37. Isai. xxvi. 4. Pi Kings viii. 51, 53.
VOL. V. O
194 PSALMS, XXVIII. 8, 9. [540.
guilt and danger. He then begs of God to load them with all
" blessings" through this dreary wilderness. He entreats that
they may be " fed," and " governed," and protected, as sheep
by a careful shepherd, or as a faithful people by a wise and
powerful Prince q . And, lastly, he desires that they may be
" exalted" to happiness and glory in a better world. Thus
does he implore of God to confer on them all that they can
ever need, " giving them grace and glory," and withholding
from them nothing that can by any means conduce to their
welfare 1 .]
3. The extent of it
[He desires these things for all, without exception.
There is not one so good or great, but that he needs all these
things at the hands of God ; nor one so mean, but that he may
expect of God a supply of all these things, in answer to the
prayers thus offered for him.]
Behold, then, Brethren,
1. Your duty
[God commands that we " make our intercession for all
men." And, if we have any just knowledge of God, we shall
improve our interest with him for the benefit of our fellow-
creatures. Say not, " I know not how to pray." Well I
know that this is a common complaint; but I am perfectly
assured, that the straitness of which we complain, and perhaps
justly complain, arises, in a very great measure, from our igno
rance of God, and of the divine life. If we spread more our
own wants before God, and obtained answers to our prayers,
as David did, we should, like David, become intercessors for
others, and find at the throne of grace a liberty of which we
have at present but little conception ]
2. Your privilege
[Are you to ask all these things for others; and shall
you want them yourselves ? No, Brethren ; you may ask
salvation from all the penal effects of sin : you may ask for
blessings, even all that a fallen creature can by any means
want : you may ask for provision and protection to the utmost
extent of your necessities : yea, you may ask for all the glory
and felicity of heaven ; and God will bestow it all. " Open
your mouth ever so wide, he will fill it;" yea, "he will do
exceeding abundantly for you above all that you can ask or
think."]
q In the Te Deum the words are quoted in this sense. See also
Ezek. xxxiv. 23, 24.
r Ps. Ixxxiv. 11.
541. J GOD THE GIVER OF STRENGTH AND PEACE. 195
DXLI.
GOD THE GIVER OF STRENGTH AND PEACE.
Ps. xxix. 10, 11. The Lord sitteth upon the flood ; yea, the
Lord sitteth King for ever. The Lord will give strength
unto his people : the Lord will bless his people with peace.
THIS psalm is supposed to have been written on
the occasion of a thunder-storm. It represents the
Deity as uttering his voice in those terrific sounds,
whereby the very mountains are made to shake, yea
and " skip, as it were, like a calf or a young unicorn."
That there is a transition to the Messiah, and his
offices, is clear : for he is expressly declared to be
King in Zion. And this declaration stands in imme
diate connexion with the floods and tumults by
which, in appearance, he was for a season over
whelmed : " Why do the Heathen rage, and the
people imagine a vain thing ? The kings of the earth
set themselves, and the rulers take counsel together,
against the Lord, and against his anointed, saying,
Let us break their bands asunder, and cast away
their cords from us. He that sitteth in the heavens
shall laugh : the Lord shall have them in derision.
Then shall he speak unto them in his wrath, and vex
them in his sore displeasure. Yet have I set my
King upon my holy hill of Zion a ." He is also called
Jehovah : as it is written : " This is the name
whereby he shall be called, The Lord our Righteous
ness 15 ." And I rather think, that, in order the more
strongly to mark his divine character, the name
Jehovah is here so often repeated. It is repeated no
less than eighteen times in these eleven verses : and
it is the same person who is spoken of throughout
the whole. The same person of whom the Psalmist
says, in the first three verses, " Give unto the LORD,
O ye mighty, give unto the LORD glory and strength :
give unto the LORD the glory due unto his name ;
worship the LORD in the beauty of holiness : the
voice of the LORD is upon the waters ; the God of
glory thundereth ; the LORD is upon many waters."
a Ps. ii. 16. b Jer. xxiii. 6.
196 PSALMS, XXIX. 10, 11. [541.
Of that same person does he say in my text, " The
LORD sitteth upon the flood ; yea, the LORD sitteth
King for ever. The LORD will give strength unto his
people ; the LORD will bless his people with peace."
That my text refers to him, there can be no doubt :
for he is " that Mighty One, upon whom the help of
his people is laid;" and he is, " The Prince of Peace,"
from whom all their peace must flow. We may there
fore proceed to consider the Lord Jesus,
I. As a God of Providence
[" He is the Creator of all things," and " by him all
things consist : " nor does any thing occur which is not done
by him. We speak of things, indeed, as accidental ; but there
is nothing really casual, not even " the falling of a sparrow,"
or the loss of " a hair of our head." True it is, that creatures,
for the most part, execute their own will, and oftentimes
with an express desire to oppose the will of God. But they
are all unconscious agents in his hands, accomplishing what
" his counsel has determined before to be done." The envy
of the priests, the treachery of Judas, the timidity of Pilate,
the cruelty of the Roman soldiers, were all subservient to his
designs, and all fulfilled his inscrutable purposes. " They,
indeed, meant not so ; neither did their heart think so : " they
followed only the dictates of their own minds: but, in all their
actions, " his counsel stood," and he accomplished through
them his own sovereign and eternal will. Behold our blessed
Lord, in every change of situation, from his apprehension to
the grave: who would suppose that these were successive
steps to the throne of heaven, and the means ordained for the
salvation of the world? Yet this was really the case; and
by all these events were a multitude of conflicting prophecies
fulfilled. He sat at the helm, and directed all the storm. And
precisely thus he does at this time also. The occurrences of
every successive day seem as if they arose without order, and
passed away without effect. But He who sees all things from
the beginning has ordained that a sleepless night, an opening
of a book, a casting of a lot, shall all as certainly effect his
ends, as any event, however great, or however manifestly
connected with his designs . The history of Joseph, so far
as relates to the concurrence of contingent circumstances to
the advancement of our welfare, is renewed at this time in
many of us, whose elevation to a throne of glory is promoted
by events which, to the eye of sense, would appear most cal
culated to counteract it. Be the storm ever so tempestuous,
c Esther iii. 7. and vi. 1, 2.
541.] GOD THE GIVER OF STRENGTH AND PEACE. 197
" He sitteth upon the flood;" and be our enemies ever so
mighty, " he sitteth King for ever," to control their efforts,
and overrule them for our good.]
But let us contemplate him,
II. As a God of grace
The Lord Jesus Christ, on his ascension to hea
ven, was constituted " head over all things to his
Church ;" and a fulness was treasured up in him, for
the use of his believing people in all ages. From this
fulness he is ever ready to impart unto them,
1. Strength-
[Great, exceeding great, is the work which they have to
perform, as are also the trials which they have to sustain.
But, through him, the weakest of his people shall be able " to
do all things d ," and to suffer all things 6 , as circumstances may
require. Whatever be their situation, " their strength shall
be according to their day f ;" and, however weak they be in
themselves, " his strength shall be perfected in their weak-
ness g :" so seasonable shall be his supplies of grace to their
souk, and so sufficient for all their necessities.]
2. Peace-
fin a storm, which menaced their destruction, the dis
ciples were alarmed. But our blessed Lord reproved them
for not having a more entire affiance in him h . Whatever con
federacies of men or devils may be against us, we should dis
miss all fear, and " sanctify him in our hearts," as all-sufficient
for our protection 1 . It is said of all his people, " He will
keep them in perfect peace, because they trust in him k ."
And well may they be in peace : for, being accepted of God,
they may possess an assured peace with him 1 , and, being
upheld in his arms, they may laugh at all the assaults of their
enemies: for, "if He be for them, who can be against them m ?"
And this peace is a "blessing" of the highest order: for, as
it is the exclusive privilege of the Lord s people", so is it, both
in its nature and operations, more excellent than can be ade
quately conceived: it truly "passes all understanding ."]
APPLICATION
1. Give him, then, the glory due unto his name
[We should get into the very spirit of the Psalmist, and
have our minds filled with a sense of our Saviour s power and
d Phil. iv. 13. e Col. i. 11, 12. f Deut. xxxiii. 25.
e 2 Cor. xii. 9. h Mark iv. 3741. * Isai. viii. 1214.
k Isai. xxvi. 3. ] Rom. v. 1. m Rom. viii. 31.
n Isai. Ivii. 1. Phil. iv. 7.
198 PSALMS, XXX. 5. [542.
grace Yet praise him, not by words only, but by that
perfect affiance which he calls for at your hands ; and which
is necessary, in order that you may realize the blessings he is
exalted to bestow.]
2. Let his voice control every emotion of your souls
[If he speak by thunders and lightnings, he speaks also
by his word : and if by them he displays his power, by this
he reveals his grace. Notice particularly how, in the psalm
before us, every thing is ascribed to his voice. And sure I
am, that, if you will listen to the still small voice of his word,
there is not a blessing which you can possibly need, but i\
shall be imparted in the richest abundance to your souls.]
DXLII.
THE MERCY OF GOD.
Ps. xxx. 5. His anger endureth but a moment: in his favour
is life : weeping may endure for a night, but joy cometh in
the morning.
IN the title affixed to this psalm, it is called " A
psalm, or song, at the dedication of the house of
David." If we understand this as referring to a
dedication of his house on his first entrance upon it a ,
there is nothing in the psalm at all suitable to the
occasion : but if we refer it to the period of his
return to it after the death of Absalom, we shall find
a suitableness in it to the circumstances in which he
had been placed b . He had been driven from his
throne at a time when he appeared to be most firmly
fixed upon it; and had been in most imminent danger
of his life, from the hands of his own favourite, but
rebellious son, Absalom. God, however, had merci
fully interposed for his deliverance, and had restored
him once more in safety to his own house. To purify
his house from the pollution it had sustained from
Absalom, he dedicated it afresh ; and penned this
psalm, it should seem, for the occasion. But, as
this is a matter of conjecture only, and not of cer
tainty, I shall wave all further allusion to either of
the occasions ; and take the words of my text simply
as expressing a most weighty truth, which is at all
a 2 Sam. v. 11. b 2 Sam. xx. 5.
542. J THE MERCY OF GOD. 199
times, and under all circumstances, proper for our
consideration.
Two things we shall notice from it.
I. The mercy of God
The mercy of God will be found to be altogether
of a boundless extent, whether we consider it,
1. As existing in his own bosom
[He is indeed angry both at sin itself and at those who
commit it : and his anger he will surely manifest against every
impenitent transgressor. " His wrath is revealed against all
ungodliness and unrighteousness of men c ;" and it will surely
" break forth against all the children of disobedience d ." Never
theless, the inflicting of his judgments is " a strange act," to
which he is utterly averse 6 . " Mercy" is the attribute in which
" he most delights f ;" and, when he proclaimed his name, it was
that by which he most desired to be known : " The Lord, the
Lord God, merciful and gracious, long-suffering, and abundant
in goodness and truth, keeping mercy for thousands, forgiving
iniquity, transgression and sins." The whole Scriptures repre
sent him in this view, and declare, with one voice, that he is
" rich in mercy h ," and that " his mercy is from everlasting
to everlasting unto those who fear him 1 ."]
2. As experienced by his people
[Against the impenitent his anger must, of necessity, con
tinue: but, towards the penitent and believing, it is of the
shortest possible duration : " His anger endureth but for a
moment." When Nathan pressed home upon the conscience
of David the guilt he had contracted in the matter of Uriah,
and had brought him to this acknowledgment, " I have sinned
against the Lord," the prophet was instantly directed by God
to declare, that his iniquity, notwithstanding the enormity of
it, was pardoned : " The Lord hath put away thy sin ; thou
shalt not die k ." Had there been any bounds to his mercy,
Manasseh could never have found acceptance with him. The
wickedness of that monarch exceeded all that one would have
supposed a human being was capable of committing : yet was
even he pardoned, as soon as he humbled himself before his
God l . And how rapidly the mercy of God flies to the healing
of a contrite soul, may be seen, as in numberless other instances,
so in the psalm before us : " Hear, O Lord," said David, " and
have mercy upon me : Lord, be thou my helper :" and then he
immediately adds, " Thou hast turned for me my mourning
c Rom. i. 18. d Eph. v. 6. e Isai. xxviii. 21.
f Mic. vii. 18. s Exod.xxxiv.6, 7. h Eph. ii. 4.
1 Ps. ciii. 17. k 2 Sam. xii. 13. l 2 Chron.xxxiii. 12,
200 PSALMS, XXX. 5. [542.
into dancing : thou hast put off my sackcloth, and girded me
with gladness" 1 ."]
The whole preceding context, whilst it declares
God s mercy, sets also before us,
II. Our duty in the contemplation of it
As having experienced mercy, we are called to sing,
and praise our God. But, as we are not all in the
holy frame of David, and as the text itself suggests
views somewhat different from those of joyous exult
ation, I shall adhere rather to the words before us,
and point out our duty, not so much in the contem
plation of mercy enjoyed, as of mercy needed and
desired.
Though God so delights in the exercise of mercy,
yet he requires that we seek it at his hands". We
must seek it,
1. Supremely
[" In his favour is life:" and the enjoyment of it must be
our one object of pursuit. Not only must all earthly things
be as nothing in our estimation, but life itself must be of no
value in comparison of it. To have our interest in his favour
a matter of doubt, must be as death to our souls : and we must
live only to obtain reconciliation with him. What the frame
of our minds, in reference to it, should be, we may see in those
words of David : "I stretch forth my hands unto thee : my
soul thirsteth after thee, as a thirsty land. Hear me speedily,
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 en mies:
1 flee unto thee to hide me ."]
2. Humbly-
[" Weeping may endure for a night." We should certainly
weep and mourn for our sins, as our blessed Lord has told us
in his sermon on the mount p . And who amongst us has not
just ground to weep? Who is there that has not reason to
smite upon his breast with grief and shame for his past life,
and, like David, to say, " I am weary with my groaning : all
m ver. 10, 11. For the further elucidation of this, see Jer. Hi. 12,
13, 14, 22. and iv. 1.
n Ezek. xxxvi. 37. Ps. cxliii. C 8.
P Matt. v. 4. with Luke vi. 20, 21.
542. J THE MERCY OF GOD. 201
the night make I my bed to swim : I water my couch with my
tears q ?" This should be the experience of us all: " we must
sow in tears, if ever we would reap in joy r ." Shall this be
thought suited to the Mosaic dispensation only? It is not
a whit less necessary under the Gospel dispensation : " Be
afflicted, 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."]
3. Confidently
[We should never doubt God s readiness to accept us,
when we return to him. Whether our night of weeping be
more or less dark, or of a longer or shorter duration, we should
feel assured that " a morning of joy shall come," when " there
shall be given to us beauty for ashes, the oil of joy for mourn
ing, the garment of praise for the spirit of heaviness 8 ." In the
contemplation of God s mercy as revealed in the Gospel, we
should see, that he can be " a just God, and yet a Saviour*;"
yea, that because " he is faithful and just, he will forgive us
our sins, and cleanse us from all unrighteousness 11 ." To the
exercise of his mercy He has assigned no limit : and we should
assign none. We should be perfectly assured that " the blood
of Jesus Christ is sufficient to cleanse from all sin x ;" that " God
will cast out none who come to him in his Son s name y ;" on
the contrary, that " though our sins have been red like crim
son," we shall, through the Redeemer s blood, " be made white
as snow 2 ."]
In this view of our subject, I would call your atten
tion to the following obvious and salutary reflections
1. How deeply to be pitied are the blind impeni
tent world !
[They will not believe that God is angry with them, or
that they have any need to dread his displeasure : and, if we
attempt to convince them of their danger, they account us
no better than gloomy enthusiasts. But, whether they will
believe it or not, God s eye is upon them for evil ; and if they
turn not to him in penitence and faith, they shall ere long
feel the weight of his avenging arm. Who that should see a
multitude of persons enclosed, like Baal s priests, and uncon
scious of their impending fate, would not pity them? Yet
here are millions of immortal souls soon to be summoned into
the presence of their Judge, and setting at defiance the doom
that speedily awaits them: should not " rivers of tears run
Q Ps. vi. 6. r Ps. cxxvi. 5. s Isai. Ixi. 3.
4 Isai. xlv. 21. u 1 John i. 9. x 1 John i. 7.
| John vi. 37. z Isai. i. 18.
202 PSALMS, XXX. 5. [542.
down our eyes for them*?" Yes, verily: as our Lord wept over
Jerusalem in the view of the destruction that awaited it, and
as the Apostle Paul had " great heaviness and continual sorrow
in his heart" on account of his unbelieving brethren b , so should
we mourn bitterly for those who will not mourn and be in
bitterness for themselves.]
2. How richly to be congratulated is the weeping
penitent !
[His carnal friends perhaps pity him for his weakness, or
deride him for his folly. But the angels around the throne
are of a very different mind : they, even in the presence of God
himself, have an augmentation of their joy from one single
spectacle like this c : and God himself is not so intent on the
heavenly hosts, but that he spies out such a poor object as
this, and looks upon him with complacency and delight d . Is
there, then, here present one weeping penitent? I congratu
late him, from my inmost soul. My Brother! crowns and
kingdoms are of no value in comparison of the blessing con
ferred on thee. Be content to go on weeping, as long as God
shall see fit to keep thee in that state of discipline : but know,
that " joy is sown for thee ;" and that, in due season, it shall
spring up to an abundant harvest : for thus saith the Lord :
" He that goeth on his way and weepeth, bearing precious seed,
shall doubtless come again with rejoicing, bringing his sheaves
with him 6 ."]
3. What praises and thanksgivings are due from
the pardoned sinner !
[At present you can have but little conception of the bless
ings conferred upon you : for you cannot see one thousandth
part of your guilt, or conceive one thousandth part of the glory
that awaits you : and still less can you comprehend the won
ders of love and mercy that have been vouchsafed to you in
the gift of God s only dear Son for your redemption. What
indeed you do already know, is abundantly sufficient to fill
your souls with unutterable joy, and your lips with incessant
praise. But what will be your feelings at the instant of the
departure of your soul from this earthly tabernacle, and of its
admission into the presence of your God ? Then you will see
somewhat of the depth of misery from which you have been
redeemed, and of the height of glory to which you are exalted ;
and will behold your Redeemer face to face ; and join in all
the songs of the redeemed : and look forward to eternity as the
duration of your bliss. Surely these things should be ever on
your minds : they should make you to be " looking for, and
a Ps. cxix. 136. b R om . ix . 2 . c Luke xv. 10.
d Isai. Ixvi. 2. c p s . cxxv i. <3.
543.] CAUSE AND CURE OF SPIRITUAL DESERTION. 203
hasting unto, the coming of that blessed day." But, suppose
that your night of weeping were to continue to the very hour
of your dissolution, how short would it appear, when once that
morning burst upon your view ! Are you not ashamed that
you should ever grudge the seed for such a harvest ? Will not
one hour of that glory be an ample recompence for all the exer
tions you ever made for the attainment of it? Go on, then,
with heaven in your view : and live in the sweet anticipation of
the glory that awaits you. Methinks the very prospect of such
a morning constitutes its very dawn, and will be to your souls
the commencement of heaven upon earth.]
DXLIII.
CAUSE AND CURE OF SPIRITUAL DESERTION.
Ps. xxx. 6 12. In my prosperity I said, I shall never be
moved : Lord, by thy favour thou hast made my mountain to
stand strong. Thou didst hide thy face, and I was troubled.
I cried to thee, Lord; and unto the Lord I made suppli
cation : What profit is there in my blood, when I go down to
the pit ? Shall the dust praise thee ? shall it declare thy
truth ? Hear, Lord, and have mercy upon me ! Lord, be
thou my helper ! Thou hast turned for me my mourning into
dancing; thou hast put off my sackcloth, and girded me with
gladness ; to the end that my glory may sing praise to thee,
and not be silent : Lord my God, I will give thanks unto
thee for ever.
AMONGST all the friends of vital godliness it is
supposed that Christian experience is well under
stood: but it is a lamentable truth, that those in
general who think themselves best acquainted with
it, are exceedingly mistaken with respect to some of
its most important parts. The distinctive offices of
faith and unbelief, of confidence and fear, are by no
means clearly defined in the minds either of minis
ters or people ; on the contrary, they are often so
confounded as to produce very serious evils ; for by
the misconceptions respecting them many are in
structed to shun what God approves, and to cultivate
what he abhors. For instance ; A persuasion that
we are God s elect people, and that we are in no
danger of perishing, is recommended by many as
the root and summit of Christian faith ; whilst a fear
lest we should have deceived ourselves, or should
204 PSALMS, XXX. 612. [543.
ultimately perish,, is characterized as an evil heart of
unbelief: and thus, a godly jealousy over ourselves
is discouraged as a sin, and an unfounded confidence
respecting our state is encouraged as a virtue. These
mistakes arise partly from a blind following of human
authorities, and partly from being confined by the
trammels of human systems. To have just views on
these subjects is of great importance both for minis
ters and people; for ministers, that they may know
how to discriminate between good and evil in their
flocks ; and to the people, that they may form such
an estimate of themselves as God himself forms of
them.
The psalm before us will afford us an occasion for
marking the distinctions which we conceive to be so
eminently useful, and yet so generally wanted. It
is said in the title to have been written at the dedi
cation of David s house ; but we apprehend it was
rather at the second dedication of it, after it had been
shamefully defiled by Absalom. To this period of
time, rather than to any other, we are directed by
many parts of the psalm. It should seem that about
that time the prosperity of David had lulled him into
a state of undue security; and that God sent him
this affliction to rouse him from it. The successive
frames of his mind are here clearly marked ; and
must successively be considered as they are here
presented to our view :
I. His carnal security
[There being to all appearance perfect tranquillity in his
kingdom, David conceived that no evil could arise to disturb his
repose : and it seems that a similar confidence was also indulged
by him in reference to his spiritual enemies. This is, indeed,
the common effect of long continued prosperity: but it is a
state of mind highly displeasing to God. We are dependent
creatures : and ought at all times to feel, that whatever we
have, whether of a temporal or spiritual nature, is but lent to
us from hour to hour, according to the good pleasure of Him,
" in whom we live, and move, and have our being." The very
continuance of our lives should be regarded in this view ; so
that we should never think of what we will do in the next
year, or even on the morrow, without an express reference to
543.] CAUSE AND CURE OF SPIRITUAL DESERTION. 205
God as the sovereign controller of all events a . Job himself
erred exceedingly in this respect, when he said, " I shall die in
my nestV The same sense of dependence on God must more
especially be maintained in reference to our spiritual life. The
very chief of the Apostles, no less than we, needed to preserve
upon his mind a consciousness, that, without incessant vigilance
and care, he might, " after having preached to others, himself
become a cast-away." However confident any man may be that
he stands firm, it becomes him to " take heed lest he fall c ."
And so far is this frame of mind from being, as religious people
are apt to fancy it, an effect of legality and unbelief, it is pro
nounced by God himself as most pleasing to him, and beneficial
to us ; for " blessed is the man that feareth always d ."
It is worthy of observation, that David ostensibly acknow
ledged God as the author of his security ; " Thou by thy favour
hast made my mountain to stand strong : " but it is evident that
his confidence was not really in God, so much as in his situation
and circumstances, which had to all appearance a stability on
which he might rely. And thus it is with those amongst our
selves who have fallen into a state of carnal security : they
profess to depend on God ; but their want of holy fear demon
strates, that their confidence is in something which they them
selves possess, and which they consider as affording a just
ground for the dismission of vigilance and jealous apprehension.
David s relaxation of this salutary fear was followed by]
II. His spiritual dereliction
[To punish this undue security, God withdrew from David
in some measure the protection of his providence, and the
comforts of his grace : he suffered Absalom to carry into effect
his traitorous conspiracy against him ; and he left David with
out those heavenly consolations which under former trials he
had been wont to experience : " Thou didst hide thy face from
me," says David, " and I was troubled." Now such rebukes
must be expected by all who forget their dependence upon
God. " Verily he is a God that hideth himself;" and by the
dispensations of his providence and grace he marks his indig
nation against the backslidings of his people. We doubt not
but that his withdrawment of many temporal blessings from us
is a punishment for our idolatrous attachment to them, and
dependence upon them. It was for this that he sent a worm
to destroy Jonah s gourd ; and for this he required the soul of
him who thought " he had much goods laid up for many years."
We doubt not also but that the experience of every child
of God will more or less attest the same in reference to the
a Jam. iv. 1315. b Job xxix. 18.
c 1 Cor. x. 12. d Prov. xxviii. 14.
206 PSALMS, XXX. 612. [543.
withdrawment of his presence from them. In proportion as
any have become less vigilant, they lose those manifestations of
the Divine presence which in the seasons of holy fear they were
privileged to enjoy. Nor is it a mere privation of joy which
they experience on such occasions; there is a perturbation of
mind arising from a sense of the Divine displeasure, and a
painful apprehension lest they should never be restored to the
favour of their God. David s " trouble," as arising from this
source, was of a very overwhelming nature e : and woe be to
those who wantonly provoke God to inflict it on them f .
In what way he sought deliverance from this trouble, we
see by,]
III. His fervent prayers
[" He cried unto the Lord, and (as it is in the Prayer-
book translation) gat him to his Lord right humbly." How he
pleaded with God, may be seen in our text ; and in this he
affords an excellent pattern for us under similar circumstances.
His plea is to this effect ; Lord, withdraw not thyself from
me for ever : it is through thy help alone that I can ever
recover the state from which I am fallen ; and without such a
recovery I can never bring any glory to thy name. O leave
me not in the wretched state into which I am fallen.
Now here we see the true, the only, remedy for a soul that
has provoked God to depart from it. To have recourse to the
doctrines of election and final perseverance under such circum
stances, is the way to foster that very disease which God is
seeking, by this discipline, to cure. We say not that we are
to keep out of sight the promises of God ; for beyond a doubt
we are to make use of them at all times and on all occasions :
but then we are to make use of them, not for the fostering of
an unhumbled confidence in God, but for the encouraging of
our humiliation before God. We are to be constantly on our
guard " not to heal our wounds slightly, or to cry, Peace,
peace ! when there is no peace." We should bear in mind that
the humbling of our souls is the very end which God aims at
in withdrawing his presence from us : and the more we answer
this end, the better : nay, if by the suspension of his favour
towards us we be brought to a more earnest crying after him,
and to an utter abhorrence of ourselves in dust and ashes, we
shall have as much reason to adore him for such discipline, as
for the most exalted joys he ever afforded us.
This also is a point which we conceive to be of exceeding
great importance for the due regulation of our own minds, and
for the right counselling of those who are under the hidings of
God s face.
The excellency and efficacy of this remedy may be seen in,]
e Ps. Ixxvii. 2 4. f Deut. xxxii. 20.
543.] CAUSE AND CURE OF SPIRITUAL DESERTION. 207
IV. His speedy recovery
[Many there are who go mourning almost all their lives.
And wherefore ? Is it that God arbitrarily, and without occa
sion, hides his face from them? No : it is owing to this very
thing which we have been speaking of, namely, their restrain
ing prayer before God, and not using the proper means of
regaining his favour. Indeed many are brought into absolute
despair by the very means which they use to remove their
apprehensions: they go to the consideration of God s secret
decrees, when they should be mourning over their miscarriages,
and imploring pardon for Christ s sake. Hence they are led
to argue thus : If an elect vessel, how could I be in such
darkness and distress ? But I am in this darkness, therefore
God has not elected me ; and there is no hope for me. But
behold the effect of humiliation and contrition! See how
speedily God returned to the soul of his servant, in answer to
his fervent supplications ! The prayers were scarcely offered,
before David was enabled to say, " Thou hast turned for me
my mourning into dancing ; thou hast put off my sackcloth,
and girded me with gladness." And thus would it be with all
of us, if we would pursue the method which this holy man
adopted. " God delighteth in the prosperity of his servants : "
and, as a parent feels relief to his own soul when he can return
in love to his offending child, so does God, when he can again
lift up the light of his countenance on those, from whom he
has been constrained for a season to withhold it g . The father s
reception of his prodigal son is a sure and delightful specimen
of the favour which all will experience, as soon as ever they
are brought to the footstool of Divine grace with cries for
mercy in the all-prevailing name of Jesus Christ. The testi
mony of David in this very psalm shall be confirmed in you:
" His anger endureth but a moment: in his favour is life : weep
ing may endure for a night, but joy cometh in the morning 11 ."
The speedy restoration of God s favour to him immediately
drew forth,]
V. His grateful acknowledgments
[To bring him back to a state of holy peace and joy
was the very end for which God so graciously renewed to him
the expressions of his love : it was, says David, " to the end
that my glory may sing praise to thee, and not be silent." He
calls his tongue " his glory," because that is the member by
which above all he could glorify his God : and he determines
instantly to employ it in his praise : " O Lord my God, I will
give thanks unto thee for ever." Blessed resolution ! O that
every one of us would instantly adopt it! O that God would
e See Jer. xiii. 27. and Ps. Ixxxi. 13 16. h ver. 5.
SOS PSALMS, XXX. 612. [543.
inspire us with grace sufficient to carry it into execution ! It
is in order to bring all to this, that we have been so particular
in the foregoing statement. It is vith a view to this that we so
earnestly recommend humiliation before God under seasons of
darkness, rather than an attention to abstract points which tend
only to foster a delusion. Humility, and contrition, and a be
lieving application of the blood of Christ to our souls, can never
deceive us ; but, on the contrary, must infallibly lead to songs
of praise and thanksgiving : "if we sow in tears, we must reap
in joy." Only observe the process, and see how connected are
all the links of the chain : in prosperity, w r e have relapsed into
carnal confidence, and provoked God to leave us in a state of
spiritual dereliction : alarmed and humbled by his frowns, we
betake ourselves to fervent prayer, imploring mercy in the
name of our Lord Jesus Christ ; and through the unbounded
grace of God we experience a speedy recovery ; and from
thenceforth have our mouths filled with grateful acknowledg
ments to the God of our salvation. We only add to this, that
the deeper is our humiliation on account of sin committed, the
more speedy and exalted will be our joys on account of deliver
ance vouchsafed.]
ADDRESS
1. To those who are walking with God
[AY hat shall we say! Even if you were as eminent as ever
David was, we should think it right to guard you against the
conceit, that you were in no danger of being " moved." In
relation to all that you possess of temporal things, we would
inculcate this salutary lesson, " Let those who have wives be as
though they had none, and those who weep be as though they
wept not, and those who rejoice as though they rejoiced not,
and those who buy as though they possessed not, and those
that use this world, as not abusing it." Every tiling must be
held as from God, and for God, to be disposed of according to
his sovereign will and pleasure. And in reference to every
thing of a spiritual nature, we would recommend a constant
sense of our entire dependence upon God, saying, " Hold
thou me up, and I shall be safe." Some will confound this
with unbelief: but it differs from unbelief as much as humi
lity from pride : in truth, it is the very root of faith ; for it is
only in proportion as we feel our liability to fell, that we shall
look truly and constantly to Christ for strength. Be weak
as new-born infants in yourselves, and God will keep beneath
you his everlasting arms, and perfect " his own strength in
your weakness."]
2. To those who have declined from him
[Many in a state of declension are ready to imagine that
544.] OUR TIMES IN GOD S HAND. 209
God has arbitrarily and without any particular cause with
drawn himself from them. But it may well be doubted whether
in any case God ever dealt thus with any of his creatures. Our
blessed Lord, when he cried, " My God ! my God ! why hast
thou forsaken me ? " was suffering the punishment due to those
whose iniquities had been laid on him. And Job, whose
expression, " I shall die in my nest," we have before noticed,
had evidently a measure of carnal confidence which wanted to
be mortified and subdued. With the exception of his case we
are not aware of any thing that bears even the appearance of
arbitrary proceeding on the part of God : the constant tenor
of his acting is that which was proclaimed to Asa, " The Lord
is with you, while ye be with him : if ye seek him, he will be
found of you ; but if ye forsake him, he will forsake you 1 ."
Learn then to trace your sin in your punishment : and, if you
cannot find the immediate cause of his withdrawment from
you, pray to him, with Job, " Shew me wherefore thou con-
tendest with me." The prayer which David offered under such
circumstances k , will assuredly, if offered up in faith, bring down
upon you the blessings of peace and joy. This God himself
has promised 1 and you may be as fully assured of its
accomplishment to your soul, as the promise and oath of God
can make you m ]
i.2 Chron. xv. 2. * p s . cx Kii. i_g.
1 Isai. Ivii. 1618. m Isai. liv. 710. with Heb. vi. 17, 18.
DXLIV.
OUR TIMES IN GOD S HAND.
Ps. xxxi. 15. My times are in thy hand.
TO the ungodly it is a satisfaction to deny the
providence of God, and to cut him off, as it were,
from any connexion with his creatures. But the
saints find a rich consolation in the thought that God
reigneth. This it is which reconciles them to the
evils they endure, and fortifies them against those
which they have reason to apprehend. David, in the
psalm before us, complains that there were many
who "took counsel together against him, and de
vised to take away his life." But he comforted him
self in the reflection, that, however man might be his
enemy, God was " his God ;" and that however bit
terly his enemies might be enraged against him, " his
times were not in their hands, but in God s ;" and,
VOL. v. p
210 PSALMS, XXXI. 15. [544.
consequently, that they could do nothing against
him but by His permission.
From this view of the text we are led to notice,
I. Our dependence on God-
God is the Governor of the universe : he appoints
the stars their courses ; he makes the raging ele
ments to fulfil his will a ; he imposes a restraint upon
the most savage beasts, causing them to suppress b or
forget their instinctive ferocity, or overruling the
exercise of it, for the preservation 11 or destruction
of men 6 , as he sees occasion. The affairs of men he
more especially controls. In his hands are,
1 . The occurrences of life
[There is nothing really casual or contingent in the world.
It is God that disposes of us from our earliest infancy to the
latest hour of our lives. " He determines the bounds of our
habitation*." If we are called to the possession of wealth, or
deprived of it by any untoward circumstances, it is " the Lord
who gives, and the Lord who taketh it away g ." If we enjoy
health, or pine away in sickness, it is " the Lord who both
wounds and heals, who kills and makes alive h ." " There is
neither good nor evil in the city, but. the Lord is the doer of
it 1 ." Even the falling of a hair of our head, trifling as it is,
takes not place but by his appointment 11 .]
2. The seasons of death
[To every man " there is an appointed time upon earth 1 :"
there are " bounds which he cannot pass m ." " God holdeth
our souls in life":" and " when he taketh away our breath, we
die, and return to the dust ." Youth and health are no secu
rity against the stroke of death: the most vigorous constitutions
are soon broken, when God is pleased to afflict us p : the skill
of physicians, however useful when attended with his blessing,
is of no avail q . So numerous are the occasions of death, that
no caution can possibly avoid them: "a man may flee from a
lion, and a bear meet him; or he may go into a house for
safety, and a serpent bite him 1 ." When God " requires our
souls," we must surrender them at his call 8 ." Our days are
protracted to an advanced age, if he be pleased to uphold us ;
a Ps. cxlviii. 8. b 1 Kings xiii. 28. c Dan. vi. 22.
d Jonah i. 17. e 2 Kings ii. 24. f Acts xvii. 26.
s Job i. 21. h 1 Sam. ii. 6, 7. * Amos iii. 6.
k Matt. x. 30. J Job vii. 1. m Job xiv. 5.
n Ps. Ixvi. 9. Ps. civ. 29. P Job xxi. 23 25.
f i Mark v. 26. r Amos v. 19. s Luke xii. 20.
544.1 OUR TIMES IN GOD S HAND.
if not, our course is finished as soon as ever it is commenced.
It is " in God, and in God alone, that we live, and move., and
have our being 4 ."]
But though these ideas are certainly comprehended
in the text, its more immediate scope is to declare,
II. Our security in God
We have already observed, that the words of the
text were introduced by David as a consolatory
reflection, under the cruel treatment which he had
received from friends and enemies. We are there
fore taught by them to assure ourselves,
1 . That none can destroy us before our time
[We appear to be, yea, we really are, in the midst of
many and great dangers. But however we may be encompassed
with enemies, they cannot prevail against us till the Lord s
time for our removal is come. David was continually exposed
to the rage and jealousy of Saul, who repeatedly cast a javelin
at him, and hunted him incessantly with armed hosts " like a
partridge upon the mountains." Yet though he was often in
the most imminent danger u , and certainly would have been
betrayed by the men of Keilah x , yet God watched over him,
and kept him in perfect safety. Many sought to apprehend
our Lord ; but " they could not lay hands on him till his hour
was come y :" and even then Pilate " could have had no power
against him, unless it had been given him from above 2 ." Paul
was in perils innumerable, "and in deaths oft a :" once he was
stoned, and even left for dead b ; but none could take away his
life, till he had finished the course marked out for him. Thus
we also are immortal, till our work is done. We are sur
rounded with " chariots of fire, and horses of fire c :" yea, " God
himself is a wall of fire round about us d ." And sooner shall
successive bands of enemies be struck dead upon the spot by
fire from heaven 6 , than one of the Lord s little ones shall perish f ."]
2. That none shall hurt us without his permission
[As we depend on God for our happiness as well as for our
existence, so are both our being and our well-being secured by
him. Satan could not touch the person or the property of Job,
till he had obtained leave of God to do so g . " Nor can any
weapon that is formed against us, prosper 11 ," any further than
4 Acts xvii, 28. u 1 Sam. xxiii. 26. x 1 Sam. xxiii. 11, 12.
y John vii. 30. and viii. 20. Luke xiii. 33. z John xix. 11.
a 2 Cor. xi. 2327. b Acts xiv. 19, 20. c 2 Kings vi. 17-
d Zech. ii. 5. e 2 Kings i. 10 12. f Matt, xviii. 14.
& Jobi. 12. andii. 6. h Isai. liv. 17.
212 PSALMS, XXXI. 15. [544.
our God shall see good to permit it. " His angels encamp
round about us 1 ," and have an especial charge to " keep us in
all our ways, that we dash not our foot against a stone k ."
" Neither the arrow that flieth by day, nor the pestilence that
walketh in darkness, can hurt us. Thousands may fall at our
side, and ten thousands at our right hand ; but it shall not come
nigh us V
We are not indeed at liberty to rush needlessly into danger,
from an expectation that God will deliver us ; (this were to
" tempt the Lord our God" 1 ;") but in the path of duty we have
nothing to fear : we may " tread upon the lion, the adder, or
the dragon"; " we may drink poison itself , or suffer ourselves to
be committed to the flames, without experiencing the smallest
injury P: nothing in the whole universe can "harm us, if we
be followers of that which is good q : " if God see fit to keep us,
we are as safe " in a den of lions" as in a house of friends.]
From this subject we may LEARN,
1. To seek God without delay
[There is no period of life when we can call one day, or
one hour, our own. We are altogether "in God s hands;"
and, if he withdraw his support for one moment, we perish, as
certainly as a stone gravitates to the earth. Shall we then, when
so entirely dependent on our God, provoke him to cast us out
of his hands ? Shall we continue to despise his patience and
forbearance, till he swear in his wrath that our " time shall be
no longer r ? " Think, how many have lost the time afforded
them, and how bitterly they now bewail their folly : and beg
of God, that he would " so teach you to number your days,
that you may apply your hearts unto wisdom 5 ."]
2. To serve him without fear
[We are too apt to keep back from serving God through
fear of the persecutions we may endure from man. But, if our
times be in God s hands, all our concerns must be there too ;
and nothing can befall us but by his appointment, " Who art
thou, then, that thou shouldest be afraid of a man that shall die,
and forgettest the Lord thy Maker t ? " Are we not told, that
" the wrath of man shall praise him ; and that the remainder of
it he shall restrain 11 ? " Be bold then for God ; " set your face
as a flint against the whole world x ," and trust in him for pro
tection. He will not indeed screen you from all trials ; because
it is on many accounts necessary that you should feel them - v :
1 Ps. xxxiv. 7. k Ps. xci. 11, 12. 1 Ps. xci. 57.
m Matt. iv. 6, 7. n Ps. xci. 13. Acts xxviii. 3 6.
Mark xvi. 18. P Dan. iii. 25 27- q 1 Pet. iii. 13.
r Rev. x. 6. s Ps. xc. 12. t Isai. li. 12, 13.
u Ps. Ixxvi. 10. x Isai. xlix. 79. > 1 Pet. i. 6.
545.] GOD S GOODNESS TO HIS BELIEVING PEOPLE. 213
but he will suffer none to come upon you which he will not
enable you to bear, none which he will not sanctify to your
eternal good 2 .
3. To trust him without carefulness
[It is foolish as well as impious to distrust God, or to
murmur at any of his dispensations. In whose hands could the
disposal of all events be placed so much to our advantage, as in
his, who possesses infinite wisdom to devise what is best, and
infinite power to effect it? Would we be made the sport of
chance or fortune? Or would we have our present and ever
lasting concerns left wholly to our own management? If we
are not fit to regulate our temporal affairs till we attain the age
of manhood, how much less can we ever be competent to take
the reins of God s government into our own hands, and to order
the affairs of his kingdom ? But our times will be in God s
hands, whether we acquiesce in it or not. Let us therefore
contentedly leave ourselves to his all-wise disposal, assured
that " he doeth all things well," and will make " all things to
work together for good to them that love him."]
* 1 Cor. x. 13.
DXLV.
THE GOODNESS OF GOD TO HIS BELIEVING PEOPLE.
Ps. xxxi. 19, 20. Oh 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 !
Thou shalt hide them in the secret of thy presence from the
pride of man : thou shalt keep them secretly in a pavilion
from the strife of tongues.
THE salvation of the Gospel is a present salva
tion : the " godliness which it inspires is profitable
unto all things, having the promise of the life which
now is, as well as that which is to come." It is
needless to say that the trials of life are great ; and
that men in every situation of life need the supports
and consolations of religion to carry them through
the difficulties which they have to encounter. But
of the extent to which these supports and conso
lations are administered to God s chosen people, very
little idea can be formed by those who have never
experienced a communication of them to their souls.
David was highly favoured in this respect. He
lived in a state of near and habitual fellowship with
214 PSALMS, XXXI. 19, 20. [545.
God ; spreading before him all his wants, and re
ceiving from him such supplies of grace and peace
as his daily necessities required. Hence with devout
rapture he expresses his admiration of God s good
ness to his believing people.
This is the subject which we propose for our pre
sent meditation ; and which, in correspondence with
the words of our text, we shall consider,
I. In a general view
The terms by which the Lord s people are charac
terized sufficiently distinguish them from all others,
since none but they do truly "fear God," or un-
feignedly " put their trust in him." They are the true
Israel ; in reference to whom it is said, " God is good
to Israel, even to such as are of a clean heart a ."
In speaking of his goodness to them, we shall
notice,
1. That which is "laid up for them"-
[In the time of David the great truths of the Gospel were
but indistinctly known ; the fuller manifestation of them being
reserved for the Apostolic age: as St. Paul, quoting a remark
able passage from the Prophet Isaiah, says ; " Eye hath not
seen, nor ear heard, neither have entered into the heart of
man, the things which God hath prepared for them that love
him;" and then adds, " But God hath revealed them unto us
by his SpiritV To the Jewish Church therefore these things
are only " laid up," as it were, in types and prophecies : and
though made known in the Gospel, they are still but imper
fectly viewed by the Christian world ; and may be considered
as " laid up" for the Church at this time, no less than in
former ages : for it is only by slow degrees that any one attains
to the knowledge of them ; and whatever attainments any one
may have made, he sees only " as in a glass darkly, and knows
only in part ;" there being in it a length and breadth and depth
and height utterly beyond the power of any finite intelligence
to explore . The " riches" that are stored up for us in Christ
even in this world are altogether " unsearchable 1 : " what then
must the glories be which are " reserved in heaven for us!"
The more we contemplate the blessings which God has trea
sured up for us in the Son of his love , the more shall
we exclaim with David, " Oh how great is his goodness!"]
a Ps. Ixxiii. 1. b Isai. Ixiv. 4. with 1 Cor. ii. 9, 10
c Ej>h. iii. 18, 19. d Eph. iii. 8.
545.] GOD S GOODNESS TO HIS BELIEVING PEOPLE. 215
2. That which God has actually "wrought for
them"-
[Every believer was once " dead in trespasses and sins,"
even as others. But he has been quickened by the mighty
energy of God s Spirit, and been raised up to newness of life.
He is " a new creature in Christ Jesus;" all his views, his
desires, his purposes, being altogether changed He has
the heart of stone taken from him, and a heart of flesh sub
stituted in its place. He has been " made a partaker of the
divine nature," and " been renewed after God s image ; and
that t not in knowledge only, but in righteousness also and true
holiness." He is brought altogether into a new state, having
been " translated from the kingdom of darkness into the king
dom of God s dear Son," and been made " an heir of God, and
a joint-heir with Christ." Tn a word, he is " begotten to an
inheritance which is incorruptible and undefiled and never-
fading, reserved in heaven for him ; " and for the full possession
of which he also is reserved by the power of God, through the
simple exercise of faith 6 All this he has wrought for
them " before the sons of men." They are evidently " a seed
which the Lord has blessed : " they are " lights in a dark world,"
" epistles of Christ, known and read of all men" ]
But in the latter part of our text, we are called to
consider the goodness of God towards his people,
II. With a particular reference to their intercourse
with the ungodly world
Exceeding bitter are those pains which men inflict
on each other by calumnies and reproaches
[To speak good one of another affords no particular plea
sure; but to hear and circulate some evil report affords to the
carnal mind the highest gratification: and in such employment
all the corruptions of our fallen nature find ample scope for
exercise and indulgence. Who can estimate the evils arising
from " pride," and " the strife of tongues?" Some little idea
may be formed from the description given of the tongue by an
inspired Apostle: " Behold," says he, " how great a matter a
little fire kindleth! The tongue is a fire, a world of iniquity:
so is the tongue amongst our members, that it defileth the
whole body, and setteth on fire the course of nature ; and it is
set on fire of hell f ." How exceedingly strong are these terms!
Yet it is by no means an exaggerated statement of the evils
proceeding from calumny in the world at large : but as repre
senting the virulence and malignity with which men calumniate
the people of God, they come yet nearer to the truth. In the
e 2 Pet. i. 4. f Jam. iii. 5, 6.
216 PSALMS, XXXI. 19,20. [545.
very words preceding my text, David faintly portrays the con
duct of the ungodly in relation to this matter : " Let the lying
lips be put to silence, which speak grievous things proudly and
contemptuously against the righteous." In another psalm he
speaks in far stronger terms: " My soul," says he, " is among
lions : and I lie even among them that are set on fire, even the
sons of men, whose teeth are spears and arrows, and their
tongue a sharp sword 8 ." The truth is, that men can inflict,
and often do inflict, far deeper wounds with their tongue than
they could with the most powerful weapon. With a sword they
can only wound the hody: but with bitter and cruel words they
wound the inmost soul. Under the former we may easily sup
port ourselves ; but " a wounded spirit who can bear?"]
But against these does God provide for his people
an effectual antidote
[Though more exposed than others to the venomous
assaults of slander, they have a refuge which the worldling
knows not of. They carry their trials to the Lord, and spread
them before him ; and from him they receive such supports and
consolations as more than counterbalance the evils they sustain.
" In the secret of God s presence they are hid." When nigh
to him in prayer, they are hid as in a pavilion, or a royal tent,
protected by armed hosts, and furnished with the richest
viands h . But the full import of these terms cannot adequately
be expressed. Who shall say what is implied in those words,
" The secret of God s presence?" who shall declare what a
fulness of joy is there possessed by the believing suppliant ?
How powerless are the fiery darts which are hurled at him by
the most envenomed foes, whilst God himself is a wall of fire
round about him, and the glory of God irradiates his soul,
inspiring it with a foretaste of heaven itself! Some little idea
of his enjoyment may be formed from the history of Hezekiah
at the time of Sennacherib s invasion. It was " a day of
trouble, and of rebuke and blasphemy;" and the feelings
excited in the bosom of Hezekiah were most distressing : but
scarcely had he spread before the Lord the letter which the
blaspheming Rabshakeh had sent him, than he was encou
raged by God to return this triumphant answer ; " The virgin,
the daughter of Zion, hath despised thee, and laughed thee to
scorn; the daughter of Jerusalem hath shaken her head at
thee 1 ." Thus, like one who saw " the heavens filled with
horses of fire and chariots of fire " for his protection, he set at
nought the vain boasts of his enemies, and anticipated a cer
tain triumph. Thus, how malignant soever the believer s
enemies may be, he is hid from them as in an impregnable
s Ps. Ivii. 4. l > Ps. xxvii. 5, G. j Isai. xxxvii. 3, 14, 21, 22.
546.] THE GODLY ENCOURAGED TO TRUST IN GOD. 17
fortress, and looks down on their fruitless efforts with pity and
contempt.]
ADDRESS
1. Let us seek to attain the character here drawn
[To fear God is the duty, and to trust in him the privi
lege, of every child of man Learn then to tremble for
fear of his judgments, and to rely on his mercy as revealed to
you in his Gospel for then only can you experience
the blessings of his goodness, when you surrender up your
selves to him to be saved by his grace ]
2. Let us enjoy the privileges conferred upon us
[For a fuller discovery of the believer s privileges, we may
consult the declarations of David in the Psalms k Let
us not rest in any thing short of them. Let us get such a sense
of them as shall overwhelm us with wonder, and gratitude, and
praise ]
k Ps. xci. 14, 916. and Iv. 21, 22.
DXLVI.
THE GODLY ENCOURAGED TO TRUST IN GOD.
Ps. xxxi. 21 24. Blessed be the Lord : for he hath shewed
me his marvellous kindness in a strong city. For I said in
my haste, I am cut off from before thine eyes : nevertheless
thou heardest the voice of my supplications ivhen I cried
unto thee. love the Lord, all ye his saints : for the Lord
preserveth the faithful, and plentifully rewardeth the proud
doer. Be of good courage, and he shall strengthen your
heart, all ye that hope in the Lord.
THE use of biography is universally acknowledged.
It leads us into the recesses of domestic life ; and
teaches us, either from the frailties or the excellencies
of others, how to conduct ourselves in a great variety
of emergencies, which we ourselves must expect to
meet with in life. But sacred biography is infinitely
more interesting than that which proceeds only from
uninspired pens, because the circumstances which are
brought to light are more minute more diversified-
more authentic, than any records which people would
choose to give of themselves, or than others would
be capable of giving respecting them. On this ac
count the Psalms of David claim the highest possible
218 PSALMS, XXXI. 2124. [546.
regard. Perhaps there never was a man whose cir
cumstances were more varied than his : and certainly
there never was a man who committed to writing all
the secret motions of his heart with more fidelity
than he ; or that laboured more to improve them for
the benefit of mankind.
This appears,, as in many other psalms, so espe
cially in that before us ; as will be clearly seen,
whilst we notice,
I. His acknowledgment of mercies conferred upon
him
To enter fully into this, we must refer to the occa
sion on which the psalm was penned. It was written,
I apprehend, after his deliverance from Saul, when,
from his being surrounded by Saul s army, he had
conceived it impossible for him to escape. Indeed,
his deliverance was truly " marvellous ;" and it was
wrought by the special intervention of Almighty God,
in answer to his prayer. At the very moment that
his blood-thirsty persecutor had, to all appearance,
effected his purpose, tidings came that the Philistines
had invaded the land of Judah ; and Saul was com
pelled to return instantly from his pursuit of David,
in order to repel the invaders 3 . In reference to these
circumstances, David first acknowledges the mercy
in general terms: " Blessed be the Lord ; for he hath
shewed his marvellous kindness in a strong city,"
that is, in " the strong holds" to which he had fled :
and then he specifies more particularly the relief he
had found in answer to prayer, when his own mind
was overwhelmed with desponding fears.
In the peaceful state of the Church at this day, we
are not likely to be reduced to David s state for our
religion s sake : and, therefore, as far as the literal
sense of the psalm goes, it is not applicable to us.
But, of deliverances equally " marvellous," we may
speak. Let me then ask,
1. Whether you have not, at times, been ready to
despond ?
a 1 Sam. xxiii. 27, 28.
546.1 THE GODLY ENCOURAGED TO TRUST IN GOD. 219
[We can know but little either of our guilt or corruption,
if we have not " had the sentence of death in ourselves b ,"
and felt that we had "no sufficiency in ourselves" to save our
selves 6 . Have we never, then, under a sense of our extreme
unworthiness and helplessness, been ready to doubt whether
we could finally attain salvation, and " said, as it were, in our
haste, I am cut off from before thine eyes ? " Go back to some
particular seasons, when your great adversary has prevailed
against you, and seemed as if, like a roaring lion, he would
utterly destroy you : has it not, at such seasons, been difficult
to lay hold on the divine promises, and to flee for refuge to the
hope set before you ? ]
2. Whether God have not at such seasons inter
posed for you, in answer to your prayer ?
[There are few that have not had reason to " bless and
adore their God, for shewing them his marvellous kindness in
such seasons as these. The experience of the Prophet Jere
miah has been realized by God s people in every age: " Waters
flowed over my 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, and not hid thine ear at my breathing and my
cry. Thou drewest near in the day that I called upon thee :
thou saidst, Fear not d ." From you, then, the Psalmist s ac
knowledgment is due : and by you it should be made to the
latest hour of your lives.]
Full of gratitude, he pours forth,
II. His exhortations, founded on his own experience
He exhorts the saints,
1. To love God
[God is worthy to be loved for his own divine excellencies :
but he should be loved also for the wisdom and equity of his
dispensations. " The faithful he does and will preserve:"
yes, both from men and devils will he preserve them : he will
" hide them under the shadow of his wings," and " keep them
even as the apple of his eye " - - But " the proud doer,
whosoever he may be, he will plentifully reward" with judg
ments proportioned to his impiety The ungodly may
indeed triumph for a time, and the godly be left to groan under
the rod of the oppressor : but a day of righteous retribution is
at hand, when " God will recompense tribulation to those who
trouble his people ; and to those who are troubled, rest e "-
Shall not the assurance of this be a comfort to the saints, even
under their deepest troubles ? Surely it should so that
b 2 Cor. i. 9. c 2 Cor. iii. 5.
d Lam. iii. 5457. e 2 Thess. i. 6, 7.
PSALMS, XXXI. 2124. [546.
I may well urge upon them the exhortation before us : " O love
the Lord, all ye his saints."]
2. To trust in God
[There are seasons when the saints can scarcely be said
to believe and trust, whilst yet they do hope in God ; saying,
as it were, " If I perish, I will perish at his footstool, crying
for mercy." Now then, to all such persons I say, " God will
strengthen your heart," yea, and strengthen your arm too, so
that " the arms of your hands shall be made strong by the
hands of the mighty God of Jacob f ." He will even " perfect
his own strength in your weakness," so that no enemy shall be
able to prevail against you. " Be of good courage," then, my
Brethren. Though you cannot fully trust in God, yet, if you
can hope in him, be not afraid : for God will vindicate your
cause, and " bruise all your enemies, not excepting even Satan
himself, under your feet shortly 6 ."]
EXHORTATION
1. Learn to see and to acknowledge the mercies of
God towards you
[What loss is sustained, both of comfort to the saints, and
of honour to the Deity, by the inattention of men to the. dis
pensations of their God ! How many deliverances, both temporal
and spiritual, have we all experienced ; but of which, through
our remissness, God has never received any tribute of praise !
- Know ye, that if ye will be observant of God s deal
ings towards you, you will never want a theme for gratitude
and praise
2. Be not satisfied with your own happiness,, but
seek to advance also the happiness of others
[David never celebrates any mercy vouchsafed to him,
without improving it as an occasion for commending God to
others, and exhorting them to unite with him in every possible
expression of love and gratitude. Thus should it be with us
also. We are not, indeed, called to make known to all the
secret workings of our own hearts ; but we are called to edify
one another, and to take every suitable occasion of honouring
our God. Let us, then, do this ; and do it, too, with holy
zeal. Let us " abundantly utter the memory of his great
goodness, that all his works may praise him, and all his saints
may bless himV]
f Gen. xlix. 24. e Rom. xvi. 20. h Ps. cxlv. 510.
547. J TRUE BLESSEDNESS DECLARED.
DXLVII.
TRUE BLESSEDNESS DECLARED.
Ps. xxxii. 1 6. Blessed is he whose transgression is forgiven,
whose sin is covered. Blessed is the man unto whom the
Lord imputeth not iniquity, and in whose spirit there is no
guile. 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. I acknowledged my sin unto thee, and mine
iniquity have I not hid : I said, I will confess my transgres
sions unto the Lord ; and thou forgavest the iniquity of my
sin. For this shall every one that is godly pray unto thee in
a time when thou muyest be found.
TO have the experience of David in all the diver
sified conditions of life faithfully submitted to us, is
an advantage for which we can never be sufficiently
thankful. There was scarcely any trouble, either of
a temporal or spiritual nature, which he was not
called to endure, and under which he has not stated
to us the workings of his mind. We are accustomed
to hear of his sins and his penitence, his sorrows and
his joys : but there is one particular frame of mind,
in which he continued for many months, which we
are apt, for the most part, to overlook, or to pass by
with a mere transient observation ; I mean, his state
of impenitence and hardness of heart after the com
mission of his sin in the matter of Uriah. But this
is an exceedingly profitable point of view in which
to behold him, because of the general tendency of sin
to harden the heart : and to see how he obtained
peace at last is also of great advantage, inasmuch as
it will shew us, how we may obtain peace, even after
the commission of the greatest transgressions. When
he wrote this psalm he had regained that happy state
from which he had fallen : and he here records, for
the instruction of the Church in all future ages,
I. Wherein true blessedness consists
A man who has no prospects beyond this present
world, will seek happiness in the things of time and
sense. But " a man s life consisteth not in the
abundance of the things that he possesseth." We
PSALMS, XXXII. 16. [547,
are immortal beings, and are hastening to a state,
where a period will arrive, at which our present
existence, even though it should have been con
tinued a thousand years, will have been only as the
twinkling of an eye. In that state either happiness
or misery awaits us, according as we enter upon it
under the guilt of our former sins, or with our sins
forgiven. We may justly say, therefore, True happi
ness consists, as our text informs us, in having our
sins forgiven. To elucidate this topic, let us consider
the blessing here spoken of,
1. As a non-imputation of sin
[Who that is in the smallest degree conscious of the num
ber and heinousness of his transgressions, and of the awful
punishment due to him on account of them, must not regard
it as an unspeakable mercy to have them all blotted out from
the book of God s remembrance ? What in the whole universe
can in his estimation be compared with this ? If he could possess
the whole world, yea, if he could possess ten thousand worlds,
what comfort would the acquisition give him, if he had the
melancholy prospect of being speedily plunged into the bot
tomless abyss of hell ? If there were a large company of con
demned criminals, some rich and noble, others poor and ignoble,
and one of the meanest of them had received the king s pardon
whilst all the rest were left for execution ; who among them
would be accounted the happiest? How much more then,
when the death to which unpardoned sinners are consigned is
an everlasting death in the lake that burneth with fire and
brimstone ! No one who reads the parable of the Rich Man and
Lazarus, and sees the termination of their respective states, can
for a moment hesitate to pronounce Lazarus, with all his
miseries and privations, far happier in a sense of reconciliation
with his God, than the rich worldling in the enjoyment of all
his pomp and luxury.]
2. As a positive imputation of righteousness-
fin the words of David we should not have seen the doc
trine of imputed righteousness, if St. Paul had not expressly
told us that that doctrine was contained in them. He tells us a ,
that in these words " David describeth the blessedness of the
man unto whom God imputeth righteousness without works,
saying, " Blessed are they whose iniquities are forgiven, and
whose sins are covered; blessed is the man to whom the Lord
will not impute sin." Now this idea goeth much farther than
a Rom. iv. 6 8.
547. J TRUE BLESSEDNESS DECLARED. 223
mere forgiveness : forgiveness exempts from punishment ; but
an imputation of the Redeemer s righteousness to us insures to
us an eternal great reward b . O how happy must that man be
who is clothed in the unspotted robe of Christ s righteousness,
and can, on the footing of that righteousness, claim all the
glory and felicity of heaven ! He may look forward to death
and judgment, not only without fear but with holy confidence
and joy, assured, that in God s sight he stands " without spot
or blemish." Who, we would ask, can be happy, like the man
who has been begotten to a lively hope, that in and through
Christ, there is reserved for him an incorruptible, and undefiled,
and never-fading inheritance in heaven ?]
3. As a renovation of soul consequent on recon
ciliation with God
[Though sin is pardoned, and righteousness is imputed,
purely through the free grace of God to the chief of sinners,
without any good works already performed by them c , yet no
pardoned sinner is left in an unholy state : on the contrary,
he is "renewed in the spirit of his mind;" " a new heart is
given unto him;" and he is made "an Israelite indeed, in
whom is no guile." If this were not the case, pardon itself
could not make him happy. A soul under the dominion of sin
could not be happy, even if it were in heaven : sin would eat
his vitals, as doth a canker. It is the restoration of the soul to
the Divine image that constitutes a very principal part of its
felicity : for when we are " holy, as God is holy," then are we
happy, as God is happy. We must be careful however not to
confound those different sources of happiness. St. Paul was so
jealous on this head, that when quoting the words of our text,
he omitted these at the close of it, lest any one should imagine
that our sanctification were in any respect the ground of our
justification before God. Sanctification is the fruit and con
sequence of our having received a justifying righteousness :
and, though it in no respect procures our reconciliation with
God in the first instance, (for that is procured solely through
faith in Christ,) yet it is as inseparably connected with justi
fying faith, as good fruit is with a good tree : nor can the soul
be happy in a sense of the Divine favour, till it has this evi
dence of its acceptance with him.]
But David proceeds to inform us,
II. How he himself attained unto it
For a long time he was altogether destitute of it
b 2 Cor. v. 21.
c Mark the expressions, " the ungodly," " without works," Rom.
iv. 5, 6.
PSALMS, XXXII. 16. [547.
[Partly through stoutness of heart, and partly through
unbelief, he for a long time refused to humble himself for his
heinous iniquities. But was he happy during that period? Hear
his own representation of his state and feelings : " When I kept
silence, my bones waxed old, through my roaring all the day
long ; my moisture was turned into the drought of summer."
The state of an impenitent sinner is fitly compared to " the
troubled sea, which cannot rest, but incessantly casts up mire
and dirt. There is no peace, saith God, to the wicked." We
have a striking elucidation of this point in the history of Judas
and of Peter. Both of them had sinned grievously: but Peter,
through the influence of faith, repented ; whilst Judas, under
the influence of unbelief, sought refuge in suicide from the
accusations of his own mind. Thus it is with many who are
haunted with a sense of guilt, but will not abase themselves
before God: they " roar all the day long;" and " howl upon
their beds, like dogs ; but they cry not unto God from their
inmost souls d ." Hence they can find no rest, or peace; and
often precipitate themselves into the torments of hell, to get
rid of the torments of a guilty conscience. Ignorant people
impute these acts to religion : but it is the want of religion
that produces them : it is the want of true contrition that
causes their guilt so to prey upon their minds. " God s hand
is heavy upon them," because they will not humble themselves
before him : and the longer they continue to set him at defiance,
the more may they expect to feel the pressure of his righteous
indignation 6 ]
At last through penitence he attained unto it
[" He at last acknowledged his sin, and confessed his
transgressions unto the Lord:" and then God, who delighteth
in mercy, spoke peace unto his soul. The transition was indeed
surprisingly rapid : " for he only said, I will confess my trans
gressions, and instantly God forgave the iniquity of his sin f ."
Doubtless God saw the sincerity of his heart : he saw not only
that David mourned over his past offences, but was determined
through grace to give himself up in future wholly and unre
servedly to the Lord: and therefore he would not delay to
restore to him the light of his countenance, and the joy of his
salvation. We have a beautiful instance of this rich display
of mercy in the parable of the Prodigal Son as also
in the converts on the day of Pentecost and in the
jailer g - And similar displays of mercy may we ourselves
hope for, if only we humble ourselves before him, and seek to
be clothed in the Redeemer s righteousness : for " he is rich
in mercy unto all who call upon him."]
d Hos. vii. 14. e See Ps. xxxviii. 1 8. and cii. 3 7.
f See 2 Sam. xii. 13. 8 Acts xvi. 34.
547.] TRUE BLESSEDNESS DECLARED.
Having stated thus his own experience, David
proceeds to tell us,
III. What improvement we should make of it
Unspeakably encouraging is the record here given
us. We should take occasion from it,
1. To seek the Lord for ourselves
- [" The godly" will make their prayer unto God; and the
ungodly also should do it. If any man ever had reason to
despair, David had, after having so grievously departed from
his God. But he cried unto the Lord, and obtained mercy at
his hands. Shall the ungodly then say, My sins are too great
to be pardoned? Or shall " the godly," after the most horrible
backslidings, sit down in despair, and say, " There is no hope?"
No : the example of David absolutely forbids this - At
the same time it shews the folly of delaying repentance : for
there is no peace to the soul in an impenitent state : neither
here nor hereafter can we be happy in any other way than that
which God has marked out for us. If penitential sorrow be
painful, it never corrodes like impenitent obduracy: there is in
it a melting of soul that participates of the nature of holy joy:
and, if " weeping do endure for a night, joy is sure to coine
in the morning." If then we would be truly happy, let us flee
to Christ as the Refuge set before us : he is " the Lord our
Righteousness;" and the vilest sinner upon earth shall find his
" blood able to cleanse from all sin," and his righteousness
sufficient to clothe our souls, so that the " shame of our naked
ness shall never appear." But let us take care,]
2. To seek him whilst he may be found
[There is " a time wherein he may be found" of every
one of us ; and a time wherein he may not be found. This
is an awful truth ; but it is attested by many passages of Holy
Writ: " O that thou hadst known, even thou, at least in this
thy day, the things that belong unto thy peace! " said our Lord
to Jerusalem ; " but now they are hid from thine eyes." God
may, and does, " give over many to a reprobate mind," and to
final impenitence : " So I gave them up." But if you have
the least desire of mercy, we are warranted to say, " Now is
the accepted time, now is the day of salvation." O then
improve the present hour : " Seek ye the Lord whilst he may
be found ; call ye upon him whilst he is near." " If you cover
your sins, you cannot prosper ; but if you confess and forsake
them, you shall find mercy." " If you say that you have no
sin, you deceive yourselves ; but if you confess your sins, he
is faithful and just to forgive you your sins, and to cleanse you
from all unrighteousness."]
VOL. V. Q
236 PSALMS, XXXII. 11. [548.
DXLVIII.
JOY IN THE LORD INCULCATED.
Ps. xxxii. 1 1 . Be glad in the Lord, and rejoice, ye righteous :
and shout for joy, alLye that are upright in heart.
THERE is in this world,, as there will also be in
the eternal state, an inconceivable distance between
the righteous and the wicked. The Psalmist tells
us, that " many sorrows shall be to the wicked :"
and so we find it to be, from universal experience.
For, where is there an ungodly man, who does not
feel within him an aching void, which the world can
never fill ? - - Whose mind is not agitated with
tormenting passions, which prove a source of disquiet
both to himself and to those around him ? -
Who feels not a consciousness of unpardoned guilt ;
and a dread of that tribunal, before which he is
shortly to appear ? - - On the other hand, the
Psalmist assures us, that " the man who trusts in the
Lord is encompassed with mercy all around :" he is
happy in the favour of his God, in the subjugation of
his passions, in the exercise of all holy affections, and
in the prospect of everlasting felicity. Hence he adds,
" Be glad in the Lord, and rejoice, ye righteous : and
shout for joy, all ye that are upright in heart!"
That we may enter into the spirit of his words, I
will endeavour to set before you,
I. The character here addressed
" The righteous" are delineated in the Scriptures,
sometimes by one peculiarity, and sometimes by ano
ther. The character here assigned them is peculiarly
worthy of our consideration,, because it is such as the
most ungodly man upon earth must, in theory at
least, approve. The whole world unites in applauding
integrity, as exercised towards man : but here we shall
be led to view it as exercised towards God. Now,
" the upright" man is one,
1. Wliose desire after God is supreme
[Nothing ought to stand in competition with God : we
should love him with all our heart, and mind, and soul, and
548.] JOY IN THE LORD INCULCATED. 227
strength. More especially should we pant after God as recon
ciled to us in Christ Jesus, " counting all things but loss for the
knowledge of him," and saying, with the Psalmist, " Whom
have I in heaven but thee ? and there is none upon earth that
I desire beside thee a " ]
2. Whose affiance in him is entire
[No man, who has not been taught of God, can conceive
how difficult it is to divest ourselves of self-righteousness and
self-dependence, These evils cleave more closely to us than
the flesh to our bones. When we think that we are freed
from them, we shall still find the workings of them in our
hearts. But the truly upright person " renounces all confi
dence in the flesh b ;" and, "like the Apostle, "desires to be
found in Christ, not having his own righteousness, which is of
the Law, but the righteousness which is of God by faith in
Christ." He considers " all fulness as treasured up in Him"
for the use of his Church and people ; and from His fulness
he desires to receive all the supplies which he stands in need
of, whether of " wisdom, or righteousness, or sanctification, or
redemption."]
3. Whose devotion to him is unreserved
[The upright has given up himself as a living sacrifice to
Christ . He would not have any lust unmortified ; nor would
he retain any thing that should stand in competition with his
duty. Even life itself is regarded as of no value, in comparison
of Christ, and the glory of his name
Any thing less than this is hypocrisy : but to possess this
character is to be " an Israelite indeed, and without. guile."]
To these persons I will now address,
II. The exhortation
To rejoice in the Lord is your high privilege. Let
me, then, exhort you to rejoice in him,
1. On account of what he has already done for
you
[Here I might speak of " the sorrows" from which you
are delivered, and of the mercies with which you are en
compassed : but I will rather confine myself to that peculiar
blessing vouchsafed to you, the being made " upright before
God."
Who amongst the children of men ever attained this cha
racter by any power of his own ? No : whosoever possesses
it, must say, " He that hath wrought me to the self-same
a Phil. iii. 8. Ps. Ixxiii. 25. b Phil. iii. 3. c Rom. xii. 1.
228 PSALMS, XXXII. 11. [548.
thing, is God d ." Consider, then, how great a blessing this is
- In comparison of it, crowns and kingdoms would be
of no value. For this gift, therefore, you should bless and
adore your God with your whole hearts, yea, and shout for
joy with your whole souls.]
2. On account of what he has engaged to do for
you
[Would you have stability in life ? He has promised it in
his blessed word : " The righteous shall hold on his way ; and
he that hath clean hands shall wax stronger and stronger ."
Would you have peace in death ? This, also, he has engaged
to give : " Mark the perfect man, and behold the upright: for
the end of that man is peace f ." Would you have glory in
eternity ? This, also, shall be your assured portion at the right
hand of God" -
Is not here, then, abundant cause for joy and thanksgiving?
Verily, " if you hold your peace, the very stones will cry out
against you."]
3. On account of his sufficiency to fulfil all his en
gagements
[Whom has Jesus ever suffered " to be plucked out of
his hands?"- -There is in him no want of power : " He
is able to keep you from falling, and to present you faultless
before the presence of his glory with exceeding joy." Nor is
he changeable in will: for " he is the same yesterday, to-day,
and forever." "Of those whom the Father hath given him,
he never has lost any," nor ever will ]
ADDRESS,
1. To those who possess not this character, I would
say, Seek to attain it
[Be not satisfied with integrity towards man, but seek to
have an upright heart towards God. Let there be no hypo
crisy harboured within you. See to it, that your desire after
God be really supreme - that your affiance in Christ
be altogether unmixed with any measure of hope or confidence
in yourselves and that your devotion to him be with
out reserve Cease not, till you have in your own hearts
and consciences an evidence that you are thus given up to
God : and then may you claim, at his hands, the blessings
which he has promised to the upright in heart h But
deceive not your own souls. Rest not in false appearances of
any kind : but beg of God to make you altogether what he
himself will approve.]
d 2 Cor. v. 5. e Job xvii. 9. f Ps. xxxvii. 37.
s Ps. xv. 1, 2. and xxiv. 3 6. h Ps. cxii. 2.
549.] GOD S CARE OF HIS PEOPLE. 229
2. To those who possess this character, I would say,
Live in the enjoyment of your privilege
[It is your privilege to " rejoice even with joy unspeak
able and glorified." Be not satisfied with a low and drooping
state of mind. Live nigh to God : let your fellowship with
him be more intimate and more abiding. It is not his wili
that your graces should languish, or your joys be at a low
ebb. He would rather that your soul, through a sense of his
presence, should be ever " shouting" for joy. See the state
of the Church as drawn by the prophet Isaiah 1 : see it as drawn
by David also k : and let your present life be, as God would
have it, an earnest and a foretaste of the heavenly bliss.]
1 Isai. xii. 4 6. k Ps. xcviii. 4 9.
DXLIX.
GOD S CARE OF HIS PEOPLE.
Ps. xxxiii. 18 22. Behold., the eye of the Lord is upon them
that fear him, upon them that hope in his mercy ; to deliver
their soul from death, and to keep them alive in famine. Our
soul waiteth for the Lord : he is our help and our shield, for
our heart shall rejoice in him, because we have trusted in his
holy name. Let thy mercy, O Lord, be upon us, according
as we hope in thee.
IN the Psalms of David, we do not look so much
for the peculiarities of the Gospel as for general
views of God s providence and grace. But let them
not be undervalued on that account : for the very
use of evangelical truth is so to bring us into a state
of reconciliation with God, that we may have a richer
and more intimate enjoyment of him in all his dis
pensations.
The words before us declare the interest which he
takes in his peculiar people : and, in unfolding them
to your view, I will endeavour to shew,
I. God s care for his people
The manner in which our attention is called to
this subject clearly shews the vast importance of it :
" Behold ! " behold the eye of the Lord is on them
that fear him."
Two things in particular we are here called to
notice : and,
230 PSALMS, XXXIII. 18 22. [549.
1. The description given of his people
[Never can we sufficiently admire the goodness of God in
giving to us such descriptions of his people as will enable every
upright soul to discern his own character, and to number him
self among them. Were they designated by such terms as
would comprehend only those of higher attainments, the lower
classes among them would be driven to despair. But when,
as in the text, the lowest terms are used, even such as mark
the very babes in Christ, every member of God s family is en
couraged, and emboldened to claim the privileges to which a
relationship to God entitles him. There is not in his family
"a new-born babe " who does not "fear" him. All regard him as
a mighty Sovereign, whom they are bound to obey. All desire
to serve him, and greatly dread his displeaure. All account
his favour as their supreme felicity : and desire so to approve
themselves to him, that they may be accepted of him in the
last day. Yet, it is not on their good dispositions that they
found their hopes, and much less on their actual attainments.
They are sensible of their short-comings and defects, even in
their very best duties ; and are conscious, that, if God were to
enter into judgment with them on the footing of strict justice,
they must inevitably and eternally perish. They therefore
renounce, utterly, all claims upon the justice of God, and
" hope altogether in his mercy," in his mercy as revealed to
them in the Gospel.
" Behold," now, ye who are of a doubtful or desponding
mind : Are ye not ready to leap for joy, when you find that
persons of these low attainments may claim relationship to
God, and assure themselves that they are interested in his
paternal care ? Hear, then,]
2. The particular interest which he takes in them
[" His eye is over them at all times." It is over the whole
creation indeed, as w r e are told in the preceding context:
" The Lord looketh from heaven; he beholdeth all the sons of
men : from the place of his habitation he looketh upon all the
inhabitants of the earth a ." But on his peculiar people his eye
is fixed with a more especial interest ; namely, " to deliver
their soul from death, and to keep them alive in famine ; " or,
in other words, to preserve them from all dangers, and to sup
ply their every want. In relation both to their souls and bodies,
they are exposed to continual and most imminent dangers.
Disease or accident may at any moment consign them over to
the grave. And Satan, that roaring lion, goes about seeking
daily and hourly to devour their souls. On every side the
world also assaults them with its temptations, whilst their own
3 ver. 13, 14.
549.] GOD S CARE OF HIS PEOPLE. 231
inbred corruptions are ever watching for an opportunity to be
tray them into the hands of their great Adversary. But God s
eye is ever over them, to counteract the devices of their enemies,
and to uphold them in his everlasting arms. Not one of them
will he ever suffer to " be plucked out of his hands." Their
wants too, whether temporal or spiritual, he will supply. He
may suffer them to be reduced to great straits, even as Israel
were, when they had come out of Egypt. But sooner shall
manna be given them from the clouds, and water from the
rock, than they be left to perish : for his express promise to
them is, that provision shall accompany his protection ; and
that, whilst " their place of defence is the munition of rocks,
bread shall be given them, and their water shall be sureV
" Whilst they seek first the kingdom of God and his right
eousness, all needful things, whether of a temporal or spiritual
nature, shall surely be added unto them ."]
But, before you take to yourselves the full comfort
of these declarations, it will be proper for me yet
further to shew,
II. What should be your feelings towards him
The truly upright, even of the lowest class, can
say, with David, " Our soul waiteth for the Lord."
If you are indeed of the number of his people, then
are you waiting for him,
1. In a way of humble affiance
[The language of your heart is, " He is our help and our
shield." But is it thus indeed ? Are you going to him from
day to day, as sinners who stand in need of mercy? and are
you crying to him continually for " grace to help you in every
time of need?" I do not ask whether you are free from
assaults; but, whether they drive you to him for aid? It is
supposed that you have enemies to conflict with, and trials to
sustain : else you would not need to be looking out for a shield
to protect, or for help to succour, you. But do you so realize
the watchful care of God, as to renounce all hope in the crea
ture, and to rely on him alone? If you truly " fear him," and
truly " hope in his mercy," you cannot but make him your
refuge, and commit to him your every care.]
2. In a way of confident expectation
[The Psalmist, having such a Protector and such a Helper,
anticipates a successful issue to all his trials ; and declares, that
the very trust which he reposes in God is at once the ground
and measure of his expectations from God : " Our heart shall
b Isai. xxxiii. 16. c Matt. vi. 33.
232 PSALMS, XXXIII. 1822. [549.
rejoice in him, because we have trusted in his holy name. Let
thy mercy, O Lord, be upon us, according as we hope in thee."
And shall this be thought too bold an assertion? It is not
more bold than true : for God has repeatedly pledged his word,
that " none of them that trust in him shall be desolate d ." Nay
more, on every occasion we may consider him as saying to us,
" According to your faith it shall be unto you 6 ." His conduct
towards Abraham clearly shews us how he will act towards all
who believe in him. Abraham is tried as never man was : he
is bidden to offer up in sacrifice his only son Isaac, in and
through whom all the promises of God were to be fulfilled.
The holy man proceeds to execute the divine command, assured,
that though Isaac were already reduced to ashes on an altar,
God both could, and would, raise him up again, and fulfil in
him all that he had promised. Accordingly, Isaac was given
him, as it were, from the dead ; and was made the instrument
of raising up to Abraham that " seed, in whom all the nations
of the earth were to be blessed." So, in proportion as our
expectations are enlarged, shall be God s exertions in our
favour. If only we can say with David, " Truly my soul
waiteth upon God : from him cometh my salvation : He only is
my rock, and my salvation, and defence ; " we may, with assured
confidence, add with him, " I shall not be moved f ."]
And now let me ASK,
1. What evidence have you that you are the Lord s ?
[Do you answer to the character here given of his people,
" fearing him" above all, and " hoping in his mercy" alone?
Do you evince that that is indeed your character, by waiting
upon him continually, and expecting at his hands his proffered
benefits ? Examine well the habit of your minds from day to
day : for it is of such only that it can be said, His eye is " over
them for good g ." But far different is the state of those who
fear him not : for " the face of the Lord is against them that
do evil, to cut off the remembrance of them from the earth 11 ."
I again say, and rejoice to say, that, though your attainments
reach no further than holy fear and humble hope, the Lord
will look upon you with tender and paternal love: but, if these
graces be not rooted in your hearts, you have yet to learn what
it is to receive the grace of God in truth.]
2. What would be your state,, if God s mercy to you
should be measured by your regards for him ?
[St. John prayed for Gaius, that " his bodily health might
prosper as his soul prospered 1 ." And are you prepared to
d Ps. xxxiv. 22. e Matt. viii. 13. and ix. 29.
f Ps. Ixii. 1, 2, 5, G. e Deut. xxx. 9.
h Ps. xxxiv. 15, 16. * 3 John, vcr. 2.
550.] DEVOTION EXEMPLIFIED. 233
pray with David, " Let thy mercy, O Lord, be upon me,
according as my hope is in thee ? " Verily, were this God s
rule of acting towards us all, the greater part of us would never
taste of his mercy to all eternity. But, thanks be to God ! he
is sovereign in the exercise of his mercy, being " found often
times of them that sought him not, and made known to them
that inquired not after him." Yet let us not presume on this :
for, if he shew mercy to any, he will assuredly bring them to
the state described in our text, and both put his " fear in their
hearts," and " make them to abound in hope by the power of
the Holy Ghost."]
DL.
DEVOTION EXEMPLIFIED.
Ps. xxxiv. 2, 3. My soul shall make her boast in the Lord :
the humble shall hear thereof, and be glad. O magnify the
Lord with me, and let us exalt his name together.
A SENSE of gratitude to God for his mercies will
ever abide in some measure on the soul of a true
believer. But there are special occasions whereon
he is so impressed with the Divine goodness, that he
feels as if he never could forget it, and as if he would
have the whole creation join with him in his devout
acknowledgments. This was the frame of David s
mind,, when, by feigning himself mad, he had escaped
out of the hands of Achish, who would probably have
put him to death, or delivered him into the hands of
Saul, his blood-thirsty persecutor a .
In discoursing on his words, we shall notice,
I. His determination to praise God-
Ungodly men love to boast of themselves
[There is no man who has not some imaginary excellencies
whereof to boast. If we possess any natural endowment either
of mind or body, we are forward to bring it into notice, and to
arrogate something to ourselves on account of it. One values
herself upon her beauty ; another boasts of his strength or
courage ; another prides himself in his wit, his penetration, or
his judgment. Rather than pass unnoticed, the ungodly will
boast of their iniquities and excesses ; yea, (strange to say !)
of iniquities they have not committed, and of excesses to
which they have never arrived.]
a Compare 1 Sam. xxi. 10. to xxii. 1. with the title of this psalm.
234 PSALMS, XXXIV. 2, 3. [55Q.
The godly, on the other hand, " make their boast
in the Lord"
[They know, by bitter experience, that in themselves
dwelleth no good thing, yea, nothing but what furnishes matter
for the deepest humiliation. But they see in God sufficient to
excite their devoutest adoration. Whether they contemplate
the perfections of his nature, or the works of his hands, the
wonders of his providence, or the riches of his grace, they are
filled with wonder and astonishment ; and, pouring contempt
on all created excellencies, they exclaim, " O God! who is
like unto thee b ?" " Thanks be to God, who always causeth
us to triumph in Christ !"]
The Psalmist was the more induced to praise God
in a public manner, from a consideration of
II. The effect he hoped to produce by this means-
He did not expect any particular benefit to accrue
to the proud
[The proud, alas ! are disgusted with even the mention of
God s name, provided it be with reverence and love : nor do
they ever speak of him themselves, unless it be to profane his
name in oaths and curses. Their aversion to hear of him
increases according to the degree in which he is honoured.
They will suffer us to speak somewhat of God as he is mani
fested in creation ; but they do not like to be told of his love
in redemption. They will bear to hear a little of God (though
but little) in his works of providence ; but they cannot endure
to hear one syllable of his gloriously rich and sovereign grace.
If we utter but a word expressive of admiration and love on
account of his condescension in revealing himself to our souls,
we forfeit at once all title to respectability, and become in their
eyes the most contemptible of beings. They would be less
offended with oaths and blasphemies and the grossest obscenity,
than with one such an expression of love to God.]
But he hoped that to the humble his adorations
would afford matter of unfeigned joy
[The godly are not so free from pride, but that flattery
sometimes finds access to their hearts, and proves a gratification
to their unwary minds. But in their better seasons, when their
airy dreams have vanished, and they obtain juster views of
themselves, they most unfeignedly lothe and abhor themselves,
and desire that God alone should be exalted. To be told of
their own goodness is nauseous and unpalatable : but to hear
the praises of their God and Saviour, this is delightful to their
b Deut. xxxii. 31. Exod. xv. 11. Mic. vii. 18. c 2 Cor. ii. 14.
550.] DEVOTION EXEMPLIFIED. 235
souls. It is this that endears to them the ministers of God :
he who with the clearest evidence and richest unction exhibits
to their view the glory and excellency of their God, will be
regarded as their best friend : and every one who in sincerity
labours to fulfil this office, will be " esteemed by them very
highly in love for his work s sake."]
To stir up within ourselves a similar disposition,
let us consider,
III. His exhortation to co-operate with him in this
blessed design
He calls on all of us to unite with him in praising
and adoring God : and his exhortation may well serve
as an
APPLICATION to the foregoing subject. We ask then,
1. Is it not a reasonable employment ?
[Let any one call to mind the excellencies of God as they
are described in Scripture, and then say whether it is not
reasonable that we should exalt his name. But more parti
cularly, let the wonders of redemption be surveyed (O wonders
inexpressible, and surpassing all comprehension !) ; let the
thought of God s co-equal, co-eternal Son, becoming man, of
his dying upon the cross, of his living again to make interces
sion for us in heaven ; let the thought of this being done to
deliver our souls from death, and to restore us to the favour of
our offended Father ; let this, I say, dwell upon the mind, and
we shall see at once the reasonableness of this duty, and the
utter unreasonableness of passing one day or one hour without
renewed expressions of gratitude and thanksgiving.]
2. Is it not a delightful employment ?
[Poor indeed is the mirth of this world, when compared
with the joy of praising God. This is the work of all the
glorified saints and angels : " they rest not day .or night,
saying, Holy, holy, holy, is the Lord God of Hosts ! "
And if this be the employment of heaven, what must such
an exercise be to us, but a heaven upon earth? It is indeed
a foretaste of heaven, as all who have ever engaged in it are
constrained to acknowledge : nor, if we were always thus
engaged, would any trouble or sorrow be able to molest us :
our very afflictions would rather give energy to our souls, and
enlarge at once our subjects of praise, and our disposition
to abound in it.]
3. Is it not a necessary employment ?
[It is grievous on such a subject as this to insinuate
any thing of an alarming nature : but, if men will not be
236 PSALMS, XXXIV. C. [551.
" constrained by love," we must endeavour to " persuade
them by the terrors of the Lord."
God declared to his people of old, that, if they would not
serve him with joyfulness and gladness of heart for the abun
dance of all things which he had so liberally bestowed upon
them, they should endure all the curses denounced in his law d .
With how much greater force does this threatening come to
us, if we neglect to praise him for the infinitely greater benefits
he has conferred on us ! We ourselves feel indignant if great
and acknowledged virtues be despised, or eminent favours be
disregarded. And shall God ever look with complacency on
those who are blind to his excellencies, and insensible of his
mercies? Whatever we may imagine to the contrary, none
shall ever join the choir above, whose hearts have not been
tuned to sing God s praise below.]
ll Deut. xxviii. 45, 47.
DLL
GRATEFUL RECOLLECTIONS.
Ps. xxxiv. 6. This poor man cried ; and the Lord heard him,
and saved him out of all his troubles.
IT is of great advantage to have transmitted to us
the experience of God s saints ; because in them we
see exhibited, as it were, before our eyes, what we
ourselves are authorized to expect. David, in this
psalm, records his deliverance from the hands of
Achish, king of Gath ; who, there was every reason to
fear, would have either put him to death or delivered
him into the hands of Saul, if God had not mercifully
interposed to prevent it. As for the means which
David had recourse to, in order to deceive Achish,, I
am not prepared either to justify or condemn them a .
To feign himself mad before Achish, was doubtless
a very humiliating measure. But, whether it was
strictly correct or not, God was pleased to make use
of it for the deliverance of his faithful servant from
the danger to which, by fleeing to Gath, he had ex
posed himself: and David, in this psalm, commemo
rates this gracious interposition, and records it for
the benefit of the Church in all future ages.
Let us consider the text,
a 1 Sam. xxi. 1315.
551.] GRATEFUL RECOLLECTIONS. 237
I. As a grateful acknowledgment
It is not necessary to confine our attention to the
immediate occasion of the words, since David uses
nearly the same expression in reference to mercies
received during the rebellion of Absalom b .
Throughout the whole of his life, David received
marvellous mercies at the hands of God
[His temporal deliverances were great on numberless
occasions, from the persecutions of Saul - the assaults
of enemies and the rebellion of Absalom but
from all his troubles God had saved him ; and for this salvation
he did well to offer to God his most grateful acknowledgments .
But what shall I say of the spiritual mercies vouchsafed to
him? These were beyond measure great, inasmuch as his ter
rors were sometimes of the most overwhelming nature d
and his sins, of almost unparalleled enormity 6 - -But
from all of these had God delivered him, in answer to his
prayers ; and for these merciful interpositions he most humbly
and most thankfully adores his God f
And have not we also innumerable mercies, both
temporal and spiritual, to acknowledge ?
[True in respect of temporal afflictions, none of us can
bear any comparison with him. But still there are few of us
who have not experienced some deliverances; and not one who
has not reason to bless God, with all possible ardour, for his
forbearance, at least, if not also for his pardoning love. Let
us call to mind the various interpositions of our God in times
of sickness, or trouble, or danger. But more especially, if
ever we have cried to God under a sense of our sins, and an
apprehension of God s wrath, and have obtained mercy at his
hands, what thanks should not we also render to him for such
marvellous mercies ! Methinks if we do not call upon all that
is within us to bless his holy name, " the very stones will cry
out against us."]
But David intended these words to be considered,
also,
II. As an instructive record
The whole preceding part of the psalm shews that
it was written by him with this view. " I will bless
the Lord at all times : his praise shall be continually
b Ps. iii. 3, 4. with the title of that Psalm.
c 2 Sam. xxii. 17. d Ps. vi. 16. and xl. 12. and xlii. 7.
e Ps. xxv. 11. f Ps. xl. 13.
238 PSALMS, XXXIV. 6. [551.
in my mouth. My soul shall make her boast in the
Lord : the humble shall hear thereof and he glad.
magnify the Lord with me ; and let us exalt his name
together ! I sought the Lord, and he heard me, and
delivered me from all my fears." Yes, " This poor
man cried, and the Lord heard him, and saved him
out of all his troubles g ." Behold, then, how plainly
it instructs us,
1. That there are no troubles so great, but God is
able to deliver us from them
[Neither our temporal nor our spiritual troubles can well
exceed those of David: yet, if he was saved from his, why
may not we from ours? " Is God s ear become heavy, that it
cannot hear; or is his hand shortened, that he cannot save 11 ?"
We must on no account limit either the power or the mercy
of our God : but " be strong in faith, giving glory to his
name 1 "- -- ]
2. That there are no troubles so great but God
will deliver us from them, in answer to our prayers
[Who ever heard of any instance wherein God said to a
man, " Seek my face in vain ? " Jonah was heard from the
bottom of the sea ; and David, as it were, from the very gates
of hell. Manasseh, too, was heard, and accepted, after all his
great and aggravated crimes k . Let none, then, despond, what
ever be his trouble, or whatever his guilt : but let all be assured,
that if their faith be only as a grain of mustard-seed, it shall
prevail, to the casting of all the mountains, whether of difficulty,
or of sin, into the very depths of the sea 1 --- ]
3. That answers to prayer, so far from puffing up
a man with pride, will invariably humble and abase
him
[Who is it that here designates himself by this humiliat
ing appellation, " This poor man?" It is David, "the man
after God s own heart." But did not God s mercies to him
puff him up ? Quite the reverse. He never was more humble
than, when most honoured of his God. And so it was with
Jacob in the Old Testament 111 ; and with the Apostle Paul in
the New. If ever there was a man more highly honoured
than others, it was the Apostle Paul : yet he still continued
to account himself " less than the least of all saints 11 ," yea, and
s ver. 16. h j sa j i ij x> ^ i R om> j v> 20.
k 2 Chron. xxxiii. 12, 13. ] Matt. xvii. 20.
m Gen. xxxii. 10, 11. n Eph. iii. 8.
552.] GRATEFUL RECOLLECTIONS. 239
as "the very chief of sinners ." And so will divine grace
operate on us also. People imagine, that if we profess to
have received special answers to prayer, and to have obtained
the forgiveness of our sins, we must, of necessity, be elated
with pride. But the very reverse of this was the effect pro
duced on the minds of Job, and of the prophet Isaiah, who
only lothed themselves the more in proportion as they were
honoured of their God p : and thus it will be with every real
saint : he will account himself" poor" even to his dying hour,
and will be ever ready to " prefer others in honour before
himself V]
If, then, this retrospective view of God s mercies
be so sweet on earth,
1. What must it be, the very instant we arrive at
the gates of heaven !
[At the moment of our departure from the body, we shall
have a complete view of all God s dealings with us, whether
in his providence or grace. And if here our partial views of
these things fill us with such joy and gratitude, what will a
full discovery of them do? As to any undue elevation of
mind, on account of the mercies vouchsafed to us ; it will pro
duce a directly contrary effect: for all the glorified saints cast
their crowns at the Saviour s feet, and prostrate themselves
before him, and sound no other name than his r . And there
they will have their salvation altogether complete. No further
" trouble " to all eternity will they experience ; for " all tears
shall be wiped away from their eyes for ever 8 ." Oh ! look
forward to that day with holy delight : and let the foretastes
of it, which you here enjoy, stimulate your exertions to honour
God, and to obtain a meetness for the blessedness that awaits
you.]
2. How earnest should you be in commending to
others the Saviour you have found !
[The Psalmist sets you the example : " Come and hear,
all ye that fear God, and I will declare what he hath done for
my soul. I cried unto him with my mouth, and he was extolled
with my tongue. Verily, God hath heard me, and hath
attended to the voice of my prayer. Blessed be God, who hath
not turned away my prayer, nor his mercy from me * ! " Thus,
then, do ye also. Be not content to go to heaven alone. Tell
to those around you the efficacy of prayer ; and extol the
Saviour, as " able to save to the uttermost all that come unto
1 Tim. i. 15. P Job xlii. 5, 6. and Isai. vi. 5.
1 Rom. xii. 10. Phil. ii. 3. r Rev. v. 810.
8 Rev. vii. 1417. i Ps. Ixvi. 1620.
240 PSALMS, XXXIV. 8. [552.
God by him." Thus will you fulfil the design of David in
transmitting his experience to future ages ; whilst you confirm
his testimony, by your acknowledgment that God is still as
gracious as ever, and an unchangeable Friend to all who come
to him in his Son s name.]
DLII.
EXPERIMENTAL RELIGION ENFORCED.
Ps. xxxiv. 8. taste and see that the Lord is good ! Blessed
is the man that trusteth in him.
THERE is, in the minds of many, a prejudice
against experimental religion, insomuch that the very
name of Christian experience is an object of reproach.
But, what is repentance, but a sense of sorrow on
account of sin ? And what is faith, but a resting of
the soul on God s promised mercy in Christ ? And
what is love, but a going forth of the soul in kindly
affections towards God and man ? The heart is the
proper seat of religion : " My son," says God, " give
me thine heart :" and, to imagine that we can have
hopes and fears, joys and sorrows, excited in the soul,
and yet not possess any consciousness of such feel
ings, is a mere delusion. I mean not to decry those
exercises of the mind which are purely intellectual ;
for they are necessary in their place. But it is not
in them that piety consists : they may lay the foun
dation for piety ; but there must be a superstructure
of holy affections, before the edifice of religion can
be complete.
This is intimated in the words before us : in which
it will be proper to notice,
I. The experience recommended
" That the Lord is good," will admit of no doubt
[This is seen throughout all the works of Creation ; every
one of which bears the stamp and character of wisdom and
love - Nor is it less visible in the dispensations of Pro
vidence : for, though we see them very partially, and are con
strained to wait the issue of events in order to form a correct
judgment respecting them, yet, from what we have seen, who
can hut acknowledge that " God is good to all, and that his
tender mercy is over all his works ? " - But most of all
552.J EXPERIMENTAL RELIGION ENFORCED. 241
does his goodness appear in the great mystery of redemption.
Who can reflect on that stupendous act of mercy, the giving
of his only-begotten Son to die for us, and to bear our sins in
his own body on the tree ? Who can reflect on the sending of
his Holy Spirit to instruct and sanctify us, and on the pro
viding for his people an inheritance, incorruptible and unde-
filed, and never-fading, reserved for them in heaven ? Who,
I say, can take ever so slight a survey of these wonders, and
not say with the Psalmist, " 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 a ! ]
Let us, then, " taste and see how good the Lord
is"-
[A man who had been immured all his days in a dungeon
would have no conception of the radiance of the sun, in com
parison of that which he would acquire by being subjected
to the action of its meridian rays : nor will a person who has
merely heard and read of God s goodness be able to form an
estimate of it, in comparison of what he would after having
had " the love of God shed abroad in his heart by the Holy
Ghost." In the one state he might say, " I have heard of thee
by the hearing of the ear ; " but, on his transition from it, he
might add, " Now mine eye seeth thee." This is what I would
wish respecting you: I would wish all " the goodness of God
to pass before you," if not in visible splendour and in audible
sounds, yet in a way perceptible to the organs of faith.
But how is this to be attained ? I answer, As Moses was
put into the clift of the rock, that he might be capable of sus
taining the manifestations of God s glory b , so you must "be
found in Christ;" and then you shall behold all " the glory of
God shining forth in his face."]
That we may be stirred up to seek this experience,
let us notice,
II. The blessedness resulting from it
A just view of God s goodness will lead us to trust
in him
[" They that know thy name," says David, " will put their
trust in thee." They will go to him with all their guilt to be
pardoned, and all their corruptions to be mortified, and all
their wants to be supplied. Those who know him not, are
ever prone to limit either his power or his willingness to save :
but those who have " tasted how gracious he is c ," will commit
a Ps. xxxi. 19. b Exod. xxxiii. 18, 19. c 1 Pet. ii. 3.
VOL. v. R
2*2 PSALMS, XXXIV. 8. [552.
to him their every concern, and trust him for body and for soul,
for time and for eternity
And need I ask, whether persons so doing shall be
" blessed?"
[Verily it is not in the power of language to declare the
full extent of their blessedness. What tranquillity possesses
their minds! It is well said, that " their peace passeth under
standing," and their "joy is unspeakable and glorified." Con
scious as they are of their ill desert, they nevertheless feel
assured of mercy through the blood of sprinkling. Sensible as
they are of a " body of sin and death," and almost sinking
under its weight, they yet can say, " Thanks be to God, who
giveth us the victory through our Lord Jesus Christ ! " Know
ing by bitter experience, also, the power and subtlety of Satan,
they yet anticipate a final victory over him, and doubt not but
that he shall soon be for ever " bruised under their feet." As
for death, they have learned to number it amongst their trea
sures 1 : and they look forward to a habitation infinitely better
than any that this world can afford, even to " a house not made
with hands, eternal in the heavens."
In every view that can be conceived, these persons are
blessed ; as indeed the whole Scripture testifies : but more
especially does David assure us of it, when, in a solemn appeal
to God himself, he says, " O Lord God of Hosts, blessed is the
man that trusteth in thee 6 ."]
ADDRESS
Are there any amongst you who doubt the blessed
ness of religion ?
[Sure I am, that you can never have had any just expe
rience of it. And what would you yourselves say to any one
who should presume, under such circumstances, to judge of
earthly things ? Would you not reply, you are incompetent
to judge ? So, then, I say to you, Go first and taste whether
God be not good to them that seek him. If you can truly say,
that you have sought him with deep penitential sorrow, and he
has shut up his bowels of compassion from you ; that you have
prostrated yourselves at the foot of the cross, and the Lord
Jesus has spurned you from his foot-stool ; and that you have
truly and unreservedly given yourselves up to God, and he has
denied you the assistance of his grace ; if you will say, that,
whilst you have thus turned with your whole heart to God,
and retained no allowed sin within you, God has cast out your
prayer, and refused to be gracious unto you ; I will allow you
to be judges in this matter. But where is the man that will
d 1 Cor. iii. 22. * Ps. Ixxxiv. 12.
552. ] EXPERIMENTAL RELIGION ENFORCED. 243
dare to stand up and say to the Lord Jesus Christ, * Thou hast
declared that thou wouldst " on no account cast out any who
came to thee ; " but thou hast falsified thy word in reference to
me, and suffered me to seek thy face in vain? No: there
never yet existed an occasion for such a reproach, nor ever
shall, as long as the world shall stand. I say, then, that those
who doubt the blessedness of true religion are in darkness even
to this very hour, and " speak evil of the things which they
understand not." And, if they pretend that they have endea
voured to taste whether God were good, and found him not to
be so, I hesitate not to say, that the fault has not been in God,
but in themselves, in that their taste has been vitiated, and
their souls rendered incapable of spiritual discernment.]
To those who have " tasted that the Lord is gra
cious/
[I would say, Be not satisfied with a taste. God invites
you to " eat and drink abundantly f ," till you are even " satis
fied with his goodness g ." Such is your privilege, as David has
declared: "How excellent is thy loving-kindness, O God!
therefore shall the children of men put their trust under the
shadow of thy wings : they shall be abundantly satisfied with
the fatness of thy house ; and thou shalt make them drink of
the river of thy pleasures h ."
And be careful that you do not become " weary of the
Lord." We read of some, who, having " tasted of the heavenly
gift, and been made partakers of the Holy Ghost, and having
tasted the good word of God, and the powers of the world to
come, yet so fell away, as never to be renewed unto repentance V
Beware, lest that ever become your state. Beware, lest ye so
" crucify the Son of God afresh, and put him to an open
shame." If men who have never tasted of his grace commit
iniquity, they bring no particular disgrace upon religion : but
if you, who profess godliness, offend, you cast a stumbling-
block before the whole world ; who conclude, from what they
see in you, that there is not a sufficiency of love in Christ to
make you happy, or of grace to make you holy. I pray you,
bring not such dishonour upon him, or such guilt upon your
own souls : but so " acquaint yourselves with him, that you
may be at peace;" and so delight yourselves in him, that
" your souls may be satisfied as with marrow and fatness,
whilst you are praising him with joyful lipsV]
f Cant. v. 1 . Jer. xxxi. 14.
h Ps. xxxvi. 7, 8. i Heb. vi. 6.
* Ps. ixiii. 5.
244 PSALMS, XXXIV. 11 10. [553.
DLI1I.
THE FEAR OF GOD INCULCATED.
Ps. xxxiv. 11 16. Come, ye children, hearken unto me; I will
teach you the fear of the Lord. What man is he that desireth
life, and loveth many days, that he may see good ? Keep thy
tongue from evil, and thy lips from speaking guile. Depart
from evil, and do good: seek peace, and pursue it. The eyes
of the Lord are upon the righteous, and his ears are open unto
their cry. The face of the Lord is against them that do evil.
TO enlighten a dark world, and to guide wanderers
into the paths of peace and holiness, is the most glo
rious office that can be committed to a human being.
So at least David thought : for though he was well
qualified to teach men the science of music (in which
he eminently excelled), or the art of war (in which
he was a great proficient), or the principles by which
states and kingdoms should be governed, he con
sidered none of those employments comparable to
that of instructing men in the principles and practice
of true religion. As a prophet of the Lord, (for
at the time the psalm was written he was not yet
exalted to the throne of Israel,) he regarded all, to
whom he had accesss, as his children ; and was
anxious, as a loving parent, to gain their attention,
that he might instil into their minds those truths
which he himself felt to be of supreme importance.
He wished in particular to shew them, what we also
are desirous to point out to you,
I. Wherein the fear of the Lord consists
The fear of the Lord is such a reverential regard
to him as inclines us to walk in all things according to
his revealed will, and to approve ourselves to him,
1. In our words
[" Out of the abundance of the heart the mouth will
speak ; " and every evil that is in the heart will betray itself by
the tongue. Truly the tongue is justly called an unruly mem
ber : like a helm of a ship, it is but a small matter ; but it
boasteth great things. It is declared by God himself to be "a
world of iniquity;" " a fire, setting in flames the course of
nature, and itself set on fire of hell." So untameable is it, that
the man who bridles it on all occasions is pronounced to be " a
perfect man:" whilst, on the other hand, the man who has no
553.1 THE FEAR OF GOD INCULCATED. 245
command over it, however religious he may fancy himself,
or be thought by others, is a self-deceiver, whose religion is
vain a . It is therefore with great propriety that David specifies
the control of the tongue as the first evidence of the fear of
God ; " Whoso desireth life, let him keep his tongue from evil,
and his lips from speaking guile." Not only must all profane
speeches and all impure communications be forborne, but every
thing that is false and deceitful, or corrupt in any way what
ever. Every proud, angry, passionate, revengeful word must
be suppressed, whatever may be the provocation to utter it : all
calumny, detraction, uncharitableness, tale-bearing, must be
avoided, and " the law of truth and of kindness be continually
in the lips." God has said, that " of every idle word we must
give account in the day of judgment," and that " by our words
we shall be either justified or condemned ; " and therefore the
fear of the Lord must of necessity cause us to " take heed to
our ways, that we sin not with our tongue."]
2. In our actions
[Sin is " that abominable thing which God hates:" and it
should be universally and irreconcileably hated by us : " We
must depart from evil, and do good." Whatever evil we may
have been most tempted, and most accustomed, to commit,
that is the evil against which we must most watchfully guard,
and from which we must most resolutely depart On
the other hand, we must be occupied in doing good. The
doing of good should be the great business of life : first, the
doing good to our own household ; then to all our neighbours ;
then to the Church of God at large. The devising of good,
and the executing of good, and the uniting with others in the
good devised by them, and the stirring up all around us to do
good according to their opportunities and ability ; this is a life
worthy of a Christian, and necessarily flowing from the fear of
God. If we truly fear God, we shall " abhor that which is evil,
and cleave (be glued) to that which is good," and " be fruitful
in all the fruits of righteousness which are by Jesus Christ to
the glory and praise of God."]
3. In our whole spirit and temper
[A peaceful, loving spirit will characterize every child of
God. " God is love;" and all his children will resemble him
in this glorious attribute. True it is, that it is not always
possible to be at peace, because some are so wicked and un
reasonable that they will take occasion even from our very
peacefulness to injure us the more. Hence St. Paul says, "If
it be possible, as much as lieth in you, live peaceably with all
men." Whether we succeed or not, our constant aim and effort
a See Jam. iii. 28.
246 PSALMS, XXXIV. 1116. [553.
must be for peace. For the preservation of it we should
account no sacrifice too great : and we should be as studious
to promote it amongst others, as to preserve it with ourselves.
If we see an unkind spirit prevailing any where, we should
endeavour to extinguish the fire, and not, by countenancing it,
add fuel to the flame. The evil of contention is so great, that
no one who possesses heavenly wisdom will engage in it him
self, or encourage it in others 11 . If we fear the Lord indeed,
our constant labour will be to " keep the unity of the Spirit
in the bond of peace."]
Whilst explaining thus wherein the fear of the
Lord consists, the Psalmist points out,
II. The importance of cultivating it in our own
hearts
As for those who had no concern about their
souls, he did not expect them to hearken to such
self-denying lessons as he endeavoured to inculcate :
but to those who desired true happiness in this
world and the next, he gave the advice which we
have already considered . To enforce his advice,
he assured them of,
1. God s favour to them that fear him
[" The eyes of the Lord," says he, "are upon the righteous,
and his ear is open to their cry." Not a moment are they out
of his sight, nor for a moment is he inattentive to their prayers.
Are they in danger? He will protect them, and cause his
angel to encamp around them, that no enemy may approach
to hurt them d Are they in want? He will supply them
with all that is needful for them. " The lions that could prey
upon them shall want and suffer hunger ; but they shall want
no manner of thing that is good," for body or for soul, for time
or for eternity e Are they in trouble ? He will assuredly
in due time interpose to deliver them. They may have many
troubles : but he will deliver them from all, the very instant
they have accomplished their destined office f . He sends the
trials to purify them from their dross : and he sits by the fur
nace, ready to bring them out, in the proper season, "purified
as gold." Are they longing for his presence here, and his glory
hereafter? He will " be nigh unto their souls" in this world,
and will save them in the Lord Jesus Christ with an everlasting
salvation in the world to come g . In a word, there shall be an
infinite distance between them and others: for they shall enjoy
b Jam. iii. 13 18. c ver. 12. d ver. 7.
e ver. 9, 10. f ver. 17, 19. s ver. 18.
553.] THE FEAR OF GOD INCULCATED. 247
all the richest blessings of redemption, whilst those who cast off
the fear of God shall be left inconsolably and for ever desolate 11 .
What inducements are here to seek that holy disposition of
mind inculcated in our text !]
2. His indignation against those who fear him not
[God does not merely withhold his blessings from these
persons, but actually becomes their enemy : he does not only
turn his face from them, but sets his face against them: " he
walks contrary to them who thus walk contrary to him." Hear
how indignantly he speaks to those who profess to reverence
him, but in fact dishonour him by their conduct : " Why call
ye me Lord, Lord, and do not the things which I say * ? " Yea, he
declares that whatever profession of religion they may make,
they shall never enter into his kingdom: " Not every one that
saith unto me, Lord, Lord, shall enter into the kingdom of
heaven, but he that doeth the will of my Father which is in
heaven k ." He intimates, that in the day of judgment there
will be many who will confidently claim heaven, as it were, on
account of their zeal and success in his service : but that, for
asmuch as they were destitute of all these holy dispositions, he
will not acknowledge them as his, but bid them to depart ac
cursed into everlasting fire 1 . In a word, he declares that by
their fruits only shall they be known either in this world or
the next.
It must however be remembered, that though the exercise
of these holy dispositions is pleasing and acceptable to God, it
is not meritorious in itself; nor can it found a claim for our
justification before God. A reward, it is true, will be given
us ; but it is " a reward of grace, and not of debt." It is in
Christ only that we can have a justifying righteousness; never
theless our works will be regarded as the evidences of our
faith : if our faith operate in the way above mentioned, we
shall be acknowledged as Christ s redeemed people ; but if it
do not, it will be considered as dead; and we shall be cast out
as hypocrites and self-deceivers.]
Suffer now a word of EXHORTATION. Two things we
entreat of you ;
1. To labour for practical religion
[There are many professors of religion who love to hear
of the privileges of the Lord s people, but not to hear of their
duties; and they call such subjects as the foregoing, legal: but
they who do so, understand neither what legality is, nor what
the Gospel is. Legality is a leaning, either in whole or in part,
to the works of the law to justify us before God : and if we
h ver. 21, 22. * Luke vi. 46. k Matt. vii. 21.
1 Matt. vii. 22, 23. m Matt. vii. 1820.
4-8 PSALMS, XXXIV. 1116. [553.
encouraged that, we might justly be regarded as abandoning
and subverting the Gospel of Christ. But, when we teach
persons to fear the Lord, and, from a desire of his favour in
Christ, and from a dread of his displeasure, to approve them
selves to God in the whole of their life and conversation, we
do only what the Apostles of our Lord also did : for St. Peter
quotes the very words of our text in the precise way in which
we have insisted upon them 11 : and therefore we are sure that
an attention to them becomes us under the Gospel. We fur
ther say, that the people who set themselves up for judges in
this way, are ignorant also of the Gospel. The Gospel consists
of two parts, doctrine and practice, just as a house consists of a
foundation and a superstructure. But who would choose a
place for his habitation that has a foundation indeed, but nei
ther walls nor roof? or who would call such a structure a house ?
So doctrines, however sound, will not answer the ends of the
Gospel, nor can they be properly called the Gospel, unless
they stand connected with good works as issuing from them
and built upon them. The doctrines are the foundation ; the
good works are the superstructure : and then only are the
doctrines available for our salvation, when they operate to the
production of universal holiness. This is the account which
our blessed Lord himself gives of his Gospel : and he alone is
truly wise, who embraces and builds upon it in this view .]
2. To cultivate a child-like spirit
[We have addressed you as " children:" though there
may be many present who are " young men and fathers," yet
must we say, that an advance towards Christian perfection will
always be manifested by a proportionate growth in humility.
Our blessed Lord told his Apostles, that whoever amongst them
most fully attained the tempers and dispositions of a " little
child, the same would be the greatest in the kingdom of hea
ven." Let your growth then be seen in this way: then, what
ever be taught you, it will be " received with meekness, as an
engrafted word, able and effectual to save your souls." In
deed without this disposition of mind no man can have that
" honest and good heart," which alone will nourish the seed
that is sown in it, and enable it to "bring forth fruit unto
perfection."
To those who are really but young in age, a teachable spirit
is indispensable to their improvement. O let such listen to the
voice of their teachers with humility and gratitude ! let them
especially also look unto the Holy Spirit of God, to apply the
word unto their hearts : and let them " not be hearers only of
the Gospel, but doers of it also," lest the privileges they enjoy
lead only to the deceiving and ruining of their own souls.]
n 1 Pet. iii. 1012. Matt. vii. 2427.
554.] BROKEN AND CONTRITE IN HEART ENCOURAGED. 249
DLIV.
THE BROKEN AND CONTRITE IN HEART ENCOURAGED.
Ps. xxxiv. 18. The Lord is nigh unto them that are of a broken
heart ; and saveth such as be of a contrite spirit.
THE objects of God s favour are very frequently
designated by the exalted title of " The righteous :"
" The eyes of the Lord are upon the righteous :"
" Many are the afflictions of the righteous :" " They
that hate the righteous shall be desolate a ." But, a
person of an humble spirit finds it difficult to assume
to himself this character, because of the innumerable
imperfections of which he is conscious ; and, con
sequently, he is backward to claim the promises
assigned to it. But the terms whereby the Lord s
people are characterized in our text are such as the
most humble may appropriate to themselves without
vanity : and whatever is promised to them under
that character, they may regard as their legitimate
and assured portion.
The words before us will naturally lead me to shew,
I. What is that spirit which the Lord approves
There is a brokenness of heart which God does
not approve, because it proceeds altogether from
worldly sorrow b : but that which is associated with
contrition is truly pleasing in his sight.
Let us more distinctly see what the spirit here
designated is
[It is called " a broken heart, and a contrite spirit." It
is founded altogether in a sense of sin, and in a consciousness
of deserving God s wrath on account of sin. It is, however,
no light sense of sin, but such an one as David had, when he
said, " Mine iniquities are gone over my head : as a heavy
burthen, they are too heavy for me c :" " Mine iniquities have
taken such hold upon me, that I am not able to look up : they
are more than the hairs of my head ; therefore my heart faileth
me d ," Nor is it merely on account of the penalty annexed to
transgression that they are so oppressed, but on account of its
hateful nature, as defiling and debasing their souls. Hence
they " lothe themselves," as vile, and base, and filthy, and
a ver. xv. 19, 21. b Prov. xv. 13.
c Ps. xxxviii. 4. d Ps. xl. 12.
250 PSALMS, XXXIV. 18. [554.
abominable e : yea, to their dying hour do they retain this
humiliating sense of their own corruptions, notwithstanding
they have a hope that God is pacified towards them ; and even
the more on account of that very mercy which they have
experienced at his hands f .
Shall it be thought that such a sense of sin can become
those only who have been guilty of some flagrant enormities ?
I answer, It befits the most moral person upon earth, no less
than the most abandoned sinner. I say not that the moral
and the immoral are upon a perfect level, either in the sight
of God or man ; for, beyond all doubt, all are hateful in pro
portion to the greatness and multitude of their iniquities : but
there is no person so virtuous, but that he needs to be humbled
before God in dust and ashes. Let any man, however virtuous,
look back upon his past life, and see how far he has been from
God, and how entirely he has lived to himself. Let him con
sider how little sense he has had of his obligations to God,
especially for all the wonders of redeeming love and
how often he has " done despite to the Holy Spirit," in resist
ing his sacred motions, and in deferring that great work which
he knew to be necessary for the salvation of his soul. We
quite mistake, if we think that guilt attaches only to flagrant
immoralities : the living without God in the world is the sum
mit and consummation of all guilt: and where is the man who
must not plead guilty to that charge ? I suppose that no one
will be found to arrogate to himself a higher character than that
of Job, who, according to the testimony of God himself, \vas
" a perfect and upright man :" yet did even Job, when led into
just views of himself, exclaim, " Behold, I am vile ! " " I repent
therefore, and abhor myself in dust and ashes g ."]
This is the spirit which God approves
[This, how unamiable soever it may appear in the eyes of
men, is most pleasing in the sight of God. And well it may be
so: for it honours God s Law. The man who is not thus abased
before God, declares, in effect, that there is no great evil in
disregarding God s Law, and that there is no occasion for those
who have transgressed it to be ashamed. But the truly contrite
person who lothes himself for his iniquities, acknowledges that
" the Law is holy, and just, and good," and that every trans
gression of it is a just ground for the deepest humiliation.
Moreover, the contrition here spoken of justifies God s denun
ciations against sin. The unhumbled sinner says, in effect, God
will not execute judgment: nor have I any cause to tremble
for his displeasure : and if he were to consign me over to per
dition on account of my sins, he would be unmerciful and unjust.
e Ezek. xxxvi. 31. f Ezek. xvi. 63.
s Job xl. 4. and xlii. C.
554J BROKEN AND CONTRITE IN HEART ENCOURAGED. 251
On the contrary, the man whose heart is broken bears a very
different testimony. He acknowledges that he deserves God s
wrath and indignation ; and that, whatever sentence the Judge
shall pass upon him, he will be fully justified as not inflicting
more than his iniquities have deserved 11 .
Above all, the contrite person manifests a state of mind duly
prepared for the reception of the Gospel. " What shall I do to
be saved 1 ?" is his cry from day to day: and, when he finds that
the Gospel makes known to him a Saviour, O ! how gladly
does he embrace the proffered mercy ! how thankfully does he
renounce all hope in himself, and put on him the unspotted
robe of Christ s righteousness ! The unhumbled sinner can hear
the glad tidings of salvation without feeling any deep interest
in them : but the truly contrite person regards the Saviour, as
the man who had accidentally slain a neighbour regarded the
city of refuge : he knows that in Christ alone he can find safety ;
and he has no rest in his soul till he has fled for refuge to the
hope set before him.
Thus, whilst the person that is " whole feels no need of the
physician, the sick " and dying patient commits himself entirely
to his care, and thankfully follows the regimen he prescribes.
Well, therefore, may God approve of him, since he, and he
alone, appreciates aright the gift of God s only dear Son to be
the Saviour of the world.]
But it will be proper to inquire,
II. In what way he will testify his approbation of it
A person bowed down with a sense of sin is ready
to fear that God will never shew mercy to one so un
deserving of it. But God promises, in our text, that,
1. " He will be nigh unto them that are of a broken
heart "-
[God, being everywhere present, may be supposed to be
as near to one person as another. And so he is, if we regard
his essence. But there are manifestations of the Divine pre
sence, which the world at large have no conception of, but
which are experienced by all who follow after God in the
exercise of prayer and faith. The Apostle spoke not in his
own person only, but in the person of believers generally,
when he said, " Truly our fellowship is with the Father, and
with his Son Jesus Christ." We are taught to expect, that if
we " draw nigh to God, he will draw nigh to us : " he will
" lift up the light of his countenance upon us :" he will " shed
abroad his love in our hearts : " he will enable us to cry with
holy confidence, " Abba, Father;" and will " witness with our
spirits that we are his."
h Ps. li. 4. * Acts xvi. 30.
PSALMS, XXXIV. 18. [554.
Is any one disposed to ask, " How can these things be?"
" How is it that God will manifest himself to his people, and
not unto the world?" This is the very question which one of
the Apostles put to our Lord ; who, in reply, confirmed the
truth he had asserted ; saying, " If any man love me, he will
keep my words : and my Father will love him ; and we will
come unto him, and make our abode with him k ."]
2. " He will save those that be of a contrite spirit "-
[Many are their fears in relation to their final happiness :
but " God will never suffer so much as one of his little ones
to perish." The contrite in particular he will save: for " he
looketh upon men ; and if any say, I have sinned, and per
verted that which was right, and it profited me not ; he will
deliver his soul from going into the pit, and his life shall
see the light 1 ." Their temptations may be many; but " He
will not suffer them to be tempted above that they are able ;
but will with the temptation make also for them a way to
escape, that they may be able to bear it m ." However nume
rous or potent their enemies may be, " he will deliver them out
of the hands of all 11 ," and " make them more than conquerors
over all ." In a word, " He will save them with an everlasting
salvation ; nor shall they be ashamed or confounded world
without end p ."]
But the text leads me rather to shew you,
III. What present encouragement the very existence
of it affords to those in whom it is found
The contrition which has been before described is
the fruit and effect of God s love to the soul
[" The Lord is nigh unto them that are of a broken
heart, and saveth such as be of a contrite spirit." There is no
work of divine grace more difficult than this. The taking
away of the stony heart, and the giving a heart of flesh, is
a new creation ; and discovers as clearly the operation of Omni
potence as the universe itself. It is the very beginning of
salvation in the soul. A person under a deep sense of sin is
apt to imagine that God will not have mercy upon him : but
his very contrition is a proof and evidence that God has
already imparted to him his grace. What a reviving consi
deration is this to the humble penitent ! God is nigh thee : he
is in the very act of saving thee. Why, then, art thou cast
down? Why art thou " saying, The Lord hath forsaken and
forgotten me?" Does the greatness of thy guilt appal thee?
k John xiv. 2123. 1 Job xxxiii. 24, 27, 28.
ra 1 Cor. x. 13. Luke i. 74.
Rom. viii. 37. i> Isai. xlv. 17.
554.] BROKEN AND CONTRITE IN HEART ENCOURAGED.
Who shewed to thee thy sins? Who opened thine eyes?
Who softened thy heart? Who disposed thee to condemn
thyself, and to justify thy God ? Is this thine own work, or
the work of any enemy? Does not the very nature of the
work itself constrain thee to say, " He that hath wrought me
to this self-same thing, is God?"]
It is also the earnest and foretaste of your eternal
inheritance
[Would God have done such things for thee, if he had
designed ultimately to destroy thee q ? These are only as the
first-fruits, which sanctified and assured the whole harvest.
He has expressly told us, that the gift of his " Spirit is an
earnest of our inheritance, until the redemption of the pur
chased possession 1 ." You are aware what an earnest is: it
is not only a pledge of future blessings, but the actual com
mencement of them in the soul. And, if you will survey the
heavenly hosts, you will find that this very abasement of their
souls before God is a striking feature in their character, and
a grand constituent of their bliss. They all, with lowliest self-
abasement, fall on their faces before the throne of God, whilst,
with devoutest acclamations, they ascribe salvation to God and
to the Lamb 8 . Learn, then, to view all your feelings in their
proper light; so shall you " from the eater bring forth meat,
and from the strong shall bring forth sweet."]
Let me not, however, CONCLUDE without addressing
a few words,
1. To those in whom this spirit is not found
[You, alas ! have no part or lot in the blessedness which
is prepared for the broken in heart. Look at the Pharisee
and the Publican: the one was filled with self-complacency,
on account of his own fancied goodness; whilst the other
dared not even to lift up his eyes to heaven, on account of his
own conscious unworthiness. But it was the latter, and not the
former, who found acceptance with God: and in all similar
characters shall the same event be realized, as long as the
world shall stand. Humble yourselves, therefore, whoever ye
be ; for in that way only have ye any hope that God shall lift
you up*.]
2. To those who are dejected by reason of it
[Forget not, I beseech you, for what end the Lord Jesus
Christ came into the world : Was it not to bind up the broken
<i Judges xiii. 23.
r Eph. i. 13, 14. See the whole of these assertions confirmed,
Ps. xci. 1416. and cxlv. 18, 19.
s Rev. v. 810. t Jam. iv. 7, 8.
254 PSALMS, XXXV. 3. [555.
heart ; and to give to those who " mourn in Zion, to give," I
say, " beauty for ashes, the oil of joy for mourning, and the
garment of praise for the spirit of heaviness 11 ?" And, if the
greatness of your past sins appear an obstacle in your way, has
he not told you, that " where sin has abounded, his grace
shall much more abound*?" Yield not, then, to desponding
thoughts, nor limit the mercy of your God: but know assuredly,
that he will " heal the broken in heart y ," and that all who
come unto the Saviour heavy-laden with their sins shall be par
takers of his promised rest*.]
u Isai. Ixi. 13. and Luke iv. 18. x Rom. v. 20, 21.
y Ps. cxlvii. 3. z Matt. xi. 28.
DLV.
THE SINNER S HOPE.
Ps. xxxv. 3. Say unto my soul, I am thy salvation.
SUSPENSE is extremely painful to the human
mind, and the more so in proportion to the danger
to which we are exposed. David experienced this
in a very high degree. In the psalm before us he
appears to have been greatly agitated with fear on
account of the number and malignity of the enemies
who sought his ruin, and were exulting in the expec
tation of his speedy fall. Seeing no hope for himself
in the efforts of his adherents, he betook himself to
prayer, and with most earnest importunity implored
that help from his Creator which the creature was
unable to afford. And as it was with an armed host
that he was beset, he addressed the Lord under the
character of a mighty warrior, to stand forth in his
defence : " Plead my cause, O Lord, with them that
strive with me : fight thou against them that fight
against me. Take hold of shield and buckler, and
stand up for mine help. Draw out also the spear,
and stop the way against them that persecute me :
say unto my soul, I am thy salvation."
This last petition I propose to consider,
I. As offered by him
Nothing could exceed the bitterness of David s
enemies
555.1 THE SINNER S HOPE. 255
[If we mark the diversified expressions in this psalm, we
shall have some idea of the danger to which he was exposed.
Saul having determined if possible to destroy him, his subjects
of every description leagued together to execute his will. " False
witnesses rose up, and laid to David s charge things which he
knew not ;" and, in confirmation of their accusations, declared
that they were eye-witnesses of the acts imputed to him a .
Among the number of these were many on whom he had con
ferred the greatest obligations b , and to whom he had given no
just occasion of offence . " They devised deceitful matters
against him d :" " they hid a net for him, and digged a pit for
his soul 6 ." To encourage one another in their odious work,
" they winked with their eye f ;" and, when they thought they
had prevailed against him, " they rejoiced in his adversity 6 ;"
and "magnified themselves against him h ," and "said in their
hearts, Ah! so would we have it: we have swallowed him
up 1 ." The very abjects, encouraged by the example of their
superiors, gathered themselves together against him, and tare
him incessantly; whilst hypocritical mockers in their feasts,
(pretending to more humanity,) yet " gnashed upon him with
their teeth k ." In a word, all classes of the commmunity lay
in wait for his soul 1 , and, like lions prowling for their prey,
sought to destroy and to devour him m .]
Under these circumstances he cried to God for
help
[The particular expression in our text is worthy of notice,
especially as shewing what thoughts the Psalmist entertained
of God. He believed that God was able to deliver him, how
powerful soever his enemies might be. He knew, that if God
was for him, " no weapon that was formed against him could
prosper." Nor did he doubt the goodness of God, as willing to
hear and answer his petitions, and to afford him the protection
which he so earnestly desired. But that which chiefly demands
our attention is, his persuasion of the condescension of the Most
High, in that he prayed, nor merely for deliverance, but for
such an assurance of it to his soul, as should calm all the
tumult of his mind, and fill him with perfect peace.
Now this was the sure way to succeed in prayer. Nothing
so secures the interposition of God in our behalf, as the magni
fying of him in our hearts : " Them that honour him, he will
honour." If we limit his mercies, he will limit his gifts. If
we doubt his power or willingness to help, he will withhold such
a ver. 11, 21. b ver. 12. c ver. 19. <* vert 20.
e ver. 7, f ver. 19. e ver. l.~>. h ver . 26.
1 ver. 26. k ver. 15,16. J ver. 4. m ver. 17, 25.
256 PSALMS, XXXV. 3. [555.
displays of his mercy as he would otherwise have vouchsafed".
On the other hand, if we be steadfast in believing expectations
of his mercy, we shall have such discoveries of his glory as an
unbelieving heart has no conception of . We should never
forget, that there is nothing too great to ask of God. We
never can " open our mouth so wide, but he will fill it p :" nor
can we ever be more enlarged in our petitions towards him, than
he will be in his communications towards us q .]
But the petition in our text is still more deserving
of attention
II. As suited to us
Imminent as David s dangers were, they were not
to be compared with those to which we are exposed
[David s enemies might be eluded, intimidated, vanquished :
but those with which the soul of every sinner is encompassed
can never be eluded, never be overcome.
Sin is a deadly foe, that seeks to destroy every child of man.
It lies in wait for us, to allure, to deceive, to ruin us. It clothes
itself in specious array : it comes with a friendly aspect : it bids
us fear no harm : it tells us, " We shall have peace, though
we yield to its fascinations 1 "." But it is no sooner committed,
than it is registered in the book of God s remembrance, and
will come forth at a future period as a swift witness against all
whom it has deceived. From man it may be hidden : and even
by those who have committed it, it may be forgotten : but " it
hunts the wicked man to overthrow him 8 ;" and though it do
not immediately seize the sinner as its prey, " it will be sure
to find him out*," and, like a millstone about his neck, to sink
him into everlasting perdition 11 .
The law of God also follows with its curses all who have
transgressed its commands x . It is inexorable. It is a creditor
that cannot be satisfied, or appeased. It will take the sinner
by the throat, saying, " Pay me that thou owest:" and, when
we cannot discharge our debt, " it will listen to no entreaties,
but will cast us into prison, till we have paid the uttermost
farthing." God himself appealed to his people of old respect
ing this : " My words, and my statutes, which I commanded
my servants the prophets, did they not take hold of your
fathers ? And they returned, and said, Like as the Lord of
Hosts thought to do unto us, according to our ways, and
according to our doings, so hath he dealt with us y ." Of the
n Matt. xiii. 58. John xi. 40. P Ps. Ixxxi. 10.
q 2 Cor. vi. 1113. r Dent. xxix. 19. s Ps. cxl. 11.
t Numb, xxxii. 23. u Jam. i 14, 15. x Gal. iii. 10.
y Zech. i. 6.
555.] THE SINNER S HOPE. 257
six hundred thousand men who came out of Egypt, how many
entered into Canaan? None, except Joshua and Caleb; who
" had followed the Lord fully." Against all the rest a sentence
of death was denounced in the very first year of their sojourn
ing in the wilderness : and at the close of the forty years a
minute inquiry was instituted; and not one was found alive 2 .
So it will be found in the last day, that of all the threatenings
in the book of God not one has fallen to the ground ; and that,
of all who mourned not over their transgressions of the law,
not one escaped the vengeance of his God. God has said,
" Their foot shall slide in due time a :" he has declared that
" they shall all be turned into hell, even all the nations that
forget him b :" that " he will rain upon them snares, fire and
brimstone, and an horrible tempest ; and that this shall be the
portion of their cup c :" he has declared it, I say ; and, whether
we will believe it or not, his law shall be thus honoured, and
his justice shall be thus magnified, on every impenitent trans
gressor: for already is he " whetting his sword for the execution
of his vengeance upon them ; and soon will he make his arrows
drunk with their blood d ." " The soul that sinneth, it shall die 6 ."
There is yet another adversary, who is lying in wait for
our souls, and, like a roaring lion, going about, seeking to
devour us ; and that is Satan : nor can we have any conception
of the wiles and devices to which he has recourse, in order to
accomplish his malignant purpose. Even in Paradise he pre
vailed to ensnare and ruin our first parents: and the same
temptations he puts in our way, assuring us, that, in following
his counsel, we shall have unqualified pleasure, and happiness
without alloy. He is in Scripture compared to "a fowler f ;
and, like a fowler, he spreads his nets, and allures us by
temptations suited to our appetites, and by the example of
sinners whom he has already ensnared, and whom he makes
use of to decoy us. We see nothing but the promised grati
fication ; and whilst one or another invites us to participate his
supposed joys, we flock to him, " without considering that it
is for our life*." Thus it is the drunkard, the whoremonger,
the adulterer is ensnared : he thinks of nothing but his pleasure :
but the fowler who lays the snare, foresees and prognosticates
the end. Having succeeded in " taking us alive h ," he " keeps
us in peace V and does all he can to hide from us our bondage :
but he knows, that they who now yield to his solicitations as
a tempter, will soon experience his power as a tormentor.
Another enemy also that is confederate against us, is death.
z Numb. xiv. 28, 29, 3538. a Deut. xxxii. 35.
b Ps. ix. 17. c Ps. xi. 6. d Deut. xxxii. 4 1,42.
e Ezek. xviii. 4. f Ps. xci. 3. Prov. vii. 23.
h E^wypTtyitVoi. 2 Tim. ii. 26. Luke xi. 21.
VOL. V. S
258 PSALMS, XXXV. 3. [555.
He is waiting every moment to execute his commission against
us ; well knowing, that the instant he can inflict the stroke he
meditates, all hope of our deliverance is at an end for ever.
He has his eye steadily fixed on persons of every age and
station : and the instruments he has at his command are as
numerous as the sands upon the sea-shore. When he comes in
his more visible and gradual assaults, he contrives to hide his
ultimate designs, and to divert the minds of the sufferers from
the thoughts of an hereafter. As the avenger of sin he entered
into the world k : and in the same character he is daily sweep
ing millions from the earth, and bearing in malignant triumph
his unhappy victims to the tribunal of their God.
Hell too combines with all the rest, and is opening wide its
jaws to receive its destined prey. What the prophet said
respecting the king of Babylon, may be said to every impeni
tent sinner under heaven : " Hell from beneath is moved for
thee, to meet thee at thy coming 1 ." As in that instance " it
stirred up the chief ones of the earth, and raised up from their
thrones all the kings of the nations" to exult over the fallen
monarch, so those persons who were once our partners in sin,
or whom by our example we hardened in their iniquities, will
all come forth to meet us, that they may in the midst of all
their own torments have the malignant pleasure of beholding
and of aggravating ours. It is said, that in the last day " the
angels will bind up sinners in bundles to bum them ;" and for
this end, no doubt, that they who have been associates in
wickedness may, by their mutual execrations, augment each
other s misery to all eternity. For this all hell is waiting. We
are told indeed respecting the Rich Man, who lifting up his eyes
in torments, desired that a messenger might be sent to his five
surviving brethren, to "warn them, lest they also should come
into the same place of torment:" but this was not from any
love to them, but from self-love ; knowing as he did by bitter
experience, how greatly his own sufferings would be increased
by the reproaches of those whom by his influence and example
he had so contributed to destroy.
Know ye then, Beloved, that if David was in danger from
the thousands who sought his life, so are ye ten thousand
times more in danger from sin, which deceives you ; from the
law, which denounces its curse against you; from Satan, who
arms against you all the hosts of hell ; from death, that is ever
waiting to cut you down : and from hell, that is already yawn
ing to swallow you up.]
Say then whether David s petition be not alto
gether suited to our state ?
k Rom. v. 12. ] Isai. xiv. 9.
555.J THE SINNER S HOPE. 259
\_To whom will you go for salvation, if not to the Lord
Jesus Christ ? Will you look to any efforts of your own ? Can
you ever cancel the guilt of sin? Can you ever satisfy the
demands of God s law ? Can you ever vanquish Satan and all
the powers of darkness ? Can you ever overcome death and
hell, so that they shall lose all their terrors, and have no
power over you ? The hope of any such thing were vain : it
is impossible : and if the whole world were combined to aid
you, they could effect nothing. " Though hand joined in hand"
throughout the globe, " no sinner in the universe could go un
punished m ." None can ever blot out one single sin, but He
who made atonement for sin by the blood of his cross. None
can silence the demands of God s law, but He who endured its
penalties, and obeyed its precepts, in order that he might
" bring in an everlasting righteousness," and " make us the
righteousness of God in him." None can " bruise Satan under
our feet," but He who " triumphed over him upon the cross/
and in his ascension " led captivity itself captive." None can
divest death and hell of their terrors, but " He who has the
keys of both, and openeth so that none can shut, and shutteth
so that none can open."
Go then to him for it in David s words ; " Lord, say unto
my soul, I am thy salvation." Offer this petition humbly:
offer it earnestly : offer it in faith Never, from the
foundation of the world, did he cast out one who came to him
in sincerity and truth. If you plead with him in faith, all
these enemies shall be subdued before you; and all your
sorrows be turned into joy. See, in the prophecies of Isaiah,
what your state shall then be : "In that day thou shalt say,
Lord, I will praise thee : though thou wast angry with me,
thine anger is turned away, and thou comfortedst me. Behold,
God is my salvation ! I will trust and not be afraid : for the
Lord Jehovah is my strength and my song ; he also is become
my salvation". Here you see that he will not only give you
the deliverance you desire, but the assurance of it also, saying
to your soul, " / am thy salvation." Beloved Brethren, think
what blessedness you will then enjoy. See it in David : " My
soul, wait thou only upon God : for my expectation is from
him. He only is my rock and my salvation ; He is my defence ;
1 shall not be moved. In God is my salvation and my glory :
the rock of my strength, and my refuge, is in God ." He then
encourages you to follow his example : " Trust in him at all
times, ye people : pour out your hearts before him : God is a
refuge for us p ." This is the very advice which I would give
also : " Pour out your hearts before him, and trust in him."
m Prov. xii. 21. n Isai. xii. 1, 2.
Ps. Ixii. 5 7. P Ps. Ixii. 8.
260 PSALMS, XXXV. 13, 14. [550.
For what happiness can you possess in this world, whilst your
soul, your immortal soul, is in such imminent danger? If you
were only, like David, encompassed with armed hosts that were
seeking to destroy you, you would be full of alarm and terror :
and can you enjoy a moment s ease, while it is doubtful
whether in the space of a few days you shall not lie down in
everlasting burnings ? I pray you to awake from your security :
and " give neither sleep to your eyes nor slumber to your eye
lids," till you have a good and well-founded hope, that Jesus
is your Saviour, and till you are enabled to say with Paul,
" He has loved me, and given himself for me."]
DLVI.
COMPASSION TO THE SICK.
Ps. xxxv. 13, 14. As for me, when they were sick, my cloth
ing was sackcloth : I humbled my soul with fasting ; and my
prayer returned into my own bosom. I behaved myself as
though he had been my friend or brother : I bowed down
heavily, as one that mourneth for his mother.
THE precepts of Christianity appear to be so pure
and exalted, that all attempt to obey them must be
vain. This is particularly the case with respect to
the conduct which is to be observed towards those
who injure us. To forgive them, is not sufficient.
We must not only forbear to avenge ourselves upon
them, but must do them good,, and act towards them
with most unbounded benevolence : " I say unto
you," says our Lord, " Love your enemies ; bless
them that curse you ; do good to them that hate
you ; and pray for them that de spitefully use you
and persecute you." But this duty is by no means
impracticable : for even under the Law it was prac
tised to an astonishing extent by David, who laboured
to the uttermost, not only " not to be overcome of
evil, but to overcome evil with good."
Scarcely any thing could exceed the bitterness of
Saul towards his servant David : yet when David
had him altogether, and as it should seem by a spe
cial intervention of Providence, in his power, he
would neither hurt him himself, nor suffer him to be
hurt by others : nay more, when either Saul, or any
of those who joined with him in his relentless perse-
556.] COMPASSION TO THE SICK. 261
cution of an unoffending servant, were stricken with
any disease by God himself, so far from rejoicing at
it, or even being unconcerned about it, he laid it to
heart, and set himself by fasting and prayer to obtain
for them a removal, or at least a sanctified improve
ment of their sufferings : in a word, he felt for them
as if they had been his dearest friends, or his most
honoured relatives.
Whilst this conduct of David evinced the height
of his attainments in relation to a forgiving spirit, it
shewed how justly he estimated the condition of a
man oppressed with sickness, and at the same time
destitute of the consolations of religion, and unpre
pared to meet his God. This is a subject deserving
of peculiar attention : for, in truth, it is very seldom
viewed as it ought to be, even by religious charac
ters. Slighter feelings of sympathy are common
enough ; but such as are described in our text are
rarely experienced. To excite them in all our hearts,
we shall shew,
I. How much the sick stand in need of our com
passion-
Ungodly men, whether in health or sickness, are
in a truly pitiable condition ; for " they are walking
in darkness, and ignorant whither they are going,"
whilst they are on the very brink and precipice of the
bottomless abyss of hell. But in sickness they are
peculiar objects of our compassion : for,
They are then bereft of all that they before en
joy ed-
[The pleasures of society, the sports of the field, the
amusements of the theatre or the ball, and even the researches
of science, have now lost their relish - They have neither
strength nor spirits for such employments. Even the light
itself, which is so cheering to those in health, is almost excluded
from their chamber, because of their inability to endure its
splendour.]
Nor have they any substitute to repair their loss
[Those who were their companions in pleasure, have no
taste for those things which alone would administer comfort in
this trying hour. They may make from time to time their
PSALMS, XXXV. 13, 14. [556.
complimentary inquiries, but they cannot sympathize with
the afflicted, and, by participation, lighten their burthens. If
they come to visit their friend, they have nothing to speak of
but vanity, nothing that can strengthen his weak hands, or
sustain his troubled mind. " Miserable comforters are they all,
and physicians of no value." Nor does the sick person himself
find it so easy to turn his mind to heavenly things as he once
imagined. When immersed in the world, he supposed that it
would be time enough to think of eternity when he should be
laid aside by sickness ; and he concluded that in that season he
should feel no difficulty in turning his mind to heavenly con
templations: but he now finds that this is a very unfavourable
season for such employment, and that pain or lassitude unfit
him for them. He cannot collect his mind ; he cannot fix it
with any energy on things to which it has been a stranger : and
the feelings of the body almost incapacitate him from attending
to the concerns of the soul. Thus, however he may abound
in worldly wealth and honour, he is a poor, destitute, unhappy
being
But the distress of the sick is greatly aggravated,
if poverty be added to all their other trials
[A poor man in a state of health is as happy as his richer
neighbours : but when he falls into sickness, his condition is
very pitiable. He is unable to procure the aid which his dis
orders call for : yea, he cannot provide even the necessaries of
life. His family, deprived of his earnings, fall into the ex-
tremest want. The little comforts which they have hitherto
had for clothing by day and for rest by night, now are sold one
after another to supply food for the body, or are pledged never
more to be redeemed. Cold, hunger 5 and nakedness greatly
aggravate the pressure of their disorders ; and the miseries of
a dependent family are an overwhelming addition to the weight
already insupportable. The resources which might somewhat
alleviate the sorrows of one in opulence, are wholly wanting to
the poor : so that, if they have not the consolations of religion
to support them in their sickness, they are objects of the
deepest commiseration.]
Let us then consider,
II. What is that measure of compassion which we
ought to exercise towards them
If we consider only the temporal distress of the
sick, our sympathy with them should be deep-
fit is not sufficient to express a few words of commisera
tion, and to send a little relief ; we should feel for them as for
ourselves ; and bear a part of their burthens on our spirit, no
556.] COMPASSION TO THE SICK. 263
less than in our purse. It was in this way that Job exercised
this amiable disposition : " Did not I weep for him that was in
trouble? Was not my soul grieved for the poor a ? " And it is in
this way that we also must fulfil the law of Christ b ]
But more especially should we feel this from a
regard for their souls
[Pious as David was, we can have no doubt but that in his
griefs for Saul and Doeg, he had respect to their spiritual, as
well as their temporal, condition. And this accounts for the
strong feelings expressed in our text. He knew in what a
fearful state they would be found, if they should die impeni
tent : and therefore, to obtain for them, if possible, a deliver
ance from such a heavy judgment, he fasted, and prayed, and
clothed himself with sackcloth, and pleaded with God in their
behalf, just as if they had been his dearest friends or relatives.
He forgat all the injuries which they had done him, and were
daily heaping upon him, from a persuasion that they did
infinitely greater injury to their own souls, than it was possible
for them to do to him. The thought of the danger in which
they were of perishing for ever, quite overwhelmed him, so that
he was bowed down, and as it were inconsolable, on their ac
count. Now this is precisely the state in which our minds
should be towards persons on a bed of sickness, whether they
be rich or poor, friends or enemies. Their souls should be
precious in our eyes : and we should exercise towards them
that very same love which filled the bosom of our Lord Jesus
Christ, " who, though he was rich, yet for our sakes became
poor, that we through his poverty might be rich c ." Nor let it
be thought that this is proper for ministers only, or for those
who have nothing else to occupy their time. David was accus
tomed to scenes of blood, and occupied day and night with the
laborious duties of a General ; yet he blended the feelings of
sympathy and compassion with the intrepidity and ardour of a
man of war. In like manner should we, however high our
station, or numerous our engagements, find time and inclina
tion for all the offices of Christian love.]
That we may be stirred up to such benevolence,
let us contemplate,
III. The benefit that will accrue from it to our own
souls
Our exertions, however -great, may not always
prosper in the way we could wish
[We fear that Saul and Doeg were but little profited by the
sympathy of David. And we also may abound in visiting the
a Job xxx. 25. b Gal. vi. 2. Rom. xii. 15. c 2 Cor. viii. 9.
264 PSALMS, XXXV. 13, 14. [556.
sick, and see but little fruit of our labour. Indeed, much of the
fruit which we think we see, proves only like the blossom that
is soon nipped by the frost, and disappoints our expectations.
Not that our labour shall be altogether in vain d . We are per
suaded, that if we labour with assiduity and tenderness to
benefit the souls of men, God will make some use of us. Like
Isaiah, we may have occasion to say, " Who hath believed our
report?" yet, like him, we shall have in the last day some to
present to the Lord, saying, " Here am I, and the children thou
hast given me." " The bread that we have cast upon the waters
shall, in part at least, be found after many days."]
But our labour shall surely be recompensed into
our own bosom
[So David found it: his fastings and prayers, if lost to
others, were not lost to himself: " they returned into his own
bosom." And thus it will be with us. The very exercise of love,
like the incense which regales the offerer with its odours, is a
rich recompence to itself. Moreover, every exercise of love
strengthens the habit of love in our souls, and thereby trans
forms us more and more into the Divine image. And may we
not say, that exercises of love will bring God himself down into
the soul ? We appeal to those who are in the habit of visiting
the chambers of the sick, whether they have not often found
God more present with them on such occasions than at any
other time or place? Have they not often, when they have
gone with coldness, and even with reluctance, to visit the sick,
received such tokens of God s acceptance, as have filled them
with shame and self-abhorrence, for not delighting more in
such offices of love?
But, if even here so rich a recompence is given, what shall
we receive hereafter, when every act of love will be recorded,
acknowledged, recompensed ; and not even a cup of cold water
given for the sake of Christ, shall lose its reward ? Little as
we think of such actions, (and little we ought to think of them
as done by ourselves] our God and Saviour regards them with
infinite delight, and will accept every one of them as done unto
himself: " I was sick and in prison, and ye visited ME." Let
all then know, if they thus invite the sick, the lame, the blind,
to participate with them in their temporal and spiritual advan
tages, " they shall be recompensed at the resurrection of the
just*."]
ADDRESS
d If this be the subject of a Sermon for a Visiting Society, or
Hospital, any particular good that has been done to the souls of men
may here be distinctly specified.
e Luke xiv. 14. Heb. vi. 10.
556.J COMPASSION TO THE SICK. 265
1. The poor
[We have represented you as in some respects under great
disadvantages in a time of sickness: but in other respects the
advantage is altogether on your side. The friends of the rich
are almost uniformly bent on keeping from them all those who
would seek to benefit their souls : and, if one get access to them,
one scarcely dares to speak, except in gentle hints and dark
insinuations ; whilst their friends in general are doing all they
can to divert their minds from all serious religion. But such
friends as these give themselves no trouble about you; whilst
the benevolent Christian who visits you begins at once to in
struct you in the things that belong to your everlasting peace.
Thus ah* the treasures of redeeming love are opened to you,
whilst they are studiously withheld from the rich ; and all the
consolations of the Gospel are poured into your souls, whilst
even a taste of them is denied to thousands, either through
their own contempt of Christ, or through the blindness and
prejudice of ungodly friends. Know ye then, that if on ac
count of your want of temporal comforts we compassionate
your state, we rather congratulate you on the advantages you
enjoy for your immortal souls. God has said, that " he has
chosen the poor of this world to be rich in faith and heirs of
his kingdom ;" and therefore we call upon you to take this into
your estimate of your condition, and to adore God for having
chosen better for you than you would have chosen for your
selves.]
2. Those who engage in visiting the poor
[This is a good and blessed office, in the conscientious dis
charge of which, religion in no small degree consists f . Abound
then, as far as your situation and circumstances will admit of
it, in this holy work : but take especial care that you perform
it in a proper spirit. If you would have those whom you visit
to weep, you yourself must be filled with compassion, and
Weep over them. This is a state of mind which an angel might
envy. Never did Jesus himself appear more glorious, not even
on Mount Tabor, than when he wept at the grave of Lazarus g .
Nor does God ever delight in his people more than when he
sees them abounding in acts of love to men for their Re
deemer s sake h . Only see to it that you " draw out not your
purse only, but " your souls " also to the afflicted, and God
will recompense it into your bosom an hundred-fold 1 .]
3. The congregation at large-
fin order to administer relief to any extent, considerable
funds are necessary : and where any measure of benevolence
f Jam. i. 27. g John xi. 35.
h Matt. vi. 4. i Isai. Iviii. 10, 11.
266 PSALMS, XXXVI. 1. [557.
exists, it will be a pleasure to contribute towards the carrying
on a work of such incalculable importance. When St. Paul
went up to confer with the Apostles at Jerusalem, they added
nothing to his knowledge of the Gospel ; " only they would
that he should remember the poor: the same which I also
(says he) was forward to do k ." To you then would we recom
mend the same benevolent disposition ; and we pray God that
there may be in you the same readiness to cultivate it to the
uttermost. All may not have time or ability to do much in
instructing and comforting the poor : but all, even the widow
with a single mite, may testify their love to the poor, and their
desire to advance the good work in which a select number are
engaged. Even those who are " in deep poverty may abound
unto the riches of liberality 1 ." Let all then " prove the
sincerity of their love to Christ" by their compassion to his poor
members; and let them know, that "even a cup of cold water
given for his sake shall in no wise lose its reward."]
k Gal. i. 10. 12 Cor. viii. 14. m 2 Cor. viii. 8.
DLVII.
AWFUL STATE OF UNGODLY MEN.
Ps. xxxvi. 1. The transgression of the wicked saith within my
heart, that there is no fear of God before his eyes.
WHEN we speak of the wickedness of mankind,
that command of our Lord is frequently cast in our
teeth, " Judge not, that ye be not judged." But this
command refers to an uncharitable ascribing of good
actions to a bad principle ; which, as we cannot see
the heart, we are by no means authorized to do.
But, if it do not authorize us to " call good evil," it
assuredly does not require us to " call evil good."
If we see sin, it is no uncharitableness to pronounce
it sin : and, if the sin be habitual, it is no uncharita
bleness to say, that the heart from which it proceeds
is bad and depraved. We are told by our Lord, that
" the tree is to be judged of by its fruit ; and that as
a corrupt tree cannot bring forth good fruit, so nei
ther can a good tree habitually bring forth evil fruit a ."
An error, and even a fault may be committed, with
out detracting from a person s general character : but
a sinful course of life involves in it, of necessity, a
a Matt. vii. 1618.
557.] AWFUL STATE OF UNGODLY MEN. 267
corruption of heart, and carries with it, to any dis
passionate mind, a conviction that the person who
pursues that course has not within him the fear of
God. This was the impression made on David s
mind, when he said, " The transgression of the wicked
saith within my heart, that there is no fear of God
before his eyes."
In confirmation of this sentiment, I will shew,
I. How God interprets sin
God views sin not merely as contained in overt
acts, but as existing in the soul : and he judges of
its malignity, not according to its aspect upon social
happiness, but as it bears on himself, and affects
his honour. Throughout the whole Sacred Volume,
God speaks of it in this view. He represents sin as
striking at the relation which subsists between him
and his creatures :
1. As adultery
[He is the Husband of his Church b , and claims our entire
and exclusive regards . When these are alienated from him,
and fixed on the creature, he calls it adultery d : and hence
St. James, speaking of those who sought the friendship of
the world, addresses them as " adulterers and adulteresses 6 ;"
because, as the Spouse of Christ, they have placed on another
the affections due to him alone.]
2. As rebellion
[God, as the Governor of the universe, requires us to obey
his laws. But sin is an opposition to his will, and a violation
of his laws: and therefore God says respecting it, " The carnal
mind is enmity against God ; for it is not subject to the law
of God, neither indeed can be f ." Here, let it be observed,
it is not the overt act, but the disposition only, that is so
characterized : and, consequently, if the very disposition as
existing in the soul is an equivocal proof of the wickedness of
the heart, much more must the outward act, and especially the
constant habit of the life, be considered as a decisive evidence
that the soul itself is corrupt.]
3. As idolatry
[God alone is to be worshipped : and to put any thing in
competition with him is to make it an idol. Hence the love
of money is called idolatry g : and the indulgence of a sensual
b Isai. liv. 5. c Hos. iii. 3. d Ezek. xvi. 37.
e James iv. 4. f Rom. viii. 7. * Col. iii. 5.
268 PSALMS, XXXVI. 1. [557.
appetite is to " make our belly our god h ." And hence St. John,
having set forth " the Lord Jesus as the true God and eternal
life," guards us against any alienation of our hearts from him,
in these memorable words : " Little children, keep yourselves
from idols 1 ." And here let me again observe, it is the dis
position, and not any outward act, that has this construction
put upon it.]
4. As downright atheism-
fit is represented as a denial of all God s attributes and
perfections. It denies his omnipresence and omniscience ; since
men, in committing it, say, " How doth God know ? Can he
judge through the dark cloud? Thick clouds are a covering
to him, that he seeth not ; and he walketh in the circuit of the
heaven k ," and is at no leisure to attend to what is done on
earth. It denies his justice and his holiness: it says, " I shall
have peace, though I walk after the imaginations of my heart 1 ."
" God will never require at my hands what I do m ." " He
will not do good; neither will he do evil"." So far from
having any thing to fear from God, " Every one that doeth
evil is good in the sight of the Lord, and he delighteth in
them ." Sin denies yet further the right of God to control us:
" We are Lords; we will come no more to thee 1 :" " Our lips
are our own ; who is Lord over us q ? " " What is the Almighty,
that we should serve him ? and what profit is there, that we
should pray unto him r ?" It even denies the very existence of
God: "The fool hath said in his heart, There" is no God 8 . "
Hence St. Paul calls us " Atheists in the world*." Men will
not say all this with their lips; but it is the language of their
lives, and therefore of their hearts.]
Having seen how God interprets sin, and what
construction he puts upon it, we are prepared to see,
II. What interpretation we also should put upon it-
No inference was ever more legitimately drawn
from the plainest premises,, than that which forced
itself upon David s mind,, from a view of the ungodly
world. And the same conclusion must we also arrive
at,, from all that we see around us : " The trans
gression of the wicked saith within our hearts that
there is no fear of God before their eyes."
1. There is no sense of God s presence
h Phil. iii. 19. * 1 John v. 20, 21.
k Job xxii. 13, 14. See also Ps. Ixxiii. 11. and xciv. 7.
1 Deut. xxix. 19. m Ps. x. 13. Zeph. i. 12.
Mai. ii. 17. P Jer. ii. 31. <* Ps. xii. 4.
r Job xxi. 14, 15.
AWFUL STATE OF UNGODLY MEN. 269
[A thief would not steal, if he knew that the eyes of the
proprietor were fastened on him : yea, even the presence of a
child would be sufficient to keep the adulterer from the per
petration of his intended crimes. But he regards not the
Eresence of Almighty God. If he be out of the sight of any
^low-creature, he saith in his heart, " No eye seeth me 11 :"
never reflecting, that " the darkness is no darkness with God,
but the night is as clear as the day; the darkness and light to
him are both alike x ."]
2. There is no regard to his authority
[Men will stand in awe of the civil magistrate, who he
knows to be " an avenger of evil, and that he does not bear
the sword in vain." To see to what an extent men stand in
awe of earthly governors, conceive in what a state of confusion
even this Christian land would be, if only for one single week
the laws were suspended, and no restraint were imposed on
men beyond that which they feel from a regard to the autho
rity of God : we should not dare to venture out of our houses,
or scarcely be safe in our houses, by reason of the flood of
iniquity which would deluge the land. And though it is true
that every one would not avail himself of the licence to commit
all manner of abominations, it is equally true, that it is not
God s authority that would restrain them: for the same autho
rity that says, " Do not kill or commit adultery," says, Thou
shalt " live not unto thyself, but unto Him that died for thee
and rose again." And if we be not influenced by it in every
thing, we regard it truly in nothing y .]
3. There is no concern about his approbation
[If we be lowered in the estimation of our fellow-creatures,
how mortified are we, insomuch that we can scarcely bear to
abide in the place where we are so degraded. An exile to
the remotest solitude would be preferable to the presence of
those whose good opinion we have forfeited. But who inquires
whether God be pleased or displeased? Who lays to heart
the disapprobation which he has excited in his mind, or the
record that is kept concerning him in the book of his remem
brance ? If we preserve our outward conduct correct, so as to
secure the approbation of our fellow-creatures, we are satisfied,
and care little what God sees within, or what estimate he
forms of our character.]
4. There is no fear of his displeasure
[One would think it impossible that men should believe
in a future state of retribution, and yet be altogether careless
about the doom that shall be awarded to them. They think
u Job xxiv. 15. x Ps. cxxxix. 11, 12. y James ii. 10, 11.
270 PSALMS, XXXVI. 1. [557.
that God is merciful, too merciful to punish any one, unless it
be, perhaps, some extraordinarily flagrant transgressor. Hence,
though they know they are sinners, they never think of re
penting, or of changing that course of life which, if the Scrip
tures be true, must lead them to perdition. Only see the state
of the first converts, or of any who have felt their danger of
God s wrath ; and then tell me whether that be the experience
of the world at large ? Where do we see the weeping penitents
smiting on their breast, and crying for mercy? Where do
we see persons flying to Christ for refuge, as the manslayer
fled from the sw T ord of the avenger, that was pursuing him ?
In the world at large we see nothing of this ; nothing, in fact,
but supineness and security: so true is the judgment of the
Psalmist respecting them, that " there is no fear of God before
their eyes." The same testimony St. Paul also bears 2 : and
we know that his record is true.]
If, then, David s views be indeed correct, SEE,
1. How marvellous is the forbearance of our God!
[He sees the state of every living man : he sees, not our
actions only, but our very thoughts : for " he trieth the heart
and reins." What evils, then, does he behold in every quarter
of the globe ! Not a country, a town, a village, a family, no,
nor a single soul, exempt from the common malady! all
fallen ; all " enemies in their hearts to God by wicked works!"
Take but a single city, our own metropolis for instance, and
what a mass of iniquity does God behold in it, even in the
short space of twenty-four hours ! Is it not astonishing that
God s wrath does not break forth against us, even as against
Sodom and Gomorrha, to consume us by fire ; or that another
deluge does not come, to sweep us away from the face of the
earth ? Dear Brethren, " account this long-suffering of our
God to be salvation a ," and " let it lead every one of you to
repentance V]
2. How unbounded is the love of God, that has
provided a Saviour for us !
[Behold, instead of destroying the world by one stroke of
his indignation, he has sent us his co-equal and co-eternal Son
to effect a reconciliation between him and us, by the sacrifice of
himself! Yes, "he has so loved the world, as to have given his
only-begotten Son, that whosoever believeth in him should not
perish, but have everlasting life c ." " He sent not his Son into
the world to condemn the world," as we might rather have
expected; " but that the world through him might be saved d ."
z Rom. iii. 18. a 2 Pet. iii. 15. b Rom. ii. 4.
c John iii. 16. d John iii. 17.
558.]] SINNERS SELF-FLATTERING DELUSIONS EXPOSED. 271
What, then, my beloved Brethren, " shall your transgressions
say to you?" Shall they not say, " Avail yourselves of the
proffered mercy? Delay not an hour to seek an interest in
that Saviour, that so your sins may be blotted out, and your
souls be saved in the day of the Lord Jesus?" Let this love
of God constrain you to surrender up yourselves to him as his
redeemed people; and so to walk before him in newness of
heart and life, that " Christ may be magnified in you, whether
by life or death 6 ."]
e Phil. i. 20.
DLVIII.
THE SELF-FLATTERING DELUSIONS OF SINNERS EXPOSED.
Ps. xxxvi. 2. He flatteretli himself in his own eyes, until his
iniquity be found to be hateful.
IT may well astonish us to see how careless and
indifferent men are about the favour of God. But
the Psalmist assigns the true reason for it. Every
one cherishes in his mind some delusion, whereby he
lulls his conscience asleep ; and thus, notwithstand
ing his guilt and danger, rests satisfied with his state,
till God himself interpose, in a way of mercy or of
judgment, to undeceive him.
To elucidate his words, we shall,
I. Point out some of the self-flattering delusions
which are commonly entertained
We shall notice some which obtain,
1. Among the careless world
[They imagine that God does not regard the conduct
of his creatures* Or, that he is too merciful to con
sign them over to everlasting perdition b Or that, at
least, a little repentance will suffice c Or that, at all
a Job xxii. 13. Ps. xciv. 7. But it is a sad delusion, Prov. xv. 3.
1 Cor. iv. 5. Eccl. xii. 14. Deut. xxix. 19, 20.
b Zeph. i. 12. 2 Pet. iii. 4. But this is also a fatal error,
Ps. ix. 17. and 2 Pet. ii. 4, 5, 6, 9.
c Repentance is not so small a thing as men suppose. It is
nothing less than a thorough renovation of the heart in all its powers ;
a putting off the old man, and a putting on the new, John iii. 3.
Eph. iv. 2224.
PSALMS, XXXVI. 2. [558.
events, it is time enough yet to think of turning seriously to
God d ]
2. Among those who profess some regard for
religion
[They judge that a moral conduct, with a regular ob
servance of the outward forms of religion, is all that is
required 6 - Or, that the embracing of the truths of the
Gospel, and joining themselves to the Lord s people, is a true
and scriptural conversion f Or, that the having, at some
former period, had their affections strongly exercised about
religious things, is a proof of their present acceptance with
God g Or, that a present pleasure in religious duties,
with a partial mortification of sin, is a sufficient evidence of
their sincerity 11
But the vanity of these delusions will appear,
while we,
II. Shew when and how they shall be removed
The eyes of all will sooner or later be opened,, and
their vain conceits be dissipated
1. Some will have their errors rectified in con
version
[When the Spirit of God enlightens the mind of man,
he scatters the clouds of ignorance and error ; and, as far at
least as respects the foregoing delusions, guides them into the
knowledge of the truth. He shews us, not only that our sins
are known to God, but that we are in danger of condemna
tion on account of them, and that we ought to turn to God
instantly, and with our whole hearts 1 He discovers to
us also, that no form of godliness, no change of sentiment, no
moving of the affections, no partial reformation of the life,
will suffice ; but that, if we will serve the Lord in truth, we
must give up ourselves wholly to him and without reserve k
d Acts xxiv. 25. If other delusions have proved fatal to thou
sands, this has destroyed tens of thousands. The folly of it appears
from James iv. 14. Luke xii. 20. and Gen. vi. 3. Prov. i. 24 31.
e Our Lord warns us against this mistake, Matt. v. 20.
f But what did this avail the Foolish Virgins ? Matt. xxv. 1 12.
or Judas? xxvi. 21 24. See also, Matt. xiii. 30, 40, 41, 42.
s Such notions are common, Matt. xiii. 20. but awfully delusive,
Heb. vi. 46. 2 Pet. ii. 20, 21.
11 This is the thought of many, Isa. Iviii. 2, 3. Ezek. xxxiii. 31, 32.
Ps. Ixxviii. 34, 35. But nothing less than an uniform and un
reserved obedience to God will prove us to be God s children,
1 John iii. 7. Mark ix. 43 48.
* Acts ii. 37. and xvi. 30. k Ps. xviii. 23. and Heb. xii. 1.
558.J SINNERS SELF-FLATTERING DELUSIONS EXPOSED. 273
Particularly he makes us to see " the hatefulness " of
the most refined hypocrisy, and even of the remains of sin,
which, in spite of our most earnest endeavours to destroy it,
yet war in our members 1 ]
2. Others will have their misapprehensions re
moved in condemnation
[Too many, alas ! hold fast their delusions in spite of God s
word, and all the merciful or afflictive dispensations of his pro
vidence. But, as soon as ever they come into the eternal world,
they will be undeceived. The sight of a holy God, together with
the hearing of that sentence which their once compassionate,
but now indignant Judge will pass upon them ; and, above all,
the feeling of the torments of hell, will convince them of their
mistakes, and leave them no room to doubt, but that the care
of the soul was " the one thing needful," and that every word
of God shall be fulfilled in its season ]
ADVICE
1. Confer not with flesh and blood in the concerns
of religion
[All unregenerate men endeavour to bring down the word
of God to some standard of their own ; and consequently will
discourage in us every thing that goes beyond the line which
they have drawn for themselves. But, if they deceive us, they
cannot afford us any remedy in the eternal world. The word
of God is the only standard of right and wrong ; and by that
we shall be judged in the last day. Let us therefore regulate
our sentiments and conduct, not according to the opinions of
fallible men, but according to the unerring declarations of God
himself. And instead of endeavouring to lower the demands
of God to our wishes or attainments, let us labour to raise our
practice to the strictest requisitions of God s law m .]
2. Pray for the teaching of Cfod s Spirit
[With deceitful hearts, a subtle adversary, and a tempting
world, we are continually in danger : nor can we hope to be
guided aright but by the Spirit of the living God. Even the
Scriptures themselves will be " a dead letter," and " a sealed
book" to us, unless the Spirit of God open our understandings
to understand them. He has promised to lead us into all
truth ; and if we be really disposed to embrace the truth, he
will discover it to us. But if, through our hatred of the light,
we shut our eyes against it, God will give us over to our delu
sions, that we may believe a lie". Let us therefore guard
I Ps. Ixvi. 18. James i. 26. Job xlii. 6. Rom. vii. 2124.
m Phil. iii. 13, 14.
II John iii. 19. 2 Thess. ii. 10 12. and IsaL Ixvi. 3, 4.
VOL. V. T
274 PSALMS, XXXVI. 4. [559.
against self-deception, and submit ourselves to the guidance of
God s Spirit. Then, though our capacities be ever so small,
we shall be kept from every fundamental error , and be " made
wise unto salvation through faith in Christ."]
3. Seek above all to know the hatefulness of sin
[Nothing but a discovery of the evil of sin will effectually
preserve us from self-deceit. To produce this, is the first
saving work of the Spirit : and the more this is wrought in the
heart, the more shall we be on our guard against all self-flatter
ing delusions.]
Isai. xxxv. 8. and Matt. xi. 25.
DLIX.
SIN TO BE ABHORRED.
Ps. xxxvi. 4. He abhorreth not evil.
THE standard of morals in the Christian world
is far below that which is established in the Sacred
Records : and hence arises that self-justifying spirit
which prevails in every place. Gross iniquities, which
affect the welfare of society, are condemned : but
less flagrant offences are regarded as venial, and jus
tified as unavoidable in this state of human existence.
The person immediately referred to in my text was
Saul, who, amidst all his professions of penitence,
still entertained evil designs against the life of David.
But we need not limit the words to him. They are,
like many similar passages cited by St. Paul in the
third chapter of his Epistle to the Romans a , expres
sive of the state of our fallen nature, and universally
applicable to every child of man. To elucidate them,
I will shew,
I. How great an evil sin is
There is scarcely any thing which is vile and lothe-
some to which sin is not compared. Let us instance
this in leprosy ; which may be considered as the
most spreading, the most defiling, the most incurable
of all disorders. In reference to this does the Prophet
Isaiah speak of himself and all around him as utterly
undone : " Woe is me ! I am undone : I am a man
a Rom. iii. 1019.
559.] SIN T0 BE ABHORRED. 275
of unclean lips ; and I dwell in the midst of a people
of unclean lipsV But, not to lay an undue stress on
figures like these, I will consider sin,
1. As a violation of God s holy Law
[The Law of God is said to be " holy, and just, and good c ."
It is holy, as being a perfect transcript of God s mind and will :
it is just, as requiring nothing which does not necessarily arise
out of our relation to him and to each other : and it is good,
as tending, in every instance, to the happiness of the creature,
and to the honour of our Creator. Now " sin is a transgression
of this Law d :" and that very circumstance it is which renders
it "so exceeding sinful 6 ." Were the Law itself less excellent,
a departure from it would be less odious : but to rebel against
it, is to prefer the mind of Satan to the mind of God, and the
service of the devil to the service of our God. If we would
see in what light God views it, let us go back to the time of
Adam, on whose heart this Law was completely written, and
see what one single transgression of it brought on him ; and
not on him only, but on the whole creation : and then we shall
say indeed, that the evil of sin far exceeds all that language
can express, or that any finite intelligence can conceive.]
2. As a contradiction to his blessed Gospel
[To obviate the effects of sin, God sent his only dear Son
into the world ; that he might " put away the guilt of it by the
sacrifice of himself f ;" and that by the operations of his Holy
Spirit he might repress its power, and " destroy the works of
the devil &." But sin contravenes all his merciful intentions,
and defeats all his gracious purposes. Now, let us suppose
that the Lord Jesus Christ were now at this time to come into
this assembly ; and that, instead of receiving him with all that
admiring and adoring gratitude that would become us, we
were to rise up against him, and beat him down, and trample
him under foot ; and that, on his exhibiting the wounds once
made for us on Calvary, and yet bleeding for us, we were to
regard his blood as an accursed thing, and seize upon him, and
nail him to a cross, and load him with our execrations till we
saw him dead before our eyes : What would be thought of us?
Yea, in a moment of reflection, what should we think of our
selves ? Yet that is what sin does, and what all of us do when
ever we commit sin : for so has the Apostle said, that " we
tread under foot the Son of God, and count the blood of the
Covenant an unholy thing, and do despite to the Spirit of his
grace 11 ;" yea, " we crucify the Son of God afresh, and put him to
b Isai. vi. 5. c Rom. vii. 12. d 1 John iii. 4.
e Rom. vii. 13. f Heb. ix. 26. e I John iii. 8.
h Heb. x. 29.
276 PSALMS, XXXVI. 4. [559.
an open shame 1 ." No wonder, then, that God, when dissuading
us from the commission of sin, addresses us in those pungent
terms, " O, do not that abominable thing which I liateV]
But instead of our regarding it with the abhor
rence it deserves, I am constrained to shew you,
II. What sad indulgence it meets with at our hands
View the generality of men
[So far from abhorring sin, they love it, they delight in it,
and, to use the strong expression of Scripture, " they wallow
in it, even as a sow wallows in the mire 1 ." In fact, it is the
very element in which men live. Look all around you : I speak
not of those who " run into every excess of riot ;" though they,
alas! are very numerous, and, for the most part, " glory in their
shame :" but I speak of the great mass of the community, the
rich, the poor, the old, the young : Whom amongst them do
you find regulating themselves according to God s holy Law ?
Who has not a standard of his own, such as use and fashion
have prescribed? and who is not satisfied with conforming
to that, without ever once thinking of God s Law, or so much
as desiring to approve himself to him? Verily, " the whole
world lieth in wickedness," and under the dominion of the
Wicked owe" 1 .]
But, passing by these, behold the more decent
part of the community
[Doubtless there are many who are more decorous in
their conduct, and more observant of a form of godliness. But
I ask, even in reference to them, How many of them do really
view sin as God views it ? That some enormous evils are ab
horred, I readily acknowledge: but they are such only as, by
a kind of common consent, are stamped with general reproba
tion. As for sin, as sin, and as a departure from Gods holy
Law, who hates it? Who lothes it? Who abhors it? Yea, I
ask, Who does not hear it, without offence ? and see it, with
out disgust? and harbour it, without remorse? Let these
questions sink down into your ears : carry them home with you,
as tests of your real state : put them home to your conscience,
and give an answer to them as before God. You well know,
that if any one loaded our parents with deep and unmerited
disgrace, he would soon excite our indignation. You know,
also, that the sight and smell of a putrid carcase would create
in us a lothing which we could scarce endure. Nor need you
be told, what feelings of remorse would follow the commission
of murder. But sin, whether heard or seen or felt, begets in
1 Heb. vi. 6. k Jer. xliv. 4. * 2 Pet. ii. 22.
m 1 John v. 19. ii TM 7roj 77)ow. Eph. ii. 2.
559.1 S1N To BE ABHORRED. 277
us no such painful emotions. To abhor it, and " abhor our
selves" for the hidden workings of it in our souls, as holy Job
did", we know not: to " lothe ourselves" as hateful and abo
minable on account of it , so as to "blush and be confounded
before God," and scarcely to " dare to lift up our eyes to
heaven" on account of our conscious vileness p , is a state of
mind to which we are utter strangers, unless on account .of
some great iniquity, which, if known, would expose us to inde
lible disgrace. To abhor evil merely on account of its intrinsic
hatefulness, and its offensiveness to God, is an attainment very
rare, and even in the best of men very weak and imperfect. I
think, then, that every one of us may consider himself as con
demned in my text, and may take shame to himself as bearing
that humiliating character, " He abhorreth not evil."]
SEE, then,
1. How little there is of true sanctity amongst us
[Of the saints of old it was said, " They could not bear
those who were evil q :" whereas we can " find pleasure in their
society r ," and, provided they wrap up their jests in elegant
allusions and witty turns 8 ," can join with them in laughing at
thoughts, which, if delivered in coarser language, we should
condemn : we even " set ourselves in a way that is not good,"
shewing no aversion to " have fellowship in the works of dark
ness, which we ought rather with decided boldness to reprove V
How unlike are we to David, who says, " Rivers of waters run
down mine eyes, because men keep not thy Law u !" Indeed,
Brethren, we should see and mourn over our great defects;
and, instead of indulging self-complacent thoughts on account
of our not being so bad as others, should rather smite on our
breasts with conscious guilt, and humble ourselves before God
as " the very chief of sinners."]
2. How greatly we need the provisions of the
Gospel
[I have before said, that, to remedy the evils which sin
has brought into the world, God has sent his only dear Son to
make atonement for us, and his Holy Spirit to renew us after
the divine image. And now I ask you, Whether any thing
less than this would have sufficed ? What could you have done
to expiate your own guilt? Or how could you ever, with
such polluted hearts as yours, have attained a meetness for
heaven? You might as easily have built a world, as have
effected either of these things. Nor is there any difference
between one man and another in these respects. One may
n Job xl. 4. and xlii. 6. Ezek. xxxvi. 31.
P Luke xviii. 13. 1 Rev. ii. 2. r Rom. i. 32.
8 Eph. v. 4. evrpcnrtXta. l Eph. v. 11. u Ps. cxix. 136.
278 PSALMS, XXXVI. 6. [560.
differ from another in respect of outward sin: but in respect
of alienation of heart from the holy Law of God, and an
utter incapacity to restore ourselves to his favour, all are on
a perfect level. I entreat you, then, all of you without ex
ception, to "wash in the Fountain opened for sin and for
uncleannessV and to cry mightily to God for the renewing
influences of his Holy Spirit, that so you may have your past
iniquities forgiven, and be " created anew after the divine
image in righteousness and true holiness y ." Then will you be
brought to that state which every true Christian must attain,
" abhorring that which is evil, and cleaving to that which is
good 2 ;" and then will God be glorified in you, both in this
world and in the world to come a .]
x Zech. xiii. 1. y Eph. iv. 24. z Rom. xii. 9. a 2 Thess. i. 10.
DLX.
GOD S WORD AND WORKS MYSTERIOUS.
Ps. xxxvi. 6. Thy judgments are a great deep.
WE little think how highly privileged the meanest
Christian is above all the sages of antiquity. The
greatest philosophers of Greece and Rome were un
able to account for the existence of moral evil upon
earth, or to see through the disorder and confusion
which it has produced throughout the world. But
the servant of the Lord is instructed to trace every
thing to an All-wise and Almighty Power, who brings
light out of darkness and order from confusion, and
overrules every thing for the glory of his own name.
To this Divine Being, the child of God has recourse
in all his difficulties, and in the contemplation of
Him finds comfort under the sorest trials. David,
under the persecutions of Saul, was reduced to the
greatest extremities : but, after complaining of the
subtlety of his implacable enemy, " he encouraged
himself in the Lord his God," who was able to accom
plish his own gracious designs, not only in opposition
to this powerful adversary, but by the very means
which Saul was using to defeat them.
The word "judgments" has, in Scripture, many
different significations. As used in my text, we may
consider it as comprehending both the word and the
560.] GOD S WORD AND WORKS MYSTERIOUS. 279
works of God. In illustration, therefore, of our text,
we may observe that " God s judgments are a great
deep,"
I. As displayed in his word
The whole of Revelation is a mystery. But, that
we may not be led over too wide a field, we will
confine our attention to two points :
1. Our fall in Adam
[This is a fact to which the whole Scripture bears witness:
"In Adam all died a ;" and " by the offence of one, judgment
came upon all men to condemnation 13 ." Now, that he should
himself be drawn into sin, circumstanced as he was, perfect
in his nature, and supplied with every thing which his soul
could desire, is wonderful. But it is a fact, that he did commit
sin, and brought upon himself God s righteous indignation.
That in his sin all his posterity should be involved, is a yet
deeper mystery ; for which it would be impossible for us to
account, if God had not plainly and unequivocally revealed it.
That the whole world is fuh 1 of sin, is obvious to the most
superficial observer. That the very nature of man is corrupt,
is also evident. No one who has ever marked the dispositions
of an infant can entertain a doubt of it c . But was man first
created in such a state ? Can we conceive of a holy Being
forming, in the first instance, such unholy creatures ? Human
wisdom is altogether lost, and confounded, whilst occupied on
this mysterious subject. But God has explained it to us in
his word. He has told us, what, when revealed, is a self-evident
truth, that " no man can bring a clean thing out of an unclean d ."
He has told us, also, what we could never have imagined or
conceived, that the very guilt of Adam is transmitted to us,
because he was not a private and isolated individual, but the
head and representative of all his descendants : so that we
come into the world, not only corrupt creatures, but " children
of wrath 6 ."
Now say, whether this be not " a great deep." Who can
comprehend it? Who is not lost in wonder at the contem
plation of it ?]
2. Our recovery by Jesus Christ
[That there should be a possibility of restoring man to the
divine favour, is what no finite intelligence could ever have
conceived. Not one of the fallen angels ever was restored:
nor could the restoration of man, it might be thought, have
ever been compatible with the honour of our offended God.
a 1 Cor. xv. 22. b Rom. v. 17, 18. c Ps. li. 5.
d Job xiv. 4. e Eph. ii. 3.
280 PSALMS, XXXVI. 6. [560.
But God contrived a way, wherein he might be "just, and yet
the justifier of sinful men f ." For this end he gave his only-
begotten Son, to stand in our place, to bear our sins, to " make
reconciliation for our iniquities, and to bring in an everlasting
righteousness," wherein we might stand accepted before our God.
Well might the Apostle say, " Great is the mystery of godli
ness g ." Who can contemplate " God manifest in human flesh,"
and dying in the place of his own sinful and rebellious creatures,
and not stand amazed at this stupendous effort of love and
mercy ? Truly, it far " surpasses all the knowledge" whether
of men or angels. And, if it were not confirmed to us by
testimony that is absolutely unquestionable, we could not but
regard it altogether as " a cunningly-devised fable ;" so un
fathomable are the depths contained in it, and so incompre
hensible the love 11 .]
But let us contemplate God s judgments,
II. As manifested in his works-
Let us notice them in his works,
1. Of providence
\_These also are as inscrutable as redemption itself. Who,
that surveyed Joseph in all his different scenes of woe, could
ever imagine whither they were conducting him, or to what
they w r ould lead ? Truly there is " a wheel within a wheel 1 ;"
and whilst all appears uncertainty around us, every thing is
working to a fixed end, even to accomplish what God himself
has predicted in his word. The smallest incidents that can
be imagined are often productive of the most wonderful events :
the casting of a lot, the sleepless restlessness of Ahasuerus, the
casual turning to a particular record, to a common observer
would appear as matters of trifling moment : yet on them
depended the preservation of the whole Jewish people k . And
we too, if we look back upon our past lives, may find many
minute occurrences, which seemed to be of no account at the
time, but which contributed in the most essential manner to
influence and fix our future destinies ; so that at this hour
there is not one amongst us whose life would not serve for the
illustrating of this point, and constrain him with the profoundest
admiration to exclaim, " How unsearchable are God s judg
ments, and his ways past finding out 1 !"]
2. Of grace
[Who, that had seen Paul in his unconverted state, would
ever have supposed that God had designs of love towards him ?
f Rom. iii. 26. s I Tim. iii. 16. h Eph. iii. 18, 19.
1 Ezek. i. 16. k Esther iii.- 7. and vi. \ 3.
1 Rom. xi. 33.
560.1 GOD a WORD AND WORKS MYSTERIOUS. 281
Yet, when he had well nigh filled up the measure of his ini
quities, God arrested him in his career, and made him a most
distinguished monument of his mercy ; insomuch that all future
ages were to regard him as " a pattern," by which the extent
of God s mercy might be estimated, and the hopes of penitents
be encouraged" 1 . Certainly the conduct of Onesimus towards
his master Philemon must appear a very strange link in the
purposes of heaven, relative to his salvation : yet were his dis
honesty and flight made use of by God as means to bring him
under the ministry of St. Paul, and, through that, to a conver
sion of soul to God, and to the everlasting possession of hap
piness and glory". Not that God s designs of mercy towards
him lessened in any degree the guilt which he contracted :
nor is sin of any kind the less sinful on account of the use
which God may make of it for the accomplishment of his own
designs : for then the murderers of our blessed Lord must
have been accounted the best, rather than the most guilty,
of mankind. No : sin is a deadly evil, by whomsoever it is
committed, and whatsoever it may effect : but this I say, that
God both does and will accomplish his own eternal counsels,
in ways which no finite wisdom could have contrived, nor any
finite power have brought to a successful issue. " Verily," says
the prophet, " thou art a God that hidest thyself ." And so,
indeed, we may all say. For who can look back upon the way
in which he has been brought from his youth up even to this
present moment, and especially upon the way in which he has
been led to the knowledge of the Saviour, and not stand amazed
at " the goodness and mercy that have followed him," and at
the wisdom and power that have effected so great things for
him ? Yes : we must all fully acquiesce in that sentiment of
Zophar : " Canst thou by searching find out God ? canst thou
find out the Almighty to perfection ? It is high as heaven ;
what canst thou do ? it is deeper than hell ; what canst thou
know? the measure thereof is longer than the earth, and broader
than the sea P."]
Let us, then, LEARN from hence,
1. Submission to God s will
[We may have been brought into circumstances of the
most afflictive nature : but we should remember who it is
that ordereth all things, even to the falling of a sparrow upon
the ground. Men and devils may be labouring for our de
struction: and God may suffer them to proceed to the very
utmost extremity, till, like the murderers of our Lord, they
may exult in, what appears to them, the full attainment of
m 1 Tim. i. 12 16. n Philem. ver. 15.
Isai. xlv. 15. P Job xi. 79.
282 PSALMS, XXXVI. 7, 8. [561.
their purpose ; but God says to all of them, " Hitherto shalt
thou come, and no farther." True it is that " His way is in
the sea, and his footsteps are not known q :" but you must
never forget, that though " clouds and darkness are round
about him, righteousness and judgment are the basis of his
throne r ." "What he does, you may not at present know:
but you shall know hereafter 8 :" and you may be sure that at
the last you shall add your testimony to that of all his saints,
" He hath done all things wellV Your way may be circui
tous, and attended with great difficulties : but you will find, at
last, that it was " the right way u ," the way most conducive to
your best interests, and most calculated to advance his glory.
Let us, then, wait to " see the end of the Lord x ;" and, under
all circumstances, say, "It is the Lord ; let him do what
seemeth him good."]
2. Affiance in his word
\_There is light sufficient : there we see what God will
most assuredly accomplish. There may appear to be a dis
cordance between the word and works of God ; but they will
be found to harmonize at last: " nor shall one jot or tittle of
his word ever fail." Lay hold, then, on the promises of God :
rest on them : plead them at the throne of his grace : and
expect the accomplishment of them in due season. But be not
impatient under any delays: " If the vision tarry, wait for it;"
assured that " it will not tarry" beyond the appointed time y .
Never, under any circumstances, say, "All these things are
against me;" because God has promised that " they shall all
work together for your good 2 ." But, conceive of a soul just
liberated from the body, and from the throne of God looking
back upon the way in which it has been brought thither; with
what admiration will it then be filled ! and what praises will it
pour forth on account of the dispensations which till now it
was not able to unravel ! This should now be the posture of
your soul. Most safely may you trust in God, to the full extent
of his promises : for, whatever difficulties may lie in his way,
" His counsel shall stand ; and He will do all his will."]
1 Ps. Ixxvii. 19.
4 Mark vii. 37.
y Hab. ii. 3.
r Ps. xcvii. 2.
u Ps. cvii. 7.
z Rom. viii. 28.
s John xiii. 7.
x James v. 11.
DLXI.
THE LOVING-KINDNESS OF GOD.
Ps. xxxvi. 7, 8. How excellent is thy loving -kindness, O God!
therefore the children of men put their trust under the shadow
of thy wings. They shall be abundantly satisfied with the
561.] THE LOVING-KINDNESS OF GOD. 283
fatness of thy house : and thou shalt make them drink of the
river of thy pleasures.
THE more we know of man, the more shall we
see the folly of trusting in an arm of flesh : but, the
more we are acquainted with God, the more enlarged
will be our expectations from him, and the more
unreserved our confidence in his power and grace.
David had found by bitter experience, that no de
pendence could be placed on the protestations of
Saul. But he had a friend, in whose protection he
could trust ; and in the contemplation of whose cha
racter he could find the richest consolation, while his
views of man filled him with nothing but grief and
anguish. Having expatiated upon his perfections, as
contrasted with the deceitfulness and depravity of
man, he bursts forth into a rapturous admiration of
his love.
His words furnish us with an occasion to consider
the loving-kindness of God, in the precise view in
which it is exhibited in our text,
I. As a subject for adoring gratitude
[Wherever we turn our eyes, we behold the most asto
nishing displays of God s love. Every work of creation, every
dispensation of providence, every effort of grace, exhibits him
to us in the most endearing view. But most of all must we
admire the wonders of redemption. This is the work whereby
God commends his love to us a . This is the one subject of
adoration to all the saints in glory b . No sooner was it
declared in the incarnation of Christ, than multitudes of the
heavenly host began a new song, singing " Glory to God in
the highest ." Yea, from that moment have they been occu
pied in exploring its mysteries d . But so unsearchable are its
heights and depths, that no finite understanding can fully com
prehend, nor will eternity suffice to unfold, all the wonders
contained in it e . " How excellent then is thy loving-kindness,
O God!"]
II. As a ground for implicit confidence
[This is not a speculative subject, but is influential in the
hearts of all that give it a due measure of their attention. It
is this which encourages sinners to approach their God with
confidence. In the view of this, no guilt appals, no strait
a Rom. v. 8. * Rev. v. 1118. Luke ii. 13, 14.
d 1 Pet. i. 12. e Eph. iii. 18, 19.
284 PSALMS, XXXVI. 7,8. [561.
depresses, no grief dejects. Whatever we want of pardon,
peace, or strength, one thought suffices to support the soul ;
" he who spared not his own Son, but delivered him up for us
all, how shall he not with him also freely give us all things f !"
This is the genuine and legitimate use which we are to make
of the loving-kindness of God g . We are to go to him as to a
Father, confessing our faults h ; to follow him as our Guide in
all our ways 1 ; and to commit ourselves to him without fear,
knowing that he will either extricate us from all trouble k , or
overrule it for our good 1 .]
III. As a pledge of all imaginable blessings at his
hands
[There is nothing which can conduce to our happiness
either in time or eternity, which we are not warranted to
expect at God s hands, provided we contemplate, and be
suitably impressed with, the excellencies of his love.
The priests of old feasted their families with the offerings
which belonged to them by virtue of their office" 1 . Now to
our great High-Priest belong all the glory and blessedness of
heaven : and every member of his family is privileged to par
take with him. In his house he spreads his feast", and says to
his dear children, Come, eat and drink abundantly, O beloved ,
and let your souls delight themselves with fatness P. And who
can declare what " abundant satisfaction" their souls feel while
feeding on the promises of his word, and the communications
of his love ; or how enviable is the state of those who are thus
highly pri vileged q ? Surely if we taste this promised blessing 1 ",
we may well desire rather to be door-keepers in his house,
than to enjoy the splendour of an earthly court 8 .
But there are still sweeter fruits of God s love to be enjoyed
in heaven. There flows a river, which gladdens that holy city,
the new Jerusalem*, and fills with unspeakable delight every
inhabitant of those blissful mansions. There is a fulness of joy,
emanating from the fountain of the Deity, and filling with
God s own blessedness every soul according to its capacity".
Of this shall every one be " made to drink ;" and, drinking
of it, shall thirst no more for ever x .]
APPLICATION
[Let the love of God in Christ Jesus be our meditation
f Rom. viii. 32. e Ps. ix. 10. h Luke xv. 18, 19.
1 Heb. xi. 8. * Dan. iii. 17.
Phil. i. 19, 20. 1 Pet. iv. 19. m Numb, xviii. 11.
n Isai. xxv. 6. Cant. v. 1. P Isai. Iv. 2.
<i Ps. Ixv. 4. r j er> XX xi. 14. s Ps. Ixxxiv. 10.
* Ps. xlvi. 4. u R ev . xxii. i t an d p s . X vi. 11.
x Ps. xvii. 15.
562/J CHRIST THE FOUNTAIN OF LIFE AND LIGHT. 285
all the day Let it lead us to trust in him both for body
and soul And let a sense of it shed abroad in our hearts,
be the one object of our desire y and delight 2 ]
y Ps. xxvii. 4. z Phil. iii. 8.
DLXII.
CHRIST THE FOUNTAIN OF LIFE AND LIGHT.
Ps. xxxvi. 9. With thee is the fountain of life ; in thy light
shall we see light.
BY a sober consideration of Scripture metaphors
we obtain a more full and comprehensive knowledge
of divine truth,, than could easily be obtained from
the most laboured discussions. Besides, the ideas
suggested by them strike the mind so forcibly, that
they cannot fail of making a deep and lasting im
pression. Let us but notice the rich variety of figures
whereby the Deity is set forth in the passage before
us, and we shall be filled with admiring and adoring
thoughts of his goodness. The Psalmist, illustrating
the loving-kindness of his God, represents him first
under the image of a hen gathering her chickens ;
then as an opulent host feasting his guests with the
richest dainties ; and then, in a beautiful climax, he
compares him to the sun.
In our text there is no confusion of metaphor, as
there would be if the former part referred to a foun
tain, and the latter to the sun. It is the sun alone
that is spoken of : for that is the fountain both of
light and life : and in discoursing upon it, we observe,
that,
I. Christ is an inexhaustible source of all spiritual
good
Christ may be considered as peculiarly referred to
in the metaphor before us
[It is in Christ only that the perfections mentioned in the
foregoing verses are combined a . It is in him only that God
unites justice with mercy b , or adheres, in faithfulness, to his
covenant engagements 6 . Besides, it is in this view that Christ
a ver. 5, 6. b Rom. iii, 26. c 2 Cor. i. 20.
286 PSALMS, XXXVI. 9. [562.
is set forth throughout all the sacred oracles, by prophets d ,
by Apostles 6 , and more especially by himself f We may
well therefore apply to him the comparison before us : and we
shall find it admirably descriptive of his real character.]
He is to the spiritual,, what the sun is to the ma
terial,, world
[The sun is " the fountain of light and life " to this lower
world. When that is withdrawn, the earth is left in darkness,
the vegetable world decays, and myriads of animals are
secluded in a state of torpor. But when it returns in its
brightness, it both dispels the darkness, and restores to nature
her suspended powers
Thus, where Christ has not shined, universal darkness and
death prevail. But when he arises on the soul, he enlightens
it, and infuses into it a principle of life g , whereby its faculties
are made capable of spiritual exertions ; and it is rendered
" fruitful in all the fruits of righteousness to God s praise and
glory" ]
We have abundant encouragement to seek his in
fluence, since,
II. They who live in communion with him shall
surely participate his blessings
As the sun shines in vain to him who secludes
himself in a dungeon, so, unless we come forth to
" Christ s light, we cannot possibly behold his light."
But if we view him as we ought, we shall then attain
the light of knozvledge, the light of comfort, the light
of holiness, the light of glory.
1. Our minds shall be enlightened with divine
knowledge
[By the light of the sun we behold the objects around us;
and by the light of Christ we discern the things belonging to
our peace. In his face all the glory of the Godhead shines h ,
insomuch that he who has seen him, has seen the Father also 1 .
Nor is there any one subject relating to salvation which does
not receive its clearest illustration from him ]
2. Our souls shall be enriched with heavenly
comfort
[The consolation we derive from other sources is light
and unsubstantial : and the things which promise us most
d Isai. Ix. 1. Mai. iv. 2. e Johni.4,9. Luke ii. 32. 2 Pet. i. 19.
f Johnviii.l2.andxii. 46. s Eph. ii. 1.
h 2 Cor. iv. 6. Col. i. 15. * John xiv. 9.
562.] CHRIST THE FOUNTAIN OF LIFE AND LIGHT. 287
happiness, often prove only a fleeting meteor, or a delusive
vapour. But a sight of Christ, of his fulness, his suitableness,
his all-sufficiency, aifords a ground of comfort, firm as the
rocks, and lasting as eternity k ]
3. Our hearts shall be " renewed in righteousness
and true holiness"
[Nothing produces such effects as a sight of Christ. We
may hear the law proclaimed in all its terrors, and yet expe
rience no abiding change. But a view of Christ as crucified
for us, will break the most obdurate heart 1 raise the most
desponding soul m inspire the selfish with unbounded love"
and fill the mourner with unutterable joy : In a word, it
will change a sinful man into the very image of his God and
Saviour 5 .]
4. The light of glory itself shall also be enjoyed
by us
[Christ is the one source of happiness to all the hosts of
heaven i. To behold his beauty, to taste his love, to cele
brate his praises, this is their employment, this their supreme
felicity 3 ". Such too is the occupation, such the happiness of
every true believer : he has an earnest of heaven in his soul ;
and this earnest is a pledge that, in due season, he shall
receive the consummation of all his wishes in the immediate
vision of his Saviour s glory, and the everlasting fruition of his
love 8 ]
INFER,
1. How great is the folly of seeking happiness in
the creature !
[Created things, in comparison of Christ, are no more
than a broken cistern to a fountain*, or than a star in com
parison of the meridian sun. Let us then seek our happiness
in Christ, and in him alone. In him, as in the sun, there is a
fulness and a sufficiency for all u . And to him all may have
access, if they will not obstinately immure themselves in im
penitence and unbelief x . Let us not then " kindle sparks for
ourselves, or walk in the light of our own fires V but " come
forth to his light," and " walk in it " to the latest hour of our
lives 2 .]
k 2 Cor. i. 5. ] Zech. xii. 10. m 1 Pet. i. 3.
n 1 John iii. 16. 1 Pet. i. 8. P 2 Cor. iii. 18.
i Rev. xxi. 23. r Rev. v. 8 13.
s Eph. i. 13, 14. and 1 John iii. 2. * Jer. ii. 13.
u Col. i. 19. x Eph. v. 14. y Isai. 1. 11.
z John xii. 35, 36.
288 PSALMS, XXXVI. 10. [563.
2. How unspeakable is the blessedness of knowing
Christ !
[If we could conceive ourselves in a region where a win
ter s midnight was perpetuated ; and then be transported in
idea to a climate, where noontide light, and vernal beauty,
were uninterruptedly enjoyed, we might have some faint image
of the change effected by the knowledge of Christ a . Truly
the Christian is in Goshen b : or if, for a little moment he be
in darkness, there ariseth up a light unto him in the midst of
it c , and his darkness becomes as the noon-day d . And, in a little
time " his sun shall no more go down ; but his Lord shall be
unto him an everlasting light, and his God his glory e ." O
that this may be the constant pursuit, and the happy attain
ment of us all!]
a 1 Pet. ii. 9. b Exod. ix. 26. and x. 22, 23.
c Ps. cxii. 4. d Isai. Iviii. 10. e Isai. Ix. 19, 20.
DLXIII.
GOD S CONTINUED CARE IMPLORED.
Ps. xxxvi. 10. continue thou thy loving-kindness unto them
that knoiv thee, and thy righteousness to the upright in
heart !
DAVID, in all his troubles, " encouraged himself
in the Lord his God." He was in great trouble at
the time he wrote this psalm ; but whether from the
persecutions of Saul, or the rebellion of Absalom, is
not certain. But his views of the Deity were ex
ceeding grand : " Thy mercy, O Lord, is in the hea
vens ; and thy faithfulness reacheth unto the clouds.
Thy righteousness is like the great mountains ; thy
judgments are a great deep : O Lord, thou preservest
man and beast. How excellent is thy loving-kind
ness, O God ! therefore the children of men put their
trust under the shadow of thy wings." To this God
he commits his cause ; and, in behalf of himself and
all his persecuted associates, prays, " O continue
thou thy loving-kindness unto them that know thee,
and thy righteousness unto the upright in heart ! "
The same petition will every faithful minister urge
in behalf of himself and his people, under a full
assurance that " all their fresh springs are in God a ;"
a Ps. Ixxxvii. 7.
563.1 GOD S CONTINUED CARE IMPLORED. 289
and that God himself, if ever they be saved at all,
must " work all their works in themV In this
view. I will endeavour to shew you,
I. What need we all have of the blessing here im
plored
The term " righteousness/ in the Old Testament,
is of very extensive meaning. In my text it imports
" goodness," and, as joined with " loving-kindness,"
must be understood to mean, a continuance of God s
tender and watchful care even to the end. And
Of this, all, whatever be their attainments, stand
in need
[Of the ignorant and ungodly I am not at present called to
speak ; but rather of " those who know God, and are upright
before him." Now all of these, without any exception, " offend
God in many things," and, " if God were extreme to mark what
is done amiss, must perish." From gross and wilful transgres
sions they may be free: but " who can say, His heart is clean?"
How many sins are committed there, which no eye but God s
beholds! But, waving sins of commission, how greatly
do we offend in a way of omission! See how " exceeding broad
are the demands of God s Law." Our duties to God, our neigh
bour, and ourselves, who can be said perfectly to know them
all ; and much less to do them But, waving these also,
let us mark only our sins of defect. Be it so : We do really
love God: but do we love him " with all our heart, and all our
mind, and all our soul, and all our strength ? " We love our
neighbour, too : but do we love him with the same in tenseness,
and constancy, and activity " as ourselves?" We believe in
Christ also : but is our habit of dependence on him, and com
munion with him, like that of " a branch united to the vine?"
We devote ourselves to his service : but are all our faculties
and powers, both of mind and body, put forth into action, as
if we were running a race, or fighting for our lives ? Let us
look at our very best services, whether in public or in private ;
our prayers, for instance : Are our confessions accompanied
with that brokenness of heart which we ought to feel ? or our
petitions urged with that importunity which God requires ? or
our thanksgivings presented with that ardent gratitude which
God s mercies, and especially the great blessings of redemption,
call for at our hands ? I must say, that the grossest iniquities
of the ungodly do not, in my apprehension, more strongly mark
our alienation from God, than do the very prayers and praises
b Isai. xxvi. 12.
VOL. v. U
290 PSALMS, XXXVI. 10. [563.
of the godly; so exceeding cold are they, and unsuited to our
state as redeemed sinners.
We need, therefore, the continuance of God s tender mercies
to us yet daily, as much as ever we did in our carnal and unre-
generate state.]
And what should we do, if God should withdraw
his loving-kindness from us ?
[What would our " knowledge of God" avail us, or even
our own " integrity?" Satan prevailed over our first parents,
even in Paradise : how, then, could we withstand his power, if
God should deliver us up into his hands ? In point of knowledge
and integrity, David was as eminent as any of the Scripture
saints: yet you all know how he felt, when once he was left
to the workings of his own heart. Hezekiah was perhaps not
inferior to him: yet, when " God left him, to try him, that he
might see all that was in his heart," he also fell, and brought
upon himself and his posterity the sorest judgments . Who
then amongst us could hope to stand, if God should withhold
his loving-kindness from us, or suspend for a moment the
communications of his grace ?
We need, then, all of us to entreat of God to " continue his
loving-kindness to us," or, as it is translated in the margin of
our Bibles, to " draw it out at length. 1 You all know how a
rope, or line, or thread, is formed, by adding fresh materials
continually, till it shall have attained its destined length. In
reference to this, the prophet represents the ungodly as
" drawing out iniquity as cords of vanity, and sin as a cart-
rope 11 ," that is, by constant additions even to their dying hour.
And precisely thus we need, that God, who has begun a good
work in us, should carry it on even to the end, by drawing out,
and imparting to us, such communications of his grace as our
necessities require, till we have attained that measure which
in his eternal counsels he has ordained, and we be fully " meet
for our Master s use."]
Seeing, then, that we all need this blessing, let me
shew you,
II. On what grounds all " who know God, and are
upright before him," are authorized to expect it
The petition in my text was offered under a full
assurance that it should be granted : for he had
scarcely uttered it before he saw, by faith, the answer
given : " There," says he, " are the workers of ini
quity fallen ; they are cast down, and shall not be
c 2 Chron. xxxii. 31.
d See Isai. v. 18. with Bishop Lowth s note upon it.
563.1 GOD S CONTINUED CARE IMPLORED. 291
able to stand." And we also may expect that it
shall be answered to all who offer it in faith. We
may expect God s continued care, since it is assured
to us,
1. By the promises of God
[Numberless are the promises which God has made to
us respecting the continuance of his love towards all whom,
according to his sovereign will, he has chosen to be the objects
of it. David, in another psalm, says, " The Lord will not
cast off his people, neither will he forsake his inheritance e ."
And again, " The mercy of the Lord is from everlasting to
everlasting, upon them that fear him ; and his righteousness
unto children s children, to such as keep his covenant, and to
those that remember his commandments to do them f ." In fact,
the whole Scripture testifies that God will perfect that which
concerneth his people ff ; and that, having loved them, he will
love them to the end h . Taking, therefore, these promises, we
may spread them before the Lord, in full assurance that they
shall be fulfilled ; and in the language of David may say to God,
" Hear my prayer, O God ; give ear to my supplications : in
thy faithfulness answer me, and in thy righteousness M"]
2. By the intercession of Christ
[St. John has said, " If any man sin, we have an Advocate
with the Father, Jesus Christ the righteous, and he is the pro
pitiation for our sins k ." Yes, were it not that the Lord Jesus
Christ lives to intercede for us in heaven, it could not be but
that God s displeasure must break forth against us on ten
thousand occasions : but he prevails for us, as Aaron prevailed
for Israel of old, through his unwearied intercessions. To this
Peter was indebted, when he denied his Lord with oaths and
curses. Had not our blessed Lord interceded for him, that his
faith might not fail, he, in all probability, would have perished
as Judas did 1 . In this view, a greater stress is laid on the
intercession of Christ than even on his death : " Who is he
that condemneth? It is Christ who died; yea, rather, that is
risen again, who is even at the right-hand of God, who also
maketh intercession for us m ." And we are encouraged to
believe that " Christ is able to save to the uttermost all that
come unto God by him, seeing he ever liveth to make interces
sion for W5 n ." Put then your cause into the Saviour s hands;
and beg of him to " pray the Father for you ," and you cannot
but succeed: " for him the Father heareth always?."]
e Ps. xciv. 14. f Ps. ciii. 17, 18. s Ps. cxxxviii. 8.
h John xiii. 1. * Ps. cxliii. 1. k 1 John ii. 1, 2.
1 Lukexxii.31,32. m Rom. viii. 34. n Heh. vii. 25.
John xiv. 16. P John xi. 42.
PSALMS, XXXVI. 10. [563.
3. By the honour of God himself
[God from all eternity entered into covenant with his dear
Son in our behalf, engaging, that " if he should make his soul
an offering for sin, he should see a seed, and should prolong
his days, and the pleasure of the Lord should prosper in his
hands 1 ." This covenant our blessed Lord has fulfilled on his
part, having taken our nature, and " borne our sins in his own
body on the tree." And whilst yet he was upon earth, he
made this a ground of his petitions, and a ground also of his
expectations, in behalf of his people : " I pray for them, says
he : " I pray not for the world, but for them which tliou hast
given me; for they are thine: and all mine are thine, and
thine are mine ; and I am glorified in them. And now I am
no more in the world : but these are in the world ; and I come
to thee. Holy Father, keep through thine own name those
whom thou hast given me, that they may be one, as we are.
Whilst I was with them in the ivorld, I kept them in thy name:
those that thou gavest me have I kept ; and none of them is
lost, but the son of perdition; that the Scripture might be
fulfilled. And now come 1 to thee; and these things speak I
in the world, that they may have my joy fulfilled in themselves.
I pray not that thou shouldst take them out of the world, but
that thou shouldst keep them from the evil r ." Then he adds,
what insures to us the completion of his desires, " Father, I
will that they whom thou hast given me be with me where 1
am, that they may behold my glory which thou hast given
me s ." Now I ask, Is not here abundant ground to expect
God s continued care of his people? May we not from hence
" be confident, that He who hath begun a good work in us
will perform it unto the day of Jesus Christ 4 ?" Yes, surely:
and therefore when David, under the influence of unbelief,
had entertained a fear, " Will the Lord cast off for ever?
will he be favourable no more ? Is his mercy clean gone for
ever ? doth his promise fail for evermore ? Hath God for
gotten to be gracious? hath he in anger shut up his tender
mercies?" he corrected himself, and with conscious shame
exclaimed, " This is my infirmity 11 ." We may be sure that
God s covenant shall stand. In the 89th Psalm it is declared,
again, and again, and again, in terms the most express that
can be imagined x and therefore we may be assured
that for his own name and honour sake " he will keep his
people by his own power through faith unto salvation* :" as it
was said by Samuel, " The Lord will not forsake his people
for his great names sake, because it hath pleased him to make
i Isai. liii. 10. r John xvii. 9 15. s John xvii. 24.
* Phil. i. 6. ll Ps. Ixxvii. 79. x Ps. Ixxxix. 28 ,37.
y 1 Pet. i. f>.
503.1 GOD s CONTINUED CARE IMPLORED. 293
you his people 2 ." " He is a God that changeth not; and
therefore we neither are, nor shall be, consumed a ." We shall
be living witnesses for him to all eternity, that " his gifts and
calling are without repentance V]
APPLICATION
1. Seek to answer to the character here described
[If you " know not God," you can have no claim upon
him : nor, " unless you be upright in heart," have you any
reason to hope that he will ever look upon you with satisfac
tion. You must " have your hearts right with God," if ever
you would be approved of God. Seek, then, to know God as
reconciled to you in Christ Jesus and beg of him so to
" put truth in your inward parts," that he may acknowledge
and commend you as " Israelites indeed, in whom is no guile."]
2. Implore of God the blessing you so greatly
need
[You need it, all of you, and will need it to your dying
hour. It is from God that you have received all that you
possess. Never would you have known him, if he had not
opened the eyes of your understanding, and revealed himself
to you c . And never would your heart have been upright
before him, if he, of his own sovereign grace, had not " given
you a new heart, and renewed a right spirit within you." It
is to Him, then, you must look to carry on the work within
you. " No hands but His, who laid the foundation of his spiri
tual temple within you, can ever finish it d ." " He alone who
has been the author of your faith, can ever complete it 6 ."]
3. Whilst you seek this blessing for yourselves,
implore it earnestly for others also
[So did David, under all his trials ; and so should you.
It is our privilege and our duty to intercede one for another ;
parents for their children, and children for their parents;
ministers for their people, and people for their ministers.
And, O ! what happiness should we enjoy in our respective
families, and in the Church of God, if we were all partakers of
these blessings ! It is said, in the very words before my text,
" With thee is the fountain of life ; and in Thy light shall we
see light:" and no doubt, in proportion as the blessings of
salvation flow down into our souls, we shall be blessed in our
selves, and blessings to all around us.]
z 1 Sam. xii. 22. a Mai. iii. 6. b Rom. xi. 29.
c Compare Gal. iv. 9. with Phil. iii. 12. d Zech. iv. 9.
e Heb. xii. 2.
294 PSALMS, XXXVI 1. 3 (>. [564.
DLXIV.
CONFIDENCE IN GOD RECOMMENDED.
Ps. xxxvii. 3 6. Trust in the Lord, and do good: so shall
Ihou dwell in the land, and verily thou shall be fed. Delight
thyself also in the Lord : and he shall give thee the desires
of thine heart. Commit thy way unto the Lord ; trust also
in Mm, and he shall bring it to pass : and he shall bring
forth thy righteousness as the light, and thy judgment as the
noon-day.
IT might be supposed that God, the righteous
Governor of the universe, would in this world dis
tinguish his people from his enemies by his visible
dispensations towards them : but he does not : he
suffers " all things to come alike to all ; so that
none can discern either love or hatred by all that is
before themV This is often a stumbling-block to
the righteous, who are apt to be discouraged, when
they see the prosperity of the wicked, and are them
selves suffering all manner of adversity. David was
at one time greatly dejected, or rather, I should say,
offended, at this very thing ; and was led to imagine
that he had served God for nought 15 . To guard us
against such mistaken views of providence, and
against the feelings which they are wont to excite in
the breast, he wrote this psalm. That we may not
repine at the success of evil-doers, he teaches us to
consider, how short their triumph is, and how awful
will be their end. He then, in the words of our text,
instructs us,
I. What we are to do for God-
It is here taken for granted that we have many
difficulties to contend with. But instead of being
discouraged by them, our duty to God is,
1. To go on steadily in his service
[" Trust thou in the Lord, and do good." It should be
an established principle in our hearts, that duty is ours, and
events are God s ; and that we should attend to our own con
cerns, and leave God to his. Now beyond all doubt our great
concern is, to prosecute and " finish the work which God has
a Eccl. ix. 1,2. !> Ps. Ixxiii. 1 14.
564.1 CONFIDENCE IN GOD RECOMMENDED. 295
given us to do." We should not merely attend to good works
in general, but consider what is that particular " good" which
God is calling us to do : perhaps it is to exercise meekness
and patience ; or perhaps to put forth fortitude and firmness.
In the event of persecution for righteousness sake, these
graces must be cultivated with more than ordinary attention,
and be called into action in a more than ordinary degree. We
are not to be perplexing our minds with inquiries how we may
avert the storm which is gathering around us, but be solely
careful not to be shaken either in our principles or conduct, or
in any respect to dishonour that God whom we profess to
serve. Without this fidelity in the path of duty, all trust in
God will be a delusion : but, combined with it, our trust in
him is a most pleasing and acceptable service.]
2. To seek our happiness in his presence
[Fidelity itself would not be acceptable, if it proceeded
from a principle of slavish fear : we must regard God as a
Father, and " delight ourselves in him." It is not a low mea
sure of spirituality that we should aim at ; we should aspire
after such an enjoyment of God as David himself spake of,
when he said, " I will go unto God, my exceeding joy c ." In
order to this, we should meditate upon all his glorious perfec
tions, and especially on those perfections as displayed and mag
nified in the work of redemption. O ! what wonders of love
and mercy may we see in our incarnate, our redeeming God !
In the contemplation of these we should exercise ourselves day
and night, till the fire kindle in our bosoms, and we burst forth
in acclamations and hosannahs to our adorable Emmanuel.
Say, ye who have ever been so occupied, whether such " medi
tations be not sweet ;" and whether " your souls have not been
satisfied as with marrow and fatness," when you have been so
employed ?]
3. To commit our every concern to his disposal
[Our duty in this respect may not unfitly be illustrated by
the confidence which passengers in a ship place in a skilful
pilot and an able Commander. They trust their persons and
their property to the pilot without any anxious cares or
painful apprehensions. Conscious of their own incapacity to
navigate the ship, they presume not to interfere in the manage
ment of the vessel, but leave the whole concern to those whose
province it is to conduct it. Whatever storms may arise, they
look to him who is at the helm to steer the vessel to its destined
port. Thus does the believer commit his way unto the Lord.
To God he looks as ordering every thing for his good, yea, as
having, if we may so speak, a community of interest with him,
c Ps. xliii. 4.
206 PSALMS, XXXVII. 30. [564.
and as pledged to bring him in safety to the harbour where he
would be. If any anxious thought arise, he checks it ; and
" casts all his care on Him, who careth for him." This we
should do in reference to every concern whatever. In relation
to temporal things, we should have no more anxiety than the
fowls of the air, which subsist from day to day on the bounty
of their Creator d : and even in reference to the soul, the same
entire confidence must be placed in God, who has engaged
to carry on and perfect in his people the work he has begun 6 .
Let us not however be misunderstood to say, that we are to
put away a jealous fear of ourselves : that we must retain even
to the end of our lives : but an unbelieving fear of God, as
either unable or unwilling to save us, we must cast it off with
abhorrence, and " be strong in faith, giving glory to God."]
The promises -annexed to these several injunctions
shew,
II. What God will do for us
Truly he will do exceeding abundantly for us
above all that we can ask or think
1. He will supply our wants
[Great and urgent they may be, even like those with which
Israel was oppressed on different occasions in the land of
Canaan : but God will interpose for us in the hour of need, so
that " verily we shall be fed." Under the pressure of their
troubles, many Jews deserted their own land, and sought for
security or plenty among their heathen neighbours : thus they
rather fled from trouble, than looked to God, as they should
have done, to relieve them from it. We must not act thus :
we must not desert our post because of difficulties which we
meet with in it ; but must expect from God all those supplies
of grace and strength which we stand in need of. " He that
believeth, will not make haste :" he will not presently despond,
because he sees not how his wants are to be supplied ; but will
remember, that, as " the earth, and the fulness thereof, is the
Lord s," so there is all fulness of spiritual blessings also treasured
up for him in Christ, and he will look to Christ for daily com
munications, according as his necessities may require. The
Lord did not give to Elijah a store of provision that should
suffice for months to come, but sent him bread and meat twice
a day by the ministration of ravens, and afterwards a daily
supply from the widow s cruse. In the same manner will he
impart a sufficiency of temporal and spiritual blessings to all
who trust in him ; and " according to their day, so their strength
shall be." " The soul that trusts in Him shall want no man
ner of thing that is good."]
d Matt. vi. 2531. <- Phil. i. ( ).
564/] CONFIDENCE IN GOD RECOMMENDED. 297
2. He will fulfil our desires
[If our desires were after the things of time and sense, we
might expect to have them withheld from us : but if they be,
as the believer s are, after God himself, we shall never be dis
appointed : on the contrary, the more earnest and enlarged our
desire is, the more certain we are that God will fulfil and satisfy
it. The more "wide we open our mouth," the more assured
we are that " he will fill it." " He will fulfil the desire of
them that fear him ; he also will hear their cry, and will help
them." Do we desire increasing " views of his glory ? He will
put us into the cleft of the rock, and make all his goodness to
pass before our eyes f ." Do we desire a more intimate and
abiding communion with him ? He will " come and dwell in
us, and walk in us, and be altogether our God g ." Do we
desire a more entire conformity to him ? He will " transform
us into his image from glory to glory," by the sanctifying in
fluence of his Holy Spirit h . There shall not be a thing that
we can ask, but he will give it us, if only it will be conducive
to our spiritual and eternal welfare 1 .]
3. He will give a happy issue to all our concerns
[There may be many difficulties in our way, and such as
shall be to all appearance insurmountable ; but He who made a
path through the Red Sea, will remove them all in due time.
Whatever in his wisdom he sees to be best for us, " he will
bring it to pass." We may labour under many discouragements
by reason of calumnies which are circulated respecting us : the
world may represent us as enthusiasts that " turn the world
upside down," as deceivers that are seeking some base ends of
our own, as abettors of sedition, and enemies to civil govern
ment; in a word, they may speak of us as " the filth of the
earth, and the off-scouring of all things;" but God will not
leave us to sink under these reproaches: he will sooner or
later appear for us, and " make our righteousness to shine
forth as the noon-day." We shall have " good report to pass
through, as well as evil report; " and our very demeanour under
our persecutions shall carry conviction to the minds of many, that
we are indeed the sons of God k . At all events, if not before,
at least at the day of judgment, our reproach shall be rolled
away, and " we shall shine forth as the sun in the kingdom of
our Father 1 ."]
REFLECTIONS. See from hence,
1. What they lose who are ignorant of God
f Exod. xxxiii. 1823. s 2 Cor. vi. 16. h 2 Cor. iii. 18.
1 John xv. 7. and 1 John v. 14, 15. with Ps. xxi. 1, 2.
k Matt, xxvii. 54. 1 Matt. xiii. 43.
298 PSALMS, XXXVII. 23, 24. [565.
[All that is implied either in the precepts or the promises
of our text is altogether unknown to those who experience not
the power of religion in their hearts. Whatever burthens they
have, are borne upon their own shoulders : they know not what
it is to cast them upon the Lord. Hence, when oppressed with
heavy trials, they faint and sink under them ; and for want of
the consolations and supports of religion, they not unfre-
quently meditate, and sometimes also carry into execution, the
awful act of suicide. O that men did but know what provision
there is made for them in the Gospel of Christ! In, and with
Christ, there is all that we can want, for body or for soul, for
time or for eternity Only let us seek to be washed in
his blood, to be renewed by his Spirit, and to live altogether
by faith on him ; and we shall find such rich supplies, such
heavenly consolations, such a fulness of all spiritual and eternal
blessings, as shall far surpass all that the carnal eye has ever
seen, arid all that the carnal imagination has ever conceived" 1 .]
2. What they enjoy who live nigh to God
[Contemplate the state of those who are now in heaven ;
how free from care, and how completely happy in the fruition
of their God! Such in a measure may our state be even in this
present world. Those who believe in Christ are privileged to
rejoice in him, yea, and many do " rejoice in him, with joy
unspeakable and glorified." By committing themselves, and all
their concerns, to him, " their very thoughts, which are natu
rally as fluctuating as the wind, are established"." O Believers,
live not below your privileges : carry every thing to your adorable
Saviour, and expect from him all that infinite love can give, and
all that Omnipotence can effect. " All things are yours, if ye
are Christ s;" even " death itself, as well as life, is among your
treasures : " and soon shall all the glory and felicity of heaven
be your unalienable and everlasting possession.]
m 1 Cor. ii. 9. n Prov. xvi. 3. 1 Cor. iii. 21 23.
DLXV.
GOD S INTEREST IN HIS PEOPLE.
Ps. xxxvii. 23, 24. The steps of a good man are ordered by
the Lord ; and he delighteth in his way. Though he fall, he
shall not be utterly cast down : for the Lord upholdeth him
with his hand.
THAT Almighty God, the Creator of heaven and
earth, should regard one rather than another amongst
the sinners of mankind, appears incredible ; and for
any one to imagine himself to be amongst those who
565 J GOD S INTEREST IN HIS PEOPLE. 299
are pre-eminently favoured by him, would be judged
a height of arrogance, to which scarcely any one of
a sound mind could be supposed to have attained.
But the Holy Scriptures are extremely clear, and full,
and definite upon this point. God does condescend
to notice with peculiar kindness those who walk
uprightly before him ; whilst he beholds with indig
nation and abhorrence those who, whether openly
or in secret, rebel against him. To establish this is
the great scope of this psalm, wherein the states
of the godly and of the ungodly are contrasted with
each other in this respect. From the words which I
have just read, we shall necessarily be led to notice,
I. The interest which God takes in his people
" He orders their steps"
[In the marginal translation it is said that a good man s
steps are " established" by the Lord. The fact is, the Lord
so orders them, that they may be established. The very first
work of the Lord in his people, is, to bring them to Christ, and
to " establish them in Christ a ." Till this is done, they never
take any step that can effectually bring them to heaven
When that is done, then they are enabled to " walk in Christ b ,"
and, by strength derived from him, to advance in righteous
ness and true holiness ]
" He delights in their ways"-
[True, their ways are far from perfect : and, if God were
to be " extreme to mark what is done amiss," no man living
could stand before him. But God looks rather at the prin
ciple from whence their actions proceed, and at the end for
which they are done, than at the perfection of the actions
themselves ; and when he sees that their actions proceed from,
love, and are done for the glory of his name, he cannot but fee]
delight, both in the persons themselves, and in the works they
perform ; even as a parent delights in the services of a loving
and duteous child, not considering so much the excellence
of the act as the disposition manifested in the performance of
it. On another ground, too, Jehovah delights in the ways
of his people, namely, because they are " the fruits of his
Spirit" working in them c . In this view there is not an act that
they perform, which is " not pleasing and acceptable in his
sight d " -]
" He upholds them with his hand"
a John vi. 44, 65. and 2 Cor. i. 21. b Col. ii. 6.
c Gal. v. 22, 23. < Heb. xiii. 16. 1 Pet. iii. 4. Phil. i. 11.
300 PSALMS, XXXVII. 23, 2-k [565.
[Notwithstanding the grace given unto them, they are yet
weak and frail, so that " still in many things they offend 6 ;"
and, if left to themselves, they would eternally perish. " There
is not a just man on earth that liveth and sinneth not f ." But
in this the righteous differ from the wicked, that, notwith
standing they fall, yea, and " fall seven times, they rise again ;
whilst the wicked, in their falls, are left to perish g ." The
Lord Jesus Christ has engaged for them that " none shall ever
pluck them out of his hands 11 ." And this is fulfilled to every
one of them, insomuch, that " of those whom the Father in his
everlasting covenant gave unto his Son, not one ever was, or
shall be, lost 1 ." They all, in their respective generations, are
" kept by the power of God through faith unto everlasting
salvation*" ]
These truths can never be abused, if we consider,
on the other hand,
II. What return he looks for at their hands
Doubtless it is God who alone can give men " either
to will or to do that which is good 1 :" but, as the
Articles of our Church express it, " He worketh in us,
that we may will ; and then worketh witJi us, when we
have that good will." Though all good proceeds from
him, yet he expects a reciprocity on our part.
1. We must cheerfully obey his will
[We take no step by constraint. We are free agents in
all that we do. True it is that God draws us ; but he draws
us, not as stocks and stones, but " with the cords of a man, and
with the bands of love m ." If we would have our ways pleasing
to God, we must seek to please him ; and if we would have our
"steps ordered and established by him," we must consult his
revealed will, and commit ourselves to the guidance of his Holy
Spirit. He has promised, that, in circumstances of difficulty,
" we shall hear a word behind us, saying, This is the way ;
walk ye in it: when we should otherwise be turning to the
right hand or to the left n :" and this promise we must plead in
prayer, until, by some way which God shall devise, we see, as
it were, the pillar and the cloud going before us, and expe
rience that direction which our necessities require
2. We must simply depend on his care
[" It is not in man that walketh to direct his steps." A
little infant does not more need to be carried in its mother s
e Jam. iii. 2. f Eccl. vii. 20. s Prov. xxiv. 16.
h John x. 28, 29. * John xvii, 12. k 1 Pet. i. 5.
1 Phil. ii. 13. m Hos. xi. 4. n Isai. xxx. 21.
565 J GOD S INTEREST IN HIS PEOPLE. 301
arms than we need the continual support of God. But he
promises that " his everlasting arms shall be underneath us ,"
and that we shall be " carried as lambs in the bosom of our
Lord p ." But in order to this, we must renounce all confidence
in our own powers, and say, " In the Lord have I righteous
ness and strength 9 ." If, like Peter, we depend on ourselves,
we shall fall : but, if we cry habitually to him, " Hold thou
me up, and I shall be safe r ," we shall be strengthened with
might by his Spirit in our inward man, and be enabled to "do
all things through Christ strengthening us s ." The weaker we
are in ourselves, the stronger we shall be in him* ; and, though
we be " sifted by Satan" with his utmost efforts 11 , " not so much
as the smallest grain shall ever fall upon the earth x ." For "it
is not the will of our Father that one of his little ones should
perish 7 ."]
ADDRESS,
1. The self-confident and secure
[Where do you find in the Holy Scriptures any one of
these promises made to you? Where has God engaged to
" order your steps," or declared himself " delighted with your
ways ? " Or where has he assured you that your falls shall not
be unto death? Not one word is there in all the inspired
volume that can serve as a foundation of hope to you, whilst
you are leaning to your own understanding, or depending on
an arm of flesh. On the contrary, there is nothing but perdi
tion denounced against you 2 . Beloved Brethren, do but con
trast with your condition the states of God s believing and
obedient people ; and you will see, that they alone are blessed,
whose hearts are upright, and " whose God is the Lord."]
2. The fearful and disconsolate
[Many, under a sense of their great infirmities, are ready
to fear, that, notwithstanding all that God has spoken for their
encouragement, they shall come short at last. But, if only you
really desire to please and serve God, see how full and suitable
are the promises of God to you : " Fear thou not; for I am
with thee : be not dismayed ; for I am thy God : I will
strengthen thee : yea, I will help thee : yea, I will uphold
thee with the right hand of my righteousness a ." Are you
weak ? God says, " I will strengthen you." Are you ap
prehensive that nothing less than Omnipotence can admi
nister sufficient aid ? God adds, " I will help you." Are you
still alarmed because there is something yet left for you to do ?
Deut. xxxiii. 27. P Isai. xl. 11. 1 Isai. xlv. 24.
r Ps. cxix. 117. s Phil. iv. 13. * 2 Cor. xii. 10.
u Luke xxii. 31. x Amos ix. 9. y Matt, xviii. 14.
z Jer. xvii. 5, G. a Isai. xli. 10.
302 PSALMS, XXXVII. 31. [566.
God adds, I will take the whole matter into my own hands,
and " altogether uphold you with the right hand of my right
eousness." " Be strong, then, in faith, giving glory to God;"
and " you shall not be ashamed or confounded, world without
end."]
DLXVI.
THE SECURITY OF THE UPRIGHT SOUL.
Ps. xxxvii. 31. The law of his God is in his heart: none of
his steps shall slide.
THE blessedness of the righteous is a favourite
subject with the sweet singer of Israel : several of
his psalms are occupied with it throughout ; and
often in a way of immediate contrast with the state
of the ungodly. As far as respects the outward ap
pearance indeed, the advantage is often on the side
of the wicked a : but on a fuller view of their respec
tive states, there will be found the most abundant
cause to congratulate the saints even in their lowest
condition, so infinitely superior is their lot to that of
the most prosperous of ungodly men b . The ungodly,
walking after the imagination of their own hearts,
have " their way dark and slippery," so that, sooner
or later, they are sure to " fall" and " perish :" but
the " righteous," having their minds intent upon
true wisdom,, " are preserved, whilst the seed of the
wicked are cut off d ." " The law of God is in his
heart : none of his steps shall slide."
From these words we shall be led to shew,
I. The character of the righteous
" The law of God is in his heart." It was not
there by nature ; for though it was originally inscribed
on the heart of Adam in Paradise 6 , and traces of it
are yet to be found on the hearts even of the be
nighted heathen f , yet is it so far effaced from the
heart of the natural man, that he neither does nor
will yield any subjection to it g . But,
God has engraven it on his heart
a ver. 1. b ver. 16. c Ps. xxxv. 6 8. with vcr. 13 15, 20.
d ver. 28, 30. e Gen. i. 27. f Rom. ii. 15. * Rom. viii. 7.
566.] THE SECURITY OF THE UPRIGHT SOUL. 303
[The express promise of God to all who embrace the new
covenant is, " I will put my law in their inward parts, and
write it in their hearts 11 ." And this promise he fulfils, through
the all-powerful operation of his Holy Spirit upon their souls.
As he caused Moses to come up to him on Mount Horeb with
tables of stone, on which with his own finger he wrote the law,
so he causes the believing penitent to come up to him with his
heart of stone ; and then, exchanging it for a heart of flesh,
he inscribes upon it his law, even, as the Apostle says, upon
the fleshy tables of his heart 1 . We are told respecting all the
Lord s people, that they are " predestinated to be conformed
to the image of Christ k :" and in this their conformity to him
pre-eminently appears : that, as He could say, " I delight to
do thy will, O my God, yea, thy law is within my heart 1 , and
as he was typically represented by the ark in which the law
was deposited, so these have the law treasured up in their
souls ; and they delight in it, as their ever-faithful monitor,
and infallible directory 11 . From the time that it is deposited
there, they regard it solely, constantly, and without reserve.
Formerly the opinions of men, or the dictates of flesh and
blood, formed their rule of action : now no inquiry is made,
but, " What saith the Lord ? " - Nor is it on great
emergencies only that this inquiry is instituted, but at all
times and on all occasions Nor are consequences any
longer regarded. If a furnace or den of lions be prepared as
the recompense of fidelity, he says, " None of these things move
me :" I shall " hearken unto none but God" himself
This forms his distinguishing character
[Others have the law of God in their head, and not un-
frequently in their mouth also : but he alone has it in his heart.
There may be amongst the ungodly as comprehensive a know
ledge of theology as of any other science, if taken in a mere
speculative view : but this is widely different from a spiritual
apprehension of God s law, and a conformity of mind and will
to it: this pertains to him only who has it written on his
heart by the Spirit of God : for so the prophet informs us :
" Hearken unto me, ye that know righteousness, the people in
ivhose heart is my law ." To know, in a speculative way, how
a sinner is to be made righteous before God, will consist with
the grossest impiety : but the having of God s law in the heart
infallibly designates, and proves, us the people of the Lord.
There is in this respect the same difference between the nominal
and the real Christian as there was formerly between different
adherents to the Mosaic law. " All were not Israel who were
h Jer. xxxi. 33. * Ezek. xxxvi. 26, 27. with 2 Cor. iii. 3.
k Rom. viii. 29. l Ps. xl. 8. m Deut. x. 2, 5.
n Ps. i. 2. Isai. li. 7.
304 PSALMS, XXXVII. 31. [566.
of Israel P." The proudest Pharisees would " bind the law of
God upon their hands, and wear it as frontlets between their
eyes :" but the godly alone fulfilled the true intent of that
ordinance, by " laying up God s words in their heart and in
their soul q ." So now " He is not a Jew who is one outwardly,
neither is that circumcision which is outward in the flesh : but
he is a Jew who is one inwardly : and circumcision is that of
the heart ; in the spirit, and not in the letter ; whose praise is
not of man, but of God r ." In other words, he only is truly
righteous, who can say with Paul, " I delight in the law of
God after my inward man ;" and amidst all the temptations of
the flesh, " with my mind I serve the law of God 8 ."]
In connexion with their character, we are led to
contemplate,
II. Their security
" None of their steps shall slide." Of this they
may be assured : for a stability is, and shall be,
given them, that shall preserve them amidst all
temptations ; a stability arising,
1. Partly, from the very character which they
possess
[" The law of God being in their hearts," they mill not
unnecessarily venture themselves in slippery places. How many
fall a prey to the tempter by presuming upon their strength,
when, like Joseph, they should rather have fled from the scene
of temptation ! It is by going fearlessly to the utmost verge
of what is lawful, that thousands perish 1 . The inquiry of a
truly pious soul will be, not, " Is this thing lawful?" but, " Is
it expedient also ?" and, if the place, or scene, or gratification
be calculated, either in itself or in its circumstances, to ensnare
his soul, he will keep at a distance from it : for, whilst he is
praying daily to God, " Lead us not into temptation," he
accounts it folly and impiety to rush unnecessarily into temp
tation of his own accord. This cautious deportment tends
greatly to the preservation of the godly, and to " keep them
from defiling their garments" in this polluted world 11 .
Moreover, they are looking to this law to direct their steps.
They " have hid it within their hearts, on purpose that they
may not sin against God x :" but to what purpose have they
deposited it there, if they do not consult it? or "wherewith
shall they cleanse their way, but by taking heed thereto
P Rom. ix. 6. i Deut. xi. 18.
r Rom. ii. 28, 29. s Rom. vii. 22, 25.
* Licitis perimus omnes has long been a proverb in the Church.
u Rev. hi. 4. x Ps. cxix. 11.
506. ] THE SECURITY OF THE UPRIGHT SOUL. 305
according to God s word y ?" Whatever then they are solicited
to do, they bring it to this touchstone, and try it "by the law
and the testimony." If they find not the precept clear, they
hesitate : and, if they find not the footsteps of Christ and his
Apostles, they pause. They know, that " whatsoever is not
of faith is sin 2 :" and, till they can see their way clear, and be
" thoroughly persuaded in their own mind," they will not pro
ceed a ; lest they lay a stumbling-block in the way of others,
and bring guilt upon their own souls b .
I may add further, that they will pray unto God to guide
them. They know their privilege : they know that God has
said, that, if they call upon him for direction, " they shall hear
a word behind them," saying, " This is the way ; walk ye in it;"
when without such a direction " they would have turned to the
right hand or to the left c ." They therefore in every difficulty
betake themselves to prayer ; and experience the truth of that
promise, " The meek he will guide in judgment ; the meek he
will teach his way d ."]
2. Principally, from the care and fidelity of God
[God has promised that " he will keep the feet of his
saints 6 ," and that " none of their steps shall slide:" and this
promise he does, and will, fulfil. He fulfils it to them in a
variety of ways. He " takes them, as a mother does her little
child, by their hand, and guides them in their way f :" and,
when they are weak, " he strengthens them with might in
their inward man g :" and, when they would otherwise fall, he
upholds them with his own almighty arms ; agreeably to that
express promise which he has given them ; " Fear thou not ;
for I am with thee : be not dismayed ; for I am thy God: I will
strengthen thee ; yea, I will help thee ; yea, I will uphold thee
with the right hand of my righteousness 11 ." Thus is fulfilled
that promise which is contained within a few verses of our text,
" The steps of a good man are ordered by the Lord : though
he fall, he shall not be utterly cast down : for the Lord up-
holdeth him with his hand 1 ." We may wonder whence it is
that the people of God in all ages have been enabled to main
tain their steadfastness in such trying circumstances : but the
true reason is to be found in that inviolable engagement which
God has entered into, that * they shall hold on their way,
and that their hands shall wax stronger and stronger k :" and
this promise he has fulfilled to them, giving them " strength
y Ps. cxix. 9. z Rom. xiv. 23. a Rom. xiv. 5.
b ICor.viii.ll 13. c Isai. xxx. 21. d Ps. xxv. 9.
e 1 Sam. ii. 9. f Hos. xi. 3. e Eph.iv.16. Col.i.ll
h Isai. xli. 10. ver. 23, 24. k Job xvii. 9.
VOL. v. x
306 PSALMS, XXXVII. 31. [566.
according to their day 1 , and enabling them " to do all things
through his strength communicated to them m ."]
Hence then we may SEE,
1 . Whence it is that so many professors of religion
dishonour their high and holy calling-
fit is a melancholy fact, that many who profess godliness
are a disgrace to their profession And by their falls
they bring the very truth of God into disrepute. But whence
is it that their walk is so inconsistent ? Is it from any want of
power or fidelity in God to keep them ? No : it arises from
this; that they have taken up a profession upon false and
insufficient grounds : they have got the law in their heads, and
in their mouths, but have never truly received it into their hearts.
None will shew more zeal for the tenets they have embraced
than they, or talk more fluently respecting them : but they
have never been " cast into the mould of the Gospel." Their
sentiments have been altered ; but their hearts are unchanged ;
or, if changed at all, it is only in that they have adopted the
spiritual lusts of pride and conceit, and false confidence, in the
place of the carnal lusts of worldliness and uncleanness ; or, it
may be, they have added the former to the latter, affecting only
the concealment of former evils, and not the utter extirpation
of them. What then is to be expected from such persons,
but that they will dishonour their profession ? From such roots
nothing can be hoped for, but bitter fruits. But let not the
blame be cast upon religion. " They have a name to live, but
they are dead." If ever they had received the law r of God into
their hearts, it would have produced its due effect upon their
lives ; and not upon the outward deportment only, but on every
temper and disposition of their minds. Religion is, and must
be, the same in all ages : if it transformed the saints of other
days into the image of their God in righteousness and true
holiness, it will do so still : and, if the conduct of any who
profess it be unworthy of their high calling, let the blame attach
where it ought, not on religion, but on those who make a
hypocritical profession of it. Only let the law be in the heart,
and we have no fear of the fruits that will appear in the life.]
2. How inseparable is the union between duty and
privilege
[The self-depending formalist who dreads the mention of
privilege, and the Antinomian professor who hates the mention
of duty, are equally remote from the truth of God. Depend
on God we must ; for it is He who must work all our works in
us. And obey .^s law we must: for " without holiness no man
1 Dent, xxxiii. 25. m Phil. iv. 13.
567. 1 DAVID S DISTRESS AND CONSOLATION, 307
shall see the Lord." Neither can supersede the other. To the
Antinomian then I say, " Let the word of God abide in you ;
and let it dwell in you richly in all wisdom." And to the
formalist I say, Look unto God to begin, and carry on, the
whole work of grace in your hearts ; for without Him you can
do nothing. Let both of you know, that both confidence in
God, and obedience to Him, are necessary : it is only by a
reliance on Him that you can obtain strength for obedience ;
and it is only by obedience that you can prove the sincerity of
your faith and love. But whilst to those who would lean
to either extreme I would say, " What God has joined, let no
man put asunder," I would most affectionately encourage the
true Christian to expect all that God has promised. Your
difficulties may be great, and your conflicts severe ; but " your
Redeemer is mighty ;" and He who bought you with his blood,
regards you as his purchased possession, and will suffer " none
to pluck you out of his hands." He has promised to carry on
and perfect his work in your hearts ; and what he has promised,
he is able also to perform. Only be careful to know and do
his will ; and He will bear you up in his everlasting arms, and
" preserve you blameless to his heavenly kingdom."]
DLXVII.
DAVID S DISTRESS AND CONSOLATION.
Ps. xxxviii. I 9. O Lord, rebuke me not in thy wrath, neither
chasten me in thy hot displeasure : for thine arrows stick
fast in me, and thy hand presseth me sore. There is no sound
ness in my flesh because of thine anger ; neither is there any
rest in my bones because of my sin. For mine iniquities are
gone over mine head; as an heavy burden, they are too
heavy for me. My wounds stink and are corrupt, because
of my foolishness. I am troubled ; I am bowed down greatly ;
I go mourning all the day long. For my loins are filled with
a loathsome disease; and there is no soundness in my flesh.
I am feeble, and sore broken : I have roared by reason of the
disquietness of my heart. Lord, all my desire is before thee;
and my groaning is not hid from thee.
IT will be of great use to us through life to trea
sure up in our minds the dealings of God with us on
some particular occasions. As his care over us in
our difficulties may well call for " a stone of remem
brance, which shall be called our Eben-ezer," so his
merciful attention to us at the first commencement
of our humiliation before him may well be written in
x 2
308 PSALMS, XXXVIII. 19. [567.
indelible characters upon our hearts. The Prophet
Jeremiah, looking back to some season of peculiar
distress, records his experience in terms of lively
gratitude a : and, in like manner,, David opens to us
all his views and feelings when he sought the Lord
after a season of darkness and distress ; and he tells
us that this psalm was written by him " to bring to
remembrance" the troubles he then endured, and
the tender mercies of God towards him.
From the part we have just read, we shall be led
to consider,
I. His distress
This was exceeding great. Let us notice,
1. The source and cause of it
[He traces it to sin as its proper cause b : and sin is the
true and only source of all trouble Sin is an object of
God s abhorrence ; and wherever it exists unlamented and
dominant, he will visit it according to its desert. In whomso
ever it be found, whether he be a king on his throne, or a
beggar on a dunghill, he will make no difference, except
indeed to punish it in proportion to the light that has been
resisted, and the aggravations with which it has been com
mitted. Doubtless the sins of David were of most transcendent
enormity, and therefore might well be visited with peculiar
severity : but we must not imagine that his are the only crimes
that deserve punishment : disobedience to God, whether against
the first or second table of the Law, is hateful in his sight, and
will surely subject us to his " hot displeasure" ]
2. The extent and depth of it
[His soul was overwhelmed with a sense of God s wrath.
" God s arrows" pierced his inmost soul : and his hand w r as
heavy upon him, and " pressed him sore." His iniquities,
which, when they were yet only committed in desire and pur
pose, appeared light, now were an insupportable burthen to his
soul ; insomuch that " he roared by reason of the disquietness
of his heart." Here then we see what sinners may expect in
this life. Verily such experience as this is little else than a
foretaste of hell itself
But his body also was afflicted with a grievous disease, which
had been sent of God as an additional mark of his righteous
indignation . And no doubt, if we could certainly discover
the reasons of the Divine procedure, we should often see
a Lam. iii. 14, 12, 13, 1721. b ver. 3, 4, 5. c ver. 3, 5, 7.
567. ] DAVID S DISTRESS AND CONSOLATION. 309
diseases and death inflicted as the chastisement of sin d . David
viewed his disorders in this light: and those, without any
additional load, were heavy to be borne ; but, when added to
the overwhelming troubles of his soul, they almost sunk him
to despair. Let those who think lightly of sin, view this
monarch in the state above described, and say, whether sin,
however " sweet in the mouth, be not at last the gall of asps
within us e :" yes, assuredly, it will sooner or later " bite like a
serpent, and sting like an adder."]
But in the midst of all this trouble, he makes
mention of,
II. His consolation
Whilst deeply bemoaning his sin, he was assured
that God was privy to all the workings of his soul,
beholding his desires, and hearing all his groans.
Now this was a great consolation to him, because he
well knew,
1. That God, in the groanings of a penitent, recog
nizes the voice of his own eternal Spirit
[Groans are the natural expressions of inward pain and
anguish ; and when they arise from a sense of sin, they are
indications of a penitent heart. But no pious disposition is
found in man till it is planted there by the Holy Ghost. God
is " the Author of every good and perfect gift," and must " give
us to will, no less than to do" whatever is acceptable in his
sight. As for groanings on account of sin, they are more
especially said to be the fruits of the Spirit, who thus " helpeth
our infirmities, and enables us to express those feelings which are
too big for utterance f ." To man such inarticulate sounds would
convey no distinct idea ; but God understands them perfectly,
because ( he knoweth the mind of the Spirit : " and he delights
in them, because it is in this way that " the Spirit maketh
intercession for us," and because these very intercessions are
" according to the will of GodC
What a consolatory thought is this to one that is overwhelmed
with a sense of sin ! " He knows not what to pray for as he
ought ; " and perhaps the load upon his spirit disables him for
uttering what his unembarrassed judgment would dictate : but
he recollects that God needeth not any one to interpret to him
our desires : he understands a sigh, a" tear, a look, with infal
lible certainty : he sees all the self-lothing and self-abhorrence
that is contained in such expressions of the penitent s feelings ;
d 1 Cor. xi. 30. e Job xx. 1214.
f Rom. viii. 26. g Rom. viii. 27.
310 PSALMS, XXXVIII. 19. [567.
and in answer to them, he will " do for us exceeding abun
dantly above all that we can ask or think."]
2. That to such expressions of penitence all the
promises of God are made-
fit is not to the fluent tongue, but to the contrite heart,
that pardon and peace are promised. " To this man will I
look," says God, " even to him that is poor and of a contrite
spirit," " to revive the spirit of the humble, and to revive the
heart of the contrite onesV " He will fulfil, not the requests
only, but the desire also, of them that fear him," and " of them
that hope in his mercy." If only we look unto him we shall be
lightened," yea, we shall be saved with an everlasting salvation 1 ."
The publican who dared not so much as lift up his eyes unto
heaven, but smote on his breast, and cried, God be merciful to
me a sinner ! went down to his house justified, when the self-
applauding Pharisee was dismissed under the guilt of all his sins.
Now this is an unspeakable consolation to the weary and
heavy-laden sinner. Had he to look for grounds of worthiness,
or even for any considerable attainments, in himself, he would
be discouraged ; but finding that the invitations of God are
made to him as wretched, and miserable, and poor, and blind,
and naked, and that the promises are suited to him in that
state, he comes to the Lord Jesus Christ, and finds rest and
peace unto his soul.]
From this view of the Psalmist s experience we SEE,
1. What an evil and bitter thing sin is
[" Fools will make a mock at sin," and represent it as a
light and venial thing : but let any one look at David in the
midst of all the splendour of a court, and say, what sin is, which
could so rob him of all earthly pleasure, and bring such tor
ment upon his soul. Was that a light matter ? If we will not
be convinced by such a sight as this, we shall learn it by sad
experience in the eternal world, where the worm that will prey
upon our consciences shall never die, and the fire that shall
torment our bodies shall never be quenched. O that we might
be instructed, ere it be too late!]
2. What an enviable character is the true Chris
tian, even when viewed under the greatest disadvan
tages
[We cannot conceive a Christian in circumstances less
enviable than those of David in the passage before us: yet
compare him with an ungodly or impenitent man under the
most favourable circumstances that can be imagined, and ask,
Whose views are most just ? Whose feelings most
Msai.lvii.15. andlxvi.2. * Ps.di. 17, 19, 20. Isai. xlv. 17, 22.
568 J THE SHORTNESS OF HUMAN LIFE. 311
rational? Whose prospects most happy? With
the one " God is angry every day ; " on the other he looks with
complacency and delight: the joys of the one will soon termi
nate in inconceivable and everlasting misery ; and the sorrows
of the other in endless and unspeakable felicity k . The sinner
in the midst of all his revellings has an inward witness of the
truth of our Lord s assertion ; " Blessed are they that mourn,
for they shall be comforted."]
3. Of what importance it is to attain just views of
the character of God
[If God be viewed merely as a God of all mercy, we shall
never repent us of our sins : and if he be viewed as an inexorable
Judge, we shall be equally kept from penitence by despair.
But let him be seen as he is in Christ .Tesus, a " God recon
ciling the world unto himself, and not imputing their trespasses
unto them," let him be acknowledged as " a just God and yet
a Saviour," and instantly will a holy fear spring up in the
place of presumption, and hope dispel the baneful influence of
despondency.
Know then, Beloved, that this is the very character of God
as he is revealed in his Gospel : he is " just, and yet the justifier
of them that believe in Jesus: " he is to the impenitent indeed
" a consuming fire : " but, " if we confess our sins, he is faithful
and just to forgive us our sins, and to cleanse us from all un
righteousness." Let the groaning penitent then look up to him
with cheerful hope ; yea, with assured confidence, that God will
not despise even the lowest expressions of penitential sorrow :
however " bruised the reed may be, the Lord Jesus will not
break it ; nor will he quench the smoking flax," though there
be in it but one spark of grace, and a whole cloud of corrup
tion : never did he yet " despise the day of small things ; " " nor
will he ever cast out the least or meanest that come unto him."
Only come to him in faith, and " according to your faith it
shall be done unto you."]
k Luke xvi. 19 26. and Isai. xxxv. 10.
DLXVIII.
THE SHORTNESS OF HUMAN LIFE.
Ps. xxxix. 4, 5. Lord, make me to know mine end, and the
measure of my days, what it is ; that I may know how frail I
am. Behold, thou hast made my days as an hand-breadth
and mine age is as nothing before thee ! verily every man at
his best state is altogether vanity.
THERE is nothing more painful to a pious mind
than to see how generally religion is neglected and
312 PSALMS, XXXIX. 4, 5. [568.
despised. A godly man delights to speak of the
things which are nearest to his heart : but he is
often constrained to be silent, lest he should only
induce the persons whose welfare he would promote,
to blaspheme God,, and to increase thereby their own
guilt and condemnation. Gladly would he benefit
all around him : but in many cases he perceives,, that
the very attempt to do so would be to " cast pearls
before swine." In tenderness to them therefore, as
well as from a regard to his own feelings, he imposes
a restraint upon himself in their presence, and " re
frains even from good w r ords," though it is a pain and
a grief to him to do so. Such was David s situation
when he penned this psalm. He was grieved to
think that rational and immortal beings, standing on
the very verge of eternity, should act so irrational a
part : and not finding vent for his feelings amongst
men, he poured them out before God in the words
which we have just read ; and intreated, that, how
ever careless others were about the concerns of
eternity, he might be more deeply and abidingly im
pressed with them.
Wishing that your minds may be suitably affected
with this all-important subject, I will set before you,
I. David s estimate of man s present state-
He acknowledges that he himself could form but
a very inadequate notion respecting it
[Speculatively indeed he knew well enough, that man s
days are but few at all events, and quite uncertain as to their
continuance: but the deep, and practical, and influential sense
of it he had not in any degree equal to its importance ; nor
could he impress it on his o\vn soul, without the powerful
assistance of God s Holy Spirit. Hence he poured forth this
earnest petition to his God, " Lord, make me to know my end!
make me to know how frail I am I "
It is thus with us also. Speculatively, the most ignorant
amongst us has as perfect a knowledge of the subject as the
most learned: but, practically, no one knows it, unless he have
been taught of God : and even those who have " heard and
learned it of the Father," need to be taught it more deeply
from day to day.
That children do not reflect upon it, we do not wonder,
because of the vanity of their minds, and their almost entire
568. ] THE SHORTNESS OF HUMAN LIFE. 313
want of serious consideration. But when persons are grown to
maturity, we might well expect them to feel so obvious a truth.
They see that multitudes are cut off at their age ; and they
know that with the termination of the present life all oppor
tunities of preparing for eternity must cease : yet they not only
do not lay these considerations to heart, but they will not hear
of them, or endure to have them presented to their view.
Nor are those who are more advanced in life at all more
thoughtful on this subject. Engaged in worldly business, and
occupied in providing for their families, they put the thoughts
of eternity as far from them as they did amidst the more plea
surable pursuits of youth. And even when they^ attain to old
age, they are as far from realizing the expectations of death
and judgment as ever. They know, in a speculative way, that
they are nearer to the grave than they were in early life, and
that they may at no distant period expect a change. But still
these views are no more influential on their minds than they
were at any former period of their lives. A condemned cri
minal, who has but a few days to live, feels that every hour
brings him nearer to the time appointed for his execution : but
not so the man who is bowed down with years : the very habit
of living puts at an indefinite distance the hour of death ; and
days and months pass on without ever bringing at all nearer to
his apprehensions the time of his dissolution. Even the sick
labour under the same mental blindness. They attend to the
fluctuations of their disorder ; and one single symptom of con
valescence does more to remove the expectation of death from
them, than many proofs of augmented debility do to bring it
home to their feelings with suitable apprehensions : they are
still buoyed up with hopes from the skill of their medical
attendant, when all around them see that they are sinking fast
into the grave. Whatever be a man s age or state, it is God,
and God alone, that can " make him thoroughly to know and
feel how frail he is."]
Nevertheless the view here given us is truly just
[The life of man is so short, as to be really " nothing
before God." The comparison of it to " an hand-breadth" is
peculiarly deserving of our attention ; because by that image
every man has, placed as it were before his eyes, " the measure
of his days : " he cannot look upon his hand without calling to
mind how frail he is, and how soon his present state of exist
ence must come to an end. Let him divide his life into the
periods of youth, manhood, and old age ; and let him in his
own apprehension divide his measure also ; and it will bring to
his imagination, in a very forcible way, the truth which he is
so backward to contemplate. A great variety of other images
are used in Scripture to convey this truth: life is compared to
314 PSALMS, XXXIX. 4, 5. [568.
a shuttle which flies quickly through the loom a : to a ship,
which soon passes away, and leaves no trace behind it : to an
eagle, which, with the rapidity of lightning, hasteth to its
prey b : but the image in our text is more striking than them
all ; because, whilst it is peculiarly simple, it is also practical,
embodied, portable. Not that any image is sufficient to paint
the shortness and uncertainty of life in its true colours ; for
" before God, with whom one day is as a thousand years, and
a thousand years as one day c ," it is absolutely " as nothing."
As far as words can describe the state of man, truly the
Psalmist has done it in our text. " Man is vanity;" not only
vain, but vanity itself. "Every man" is so: not only the
poor and ignorant, but the rich and learned: as it is said,
" Surely men of low degree are vanity, and men of high
degree are a lie : to be laid in the balance, they are altogether
lighter than vanity d ." And this they are " in their best state /"
even in the vigour of youth, and in the midst of all the plea
sures and honours that their hearts can wish. And they are
so " altogether" both in mind and body; for their body is
" crushed before the moth ; " and in respect of mind, they are,
as far as spiritual things are concerned, " like the wild ass s
colt." This description may appear exaggerated: but it is
true : yes, " verily ," things are so, whether we will believe it
or not: and if any deny it, our answer is, " Let God be true;
but every man a liar."]
Such being the real state of man,, I will endeavour
to shew you,,
II. The vast importance of being duly impressed
with it-
It was the want of this knowledge that made the
adversaries of David so proud and contemptuous :
and it was from a conviction of these truths that
David was led so deeply to bewail their infatuation.
A due consideration of the shortness and uncertainty
of life would be of infinite service,
1. To diminish our anxieties about the things of
time
[We should think but little of our pleasures, or riches, or
honours, if we considered how short a time they would con
tinue, and that they may all vanish, together with life itself,
the very next hour. Examples in abundance there are, in
every age and place, to shew the extreme vanity of all that the
world calls good and great. It is not in the Bible only that
a Job vii. 6, 7. b Job ix. 25, 2G. c 2 Pet. iii. 8. A Ps. Ixii. 8.
568.] THE SHORTNESS OF HUMAN LIFE. 315
we see those who promised themselves years wherein to enjoy
their newly-acquired wealth, cut short, and called in an instant
to their great account : we see it continually before our eyes :
the messenger of death is sent to many, who think of their end
as little as any of us can do ; and the sentence, " Thou fool,
this night shall thy soul be required of thee," is executed with
out any previous notice or expectation. If it be thought that
still, if not in their own persons, yet in their heirs, they enjoy
the things for which they have laboured ; I answer, that they
are often deprived of those very heirs, on whose aggrandize
ment they had set their hearts ; and are constrained to leave
their wealth to others who are comparatively strangers to them.
Moreover, supposing their destined heir to succeed to their
wealth, they little know what effect it may have upon him, and
whether he may not dissipate it all in a tenth part of the time
that it took them to amass it. Solomon mentions this as a very
great drawback upon human happiness : "I hated all my
labour which I had taken under the sun; because I should
leave it to the man that shall be after me ; and who knoweth
whether he shall be a wise man or a fool ? yet shall he have
rule over all my labour wherein I have laboured, and wherein
I have shewn myself wise under the sun. This is also
vanity 6 ." It is probable that Solomon saw how weak his
son Rehoboam was : and certainly, of all the instances that
ever occurred of the vanity of human grandeur, this is the
greatest : for Solomon s head was scarcely laid in the grave,
before ten of the tribes out of the twelve revolted from his son,
and, instead of being his subjects, became his rivals and ene
mies f : and in the space of five years afterwards, all the treasures,
with which Solomon had enriched both his own house and the
temple of the Lord, were taken away by an invading enemy ;
and brazen shields were made by his son to replace the golden
shields with which the temple had been adorned g . How
strongly does this illustrate those words of David which imme
diately follow my text ! " Surely every man walketh in a vain
shew : surely they are disquieted in vain : he heapeth up riches,
and cannot tell who shall gather them." Assuredly, all our
feelings, whether of hope or fear, whether of joy or sorrow,
whether for ourselves or others, would be moderated, if only
the thought of the transitoriness and uncertainty of human
affairs were once duly impressed upon our minds : " those
who have wives, would be as though they had none ; those who
weep, as though they wept not; and those who rejoice, as
though they rejoiced not; those who buy, as though they
bought not : and those who use this world, as not abusing
it :" the one thought, I say, how " transient every thing in
e Eccles. ii. 18, 19. f 1 Kings xii. 16, 19. e 1 Kings xiv. 25 27.
316 PSALMS, XL. 13. [569.
this world is," would produce in us, if not an indifference to
the concerns of time, yet at least a moderation in our regard
for them 11 .]
2. To augment our diligence in preparing for
eternity
[Who that considered the uncertainty of life, would defer
the concerns of his soul, which are of more importance than ten
thousand worlds ! It were rather to be expected that such an
one would give neither sleep to his eyes nor slumber to his
eyelids, till he should have secured, beyond a possibility of
doubt, the favour of his God. One would think that every hour
spent in any other pursuit should be grudged by him ; and
that, whatever efforts were made to divert his attention to any
other subject, he should say with Nehemiah, " I am doing a
great work, and cannot come down 1 ." With what care, under
such impressions, would a person read the word of God ! With
what humility would he attend divine ordinances ! With what
strong crying and tears would he present his supplications at
the throne of grace ! How, in all that he did, would he
resemble those who contended in the Olympic games, running,
wrestling, fighting as for their very life ! The man with the
avenger of blood close at his heels would not exert himself
more to reach the city of refuge, than such a one would in
" fleeing from the wrath to come." It is only those who pro
mise themselves days and months to come, that can sleep at their
post, and dream of more convenient seasons, which may never
arrive k
In this view then I cannot too earnestly entreat you to offer,
each of you for yourselves, the prayer of David, " Lord, make
me to know mine end, and the measure of my days, what it is ;
that I may know how frail I am ! "- And I beseech you
to get his estimate of human life so graven on your hearts, that
you may walk under the influence of it to the latest hour of
your lives. In a word, My heart s desire and prayer to God
for every one of you is, that you may be so " wise as to redeem
your time," and be so taught to number your days as to apply
your hearts unto wisdom 1 ."]
h 1 Cor. vii. 2931. * Neh. vi. 3.
k Jam. iv. 13, 14. * Ps. xc. 12.
DLXIX.
DAVID S SUCCESS IN PRAYER AN ENCOURAGEMENT TO us.
Ps. xl. 1 3. I availed 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
569J ENCOURAGEMENT TO PRAY. 317
rock, and established my goings. And he hath put a new song
in my mouth, even praise unto our God. Many shall see it,
and fear, and shall trust in the Lord.
THIS psalm undoubtedly refers to Christ, being
expressly applied to him by an inspired Apostle ;
and so applied, as to have the whole weight of the
Apostle s argument depending on the truth and pro
priety of his citation a . Yet it certainly refers to
David also, who, in some parts of it, speaks in his own
person, and, in others, in the person of the Messiah.
It is in this way that the prophetic writings generally
speak : there will be found in them a primary or
historical sense, and a secondary or mystical sense ;
the two senses being sometimes more blended, and
sometimes more distinct. Here, as in several other
psalms, some parts of the psalm are more applicable
to David, and others to the Messiah. To David, we
conceive, the words which we have just read more
immediately belong : and, as spoken by him in his
own name, they will lead me to set before you,
I. His conduct in a season of deep distress
What the particular distress was, we are not in
formed. Sometimes the language which he here uses
has respect to sufferings under persecution. Thus in
the 69th Psalm he says, " I sink in deep mire, where
there is no standing ; I am come into deep waters,
where the floods overflow me. Deliver me out of the
mire, and let me not sink : let me be delivered from
them that hate me, and out of the deep waters V
Again, in the 142d Psalm; "Attend unto my cry;
for I am brought very low : deliver me from my
persecutors ; for they are stronger than I : bring my
soul out of prison, that I may praise thy name c ." But
in the psalm before us, he speaks more particularly
as under the pressure of sin : " Innumerable evils have
compassed me about: mine iniquities have taken hold
upon me, so that I am not able to look up : they
are more than the hairs of my head ; therefore my
heart faileth me d ." On this account I understand
a Heb. x. 49. b Ps. Ixix, 1, 2, 14.
c Ps. cxlii. 6, 7. d ver. 12.
318 PSALMS, XL, 13. [569.
his distress to have arisen chiefly on account of sin,
under a sense of which,
1. He " waited patiently upon the Lord"-
[He betook himself to prayer. And where should a weary
and heavy-laden sinner go, but unto his God ; or how should
he approach his God, but in a way of humble, fervent, and
continual supplication ? In what manner he prayed, he tells
us in another psalm : " Out of the depths have I cried unto
thee, O Lord : Lord, hear my voice ; let thine ear be attentive
to the voice of my supplication ! If thou, Lord, shouldst mark
iniquities, O Lord, who shall stand ? But there is forgiveness
with thee, that thou mayest be feared. I wait for the Lord ;
my soul doth wait ; and in his word do I hope 6 ." He was not
like those who " pour out a prayer only when God s chastening
is upon them :" he would call upon his God day and night ;
and never cease to wrestle with him, till he had prevailed f .]
2. He " waited patiently for the Lord"-
[He well knew how often he had turned a deaf ear to the
voice of God ; and therefore, how justly God might turn a deaf
ear to him. Yet he hoped in the multitude of God s tender
mercies. He came not pleading any merits of his own, nor
trusting in any outward services whatever : he knew that God
required not the sacrifice of bulls and of goats to expiate sin,
but faith in that better sacrifice which should in due time be
offered for the sins of the whole world ; and he came pleading
the merit of that sacrifice, and trusting that through it he
should ultimately find acceptance g . However long therefore
God should withhold an answer of peace, he would wait, and
patiently too, without murmuring ; satisfied, if, after ever so
many years of continued supplication, God should at last say to
him, " Fear not; thy sins, which are many, are forgiven thee."]
The wisdom of this conduct may be seen in,
II. The benefit he derived from it-
God " inclined his ear to him, and heard his cry ;"
and, in answer to his supplications, vouchsafed to
him,
1. Liberty
[The image under which David depicts his unpardoned
state is very beautiful and just. He was as one in " an horrible
pit, and sunk in miry clay." Say, ye who know what it is to
be shut up, as it were, under a sense of guilt, and an appre
hension of God s wrath, whether any words can adequately
describe the darkness, the misery, and the bondage of a soul
e Ps. cxxx. 1 5. See also Ps. xxxviii. 1 6.
f Gen. xxxii. 26. Hos. xii. 3, 4. s ver. 6 11.
569.] ENCOURAGEMENT TO PRAY. 319
so circumstanced ? The state of Jeremiah, when cast into a
dungeon, and sunk in the mire, and ready to perish with
hunger 11 , was distressing to flesh and blood : but what was that
to a sinner shut up in hourly expectation of the wrath of an
offended God ? Oh ! it is inexpressibly tremendous : no tongue
can tell how a soul trembles, and sinks, and faints under such
appalling apprehensions, as are called by the Apostle, " a certain
fearful looking-for of judgment and fiery indignation to con
sume it" But from this state David was delivered by
means of fervent and persevering prayer. Who will say that
he was not well repaid for waiting, for waiting patiently upon
the Lord, and for the Lord ? Had his supplications been un-
intermitted for ten thousand years, they would have been well
compensated by such an answer as this at last. And, if a
promise of such an answer after such a period were given to
any one that is now gone beyond redemption, we may well
conceive with what ardour he would commence, and prosecute
his labour through the appointed time : the very hope of de
liverance at last would more than half annihilate the anguish
with which despair has already overwhelmed his soul.]
2. Holiness
[When God, by a sense of pardoning love, " brought
David up out of an horrible pit, and out of the miry clay," he
at the same time " set his feet upon a rock, and established his
goings." What that rock was, we are at no loss to determine :
it was no other than " the Rock of Ages," the Lord Jesus Christ,
who is " a sure foundation" to all who stand upon him 1 , and
who will impart of his own stability to all who put their trust
in him. " On this Rock the whole Church is built ; nor shall
the gates of hell prevail against it k ." It is not pardon only
that we obtain by union with the Lord Jesus Christ, but
strength also, to walk steadfastly in the ways of God. Separate
from him, we can do nothing 1 : united to him by faith, we can
do all things" 1 : and so established shall our hearts be by his
grace, that we may defy all the powers of darkness, and already,
by anticipation, enjoy our final triumph 11 ." What a fruit then
was here of persevering prayer ! Yet so shall all who wait patiently
upon their God be favoured: they shall be " turned from dark
ness unto light, and from the power of Satan unto God."]
3. Joy-
[" A new song was now put into the mouth of David,
even praise unto his God." And praise is indeed a " new"
song to one who is but just brought to peace with God through
h Jer. xxxviii. 6, 9, 10. i Isai. xxviii. 15.
k Matt. xvi. 18. i John xv. 5. m Phil. iv. 13.
n Zech. iv. 7. Isai. xli. 1416. Rom. viii. 3539.
320 PSALMS, XL. 13. [5(59-
our Lord Jesus Christ : the unconverted man knows it not :
he has not a heart attuned to it. He may feel somewhat of
gratitude for temporal mercies ; but for the communication of
spiritual blessings lie cannot render any cordial thanks, because
he never has received them, nor ever felt his need of them.
Jeremiah might be sensible of his obligations to Ebed-melech
for deliverance from the dungeon, because he had a deep con
sciousness of the peril and misery from which he had been
rescued : but without that consciousness all professions of
gratitude for such a deliverance would have been absurd. And
so, till we are sensible what a horrible pit we have been taken
out of, we can never have our mouth filled with praises and
thanksgivings to our redeeming God. But this ardent love to
God and holy delight in him invariably spring out of a mani
festation of God s mercy to the soul. David would praise his
God every day, and all the day long : and it should seem that
the greatness and the multitude of the deliverances vouchsafed
to him, disposed him, beyond all other of the sons of men, to
pour out his soul in acclamations and hosannahs to his God.]
What then is,
III. The improvement we should make of his expe
rience
St. Paul tells us, that the mercy vouchsafed to
him was intended by God for the instruction and
encouragement of others; for their instruction that
they might know how great was the long-suffering
of God; and for their encouragement that they,
from so glorious an example of mercy, might learn
to expect the same. Thus David, speaking of this
experience of his, says, " Many shall see it, and fear,
and shall put their trust in the Lord." From his
experience then we may learn,
1. To use the same means
[We are not to say, David found mercy of the Lord,
therefore I may expect the same at all events ; but, therefore
I may expect the same in a diligent use of the same means.
David feared ; and therefore I must " fear :" I must fear the
displeasure of my God : I must fear lest I be left in the horrible
pit, and sink for ever in the mire of unforgiveii sin. My fear
also must be operative, stirring me up to earnest prayer, and
stimulating me to " flee for refuge to the hope that is set
before me." The use we are apt to make of any extraordinary
displays of mercy, and which many make of the mercy vouch
safed to the penitent thief upon the cross, is to say within
ourselves, God is too merciful to punish men in the eternal
570.] CHRIST A PREACHER OF RIGHTEOUSNESS. 321
world : if I in a dying hour do but ask forgiveness, I also shall
obtain mercy : and therefore I will not trouble myself about
turning unto God, till I find, or think I find, that death is
coming upon me. But let not any of us be guilty of so per
verting the mercies of our God: let us "not so despise his
goodness and patience and long-suffering ; but let his goodness
lead us to repentance." Let us say, David found deliverance
by waiting patiently. I then will wait patiently also. But it
was with strong crying and tears that David sought for mercy:
and in that way I will seek it also. It was in these holy
exercises too that he was so constant : and in them also will
I be constant, and persevere unto the end, assured, that it is
only by patient continuance in well-doing I can ever hope to
obtain the desired benefits.]
2. To expect the same end
[We should never imagine ourselves to be in so low a state,
but that God is able to deliver us from it. If, like Jonah, we
were, as to our own apprehensions, " in the belly of hell," yet
from thence we should cry to him, assured that he would hear
our voice, and " bring up our souls from the pit of corruption ."
The state of David was as desperate as it could well be : yet
from thence was he rescued, to his unutterable joy. Hezekiah
also seems to have been in a similar state, and to have ex
perienced a similar deliverance : " Behold, for peace I had great
bitterness : but thou hast in love to my soul delivered it from
the pit of corruption ; for thou hast cast all my sins behind
thy back p ." Thus shall it be with all who will seek God in
sincerity and truth, especially when, like David, they seek him
through the sacrifice and righteousness of the Lord Jesus Christ.
Their feet shall then be extricated from the mire, and set upon
the Rock, where " their feet shall not slide," and from whence
" they shall never be moved." And though their lives hitherto
may have been spent in sighing and mourning, yet shall there
be given to them " the oil of joy for mourning, and the garment
of praise for the spirit of heaviness." In a word, let them only
pray in faith ; and however " wide they open their mouth, it
shall be filledi."]
Jonah ii. 2, 6. P Isai. xxxviii. 17. <* Ps. Ixxxi. 10.
DLXX.
CHRIST A PREACHER OF RIGHTEOUSNESS.
Ps. xl. 9, 10. I have preached righteousness in the great con
gregation : Lo, I have not refrained my lips, O Lord, thou
knowest. I have not hid thy righteousness within my heart:
1 have declared thy faithfulness and thy salvation : I have
not concealed thy loving-kindness and thy truth from the
great congregation.
VOL. v. Y
PSALMS, XL. 9, 10. [579.
SOME of the most important prophecies are in
troduced in such a way as clearly to shew, that the
writers of them were overruled, as it were, by a
divine impulse, to speak things which they them
selves did not understand. This was certainly the
case with Caiaphas, who, being the High Priest, was
moved by God to utter words, of the true import of
which he had not the slightest conception a . I think
it highly probable, also, that David in this psalm had
no just comprehension of the prophecy before us.
The beginning of the psalm and the end of it seem
to belong to David only : but here is a passage which
can have no reference to him, and can be interpreted
of Christ alone. To him it is applied in the Epistle
to the Hebrews ; the writer of which, shewing the
utter inefficacy of the legal sacrifices to take away
sin, refers to this psalm in confirmation of his state
ment; and argues from it, that God in this very pas
sage had declared his determination to "remove" the
shadowy institutions of the law, and to " establish "
that which was revealed in the Gospel, even "that
one offering of Christ Jesus, whereby the whole world
may be sanctified and saved b ."
The words of my text stand in immediate con
nexion with those cited by the Apostle : and they
declare what Christ should do in his prophetic office :
that as, in the capacity of our great High Priest, he
should offer himself a sacrifice for our sins, so, in
the capacity of a Prophet to his Church, he should
" preach righteousness and salvation" to the whole
world.
In this view of the passage, I shall be led to con
sider it as fulfilled,
I. In the ministry of Christ himself
Our blessed Lord did not, indeed, open the truths
of the Gospel so fully as his Apostles did after his re
surrection : for, till after his death and resurrection,
the people were not prepared to receive a full com
munication of all which he was commissioned to
a John xi. 49 52. b Heb. x. 4 10.
570. J CHRIST A PREACHER OF RIGHTEOUSNESS. 323
reveal. He told his hearers, that "he had many
things to say unto them ; but that they could not
bear them then c ." Yet did he so far unfold the
mystery of godliness to his hearers, that all future
revelations of it should evidently appear to be only
a continuation and enlargement of the same divine
testimony.
1. He traced salvation to its source, the love of
God the Father d -
2. He referred to his own sufferings as the means
whereby it was to be accomplished 6 -
3. He displayed it in all its glorious effects, the
glory of God, and the salvation of man f -
Nor could any consideration whatever induce him
to conceal within his own bosom any one truth which
he was commissioned to declare.
[He could appeal to the heart-searching God, " I have
not refrained my lips, O Lord, thou knowest." In every part
of his ministry " he witnessed a good confession 5 :" and, at
the close of it, gave the most explicit directions relative to the
truths that should be proclaimed by all the ministers of his
word h .]
This passage is fulfilled yet further,
II. In the ministry of all his faithful servants
St. Peter unfolded this great salvation both to
Jews 1 and Gentiles k - - St. Paul determined
to know nothing amongst his people, " save Jesus
Christ and him crucified 1 "
And we also can appeal to God that we, according
to our ability, have followed his steps, " not shunning
to declare unto you all the counsel of God m -
c John xvi. 12. d John iii. 16.
e Matt. xx. 28. and xxvi. 2628.
f John xii. 28, 32. He opened it fully, under the images of the
bread of life, John vi. 35, 47 51. and iv. 13, 14. as also under
other images, John xi. 25, 26. and xiv. 6.
g 1 Tim. vi. 13. h Luke xxiv. 46, 47.
* Acts ii. 36. and iii. 16, 19. and iv. 10 12. and v. 30, 31. and
xiii. 38, 39.
k Acts x. 43. ! 1 Cor. ii. 2.
m Acts xx. 27. Here the different expressions of the text may be
dwelt upon to advantage.
Y 2
324 PSALMS, XL. 17. [571.
Let me then INQUIRE,
1. What know you of this subject ?
[It is surprising how ignorant of this great salvation many
are, even after it has been preached to them faithfully for many
years. But the truth is, men do not meditate on what they
hear, or pray to God to impress it on their minds by his Holy
Spirit : and hence, the word, like seed sown by the way-side,
is taken away from their hearts, and either never springs up at
all, or springs only to wither immediately for want of either
root or moisture. But, my dear Brethren, you must give ac
count to God of all that you hear, as I also must of all that I
preach : and I pray God, that I may so speak, and you hear,
that we may " give up our account together, with joy, and not
with grief" ]
2. What effect has it produced upon you ?
[The use of the Gospel is to bring us unto Christ, and to
assimilate us to his divine image. If, then, we receive it aright,
we shall be able to say with Christ, " I delight to do thy will,
O my God; yea, thy Law is within my heart 11 ." And, as
Christ hid not God s righteousness within his heart, but pro
claimed it boldly " to the great congregation," so must you,
Brethren, before the whole world be ready to confess Christ,
and to follow him faithfully, even unto death. You must not
only " cleave to him with full purpose of heart ," but must
" glory in his cross, and by means of it be crucified unto the
world, and have the world crucified unto you p ." Let me
then ask, Is it thus with your souls ? Oh, " let there be in
you the mind that was in Christ Jesus q !" So shall you par
take with him in all the glory and felicity which the Father
has conferred upon him 1 , and which he also is empowered to
bestow on all his faithful followers 8 .]
11 ver. S. Acts xi. 23. P Gal. vi. 14.
<i Phil. ii. 5. r Phil. ii. 9. s Luke xxii. 29. Rev. iii. 21.
DLXXI.
CONSOLATION TO THE DISTRESSED.
Ps. xl. 17. / am poor and needy ; yet the Lord thinketh upon me.
THAT part of the Holy Scriptures which most
fully opens the exercises of the heart is the book of
Psalms. There we see a man of God unbosoming
himself before his Maker, and declaring all his hopes
and fears, his griefs and consolations. Sometimes he
speaks in the person of the Messiah, and sometimes
in his own person : sometimes his words are appli-
571.] CONSOLATION TO THE DISTRESSED. 325
cable both to the one and the other. These varieties
often appear in the very same psalm ; some parts of
which exclusively relate to the type, or to the anti
type ; and other parts are common to both. It is
thus in the psalm before us. That it refers to the
Messiah, there can be no doubt ; because it is applied
to him by God himself a . Yet there are in it some
expressions, which should rather be explained in
reference to David only. The twelfth verse in par
ticular must be understood in this way : and the cir
cumstance of all the following verses being repeated
in another place, and formed into a distinct psalm by
themselves b , is a strong reason for referring them
also to him principally, or perhaps to him alone. In
the words of our text we notice,
I. His complaint-
David on some occasions was reduced to great
straits and difficulties with respect to his temporal
concerns : but he was also much tried in his spirit :
and the complaint before us seems to have arisen from,
1. A sense of his guilt
[In ver. 12, he speaks of " his iniquities having taken
such hold upon him, that he was not able to look up; that
they were more than the hairs of his head, so that his heart
failed him." It is very probable that he alluded in some
measure to those dreadful enormities which he had committed
in the matter of Uriah. But he would not consider those
actions merely as insulated and detached, but rather as indi
cations of the extreme depravity of his heart c : and in reference
to that he might well say of himself, " I am poor and needy."
Indeed, who that knows any thing of the spirituality of God s
law, or of his own immediate departures from it, can use any
other language than that in the text ? Was Adam poor when
despoiled of the Divine image through the commission of one
sin ; and are not we, whose iniquities are more in number than
the hairs of our head ? Was he needy, when banished from
Paradise, and doomed to eternal death ; and are not we, who
from our very birth have been " treasuring up wrath against
the day of wrath ? " Though God has forgiven us, it does not
become us to forget what we are in ourselves, but to go softly
before him all our days, repenting in dust and ashes.]
a Compare ver. 6 8. with Heb. x. 5 7-
b Ps. Ixx. c In this light he speaks of them in Ps. li. 5.
326 PSALMS, XL. 17. [571.
2. A sense of his weakness
[David had other enemies than those who opposed his
regal authority. He complains in another psalm, " Iniquities
prevail against me d : " and he found it exceeding difficult to
subdue them. On this account also he used the expressions in
the text. He felt himself poor and needy in reference to every
thing that he accounted good. He lamented especially his
want of wisdom, and strength, and righteousness. Hence he
cried, " Open thou mine eyes;" " O give me understanding in
the way of godliness!" " Hold thou me up!" " hold up my
goings in thy ways, that my footsteps slip not!" " Enter not
into judgment with thy servant, O Lord! for in thy sight
shall no man living be justified." Similar to this is the expe
rience of all the saints. All are insufficient of themselves for
any thing that is good : and the man who was stripped, and
wounded, and left half dead 6 , was but a faint emblem of the
man who, feeling in himself innumerable corruptions, is unable
to mortify so much as one of them, except as he is aided from
above, and strengthened by communications of the Spirit of
grace. St. Paul himself lamented his state in reference to this;
yea, he even surpassed the Psalmist in his humiliating confes
sions and mournful complain ts f .]
But in the midst of all this, we view with pleasure,
II. His consolation-
He considered that God s thoughts were exercised
upon him
[God is not an inattentive observer of any of his crea
tures : but " his eyes are more especially upon the righteous g ."
As " his eyes were upon the promised land from one end of
the year even to the other h ," so are they upon his own people in
every place and in every age. He says, " I know the thoughts
that I think towards you, thoughts of good and not of evil, to
give you an expected end 1 ." He thinks of his people with
tender compassion with anxious care with joyful compla
cency. How tenderly did he listen to the effusions of Ephraim s
sorrow k ! With what anxiety does he sit, as a refiner, to watch
the vessel which he is purifying in the furnace, lest it should
by any means suffer injury by the process that was intended
only for its good 1 ! With what exultation too does he say,
" To this man will I look, even unto him that is poor, and of
a contrite spirit ; " as though not all the angels in heaven could
d Ps. Ixv. 3. e Luke x. 30. f Rom. vii. 24.
8 Ps. xxxiii. 18, 19. and xxxiv. 15.
h Job xxxvi. 7. Dent. xi. 12. j Jer. xxix. 11.
k Jer. xxxi. 18 20. and Hos. xiv. 8. ] Mai. iii, 3.
571.] CONSOLATION TO THE DISTRESSED. 327
engage his attention in comparison of such a sight ! David was
sensible, that in the midst of all his spiritual distress he was
not forgotten of his God ; but that he was, notwithstanding all
his unworthiness, an object of his paternal care m .]
What comfort must such a consideration afford him!
[Surely greater consolation could scarcely be conceived
than that which would arise from this source. What must it
be to have unsearchable wisdom contriving for his good!
almighty power ready to execute whatever Divine
wisdom should judge expedient ! unbounded mercy
pleading, that his sins and frailties may not provoke God to
withdraw his loving-kindness from him ! and, lastly,
unchanging faithfulness demanding on his behalf the accom
plishment of all the promises ! The consideration of
these things must of necessity check every desponding fear,
and constrain him to exclaim, " 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 n ." And every one who can realize
this one consideration, has within himself an antidote for every
fear, and a balm for every wound.]
ADDRESS
1. Those who know little of David s experience
[The generality of those who are called Christians would
be ready to despise any one who should express himself like
the inspired Psalmist. They would suppose that he was under
the influence of a weak deluded mind. But let them not con
gratulate themselves on their fancied superiority ; for they only
betray their own ignorance . Let them rather seek to know
themselves, that, being made sensible of their destitute condi
tion, they may be made rich in Christ Jesus p .]
2. Those whose feelings are like his
[While you are complaining of your poverty, God is say
ing, "But thou art rich q ." The truth is, that the more we
are sensible of our guilt and helplessness, the more ready God
is to help and deliver us : " The hungry he filleth with good
things ; but the rich he sends empty away." Indeed he paints
the most destitute condition that can be imagined, on purpose
that he may administer consolation to us under it r . If any
then be cast down as though there were no hope, let them
plead with him as David did 8 : and they shall soon find, by
m He knew it from both his past and present experience, Ps.
xxxi. 7. with ver. 5.
n Ps. xlii. 11. Rev. iii. 17. with Mic. iv. 12.
P 1 Cor. i. 30. q Rev. ii. 9. r Isai. xli. 17, 18.
s Ps. cxlii. 1 7.
328 PSALMS, XLII. 1, 2. [572.
happy experience, that " God s thoughts and ways as far
exceed ours, as the heavens are above the earth V] u
* See Ps. Ixxii. 12, 13. which may be illustrated by Jonah i. 6, 15.
and ii. 1 10.
u If this were a subject for a Charity Sermon, the Application
should be altered, and another substituted, recommending the audience
to imitate God by thinking of the distresses of their fellow- creatures.
DLXXII.
DAVID S DESIRE AFFER GOD.
Ps. xlii. 1,2. As the hart panteth after the water-brooks, so
panteth my soul after thee, God. My soul thirsteth for
God, for the living God : wlien shall I come and appear
before God ?
GREAT are the vicissitudes of the Christian life :
sometimes the soul basks, if we may so speak, in
the full splendour of the Sun of Righteousness ; and
at other times it feels not in any degree the cheering
influence of his rays. And these variations are some
times of shorter duration, like successive days ; and
at other times of longer continuance, like the seasons
of the year. In David these changes were carried
almost to the utmost extremes of elevation and
depression, of confidence and despondency, of exul
tation and grief. At the time of writing this psalm he
was driven from his throne by Absalom, and con
strained to flee for his life beyond Jordan. There,
exiled from the city and temple of his God, he stated,
for the edification of the Church in all future ages,
how ardently he longed for the renewed enjoyment
of those ordinances, which were the delight and
solace of his life. In these things he may be con
sidered as a pattern for us : we shall therefore
endeavour distinctly to mark,
I. The frame of his mind towards God
This is described in terms peculiarly energetic
" he thirsted after God ; yea, he panted after him, as
the hart panteth after the water-brooks." We cannot
conceive any image that could mark more strongly
the intenseness of his desire, than that which is here
572.] DAVID S DESIRE AFTER GOD. 329
used. A hart or deer, when fleeing from its pur
suers, has naturally its mouth parched through fear
and terror : but when, by its own exertions in the
flight, its very blood almost boils within it, the thirst
is altogether insupportable, and the creature pants, or
brays, (as the expression is,) for some brook, where
it may refresh its sinking frame, and acquire strength
for further exertions. Such was David s thirst after
God, the living God.
His circumstances, it is true, were peculiar
[Jerusalem was the place where God had appointed the
ordinances of his worship : and David, being driven from thence,
was precluded from a possibility of presenting to the Lord his
accustomed offerings. This was a great distress to his soul :
for though God was accessible to him in prayer, he could not
hope for that measure of acceptance which he had reason to
expect in an exact observance of the Mosaic ritual ; nor could
he hope that such manifestations would be vouchsafed to his
soul, as he might have enjoyed, if he had approached God in
the way prescribed by the law. Hence all his ardour might
well be accounted for, since by the dispensation under which
he lived, his way to the Deity was obstructed, and the commu
nications of the Deity to him were intercepted.
We acknowledge that these peculiar circumstances account
for the frame of David s mind at that time.]
Nevertheless, his frame is as proper for us as it
was for him
[Though the observance of certain rites and ceremonies
is no longer necessary, and God may be approached with equal
ease from any spot upon the globe, yet it is no easy matter
to come into his presence, and to behold the light of his coun
tenance lifted up upon us. To bow the knees before him, and
to address him in a form of words, is a service which we may
render without any difficulty ; but to draw nigh to the very
throne of God, to open our mouths wide, and to have our
hearts enlarged in prayer, to plead with God, to wrestle with
him, to obtain answers of prayer from him, and to maintain
sweet fellowship with him from day to day, this, I say, is of
very difficult attainment : to do it indeed is our duty, and to
enjoy it is our privilege ; but there are few who can reach
these heights, or, having reached them, prolong to any great
extent the heavenly vision. Hence we all have occasion to
lament seasons of comparative darkness and declension ; and to
pant with insatiable avidity after the renewed enjoyment of an
absent God.]
330 PSALMS, XLII. 1,2. [572
Let us then contemplate,
II. The evidences of this frame, wherever it exists
Such a frame of mind must of necessity be attended
with correspondent efforts to attain its object. There
will be in us,
1. A diligent attendance on all the means of grace
[Where shall we look for God, but in his holy word,
where he reveals to us all his majesty and his glory ? That
word then we shall read with care, and meditate upon it day
and night, and listen to the voice of God speaking to us in it
We shall also pray over it, converting every command
into a petition, and every promise into an urgent plea
The public ordinances of religion we shall highly prize, because
in them more especially we honour God, and have reason to
expect more abundant manifestations of his love to our souls
At the table of the Lord too we shall be found fre
quent guests, not only because we are required by gratitude
to remember the love of Christ in dying for us, but because
the Lord Jesus still, as formerly, delights to " make himself
known to his disciples in the breaking of bread." If we do
really pant after God, I say again, we cannot but seek after
him in the way of his ordinances.]
2. An acquiescence in every thing that may bring
him nearer to us
[God is pleased oftentimes to afflict his people, in order to
wean them from the love of this present world, and to quicken
their souls to more diligent inquiries after him. Now " afflic
tion is not in itself joyous, but grievous:" nevertheless, when
viewed in connexion with the end for which it is sent, it is
welcomed even with joy and gratitude by all who are intent
on the enjoyment of their God. In this view St. Paul " took
pleasure in infirmities and distresses" of every kind, because
they brought him to God, and God to him ; him, in a way
of fervent prayer ; and God, in a way of rich and abundant
communication a . In this view, every saint that has ever ex
perienced tribulation in the ways of God is ready to say, that
"it -is good for him that he has been afflicted," and that, if
only God s presence may be more abidingly manifested to his
soul, he is ready to suffer the loss of all things, and to count
them but dross and dung.]
3. A dread of every thing that may cause him to
hide his face from us
[We know that there is, in every generous heart, a dread
of any thing that may wound the feelings of those we love :
a 2 Cor. xii. 10.
572.] DAVID S DESIRE AFTER GOD. 331
how much more then will this exist in those who love God,
and are panting after the enjoyment of him ! Shall we, under
such a frame of mind, go and do " the abominable thing which
his soul hates ?" shall we by any wilful misconduct " grieve the
Holy Spirit of promise, whereby we are sealed unto the day
of redemption ?" No : when tempted to evil, we shall reject
it with abhorrence, and say, " How shall I do this wickedness,
and sin against God ?" We shall " put away every accursed
thing that may trouble our camp :" we shall not only turn
from open and flagrant iniquity, but shall " abstain from the
very appearance of evil." We shall search for sin in the heart,
as the Jews searched for leaven in their houses, in order that
we may be " a new lump, altogether unleavened." We shall
strive to have our every action, every word, and "every thought,
brought into captivity to the obedience of Christ."]
4. A dissatisfaction of mind whenever we have not
an actual sense of his presence
[We cannot rest in a mere routine of duties : it is God
that we seek, even the living God ; and therefore we can never
be satisfied with a dead form, nor with any number of forms,
however multiplied. We shall look back to seasons of peculiar
access to God, as the happiest periods of our life ; and in the
absence of God shall say, " O that it were with me as in months
past, when the candle of the Lord shone upon my head ! " We
shall deprecate the hidings of his face as the severest affliction
that we can endure ; and shall never feel comfort in our minds,
till we have regained the light of his countenance and the joy
of his salvation. The conduct of the Church, in the Song of
Solomon, is that which every one who truly loves the heavenly
Bridegroom will observe : he will inquire after him with all
diligence, and, having found him, will labour with augmented
care to retain and perpetuate the expressions of his love b .]
Let us LEARN then, from this example of David,
1. The proper object of our ambition
[Crowns and kingdoms should not satisfy the Christian s
ambition. He should seek to enjoy " God himself, even the
living God," who has life in himself, and is the one source of
life to the whole creation. David, when driven from his house
and family, did not pant after his lost possessions, his ruined
honours, his deserted relatives : it was God alone whose pre
sence he so ardently desired. O that every desire of our souls
may thus be swallowed up in God, whose loveliness and loving-
kindness exceed all the powers of language to describe, or of
any created imagination to conceive !]
2. The proper measure of our zeal
b Chap. iii. 14.
332 PSALMS, XLIil. 3, 4. [573.
[In reference to earthly attainments, men in general con
tend, that it is scarcely possible to have our desires too ardent:
but in reference to the knowledge and the enjoyment of God,
they think even the smallest ardour is misplaced. But " it is
good to be zealously affected always in a good thing :" and, if
the measure of David s desire was right, then should not ours
stop short of his. When we can explore the heights and depths
of the Redeemer s love, or count the unsearchable riches of his
grace, then may we limit our exertions according to the scale
which we may derive from them : but, if they surpass all the
powers of language or of thought, then may we take the hunted
deer for our pattern, and never pause till we have attained the
full fruition of our God.]
DLXXIII.
ACCESS TO GOD IN ORDINANCES.
Ps. xliii. 3, 4. O send out thy light and thy truth ! Let them
lead me; let them bring me unto thy holy hill, and to thy
tabernacles. Then will I go unto the altar of God, unto
God my exceeding joy : yea, upon the harp will I praise
tliee, God, my God.
IT is supposed that David wrote both this and the
preceding psalm when he was driven from Jerusalem
by his rebellious son, Absalom. After briefly calling
on God to judge between him and his blood-thirsty
enemies, he here shews, that the being separated from
divine ordinances was to him the heaviest part of his
affliction. True, indeed, his faithful servants, Zadok
and Abiathar, had brought him the ark ; but that he
sent back again to its wonted residence a ; for to have
the symbol of the Deity without his actual presence
and favour, would afford him little consolation or
benefit. To enjoy God in his ordinances, was his
supreme delight. And hence he implores of God to
" send forth his light and his truth," to conduct him
back to them ; for who but God could devise a way
for his return ? or what had he to depend upon in
this hour of his extremity, but the promise and pro
tection of God himself? In the event of his being
restored to God s tabernacles, he determined that he
would go with more delight than ever " to the altar of
his God, even to God himself, who was his exceeding
a 2 Sam. xv. 25.
573.] ACCESS TO GOD IN ORDINANCES. 333
joy," and there pay to God the vows which he had
made : yes, and the harp which now hanged upon
the willows should again be tuned, to sing with more
devotion than ever the praises of his God. What he
here promises, we find in another psalm he actually
performed, as soon as the desired deliverance had
been vouchsafed : " Thou hast caused men to ride
over our heads : we went through fire and through
water : but thou broughtest us out, into a wealthy
place. I will go into thy house with burnt-offerings :
I will pay thee my vows, which my lips have uttered,
and my mouth hath spoken, when I was in trouble.
I will offer unto thee burnt-offerings of fatlings, with
the incense of rams: I will offer bullocks with goats V
The words of my text consist of two parts ; a de
vout petition to God to restore him to his wonted
enjoyment of divine ordinances ; and a joyful anti
cipation of augmented zeal in the service of his God.
And, in correspondence with these, we see what,
under all circumstances, it becomes us chiefly to
affect ; namely,
I. An intelligent and believing access to God-
It is not sufficient that we attend divine ordinances.
Many frequent them without any benefit at all. We
must be " led to them by God s light and truth," that
so we may attend upon them with intelligence and
faith.
[Who but God can teach us how to approach him accept
ably ? Or what hope can we have in approaching him, except
from the promises which he has given us in the Son of his
love ? In order to derive benefit to our souls, we must entreat
God to " send forth his light and his truth, that they may lead
us." It is only as reconciled to us in Christ Jesus, that we can
venture to draw nigh to God : for in himself, though a God of
love to the penitent, he is to the impenitent " a consuming fire."
Nor could we presume to come to him in Christ Jesus, if he
had not expressly declared that he would forgive our sins, and
receive us to mercy for Jesus sake " This is the new
and living way which God has opened to sinful man c ; " (all
access to the tree of life in any other way is barred for ever d ;)
and we should implore of God to reveal it to us, that so we may
b Ps. Ixvi. 1215. c Heb. x. 19, 20. * Gen. iii. 24.
334 PSALMS, XLIII. 3, 4. [573.
find acceptance with him, and be restored to that communion
with him from which " we have been separated by our sins e ."]
But we should look still farther to,
II. A life of entire devotedness to his service-
David would offer on God s altar the sacrifices ap
pointed by the Law. But we have a richer offering
than all the cattle upon a thousand hills : yes, we
ourselves are the sacrifices which God calls for ; and,
"as living sacrifices we must present ourselves to
him," that every faculty and power we possess may
be consecrated altogether to his serviced
[Truly, if God was to David " his exceeding joy," much
more must he be so to us. To David, the wonders of Re
deeming Love were, comparatively, but little known. Even
John the Baptist himself had but a faint insight into them, in
comparison of us. " The height and depth and length and
breadth of the love of Christ," which not even an Archangel
can fully comprehend, are revealed to us ; and in the contem
plation of them we should (( rejoice in Him with joy unspeak
able and glorified g ." Never should our harp lie still. We
should be singing his praises every day, and all the day long.
Nor need our access to God be in the least restrained by the
want of public ordinances. Doubtless they are of infinite
value ; for " God loveth the gates of Zion more than all the
dwellings of Jacob : " but in every house, and in every heart, is
an altar to the Lord, from whence the sacrifices of prayer and
praise may ascend up before God continually, and be regarded
by him as " offerings of a sweet-smelling savour." In a word,
to be devoted to God in heart and life is the great end of
ordinances ; which are no farther serviceable to us, or accept
able to God, than as they are productive of these effects. And,
as it was for this end that David so earnestly implored of God a
restoration to his ordinances, so it is this which, in attending
upon ordinances, we, my Brethren, must continually bear in
mind, and make the great object of our pursuit.]
APLLICATION
[As for those who are strangers to spiritual religion, I
forbear to address this subject to them ; for to them it can
appear, as the Apostle tells us, no better than " foolishness 11 :"
and their very ignorance of the subject is itself a sufficient
condemnation to them. But to those who have been endued
with somewhat of a spiritual discernment, I may say, this sub
ject affords abundant matter for the deepest humiliation. For,
e Isai. lix. 2. f Rom. xii. 1. si Pet. i. 8. h 1 Cor. ii. 14.
574J SOURCES AND REMEDY OF DEJECTION. 335
who amongst us values God s ordinances as David did, and
accounts the loss of them the most bitter ingredient even in the
bitterest cup which he has to drink? And, in attending
upon them, what coldness and formality do we too often feel!
As for " our joy in God through our Lord Jesus Christ," how
faint is it, when compared with that which he expressed in the
psalm before us, even in the midst of his heavy and accumu
lated afflictions! Dear Brethren, I blush for you, and for
myself also: and I would propose to you to adopt, for our
future imitation, that resolved purpose of the Psalmist, " O
God, my heart is fixed, my heart is fixed : I will sing and give
praise. Awake up my glory, awake psaltery and harp : I my
self will awake early. I will praise thee, O Lord, among the
people; I will sing unto thee among the nations: for thy
mercy is great unto the heavens, and thy truth unto the clouds.
Be thou exalted, O God, above the heavens : let thy glory be
above all the earth i ." Happy shall we be if we attain to such
a frame ; for it is an anticipation and foretaste of heaven itself.]
1 Ps. Ivii. 711.
DLXXIV.
SOURCES AND REMEDY OF DEJECTION.
Ps. xliii. 5. Why art thou cast down, O my soul ? and why
art thou disquieted within me ? Hope in God ; for I shall
yet praise Him, who is the health of my countenance, and
my God.
IT has pleased God to suffer many of his most
eminent servants to be in trouble, and to record their
experience for our benefit, that we, when in similar
circumstances, may know, that we are not walking
in an untrodden path, and that we may see how to
demean ourselves aright. The Psalmist was con
versant with afflictions of every kind. In the preced
ing psalm, which seems to have been penned during
his flight from Absalom, he gives us a very melan
choly picture of his state : tears were his meat day
and night, while his enemies gloried over him, and
said continually, Where is now thy God a ?" " His
soul was cast down within him :" for while " the
waves and billows threatened to overwhelm him, the
water-spouts threatened to burst upon him : so that
Ps. xlii. 3, 10.
336 PSALMS, XLIII. 5. [574.
deep called unto deepV to effect his ruin ; and
it seemed as if all the powers of heaven and earth
were combined against him. In complaining of these
things, he sometimes expostulates with God, " Why
hast thou forgotten me c ?" but at other times he
checks himself, and, as it were, reproves his soul for
its disquietude and despondency d . The psalm before
us was evidently written on the same occasion : it
contains the same complaints 6 ; and ends, like the
former, with a third time condemning his own im
patience, and encouraging his soul to trust in God.
His words lead us to consider,
I. The sources of dejection-
It cannot be doubted but that temporal afflictions
will produce a very great dejection of mind : for
though sometimes grace will enable a person to
triumph over them as of small consequence, yet
more frequently our frail nature is left to feel its
weakness : and the effect of grace is, to reconcile us
to the dispensations of Providence, and to make
them work for our good : still however, though we
are saints, we cease not to be men : and it often hap
pens, that heavy and accumulated troubles will so
weaken the animal frame, as ultimately to enfeeble
the mind also, and to render it susceptible of fears,
to which, in its unbroken state, it was an utter
stranger. The disquietude of the Psalmist himself
arose in a measure from this source : and therefore
we must not wonder if heavy losses, and cruel treat
ment from our near friends, or troubles of any other
kind, should weigh down the spirits of those who
have made less attainments in the divine life. But
we shall confine our attention principally to spiritual
troubles : and among these we shall find many fruit
ful sources of dejection :
b Ps. xlii. 6, 7. Water-spouts are very formidable to mariners,
because if they burst over a ship, they will sink it instantly : and
here they are represented as conspiring with the tempestuous ocean
for their destruction.
c Ps. xlii. 9. d Ps. xlii. 5, 11.
e Compare xlii. 9. with xliii. 2.
574.] SOURCES AND REMEDY OF DEJECTION. 337
1. Relapses into sin
[By far the greatest part of our sorrows originates here.
A close and uniform walk with God is productive of peace : but
declensions from him bring guilt upon the conscience, together
with many other attendant evils. And if those professors of
religion who complain so much of their doubts and fears, would
examine faithfully the causes of their disquietude, they might
trace it up to secret neglects of duty, or to some lust harboured
and indulged ]
2. The temptations of Satan
[Doubtless this wicked fiend is an occasion of much trouble
to the people of God ; else his temptations had not been cha
racterized as " fiery darts f ," which suddenly pierce and inflame
the soul. We may judge in a measure how terrible his assaults
are, when we see the Apostle, who was unmoved by all that
man could do against him g , crying out with such agony and
distress under the buffetings of Satan h . We shall have a yet
more formidable idea of them, if we consider that the Lord of
glory himself, when conflicting with the powers of darkness,
sweat great drops of blood from every pore of his body, through
the agony of his soul. Can we wonder then if the saints are
sometimes dejected through the agency of that subtle enemy?]
3. The hidings of God s face
[We do not think that God often hides his face from men
without some immediate provocation : but we dare not to say
that he never does ; because he is sovereign in the disposal of
his gifts; and because he withdrew the light of his countenance
from Job without any flagrant transgression on the part of his
servant to deserve it. It is scarcely needful to observe, how
painful that must be to those who love God : our blessed
Lord, who bore the cruelties of men without a complaint, was
constrained to cry out bitterly under his dereliction from his
heavenly Father, " My God, my God, why hast thou forsaken
me ? " And certainly this is the most distressing of all events :
" the spirit of a man, when strengthened from above, may
sustain any infirmity; but a wounded spirit, wounded too by
such a hand, who can bear 1 ?"]
Having traced out the sources of dejection, let us
inquire after,
II. The remedy
The great remedy for every temporal or spiritual
affliction is faith. This, and this alone, is adequate
to our necessities. The efficacy of this principle for
f Eph. vi. 16. & Acts xx. 24.
h 2 Cor. xii. 7, 8. ! Prov. xviii. 14.
VOL. V. Z
338 PSALMS, XLIII. 5. [574.
the space of three thousand six hundred years is de
clared in the llth chapter to the Hebrews ; toward
the close of which, we are told what it enabled them
to do k , and what to suffer 1 . It was that which the
Psalmist prescribed to himself as the cure of his
disquietude :
1. "Hope in God"-
[We are too apt in our troubles to flee unto the creature
for help. But it is God who sends our troubles; (" they
spring not out of the dust 11 ,") and he only can remove them.
We should therefore look unto him, and put our trust in him.
This is the direction which God himself gives us : he reminds
us of his wisdom and power to over-rule our trials for good ;
and exhorts us, when weary and fainting, to wait on him as our
all-sufficient Helper .]
2. Expect deliverance from him
[To what end has God given us such " exceeding great
and precious promises," if we do not rest upon them, and
expect their accomplishment ? The refiner does not put his
vessels into the furnace, to leave them there ; but to take them
out again when they are fitted for his use. And it is to purify
us as " vessels of honour," that God subjects us to the fiery
trial. We should say therefore with Job, " When he hath
tried me, I shall come forth as gold p ." It was this expectation
that supported David: " I had fainted," says he, " unless I had
believed to see the goodness of the Lord in the land of the
living i." We are told that " light is sown for the righteous 1 "."
That is sufficient for us. Between seed-time and harvest there
may be a long and dreary winter ; but still every day brings
forward the appointed time of harvest ; and the husbandman
waiteth in an assured expectation of its arrival 8 . Thus must
we wait, however long the promise may seem to tarry *: and
as those who are now in heaven were once in great tribulation
like ourselves u , so shall we in due season be with them, freed
from all remains of sin and sorrow. In our darkest hours we
should hold fast this confidence, " I shall yet praise him x ."]
3. View him in his covenant relation to you
[It is observable, that our Lord, in the midst of his dere
liction, addressed his Father, " My God! my God!" Now
thus should we do. God is the God of all his people ; yea, he
k Heb. xi. 33, 34. 1 Heb. xi. 36, 37. m Hos. v. 13.
n Job v. 6. Isai. xl. 28 31. v Job xxiii. 10.
i Ps. xxvii. 13. r Ps. xcvii. 11. s Jam. v. 7.
t Hab. ii. 3. u Rev, vii. 14.
* Compare Ps. cxviii. 17, 18, with the text.
574.] SOURCES AND REMEDY OF DEJECTION. 339
dwells in them y , and is, as it were, the very life of their souls 2 .
However distressed then we be, we should regard him as " the
health of our countenance, and our God." What a foundation
of hope did the remembrance of God s paternal relation to
them afford to the Church of old a ! And what a sweet assurance
does God himself teach us also to derive from the same source b !
If we unfeignedly desire to be his, we have good reason to
believe that we are his : and if we be his, he will never suffer
any to pluck us out of his hand c . Hold fast this therefore, as
an anchor of the soul ; and it shall keep you steadfast amidst
all the storms and tempests that can possibly assail you.]
ADDRESS
1. Those who are in a drooping desponding frame
[We cannot give you better counsel than that suggested
by the example of David.
Inquire, first, into the reasons of your disquietude. If it pro
ceed from temporal afflictions, recollect, that they are rather
tokens of God s love, than of his hatred ; for "whom he loveth
he chasteneth d ." If it arise from the temptations of Satan,
take not all the blame to yourselves ; but cast a good measure
of it at least on him from whom they proceed. If you are
troubled about the hidings of God s face, entreat him to return,
and to lift up upon you once more the light of his countenance.
And if, as is most probable, " your own sins have hid his face
from you," humble yourself for them, and implore his grace that
you may be enabled henceforth to mortify and subdue them.
At all events, having once searched out the cause, you will know
the better how to apply a remedy.
But, in the next place, it will be proper to check these despond-
ing fears. The text is not a mere inquiry, but an expostula
tion ; and such an expostulation as you should address to your
own souls. For, what benefit can accrue from such a frame ?
It only weakens your hands, and discourages your heart, and
dishonours your God. We do not say that there are not just
occasions for disquietude : but this we say, that instead of
continuing in a dejected state, you should return instantly to
God, who would " give you beauty for ashes, the oil of joy
for mourning, and the garment of praise for the spirit of
heaviness 6 ."
But, above all, " encourage yourself in God" This is what
David did in the text, and on another most memorable occa
sion^ And while there is an all-sufficient God on wljom to
y 2 Cor. vi. 16. z Col. iii. 4. * i sa j, lx jii. 15> 16>
b Isai. xlix. 14 1C. c John x. 27, 28. d Heb. xii. 6.
e Isai. Ixi. 3. f 1 Sam. xxx. 1 6.
, O
340 PSALMS, XLV. 35. [575.
rely, you need not fear though earth and hell should be com
bined against you g .]
2. Those who are entire strangers to disquietude
and dejection
[We are far from congratulating you on your exemption
from such feelings as these. On the contrary, we would pro
pose to you, in reference to that exemption) the very same things
as we recommended to others in reference to their distresses.
First, inquire into the reason of your never having experienced
such feelings. " Why art thou NOT cast down, O my soul ?
and why art thou NOT disquieted within me?" Does it not
proceed from an ignorance of your own state, and from an
unconcern about that account which you must soon give of
yourself at the judgment-seat of Christ ?
Next, expostulate ivith yourself; " O my soul, why art thou
thus callous and insensible ? Will not thy contempt of God s
judgments issue in thy ruin ? - It must not, it shall not
be : thou hast neglected thine eternal interests long enough :
thou shalt, God helping thee, bend thine attention to them
from this time : for if thou be summoned before thy God in thy
present state, it had been better for me that I had never been
born."
But you also, no less than the disconsolate, must found your
hopes on God. All your expectation must be from Him, " with
whom there is mercy and plenteous redemption." If you will
but turn to him in earnest, you have nothing to fear : for his
word to you is, " Let the wicked forsake his way, and the
unrighteous man his thoughts ; and let him return unto the
Lord, and he will have mercy upon him ; and to our God, for
he will abundantly pardon."]
Ps. xi. 1, 4. and xxvii. 1, 3. and cxxv. 1.
DLXXV
THE REIGN OF CHRIST DESIRED.
Ps xlv. 3 5. Gird thy sword upon thy thigh, O most Mighty,
ivith thy glory and thy majesty. And in thy majesty ride
prosperously, because of truth and meekness and righteous
ness ; and thy right hand shall teach thee terrible things.
Thine arrows are sharp in the heart of the King s enemies;
whereby the people fall under thee.
THIS psalm is called "a song of loves:" and it
is supposed to have been written on occasion of
Solomon s marriage with Pharaoh s daughter. But,
beyond all doubt, a greater than Solomon is here.
575.] THE REIGN OF CHRIST DESIRED. 34 1
Solomon was altogether a man of peace : but the
King here spoken of was " a man of war ;" and all
the address which is here made to him has reference
to him under that character. It may seem strange
that this view of him should be introduced on the
occasion of a nuptial solemnity ; but it must be re
membered,, that as the Jews were wont, by God s
special permission,, to connect themselves in marriage
with females whom they had taken captive in war,
allowing them a month to forget their former rela
tives, so the Messiah first takes captive those with
whom he afterwards unites himself in the nuptial
bonds. This is particularly marked in the address
to the spouse herself: "Hearken, O daughter, and
consider, and incline thine ear; forget also thine
own people, and thy father s house ; so shall the
King greatly desire thy beauty a ." Hence, even
whilst contemplating the Lord Jesus under the idea
of an husband, we see why we should be anxious to
behold his conquests extended over the face of the
whole earth. That we may attain the spirit which
David breathed, let us consider,
I. The frame of his mind-
In reading the Holy Scriptures, we should not be
content with noticing the mere sense of any particular
passage, (though that is doubtless in the first place,
and with the greatest diligence, to be examined;)
but we should mark the peculiar spirit of it, the spirit
which the passage itself breathes, the spirit of the
person who wrote it, or which it has a tendency to
produce in those who read it. Now, when David
penned this psalm,
His mind was full of zeal for Christ
[He had been contemplating the glory and excellency of
Christ: "My heart," says he, " is inditing a good matter: I
speak of the things which I have made touching the King."
And so full was his heart of this glorious subject, that " his
tongue was as the pen of a ready writer," which yet was scarcely
capable of keeping pace with the ardour of his mind, or of giving
utterance to the vast conceptions with which his soul laboured.
a ver. 10, 11.
PSALMS, XLV. 35. [575.
He beheld the Lord Jesus Christ as possessing in himself an
excellency far beyond that of any created being: " Thou art
fairer than the children of men." He saw that, both in the
subject and manner of his ministrations, there was a grace which
nothing could equal, and which God would honour with the
most wonderful success : " Grace is poured into thy lips :
therefore God hath blessed thee for ever." And anxious to
behold the full accomplishment of all that the Messiah had
undertaken, he further calls upon him to take to him his great
power, and to subdue the whole world unto himself: " Gird thy
sword upon thy thigh, and let the people of every nation under
heaven fall under thee." In all this you will perceive, that,
instead of speaking of Christ, as he had intended to do, he is
constrained, by the ardour of his own mind, to address himself
directly to Christ ; and, instead of making his thoughts a sub
ject of communication with man, he is led by them into the
exercise of immediate communion with his God. Now,]
Such should be the frame of our minds also
[We should be in the constant habit of meditating upon
Christ ; and of so musing upon his glorious excellencies, that a
fire should be kindled in our bosoms, and we should speak of
him with our tongues. And what other subject is there under
heaven to be compared with this ? Reflect a moment, who the
Saviour is ! He is " the mighty God." Consider what he has
done ! He has assumed our nature, and become a man, in
order that, by substituting himself in our place and stead, he
might deliver us out of the hands of our great enemy, and
bring us into an everlasting union with himself, as " our Friend
and our Beloved." Consider how rich and free and full are all
his invitations and promises : and what blessings will attend
the progress of his arms, wheresoever men shall be subdued unto
him. Should we not long to see his glory advance, and his
kingdom established in the world? Should it not be grievous
to us to behold so great a part of the world both ignorant of
him, -and in rebellion against him? Should we not be urgent
with him in prayer, to make bare his arm, and to subdue the
world unto himself? Surely these are the meditations that
become us; and our hearts should be so full of them, that,
wherever we go, and whatever we do, He should be present to
our minds ; and his praise should be, as it were, the constant
effusion of our souls.]
But in my text we are more particularly led to
notice,
II. The object of his desire-
He desires that Christ s kingdom may be esta-
575 J TIIE REIGN OF CHRIST DESIRED. 348
blished in the world. But, that I may open this to
you the more fully, I wish you to mark,
1. Wherein that kingdom consists
[It is " in the cause of truth and meekness and righteous
ness" that the Saviour advances to the combat. The whole
world is lying in darkness ; and he comes to dispel error from
their minds. The whole world is full of all manner of abomi
nations: pride stalks through the earth, defying even God
himself: " Who is the Lord, that I should obey his voice?"
arid every species of wickedness is indulged, without either
remorse or fear. But the Lord Jesus Christ comes to humble
man in the dust before God; and to transform the children of
the wicked one into the very image of their God, in righteous
ness and true holiness. Who must not wish for such a king
dom to be established throughout the whole world? Who
must not make it his very first petition from day to day, " Thy
kingdom come ? " - Truly, wherever that kingdom is,
which consists " in righteousness and peace and joy in the Holy
Ghost," there is heaven itself begun in the souls of men.]
2. By what means it is to be erected
[The sword of the Messiah is the word of God, which,
proceeding from his mouth b , subdues the universe before him.
" That sword is quick and powerful, and pierces even to the
dividing asunder of soul and spirit, and of the joints and
marrow, and is a discerner of the thoughts and intents of the
heart ." Nothing can eventually stand before it: weak as it
may appear, it is " mighty, through God, to the pulling down
of strong holds, and bringing into captivity every thought to
the obedience of Christ d ." Look at the primitive ages of the
Church : what was it that brought down all the power and
policy both of men and devils ? It was not human wisdom, or
worldly power : it was the simple exhibition of the cross of
Christ, and the preaching of Christ crucified. " This word
came to the hearts of men in demonstration of the Spirit and
of power ;" and, to every soul that received it, it was made
" the power of God to his everlasting salvation."]
3. The certainty of its establishment
[Very sharp were the arrows which were thus sent forth
from the Messiah s bow. Truly " he was a polished shaft in
the quiver of Jehovah 6 ," and nothing could stand before it f .
True, indeed, God has not yet seen fit to accomplish all the
purposes of his grace : but the time is quickly coming, when
Satan, that great adversary of God and man, shall be bound,
b Rev. i. 16. and xix. 15. c Heb. iv. 12. d 2 Cor. x. 4, 5.
e Isai. xlix. 2. f Isai. lix. 1618.
344 PSALMS, XLV. 35. [575.
and " all the kingdoms of the world become the kingdom of
our God and his Christ." " Terrible things will God work,"
either in a way of mercy or of judgment. He has sworn, that
" unto his Messiah every knee shall bo\v g ." And every soul
that bows not to the sceptre of his grace shall be " broken in
pieces, as a potter s vessel 11 ."]
Methinks you will now be disposed to ASK
1. How shall I know whether this kingdom be yet
begun within me ?
[Consider only wherein this kingdom consists ; and you
will be at no loss to ascertain the state of your souls before
God. Has the truth of the Gospel been so revealed in your
hearts, as to " bring you out of darkness into marvellous light"?
- Have you been so humbled by it, as to put your
hand on your mouth, and your mouth in the dust, with a deep
consciousness of your vileness, and of your desert of God s
wrath and indignation ? And, lastly, are you so under
" the constraining influence of the love of Christ, that you die
daily unto sin, and live altogether, not unto yourselves, but unto
Him who died for you, and rose again ? " These are questions
which, if put to your consciences with fidelity, and answered
with truth, will shew you at once whose you are, and whom
you serve. Truly, by such marks we may infallibly " distin
guish the children of God from the children of the devil 1 :"
and I entreat you to examine yourselves by them with all
imaginable care ; because, if you still continue to cast off the
Saviour s yoke, the time will quickly come w r hen he will say,
" Bring hither those that were mine enemies, who would not
that I should reign over them, and slay them before me k ."]
2. How shall I get it established in my soul ?
[You have seen the frame of David s mind. You have
seen how he contemplated the Saviour s love, till his soul was
ravished with it, and he burst forth into the devout raptures
which we have been contemplating. And this is the way in
which the Saviour will acquire an ascendant over our souls.
The Apostle tells us : " We, beholding as in a glass the glory
of the Lord, are changed into the same image from glory to
glory, even as by the Spirit of the Lord 1 ." I am far from
saying that we ought not to search out our own evil ways, and
to mourn over them before God ; for it is by such repentance
that the preparatory work is usually wrought within us : but I
say, that nothing but the love of Christ will ever perfect that
work, or bring us into the full liberty of the children of God.
e Isai. xlv. 23. h Ps. ii. 8, 9. * 1 John iii. 9, 10.
k Luke xix. 27. l 2 Cor. iii. 18.
576.] BENEFITS ATTENDANT ON HOLINESS. 345
It is from a view of God s " truth" that our " meekness" will
be matured, and our "righteousness" be perfected: and when
we are enabled to live altogether by faith in Christ, and in
dependence on his promises, then shall we be enabled to
" cleanse ourselves from all filthiness both of flesh and spirit,
and to perfect holiness in the fear of God m ."]
m 2 Cor. vii. 1.
DLXXVI.
BENEFITS ATTENDANT ON HOLINESS.
Ps. xlv. 7. Thou lovest righteousness, and hatest wickedness :
therefore God, thy God, hath anointed thee with the oil of
gladness above thy fellows.
THIS psalm is a nuptial song ; wherein Christ, as
the heavenly Bridegroom, is celebrated by his Bride,
the Church ; and she also is commended by him as
worthy of the union proposed between them. In the
former part, the glory and excellency of Jesus are
set forth in a variety of views. In the verse before
the text, he is addressed as the supreme " God,
whose throne is for ever and ever ;" while, as man,
he is acknowledged to have received his glory and
felicity from the Father, as the reward of his un
paralleled virtues. This is undoubtedly the primary
sense of the words before us. But they may also be
considered as containing a general truth, expressive
of God s regard for holiness, and of those testimonies
of his approbation which all godly people shall enjoy.
Let us then turn our attention to them,
I. As applicable to Christ
That they refer to him there can be no doubt ;
because in the Epistle to the Hebrews it is expressly
affirmed that they were addressed to him a .
To him the character transcendently belongs
[In his doctrine, he removed the false glosses with which
the Jewish doctors had obscured the law, and established its
authority over the motions of the heart as well as the actions of
the life b . He laid the axe at the very root of sin ; and gave a
a Heb. i. 8, 9.
b He shewed that the laws prohibiting murder and adultery were
violated by an angry word or impure desire. Matt. xxv. 21 , 22, 27, 28.
346 PSALMS, XLV. 7. [576.
system of morality more pure and perfect than the united wis
dom of the whole world had been ever able to devise.
In his life, "he was holy, harmless, undefiled, and separate
from sinners." Neither his friends who were most intimate
with him, nor his enemies who were most inveterate against
him, could ever find the smallest flaw or blemish in his conduct.
God himself repeatedly attests that " in him was no sin."
But most of all in his death did our blessed Lord approve
himself a lover of righteousness and a hater of iniquity : for
he died in order to expiate the guilt of sin : yea, he came down
from heaven on purpose to atone for it by his blood; and to
mark in indelible characters its malignity, by the very means
which he used to deliver us from its curse.
In the wliole scope of the economy wli icli lie introduced, he
manifested the same righteous disposition : for at the same time
that he commissioned his Apostles to go forth and evangelize
all nations, he bade them "teach their proselytes to observe
and do whatsoever he had commanded." His Gospel, while it
" brings salvation to men, teaches them to deny ungodliness
and worldly lusts, and to live righteously, soberly, and godly in
this present world :" and the ministers who are sent forth to
proclaim it, are " sent to bless men, in turning away every one
of them from his iniquities."]
On this account God in a super-eminent degree
" anointed him with the oil of gladness "-
[The Father " gave not the Spirit by measure unto him,"
even during the time of his ministration upon earth". But
though he was anointed in this world in an infinitely more
abundant measure than all who were partakers of the same
divine unction, yet it was rather after his death that the Spirit
was given to him as " the oil of gladness. " At his ascension
the words before us received their full accomplishment. Then
was " the joy given him, in the expectation of which he had
endured the cross and despised the shame." Then was he
"made full of joy by the light of his Father s countenance d ,"
and was invested with a glory as much transcending that of the
highest archangel, as the brightness of the sun exceeds the
lustre of a glimmering star. This was given him as the reward
of his righteousness : " he loved righteousness ;" " therefore the
Lord anointed him with this oil of gladness 6 ."]
Though this is the primary sense of the words, we
may without impropriety consider them,
II. As applicable to us
c See Isai. xi. 2. and Ixi. 1.
d Compare Ps. xvi. 10, 11. and xxi. 6. with Acts ii. 27, 28.
Phil. ii. 8, 9.
576.] BENEFITS ATTENDANT ON HOLINESS. 347
The character of the true Christian is here most
fitly drawn
[There are many unbelievers whose moral characters are
unexceptionable : they abstain from open iniquity, and they
perform many acts of righteousness. But the distinctive mark
of the believer is, that " he loves righteousness and hates
iniquity." He looks upon sin as the worst enemy of his soul.
Not contented with suppressing the outward acts of it, he strives
to mortify its inward motions. The existence of sin within him
is his pain, his burthen, his grief. He abhors it ; he lothes
himself on account of it : he often cries with anguish of heart,
" O wretched man that I am, who shall deliver me ? " As for
righteousness, he considers it as the health and felicity of his
soul. It is the very element in which he desires to live. Were
he possessed of it in ever so high a degree, he would not be
satisfied, as long as there were any measure of it which he had
not attained. He would be " holy as God is holy," and " per
fect as God is perfect." We repeat it, that this is the distinctive
character of a true believer. Others, whatever their conduct
be, have no real hatred of secret sin, no unfeigned delight in
the secret exercises of religion : but in the believer these dis
positions radically and abidingly exist.]
On this account God vouchsafes him the richest
communications
[Who amongst the sons of pleasure can be compared with
the Christian in respect to real happiness ? The happiness of
the carnal man is only as " the crackling of thorns under a
pot;" it blazes for a little time, and then expires in smoke.
Let a true Christian be bereft of all that the world holds most
dear, and be reduced to a condition the most calamitous in the
eyes of carnal men, yet would he not exchange states with the
happiest worldling upon earth : he would spurn at the proposal
with contemptuous indignation.
But it is not merely over the ungodly world that a lively
Christian has this advantage : " he is anointed with the oil of
gladness above his fellows," above those who in an inferior
degree participate the same heavenly calling. Occasional cir
cumstances of temptation or of darkness may indeed for a time
reduce the most eminent Christian below the standard of his
weaker brother : but in the general it will be found, that the
more we have of the divine image, the more we shall abound
in heavenly consolation : they will have most of heaven in their
souls, who have the greatest meetness for it in their hearts and
lives.
And though these holy joys are not bestowed on account
of the believer s merits, yet are they strictly and properly a
reward for his piety : they are a reward of grace, though not
348 PSALMS, XLV. 10, 11. [577.
a payment of a debt. God has in numberless places assured
his people, that " he is a rewarder of them that diligently seek
him," and that " it shall be well with the righteous, who shall
eat the fruit of their doings f ."]
INFER,
1. What a mercy is it to have such an example as
Christ !
[If we entertain any doubt how we ought to walk, or
what shall be the issue of a godly life, we need only look to the
Lord Jesus Christ : in him we see precisely " how we ought to
walk and to please God," and what shall be the termination
of a life spent in the service of our God. In him we shall find
an answer to the cavils of the w T orld on the one hand, and to
the suggestions of Satan on the other. In those things which
Christ did as a prophet, or as the Mediator, he is not an ex
ample to us ; but in all other things he is : and as surely as
we tread in his steps in this world, we shall be seated with
him on his throne in the world to come.]
2. How vain are the expectations of those who
are not conformed to it !
[Holiness and happiness are inseparable. It is in vain to
hope for the " oil of gladness," if we be not lovers of righteous
ness, and haters of iniquity. We may applaud and canonize those
who conform to the world s- standard of perfection ; but God
will not ratify our sentence. The precepts of the Gospel are
the infallible, the only rule of duty. They were exhibited in
all their perfection by our blessed Lord, who gave us in his
own life a comment on them. If we labour to imitate Him,
and to walk in all things as he walked, our short-comings and
defects will be forgiven us for His sake : but if we make any
reserves in our obedience, we shall be regarded as despisers of
his law, and take our portion with hypocrites and unbelievers.
" Herein the children of God are manifest, and the children
of the devil ; he that doeth not righteousness is not of God."]
f Isai. iii. 10.
DLXXVII.
THE DUTY OF THE CHURCH AS MARRIED TO CHRIST.
Ps. xlv. 10, 11. Hearken, daughter, and consider, and in
cline thine ear ; forget also thine own people, and thy father s
house. So shall the King greatly desire thy beauty : for he
is thy Lord ; and worship thou him.
THE psalm before us is a kind of nuptial hymn ;
the former part of which recites the excellencies and
577.] DUTY OF THE CHURCH AS MARRIED TO CHRIST. 349
glories of the heavenly Bridegroom ; and the latter
celebrates the praises of the Church, which is his
bride. Into this relation to Christ every Believer is
brought a .
Now, as every change of situation brings with it
correspondent duties, so that of marriage in parti
cular requires a sacrifice of all other attachments.
It binds each party to renounce whatever habits or
practices may be found inconsistent with their mu
tual happiness. Such sacrifices are more eminently
necessary for those united to Christ. To this effect,
God addresses the Church in the words of our text.
We may consider,
I. The direction given to the Church
The Church is, by adoption, by regeneration, and
especially by her union with the Lord Jesus Christ,
become the " daughter of Almighty GodV She is
here addressed by him under that affectionate appel
lation. Nor is it possible for a father to give more
salutary advice, or to deliver it in more persuasive
terms ; " Hearken, consider, incline," &c.
The direction itself is of a very peculiar nature
[The Jews were permitted to marry the heathen virgins
whom they had taken in war ; but they were to allow them the
space of a month to forget their own relations . Thus the
captives, weaned from former habits, might become loving
companions, and obedient wives. In reference to this law, the
Church is exhorted to forget her former friends. She has been
taken captive by Christ, who makes her the first overtures of
marriage ; but his union with her is incompatible with carnal
attachments. She can never love and obey him as she ought,
till her heart is weaned from all other lovers.]
It is given to every individual in the church of
God-
[Every wife is to forsake her parents, and cleave to her
husband d : much more is it needful for the soul to forsake all
for Christ. To him we are espoused by our own voluntary
surrender 6 ; nor will he be satisfied with a divided heart f .
Ungodliness and worldly lusts must be entirely renounced g :
a Isai. liv. 5. b 2 Cor. vi. 18. c Deut. xxi. 1013.
d Gen. ii. 24. e 2 Cor. xi. 2. f Hos. x. 2.
Tit. ii. 11, 12. and 1 Pet. iv. 2, 3.
350 PSALMS, XLV. 10, 11. [577.
the companions of our unregenerate state must be forsaken 11 .
Our very parents, yea, even life itself, must be hated, when
they stand in competition with him \ The change in our actions
and affections must be entire k ; and we must subscribe from
our hearts the terms proposed to us 1 .]
This injunction will not appear harsh, if we attend to,
II. The arguments with which it is enforced
God deals with us in all things as intelligent beings,
and labours to persuade us by rational considerations.
1. It is our highest interest
[Though the Church is vile in herself, she is complete in
Christ" 1 : he has given orders for her thorough purification".
When she is presented to him, she is cleansed from all the
filthiness of her former state . Hence she is exceeding beau
tiful in his eyes p ; and he feels a longing desire after commu
nion with her q . No bridegroom ever so much rejoiced over his
bride, as he over her r . More especially is he delighted with
her when he sees that her heart is whole and entire with him 8 .
How powerful an argument is this with an ingenuous soul !
What can influence a wife more than to know that her conduct
will conciliate the esteem of her husband ? And what can de
light a regenerate soul so much, as to please the Lord Jesus
Christ? Let this hope then animate us to renounce all for him,
and to address him in the words of holy David 1 .]
2. It is our indispensable duty
[The husband is to be considered as lord over his wife u :
to him she owes an humble obediential reverence x . Christ
also is the supreme Head and "LORD" of his Church. No
limits whatever are to be set to his authority. We must
"worship" and serve " HIM" equally with God the Father y .
Let us then at least shew him that regard, which we ourselves
expect from a fellow-creature. A husband will not endure a
rival in his wife s affections ; shall we then " provoke the Lord
himself to jealousy" by carnal attachments? Let us not dare
in such a way to violate our nuptial engagements. When any
thing solicits a place in our hearts, let us utterly reject it; and
let us exercise that fidelity towards him, which we have ever
experienced at his hands.]
ADDRESS
h 2 Cor. vi. 1417. i Luke xiv. 26. k 2 Cor. v. 17.
1 Hos. iii. 3. m Col. ii. 10. n Esther ii. 3.
Eph. v. 25 27. P Cant. iv. 9 11. <i Cant. ii. 14.
r Isai. Ixii. 5. s Prov. xi. 20. * Ps. Ixxiii. 25.
u 1 Pet. iii. (j. x Eph. v. 33. y John v. 23.
578.] THE CHURCH S BEAUTY AND HAPPINESS. 351
1. Those who are endeavouring to unite the love
of the world with the love of Christ
[The interests of the world, and of Christ, are altogether
opposite. Our Lord declares them to be absolutely irrecon-
cileable 2 . St. James also represents even a wish to reconcile
them, as an incontestable proof of enmity against God a . As
Jesus deserves, so he demands, our whole hearts b . Let us not
then " mock him, and deceive ourselves." If the Lord be God,
let us not serve Baal, but him c ; and let us unite in imitating
the repentant Jews d .]
2. Those who are desirous of uniting themselves
to Christ
[It is a great honour indeed which ye aspire after; yet is
it offered to the vilest of the human race e . But you must get
a change of raiment, that you may not dishonour your new
station 1 . Labour then to " purge out all remains of the old
leaven." Be on your guard, lest, after having escaped the pol
lutions of the world, you be again entangled with them and
overcome s . " Remember Lot s wife," that you may shun her
example ; so shall you enjoy the sweetest fellowship with Jesus,
and live in the fruition of him to all eternity 11 .]
z Matt. vf. 24. a Jam. iv. 4. b Prov. xxiii. 26.
c 1 Kings xviii. 21. d 2 Chron. xv. 12. e Ezek.xvi. 3,4,5,8.
f Zech. iii. 3 5. Rev. xix. 7, 8. s 2 Pet. ii. 20.
h This subject, and all others of a similar nature, must be treated
with extreme care and delicacy. The passages from the book of Canti
cles are cited rather for the reader s satisfaction, than for use in a
public discourse.
DLXXVIII.
THE CHURCH S BEAUTY AND HAPPINESS.
Ps. xlv. 13 16. The King s daughter is all glorious within :
her clothing is of wrought gold. She shall be brought unto
the King in raiment of needle-work : the virgins, her com
panions that follow her shall be brought unto thee : with
gladness and rejoicing shall they be brought ; they shall enter
into the King s palace.
AMONGST the schoolmen of former days, there
were many disputes about works of condignity, and
works of congruity, as contributing to effect the sal
vation of men. That in no point of view whatever,
did works render men deserving of God s favours is
the avowed sentiment of our Church ; yet to the full
352 PSALMS, XLV. 1316. [578
attainment of salvation, it is quite necessary that
every man be holy, and possess what the Scriptures
call " a meetness for the inheritance of the saints in
light,"
The Church is here represented under the charac
ter of a Bride that is to be joined, as in the marriage
union, to her Lord. For this she must be prepared :
and a preparation shall be given her suited to the
occasion. In the former part of this psalm, which is
penned on the occasion of her marriage, the excel
lencies of her Lord are set forth : in this latter part,
her excellencies also. Let us consider,
I. Her transcendent qualities
In the words which we have read, we see,
1. The internal qualities of her mind
["The King s daughter is all glorious within." She once, in
her unconverted state, was corrupt even as others : but she has
been " born again," and " renewed in the spirit of her mind,"
and made altogether " a new creature." Once, being born only
after the flesh, she had nothing but what was carnal : but now,
having been born of the Spirit, she possesses a truly spiritual
nature, or, as St. Peter expresses it, " she is a partaker of the
Divine nature a ; " and is progressively " changed into the image
of her Lord himself, from glory to glory, by the Spirit of the
LordV Hence " the mind that was in Christ Jesus is found in
her c ." She has the same views, the same principles, the same
desires, the same delights. There is indeed still a corrupt
nature within her, " the flesh lusting against the Spirit, as well
as the Spirit against the flesh:" but she longs to be holy, as
her Lord is holy ; and strives to be " perfect, as her Father
which is in heaven is perfect." When compared with what she
was, she differs as light from darkness : but in comparison of
what she will be, she is only as the dawn to the meridian sun;
for " her path is as the shining light, which shineth more and
more unto the perfect day."]
2. The external habits of her life
[" Her clothing is of wrought gold." This refers to the
outward conversation, which is often in Scripture represented
as a putting off of the old man, and putting on the new: " Put
off, as concerning the former conversation," says the Apostle,
" the old man, which is corrupt according to the deceitful lusts;
and put on the new man, which after God is created in righfr-
a 2 Pet. i. 4. b 2 Cor. iii. 18. c Phil. ii. 5.
578. J THE CHURCH S BEAUTY AND HAPPINESS. 353
eousness and true holiness d ." To the same effect is that other
expression of his, " Put ye on the Lord Jesus Christ 6 :" that
is, let your whole deportment be such as his was ; so that any
one who beholds you may be constrained to confess, that you
" walk as he walked f ," and that, " as he was, so are you in this
world g ." Such is every true Believer; nor will the heavenly
Bridegroom acknowledge as his, any one, whose spirit, and
temper, and conduct do not accord with his. " The raiment of
needle-work" may fitly represent the assemblage of all the diver
sified graces which adorn her. All her dispositions being duly
chastised, harmoniously tempered, and opportunely exercised,
she shines in every department, and in every act ; and at once
approves herself faithful to her obligations, and meet for the
ulterior honours that shall be conferred upon her.]
Suited to these qualities is,
II. The felicity prepared for her
In due time "she shall be brought to the King s
palace/ there to be united to him in indissoluble and
everlasting bonds.
Whilst she is here, she is to be employed in making
herself ready-
fin royal nuptials, much time was spent in preparing the
bride for her husband. In the purification of the virgins from
amongst whom King Ahasuerus was to select a wife, a whole
year w r as occupied : " six months in purifying them with oil of
myrrh, and other six months with sweet odours of different
kinds 11 :" after which they were presented to him. In like
manner we are told, that the Church also is dealt with, in order
to prepare her for her heavenly Bridegroom : for it is said, that
" Christ loved the Church, and gave himself for it, that he
might sanctify and cleanse it with the washing of water by the
word, that he might present it to himself a glorious Church, not
having spot, or wrinkle, or any such thing ; but that it should
be holy and without blemish 1 ."
This process is going forward through the whole of this life.
Every work of Providence, every communication of grace, every
afflictive dispensation, and every joyous occurrence, is intended
to advance it ; that so at last the soul of the Believer may be
altogether " worthy to stand before" the King of kings, and
to be admitted to the closest fellowship with him for ever and
ever.]
This work completed, she is introduced " into the
palace of her Lord"-
d Eph. iv. 22, 24. e Rom. xiii. 14. f 1 John ii. 6.
s 1 John iv. 17. h Esther ii. 12, 13. * Eph. v. 2527.
VOL. V. A A
354 PSALMS, XLV. 1316. [578.
[It was customary for a number of bridemaids to attend
upon the bride, in order to welcome her to her destined home k .
Accordingly it is said, " The virgins her companions that follow
her shall be brought with her to the King s palace." Even here,
whenever any are united unto the Lord, many, both of saints
and angels, are ready to congratulate them on the blissful occa
sion. And how much more will this be the case, when those
who are espoused to him in this world shall be brought to
consummate their nuptials in the realms of bliss ! We read of
angels waiting upon Lazarus to bear his spirit to Abraham s
bosom. So at the departure of every saint we may well con
ceive of multitudes of angels and of their former friends coming
forth to welcome their arrival. And O ! what joy will fill
every soul! It is said, "With gladness and rejoicing shall
they be brought : " and we may see in the book of Revelations
the w r hole ceremony pass, as it were, before our eyes. " I
heard the voice of a great multitude, saying, Allelujah! Let
us be glad and rejoice, and give honour to Him ; for the mar
riage of the Lamb is come, and his wife hath made herself
ready. And to her was granted that she should be arrayed
in fine linen, clean and white: for the white linen is the
righteousness of saints. And he saith, Blessed are they which
are called unto the marriage-supper of the Lamb 1 ." Yes,
blessed are they indeed, whether in the character of the spouse
or her attendants : for though on earth they are different, in
heaven they are the same ; the one being the collective body of
the Church, of which the others are the individual members.
This representation, it must be confessed, is figurative : but
under the figure there is a reality : for, as the Scripture says,
" These are the true sayings of God m !"]
ADDRESS
1. Those who have never yet been espoused to
Christ-
[Let it not be forgotten, that this is a very common figure
in Scripture to represent the surrender of the soul to God.
To his Church of old, God said by the prophet Hosea, " Thou
shalt abide for me many days ; (referring, like our text, to the
purifications preparatory to nuptials ;) thou shalt not play the
harlot ; and thou shalt not be for another man : so will I also
be for thee 11 ." And again; " I will betroth thee unto me for
ever ; yea, I will betroth thee unto me in righteousness, and
in judgment, and in loving-kindness, and in mercies : I will
even betroth thee unto me in faithfulness, and thou shalt know
the Lord ." In the New Testament also every believer is spoken
* Matt. xxv. 1. ! Rev. xix. 6 9. m Rev. xix. 9.
Hos. iii. 3. Hos. ii. 19, 20.
578. J THE CHURCH S BEAUTY AND HAPPINESS. 355
of in this view: " I have espoused you to one Husband," says
St. Paul, "that I may present you as a chaste virgin to Christ p ."
Know ye then, that if you have never solemnly engaged your
selves to Christ, as a virgin does to the object of her affections,
and so pledged yourselves, as not for a moment to admit a rival
to your heart, you are not yet Christians indeed : you may
bear the name ; but you have no just title to the character. I
call upon you therefore to do this without delay. And, if you
desire to postpone this necessary act, I ask, Whom have you
found so worthy of your affections as the Lord Jesus Christ?
Who has done so much for you to deserve them ? - and
who will ever make you so rich a return ? Say not,
" What is thy Beloved more than another beloved, that thou
dost so charge us q :" for there is none to be compared with
Him, either in heaven or on earth. " He is fairer than the
children of men r :" " He is the chiefest among ten thousand:"
" He is altogether lovely 8 ." O, rest not, till with holy con
fidence you can say, " This is my Beloved, and this is my
Friend, O daughters of Jerusalem 4 ." And so set yourselves
from this moment to prepare yourselves for him, that he may
shortly " bring you to his banqueting-house, and his banner
over you be love u ."]
2. Those who profess to stand in the relation of
his Spouse
[Look forward for the period when he will come and take
you to himself. The precise hour of his arrival is not known :
but it will not be very long, at all events. In the mean time,
let your preparation for him be diligent and unintermitted.
Seek to be daily more and more " glorious within," and to
have your clothing of wrought gold ever ready ; so that if his
arrival be ever so sudden, he may not find you unprepared for
his call. Be jealous over yourselves ; and forgive me if I also
be jealous over you, in relation to this matter. You know
how " the serpent beguiled Eve through his subtlety" even in
Paradise : and you may be sure that he will use his utmost
efforts to " corrupt you from the simplicity that is in Christ V
Be on your guard therefore, lest either in principle or in prac
tice you turn aside from him. He has numberless instruments
whom he employs as his agents to deceive the world; " deceit
ful workers, who can transform themselves into the Apostles
of Christ ; as he himself also is not unfrequently transformed
into an angel of light y ." But entreat of God to keep you:
beg of him to " hedge up your way with thorns, and even to
P 2 Cor. xi. 2. <i Cant. v. 9. r Ps. xlv. 2.
s Cant. v. 10, 16. * Cant. v. 16. Cant. ii. 4.
x 2 Cor. xi. 3. y 2 Cor. xi. 13, 14.
A A 2
356 PSALMS, XLVI. 4. [579.
build up a wall around you, that, if you should for a moment
incline to follow after your former lovers , you may
not be able to find your paths." If unhappily you have gone
in pursuit of them , implore of God, that " you may
never find them ; or, having found, may never overtake them :"
or, if you have overtaken them , separate yourselves
instantly from them, and say, " I will go and return to my first
husband; for then it was better with me than now 2 " ]
2 Hos. ii. 6, 7.
DLXXIX.
THE RIVER OF GOD.
Ps. xlvi. 4. There is a river, the streams whereof shall make
glad the city of God.
FREQUENTLY, in the Holy Scriptures, is God
compared to a fountain : in conformity with which
idea, the blessings of salvation which flow from him
may well be called " a river." To the Israelites in
the wilderness, there was given a stream which
followed them in all their journeys : and to the
Church, at this day also, is " a river opened for the
refreshment of all who travel Zion-ward." Innu
merable are the necessities of God s people in this
dreary wilderness; and the "troubles" with which
they have to contend are often so great as to make it
appear as if " the earth itself were removed, and the
mountains were carried into the midst of the sea."
But God is with his people ; and the river which
attends their steps supplies their every want. " The
whole city of God is gladdened by it, and especially
the holy place of the tabernacles of the Most High :"
for the nearer any one s access to God is, the more
abundant are the communications made to him of
grace and peace.
The exalted character given of this river will jus
tify a minute inquiry respecting it. Let us notice then,
I. The source from whence it issues
[Whence can this be, but from God himself? But on
this subject we are not left to form conjectures : for David
says, " With God is the fountain of life a ." And St. John says,
a Ps. xxxvi. 9.
579.] THE RIVER OF GOD. 357
that " there was shewn to him a pure river of water of life,
clear as crystal, proceeding out of the throne of God, and of
the LambV From God, as the primary cause of all good,
and from the Lamb, who has " purchased the Church with
his blood," and who is constituted " Head over all things to
his Church," and has all fulness treasured up in him for his
people s use ; from our adorable Emmanuel, I say, all the
blessings of salvation flow. The Father, of his own sovereign
will, opened a way for the bestowment of them : the Son, by
his atoning blood, procured them for us : and the Holy Spirit
imparts them to the souls of men : so that from our Tri-une God
does this river altogether proceed. In truth, it was typified
by the waters that flowed from the rock in Horeb, and supplied
the camp of Israel forty years : " They all drank the same
spiritual drink," says the Apostle ; " for they drank of that
spiritual Rock that followed them ; and that rock was Christ ."]
W,e may next notice,
II. The channel in which it flows
[It is in the ordinances of the Gospel that all spiritual
blessings are dispensed. For thus saith the prophet: " It shall
come to pass in that day, that the mountains shall drop down
new wine, and the hills shall flow with milk, and all the rivers
of Judah shall flow with waters ; and a fountain shall come forth
of the house of the Lord, and shall water the valley of Shittim d ."
To the house of God, those who are athirst come, that they
may drink of its refreshing streams. " O God, thou art my
God," saith holy David ; " early will I seek thee : my soul
thirsteth for thee, my flesh longeth for thee in a dry and thirsty
land, where no water is ; to see thy power and thy glory, so
as / have seen thee in the sanctuary e ." Yes ; these are " the
golden pipes, by which the golden oil is communicated from
the olive-trees" to every lamp in the sanctuary f . See, in the
days of old, what blessings attended the ministration of the
word, accompanied as it was by an effusion of the Spirit from
on high : nothing could withstand its power ! So it still " sweeps
away from men every refuge of lies, and overflows their hiding-
places g ;" at the same time that it bears them up, as in the ark,
and saves them from the deluge that will destroy the world.]
We may not unprofitably direct your attention yet
further to,
III. The depths of "its streams "-
[The Prophet Ezekiel refers so particularly to this, that
we must on no account omit the mention of it. He speaks of
b Rev. xxii. 1. c 1 Cor. x. 4.
d Joel iii. 18. with Isai. ii. 3. latter part. e Ps. Ixiii. 1,2.
f Zech. iv. 11, 12. g Isai. xxviii. 17.
358 PSALMS, XLVI. 4. [579.
this river as proceeding " from under the threshold of the
sanctuary, and from the side of the altar" where the sacrifices
were offered. Being brought to it by the heavenly messenger
who had been sent to instruct him, he was made to pass
through its waters, which, in the first instance, rose only " to
his ankles." On being brought to another place, he found
the " waters up to his knees;" and, at another place, " up to
his loins;" and then, a little further on, it was " out of the
depth of any man 11 ." Now this gives a most just and beautiful
representation of the Gospel ; which, in our first approach to it,
is so shallow, that the veriest child may walk in it with perfect
ease : but, as we advance in it, we find yet deeper truths ; till,
at last, its mysteries are unfathomable by any created intel
ligence ; " so unsearchable are God s judgments, and his ways
past finding out 1 ." Nothing can be more simple than the
great leading truth of salvation by faith in the Lord Jesus
Christ: a child that can but just " run, may read/ and " a
wayfaring-man, though a fool, may understand, it." But when
we attempt to explore the love of Christ displayed in it, we find
" a length and breadth and depth and height that infinitely
surpass any finite comprehension 11 ."
But of its chief excellencies we must especially mark,]
IV. The salubrity of its waters
[The Prophet Zechariah, especially referring to the
Gospel, says, " It shall be in that day, that living waters shall
go out from Jerusalem 1 ." And in the passage before quoted
from the Prophet Ezekiel, their efficacy is fully declared : "It
shall come to pass, that every thing that liveth, which moveth
whithersoever the rivers shall come, shall live : and there
shall be a very great multitude of fish, because these waters
shall come thither : for they shall be healed, and every thing
shall live whither the river cometh m ." Here then we see, that
they give health to the diseased, and life to the dead. Verily,
there is no disease which shall not be removed by the use of
them. Naaman thought that " Abana and Pharpar, rivers of
Damascus, might be as serviceable as the waters of Israel " : "
and, in like manner, many vainly hope to heal themselves by
the application of carnal remedies to their souls. But it is
this river only that can purify us from our sins ; and the man
that washes in it, how leprous soever he may have been, shall
instantly experience its healing efficacy. Nor shall its virtue
be confined to a single patient : none shall have cause to com
plain, like the man at Bethesda s pool, that one less indigent
or more highly-favoured than himself has been beforehand
h Ezek. xlvii. 1 5. Rom. xi. 33. k Eph. iii. 18, 19.
1 Zcch. xiv. 8. i Ezek. xlvii. 9. " 2 Kings v. 12.
579.] THE RIVER OF GOD. 359
with him, and exhausted all its virtue . Not a human being
shall fail of obtaining all he needs, if only he apply the remedy
in faith : " The fountain is opened for sin, and for unclean-
ness p : and its powers are yet as effectual as on the day that
David washed in it q , or the murderers of the Lord of glory
sprinkled its waters upon their souls r . It will even give life
to the dead. When a dead man was cast into the sepulchre
of Elisha, the very instant his body touched the bones of the
prophet, he revived, and stood upon his feet 8 . And shall not
these waters, sprinkled on the soul, produce a like effect?
Has not our blessed Lord himself affirmed, " I am the Resur
rection, and the Life : he that believeth on me, though he were
dead, yet shall he live ; and whosoever liveth, and believeth in
me, shall never die*?" Let it not be thought that the Gospel
has lost one atom of its power : for though men be in a state
so desperate, that, as in Ezekiel!s vision, their bones are
reduced to dust, and scattered over the face of the earth, yet
shall they " rise a great army," as soon as ever the Word and
Spirit of God shall be applied with power to their souls u .
That, however, of which our text more particularly speaks, is,]
V. Its efficacy to " gladden the whole city of God"
[In two respects does it contribute to the happiness of
every citizen of Zion ; namely, by the defence it affords, and by
the refreshment it administers. Common rivers, if they afford
protection against those who have no means of crossing them,
give, in many instances, a greater facility of assault, either by
means of large fleets, which transport an enemy with ease to any
point he may choose to attack; or by smaller vessels, whereby
he may come suddenly and unperceived, and disembark upon
its very banks. But this river admits not of access by any
such means. Hear the account given of it by the Prophet
Isaiah : " Look upon Zion, the city of our solemnities ; (the
city spoken of in our text:) thine eyes shall see Jerusalem a
quiet habitation, a tabernacle that shall not be taken down;
not one of the stakes thereof shall ever be removed, neither
shall any of the cords thereof be broken: for there the
glorious Lord will be unto us a place of broad rivers and streams,
wherein shall go no galley with oars, neither shall gallant ship
pass thereby x ." We may conceive of a river which, by its
shoals and cataracts, bids defiance to vessels of any kind ; and
such is that which encompasses our Zion, and keeps it from
every assault. At the same time it supplies the wants of the
besieged in rich abundance. From the moment that any one
tastes its refreshing streams, " he thirsts no more :" he has
John v. 7. P Zech. xiii. 1. q Ps. li. 7.
r Acts ii. 41. s 2 Kings xiii. 21. 4 John xi. 25, 26.
u Ezek. xxxvii. 1 10. x Isai. xxxiii. 20, 21.
360 PSALMS, XLVL 4. [579.
within himself, as it were, " a well of water springing up unto
everlasting life y ." Such perfect satisfaction both to soul and
body will these waters give, that all who drink of them will have
a foretaste of heaven itself: " they draw water out of this
fountain with inexpressible joy 2 :" "and they are abundantly
satisfied with the fatness of God s house ; and he makes them
drink of the river of his pleasures a ." It is doubtless a strong
expression to say that this is a foretaste of heaven : but look
into heaven, and you will find the very same river running
there, and the blest inhabitants partaking of it : for " the Lamb
which is in the midst of the throne is feeding them, and leads
them to living fountains of water ; and God wipes away all
tears from their eyesV]
Let me on this sublime subject found an ADDRESS,
1. To those who are in circumstances of difficulty
or danger-
fit was after a deliverance from some impending calamity
that this psalm was written : and from that deliverance the
Psalmist inferred, that they who trust in God have nothing
to fear. " God is our refuge and strength, a very present help
in trouble. Therefore we will not fear, though the earth be
removed, and though the mountains be carried into the midst
of the sea : though the waters thereof roar and be troubled,
though the mountains shake with the swelling thereof." To
every inhabitant of Zion this sweet assurance belongs: " God
is in the midst of her ; she shall not be moved : God shall
help her, and that right early c ." Know then your privilege,
Brethren : and amidst all the storms and dangers to which you
are exposed, see your God as an impassable river around you ;
or, varying the metaphor, as " a wall of fire round about you,
and the glory in the midst of you d ." With such a protector,
" can any weapon that is formed against you prosper ?" You
may bid defiance to every enemy ; and say, with confidence,
" If God be for me, who can be against me ?"]
2. To those who are seeking their happiness in the
things of time and sense
[Infatuated people, who are " forsaking the fountain of
living waters, and hewing out cisterns for yourselves, broken
cisterns that can hold no water 6 !" when will you see your
folly ? when will you suffer your continued disappointments
to instruct you? If you will not believe the word of God,
methinks you might learn from your own experience. Did
you, from such services, ever receive one single draught that
y John iv. 13, 14. and vii. 37, 38. z Isai. xii. 3.
a Ps. xxxvi. 8. b Rev. vii. 17. c ver. 1 5.
(l Zech. ii. 5. c Jer. ii. 13.
580.] CHRIST S ASCENSION AN OCCASION FOR JOY. 361
satisfied you ? Have you not, even in the moments of your
highest enjoyment, found that you were " labouring for that
which could not profit," and that " in the midst of laughter
your heart was in heaviness ? " Listen, then, to the invitation
of the prophet : " Ho, every one that thirsteth, come ye to the
waters, and he that hath no money ; come ye, buy and eat ;
yea, come, buy wine and milk, without money and without
price ! Wherefore do ye spend money for that which is not
bread, and your labour for that which satisfieth not ? Hearken
diligently unto me, and eat ye that which is good ; and let
your soul delight itself in fatness f ." Verily, if ye will come
to the Lord Jesus Christ, and "receive out of his fulness" the
blessings he has purchased for you, you shall " see the good
of his chosen, and rejoice in the gladness of his nation, and
shall glory with his inheritance^"]
f Isai. Iv. 1,2. g Ps. cvi. 4, 5.
DLXXX.
THE ASCENSION OF CHRIST AN OCCASION FOR JOY.
Ps. xlvii. 5 7. God is gone up with a shout, the Lord with
the sound of a trumpet. Sing praises to God, sing praises :
sing praises unto our King, sing praises. For God is the
King of all the earth: sing ye praises with understanding.
IF we read the Psalms of David without any
reference to Christ, we shall have a very imperfect
view of their import : but if we consider them as
containing many prophetical declarations, we shall
find in them a rich mine of evangelical knowledge.
The psalm before us is supposed to have been written
by David, when he carried up the ark from the house
of Obed-edom to Mount Zion a ; and to represent, by
that typical event, the ascension of Christ to heaven:
and, as that event was celebrated with all possible
demonstrations of joy, so we are here exhorted to
burst forth in joyful acclamations on account of the
exaltation of Christ to his throne in glory.
We shall consider,
I. The event predicted
Observe,
1. In what exalted terms our blessed Lord is here
spoken of
[Thrice is he called " God :" the incommunicable name
a 2 Sam. vi. 15.
362 PSALMS, XLVIL 57. [580.
"Jehovah" is also assigned to him: and he is declared to be
the " King" of Zion, arid " the King of the whole earth."
Now these are the titles given to him throughout the inspired
writings. " Thy throne, O God, is for ever and everV The
name whereby he is to be called by all his believing people is,
" Jehovah, our Righteousness ." The prophet Isaiah also says,
" Thy Maker is thine Husband ; the Lord of Hosts is his name ;
and thy Redeemer, The Holy One of Israel ; the God of the
whole earth shall he be called d ." In the New Testament he
is also designated by the same august titles, as " God manifest
in the flesh 6 ," even " God over all blessed for ever f ." And it
is no little satisfaction to us to see, that the doctrine so essential
to our happiness, the doctrine of the divinity of Christ, pervades
the whole Scriptures, and bears that prominence in them which
might reasonably be expected.]
2. How exactly the representation here given of
him in a figure, corresponds with the reality
[David had triumphed over all his enemies : and now, in
order to honour God who had given him the victory, and that
he might have the readier access to God on all occasions, he
brought the ark, the symbol of the Divine presence, up to
Mount Zion, that there in future it might have a fixed abode.
But in this he shadowed forth the true ark, the Lord Jesus
Christ, " in whom dwelt all the fulness of the Deity," as ceasing
from his labours, and ascending to his throne in glory, there to
complete the victories which he had begun on earth. " On his
very cross he spoiled all the principalities and powers of dark
ness, triumphing over them openly in it g ;" and in his ascension
he " led them all captive h ," and left his people to contend only
with a vanquished enemy 1 . He being now upon his throne,
we can have access to him at all times, and may obtain from
him all the succour that we stand in need of.]
But this leads me to notice, in reference to this event,
II. The interest we have in it
If we considered it in no other view than as a
recompence to Christ, we should contemplate it with
joy. But it is a source of the richest possible bless
ings to us. Consider,
This ascended Saviour is our King
[This ascension is a proof and evidence to us that he has
triumphed over all his enemies. He unites these two together,
the one as the effect and consequence of the other ; "I over-
b Ps. xlv. C. with Heh. i. 8. c Jer. xxiii. C.
d Isai. liv. 5. e 1 Tim. iii. 16. f Rom. ix. 5.
e Col. ii. 11, 15. h Eph. iv. 8. i John xvi, 11.
580.] CHRIST S ASCENSION AN OCCASION FOR JOY. 363
came, and am set down with my Father upon his throne k ."
But farther, it is a pledge that he will give us the victory also
over all our enemies ; He is constituted Head over all things to
the Church for this very end and purpose, even " that he might
fill all things 1 , and perfect for his believing people all which
their infinitely diversified circumstances can require 1 ". His
being " King over all the earth" abundantly shews us, that he
is able to protect us from every adversary, and to supply our
every want, and to make us " more than conquerors" over all
the enemies of our salvation.]
Hence it is that the Psalmist so urgently renews
his exhortation to us to "sing praise" unto him
[In another psalm he says, " Let the children of Zion be
joyful in their King"." The enemies of Christ have rather
reason to tremble : for he will surely " break them all in pieces
like a potter s vessel ." But his people have reason to rejoice,
as Solomon plainly intimates ; " Arise, O Lord God, into thy
resting place, thou and the ark of thy strength : let thy priests,
Lord God, be clothed with salvation, and let thy saints
rejoice in thy goodness P." In a word, " God has raised up
his Son and given him glory, on purpose that our faith and
hope may be in him ;" * and therefore we shall be inexcusable
if we make not this improvement of the subject that is now
brought before us.]
Mark then with all due attention,
III. Our duty in the contemplation of it
Five times does David in this short passage repeat
his exhortation to us to sing praises to our ascended
Lord. This therefore we should do,
1. With all possible ardour
[This is not a duty to be performed in a cold and formal
manner ; but with all the powers and faculties of our souls.
David s frame of mind should be ours: " Bless the Lord, O my
soul, and all that is within me bless his holy name 1 ." And
again, " I will extol thee, O God, my King ; and I will bless
thy name for ever and ever. Every day will I bless thee ; and
1 will praise thy name for ever and ever 8 ." And again, " Praise
the Lord, O my soul : while I live will I praise the Lord ; I will
sing praises unto my God, while I have my being 1 ." To this
effect St. Paul exhorts us also; " Rejoice in the Lord always;
and again I say, Rejoice"." " Rejoice evermore; for this is
the will of God in Christ Jesus concerning you x ." To comply
k Rev. iii. 21. l Eph. iv. 10. m Eph. iv. 1113.
11 Ps. cxlix. 2. Ps. ii. 9. P 2 Chron. vi. 41.
i 1 Pet. i. 21. r Ps. ciii. 1. s Ps. cxlv. 1, 2.
1 Ps. cxlvi. 1, 2. Phil. iv. 4. x 1 Thess. v. 16 ; 18.
364 PSALMS, XLV1I. o 7. [580.
fully with the exhortation of the text, praise should be our one
employment from day to day, and the very element in which
we live. So far as our imperfect state will admit of it, the
dispositions and habits of the heavenly hosts should be in such
constant exercise with us, that earth should be the very fore
taste of heaven itself.]
2. With all due intelligence
[Every duty should be performed in a wise and intelligent
manner. " Whether we pray or sing, it should be with the spirit
and with the understanding also y ." Without fervour, our sacri
fice would be lame; and without understanding, blind: and God
could never be pleased with such offerings as these 2 . The heart
and mind must go together, to make our offering a reasonable
service. In singing praises therefore to our ascended Saviour,
we should distinctly view him, not as a private person, but in
his public capacity as our Head and Representative. We
should have respect to him also as our Advocate and Inter
cessor, who is " living on purpose to make intercession for us."
We should moreover consider him as " our forerunner," who
is " gone before, to prepare a place for us, and will shortly
come again to tako us to himself, that where he is we may be
also." These are the truths which the occasion suggests, and
these the thoughts which should infuse the utmost possible
fervour into our devotions. Whilst therefore a fire burns in
our bosoms, let us be sure that it be taken from the altar of
our God, and that the sacrifice we present to him be that of
an intelligent, as well as of a devout, worshipper.]
In the review of this subject we cannot but SEE,
1. The blessedness of real piety
[I put the question to any living man ; Can a person be
otherwise than happy, that lives in the state inculcated in my
text?- -]
2. How little there is of true piety upon earth
[Take this frame of mind as the true test of piety, and
you will find as much of piety amongst the very beasts, as
amongst the world at large, yea, and more too : for " the ox
does know his owner, and the very ass his master s crib ; whilst
God s professing people neither know nor consider their
heavenly Benefactor."
And how lamentably do even good men live below their
privileges ! Let the very best amongst us compare his ex
perience with the frame that is here inculcated, and he must
confess he has abundant reason to blush and be ashamed. Dear
Brethren, let us awake to our duty, and never rest till we have
attained such a measure of habitual and intelligent devotion,
as shall be an earnest and foretaste of the felicity of heaven.]
y I Cor. xiv. 15. z Mai. i. 8.
581.] THE CHURCH S SECURITY IN GOD. 365
DLXXXI.
THE CHURCH S SECURITY IN GOD.
Ps. xlviii. 12 14. Walk about Zion, and go round about her :
tell the towers thereof: mark ye well her bulwarks; consider
her palaces ; that ye may tell it to the generation following.
For this God is our God for ever and ever : He will be our
guide even unto death.
MEN read the Bible in order that they may know
what they are to do ; and this is well : but they should
read the Bible also in order that they may know what
they are to expect : for that blessed book is no less a
record of their privileges, than of their duties. It is of
privileges that our text speaks. The psalm evidently
celebrates some triumph over confederate kings a :
and it was probably written on the occasion of Jeho-
shaphat s deliverance from the confederate armies of
Ammon, Moab, and Mount Seir ; who,, through the
special providence of God, turned their arms against
each other, and left Jehoshaphat nothing to do but
to collect the spoil b . That, as might be expected,
was a season of very exalted joy to all Judah: and
the circumstances altogether correspond very exactly
with the intimations given in this psalm. The secu
rity of Zion under Divine protection is that which is
particularly specified in the text : and we are called
to notice it for the benefit of future generations.
Let us consider,
I. The survey proposed
Whatever strength might be in the fortifications of
Jerusalem, the writer of this psalm evidently looked
beyond them to God, who alone is the security of
his people. Moreover, Zion was a type of the Church
of God, which is indeed " the mountain of his holi
ness, beautiful for situation, and the joy of the whole
earth ; and in whose palaces he is well known for a
refuge ." Let us then " walk about her, and tell her
towers, and mark well her bulwarks." Let us mark
the bulwarks,
a ver. 4. b 2 Chron. xx. 22 25. c ver> i 3,
366 PSALMS, XLVIII. 1211. [581.
1 . Of the Jewish Church
[This was founded on the purposes, the perfections, and
the promises of God ; and from them were derived her strength
and her security.
In a season of great alarm and terror, the prophet being
asked, " What shall we answer the messengers of the nation,"
who come to apprise us of the approach of the Philistine armies?
His answer was, " Tell them that the Lord hath founded Zion,
and that the poor of his people shall trust in it d ." To this
St. Paul adds, " The foundation of the Lord standeth sure,
having this seal, The Lord knoweth them that are his 6 ." God
had determined from all eternity that he would have a Church
and people in the world : and hence it was that neither Pha
raoh in Egypt could prevent, nor all the nations of Canaan
could obstruct, the establishment of Mount Zion : for " God s
counsel must stand ; and he will do all his will f . v
For the preservation of his Church, every perfection of the
Deity was pledged. Whilst his wisdom was engaged to dis
concert, and his power to defeat, all her enemies, his truth
and faithfulness formed a barrier that could not be broken
through : so that, till by the iniquities of his people he was
constrained to depart from them, he was " a wall of fire round
about them, and the glory in the midst of them g :" and every
attribute of his was " a chamber in which they might lie down
in perfect peace 11 ."
Often it appeared as if his promise in relation to them would
fail: but not a jot or tittle of his word ever did fail: for " he
was not a man that he could lie, or the son of man that he
could repent." And, after the people had been forty years
established in the land of Canaan, Joshua appealed to them,
that " not one good thing had failed of all that God had spoken
concerning them, but that every thing had come to pass ac
cording to his promise 1 ."]
2. Of the Christian Church-
[Our Zion also has " her towers and her bulwarks," even
the finished work of Christ, and the office of the Holy Spirit,
and the economy of Redemption from first to last.
The Lord Jesus undertook to purchase unto himself a peculiar
people, even with the inestimable price of his own blood : and
never did he cease from his work, till he could say, "It is
finished V Every thing that was necessary to expiate our
guilt, every thing that was necessary to work out a righteous
ness for his redeemed people, every thing that was necessary
fl Isai. xiv. 32. e 2 Tim. ii. 19. f Isai. xlvi. 10.
s Zech. ii. 5. h Isai. xxvi. 20. * Josh, xxiii. 14.
k John xix, 30.
581.] THE CHURCH S SECURITY IN GOD. 367
to satisfy the demands of law and justice, all he completed
perfectly : and having fulfilled his covenant-engagements with
the Father, it cannot be but that " he should see of the travail
of his soul, and be satisfied," even in the promised seed, who
should prolong their days, whilst " the pleasure of the Lord
should prosper in his hands 1 ."
True it is, that in vain would Christ have died for his Church
and people, if the Holy Spirit had not undertaken to apply to
their souls the redemption which he has wrought out for them.
But from the day of Pentecost to this very hour, he has not
failed " to glorify Christ, by taking of the things that are his,
and shewing them unto men m ." He finds men dead indeed;
but he quickens them to a new and heavenly life : he gives
them eyes, to see ; and ears, to hear ; and hearts to feel the
truths which he has revealed to them : and " where he has
begun a work of grace, he fails not to carry it on, and to per
fect it until the day of Christ"." And hence it is that all the
powers of hell have never been able to prevail against them.
Were the Church to be destroyed, the whole plan of Re
demption, as devised by the Father, executed by the Son, and
applied by the Spirit, would fail ; and the Lord Jesus Christ
himself would be robbed of all his recompence and all his glory.
But, whoever surveys " these towers," will know assuredly,
that " Mount Zion cannot be moved, but abideth for ever ."
Yes, " God s righteousness shall be for ever, and his salvation
from generation to generation P."]
3. Of the Church of which we are members
[4s against the world, the Church of England has no other
security than what is common to every true Church of Christ:
but as against her professed members, who would despoil her of
her glory and her excellency, and would sap her very founda
tions by the introduction of false doctrines into her community,
we have towers, and bulwarks, in which we glory, and which
we desire you all attentively to survey. " Come, and let us
walk round our Zion, and mark well her defences ! " See there
her Articles ; how plain, how strong, how scriptural ! there is
no truth that is not there established: and though she has
many false sons who would surrender them up to the enemy,
there is not one which they have ever been able to impair, nor
one in which her faithful people do not feel complete security.
Next, behold her Homilies, formed by men of God who knew
what assaults would be made against her. There are not want
ing men who complain, that these are antiquated, and need
repair. But they are as firm and immovable as at the first hour
1 Isai. liii. 10, 11. m John xvi. 14. " Phil. i. 6.
Ps. cxxv. 1. P Isai. li. 8.
368 PSALMS, XLVIII. 1214. [581.
they were constructed: and they defy all the assaults, whether
of traitorous friends, or open foes.
Then view her Liturgy. Next to the Bible, it stands the
wonder of the world. Never was there such a composition for
the use of those who would worship God in spirit and in truth :
and, whilst piety shall continue to characterize the Children of
Zion, this will be their joy, their glory, their defence. They
may be derided, as too holy, and too precise : but, whilst they
can point to her expressions both of prayer and praise, they will
feel that they are vindicated against the whole world, and are
in a bulwark that is absolutely impregnable.]
The end of this survey is, " that we may tell it to
the generation following :" which shews, that, both
for their sakes and our own, we should contemplate,
II. The consolation arising from it
What was written so many centuries ago, belongs
no less to us than it did to those for whose instruc
tion it was originally composed. It calls our attention
to the God of Zion, and reminds us of,
1. Our interest in him
[" This God is our God for ever and ever." He is the
same in himself; and bears the same relation to us ; and feels
the same concern for us as he did for his Church of old.
" He changeth not:" "he is the same yesterday, to-day,
and for ever." " With him is no variableness, neither shadow
of turning." And is he not our Father, our Friend, our Re
deemer, our God ? When did he cease to sustain these relations
to his Church and people ? Or when did he cease to be mindful
of the offices which these relations imply ? If it be said, He
has ceased to work miracles ; we grant it : but has he therefore
withdrawn himself from the Church and from the world, so as
to shut up his loving-kindness from us, and to be gracious to
us no more ? Were we indeed to believe the infidel and un
godly world, we should say with them, that " God has forsaken
the earth : " but we know the contrary : we know, that if God s
presence and agency be less visible than formerly, they are not
a whit less real ; and that he feels for his people at this hour,
as much as ever he did at any period of the world. " He knows
their sorrows 1 ," and " in all their afflictions is afflicted 1 :" nor
can an enemy touch so much as one of them, without touching
" the apple of his eye 8 ."
Take this then into your consideration, in connexion with
the foregoing survey. The same God as watched so tenderly
( i Exod. iii. 7. r Isai. Ixiii. 9.
581.] THE CHURCH S SECURITY IN GOD. 369
over his people of old, is your God ; and watches over you, with
the same care as he did over them. His purposes have as much
respect to you as to them : his perfections are all engaged as
much for you, as for them: his promises are made no less to
you, than to them. For you the work of Christ, the office of
the Spirit, and the whole economy of Redemption, have secured
blessings, as well as for them. And the same Spirit who was
poured forth in such abundant measure upon our Reformers,
and endued them with such consummate wisdom and grace, is
ready to " work upon your hearts," and to " fulfil in you also
all the good pleasure of God s goodness, and the work of faith
with power ; so that the name of the Lord Jesus Christ may be
glorified in you, and you in him, according to the grace of our
God and the Lord Jesus Christ*." I say then, Know from the
records of the Church of old what a God you have to go to, and
that " this God is your God for ever and ever."]
2. Our expectations from him
[" He will be our guide even unto death." See how
remarkably he guided Jehoshaphat on the occasion which we
suppose to be more particularly referred to : he told Jehosha
phat where his enemies were, at what precise spot he should
find them, and when he should go against them : twice was it
repeated, " To-morrow go out against them u ." So he knows
exactly where our enemies are, and what they design against
us, and how they are to be met : and though he will not van
quish them without our fighting, yet, if we go forth against
them in dependence on him, " he will be with us," and will
subdue them before us. Suppose our most formidable enemies
now in array against us ; and see in what way he will interpose
in our behalf: " Like as a lion," says he, " and the young lion
roaring on his prey, when a multitude of shepherds is called
forth against him, he will not be afraid of their voice, nor abase
himself for the noise of them : so shall the Lord of Hosts come
down to fight for Mount Zion, and for the hill thereof. As
birds flying, so will the Lord of Hosts defend Jerusalem : defend
ing also, he will deliver it ; and passing over, he will preserve
it x ." Here are no less than three figures, rising in a climax
one above the other, to illustrate the zeal and efficacy with
which he will interpose for us. The first is that of a lion, who,
when devouring his prey, will not be intimidated by the noise
of shepherds, how numerous soever they may be : (This marks
the determination with which Jehovah will prosecute our cause.)
The next is that of a parent bird, who, when she sees a bird of
prey hovering over her young, and ready to dart upon them,
will fly with the utmost rapidity to intercept the devourer s
* 2 Thess. i. 11, 12. u 2 Chron. xx. 1C. x Isai. xxxi. 4, 5.
VOL. V. B B
370 PSALMS, XLVin. 1214. [581.
assault, even at the peril of her own life : (This shews the tender
interest which Jehovah will take in our welfare, and the efforts
he will make in our behalf.) The last is that of the attendant
Angel (the Angel of the Covenant), who accompanied the
destroying angel through the whole land of Egypt, and stepped
forward, wherever he saw a blood-besprinkled door, to prevent
him from executing his commission there : and so effectually
constrained him to "pass over" the houses of the Israelites,
that, whilst in every house in Egypt the first-born of man and
beast was slain, not one of either was slain in any house
belonging to the Children of Israel : (This shews the efficacy
with which Jehovah will espouse our cause.) Now then what
have we to fear with such a Protector ? Let men or devils
combine against us, we need not give ourselves one moment s
concern. Under all such circumstances, the Psalmist s language
should be ours : " God is our refuge and strength; a very pre
sent help in trouble : therefore we will not fear, though the
earth be removed, and though the mountains be carried into
the midst of the sea. There is a river, the streams whereof
shall make glad the city of God ; the holy place of the taber
nacles of the Most High : God is in the midst of her ; she shall
not be moved : God shall help her, and that right early y ." In
a word, we may " cast all our care on Him who careth for
us 2 ;" assured, that, "if we only make God our refuge and
habitation, no evil shall befall us a ."]
APPLICATION
1. Search then into your privileges, that you may
have the true enjoyment of them
[Think of people in a besieged city : with what delight
would they view the towers and bulwarks which they had reason
to believe no enemy could destroy ! And will not you, who
have the Lord himself for your defence ? Consider the repre
sentation which he gives of himself, as a broad river, so broad
that it cannot be passed but in boats ; yet so tempestuous, that
no small vessel can live upon it ; and so full of rocks and shoals,
that no large vessel can navigate it b ; which consequently,
being impassable, secures to you, under all circumstances, the
most perfect tranquillity: consider this, I say, and tell me,
whether you ought not to be ever- rejoicing in your God? I
would that all of you should be fully acquainted with your
privileges ; and that you should be frequently " walking about
Zion, and telling her towers, and marking well her bulwarks,
and considering attentively her palaces" in which you are
lodged and feasted from day to day ; that so you may be happy
> Ps. xlvi. 15. z 1 Pet, v. 7.
a Ps. xci. 9, 10. b Isai. xxxiii. 2022.
582.] THE FOLLY OF WORLDLY MEN. 371
in your own souls, and " God may dwell in you, whilst you
thus dwell in him ! " For, if you thus " know in Whom you
have believed, and that He is able to keep that which you
have committed to him c ," you cannot but be happy : since he
has expressly said, " I will keep him in perfect peace whose
mind is staid on me, because he trusteth in me d ."]
2. Search into them, that you may make them
known to the rising generation
[We should not be contented to be happy alone, but should
desire as far as possible to diffuse happiness all around us.
To the rising generation in particular we are bound to trans
mit the benefits which we have received. The knowledge of
salvation is a sacred deposit committed to us for that very
end e - It is scarcely to be conceived how much more
profitable to young people the preached Gospel would be, if
they were well instructed at home. We teach our children
what shall conduce to the advancement of their worldly interests;
and shall we neglect the welfare of their souls f ? In
particular, let us endeavour to impress their minds with the
knowledge of God, and his perfections; of Christ, and his
offices ; of the Holy Spirit, and his operations ; that so they
also may have God for their God, and their guide, and their
portion, for ever and ever.]
c 2 Tim. i. 12. d Isai. xxvi. 3. e Ps. Ixxviii. 5 7.
f If this were the subject of a Sermon for a Charity School, or
Sunday /School, this idea should be considerably enlarged.
DLXXXII.
THE FOLLY OF WORLDLY MEN.
Ps. xlix. 13. This their way is their folly : yet their pos
terity approve their sayings.
IT is generally supposed that wisdom pertains
chiefly, if not exclusively, to those who are profi
cients in arts and science : but learning and wisdom
are by no means necessarily connected with each
other : they may exist separately, each in a high
degree : and, in fact, there is nothing more common
than to behold persons of the most extensive eru
dition acting the part of fools in God s sight, whilst
persons destitute of all human acquirements are
" walking wisely before him in a perfect way."
Wisdom, properly viewed, is a conformity of the
mind and will to the mind and will of God ; and it
B B 2
372 PSALMS, XLIX. 13. [582.
exists precisely in proportion as this conformity
exists : the resemblance is wisdom, the deviation
folly. Hence we see why David, at the commence
ment of this psalm, calls, in so solemn a manner,
persons of every age and quality to attend to his
instructions ; and professes to teach them lessons of
the profoundest wisdom, when there is not any thing
recondite, or any thing uncommon, in the whole
psalm. The truths contained in this divine ode are
level with every capacity, and therefore might seem
to be improperly ushered in with so pompous an
introduction : but they are at the root of all practical
religion ; and they draw a broad line of distinction
between those who are wise, and those who are
unwise, in the estimation of their God.
The whole subject of the psalm will come properly
before us, whilst we consider,
I. The way of worldly men-
It may naturally be expected, that " they who are
of the world, should speak of the world," and seek it
as their most desired portion : and they are described
as doing so in the psalm before us.
They are altogether engrossed with earthly things
[Worldly distinction is the one object of their ambition.
For this end chiefly both wealth and honour are pursued a .
Having attained these things in a considerable degree, they
bless themselves, as possessing somewhat wherein they may
trust b , somewhat that will make them happy for a long time
to come, and somewhat that shall transmit their names to
posterity as worthy of admiration 6 - ]
But " this their way is their folly "-
[Wealth and honour are far. from affording the satisfaction
that is expected from them : they will not ward off sickness
and death, either from ourselves or others d : nor can they
follow us into the eternal world 6 . The moment we die, as
very speedily we all must f , nothing of them remains to us but
the fearful responsibility attached to the possession of them.
Instead of " profiting us in the day of wrath," they will rather
augment our final condemnation, if they have not been im
proved for God as talents committed to us. In the parable of
a ver. 18. b ver. 6. c ver. 11.
d ver. 7 10. e ver. 17. f ver. 12, 14.
582.] THE FOLLY OF WORLDLY MEN. 373
the Rich Man and Lazarus we behold the bitter consequences
of living only to the flesh : the man who has his good things in
this life, will want in the eternal world a drop of water to cool
his tongue : " he will never see light," but be consigned over
to the everlasting regions of darkness and despair g . We wonder
not therefore, that the man, who, because he had gotten much,
thought of nothing but his temporal enjoyments, " Soul, take
thine ease," is by God himself derided as a fool : " Thou fool,
this night shall thy soul be required of thee."]
Yet, such is the influence of example, that, not
withstanding the folly of such conduct is visible to all,
the same is pursued by every succeeding generation
[No one who considers for a moment the issue of such
conduct to those who have gone before them, can doubt the
folly of it : for, whatever rank or station men held in this life,
or whatever may be said of them now they are gone, what
remains to them of their wealth or honour, or what enjoyment
have they of their posthumous fame ? If we extol them ever
so high, they feel no satisfaction ; and if we condemn them
ever so harshly, they are unconscious of either shame or pain:
they are interested in nothing but in the quality of their
actions as approved or condemned by their Judge. This we
all know; yet no sooner have we a prospect of wealth and
honour ourselves, than our desires are as ardent, our expecta
tions as sanguine, and our dependence as unqualified, as that
of any who have gone before us. The conviction of their folly
only floats in our imagination, but never descends as a principle
into our hearts. We see and blame their folly ; yet approve in
practice what in theory we condemn.]
As contrasted with this, let us consider,
II. The way which true wisdom prescribes
In verse 15, the Psalmist gives us that precise view
of the subject which he had before characterized as
replete with wisdom : ". God will redeem my soul
from the power of the grave ; for he shall receive
me ;" that is, Whilst worldly men have no prospects
beyond the grave, I look forward to a happy eternity,
which shall be the portion of all who truly serve
God. Hence then we see what way true wisdom
prescribes : it teaches us,
1. To regard this world in its connexion with
eternity
[View this world as the whole state of man s existence;
g ver. 19.
374 PSALMS, XLIX. 13. [582.
and they speak well, who say, " Let us eat and drink, for to
morrow we die." But this world is a mere passage to a better;
it is an inn, at which we sojourn for a night, in our way to a
better country. A person tarrying only for a few hours is not
greatly elated, if his accommodations be good ; nor greatly
depressed, if they be bad. He considers, in either case, that it
is not his home; that his comfort or discomfort is very transient;
and that it will be time enough to look for unmixed enjoy
ments, when he shall have reached his Father s house. More
over, this world must be considered as a state of preparation
for a better ; every thing that is done here being an occasion
of increased happiness or augmented misery to all eternity. In
this view of the world, every pain and every pleasure acquires
a new aspect. The things that are so highly prized by ungodly
men lose their value ; and every thing is esteemed good or bad,
according as it quickens or retards us in our Christian course.
Hence true wisdom says, " Love not the world 11 ," " neither be
of it 1 ;" but " be crucified to it, and let it be as one crucified
to you k ."]
2. To follow the footsteps of the saints of old
[There are those who have gone before us, whose ways
were not folly, though they might be esteemed foolish by
those who were themselves blinded by Satan. " Abraham
went out from his kindred and his country, not knowing
whither he went 1 :" Moses refused all the wealth and honour
that Egypt could afford, that he might participate in the lot of
God s persecuted and despised people" 1 : many saints " took
joyfully the spoiling of their goods, knowing that they had in
heaven a better and an enduring substance 11 :" Matthew left
his lucrative employment to follow Christ : Paul suffered the
loss of all things for Christ 1 ; and after having engaged in the
Christian course, attended to nothing but his progress in it,
straining every nerve to win and secure the prize* 1 . All of
these would be thought by the world to carry religion to a
very culpable excess: but they acted with consummate wisdom,
each in the part he took: they all " chose the good part, which
could not be taken away from them." Let any one who
reflects on the present state of these eminent saints, say,
whether " their way was folly?" If it was not; if, on the
contrary, it accorded with the dictates of true wisdom, then
let all not only " approve their sayings" but imitate their
doings also, and " be followers of them, as they were of Christ."]
ADVICE
1 . Guard against the influence of bad example
11 John ii. 15, 16. * John xvii. 14, 16. k Gal. vi. 14.
1 Heb. xi. 8. m Heb. xi. 2426. " Heb. x. 34.
Matt. ix. 9. P Phil. iii. 8. <i Phil. iii. 13, 14.
582J THE FOLLY OF WORLDLY MEN. 375
[There is nothing urged with greater confidence to deter
young persons from a religious course, or to draw them back
again to the world, than example. They are told from time to
time what such and such persons do ; and can this be wrong ?
But whoever they are who are proposed to us for examples, we
have only one question to ask; Did they regulate their con
duct according to the revealed will of God ? and was it the
one labour of their lives to walk as Christ walked? If this was
not the case, it signifies not who they were, or what they did:
" their way was their folly ; " and instead of taking them as
examples to follow, we should rather regard them as monu
ments to warn us against impending ruin. If the number
and respectability of the persons be urged, let us remember,
that to " walk according to the course of this world, is to
walk according to the prince of the power of the air, the
spirit that now worketh in the children of disobedience."
" Christ died to deliver us from this present evil world:" we
must therefore leave the broad road that leadeth to destruc
tion, and walk in " the narrow way that leadeth unto life."
True it is, that " if we do well unto ourselves (in advancing
our own temporal interests), men will speak good of us r :"
but it is of little consequence what men speak or think:
nothing will be of any lasting benefit to us, but the approba
tion of our God 8 .]
2. Cleave to Him who alone is able to redeem our
souls
[If man cannot redeem his brother from temporal death,
much less can he the soul from spiritual and eternal death :
the price required for that is more than all the creatures in
earth or heaven are able to pay*. But Christ has paid the
mighty ransom : with his own " precious blood," he has re
deemed us from sin and Satan, from death and hell. Seek
him then, and you are richer than ten thousand worlds could
make you. In him you have " durable riches, and righteous
ness." Go to him, and he will give you " gold tried in the
fire, that you may be rich." After him your desires cannot be
too ardent; your expectations from him cannot be too en
larged ; your dependence on . him cannot be too entire and
confident. On that side you need not fear excess. And if
the world deride your way as folly, regard it not : they will
soon alter their sentiments : the moment they enter into the
eternal world, they will know infallibly who were wise and
who were fools : and when they meet you at the judgment-
seat of Christ, they will say, " We fools counted their life
madness :" their reproaches then will be turned upon them
selves, and their one subject of lamentation will be, that they
r ver. 18. s 1 Cor. iv. 3, 4. * ver. 79.
376 PSALMS, XLIX. 20. [583.
" approved the sayings" of a blind ungodly world, instead of
the infallible sayings of their God. This is the way to " walk
not as fools, but as wise :" and, so walking, you shall surely
ere long have the plaudit of your Judge, " Well done, good
and faithful servants ! enter ye into the joy of your Lord."]
DLXXXIII.
THE DEGRADED STATE OF MAN.
Ps. xlix. 20. Man that is in honour, and understandeth not,
is like the beasts that perish.
MAN, when first he came out of the hands of his
Creator, was perfect ; and fit to be God s vicegerent,
if I may so speak, in this lower world. God put all
the rest of the creation under him, and gave him
dominion over all the work of his hands. But, from
the time that man fell, he became degraded in all his
faculties, and in many respects like unto the beasts
that perish. True, possessing reason, he still held a
superiority over them in those things which belong
exclusively to the province of reason : but, in every
thing which depends on grace, he was reduced to a
level with them. To man converted by the grace of
God this superiority is restored : but to man in his
natural and unregenerate state, even though he be
exalted to the highest pinnacle of honour amongst
his fellows, this humiliating declaration is fully appli
cable : " Man that is in honour, and understandeth
not, is like the beasts that perish."
He is like them,
I. In his understanding
In things pertaining to the body, man is far inferior
to the brute creation, being excelled by one or other
of them in every faculty and power. In agility and
strength he is not to be compared with myriads of
beasts, both tame and savage : and in all the senses
he falls exceedingly below them. His sight, his
smell, his taste, his hearing, his feeling, are in no
respect equal to that which exists among the different
orders of beasts and birds and insects; so that, in all
that is corporeal, they are superior to him. In what
is intellectual, doubtless he retains his superiority ;
583.] THE DEGRADED STATE OF MAN. 377
though, after all, in ten thousand instances, instinct
in them leaves him far behind, and enables them to
discern and execute things without number which
man with all his attainments can never reach. But
it is in things relating to the soul that I am to speak
of him : and in these he will be really found as stupid
and brutish as the very beasts.
[The beasts do discern, for the most part, what is condu
cive to their welfare, and distinguish it from that which would
prove injurious. But, waving this, I will admit that the beasts
discern not the comparative value and excellency of the things
around them. And what, I would ask, are the views which
men have of sin and holiness, of heaven and earth, of time and
eternity ? I ask not what their speculative notions may be, but
what their practical views ? Who, in his unregenerate state,
regards all earthly things as vain, empty, worthless? Who
looks upon sin as hateful and abominable ? Who affects holi
ness as the perfection of his nature, and as a source of the
sublimest bliss ? Who accounts every thing as dung and dross
in comparison of the favour of God, and the enjoyment of the
divine presence ? Theoretically, it is true, men know better
than the beasts ; but practically not a whit more than they ;
yea, they sink below the beasts in proportion as they act
directly contrary to the plainest dictates of their judgment.
Unconverted men, notwithstanding they acknowledge a su
preme Being, act as much without a reference to his appro
bation as the very beasts : and hence David describes and
addresses them in these humiliating, but most appropriate,
terms: " They say, The Lord shall not see; neither shall the
God of Jacob regard it. Understand, ye brutish among the
people : and ye fools, when will ye be wise ? He that planted
the ear, shall he not hear ? He that formed the eye, shall he
not see a ?" Nay, more, the pious Agur, cast down on account
of the remains of these infirmities within him, exclaimed,
" Surely I am more brutish than any man, and have not the
understanding of a man b ." I think, then, that the assertion in
my text is thus far made good ; and that not only are the lowest
of the people in the state described by him, but the highest
and most exalted upon earth. In this respect there is no
difference between men ; for all, without exception, are prac
tically, and by nature, as the beasts that perish.]
But man resembles the beasts also,
II. In his habits
[See what are the habits of the brute creation ! All are
intent on that only which will gratify their sensual appetites ;
a Ps. xciv. 7 9. b Prov. xxx. 2.
378 PSALMS, XLIX. 20. [583.
and all look to present gratifications, without any regard to
the future. And what is the state of man, of every man, by
nature, whether he be old or young, rich or poor, learned or
unlearned ? Is not every one living for himself, and seeking
the things of time and sense, rather than those which are
apprehended only by faith, and relate altogether to eternity ?
I grant that some are prosecuting chiefly intellectual pursuits :
but still it is for themselves, and not for God, that they do it:
and if I admit that they soar with the eagle, instead of wal
lowing in the mire as swine, I still recur to my text, and say,
that, whilst living for themselves, and not for God, they are
only as the beasts that perish, A man that is taught of God
affects higher things than these. He soars far beyond the sun
and all created systems, how many or remote soever they may
be : he rises to God himself. Contemplating all His glorious
perfections, searching into all His eternal purposes, admiring
all the wonders of redeeming love, and anticipating the
fruition of God himself; this is the constant habit of his mind,
and the most eager pursuit of his life, from day to day. " Eye
has never seen, nor ear heard, nor heart conceived, the things
which fill his soul." None can appreciate the engagements of
his soul, till they themselves are born from above, and taught
by the Holy Ghost : for " he searcheth the deep things of
God," which none but those who are taught of God can know,
or conceive, or estimate . But to such habits, I say again,
the unenlightened man is as great a stranger as the beasts.
" He is of the earth earthy," even as the beasts themselves are.
And this I say of the wise and learned. What, then, are the
generality of men ? St. Jude says of them, that 5 instead of
seeking heavenly things, " they speak evil of the things which
they know not : but what they know naturally, as brute beasts,
in those things they corrupt themselves d ." And he knows
but little of the world, who does not know, that " this witness
is true."]
The same resemblance holds good,
III. In his end
[This perhaps is the point more immediately referred to
in my text. "Men s inward thought," he observes, "is, that
their houses shall continue for ever, and their dwelling-places
to all generations : they call their lands after their own names.
Nevertheless, man being in honour abideth not ; he is like
the beasts that perish For, when he dieth, he shall
carry nothing away with him : this glory shall not descend
after him e ." To the same effect Solomon also speaks: " I
said in my heart, concerning the estate of the sons of men,
c 1 Cor. ii. 9, 10. A Jude, ver. 10. e ver. 11, 12, 17.
583.] THE DEGRADED STATE OF MAN. 379
that they, if God manifested it to them, might see that they
themselves are beasts. For that which befalleth the sons of
men, befalleth beasts ; even one thing befalleth them : as the
one dieth, so dieth the other ; yea, they all have one breath :
so that a man hath no pre-eminence above a beast : for all is
vanity. All go unto one place ; all are of dust, and all turn to
dust again f ."
But we must not confine our attention to the mere circum
stance of the mortality of each. The Psalmist had in his
mind the thoughtlessness of men respecting any thing beyond
this life ; agreeably to what he says, in another psalm ; " A
brutish man knoweth not, neither doth a fool understand this ;
that when the wicked do spring as the grass, and when all the
workers of iniquity do flourish, it is that they shall be destroyed
for ever&." Here is their folly, their stupidity, their brutish-
ness : an eternal world is revealed to them ; and they will not
consider it: heaven and hell are opened to their view; and
they will do nothing to avoid the one or obtain the other.
Could they indeed die like the beasts, without any future state
of retribution, it were happy for them : and such is the state
of mankind at large, that there are very few, comparatively,
who would not welcome annihilation as a rich and acceptable
boon. But to the bar of judgment every soul will be sum
moned ere long ; and " all must receive, at the hands of their
Judge, according to what they have done in the body, whether
it be good or evil." If in other things, then, they are reduced
to a level with the beasts, in this they fall far below them ;
inasmuch as, with an intellect capable of appreciating eternity,
they act as if they had no more interest in it than the beasts
themselves.]
SEE, then,
1. What a difference there is between an intelligent
Christian and all others !
[I will take the one from the lowest, and the other from
the highest, walks in life ; and say that the intelligent Chris
tian, however mean, resembles God ; whilst the worldling,
however elevated, is like the beasts that perish. In his under
standing, the regenerate man sees things as they really are,
and knows that the things which are visible and temporal are
not worthy of a thought in comparison of those which are
unseen and eternal. In his habits, too, he seeks not the things
which are on earth, but those which are in heaven, where
Christ sitteth at the right hand of God. And in his end, he
goes to a world of blessedness and glory, where he shall
abide for ever in the bosom of his God. His unenlightened
f Eccl. iii. 1820. & Ps. xcii. 6, 7.
380 PSALMS, L. 715. [584.
neighbour accounts all this as folly : but the time is coming,
and very shortly too, when it will be made to appear which of
the two was really wise
2. Of what immense importance is the Gospel !
[It is the Gospel only that changes the hearts of men.
Doubtless God may use any means, or accomplish the conver
sion of a soul without means : but his appointed means are the
Gospel, with which, in all ages, he has " turned men from
darkness unto light, and from the power of Satan unto God/
My dear Brethren, I do hope that some at least of you can
bear testimony to the truth of what I say. Once you were as
blind as others: but now you see. Once you had no more
concern about your souls than others ; and lived, like others,
for this world only : but now, through the grace of God, you
are brought to tread in the steps of Christ and his holy Apostles,
and to value nothing in comparison of the favour of your God.
And what is it that has made this difference between your
present and your former selves? It is the Spirit of Christ that
has quickened you, and the love of Christ that yet daily con
strains you: and by this change you are assimilated to the
glorified saints and angels, yea, and to the image of God him
self. Bear testimony, then, to the truth and efficacy of the
Gospel ; and commend that to others which you have found so
effectual for your ow r n souls.]
DLXXXIV.
SPIRITUAL OBEDIENCE PREFERRED BEFORE SACRIFICE.
Ps. 1. 7 15. Hear, my people, and I will speak : Israel,
and I will testify against thee ; I am God, even thy God.
I will not reprove thee for tlty sacrifices, or thy burnt-offer
ings, to have been continually before me. I will take no
bullock out of thy house, nor he-goats out of thy folds ; for
every beast of the forest is mine, and the cattle upon a thou
sand hills. I know all the fowls of the mountains ; and the
wild beasts of the field are mine. If I were hungry, I would
not tell thee : for the world is mine, and the fulness thereof.
Will I eat the flesh of bulls, or drink the blood of goats?
Offer unto God thanksgiving, and pay thy vows unto the
Most High : and call upon me in the day of trouble ; I will
deliver thee, and thou shall glorify me.
IN the psalm before us we have one of those sub
lime addresses which Jehovah occasionally makes to
the whole creation, to hear and judge between him
and his offending people 3 . The images are taken
a Isai. i. 2, 3. Mic. vi. 2.
584.] OBEDIENCE PREFERRED BEFORE SACRIFICE. 381
from his appearance on Mount Sinai, which was with
terrible majesty, insomuch that " Moses himself said,
I exceedingly fear and quake b ." The scene is "Mount
Zion, the perfection of beauty," even that Zion from
whence the Gospel has proceeded, and from whence
Jehovah speaks to us as our Covenant-God : and this
circumstance adds ten-fold weight to his accusations
against us. The persons whom he arraigns before
his tribunal are of two descriptions; those who rested
in mere ceremonial observances for the obtaining of
God s favour ; and those who, pretending to higher
principles, dishonoured by their conduct their high
and holy profession ; or in other words, formalists
and hypocrites. It is the former of these two cha
racters whom he reproves in our text : and the
testimony which he bears against them sets forth in
very striking terms,
I. The worthlessness of merely formal religion
Men are apt to imagine, that by their observance
of external duties they lay God under obligation to
them
[God had appointed many rites and ceremonies ; and he
required the observance of them on the pain of death : but he
enjoined them for the people s good, and not for any benefit
that could accrue to himself. What pleasure could he take in
the blood of bulls and goats ? or, if he did, what need had he
to be- indebted to his people for such offerings, when the whole
world was his, and all the cattle on a thousand hills were at his
command ? It was absurd therefore, and impious, in his people
to think that they conferred any obligation upon him by their
offerings and oblations.
But the very same error obtains amongst us at this day.
If we comply with the external commands of God in an ob
servance of the sabbath, an attendance on ordinances, and a
performance of certain duties in the family and the closet, we
think that we have a just claim on God, and that he must of
necessity feel as much complacency in us, as we do in our
selves. We adduce these services as a clear evidence of the
goodness of our hearts, and as an indisputable title to the
divine favour ]
But external services are of no value in the sight
b Exod. xix. 1618. with Heb. xii. 1821. c Numb. xv. 30.
382 PSALMS, L. 715. [584.
of God, any farther than they are accompanied by
vital piety
[On many occasions God declared his contempt for out
ward observances, in comparison of spiritual obedience : " I will
have mercy, and not sacrifice:" " Behold, to obey is better
than sacrifice ; and to hearken, than the fat of rams." By the
Prophet Isaiah, God replies to those who boasted of " the
multitude of their sacrifices ;" and tells them, that the whole
course of their services, unaccompanied as they were by real
piety, were an utter abomination in his sight d - Even
whilst bringing his people through the wilderness, he had
explicitly declared to them, by Balaam, that it was " not by
offering thousands of rams, or rivers of oil, or by giving their
first-born for their transgression, the fruit of their body for the
sin of their soul, that they were to please him, but by doing
justly, and loving mercy, and walking humbly with their God 6 .*
In like manner we are told by our blessed Lord, that it is " to
no purpose that we pay tithe of mint and anise and cummin,
if we neglect the weightier matters of the law, judgment,
mercy, and truth f ;" and that to draw nigh to God with our
lips, whilst our heart is far from him, is nothing but vile hypo
crisy . Indeed a moment s consideration may convince us, that
outward services, of whatever kind, cannot be of any value in
the sight of God, except as expressions or vehicles of inward
piety : for they may be performed without any good principle
in the soul ; yea, they may proceed from extremely vile and
corrupt principles, such as pride, and ostentation, and self-
righteousness ; and they may most abound, not only where
all manner of iniquity is harboured, but as a cloak and cover
to that iniquity 11 . In a word, " a form of godliness, where the
power of it is denied," is the consummation of all ungodliness 1 .]
This is an offensive truth indeed, but it is indis
pensably necessary to be received
[How offensive a truth this is, may be seen, by the way in
which the hearers of the first martyr, Stephen, resented it, even
before it was actually declared, and when they discovered it only
as the ultimate scope of his argument. Stephen had given a
summary view of God s dealings with his people from the very
beginning : and the scope of his argument was, that as God
had a people before the Mosaic dispensation commenced, so
he would after its termination ; as had been intimated by the
Prophet Isaiah, who represents God, as pouring contempt even
upon the temple itself, in comparison of a broken and contrite
heart. This passage having been cited by Stephen, the whole
d Isai. i. 11 15. e Mic. vi. 6 8. f Matt, xxiii. 23.
Matt. xv. 8. h Matt, xxiii. 14. * 2 Tim. iii. 15.
584 J OBEDIENCE PREFERRED BEFORE SACRIFICE. 383
audience were filled with indignation, which was visibly mani
fested in all their countenances, and which gave occasion to
that exceedingly abrupt change in Stephen s* address to them ;
" Ye stiff-necked, and uncircumcised in heart and ears, ye do
always resist the Holy Ghost: as your fathers did, so do ye k ."
Similar offence is given at this day, when we declare the worth-
lessness of all external duties as detached from the feelings of
the heart. But the very circumstance of God calling heaven
and earth to hear his testimony against his people, sufficiently
shews, that his accusations, against whomsoever brought, in
volve in them the deepest criminality, and subject the accused
to the heaviest condemnation.]
Contrasted with mere ritual observances, we be
hold in our text,
II. The religion which alone is pleasing and accept
able to God-
Religion consists not so much in actions, as in the
habit of the mind towards God. Holy actions of
every kind spring from it ; but they are only as the
fruit, which originates in, and bears testimony to,
the vital energy of the root. Wherever religion
exists in the soul, it will have respect to God in all
things, and will induce in us a habit towards him,
1. Of lively gratitude
[He is our Creator, our Benefactor, our Redeemer : and
the very first motions of religion will lead us to view him under
these relations, and with feelings suited to the obligations he
has conferred upon us. Can we reflect on the faculties with
which he has endowed us, so far superior to all the brute
creation, and not adore and magnify his name ? Can we con
template the innumerable benefits with which we are loaded
by him from day to day, and not feel how greatly we are
indebted to him ? Above all, can we survey the wonders of
redeeming love, and not have our whole souls penetrated with
an overwhelming sense of gratitude ? So infinitely does
this love surpass all human comprehension or conception, that
if our minds were filled with it as they ought to be, we should
scarcely be able to think or speak of any thing else
Such, we are sure, is the religion of heaven ; for there " they
rest not day nor night" in ascribing all possible praises to their
redeeming God l : and such, according to the measure of grace
given to us, will be the dispositions and habits of all who
k Compare Isai. Ixvi. 1, 2. with Acts vii. 47 51.
1 Rev. iv. 811. and v. 1113.
3Si PSALMS, L. 715. [584.
are truly alive to God (i We shall offer him the
sacrifice of praise continually/ and " render to him the
calves of our lipsV]
2. Of willing service
[The Jews were, by the very covenant they had entered
into at their circumcision, bound to consider themselves as " a
holy people, a kingdom of priests : and we also, by virtue of
our baptismal vows, are *" a chosen generation, a royal priest
hood, an holy nation, a peculiar people ." The vows then made,
it will be our labour, and our delight, to perform. As the
holy angels are " doing God s will, hearkening to the voice of
his word." so we shall be studying to know his will, and be
standing ready to execute it to the utmost of our power. It
is astonishing what an alteration a principle of religion makes
in the soul in this particular ! The natural man lives only to
himself : the spiritual man lives, or at least endeavours to live,
wholly to the Lord : to have no will, no way, no desire, no
thought, but what will be pleasing and acceptable in his sight.
That which was the first expression of piety in Paul, is the first
of every converted soul : " Lord, what wilt thou have me to do ? "
A view of him as our Master and our Father will ensure this p :
and in proportion as relisrion increases in the soul, will be our
endeavour to " glorify God with our bodies and our spirits,
which are his q .~]
3. Of humble dependence
[Religion leads us to realize in our minds the thought of
God s superintending care and effectual agency in our behalf.
It does not bring us only to a sense of our obligations to him,
but. if we may so speak, to a sense of his obligations to us :
for, if we be his people, he also is our God : " and he, by
virtue of his covenant and oath, is as much bound to employ all
his glorious perfections for us. as we are to improve all our
faculties and powers for him. What a blessed thought is this !
In what an exalted view does it place religion, which, if it calls
us to duties, invests us also with the most glorious privileges !
It teaches us to call upon him in every time of trouble," per
suaded that *" he will hear us," and give us ever increasing
occasion to "" glorify his name. This realizing sense of his
presence, this assurance of his effectual interposition in every
time of need, is the crown and summit of religion : it most of
all glorifies God. and ensures beyond a doubt the richest testi
monies of his approbation.]
Let us LEARN then from hence,
1. How to estimate aright our own character
c Heb. xiii. 15. ~ Hos. sir. 2. - 1 Pet. ii. 9.
? Mai. i. 6. q Rom. xii. 1. 1 Cor. vi. 20.
584.J OBEDIENCE PREFERRED BEFORE SACRIFICE. 385
[It is not by negative virtues, no, nor by positive virtues
of an external kind, that we are to judge of ourselves, but by
the disposition of our minds towards God. We may be able to
say with the Pharisee, " I am no extortioner, not unjust, no
adulterer;" and may be able to add with him, "I fast twice in
the week, and give tithes of all that I possess ;" and yet be
odious characters in the sight of God. If we would not deceive
ourselves, we must inquire into the sense we have of our obli
gations to him, the determination we feel to approve ourselves
faithful to him in the whole extent of our duty, and the confi
dence with which we are enabled to cast our care on him for
body and for soul, for time and for eternity. Without this,
whatever else we may possess, we are only "as sounding brass,
and as tinkling cymbals : " and " if a man think himself to be
something when he is nothing, he deceive th himself. We must
therefore prove our own selves, that so we may have rejoicing
in ourselves and not another r ."]
2. How to secure a favourable testimony from your
God-
[Man may easily be deceived : but God will assuredly
judge according to truth. He "weigheth," not the actions only,
but " the spirits" of men. And when he shall come at the last
day, as he certainly will, in majesty and glory infinitely more
terrible than that displayed at Sinai, he will testify of us before
the assembled universe : and it will be a small matter that he
has not to lay to our charge a neglect of outward services, if he
have to accuse us of a want of those holy dispositions which we
should have entertained and exercised towards him.
We entreat you then, Brethren, to look well to the state and
habit of your minds: see to it, that you "delight yourselves in
God ; " that your whole life be a life of faith in him, of love
towards him, and of zeal for the glory of his name: and, whilst
you are presenting to him your own bodies and souls as a living
sacrifice, present to him that great Sacrifice which was once
offered on Mount Calvary for the sins of the whole world, and
which alone can avail for your final acceptance with him.
Much as he despises the blood of bulls and goats, he will not
despise the blood of his only dear Son ; but will, for the sake
of it, pardon all your sins, and accept, yea and reward too with
everlasting happiness and glory, all your imperfect services.]
r Gal. vi. 3, 4.
VOL. v. c c
386 PSALMS, LI. 13. [585.
DLXXXV.
TRUE PENITENCE DESCRIBED.
Ps. li. 1 3. Have mercy upon me, God, according to thy
loving-kindness ; according unto the multitude of thy tender
mercies, blot out my transgressions ! Wash me throughly from
mine iniquity, and cleanse me from my sin. For I acknow
ledge my transgressions ; and my sin is ever before me.
SIN is, for the most part, thought a light and venial
evil, especially amongst the higher ranks of society :
as though the restraints of religion were designed
only for the poor ; and the rich had a dispensation
granted them to live according to their own will.
But sin, by whomsoever committed, will, sooner or
later, be as the gall of asps within us ; nor can all
the charms of royalty silence the convictions of a
guilty conscience. View the Psalmist. lie had been
elevated, from the low condition of a shepherd s boy,
to a throne : yet, when he had offended God in the
matter of Uriah, there was not found in his whole
dominions a more miserable wretch than he. Before
his repentance became deep and genuine, " his bones
waxed old through his roaring all the day long : for
day and night God s hand was heavy upon him ; and
his moisture was turned into the drought of sum
mer 1 ." Even in his penitence we may see how heavy
a load was laid upon his mind. This psalm was writ
ten on that occasion : and the words before us, whilst
they declare the workings of his mind, will serve to
shew us, in a general view, the true penitent :
I. In his occasional approaches to the throne of grace
" Mercy" is the one object of his desire and pur
suit. Observe,
1. His petitions
[" Have mercy upon me, O God; blot out my transgres
sions ! wash me throughly from mine iniquities ; and so cleanse
me from my sin," that no stain of it may remain upon my soul !
Here he views his sins both individually and collectively ; and,
spreading them before the Lord with conscious guilt, he im
plores the forgiveness of them : dreading lest so much as one
a Ps. xxxii. 3, 4. and xxxviii. 2 8.
585.] TRUE PENITENCE DESCRIBED. 387
should be retained in the book of God s remembrance, as a
ground of procedure against him in the last day - Thus
will every true penitent come to God : and plunge, as it were,
into the fountain of the Redeemer s blood, " the fountain
opened for sin and for uncleanness " - ]
2. His pleas
[Though David had, till the time of his grievous fall,
served God with a more than ordinary degree of zeal and
piety, he makes no mention of any past merits, nor does he found
his hope on any future purposes. He relies only on the free
and sovereign grace of God, as displayed towards sinners in
the gift of his only dear Son : and to that he looks, as the
ground and measure of the blessings he implores. This is the
view which every true penitent must have. He should see
that God is of his own nature inclined to mercy b ; and that all
which Christ has done for us is the fruit of the Father s love c .
Such are the pleas which God approves ; and such will surely
prevail in the court of Heaven.]
But, view the penitent farther,
II. In the daily habit of his mind-
Repentance is not a mere occasional expression of
the mind, but a state or habit that is fixed and abid
ing in the soul. The true penitent, wherever he
goes, carries with him,
1. A sense of guilt
[" His sin is ever before him :" indeed, he wishes it to be
so : he desires to be humbled under a sense of it : and though
he longs to have his transgressions blotted out of God s book,
he would never have them effaced from his memory ; or cease,
if he could help it, to have as deep an impression of their
odiousness and malignity, as if they had been but recently
committed -To his latest hour he would " walk softly"
before God, in the remembrance of them.]
2. A sense of shame
[He is ashamed when he reflects on his conduct through
out the whole of his life ; yea, " he blushes and is confounded
before God d ," and even lothes and abhors himself in dust and
ashes 6 ." Nor does a sense of God s pardoning love produce
any difference ; except, indeed, as enhancing the lothesome-
ness of his character in his own eyes f ." The name which, in
sincerity of heart, he acknowledges as most appropriate to
him, is that which the Apostle Paul assumed, " The chief of
sinners."]
b Exod. xxxiv. 6, 7. c Johniii. 16. Eph. ii. 4, 5. Tit. iii. 4, 5.
d Ezra ix. 6. e Job xlii. 6. f Ezek. xxxvi. 31. and xvi. 63.
c c 2
388 PSALMS, LI. 13. [585.
ADDRESS
1. Those who are not conscious of having com
mitted any flagrant transgression
[Many, doubtless, are of this character. But have they,
on that account, any reason to boast? Who is it that has
kept them? "Who is it that has made them to differ?"
Will they themselves deny that the seeds of all evil are in
them? or that, if they had been subjected to the same tempta
tions as others, they might have proved as frail as they? Are
they better than David previous to his fall? Let them, then,
confess their obligations to God ; and remember, that if in
outward act they have less reason for humiliation than others,
they have the same depravity in their hearts, and are in reality
as destitute of vital piety as others ; and, consequently, have
the same need of humiliation and contrition as they.]
2. Those who are deeply sensible of their guilt
before God
[What a consolation must it be to you, to see that there
was mercy even for such a transgressor as David. Greater
enormity than his can scarcely be conceived: yet not even
his prayers were poured forth in vain. Two things, then, I
would say to you. The first is, Do not attempt to extenuate
your own guilt, as though you would thereby bring your
selves more within the reach of mercy. The other is, Do not
presume to limit God s mercy, as though it could not extend
to such a sinner as you. You never need be afraid of be
holding your wickedness in all its extent, if only you will bear
in mind that God s mercy in Christ Jesus is fully commensurate
with your utmost necessities or desires. " The blood of Jesus
Christ cleanseth from all sin : " and the more you feel your
need of it, the more shall you experience its unbounded effi
cacy. Only humble yourselves as David did ; and, like him,
you shall experience all the riches of redeeming grace.]
3. Those who have obtained mercy of the Lord
[Happy, beyond expression, are ye ! as David says ;
" Blessed are they whose iniquities are forgiven, and whose
sin is covered." Be joyful, then, in God your Saviour. But
still remember, that you have need at all times to watch and
pray. If David, after all his high attainments, fell, who is
secure ? " Let him that thinketh he standeth take heed lest
he fall." And learn from him to guard against the very first
approaches of evil. It was by a look that his corruptions were
inflamed : and from the progress of evil in his heart, you may
learn to make a covenant with your eyes, yea, and with your
hearts too. You see in him " how great a matter a little fire
586.]] SI N AN OFFENCE AGAINST GOD. 389
kindleth." Walk humbly, then, before God; and cry to him
day and night, " Hold up my goings in thy paths, that my
footsteps slip not ! "]
DLXXXVI.
SIN AN OFFENCE AGAINST GOD.
Ps. li. 4. Against thee, thee only, have I sinned, and done this
evil in thy sight ; that thou mightest be justified when thou,
speakest, and be clear when thou judgest.
THE occasion of this psalm is well known : it
refers to one of the most melancholy transactions
that ever took place in the world. In point of enor
mity, the deed is almost without a parallel ; because
it was performed by a man who till that time had
made the highest professions of religion, and had
been characterized even by God himself as " the man
after God s own heart a ." But it is not the crime
which David committed, but only the repentance
which followed it, that is the subject of our present
consideration. For a long time his heart was har
dened : but after that Nathan had come from God to
accuse and condemn him, he yielded to the convic
tion, and humbled himself before God in dust and
ashes. In this psalm is recorded the prayer which
David offered unto God on that occasion : and it was
given by David to the Church, that it might be a
pattern, and an encouragement, to penitents in all
future ages. The particular declaration in our text
is introduced as an aggravation of his guilt. We
are not however to interpret it so strictly, as if the
crime which David had committed were really no
offence against man ; for in that view it was as hei
nous as can possibly be conceived : it was a sin
against Bathsheba, whom he had defiled : against
Uriah, whom he had murdered ; against Joab, whom
he had made an instrument to effect the murder ;
against all the soldiers, who were murdered at the
same time ; against the friends and relatives of all
a If this were the subject of a Magdalen Sermon, it would be
proper in a delicate manner to enlarge somewhat on the crime itself.
390 PSALMS, LI. 4. [586.
who were slain ; against his own army, who were
hereby weakened and discouraged ; against the whole
nation, whose interests were hereby endangered ;
against the Church of God, who were hereby scan
dalized ; and the ungodly world, who were hereby
hardened in their iniquities. It was " a sin also
against his whole bodyV We must therefore under
stand the expression rather as comparative ; as if it
had been said, " Against thee, thee chiefly, have I
sinned." Nevertheless, as an offence against God,
the enormity of the crime is so great, as almost to
swallow up and annihilate every other consideration
of it, as the meridian sun reduces to non-existence,
as it were, the twinkling of a star. It is from this con
sideration of it that every sin derives its chief enor
mity. Dropping therefore any further reference to
David s crime, we shall endeavour to shew in general,
I. The malignity of sin as an offence against God
Men in general think little of sin, except as it
affects the welfare of society : as an offence against
God, it is scarcely ever deemed worthy of notice.
But every sin, of whatever kind, necessarily strikes at
God himself: it implies,
1. A forgetfulness of his presence
[He is omnipresent; nor is any thing hid from his all-
seeing eye But, when we commit sin, we lose all
recollection that God s eye is upon us : we say in our hearts,
" The Lord shall not see; neither shall the God of Jacob
regard it c :" "How shall God know? Is there knowledge
with the Most High d ? " " Thick clouds are a covering to him,
that he cannot see 6 ." This is no deduction of ours, but the
declaration of God himself: and the truth of it is evident : for,
if even the presence of a fellow-creature is sufficient to overawe
men, so that they cannot perpetrate crimes to which they are
most strongly tempted ; so much more would the presence of
Almighty God restrain us, if we were conscious that he was
inspecting and witnessing all the secrets of our hearts.]
2. A contempt of his authority
[God, as the great Lawgiver, requires obedience to his
laws, every one of which bears the impress of divine authority
b 1 Cor. vi. 18. c Ps. xciv. 7.
d Ps. Ixxiii. 11. e Job xxij. 13, 14.
586.] SIN AN OFFENCE AGAINST GOD. 391
upon it. But in violating his commands, we trample on his
authority, and say in effect, " I am at my own disposal : who is
Lord over me f ?" " Who is the Lord, that I should obey his
voice ? I know not the Lord ; neither will I obey his voice g :"
"I will not have this man to reign over me h ." We have a
striking exemplification of this in the conduct of the Jews,
who, contrary to God s command, would go down into Egypt :
" As for the word that thou hast spoken to us in the name of
the Lord, (said they to Jeremiah,) we will not hearken unto
thee ; but we will certainly do whatsoever thing goeth forth out
of our own mouth 1 ." Thus, as God himself says, " We not
only forget him, but cast him behind our backV]
3. A disbelief of his truth
[God has spoken frequently respecting his determination
to punish sin : he has said, that " he will by no means clear the
guilty;" and that, " though hand join in hand, the wicked
shall not pass unpunished." Now, if we truly believed his
word, we could not rush into sin : the apprehension of such
tremendous consequences would deter us from it. But we are
hardened by unbelief. Unbelief was the source of all the Is
raelites rebellions in the wilderness 1 ; and it is the fruitful
spring of all our disobedience : " Ye shall not surely die," is at
the root of every evil we commit 111 . But " God is not a man,
that he should lie, or the son of man, that he should repent :
hath he said, and shall he not do it ? Hath he spoken, and
shall he not make it good 11 ?" Let us bear this in mind, that
in the commission of sin, and the expectation of impunity, we
" make God himself a liar ."]
4. A denial of his justice
[God has represented himself as " a God of judgment, by
whom actions are weighed p ;" and has declared his purpose to
"call every work into judgment," and to "judge every man
according to his works." But, in violating his laws, " we say,
in fact, God will not require it q :" " The Lord is altogether
such an one as ourselves 1 ;" " he will not do good, neither will
he do evil 8 ." What an indignity is this to offer to the Gover
nor of the Universe, the Judge of quick and dead ! He has
spoken of the last day as " the day of the revelation of the
righteous judgment of God:" but, if the issue of it were such
as we expect, and heaven were awarded to wilful and impeni
tent transgressors, it would rather be a day wherein God s
f Ps. xii. 4. g Exod. v. 2. h Luke xix. 14.
1 Jer. xliv. 16, 17. k Ezek. xxiii. 35.
1 Ps. cvi. 24. Heb. iii. 19. m Gen. iii. 4.
n Numb, xxiii. 19. 1 John v. 10. P 1 Sam. ii. 3.
IPs. x. 13. r Ps. 1. 21. Zeph. i. 12.
392 PSALMS, LI. 4. [586.
ivant of justice and of holiness shall be displayed before the
whole assembled universe.]
5. A defiance of his power
[Men who commit iniquity are represented as " stretching
out their hands against God, and strengthening themselves
against the Almighty ; yea, as running upon him, even on his
neck, upon the thick bosses of his buckler* :" and to what a
fearful extent this is done, we may see by the testimony of God
himself: " They, the workers of iniquity, say, Let him make
speed, and hasten his work, that we may see it : and let the
counsel of the Holy One of Israel draw nigh and come, that we
may know it u ." Does this appear an exaggerated account of
men s impiety? See then how they are described by the
Psalmist : " The wicked, through the pride of his countenance,
will not seek after God : God is not in all his thoughts. His
ways are ahvays grievous ; thy judgments are far above, out of
his sight: as for all his enemies, he puffeth at them x ." What
an astonishing height of impiety is this ; to puff at God s
threatenings, as if we defied him to his face ! Yet do we see
that this is the very conduct of men, whenever we warn them
to flee from the wrath to come : we seem to menace them with
judgments which they have no cause to fear, and to set in array
against them an enemy whom they are at liberty to despise.]
When once we view sin as an offence against God,
we shall be prepared to acknowledge,
II. The equity of his judgments which he has de
nounced against it
That God has denounced the heaviest judgments
against it, is certain
[Against sin in general he has denounced eternal misery:
" The wicked shall be turned into hell, and all the people that
forget God y " Against every individual that commits it,
he has also denounced his judgments : " The soul that sinneth,
it shall die z " Against every particular si?i, whatever be
men s excuses for retaining it, the same awful sentence is pro
claimed a - Death, everlasting death, is the wages due to
sin b , and the wages that shall be paid to every sinner at the
last day ]
In executing these he will be completely justified
[We are ready to account such denunciations of wrath
severe, and to question the equity of them But the
1 Job xv. 25, 2(>. " Isai. v. 19. x Ps. x. 4, 5.
y Ps. ix. 17. Rom. i. 18. z Ezek. xviii. 20. 1 Pet. i. 17.
a Mark ix. 4248. b Rom. vi. 23. c Matt. xxv. 40.
586.] SIN AN OFFENCE AGAINST GOD. 393
penal evil of damnation will not appear in the least to exceed
the moral evil of sin, if we duly consider against whom sin is
committed.
Consider his greatness. " Great is the Lord," says the
Psalmist, " yea, his greatness is unsearchable." If we could
conceive the meanest reptile, or the smallest insect, endued with
such a measure of intelligence as to be able in some degree to
appreciate the dignity of a mighty monarch ; and then to exalt
itself against him, and to pour all manner of contempt upon
him; the atrocity of such presumption would justly excite our
keenest indignation. But the whole universe together is not
as the smallest insect in comparison of God ; and yet we, we
atom insects of an atom world, dare to set ourselves against his
divine majesty, yea, to defy him to his face. Will God then
be unjust if he execute his judgments on such impious worms ?
Are we at liberty to insult him ; and is he not at liberty to
avenge himself on us? ]
But consider also his goodness. O how unbounded has this
been ! How has he borne with us in all our rebellion ! How
has he sent his only-begotten Son, to expiate our sin, and to
open a way for our reconciliation with him ! How has he sought
to glorify in our salvation those very perfections, which we have
so impiously despised, and which he might well glorify in our
everlasting condemnation ! How has he sent his Holy Spirit,
to instruct, renew, and comfort us ! How has he sent his word
and ministers, to invite, entreat, expostulate, yea, and, as it
were, to " compel us " to accept of mercy ! This he has done
from our youth up : this he is doing yet daily and hourly : and,
as if all his own happiness were bound up in ours, he says,
" How shall I give thee up?" "Wilt thou not be made clean?
Oh ! when shall it once be ? " This is the God against whom
we are sinning. This is the God whom we wish extinct d ; and
respecting whom we say, " Make the Holy One of Israel to
cease from before us." This is he, " whose blessed Son we
trample under foot, and to whose eternal Spirit we do despite 6 :"
yea, that very " goodness and long-suffering and forbearance
which should lead us to repentance," are made by us an occa
sion of multiplying our offences against him. Say now whether
he will " be unrighteous in taking vengeance ? " Were a fellow-
creature to make such returns to us, and to render nothing but
evil to us for all the good we did him, should we think that he
had any claim on us ? Should we account ourselves unjust, if
we did not acknowledge him as one of our dearest friends, and
place him on a footing with our own beloved children, and
make him an heir of all that we possessed ? Should we not
feel ourselves amply justified in rejecting such an absurd and
d Ps. xiv. 1. Omitting the words in Italics. e Heb. x. 29.
394 PSALMS, LI. 4. [586.
groundless claim as this ? Know then, that we have no claim on
God ; and, when he shall exclude us from the inheritance of
his saints, " he will be justified " in the judgment that he shall
denounce against us. Indeed, in assigning us this portion, he
will only give effect to our own wishes, and answer us in the
desire of our own hearts : we said to him, " Depart from us ;
we desire not the knowledge of thee f ; " and he will say to us,
" Depart from me ; depart accursed into everlasting fire, pre
pared for the devil and his angels g ."]
The whole creation will unite in vindicating these
judgments as just and good
[Doubtless, if it were possible, sinners would urge at the
bar of judgment the objections which here they presume to
bring against the justice of their God. But sin will then
appear in all its deformity : it will then be seen what a God we
sinned against, and what mercies we despised. Even in this
world, when once persons are brought to view themselves
aright, they justify God in all that he sees fit to inflict upon
them h . Aaron 1 , Eli k , Hezekiah 1 , David m , all confessed, that
God had a right to deal with them in the way that he had done.
Much more in the day of judgment, when every thing will be
seen in its true light, will the whole universe approve the
sentence which God shall pass on the world of the ungodly :
they will make the very punishment of the wicked a subject
of their songs ; " saying, Allelujah ! salvation, and glory, and
honour, and power, unto the Lord our God: for true and
righteous are his judgments 11 ." Indeed the miserable objects
themselves, though they cannot join in the song, will be unable
to condemn the sentence. The man who was excluded from
the marriage-feast for not having on a wedding garment, might
have urged, that he was brought in before he had time to pro
cure one : but his plea would have been false and unavailing ;
and therefore " he was speechless ;" a striking monument of
conscious guilt, and an awful specimen of a condemned soul p .]
In this acknowledgment then of David we may SEE,
1. The grand constituents of repentance -
[Many may be sorry that they have subjected themselves
to punishment, just as a criminal may that he has forfeited his
life to the laws of his country : but no man can truly repent,
till he sees, that his whole life has been one continued state of
f Job xxi. 14. g Matt. xxv. 41.
11 It is worthy of observation, that God s goodness to David is men
tioned as the greatest aggravation of his offence. 2 Sam. xii. 7 9.
1 Lev. x. 3. M Sam. iii. 18. ] Isai. xxxix. 8.
m Ps. xxxix. 9. n Rev. xv. 3. and xix. 1, 2.
Matt. xxii. 12. P Rom. iii. 19.
586.] SJ N AN OFFENCE AGAINST GOD. 395
rebellion against God ; and that "everlasting destruction from
the presence of the Lord" is his just desert. Till a man has
that view of himself, he will never be thoroughly broken and
contrite ; he will never lothe and abhor himself for his ini
quities ; he will never have that " repentance which is unto
life, that repentance which is not to be repented of." We
entreat you all then to judge of your repentance by these
marks. Do not be satisfied with being humbled on account of
sin ; but inquire particularly, whether you are more humbled
from a view of it as against man, or a view of it as against God.
These ought to bear no proportion in your estimate of your
own character. Your own nothingness and vileness can only
be estimated aright when viewed in contrast with the majesty
you have offended, and the mercy you have despised : and till
you see that everlasting misery in hell is your deserved portion,
you can never lie so low as you ought to lie.]
2. The true preparative for pardon
[Something we must bring with us to the Saviour : but
what is that which we ought to bring ? Must we get a certain
portion of good works wherewith to purchase his salvation ?
No : this is a price which he will utterly despise. That which
we are to bring is precisely what a patient brings to a phy
sician, a sense of his extreme need of the physician s aid.
Christ came to save sinners : we then must feel ourselves sin
ners. He came to seek and save that which was lost : we then
must feel ourselves lost. A just sense of our guilt and misery
is all that he requires : if we come wretched, and miserable,
and poor, and blind, and naked, he will give us that gold that
has been tried in the fire, the raiment that shall cover our
nakedness, and the eye-salve that shall restore our eyes to
sight. If we come to him full, we shall be sent empty away :
but if we come hungry and empty, we shall " be filled out of
his inexhaustible fulness," we shall " be filled with all the
fulness of our God."]
3. The best preservative from sin
[When Joseph was tempted by Potiphar s wife, he an
swered her, " How shall I do this great wickedness, and sin
against God q ?" Thus we would recommend all, when tempted
to commit iniquity, to consider, first, what God will think of
it; and next, what they themselves will think of it in the last
day ? Now it may appear light and venial, especially if it be
not such a heinous sin as adultery or murder : but when it
comes to be seen in its true light, as against an infinitely good
and gracious God ; and when the judgments which he has de
nounced against it come to be felt ; what shall we think of it
<i Gen. xxxix. 9.
396 PSALMS, LI. 5. [587.
then ? Oh ! ask yourselves, What will be my view of this
matter in the last day ? Then even the sins that now seem of
no account, will appear most heinous, and the price paid for a
momentary indulgence, most prodigal. The selling of a birth
right for a mess of pottage is but a very faint emblem of the
folly of those, who for the whole world are induced to barter
the salvation of their souls. View things in any measure now,
as you will view them at the last day ; and you will rather die
a thousand deaths than sin against your God.]
DLXXXVII.
ORIGINAL SIN.
Ps. li. 5. Behold, I was shapen in iniquity ; and in sin did my
mother conceive me.
ONE of the most essential marks of real penitence
is, a disposition to see our sins as God sees them :
not extenuating their guilt by vain and frivolous
excuses, but marking every circumstance that tends
to aggravate their enormity. During their impe
nitence, our first parents cast the blame of their
transgression upon others ; the man on his wife ; and
the woman on the serpent that had beguiled her :
but, when true repentance was given them, they no
doubt beheld their conduct in a very different view,
and took to themselves all the shame which it so
justly merited. The sin of David in the matter of
Uriah was great, beyond all the powers of language
to express. Yet there were points of view in which
none but a real penitent would notice it, and in
which its enormity was aggravated a hundred-fold.
This is the light in which the Royal Penitent speaks
of it, in the psalm before us. Having spoken of it as
an offence, not merely against man, but primarily,
and almost solely, against Jehovah himself, he pro
ceeds to notice it, not as an insulated act or course
of action, but as the proper fruit of his inherent, his
natural, corruption. We are not to suppose, that he
intended by this to cast any reflection on his mother,
of whom he elsewhere speaks in most respectful
terms ; nor are we to imagine, that he adduces the
nature which he had derived from her, as an excuse
587.] ORIGINAL SIN. 397
for the wickedness he had committed : his intention
is, to humble himself before God and man as a crea
ture altogether corrupt, and to represent his wicked
ness as no other than a sample of that iniquity of
which his heart was full, a stream issuing from an
overflowing fountain. This, we doubt not, is the
genuine import of the words which we have now
proposed to consider ; " Behold, I was shapen in
iniquity, and in sin hath my mother conceived me."
In prosecuting this important subject, we shall
endeavour to establish,
I. The truth asserted
The doctrine of Original Sin is here distinctly
affirmed. It is indeed by many denied, under the
idea that it would be inconsistent with the goodness
and mercy of God to send into the world immortal
beings in any other state than one of perfect purity.
But it is in vain for us to teach God what he ought
to do : the question for us to consider is, What hath
God done ? and what account has he himself given
us of our state ? And here, if the Scriptures be true,
there is no room for doubt : we are the corrupt off
spring of degenerate parents ; from whom we derive
a polluted nature, which alone, since their fall, they
could possibly transmit. This we shall proceed to
prove,
1. From concurring testimonies
\_Moses, in his account of the first man that was born into
the world, expressly notices, that Adam begat him not in the
likeness of God, in which he himself had been originally created,
but "in his own likeness," as a fallen and corrupt creature 3 :
and how different the one from the other, may be conjectured
from the conduct of this first-born, who imbrued his hands in
his brother s blood. In his account too, as well of the post
diluvian, as of the ante-diluvian world, he tells us, that " every
imagination of the thoughts of man s heart was only evil con
tinually 1 ." Job, not only affirms the same awful truth, but
shews us that it is impossible in the nature of things to be
otherwise : since from a thing that is radically and essentially
unclean, nothing but what is unclean can proceed . The
a Gen. v. 3. b Gen. vi. 5. and viii. 21.
c Job xiv. 4. and xv. 14 16. and xxv. 4.
398 PSALMS, LI. 5. [587.
testimony of Isaiah and Jeremiah is altogether to the same
effect d ; as is that also of Solomon in the book of Ecclesiastes 6 .
And, in the New Testament, our Lord himself teaches us to
regard the heart as the proper womb, where every species of ini
quity is generated, and from whence it proceeds 1 ": and St. Paid
declares of himself, as well as all the rest of the human race,
that they " are by nature children of wrath g ." But how can we
be in such a state by nature, if we are not corrupt ? Can God
regard as objects of his wrath creatures that possess his perfect
image ? No : it is as fallen in Adam that he views us, and as
inheriting a depraved nature that he abhors us h .]
2. From collateral evidence
[Whence was it that God appointed the painful and bloody
rite of circumcision to be administered to infants of eight days
old, but to shew that they brought into the world with them a
corrupt nature, which it was the bounden duty of all who were
in covenant with him to mortify and subdue ? Whilst, on the
one hand, it sealed to them the blessings of the covenant, it
intimated to them, on the other hand, that they needed to
have " their hearts circumcised, to love the Lord their God."
Again, how comes it that every child, from the first moment
that he begins to act at all, manifests corrupt tempers and dis
positions ? If only some, and those the children of wicked men,
evinced such depravity, we might be led to account for it in
some other way : but when, with the exception of one or two
who were sanctified from the womb, this has been the state of
every child that has been born into the world, we are constrained
to acknowledge, that our very nature is corrupt, and that, as
David tells us, " we are estranged from the womb, and go
astray as soon as we are born 1 ."
Further, How can we account for the sufferings and death
of infants, but on the supposition, that they are partakers of
Adam s guilt and corruption? Sufferings and death are the
penalty of sin : and we cannot conceive that God would inflict
that penalty on millions of infants, if they were not in some
way or other obnoxious to his wrath. St. Paul notices this,
as an irrefragable proof that all Adam s posterity fell in him,
and through him are partakers of guilt and misery k .
Once more ; Whence is it that all need a Saviour ? If chil
dren are not, in the eye of God, transgressors of his law,
they cannot need to be redeemed from its curse. But Christ
is as much the Saviour of infants as of adults. We find no
" Isai. vi. 5. Jer. xvii. 9. e Chap. ix. 3.
f Mark vii. 21. K Eph. ii. 3.
h The subject does not lead us to notice Adam as a federal head ;
and therefore we confine ourselves to what lies immediately before us
1 Ps. Iviii. 3. k Rom. v . 12, 14.
587. J ORIGINAL SIN. 399
intimation in the Scriptures that any are saved without him :
on the contrary, it is said, that, " as in Adam all died, so in
Christ shall all be made alive." In the temple shown to Ezekiel,
there was one door for the prince : it was the door by which
the Lord God had entered : and was to be for ever closed to
all except the prince 1 . So Christ alone enters into heaven
by his own merits : to all besides him that door is closed : and
Christ alone is the door by which we must enter in ; he is the
only way to the Father : nor, as long as the world shall stand,
shall any child of man come unto the Father but by him m .
These things then, especially, as taken in connexion with the
many express declarations before quoted, are decisive proofs,
that David s account of himself was true, and that it is equally
true of all the human race.]
This truth being established, we proceed to mark,
II. The importance of adverting to it in estimating
our state before God
Unless we bear in mind the total corruption of our
nature, we can never estimate aright,
1. Our individual actions
[Even in common courts of judicature, the great object of
inquiry is, not so much the act that has been done, as the mind
of the agent : and, according as that appears to have been de
praved or blameless, the sentence of condemnation or acquittal
is passed upon him. Precisely thus must we judge ourselves
in our conduct towards God. To elucidate this part of our
subject, we will suppose two persons to have been guilty of
the same act of treason towards an earthly sovereign, but to
have differed widely from each other in respect of the mind
with which they acted : one entered upon it unwittingly, and
without any consciousness that he was doing wrong : the other
knowingly, and aware that he was rebelling against his lawful
sovereign. One did it reluctantly, through the influence of one
whom he could not easily withstand ; but the other willingly,
as a volunteer in the service, and as following the impulse of
his own mind. One went without premeditation, being taken
hastily and off his guard : the other with a fixed purpose, after
much plotting and deliberation. In one it was a solitary act,
altogether contrary to the whole of his former life : in the other
it was frequent, as often as the temptation arose, or the occa
sion offered. The one proceeded with moderation, not having
his heart at all engaged in it : the other with a fiery zeal,
abhorring in his soul the authority he opposed. The one had
his mind open to conviction, and might easily be prevailed upon
1 Ezek. xliv. 2, 3. m John x. 9. and xiv. 6.
400 PSALMS, LI. 5. [587.
to renounce his error : the other was filled with self-approbation
and self-applause, thinking nothing of his risks and dangers,
if he might but help forward the utter subversion of the
government. Take these two persons, and say, whether, not
withstanding their acts were in appearance the same, there
would not be an immense difference between the measure of
their criminality in the estimation of an upright judge ? There
can be no doubt on this subject. Take then any other sin
whatever, (for all sin is treason against the King of kings ;) and
examine how far it has been voluntary, deliberate, habitual ;
how far it has been against light and knowledge ; and how far
it has proceeded from a heart radically averse to God and holi
ness. Let sins of omission be examined in this w r ay, as well
as sins of commission : and then the things which now are
accounted light and venial, will appear hateful in the extreme,
not merely as blighted " grapes of a degenerate vine," but as
" grapes of Sodom, and clusters of Gomorrha :" their enormity
will be felt, in proportion to the strength and fixedness of the
principle from which they spring.]
2. Our general character
[If our actions have not been openly sinful, we are ready
to bless ourselves as having but little ground for shame and
remorse. But if we consider " the enmity of the carnal mind
against God," and view our utter want of all holy affections,
and exceeding proneness to some besetting sins, we shall see
but little reason to glory over the vilest of mankind. We shall
see abundant cause indeed for thankfulness to God, who by his
preventing grace has restrained us from many evils into which
others have run : but we shall take no credit to ourselves as
better than others. If we behold bitter fruit produced by
others, we shall remember that there is the root of it all in
ourselves : if we see in others the streams of wickedness, we
shall bear in mind, that the fountain of it all is in ourselves also.
Thus, however free we may be from any flagrant enormity, we
shall be ready to acknowledge with Paul, that " in us, that is,
in our flesh, dwelleth no good thing ;" and with Job to say,
" Behold, I am vile! I repent, and abhor myself in dust and
ashes." So far from indulging self-preference and self-esteem,
we shall find no names more suited to us than those by which
St. Paul designated his own character, " Less than the least of
all saints," and " The very chief of sinners"."]
From this view of our natural corruption, we may
LEARN,
1. How greatly we need the renewing influence of
God s Spirit-
11 Eph. iii. 8. 1 Tim. i. 15.
588.1 THE IMPORTANCE OF INWARD INTEGRITY. 401
[Outward amendment might suffice for outward sins:
but where the heart itself is so corrupt, we must have " a new
heart given to us," and " be renewed in the spirit of our minds."
With such hearts as ours, it would be impossible for us to enter
into the kingdom of heaven, or to enjoy it even if we were
there : we could not bear the sight of so holy a God ; nor
endure to spend our lives in such holy employments.
Know then, that " old things must pass away ; and all things
must become new." " That which is born of the flesh, is flesh:"
the stream can rise no higher than the fountain head. If ye
would enjoy the things of the Spirit, ye must be " born of the
Spirit," who alone can impart the faculties necessary for that
end. Let your prayer then be like that of David, " Create in me
a clean heart, O God, and renew a right spirit within me ! "]
2. How carefully we should watch against temp
tation
[If we carried about with us a load of powder which a
single spark would cause to explode, we should be extremely
careful to avoid whatever might subject us to danger. Should
we not then, with hearts so corrupt, and with temptations so
thick around us, look well to our ways, and pray unto our God
to keep us from the evils of an ensnaring world ? Well did our
blessed Lord say, " Watch and pray, that ye enter not into
temptation : " " The spirit may be willing, but the flesh is
weak." Who that reflects on David s state previous to his fall,
does not fear for himself, and cry mightily unto God, " Hold
thou me up, and I shall be safe!" " Uphold me with thy free
Spirit, and take not thy Holy Spirit from me!" To all then
we say, " Be not high-minded, but fear:" " Let him that
thinketh he standeth, take heed lest he fall."]
ver. 10.
DLXXXVIII.
THE IMPORTANCE OF INWARD INTEGRITY.
Ps. li. 6. Behold, thou desirest truth in the inward parts ;
and in the hidden part thou shalt make me to know wisdom.
MANKIND at large are chiefly observant of their
outward conduct ; but the child of God cannot rest
in externals : he is anxious about the internal habits
of his soul ; and desires to have them conformed to
the mind and will of God. The words before us
ftrongly express this idea. By many indeed they
are interpreted, as if David intended in them to
VOL. v. D D
402 PSALMS, LI, G. [588.
aggravate yet further the guilt he had contracted,
which had been in direct opposition both to the pro
fession he had made, and to the light he had enjoy ed a .
But we conceive that the words, as they stand in our
translation, convey the true meaning of the Psalmist ;
and that they relate, not to his sins, but his repentance
for them. The sense of them appears to be to this
effect ; " Thou requirest me to be truly sincere in
my present humiliation ; and, if I am, as I desire to
be, thoroughly sincere, thou wilt make this whole
dispensation a source of the most important instruc
tion to my soul." In this view of the words, they are
an humble address to God, declarative of,
I. The disposition He requires
" Truth," is a conformity of our feelings and actions
to our professions : and this God requires of us in
the whole of our spirit and conduct. He requires it,
1. In our acknowledgments
[We confess ourselves sinners before God. But such a
confession is of no value in his sight, unless it be accompanied
with suitable emotions. Think then, what becomes us, as
sinners : what deep sorrow and contrition should we feel for
having offended Almighty God! what self-lothing and self-
abhorrence for our extreme vileness and baseness! what ardent
desires after mercy! what readiness to justify God in all that
he may be pleased to inflict upon us in this world, whatever
means or instruments he may see fit to use ; yea, and in the
eternal world also, even if he cast us into the lake that burneth
with fire and brimstone, and make us everlasting monuments
of his wrathful indignation ! This should be the state and
habit of our minds : we should have " our hands on our
mouths, and our mouths in the dust," " crying, Unclean, un
clean!" In a word, we should adopt from our inmost souls
the language of Job, " Behold, I am vile ! therefore I repent
and abhor myself in dust and ashes." In proportion as we feel
thus, we are upright, and have " truth in our inward parts:"
but so far as we are wanting in these feelings, we are hypo
crites in heart," drawing nigh to God with our lips in a way
belied by our hearts b ."
2. In our purposes
a In this case, the last clause is read in the past tense ; " Thou
hast made me to know."
b Matt. xv. 7, 8.
588.1 THE IMPORTANCE OF INWARD INTEGRITY. 403
[We profess, as persons redeemed by the blood of our in
carnate God, to give up ourselves to him, and to live unto
Him who died for us : and, if we are sincere in this, our deter
mination is fixed, that, with God s help, nothing shall ever
keep us from executing this intention. We have deliberately
counted the cost. We are aware, that " if we will live godly
in Christ Jesus, we must suffer persecution : " but we are pre
pared to meet it, from whatever quarter it may come, yea,
though " our greatest foes should be those of our own house
hold." We are ready to sacrifice our reputation, our interests,
and our very lives also, rather than in any respect deny our
God, or suffer ourselves to be diverted from the path of duty.
We are determined, through grace, to put away every thing
that may retard our progress heavenward, and to aspire after
the highest possible attainments in righteousness and true
holiness. Now God requires, that we should be acting up to
this profession, " setting our face as a flint against the whole
world," and standing in the posture of Daniel or the Hebrew
Youths, willing to have our bodies consigned to a den of lions,
or a fiery furnace, rather than violate our duty by any sinful
compliance. If we are halting or hesitating, we have not truth
in our inward parts.]
3. In our endeavours
[Purposes must be judged of by the exertions that are put
forth in order to carry them into effect. A diligent attendance
therefore on all the means of grace must of necessity be re
quired of us : in the public ordinances, and in our private
chambers, whether we be hearing, or reading, or meditating,
or praying, we must be like men in earnest, even like the man-
slayer fleeing from the pursuer of blood, that scarcely stopped
to look behind him, till he should reach the appointed sanc
tuary, the city of refuge. Remissness in such a cause argues
a want of real integrity : if truth be indeed in our inward parts,
we shall run as in a race, which leaves us no time to loiter ;
and wrestle with all our might, lest we be foiled in the contest ;
and fight as those who know that there is no alternative but
to overcome or perish. In all the interior workings of our
minds we shall resemble the Corinthians, who were " clear in
this matter ."]
That we may not be discouraged by the strictness
of God s requirements, let us consider,
II. The benefit he will confer-
There is a wisdom that is to be gained only by
experience : what has its seat in the head, may be
learned by the head : what dwells in the heart, must
c 2 Cor. vii. H.
D D 2
404 PSALMS, LI. 6. [588.
be learned by the heart : and of the heart there is
but one teacher, even God; according as it is said,
" Who teacheth like God d :" and again, " There is a
spirit in man ; and the inspiration of the Almighty
giveth him understanding 6 ."
Amongst the treasures of wisdom which God will
impart to the truly upright, and the hidden things
which he will cause them to know, are,
1. The deceits of the heart
[These are very deep, and absolutely unsearchable f ; yet
in a measure will God discover them to those who have truth
in their inward parts. The world at large know nothing of
them : " they are calling evil good, and good evil ; they put
darkness for light, and light for darkness ; and bitter for sweet,
and sweet for bitter g :" " they feed also on ashes: a deceived
heart hath turned them aside, so that they cannot deliver their
souls, or say, Is there not a lie in my right hand 11 ?" They
contrive to satisfy their minds that all is well with them, or at
least to lull their consciences asleep with the hope that all will
be well with them before they die. They have a thousand
pleas and excuses which they urge in their own defence, and
which they vainly hope will be accepted by their Judge. If
we attempt to open their eyes, they reply, with indignation,
" Are we blind also 1 ?" Thus are they both blinded and
" hardened" through the deceitfulness of sin. But those who
are really " Israelites indeed, and without guile," have their
eyes opened to see what delusions they have cherished : and
being thus " brought out of darkness into marvellous light,"
they find that promise fulfilled to them, " They that erred in
spirit shall come to understanding k ." " Their eye being made
single, their whole body is full of light."]
2. The devices of Satan
[The men of this world, though " taken in his snares, and
led captive by him at his will," have no idea of his agency.
But he is a subtle adversary ; and his " wiles" are innumerable.
He can even "transform himself into an angel of light 1 ;" and,
when aiming a deadly blow at our souls, assume the garb of
" a minister of righteousness." His first device is, to persuade
men that they are in no danger of the judgments they fear.
If he fail in that, he will instil into their minds the notion that
they have gone too far, and that there is no hope for them.
d Job xxxvi. 22. e Job xxxii. 8. f Jer. xvii. 9.
s Isai. v. 20. h i^ x ]j v . 99. i John ix. 40.
k Isai. xxix. 24. 1 2 Cor. xi. 13, 11.
588. J THE IMPORTANCE OF INWARD INTEGRITY. 405
If that snare do not succeed, he will draw them aside, after some
points of less importance, or " matters of doubtful disputa
tion." Multitudes of false apostles has he at his command, who
will gladly aid him in this accursed work" 1 , and concur with
him in his endeavours to " corrupt their minds from the sim
plicity that is in Christ n ." But, if we are following the Lord
fully, he will not leave us " ignorant of Satan s devices, or
suffer him to get his wished-for advantage over us ." He will
arm us against that adversary, and enable us to withstand him p .
He will give us " the shield of faith, whereby we shall ward
off and quench all his fiery darts q ," and be able so to " resist
him, that he shall flee from us r ."]
3. The mysteries of grace
[" Great is the mystery of godliness," and great the
mystery of grace, whether we consider the work wrought for
us by Jesus Christ, or the work wrought in us by his Holy
Spirit. These constitute that " wisdom, which is foolishness
with man," and which " the natural man cannot receive, because
it is spiritually discerned 8 ." To know this, we must be taught
of God: " We must receive, not the spirit of the world, but the
Spirit which is of God, before we can know the things that are
freely given to us of God*." And O! how wonderful a work
does this appear, when " God shines into our hearts to reveal
it to us u !" How worthy of God! how suitable to man! how
passing the comprehension, whether of men or angels ! Verily,
the man whose eyes are thus opened, seems to be brought into
a new world: " old things are passed away, and all things are
become new." The ignorant world are amazed at the new line
of conduct he pursues, just as Elisha s servant was at his master s
confidence in the midst of danger. But, if their eyes were
opened to see, as the Believer does, the invisible God x above
him and within him, they would wonder rather, that there were
any bounds to his transports, or any limit to his exertions.]
4. The beauties of holiness
[All who are warped by their prejudices, or blinded by their
lusts, are incapable of estimating aright the beauty and blessed
ness of true piety: it appears to them little short of madness.
And even those who make a profession of godliness, but possess
not truth in their inward parts, have very erroneous conceptions
of true holiness. Some place it in a confident espousal of certain
principles, or a zealous attachment to a particular party : others,
inclining more to practical religion, make all duty to centre in
m 2 Cor. xi. 13. n 2 Cor. xi. 3. 2 Cor. ii. 11.
P Eph. vi. 11. q Eph. vi. 16. r Jam. iv. 7-
8 1 Cor. ii. 7, 8, 9, 14. * 1 Cor. ii. 10, 12.
u 2 Cor. iv. 6. * 2 Kings vi. 1517. Heb. xi. 27.
406 PSALMS, LI. 6. [588.
some one point, such as the mortification of the flesh, or alms
giving, or penances of man s invention. Even those who are
more enlightened, are apt to regard only one particular set of
graces that are more congenial with their own feelings, and to
neglect those which are of an opposite aspect ; one despising
every thing in comparison of zeal and confidence ; another
leaning altogether to the side of prudence and timidity. But
the man into whose hidden part God has put true wisdom,
views holiness, not with prismatic partiality, separating one
grace from another, but all embodied, as light in the sun ;
every grace tempering its opposite, and all combining to the
production of perfect beauty. He discards neither the vivid
nor the darker ray: but, having all in united exercise, sorrow
with joy, and fear with confidence, " the beauty of the Lord
his God is upon him y ," and he shines in the Divine image in
righteousness and true holiness 2 .]
From this subject we may LEARN,
1. Whence it is that men get so little insight into
the Gospel
[Many hear the Gospel during their whole lives, and never
attain any just knowledge of it. How shall we account for this ?
We suppose the Gospel to be preached with all possible fidelity,
and yet it seems never to convey any light to their minds. The
reason is, that they never take any pains to apply it to their own
souls, or to get any one truth realized in their own experience.
They assent to every thing they hear; but they are content with
being hearers, without ever once attempting to become doers of
the word they hear. They " see perhaps their face, as in a glass,
for the moment; but they go away, and forget what manner of
men they are a ." But our blessed Lord has told us, that we
must aim at doing his will, in order to get any just insight into
what he has revealed b : and, as this desire is altogether wanting
in the persons we are speaking of, they never derive any solid
benefit from the Gospel. O Brethren ! you must " be doers
of the word, and not hearers only, deceiving your own souls."
You must apply the word to your own hearts : when you hear
your sins pointed out, you must endeavour to humble your
selves for them in dust and ashes: when you hear of Christ as
the one only Saviour of a ruined world, you must endeavour
to flee to him for refuge : when the Holy Ghost is set forth as
the one great source of all spiritual life and motion, you must
cry to God the Father for his dear Son s sake to send the Holy
Spirit into your hearts, that the whole work of grace may be
wrought within you. It is your neglect of thus harrowing in
y Ps. xc. 17. z 2 Cor. iii. 18.
a Jam. i. 2225. b John vii. 17.
588.] THE IMPORTANCE OF INWARD INTEGRITY. 407
the seed by meditation, and of watering it with tears, that has
given Satan an opportunity of taking it out of your hearts as
soon as ever it has been sown there . Get the " honest and the
good heart," which truly desires to make a just improvement of
the word, and God will yet cause the seed to spring up in your
hearts, and to bring forth fruit to the salvation of your souls.]
2. Whence it is that many who profess the Gospel
are so little ornaments to it-
fit is a melancholy fact, that many who profess godliness
walk very unworthy of their high calling. Like Ezekiel s
hearers, they are gratified with the preaching of the Gospel,
as persons are with " one who plays well upon an instrument;
but their heart still goeth after their covetousness d ," or some
other besetting sin. But this is owing to their not having
" truth in their inward parts :" if they had, they would not be
satisfied with professing the Gospel, and talking about it, and
looking with pity (or perhaps with contempt) on those who do
not understand it: no ; they would look to their spirit, that it
should be meek and humble; they would look to their conduct
also, that it should be blameless and without guile: they would
" give no occasion to the adversary to speak reproachfully."
Ah, Brethren ! think what God requires of all, and of those
who make a profession of religion more especially: and beg of
God to endue your souls with truth and wisdom, " that ye
may be sincere and without offence until the day of Christ."
You may fancy that you "know all the depths of Satan 6 :"
but if your professed " hope in Christ does not purify your
souls as Christ is pure f ," you are yet blinded by him, and
utterly deceiving your own souls g .]
3. How to get the whole work of God perfected in
our souls
[Come to the Gospel with hearts tender and contrite, that
they may be to it as wax to the seal. Then shall you have in
your own souls " the witness" of all its most important truths 11 :
and shall be able to answer from your own experience that
question which God puts so triumphantly to all the world;
" Doth not my word do good to him that walketh uprightly ?"
You are not straitened in God : be not straitened in your own
souls. Desire much : ask much : expect much : and God
will supply your every want " according to his riches in glory
by Christ Jesus."]
c Matt, xiii. 4, 19. d Ezek. xxxiii, 31, 32.
e Rev. ii. 24. f 1 John iii. 3.
g Jam. i. 26. h 1 John v. 10.
408 PSALMS, LI. 7. [589.
DLXXXIX.
THE MEANS OF DELIVERANCE FROM SPIRITUAL LEPROSY.
Ps. li. 7. Purge me with hyssop, and I shall be clean : wash
me, and I shall be whiter than snoiv.
EVERY part of God s word is profitable for our
instruction in righteousness ; but, in the Psalms,
religion is exemplified, and, as it were, embodied.
The workings of genuine repentance are admirably
delineated in that before us. David traces his ini
quities to their proper source, his original corruption.
He acknowledges the necessity of a thorough reno
vation of soul : and, in legal terms, but of evangelical
import, he implores forgiveness.
The expressions in the text intimate to us,
I. The nature of sin
The generality of the world imagine sin to be a
light and venial evil. Some indeed have learned to
dread it as destructive of their eternal happiness ; but
very few have any idea of it as defiling and debasing
the soul.
It is in this view, however, that we are now called
to consider it
[Sin has defiled every member of our body, and every
faculty of our soul : hence St. Paul speaks of it as "filthiness
both of the flesh and spirit a ." What uncircumcised ears b ,
what venomous tongues , what adulterous eyes d , have the
greater part of mankind e ! How are all their members used as
instruments of unrighteousness f ! What pride, and envy, what
wrath, and malice, are harboured in the bosom ! How gladly
would we cast off all allegiance to God, and be a god unto our
selves g ! Thus, in fleshly lusts, we degrade ourselves almost
to a level with the beasts 11 ; and, in spiritual filthinesss, we too
much resemble the fallen angels 1 . How different is this state
from that in which we were first created k ! Yet is the change
effected solely by the agency of sin 1 .]
In this view, more especially, is sin represented in
the text
a 2 Cor. vii. 1. b Acts vii. 51. c Jam. iii. 6.
d 2 Pet. ii. 14. e See Rom. iii. 1019. f Rom. vi. 13.
e Ps. xii. 4. h 2 Pet. ii. 22. John viii. 44.
k Gen. i. 27. ] Rom. v. 12.
589.] DELIVERANCE FROM SPIRITUAL LEPROSY. 409
[The Psalmist evidently refers to the state of a leper, or
a leprous house. No disorder was more lothesome than
leprosy. A person infected with it was driven from the
society of his dearest relatives, and was necessitated to pro
claim his uncleanness to all who approached him n . Nor could
his disorder ever be cured by the art of man. If he were ever
healed, it was by God alone, without the intervention of human
means. Hence David, knowing the filthiness and incurable-
ness of sin, cries to God.]
Similar representations also abound in every part of
the sacred writings
[Our natural depravity is declared in expressions of the
like import Our acquired corruptions are said to render us
lothesome objects p . The very remains of sin in the holiest of
men are also described in similar terms q : yea, the most emi
nent saints, in bewailing their sinfulness, have used the very
same figure as David in the text r . Happy would it be for us,
if we had these views of sin : we should soon put away our
proud, self-exalting thoughts, and should adopt the confessions
of holy Job 8 .]
But, vile as sin is, it may be both forgiven and
subdued
II. The means of deliverance from it-
It has been already observed, that David alludes to
the case of a leper. This is manifest from the terms,
wherein he implores deliverance. Under Jewish
figures he sets forth the only means of salvation
[Certain means were prescribed by God for the purifica
tion of a leper*. When God had- healed him, " the priest was
to take two clean birds, with cedar-wood, scarlet, and hyssop."
Having killed one of the birds, the priest was to " dip the hys
sop and the live bird in the blood of the bird that had been
slain :" he was then to " sprinkle the leper seven times, and to
let loose the living bird." This ordinance typified the death
of Christ, with his resurrection, and subsequent ascension into
heaven with his own blood u . A similar ordinance is explained
by the Apostle in tb~*3 very manner x , and the same effect is
m Lev. xiii. 8. n Lev. xiii. 44 46.
Job xv. 14 16. P Prov. xiii. 5.
<i Rom. vii. 24. The allusion seems to be to a dead body, which
was sometimes fastened to criminals, till they died in consequence of
the stench arising from it. In such a light did St. Paul view the
remains of sin which he felt within him.
r Isai. vi. 5. 8 Job ix. 20, 21, 30, 31. l Lev. xiv. 27.
u Heb. ix. 12. x Heb. ix. 13, 14.
410 PSALMS, LI. 7. [589.
plainly ascribed to the things here typified 5 ." It is therefore
in reference to Christ that David says, " Purge me with hyssop."
In the purification of a leprous house, water was used with
the blood 2 . This further typified the renewing influences of
the Spirit of Christ, and David seems to allude to it, when he
adds, " Wash me," &c. Nor is this by any means a forced or
fanciful distinction. An inspired writer lays peculiar stress
upon it a , and every enlightened person sees as much need of
Christ s Spirit to wash him from the defilement of sin, as of
his blood to purge him from its guilt.]
The efficacy ascribed to these means is not at all
exaggerated-
[There is no sin whatever which the blood of Christ can
not cleanse. We cannot conceive more enormous transgres
sions than those of David, yet even he could say with confidence,
" Purge me, &c. and I shall be clean." Purified in this way,
his soul would become "whiter than snow r ." This blessed
truth is attested by the beloved Apostle b , and it is urged by
God himself as an inducement to repentance . Our renewal
indeed by the Holy Spirit is not perfect in this life, but it shall
be continually progressive towards perfection d , and, when the
leprous tabernacle shall be taken down, it shall be reared anew
in consummate purity and beauty 6 .]
INFER
1. How mistaken are they, who seek salvation by
any righteousness of their own !
[We can no more eradicate sin from our souls, than a
leprosy from our bodies. No man ever more deeply bewailed
his sin, or more thoroughly turned from it than David f , yet he
did not say, " Purge me with my tears, my repentances, or my
duties, but, purge me with hyssop, and I shall be clean :" he
would make mention of no righteousness but that of Christ g ;
nor would St. Paul himself trust for a moment in any other h .
Shall we then boast as if we were more penitent than David,
more zealous than Paul ? Let us rather humble ourselves
in the language of Job 1 , and determine to glory in nothing but
the cross of Christ k .]
2. What encouragement is here afforded to mourn
ing penitents !
y Rom. iv. 25. z Lev. xiv. 48 53. a 1 John v. 6.
*> 1 John i. 7. c Isai. i. 18. <* 2 Cor. iv. 16.
e 2 Cor. v. 1. Phil. iii. 21. f Ps. vi. 6. and xxxviii. 46.
g Ps. Ixxi. 15, 16. h Phil. iii. 9. * Job ix. 15. and xl. 4.
k Gal. vi. 14.
590. J THE OPERATIONS OF SIN AND OF GRACE. 411
[If David did not despair of mercy, who else can have
cause to do so ? If the blood of Christ could so purge him,
why may it not its also ? If it had such efficacy a thousand
years before it was shed, surely it will not be less efficacious
now it has been poured forth. But it is not the mere shedding
of Christ s blood that will profit us. We must, by faith, apply
it to our own souls. Let us then go to the blood of sprinkling
which speaketh such good things to us 1 : let us cry with earnest
and repeated entreaties, "Purge me, wash me!" thus shall
our polluted souls be whiter than snow itself, and ere long we
shall join in that general chorus m .]
1 Heb. xii. 24. m Rev. i. 5, 6.
DXC.
THE OPERATIONS OF SIN AND OF GRACE.
Ps. li. 8. Make me to hear joy and gladness, that the bones
which thou hast broken may rejoice.
NEXT to the obtaining of pardon, a penitent will
desire the manifestation of that pardon to his soul.
A state of suspense on such a subject as the forgive
ness of sins, is too painful to be endured without
earnest prayer to God for the removal of it. We
wonder not, therefore, that the Psalmist, after im
ploring mercy at the hands of God through the blood
of the great Sacrifice, should seek a restoration of
peace and joy : for, in truth, a soul that has once
tasted peace with God, and known the joy of his
salvation, can never be satisfied, till it basks in the
beams of divine love, and has the light of God s
countenance lifted up upon it.
The terms in which the Psalmist implores this
blessing, will lead me to shew,
I. The power of sin to wound the soul
We may all have some idea of the anguish arising
from broken bones. But that is small, in comparison
of that which is brought upon the soul by sin. " The
spirit of a man will sustain any bodily infirmity : but
a wounded spirit, who can bear?" Deep indeed are
the wounds inflicted by sin, in the case of,
1. An unconverted sinner
412 PSALMS, LI. 8. [590.
[Hear the desponding complaint of Cain : " My punish
ment is greater than I can hear." He felt himself an outcast
from God and man ; and was haunted by a guilty conscience,
which was ever tormenting him with its accusations, and caus
ing him to anticipate, with terrible apprehensions, his final
doom. The state of Judas was not less appalling than his.
The traitor had promised himself much pleasure from the
wages of his iniquity: but no sooner had he betrayed his Lord,
than he was filled with remorse, and constrained to confess his
guilt, and could no longer retain the money with which he had
been bribed, yea, could no longer endure his very existence,
but went and hanged himself.
Previous to the commission, sin appears hut a light and
venial evil : and, even after it has been committed, often leaves
the mind in a state of extreme insensibility and obduracy. But
let it once be brought home to the conscience by the operation
of the Spirit of God, and it will inflict a wound there, which
will be a foretaste of hell itself, even " a certain looking-for of
judgment and fiery indignation that shall consume " the soul
for ever.]
2. A blacksliding saint
[The example of Peter may teach us the bitter effects of
sin on a mind susceptible of its enormity. What pangs did he
feel, when his Divine Master looked upon him, and fixed con
viction on his soul ! No longer able to contain himself, " he
went out and wept bitterly." But let us fix our attention
more particularly on David, whose words we are considering.
Under a sense of his enormous guilt, "his bones \vaxed old
through his roaring all the day long : for God s hand was
heavy upon him, so that his moisture was turned to the
drought of summer a ." Hear his cries under the agonies he
endured : " O Lord, rebuke me not in thy wrath, neither
chasten me in thy hot displeasure : for thine arrows stick fast
in me, and thy hand presseth me sore. There is no soundness
in my flesh, because of thine anger ; neither is there any rest
in my bones because of my sin. For mine iniquities are gone
over my head ; as an heavy burthen they are too heavy for me.
I am troubled : I am bowed down greatly : I go mourning all
the day long. I am feeble and sore broken : I have roared by
reason of the disquietness of my heart b ." In another psalm
he still further complains, " 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 ."
Who that hears these bitter wailings must not acknowledge
a Ps. xxxii. 3, 4. b Ps. xxxviii. 1 8. c Ps. IxxxviiL 3, 6, 7.
590.] THE OPERATIONS OF SIN AND OF GRACE. 413
that sin is a tremendous evil, and that, however it may be
" rolled under the tongue for a season as a sweet morsel," " it
will bite at last like a serpent, and sting like an adder ? "]
Let us, not, however, be so intent on the power of
sin to wound the soul, as to forget,
II. The power of grace to heal it
What were the sins which had broken David s
bones ? Adultery and murder. And was it possible
that they should be forgiven, and that the person who
had committed them should ever " hear again of joy
and gladness?" Yes : there is nothing too hard for
God s power to effect ; nothing too great for his
mercy to bestow.
The provision made for sinners in the Gospel is
adequate to the necessities of all
[This is a blessed truth, and full of the richest consola
tion. If there were any bounds to the mercy of God, or to
the merits of his dear Son, millions of the human race must
sit down in utter despair. But, when we learn that Christ is
" a propitiation for the sins of the whole world," and that
" his blood cleanseth from all sin ; " when we are informed
also, that persons who are accepted in the Beloved, stand
before God " without spot or wrinkle or any such thing, and
are holy and without blemish ; " none can say, " There is
no hope for me." On the contrary, even David himself is
authorised to say, " Purge me with hyssop, and / shall be
clean ; wash me, and I shall be whiter than snow"~\
The man who lays hold on the Gospel shall have
all his sorrows turned into joy
[Of this, David himself was an eminent example. Even
he could say, " Thou hast turned for me my mourning into
dancing ; thou hast put off my sackcloth, and girded me with
gladness d ." Who can tell the full efficacy of " the balm of
Gilead?" Who can fully declare what peace and joy are
imparted to the sinner, when God lifts upon him the light of
his reconciled countenance ? Verily, the peace that is then
imparted to his soul "passeth all understanding;" and "the
joy" that flows in upon him " is unspeakable and glorified."
Behold the converts on the day of Pentecost, or the jailer,
when once the Saviour was revealed to him : how speedily
were all their sorrows dissipated, and their griefs turned into
the sublimest joy ! And cannot many amongst ourselves attest
d Ps. xxx. 11.
414 PSALMS, Li. 10. [591.
that God is still the same, and that his grace is as effectual as
ever for the reviving and the comforting of the contrite soul e ?
Be it known to all, that " God will not contend for ever ;
neither will he be always wroth ; lest the spirit should fail
before him, and the souls which he has made f ."]
We may LEARN from hence,
1. What folly it is to " make a mock at sin"-
[Yes truly; they are justly called fools" who do so: for
whilst sin robs us of our innocence, it can create a very hell
upon earth. And who is he, against whom it may not prevail?
Look at David, the man after God s own heart ; see from what
an eminence he fell, and into what an abyss of guilt and misery !
Does not his example speak loudly to us all ? Does it not say
to every one of us, " Let him that thinketh he standeth take
heed lest he fall ?" Beware, then, of sin : beware of the very
first motions of sin in the soul. " Behold, how great a matter
a little fire kindle th !" And let all of us " flee from sin, as
from the face of a serpent ;" and cry daily unto God to " hold
us up in his arms, that our footsteps slip not."]
2. What a mercy it is that the Gospel is sounding
in our ears
[Where can the weary and heavy-laden soul find rest, but
in Christ Jesus? What hope could David ever have enter
tained, if he had not looked to the great sacrifice to purge away
his sin ? The Law did not so much as prescribe any offering
for such sins as his : and if he had not looked forward to the
Gospel, he must have died without hope. But his broken
bones were healed by a sight of Christ ; and so shall ours be,
if we " flee for refuge to Him, as to the hope that is set before
us." To all, then, I will say, Improve your privileges : and
if your bones be broken with a sense of sin, the prophet s
counsel is given you this day by my mouth : " Come, and let
us return unto the Lord : for he hath torn, and he will heal
us; he hath smitten, and he will bind us up"."]
e Isai. Ivii. 15. f Isai. Ivii. 16. s Hos. vi. 1.
DXCI.
TRUE RENOVATION OF HEART.
Ps. li. 10. Create in me a clean heart , God, and renew a riylit
spirit within me.
PARDON and peace are the first blessings which
a penitent will seek. But no true penitent will he
satisfied with them : he will desire with no less ardour
591 J TRUE RENOVATION OF HEART. 415
the renovation of his soul in righteousness and true
holiness - The psalm before us gives a just
epitome of the penitent s mind. David begins with
fervent supplications for pardon : " Have mercy upon
me, O God, according to thy loving-kindness ; accord
ing to the multitude of thy tender mercies, blot out
my transgressions !" He comes afterwards to implore
a sense of God s forgiving love : " Make me to hear
joy and gladness, that the bones which thou hast
broken may rejoice." He then desires a restoration of
his soul to the divine image : " Create in me a clean
heart, O God, and renew a right spirit within me."
In these words we may see,
I. The great constituents of true piety
A mere reformation of life, however exemplary,
will be no better than the painting of a sepulchre,
which is " full of rottenness and all uncleanness."
If we would be approved of our God, we must have,
1. A clean heart
[" The heart of fallen man is full of evil a ;" and from it,
as from its proper source, all manner of evil proceeds 13 . God
himself has testified respecting it, that " all its thoughts and
imaginations are evil c ." Hence there is an indispensable ne
cessity, that it should be renewed by grace : for, if left in an
unrenewed state, it could not enjoy heaven, even if it were
admitted there. Being altogether corrupt, it could not delight
itself in the presence of a holy God, or find satisfaction in those
exercises of praise in which the glorified saints and angels are
incessantly engaged. To find happiness in God and holy
exercises, it must acquire a totally different taste ; or rather,
it must be wholly changed : it must be cleansed from all its
corrupt propensities : it must be made averse from sin : and
all its powers must be sanctified unto the Lord.]
2. A right spirit
[By a " right 1 spirit is meant a " constant" spirit. A
man, even after he is once cleansed, is yet prone to sin. He
is beset with temptations both from without and within : and
he needs to "be strengthened with might in his inner man,"
in order that he may be able to withstand them. It will be in
vain that he has been once " cleansed from the pollutions of the
world : if he be ever again entangled with them and overcome,
a Eccl. ix. 3. b Mark vii. 2123. c Gen. vi. 5.
416 PSALMS, LI. 10. [591.
" His last end will be worse than the beginning d ." He must
" be steadfast, immoveable, and always abounding in the work
of the Lord 6 ," if ever he would find acceptance at the last.
" He must endure unto the end, if ever he would be saved."]
Seeing that these things are so necessary, let us
inquire,
II. How they are to be obtained
They are not the work of man, but of God alone.
They are God s work,
1. In their commencement
[The giving of a clean heart is justly called " a new
creation :" " Create in me a clean heart, O God." Hence he
that is in Christ is called " a new creature f ." When we survey
the heavenly bodies, we see and know that they cannot have
been the work of any created being : the impress of Divinity is
stamped upon them. And not less certain is it that a new
heart must be the gift of God. True it is, that God has said,
" Make you a new heart, and a right spirit : for why will ye
die g ? " But it is also true, that God has promised to give it
to us : "I will sprinkle clean water upon you, and ye shall be
clean : from all your filthiness and from all your idols will I
cleanse you. A new heart also will I give you, and a new
spirit will I put within you : and I will take away the stony
heart out of your flesh, and I will give you an heart of flesh h ."
Here all is the gift of God: and it is to be obtained from God
in the exercise of prayer and faith. It is our duty to have a
clean heart: and therefore God says, " Make you one." But,
since we cannot do it of ourselves, we are to turn the command
into a petition : " Create it in me, O God!" And, to shew us
that such petitions shall not be in vain, God makes our petition
the subject of an express promise : "A new heart will I give
you."" This points out the true way of obtaining all spiritual
blessings : we must be sensible that it is our duty to possess
them : but, from a consciousness of our inability to obtain them
by any efforts of our own, we must cry to God for them, and
plead with him the promises which he has given us in the Son
of his love. " Laying hold on these promises," we shall obtain
the strength which we stand in need of; and shall be enabled
to " cleanse ourselves from all filthiness, both of flesh and spirit,
and to perfect holiness in the fear of God 1 ."]
2. In their progress
[Stability of mind is as much the gift of God as regenera
tion itself: it is He alone that can " make us perfect; establish,
d 2 Pet. ii. 20. 1 Cor. xv. 58. f 2 Cor. v. 17.
g Ezek. xviii. 31. h Ezck. xxxvi. 25, 26. ! 2 Cor. vii. 1.
591.1 TRUE RENOVATION OF HEART. 417
strengthen, settle us k ." We need only look to David for an
illustration of this truth. What man ever lived, on whom you
might depend more fully than on him? He was " a man after
God s own heart ; " disciplined in the school of adversity, and
honoured with divine communications to as great an extent as
the most favoured of the sons of men. Yet behold, how he
fell ! Look at Solomon too. Who, that had seen him at the
dedication of the temple, would have ever supposed that he
should betray such weakness and folly as he did, during the
greater part of his reign ? Alas ! " what is man," if left to
himself; if left only for a single instant? If God be not with
him to uphold him, he will become the sport of every tempta
tion, " driven to and fro with every wind," whether of sentiment
or of feeling 1 . He must be assisted in every part of his duty,
whether of " putting off the old man, or putting on the new."
The same Almighty power which raised Christ from the dead
must work mightily in him m , to " renew him in the spirit of
his mind n ," till the whole work of God be perfected within
him: and to the latest hour of his life his prayer must be, " May
the very God of peace, who brought again from the dead the
Lord Jesus, that great Shepherd of the sheep, make me perfect
in every good work, to do his will ; working in me that which
is well-pleasing in his sight, through Christ Jesus !"]
ADDRESS,
1. Those who feel no need of such a change as is
described in our text
[By the generality, such a change is deemed no better than
a wild enthusiastic conceit : and if a man have been baptized
into the faith of Christ, and been enabled to maintain an honour
able and consistent walk through life, he is conceived to be in a
state of perfect safety. But had not Nicodemus been admitted
into covenant with God in the way prescribed by God himself,
and in the only way in which any were or could be admitted
under the Mosaic dispensation ? and was he not a person of
most exemplary character ? Yet to him did our Lord say again
and again, " Ye must be born again ;" and if a man be not born
again, " he cannot enter into the kingdom of heaven p ." To get
rid of this awful admonition, many will identify regeneration
with the act of baptism, under an idea that the inward grace
must of necessity accompany the outward sign. But if this be
the case in one sacrament, it must be equally so in the other :
whereas we are told, that a man may partake of the Lord s
supper unworthily; and, instead of being saved by it, may only
k 1 Pet. v. 10. J Eph. iv. 14. Eph. i. 19, 20.
n Eph. iv. 23, 24. Heb. xiii. 20, 21. P John iii. 3, 5, 7.
VOL. V. E E
418 PSALMS, LI. 10. [591.
" eat and drink his own damnation q ." And so may a man
render baptism the means of his more aggravated condemnation ;
as Simon Magus actually did: for he continued as much " in the
gall of bitterness and the bond of iniquity" after his baptism,
as he was before, with the additional guilt of his hypocrisy in
having applied for baptism in a state altogether unworthy to
receive it r . Beloved Brethren, whatever men may say, you
must be born again of the Spirit, as well as of water : you
must become " new creatures in Christ Jesus : " and if God
create not in you a clean heart, and renew not in you a right
spirit, Satan himself may hope for heaven as well as you : for,
if there be any truth in the word of God, " without holiness,"
real, inward, universal holiness, no man shall see the Lord 8 ."]
2. Those who profess to have experienced it
[There are two things against which I would particularly
take occasion to guard you : the one is presumption ; the
other is despondency.
You have probably heard persons speak of divine grace
being an imperishable seed ; which, once bestowed, must of
necessity bring a man to glory. But it is the word of God
which is the only imperishable seed * : nor is there in the uni
verse a man who is authorised to say, I cannot fall. To enter
into this subject at large, is beyond my present purpose. The
man who cannot see his frailty in the character of David, and
his inability to restore himself in the long impenitence of
David, will probably be left to learn these things by bitter
experience. But to every man among you " that has an ear
to hear," I would say, " Let him that thinketh he standeth,
take heed lest he fall u ." And if I were speaking even to a
prophet of the Most High, and he as eminent as David him
self, I would whisper in his ear this salutary caution, " Be not
high-minded, but fear*."
Yet, if there be here one who has fallen into sin, I would
say, Despair not, as though there were not mercy enough in
the bosom of your God to pardon you, or power enough in
his arm to keep you. Yea, if, like David, you had committed
the aggravated crimes of adultery and murder, I would still
point you to the great Sacrifice, even to the Lord Jesus
Christ ; and would put into your mouth that prayer of David,
" Purge me with hyssop, and I shall be clean ; wash me, and
I shall be whiter than snow y ." I woul 
