The Leonard Library
OTpdtffe College
Toronto
Shelf
Register No....l..B..Q..O..Q.
1952-
THE
ENTIRE WORKS
or THE
REV. CHARLES SIMEON, M.A.
WITH COPIOUS INDEXES,
PREPARED BY THE REV.
THOMAS HARTWELL HORNE, B.D.
LONDON:
PRINTED BY RICHARD CLAY, BREAD-STREET-HILL.
HOR^E HOMILETIC^E:
OR
DISCOURSES
(PRINCIPALLY IN THE FORM OF SKELETONS)
NOW FIRST DIGESTED INTO ONE CONTINUED SERIES,
AND FORMING A COMMENTARY
UPON EVERY BOOK OF
THE OLD AND NEW TESTAMENT;
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. VI. #
PSALMS, LXXIIL CL. COLLEGE
LONDON:
HOLDSWORTH AND BALL,
18, ST. PAUL S CITURCTT-YARD.
MDCCC XXXII.
CONTENTS TO VOL. VI.
Discourse
Text.
Subject.
Pag*.
623.
624.
625.
626.
627.
628.
629.
PSALMS
Ixxiii. 1.
Ixxiii. 16, 17.
Ixxiii. 23, 24.
Ixxiii. 25.
Ixxiii. 28.
Ixxiv. 22.
Ixxvi. 7.
The Goodness of God to Israel . . .
Prosperity of Sinners not to be envied
The Christian s Experience and Hopes
The Christian s Choice
Benefit of drawing near to God
God s Interest in his People . . . .
God Greatly to be feared . .
1
5
11
15
18
23
27
630.
631.
632.
Ixxvii. 7 10.
Ixxviii. 8.
Ixxviii. 19 22.
Despondency depicted and reproved .
Jews and Christians compared . . .
The Evil of Unbelief
31
37
42
633.
634.
Ixxviii. 32.
Ixxviii. 32, 33.
Obstinacy in Sin reproved . . . .
The Fruit of Impenitence and Un
belief
45
49
635.
636.
Ixxviii. 34 39.
Ixxx. 17 19.
The Extent of God s Mercy . . -
53
56
637.
638.
639.
640.
641.
Ixxxi. 10.
Ixxxi. 11, 12.
Ixxxiv. 1 4.
Ixxxiv. 10.
Ixxxiv. 1 1.
Prayer Effectual to any Extent
God giving up obstinate Transgressors
Divine Ordinances lovely ....
God s Ordinances precious ....
Promises to the Unrioht . . . .
60
64
67
71
76
642.
643.
Ixxxv. 8.
Ixxxv. 9, 10.
Attention to God s Word encouraged .
The Perfections of God reconciled in
Christ Jesus
80
83
644.
645
Ixxxvi. 1 5.
Ixxxvi. 11.
A praying Spirit exemplified . .
How to walk with God
88
93
646
Ixxxvii. 3.
97
647.
648.
649.
650.
Ixxxviii. 14 16.
Ixxxix. 15, 16.
Ixxxix. 19.
Ixxxix. 28 35.
j j
Distress of Soul considered ....
The Blessings of God s People . . .
The Sufficiency of Christ to save . .
God s covenant Engagements with Christ
and us ....
101
107
110
113
VI
CONTENTS.
Discourse.
Text.
Subject.
Page
651.
PSALMS
xc. 11, 12.
God s Anger a Reason for turning to
116
652.
653.
xc. 14.
xc. 17.
Satisfaction in God alone . . .
The Beauty of Jehovah imparted to his
121
125
654.
655.
656.
xci. 1 4.
xci. 9, 10.
xci. 14 16.
The Blessedness of God s People .
The Security of those who dwell in God
The Character and Privilege of the
Gospel
131
137
141
657.
658.
659
xcii. 4, 5.
xcii. 1215.
xciv 1 9
God admired in his Works . . . .
The Believer s Security
Comfort in God ......
144
146
151
660.
xcv. 6 1 1 .
Devotion to God recommended and en-
153
661.
xcvi. 1 3.
The Duty of making Christ known to
the Heathen
156
662.
663.
664.
665.
666.
667.
668.
669
xcvi. 9.
xcvii. 2.
xcvii. 1 1.
xcviii. 1 9.
c.l 5.
ci. 1.
ci. 2.
ci. 3.
Worship in the Beauty of Holiness
God s Ways dark but just ....
The Blessedness of the Righteous .
Christ s Advent a Ground of Joy .
Gentiles called to glorify God . .
Mercy and Judgment Grounds of Praise
A wise Deportment delineated . .
159
164
169
174
178
181
187
194
670.
671.
672.
673.
cii. 1315.
cii. 2528.
ciii. 1 5.
ciii. 8 13.
The Restoration of the Jews ....
The Eternity and Immutability of Christ
Duty of praising God for his Mercies
The Goodness of God
197
203
205
209
674.
675.
676.
ciii. 1518.
civ. 33, 34.
cvi. 4, 5.
Perpetuity of God s Mercy ....
The Duty of praising God ....
212
215
218
677.
cvi. 1012.
The Effects which national Mercies
should produce on us
220
678.
679.
680.
681.
682.
683.
cvi. 2123.
cvi. 30.
cvi. 48.
cvii. 1 3.
cvii. 8, 9.
cvii. 43.
The Evil and Danger of Ingratitude .
The Zeal of Phinehas commended . .
Praise to God for his Mercies .
Praise to God for Redemption .
The Duty and Grounds of Praise . .
God s Love seen in all his Dispensations
222
225
235
238
242
246
CONTENTS.
Discourse
Text.
Subject.
Page.
684.
685.
686.
PSALMS
ex. 17.
cxi. 2.
cxi. 10.
The Person and Offices of Christ . .
The great Work of Redemption . . .
The Fear of the Lord ....
250
256
260
687.
688.
689.
690.
cxiii. 5 8.
cxv. 9 13.
cxvi. 1 7.
cxvi. 8, 9.
Greatness and Condescension of God .
Trust in God recommended .
Thanksgiving for Deliverance .
Grateful Recollections
265
269
273
277
691.
692.
693.
694.
cxvi. 12 14.
cxvi. 15.
cxvii.
cxviii. 27, 28.
How to requite the Lord for his Mercies
The Death of Saints precious
The Gentiles called to praise God .
The Exaltation of Christ a Ground oj
Confidence . . . . .
282
288
291
295
695.
696.
697.
698.
699.
700.
cxix. 4 6.
cxix. 9.
cxix. 18.
cxix. 20.
cxix. 30 32.
cxix. 34.
Practical Religion enforced .
God s Word the Means of Sanctification
How to attain Divine Knowledge
David s Desire after God s Word .
Christian Experience .
Wisdom of true Piety
299
302
306
310
315
318
701.
702.
cxix. 37.
cxix. 45.
The Vanities of this World an Obstacle
to spiritual Progress
True Liberty
322
326
703.
704.
cxix. 51, 52.
cxix. 59, 60.
Comfort under Persecution . . .
Serious and speedy Conversion to God
recommended
329
333
705.
cxix. 68.
The Goodness of God
337
706.
cxix. 71 .
The Benefit of Affliction .
339
707.
708.
cxix. 76.
cxix. 97 100.
The Loving-kindness of God . . .
David s Boasting explained and vin-
344
347
709.
710.
711.
712.
713.
cxix. 128.
cxix. 132, 133.
cxix. 136.
cxix. 145148.
cxix. 165.
The true Test of Religion in the Soul
The Christian s chief Desires .
Reasons for weeping over Sinners .
David s Desire to serve God
Blessedness of those who love God s
Law
350
364
368
371
375
714.
715.
716.
717.
cxxi. 1 8.
cxxiv. 1 8.
cxxiv. 1 8.
cxxv. 1, 2.
Security of those who trust in God . .
Thanksgiving for great Deliverance
God to be acknowledged in our Mercies
Trust in the Lord
379
384
385
391
Vlll
CONTENTS.
l>icourse.
Text.
Subject.
Page.
718.
719.
720.
721.
722.
723.
724.
725.
726.
727.
728.
729.
730.
731.
732.
733.
734.
735.
736.
737.
738.
739.
740.
741.
742.
743.
744.
745.
746.
747.
748.
749.
750.
751.
752.
PSALMS
cxxv. 4, 5.
cxxvi. 1 4.
cxxvi. 5.
cxxvi. 5, 6.
cxxx. 1 4.
cxxx. 5, 6.
cxxx, 7, 8.
cxxxi. 2,
cxxxii. 13 16.
cxxxiii. 1 3.
cxxxvi. 26.
cxxxviii. 2.
cxxxviii. 3.
cxxxviii. 4, 5.
cxxxviii. 6.
cxxxviii. 8.
cxxxix. 1 12.
cxxxix. 17, 18.
cxxxix. 23, 24.
cxlii. 7.
cxliii. 2.
cxliii. 7 10.
cxliv. 15.
cxlv. 1, 2.
cxlv. 8. 9.
cxlv. 18, 19.
cxlvi. 5.
cxlvi. 7, 8.
cxlvii. 5 7.
cxlvii. 11.
cxlvii. 12 14.
cxlviii. 14.
cxlix. 2.
cxlix. 46.
cl. 6.
The Upright and Apostates contrasted
Deliverance from spiritual Bondage
394
397
402
405
411
415
419
422
426
429
432
436
441
444
448
452
455
460
465
467
471
475
480
485
490
493
498
502
506
509
512
516
520
523
526
God s Mercy an Encouragement to
Praiier
^Vaitino upon God
The Duty of hoping in God ....
Weanedness from the World
Zion a Type of the Church ....
The Benefit of Christian Unity
A Call to adore God for his Mercy .
God s TVord magnified . . . .
j j
The Gospel a Source of Happiness
God s Views of the Lowly and of the
Proud
God s Care of his People ....
Omnipresence and Omniscience of God
A Christian s Delight in God . . .
The Difficulty of knowing our own State
A strict Award of Justice deprecated .
God a Refuge to the Distressed . .
The Blessedness of the Righteous . .
Praise to God for his Goodness and
The Goodness of God to Man . . .
God s Readiness to answer Prayer .
The Blessedness of trusting in God
The Extent of Christ s Compassion
The Power and Wisdom of God . .
God s Regard for the least of his Saints
Temporal Mercies a Ground of Praise
God s People near unto him .
Duty of praising God for his Goodness
The Duty of praising God .
PSALMS.
DCXXIII.
THE GOODNESS OF GOD TO ISRAEL.
Ps. Ixxiii. 1. Truly God is good to Israel, even to such as are
of a clean heart.
THE aversion which men usually feel to a vindi
cation of God s absolute sovereignty, proceeds from
an idea, that the exercise of it would be repugnant to
his other perfections of goodness and mercy. But
there is no just foundation for this conceit : nor is
there any reason why we should doubt the sove
reignty of God, any more than any other of his
attributes. That God does dispense his favours
according to his own will is an undeniable truth :
how else can we account for his taking one nation
from the midst of another nation, and forming them
for his peculiar people, and giving them his righteous
laws, and expelling seven nations from the land of
Canaan in order to give it to his chosen people for
their inheritance ? But however freely he exercises
his own prerogative in this respect, he will take care
that his final appointment of men s states shall accord
with perfect equity : he even calls the day in which
that decision shall pass, " The day of the revelation
of the righteous judgment of God." The truth is,
that though God has no respect to men s moral cha
racters in the first communications of his mercy, he
invariably transforms the objects of that mercy in
such a manner, as to make it suitable and proper that
he should confer upon them the ultimate and ever
lasting tokens of his love. The Israel of old, and
those to whom that name at this time belongs, were,
and are, a chosen people : but all the true Israel are
renewed in the spirit of their minds ; they are " such
VOL. VI. B
2 PSALMS, LXXIII. 1. [623.
as are of a clean heart;" and therefore they are such
as may reasonably hope to experience the transcen
dent goodness of their God.
The words before us will naturally lead us to
consider,
I. The character of Israel
" All are not Israel, who are of Israel*." The
true Israel are widely different from those who are
only " Israelites after the flesh." They cannot how
ever be known from others by their outward appear
ance. Others may be as modest in their apparel, and
as humble in their looks, as they ; and yet have no
part with them in their more distinctive characters.
They cannot be distinguished from others by their
language. There certainly is a mode of speaking
which religious people will adopt : they will be sin
cere, modest, inoffensive ; and will accustom them
selves to such speech as, " being seasoned with salt,"
is calculated to " administer grace to the hearers."
But hypocrites may vie with them in this particular
also. Nor can they be altogether known from others
by their actions : for though their actions will doubt
less be holy, and just, and good, and extremely dif
ferent from those of the ungodly world, yet Pharisees
and formalists may " cleanse the outside of the cup
and platter," and be as punctual and correct in all
external duties as any persons whatever.
The true Israelite is known by no external badge,
but by "the circumcision of the heart" only b . He
is of a clean heart : he is clean,
1. From idolatrous regards
[The very best of ungodly men teas some idol in his heart
which usurps the throne of God. Pleasure, riches, and honour
are the common objects of men s regards: but some, who seem
indifferent to these things, are no less in subjection to a carnal
love of ease, wherein their happiness principally consists. But
the true Christian has taken the Lord for his God; and has
determined, through grace, that no rival shall ever be harboured
in his bosom. He makes his adorable Saviour the one object
of all his trust, his love, and his obedience 6 .]
2. From allowed lusts
a Rom. ix. G. t> Rom. ii. 28, 29. c Ps. Ixxiii. 25.
623.] THE GOODNESS OF GOD TO ISRAEL. 3
[None but those who have embraced the promises of the
Gospel have been able to " cleanse themselves from all fleshly
and spiritual filthiness :" but " all who are really Christ s, have
crucified the flesh with the affections and lusts." We say not,
that Christians have no lusts remaining in them ; (for a man
that is crucified may still continue to live a considerable time ;
and the lusts that are crucified may still live and act :) but their
lusts shall never regain the liberty which they once had : the
death of their corruption is irreversibly decreed ; and their
strength is gradually weakening; and in due time they shall
utterly expire. In all other persons, sin of some kind has
dominion ; but over the Christian " it shall not ; because he is
not under the law, but under grace."]
3. From sinister and selfish motives
[All, even the most refined hypocrites, are under the
influence of self-seeking and self-complacency. But the true
Christian endeavours to consult the glory of his God. He is
as jealous of his motives, as of his actions. He knows that
self is but too apt to mix with what we do ; and therefore he
labours to counteract its influence, and to do his most common
actions to the glory of his God. To please God, to serve God,
to honour God, these are the ends which he proposes to him
self; nor is he ever satisfied with any one action which has not
these objects as their true and ultimate scope. He that is " an
Israelite indeed, is an Israelite without guile d ."]
Let us now proceed to contemplate,
II. The character of Israel s God
" God is good to all, and his tender mercy is over
a~ll his works :" but he is more especially good to
Israel : for,
1. He is reconciled to them
[They once were under his displeasure, even as others :
but he has given them repentance unto life ; he has accepted
them in and through his beloved Son ; he has blotted out all
their transgressions as a morning cloud; and " he has given
them a name better than of sons and of daughters." These are
peculiar mercies not vouchsafed to others, whatever be their
profession, or whatever their character.]
2. He admits them to most familiar communion
with himself
[Others may have prayed in some peculiar extremity, and
may have obtained deliverance from their distress ; but " they
will not always call upon God:" prayer is not their delight;
nor have they any freedom of access to God in it. But " the
a John i. 47.
4 PSALMS, LXXIII. 1. [623.
true Israel" are " a people nigh unto God." It is their delight
to draw nigh to God at all times, to make known to him their
requests on all occasions, and to walk continually in the light of
his countenance. He, on the other hand, like a tender parent,
condescends to hear and answer their petitions, and reveals
himself to them as he does not unto the world. Thus, while
others perform prayer as a mere service which they would think
it criminal to neglect, they account it their highest privilege to
say, " Truly our fellowship is with the Father, and with his Son,
Jesus Christ."]
3. He makes all things to work together for their
good
[Many dark and afflictive dispensations do they meet with;
but not one more than shall issue in their good. Under the pres
sure of their trials they may be ready to say, " All these things
are against me : " but they shall at last see reason to confess,
that " it is good for them that they have been afflicted." God
has expressly promised, that " all things should work together
for their good ; " and he sooner or later fulfils the promise, to
every one that loves him, and that trusts in him. The perse
cutions of men and the temptations of Satan shall ultimately
conduce to this end: " The wrath of men and devils shall praise
him ; and the remainder of it," which would counteract his
designs, " he will restrain."]
4. He has prepared for them a glorious and ever
lasting inheritance
[To others he generally gives a greater measure of earthly
wealth: but " for these he has prepared a city;" being " not
ashamed to be called their God." The very hope and prospect
of that far outweighs all earthly possessions ; What then must
the actual enjoyment of it be ! With what emphasis do those
in heaven say, "Truly God is good to Israel!" Well does
David exclaim, " O how great is thy goodness which thou hast
laid up for them that fear thee e !" But we must wait till we
come to heaven, before we can form any adequate idea of this
glorious subject.]
ADDRESS
1. Those who are ignorant of God
[You are ready to think of God only as a harsh Master,
and a severe Judge : but if you knew him aright, you would
cry out, with the prophet, " How great is his goodness ! how
great is his beauty!"" The fact is, that while your heart is so
corrupt, you cannot form any correct judgment concerning God:
your eyes are jaundiced, and you behold all his perfections,
yea, and his dispensations too, under false colours : " the light
e Ps. xxxi. 19.
624.] SINNERS PROSPERITY NOT ENVIABLE. 5
shines ; but your darkness doth not comprehend it." If you
would know him as he is, pray that he would " create in you
a clean heart, and renew a right spirit within you." Then
shall you be disposed to admire the justice and holiness which
you now hate, and, instead of denying his distinguishing grace,
you will seek to obtain an interest in it f .]
2. Those who are tempted to think hardly of God
[This had been the state of the Psalmist s mind, just before
he penned this psalm : and it was on finding his error, that he
abruptly exclaimed, " Truly God is good," notwithstanding-
all I have been tempted to think to the contrary. The same
temptations are common with us : and when we see the un
godly triumphing and the righteous afflicted, we are ready to
say, " I have cleansed my heart in vain> and washed my hands
in innocency." But go into the sanctuary, as David did, and
then you will learn the different ends of the righteous and the
wicked. Take eternity into your estimate, and the delusion
will vanish ; and you will see, that no state in which an ungodly
man can possibly be, is any more to be compared with yours,
than the twinkling of a taper is with the light and splendour
of the meridian sun.]
f See Ps. cvi. 4, 5.
DCXXIV.
PROSPERITY OF SINNERS NOT TO BE ENVIED.
Ps. Ixxiii. 16, 17. When I thought to know this, it was too
painful for me ; until 1 went into the sanctuary of God :
then understood I their end.
TO unenlightened man, there are numberless things
in the dispensations of Providence altogether dark
and inexplicable : it is the light of Revelation only
that enables us to form any just notions respecting
them. Moreover, after that men are enlightened,
they still are liable to be disconcerted and perplexed
by the events which daily occur, in proportion as they
lean to their own understandings, and neglect to avail
themselves of the means which are afforded them for
the regulation of their judgment. Nor has Satan
any more powerful instruments wherewith to assault
the minds of Believers, than those which he derives
from this source. The temptation with which he
assaulted our first parents in Paradise, was furnished
by the prohibition which God had given them to eat
6 PSALMS, LXXIII. 16, 17. [624.
of a certain tree ; " Hath God said, Ye shall not eat
of every tree of the garden ?" insinuating, that such a
prohibition could never have proceeded from a God
of love. In like manner, if God have seen fit to
deny his people any particular comfort which he has
vouchsafed to others, or suffered them to be afflicted
in any respect more than others, Satan suggests to
their minds, How can these dispensations consist
with his professed regard for you as his own peculiar
people ? Thus their subtle adversary would instil
into their minds hard thoughts of God, and a distrust
of his providential care. It was in this way that he
assaulted the author of the psalm before us, and
caused him almost to renounce his confidence in
God. The Psalmist himself (whether it were Asaph,
or David, we cannot certainly declare) tells us, how
nearly he was overcome by this temptation : " As for
me, my feet were almost gone ; my steps had well
nigh slipped : for I was envious at the foolish, when
I saw the prosperity of the wicked." He proceeds
more fully to state the difficulty with which his mind
was harassed, and the way in which the snare was
broken : and as the subject is of universal interest,
we will draw your attention to it, by stating,
I. The difficulty-
It is frequently seen that the wicked prosper, whilst
the godly are grievously oppressed
[The godly are for the most part " a poor and afflicted
people 3 ." They are objects of hatred and contempt to an un
godly world b , and they suffer much from the unkind treatment
which they meet with c . Not unfrequently, " their greatest foes
are those of their own household." From the hand of God
also they receive many strokes of fatherly correction, from which
the avowed enemies of God are in great measure exempt d . It
is necessary also, with a view to the accomplishment of God s
purpose of love towards them, that they should, for the most
part, " be in heaviness through manifold temptations 6 ."
The wicked, on the contrary, frequently pass through life
without any particular trials f : having nothing to humble them,
they are lifted up with pride, (which they glory in as their
brightest ornament g ;) and are encompassed with violence, as
a Zeph. iii. 12. b John xv. 19. c 2 Tim. iii. 12.
d Heb. xii. 68. e 1 Pet. i. 6. f ver. 4, 5.
e Dan. v. 29. with ver. 6.
624.] SINNERS PROSPERITY NOT ENVIABLE. 7
their daily habit: they gratify their sensual appetites, " till their
eyes stand out with fatness 11 :" they despise all restraint, whether
human or divine 1 ; and even atheistically question, Whether
God notices and regards the conduct of his creatures k . These
are the persons who generally get forward in life, and engross
to themselves the wealth and honours of a corrupt world.
Doubtless, in countries where the rights of individuals are
secured by just laws and a righteous administration, this in
equality will be less apparent, than in places, where there
is more scope afforded for the unrestrained exercise of fraud
and violence : but in every place there is ample evidence, that
worldly prosperity is the attainment, not of spiritual, but of
carnal minds
This, to the carnal mind, presents a difficulty not
easy to be explained
[There is in the mind of man a general idea that the
Governor of the universe will testify by his present dispensa
tions his love for virtue, and his hatred of iniquity. The
friends of Job carried this notion so far, that, without any
other evidence than what arose from his peculiar trials, they
concluded, that he must of necessity have been a hypocrite and
deceiver, whom justice at last had visibly overtaken. Nor
could Job himself understand, how it should be, that the pro
sperity of the wicked should be so great, whilst he, who had
walked in his integrity, was so overwhelmed with troubles 1 .
Even the Prophet Jeremiah, who might be supposed to have
a deeper insight into divine truth than Job, was stumbled at
the same thing: and therefore we must not wonder that it
operates as a temptation in the minds of the generality.
Under the Mosaic dispensation, the difficulty of accounting
for these things was certainly very great : for all the sanctions
of the Law were almost, if not altogether, of a temporal nature:
temporal prosperity was promised, and that too in very general
and unqualified terms, as the reward of obedience ; and temporal
judgments were threatened as the punishment of disobedience:
and consequently, when the wicked prospered and the righteous
were oppressed, it seemed as if the providence of God were
in direct opposition to his word. Nor did Moses alone give
ground for such expectations: even David himself had said,
that " they who sought the Lord should want no manner of
thing that was good 11 ." Nay more, the same language is used
in the New Testament : If we " seek first the kingdom of God
and his righteousness, all earthly comforts shall be added unto
us." And again, " Blessed are the meek, for they shall inherit
the earth ." Now it may be asked, How can this consist with
h ver. 7. * ver. 8, 9. Mark the language of ver. 9.
k ver. 11. i Job xxi. 713. m Jer. xii. 1.
11 Ps. xxxiv. 10. and Ixxxiv. 11. Matt. v. 5. and vi. 33.
8 PSALMS, LXXIII. 16, 17. [624.
the exaltation of the wicked, and the almost universal depres
sion of the righteous, of whom it may be said, that ^ they are
plagued all the day long, and chastened every morning p ?"]
But the Psalmist, having stated his difficulty, gives
us,
II. The solution-
To the carnal mind the difficulty is insurmount
able : but " if we enter into the sanctuary of God,"
it will vanish instantly. There we shall see the
lamentable state of the wicked in the midst of their
prosperity ;
1. The danger of their way
[" Their feet are set in slippery places," where it is,
humanly speaking, impossible for them to stand. This may
appear a strong assertion; but it is not at all too strong: it is
the assertion of our Lord himself q Indeed, it is with
great justice said by Solomon, that " the prosperity of fools
destroyeth them 1 ;" for it almost universally generates those
very dispositions which are so strongly depicted in the psalm
before us s . If riches increase, we are immediately ready " to
set our heart upon them*," and to trust in them rather than
in God u . They foster pride in the heart of the possessor x ;
and lead not unfrequently to an oppressive conduct towards
the poor y , and to the most daring impiety towards God 2 . Are
they then to be envied, who are placed in such perilous circum
stances ? or are they to be envied, who, when running for
their lives, have " their feet laden with thick clay ?" Be it so,
that the rich have many comforts which the poor taste not of:
but what enjoyment can that man have of a feast, who sees a
sword suspended over his head by a single hair, and knows not
but that it may fall and pierce him the very next minute ? So
the man who knows his own weakness, and the force of the
temptations to which he may be exposed, will be well satisfied
to have such a portion only of this world as God sees fit to
give him ; and will abundantly prefer the eternal welfare of
his soul before all the gratifications that wealth or honour can
afford him.]
2. The awfulness of their end
[As God raised up Pharaoh to the throne of Egypt, with
an intent to shew forth in him his wrathful indignation against
sin a ; so he loads with temporal benefits many, who shall
P ver. 14. q Mark x. 23 27. r Prov. i. 32.
8 ver. 6 11. t p s . i x ii. IQ.
u 1 Tim. vi. 17. Luke xii. 19. * Prov. xviii. 23.
y Jam. ii. 6. z Jam. ii. 7. a Rom. ix. 17.
624.] SINNERS PROSPERITY NOT ENVIABLE. 9
finally be made objects of his heavy displeasure for their abuse
of them. He bears with them for a season : but " their feet
shall slide in due time b ;" and then " they will be cast down
into everlasting destruction ." O how terrible is their trans
ition in a single instant, from a fulness of all earthly comforts
to an utter destitution d even of " a drop of water to cool their
tongue !" Think of the Rich Man who was clothed in purple
and fine linen, and fared sumptuously every day: what a
change did he experience the moment that his soul departed
from the body ! The next thing we hear of him is, that " he
was in hell, lifting up his eyes in torment," such as no words
can describe, no imagination can conceive 6 . Lazarus, on the
contrary, who in this world had not the most common neces
saries of life, was enjoying unspeakable and endless felicity in
Abraham s bosom. Who that beholds the termination of their
career, would not infinitely prefer the temporal estate of
Lazarus, even though it should last a thousand years, before
all the vanishing gratifications of the man of wealth ? If it
should be thought that this rich man was more addicted to sin
than others, the account we have of him suggests no ground
for it whatever: on the contrary, it tells us, that his five
surviving brethren, who inherited his wealth, were, like him,
yielding to the sad influence of the temptations which it offered,
and therefore were hastening to that same place of torment,
to which he had been consigned f . Doubtless it is painful to
reflect on the thoughtless security of millions, who, if not
guilty of any flagrant enormity, have no conception of the
predicament in which they stand. But the Scripture speaks
too plainly on this subject to admit of any doubt g
Say then, Are these to be envied? Alas! if viewed aright,
they must be regarded only as persons accumulating wrath
upon their own heads h , or as victims fattening for the slaughter 1 :
and consequently, their superior prosperity in earthly things
affords no ground for complaint to the godly, however destitute
they may be, or however afflicted.]
Let us LEARN then from this subject,
1. To mark the motions of our own hearts
[We greatly deceive ourselves if we imagine that our
actions afford a sufficient criterion for judging of our state.
There are many who indulge in all manner of evil thoughts,
whilst yet they are restrained by merely political considera
tions from carrying them into effect. Whilst therefore man
b Deut. xxxii. 35. c ver. 18. d ver. 19.
e Luke xvi. 23, 24. f Luke xvi. 27, 28.
g Ps. xcii. 7. Job xx. 4 7. and xxi. 30. Prov. xxiii. 17, 18.
h Rom. ii. 5. Jam. v. 1, 2, 3, 5.
10 PSALMS, LXXIII. 16, 17. [624.
sees nothing amiss in us, God may see our " hearts to be full
of evil." It was not any overt act that the Psalmist spoke of
in our text, but of his thoughts only : and yet he acknow
ledges, that they had well nigh destroyed and ruined his soul k .
O let us observe from time to time the various thoughts that
arise in our corrupt hearts, (the proud, the vain, the envious,
the wrathful, the vindictive, the impure, the covetous, the
worldly thoughts,) and let us humble ourselves for them in
dust and ashes, and pray, that " the thoughts of our hearts
may be forgiven us 1 !" If we view ourselves as we really are
in the sight of God, we shall see that we may, on many occa
sions, justly, and without hyperbole, say, " So foolish am I
and ignorant, I am even as a beast before thee m ."]
2. To be satisfied with our condition
[To Judas was consigned the custody of the stock provided
for the daily support of our Lord and his disciples. What if
the other disciples had envied him that honour ? would they
have been wise ? Judas was a thief: and the pre-eminence he
enjoyed, afforded him an opportunity of gratifying his covetous
desires, whilst the rest were free from any such temptation. God
knows that many of those things which we would fain enjoy,
would only prove snares and temptations to our souls. He
sees, not only the evil that does exist, but the evil also that
might arise, within us : and he withholds in mercy many things,
which he knows would be injurious to our spiritual welfare.
How happy would it have been for the Rich Youth in the
Gospel, if, instead of being possessed of wealth, he had been
as poor as Lazarus ! It was his wealth alone that induced
him to forego all hope of an interest in Christ": and, if he had
been a poor man, he might, for aught we know, have been at
this moment a blest inhabitant of heaven. Let us then re
member, that if God sends us trials which we would gladly
escape, or withholds comforts which we would desire to pos
sess, he does it in wisdom, and in love : and in all probability
we shall one day see reason to adore him for the things which
we now deplore, as much as for any of those benefits in which
we are most disposed to rejoice.]
3. To seek above all things the prosperity of our
souls
[Here is full scope for our ambition. We may " covet, as
earnestly as we will, the best gifts." We must not indeed
grudge to any their higher attainments: but we may take
occasion from the superior piety of others to aspire after the
highest possible communications of grace and peace. Were
we to possess the whole world, we must leave it all, and " go
k vcr. 2, 3. l Acts viii. 22. m ver. 22. n Mark x. 22.
625. J THE CHRISTIAN S EXPERIENCE AND HOPES. 11
as naked out of the world as we came into it." But, if we
possess spiritual riches, we shall carry them with us into the
eternal world, and have our weight of glory proportioned to
them. The operation of these upon our souls needs not to be
feared : they bring no snare with them ; or, if they be accom
panied with a temptation to pride, they will lead us to Him,
who will assuredly supply an antidote, to screen us from its
injurious effects . If we are " rich towards God," we are
truly rich ; yea, though we possess nothing in the world be
sides, we may exult, as " having nothing, and yet possessing
aU things P."]
2 Cor. xii. 79. P 2 Cor. vi. 10.
DCXXV.
THE CHRISTIAN S EXPERIENCE AND HOPES.
Ps. Ixxiii. 23, 24. / am continually with tliee : Thou hast
holden me by my right hand. Thou shalt guide me with thy
counsel, and afterward receive me to glory.
THERE are in the Holy Scriptures many expres
sions which are difficult to be reconciled with each
other. For instance, the Psalmist, in the very words
before my text, says, " So foolish was I and ignorant,
I was as a beast before thee." Yet behold, in the
text itself, he speaks as one enjoying the sublimest
communion with his God, and possessing a most con
fident expectation of his favour. Now, how is this
to be explained? The fact is, that he had been
sorely tempted to envy the ungodly world, when he
saw how prosperous they were, in comparison of
many of God s most faithful servants. But when he
reflected on "the end" that awaited them, he con
demned his former thoughts, as betraying rather the
ignorance of a beast than the judgment of a real
saint : and then he congratulated himself as elevated
far above the most prosperous of ungodly men, in
that, whatever he might want in this world, he pos
sessed God himself for his friend, his counsellor, his
everlasting portion.
I shall take occasion from these words to consider
the saint in,
I. His present experience
12 PSALMS, LXX1II. 23, 24. [625.
Here we see, the saint with his God, in a way of
humble dependence ; and his God with him, in a way
of effectual support.
1. The saint with his God
[Numberless are the difficulties with which the Christian
is encompassed, whilst yet in himself he has not power to
surmount the smallest of them. In fact, he has to wrestle not
only with flesh and blood, but with all the principalities and
powers of hell itself. What then shall he do ? How shall he
entertain a hope of a successful issue ? He would sit down in
utter despair, but that he remembers he has with him, at all
times, a Friend, who is almighty, and all-sufficient for him.
He has been taught to look unto God as his Father in Christ
Jesus : he has been assured, that, since he has fled to Christ
for refuge, and sought for reconciliation with God through
Him, he is entitled to regard God as a friend, and to commit
into his hands his every concern. Hence he becomes com
posed, in the midst of all his trials ; and comforts himself with
the reflection, ( I am continually with my God : I see him
ever present with me : confiding in him, I have no fear : it is
a small matter to me what confederacies there may be against
me : having him at hand, I need no other help : I therefore
repose all my confidence on him, and " cast all my care
on him". ]
2. His God with him
[To enter fully into this idea ; conceive of a child passing
over rocks where there is scarcely room for his feet ; and where
the path is so slippery, that it is scarcely possible for him to
stand ; and where there are precipices on every hand so steep
and tremendous, that a single false step must of necessity
cause him to be dashed in pieces. Conceive a father guiding
his beloved child in all this way ; " holding him by his right
hand," that he may not fall ; and raising him up, if at any time
he have fallen ; and preserving him from all the dangers to
which he is exposed. Here you see our God with the soul
who trusts in him. Not for a moment does he leave the
trembling saint : and it is altogether in consequence of this
effectual help that any saint in the universe is enabled to
pursue his way. Hence every child of God ascribes his safety
to him who has thus upheld him ; and with unfeigned gratitude
exclaims, " My foot standeth fast : in the congregation will I
bless the LordV]
In unison with his present experience, are,
II. His future prospects
a Ps. xxvi. 12.
625.] T HE CHRISTIAN S EXPERIENCE AND HOPES. 13
" Knowing in whom he has believed/ he expects
1. Guidance in all his way-
fin addition to all the difficulties of his journey, he knows
not which way he is to pursue. He has a general notion of
his path : but an infinite variety of circumstances occur from
time to time, to render it difficult to discern which is the way
in which it will be best and safest for him to proceed. He is
aware that one single step may lead to consequences incon
ceivably important. Joseph was sent to visit his brethren.
The step was good : but oh ! to what a diversity of trials did
it lead b ! David also was sent to visit his brethren : here too
the step was good; and from it resulted the victory over
Goliath, and the deliverance of Israel from their oppressors .
In the consciousness that God alone can guide him, he asks
counsel of the Lord every step he takes : and God vouch
safes to guide his feet into the way of peace. There are
many different means which God is pleased to make use of
for the direction of his people : sometimes he guides by his
word; sometimes by his Spirit; sometimes by his providence,
opening or shutting a door, as is pleasing in his sight : diver
sifying these as he sees occasion, he accomplishes his gracious
ends; just as, in the days of old, he led his people Israel
through the trackless wilderness, till they came in safety to the
Promised Land.
The entire process may be seen, as it were, realized in
actual life. Behold the saint s desire of counsel, as expressed
in the prayers of David d and mark the accomplish
ment of that desire in the consolations and encouragements
administered to the waiting soul 6 - And this is exactly
what every believing soul is warranted to expect: " I will
instruct thee, and teach thee in the way thou shalt go : I will
guide thee with mine eye f ."]
2. Glory at the end
[Never will God cease from his offices of love, till he has
completed all his gracious purposes, and fulfilled the utmost
desires of those who wait upon him. Glory is that to which
every soul looks forward, as the consummation of its bliss :
that is " the joy that is set before us, the prize of our high
calling," " the recompence of our reward ; " and God will not
suffer his people to come short of it. " He will fulfil in them
all the good pleasure of his goodness," till the work which has
been begun in grace is consummated in glory. Of this St. Paul
was confident^; and in the prospect of it every believing soul
b Gen. xxxvii. 14. c 1 Sam. xvii. 20. d Ps. cxliii. 4 8.
e Isai. xli. 1015. f Ps. xxxii. 8. Phil. i. 6.
14 PSALMS, LXXIII. 23, 24. [625.
may rejoice, even as if he were already in possession of the
full result 11 - ]
SEE, then, the Christian s life exhibited before you.
It is,
1. An arduous life
[The people of the world imagine it an easy thing to get
to heaven : but the real saint finds it far otherwise. They
glide down the stream in a way of carnal gratification : but he
has to go against the stream of corrupt nature, and to stem
the tide of a voluptuous world. Were it so easy a matter to
serve the Lord, it would never have been characterized by
terms which convey so different an idea. The wrestler, the
racer, the warrior, find that they have enough to do, in order
to obtain a successful issue to their exertions.]
2. An anxious life
[St. Paul says, " I would have you without carefulness."
But our Lord says, " Watch and pray, that ye enter not into
temptation." Unbelieving anxiety is doubtless to be put away:
but watchfulness and holy fear are never to be intermitted one
single moment. St. Peter knew, by bitter experience, how
needful that caution was, " Be sober, be vigilant; because
your Adversary the devil, as a roaring lion, goeth about, seek
ing whom he may devour." It would ill become a man on the
borders of eternity to indulge a careless frame of mind. The
most eminent saint in the universe should " take heed lest he
fall," and should " walk in the fear of the Lord all the day
long."]
3. A happy life-
fit should seem as if anxiety were inconsistent with hap
piness. And it would be so, if we knew not where to look for
the grace that is needful for us. But the very trials which
drive us to our God for help, are the means of drawing forth
the succours which God has promised, and of bringing God
himself into closer union with us. In truth, it is from such
discoveries of the divine character, and such communications
of the heavenly grace, that the Believer derives his sublimes t
pleasures : and he is then most truly happy, when " his fel
lowship is most intimate with the Father, and with his Son
Jesus Christ 1 ."]
4. A glorious life
[To the eye of sense, a Believer is only like a common
man, and his walk like that of other men : but to the eye of
faith it is not so. A Believer walks with God : his soul is
h Rom. viii. 3339. * 1 John i. 3.
THE CHRISTIAN S CHOICE. 15
brought into closest union with the Deity. What has been
said of a father and a son, does but very faintly convey what
actually passes between God and him. There is, on the one
part, the entire dependence of his soul on God ; and, on the
other part, the tender care of a father exercised towards him
in every step he takes. Throughout the whole of his life is this
continued, till the period has arrived for his being invested with
all the glory and felicity of heaven. And is not this a glorious
life ; ordered as it is by the Father ; prepared by the Son ;
effected by the Holy Spirit ; begun in grace ; consummated in
glory ? Think what ye will, this is a glorious life indeed ; a
life which even an angel might affect; and which is, in some
respects, more glorious than that of angels, inasmuch as it is
the effect of Redeeming Love, and will issue in louder songs of
praise and thanksgiving, than the angels, who never experienced
such trials, will ever be able to sing.]
DCXXVI.
THE CHRISTIAN S CHOICE.
Ps. Ixxiii. 25. Whom have I in heaven but thee ? and there is
none upon earth that I desire beside thee.
THIS evil and deceitful world promises happiness
to its votaries ; and men, naturally carnal, are too
willing to be deceived by it. Even the godly them
selves are sometimes drawn aside by its delusions ;
but when the snare is broken, they see, and lament
their folly a . David contrasted the mirth of the
wicked with the troubles he had to conflict with,
and was ready to conclude that they had a better
portion than himself b ; but on deeper investigation
he found, that their happiness was soon to end c .
Whereas, however difficult his path at present was,
God would guide him safely to the regions of eternal
felicity d .
Hence, as the result of his more deliberate judg
ment, he determines to take God as his only portion 6 .
I. The Christian s choice
The Christian, by nature, differs not at all from
those who are still in darkness. He once chose the
a ver. 22. t> ver . ^ 4, .^ IQ, 12, 13, 14.
c ver. 1720. a ver< 23, 24. e The text.
16 PSALMS, LXXIII. 25. [626.
world as the portion in which his soul delighted, but
now he renounces it as sincerely as he ever loved it
[He does not indeed treat it with stoical indifference.
He knows that wealth and honour are capable of important
uses, and that, if God bestow them, they may be richly
enjoyed f . But he is well assured that they are not a satisfying
portion : he is persuaded that our cares increase with our pos
sessions g , and that Solomon s testimony respecting the world
is true h .]
God is the one object of his choice
[Before his conversion he could think as lightly of God as
others 1 , but grace has altogether changed his sentiments and
desires. God appears to him now exceeding great and glorious.
The love of God in sending his own Son to die for us has
made an indelible impression on his mind. Since the Chris
tian has been enabled to see this mystery, all created beauties
have vanished as the stars before the sun. There is nothing
" on earth" which, in his eyes, can stand for one moment in
competition with his incarnate God. The pleasures, riches,
and honours of the world seem lighter than vanity : by the
cross of Christ he is utterly crucified to them all k . Without
the Saviour s presence there would be nothing desirable even
" in heaven" itself; the glorified saints and angels would have
nothing to attract the soul, nor would the bright regions in
which they dwell, be any better than darkness itself. Created
glory would be utterly extinguished, if the Sun of righteous
ness were withdrawn l . The Christian has ALL in God ; with
out him NOTHING.]
Nor is this an exaggerated description of the
Christian s character
[The children of God in all ages have been of one mind
in these respects. Though their attainments have been dif
ferent, their aims have been the same. David frequently
expresses, in yet stronger terms, his desires after God m , and
declares that he coveted nothing so much as the divine pre
sence". St. Paul had as much to glory in as any man what
ever, yet he despised it all as dung for the excellency of the
knowledge of Christ . Nor were these views peculiar to these
distinguished servants of God, they were common to all the
saints^in the days of old?; nor is there a true Christian now,
who, if interrogated respecting true happiness, would not reply
in the language of the Psalmist <*.]
f 1 Tim. vi. 17. Eccl. v. 11. h Eccl. iL 11.
1 Job xxi. 15. k Gal. vi. 14. 1 Rev. xxi. 23.
m Ps. xlii. 1, 2. and Ixiii. 1, 2. Ps. xxvii. 4.
Phil. iii. 7, 8. P Isai. xxvi. 8, 9. q Ps. iv. 6.
626.] THE CHRISTIAN S CHOICE. 17
However enthusiastic such a choice may be thought
by a blind and sensual world, it is perfectly rational
and wise
II. The reasons of it-
Whatever men choose, they invariably choose it
under the idea of good. Now there is no created
good that can be at all compared with God :
1. He is an ever-present portion
[We may possess many things, yet not have them with
us in the time of necessity ; yea, we may be utterly deprived
of them by fraud or violence : but God is every where present
to afford us help : though we be immured in a dungeon, he
can visit us ; nor can any human power intercept his gracious
communications. This was a reflection peculiarly grateful to
the Psalmist r , and, doubtless, was an important ground on
which he fixed his choice 8 .]
2. He is an all-sufficient portion
[A man may enjoy all which this world can bestow, but
what can it avail him while racked with excruciating pains ?
What relief can it afford him under the agonies of a guilty con
science ? Or what can it do to appease the fears of death ?
But there is no situation wherein God is not a suitable por
tion. In the possession of earthly blessings, his presence will
greatly enhance our enjoyment of them. In the absence of
all temporal comforts, with HIM we can feel no want 1 . A
view of him as our friend will allay every fear, and assuage
every pain ; nor, having HIM, can we want any other thing
that is good u .]
3. He is an eternal portion
[However long we retain earthly things, we must part
with them at last. Death will reduce us to a level with the
poorest of mankind, nor can we carry any thing along with us
into the invisible world x . But, if God be ours, we shall pos
sess him for ever. We are not left without many rich com
munications from him now ; yea, sometimes, even in this vale
of tears, our joy in him is unspeakable y . But it is not till
after death that we shall have the full enjoyment of him. Now
we taste of the streams ; then we shall drink at the fountain-
head. Now our capacity to enjoy him is but small ; then all
our faculties will be wonderfully enlarged. Now our delight
r Ps. cxxxix. 7 10. 6 Ps. cxxxix. 17, 18.
i 1 Cor. iii. 21 23. and 2 Cor. vi. 10. u Ps. xxxiv. 9, 10.
x Ps. xlix. 17. y 1 Pet. i. 8.
VOL. vi. c
18 PSALMS, LXXIII. 28. [627.
in him is transient; then, without intermission or end 2 . Hence
the Psalmist looked forward to that period for his full satisfac
tion a .]
INFER
1. How little is there of true religion in the world!
[If to be called after the name of Christ were sufficient,
his flock would be large. If to attend his ordinances and
profess his faith were enough, there would be many in the
way to heaven. But God will judge us, not according to our
professions, but our practice. That, which alone can consti
tute us truly religious, is, to choose God for our portion. Can
we then, like David, appeal to God himself, that we do this ?
Could we make Peter s reply to the question which was put
to him b ? Does the ardour of our devotions attest the strength
of our desires after God ? Have we the same evidence of our
supreme regard for him, that the sensualist or worldling have
of their love to the things of time and sense? Let us be
assured that God can never be our portion, unless we delibe
rately choose him in preference to all others.]
2. How enviable a character is the true Christian !
[He can adopt the language of David c , and of the ancient
church d . Hence, however destitute he may seem to be, he needs
envy none ; he is freed from the cares which corrode the hearts
of others ; he is sure, not of attaining only, but of possessing
for ever, the object of his desires, and that, in proportion as
he delights in God, his God will delight in him 6 . Surely we
cannot but subscribe to the truth of that assertion f . Let us
then beg of God to deliver us from the love of this present evil
world, and so to cast the mantle of his love upon us, that we
may both follow him and serve him for ever g .]
z Ps. xvi. 11. a Ps. xvii. 15. * John xxi. 17.
c Ps. xvi. 5. d Song v. 10. e Zeph. iii. 17.
f Ps. cxliv. 15. g 1 Kings xix. 1921.
DCXXVII.
BENEFIT OF DRAWING NEAR TO GOD.
Ps. Ixxiii. 28. It is good for me to draw near to God.
THE dispensations of Providence are often so
dark and inscrutable,, that the proud man is ready to
question the wisdom of them, and almost to doubt
whether they are the result of design or chance.
The prosperity of the wicked is more particularly a
stumbling-block to those who limit their views to the
627.1 BENEFIT OF DRAWING NEAR TO GOD. 19
things of this life. But a more enlarged acquaintance
with God and his ways will silence every cavil, and
oblige us to confess, that however " clouds and dark
ness may be round about him, righteousness and
judgment are the basis of his throne." The Psalmist
himself for a season was unable to account for the
prosperous state of the ungodly, while the righteous
were regarded by them as objects of contempt and
abhorrence. His reasonings upon the subject could
not satisfy his mind : but at last he " went into the
sanctuary of God," and there learned to estimate the
ways of God by a very different standard, and to
think those the most happy who were happy for
eternity. In the review of this experience, he was
led to acknowledge the more than brutish stupidity
of his soul a , and the benefit which he had received
from drawing near to God : " It is good for me,"
says he," " to draw near to God."
In discoursing on these words, we shall shew,
I. What is meant by drawing near to God
We must not suppose that any bodily motion is
necessary in order to the drawing nigh to God ; since
he filleth all space, and is " never far from any one
of us b ." The expression in the text imports a draw
ing nigh to him,
1. With the mind
[Though " God is a Spirit, " and therefore not to be
apprehended with bodily eyes, yet man is able, by the exercise
of faith, to place him as it were before the eyes of his mind,
and thereby to " see Him that is invisible c ." Nothing can be
more absurd or delusive, than to draw a picture of him, as it
were, in our imagination, and to present him before us in a
way of vision. Whatever visions were granted to men in former
times, it is rather a sense and consciousness of his presence, tha<i
a sight of him as present, which we are to expect. We must
not look for such a luminous appearance as Moses saw ; but it
is our privilege to say with David, " I have set the Lord
always before me d ." When we set God before us, we also
set ourselves before him : we summon ourselves into his pre
sence ; and endeavour to impress our minds with the con
viction that he discerns our inmost thoughts. In this way
a ver. 22. b Acts xvii. 27. c Heb. xi. 27. d Ps. xvi. 8.
20 PSALMS, LXXIIL 28. [627.
we may properly be said to draw near to him ; because, though
in fact we are no nearer to him than before, yet we are much
nearer in our own apprehension ; and the effect upon our
own minds is precisely the same as if the approximation were
real.]
2. With the heart
[The drawing nigh to God is not a work of the under
standing only, but also of the heart e : and the exercises of the
one are as necessary as those of the other. Indeed the idea of
approaching God without suitable affections, is vain ; since
man cannot remain unaffected in the Divine presence ; nor
would he be approved of God if he did. It is obvious there
fore that an acceptable approach to God must be attended with
such emotions, as become a sinner in the presence of his Judge,
and a redeemed sinner in the presence of his Lord and Saviour.
It must be accompanied with a fear of God s majesty, an admi
ration of his goodnesss, an affiance in his mercy, a love to his
name, a submission to his will, a zeal for his glory. These
various, feelings must be expressed in such petitions and
acknowledgments as the occasion requires. In short, our
drawing nigh to God must somewhat resemble Esther s ap
proach to Ahasuerus. She knew that none but the king could
help her ; and that she must perish if she did not obtain
favour in his sight : and therefore, with much preparation of
mind, she humbly presented herself before him, and then
offered her petition in the manner she thought most likely to
prevail f .]
Having ascertained the import of drawing nigh to
God, we proceed to shew
II. The benefit arising from it
There is no other thing under heaven so " good
for" the soul, as this g :
1. There is nothing so pleasant
[We will grant, for argument sake, that the things which
this world afford are capable of imparting as much happiness
as the votaries of pleasure expect : still the happiness of draw
ing near to God is incomparably greater. We appear indeed
to " speak parables 11 " when we descant on such a subject as
this, because the things we affirm can be known only from
e 1 Cor. xiv. 15.
f Esth. v. 1 4. This whole head might be changed ; and, in
stead of it, one might shew, How we are to draw nigh to God. This
would be more in the common-place way ; but it would be easier,
and perhaps more profitable to the lower class of hearers.
s Lam. iii. 25. t Ezek. xx. 49.
027.] BENEFIT OF DRAWING NEAR TO GOD. 21
Scripture and experience : and people have an easy way of
setting both these aside. The words of Scripture are repre
sented as high eastern metaphors : and the experience of the
primitive saints is supposed to be confined to the earlier ages
of the Church. And with respect to the experience of living
saints, that is derided as enthusiasm. But there is a blessed
ness in communion with God, whether man will admit it or
not. To the ungodly it is an irksome task to approach God ;
but to the godly it is their chief joy. The Psalmist justly
says, " Blessed is the man, O Lord, whom thou choosest, and
causest to approach unto thee V But how shall we describe
this blessedness ? How shall we paint the lowly self-abasing
thoughts which lead a man to prostrate himself in the very
dust before God ? How shall we express the wonder and
admiration with which he is filled, when he contemplates
the goodness of God towards him ? How shall we declare
the ardour of his feelings when he is adoring that Saviour
who bought him with his blood ? We do not say, that any
man feels at all times the same rapturous and exalted joys;
but we do say, that the joys of those who live nigh to God are
at some seasons " unspeakable and full of glory k ," an earnest
and foretaste of heaven itself.]
2. There is nothing so profitable
[Not to mention the pardon and acceptance which flow
from communion with God, it is certain that it will restrain
from sin. The presence of a fellow-creature, yea, even of a
child, will restrain men from the commission of crimes, which
in secret they would perpetrate without remorse. How much
more then would a consciousness of God s presence awe us, if
we felt it as we ought ] ! The falls and apostasies of those who
profess religion always originate from, or are preceded by, a
secret departure of the heart from God.
It will also console us in trouble. David, both on this and
many other occasions, found prayer the best means of com
posing his spirit when it was harassed by temptations or per
secutions m . And did any one ever apply this remedy in vain ?
When we have complained to man only, we have felt the pres
sure of our burthens still, and groaned under them as much as
ever : but when we have carried our complaints to God, we
have almost invariably had our murmurs silenced, our agita
tions tranquillized, our spirits comforted. God has fulfilled to
us his promise, " Call upon me in the time of trouble, and I
will hear thee, and thou shalt glorify me n ."
1 Ps. Ixiv. 5. * 1 p ett j. 5> i p s . i v . 4.
m ver. 3, 13, 17. See also Ps. Ixix. 17, 18. and cxvi. 35.
u Ps. 1. 15.
22 PSALMS, LXXIII. 28. [627.
It will moreover strengthen us for duty. We should not so
often faint in the way of duty, if we waited more constantly
upon our God. He " would renew our strength as the eagle s :"
he would " give us more grace p ," even " grace sufficient for
us." However weak we are in ourselves, we should be " able
to do all things through the strength which he would impart
unto us q ." By drawing nigh to God, our humility is increased,
our faith invigorated, our hope quickened, our love inflamed,
and the whole work of grace advanced in our souls.
Lastly, it will prepare us for glory. Nothing transforms us
into the Divine image so much as communion with God.
When Moses continued with God for a season upon the holy
mount, his face contracted a radiance which was visible to all
who beheld him. And, though no bright effulgence will now
adorn the countenances of those who live nigh to God, yet a
glory will shine around their paths, a lustre which will compel
others to " take notice of them, that they have been with
Jesus r ." By " beholding his glory they will be changed into
the same image s ," and be progressively fitted to " see him as
he is V]
ADDRESS
1. Those who never draw near to God at all
[How many are there of this description ! You rather say
to him in your hearts, " Depart from us u :" and, in so doing,
you pass sentence upon yourselves : you even inflict on your
selves, by anticipation, the punishment prepared for you x .
God assures you, that " all who are far from him shall perish y ."
O that you might tremble at the denunciations of his wrath,
and not bring upon yourselves the bitter experience of it in the
eternal world !]
2. Those who draw nigh to him, but only in a
formal manner
[Your state is as dangerous and deplorable as if you lived
ever so far from God: for it is to no purpose to " draw nigh to
him with your lips, while your hearts are far from him 2 ."
" Bodily exercise profiteth nothing a :" you must have " the
power of godliness as well as the formV " God is a Spirit:
and, if you do not worship him in spirit and in truth c ," your
service is a mockery, and your hope a delusion. Be in earnest
therefore in your walk with God : for as your formal duties,
Isai. xl. 31. P Jam. iv. 6. i Phil. iv. 13.
r Acts iv. 13. 2 Cor. iii. 18. * 1 John iii. 2.
u Job xxi. 14. x Matt. xxv. 41. y ver. 27.
z Matt. xv. 8, 9. " 1 Tim. iv. 8. *> 2 Tim. iii. 5.
c John iv. 24.
628.] GOD S INTEREST IN HIS PEOPLE. 23
whether in the Church or closet, bring with them neither
pleasure nor profit, so will they ultimately deceive you to your
ruin. On the contrary, if you really draw nigh to God, and
" stir up yourselves to lay hold of him," he will draw nigh to
you, and load you with his richest benefits 1 ."]
3. Those who find their happiness in communion
with God
[This is the character of all the saints : " they are a people
nigh unto God e :" " truly their fellowship is with God, and
with his Son Jesus Christ f ." It is true, that there is no merit
in this ; and it arises only from the grace of God, which effect
ually worketh in them : nevertheless God admires and applauds
their conduct : viewing them with a kind of rapture and sur
prise, he says, " Who is this that hath engaged his heart to
approach unto me g ?" Happy, happy are the people who can
say, " Lord, it is I," " Lord, it is I." Continue then and
increase your diligence in walking with God. Then you shall
not only say now, " It is good for me to draw nigh to God;"
but you shall one day add with ten-fold emphasis, " It is good
for me to have drawn nigh to God : " yes ; if now you can look
back upon your seasons of communion with God as the best and
happiest hours of your life, much more shall you, when your
intercourse with him shall be more immediate, and you are
dwelling in the very bosom of your God.]
d Jam. iv. 8. e Ps. cxlviii. 14.
f 1 John i. 3. s Jer. xxx. 21.
DCXXVIII.
GOD S INTEREST IN HIS PEOPLE.
Ps. Ixxiv. 22. Arise, God ! plead thine own cause.
NO one can have ever heard or read the account
given us of Abraham s intercession for Sodom, with
out being struck with the condescension of God in
suffering a poor sinful worm so to urge his requests
as to make every fresh concession an occasion of still
larger demands. Yet, methinks, the petition offered
in my text is incomparably more bold than perhaps
any other that was ever offered by fallen man.
In unfolding this petition, I will shew you,
I. That there is an identity of interests between God
and his people
This the psalm before us clearly proves
24 PSALMS, LXXIV. 22. [628.
[Great was the distress of God s people at the time it was
written: they appear to have been forsaken of their God, and
delivered over into the hands of their enemies. But the writer
speaks, throughout the psalm, as if their cause was God s ; and
calls upon God to take it up altogether as his own: " O God,
why hast thou cast us off for ever ? why doth thine anger
smoke against the sheep of thy pasture ? Remember thy con
gregation, which thou hast purchased of old ; the rod of thine
inheritance, which thou hast redeemed; this Mount Zion,
wherein thou hast dwelt*!" " Have respect unto the Covenant*"
" Arise, O God ! plead thine own cause." Who would imagine
that this is the address of a sinner imploring mercy for himself
and for his people ? Yet such it is : and this clearly proves
that God considers his people s cause as his own, and their
interests as identified with his.]
The whole Scriptures also speak to the same
effect
[When the people murmured against Moses, he warned
them that their murmuring was not against him, but against
God himself . When the people of Israel desired to have
no longer a judge, like Samuel, but a king, like other nations
around them, Samuel told them, that it was not him that
they had rejected, but God d . The Prophet Zechariah con
firms this, in terms peculiarly strong and energetic, when he
represents God as saying to his oppressed people, " He that
toucheth you, toucheth the apple of mine eye e ." Our blessed
Lord and Saviour speaks to the same effect ; and so identifies
himself with his people, that, whether they be benefited or
injured, he considers it as done to himself. Is any poor ser
vant of his clothed or fed or visited, Christ says, " In doing it
to him, ye did it to ME f ." On the other hand, is any one of
them oppressed, Christ feels the stroke as inflicted on himself:
" Saul, Saul, why persecutest thou ME g ?"]
This being clear, I proceed to shew.,
II. Whence this identity arises
It arises,
1. From the relation in which they stand to God
[In the psalm before us this is strongly marked. The
Jewish nation being " his sheep," " his congregation," " his
inheritance," was a reason why he should consider " their cause
as his own." The whole people of Israel were accounted by
God as " his portion and inheritance," and the more religious
a ver. 1, 2. b ver. 20. c Exod. xvi. 8.
d 1 Sam. viii. 7. e Zech. ii. 8. f Matt. xxv. 40.
g Acts. ix. 4.
628. J GOD S INTEREST IN HIS PEOPLE. 25
part of them as "his peculiar treasure" and "his jewels."
Yea, he accounted himself as their Father, and them as his
children. Now, is there a parent in the universe who, if his
child were injured, would not account the injury as done to
himself? We wonder not, then, that God should regard his
children s cause as identified with his own.]
2. From the union which subsists between them
and the Lord Jesus Christ
[They have been " bought with the precious blood of
Christ," who therefore considers them as " his own h ." And
how near their union with him is, may be seen by the images
under which it is described. He is " the foundation" on which
they stand 1 , and consequently one with the superstructure
built upon him. He is " the Husband" of his Church, and
therefore one with his spouse k . But the union is far closer
than this : for " He is the vine, and they are the branches,"
vitally united to him, and deriving all their sap and nourish
ment from him 1 . But neither does that come up to the full
idea of our union with him: for " we are members of his body,
even of his flesh and of his bones m ," yea, and are also " one
Spirit with him"," he being " the very life that liveth in us ."
In fact, there is no union with which it can be compared, but
that which exists between the Father and Christ p : and hence
St. Paul calls the collective members of his body by the very
name of Christ: " As the body is one, and hath many members,
and all the members of that one body, being many, are one
body, so also is Christ * ;" that is, so also is the Church of Christ,
which is so identified with him, that it may well bear his very
name. How can it be, then, but that he should make our
cause his own ?]
3. From the connexion which there is between
their prosperity and his glory
[When God threatened to extirpate Israel for their heinous
provocations, Moses urged on God the consideration of his own
glory, which would suffer, if that threat were carried into exe
cution 1 ". On the other hand, God s honour is represented as
greatly advanced by their welfare. If they flourish as " trees
of righteousness, the planting of the Lord 8 ," and " bring forth
much fruit, God is glorified*." Hence, in the book of Psalms,
this consideration is urged with earnest importunity as a plea
for speedy and effectual relief: " Help us, O God of our
h 1 Cor. vi. 20. i 1 Pet. ii. 4, 5. k Eph. v. 32.
1 John xv. 4, 5. m Eph. v. 30. n 1 Cor. vi. 17.
Col. iii. 4. and Gal. ii. 20. P John xvii. 21.
q 1 Cor. xii. 12. r Exod.xxxii.il 13. Numb. xiv. 13 16.
s Isai. Ixi. 3. * John xv. 8.
26 PSALMS, LXX1V. 22. [628.
salvation, for the glory of thy name; and deliver us, and
purge away our sins/or thy names sake. Wherefore should the
heathen say, Where is their God u ?" In a word, as children
by their conduct may reflect either honour or disgrace upon
their parents according as that conduct may deserve, so God
himself participates in the honour or disgrace of his people ;
" being blasphemed," when they violate their duty x ; and lauded,
when they approve themselves faithful in the discharge of it y .]
This point being clear, let us consider,
III. The use which we should make of it in our
addresses at the throne of grace
We should plead with God precisely as the Psalmist
does in the words of our text. Whatever be the
pressure under which we labour, whether it be from
men or devils, we shall do well in offering up this
prayer, " Arise, O God, and plead thine own cause."
[Let us suppose a person bowed down with a sense of
sin, and an apprehension of God s heavy displeasure : Is that
a case wherein this plea may be urged ? Yes, assuredly ; for
so it was urged by the Church of old, in language peculiarly
strong, and, I had almost said, presumptuous : " We acknow
ledge, O Lord, our wickedness, and the iniquity of our
fathers : for we have sinned against thee. Do not abhor us,
for thy name s sake ; do not disgrace the throne of thy glory :
remember, break not thy covenant with us 2 ." Precisely thus,
however, may we also address the Father of mercies : for he
has covenanted to receive all who come to him humbly in his
Son s name ; and if he should cast out one, he would violate
his covenant, and " disgrace the throne of his glory"
In like manner, if we are suffering under persecution, we may
come to God in this very manner, and entreat him to plead
his own cause : " 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 thou hast seen, O Lord ; keep not silence : O Lord, be
not thou far from me ! Stir up thyself, and awake to my judg
ment, even unto my cause, my God, and my Lord\" There
can be no situation whatever, where this plea is not proper ;
nor any in which it shall not prevail, if it be offered in humility
and faith --- ]
u Ps. Ixxix. 9, 10. * R. om . ft t 4. y i p et j v<
z Jer. xiv. 20, 21. * p s> xxxv . i_3, 22, 23.
629.1 GOD GREATLY TO BE FEARED. 27
1. A word of caution, however, may not be un
seasonable
[It may be supposed, that, whilst we thus consider God
as engaged to help us, we are at liberty to sit down in sloth
and inactivity. But God will help those only who endeavour,
as far as they are able, to help themselves. Hence, when the
Church of old cried to him, " Awake, awake, O arm of the
Lord ! awake as in the ancient days, in the generations of
old !" he replied, " Awake, awake, stand up, O Jerusalem !"
and again, " Awake, awake, put on thy strength, O Zion b !"
The paralytic, notwithstanding his impotence, endeavoured
to put forth his arm ; and in that effort he was healed . And
so also shall it be with us : let us labour to the uttermost to
maintain our own cause, and God will then both make it his
own, and plead it for us
2. A word of encouragement, at all events, must
not be omitted
[If God make our cause his own, what have we to fear ?
for " who can be against us, if He be for us ?" Let our Sa
viour s consolations in the depth of all his troubles be applied
by you for the comfort of your own souls : " The Lord God
will help me ; therefore shall I not be confounded : therefore
have I set my face like a flint, and I know that I shall not be
ashamed. He is near that justifieth me; who will contend
with me ? let us stand together : who is mine adversary ? let
him come near to me. Behold, the Lord God will help me ;
who is he that shall condemn me ? lo, they all shall wax old
as a garment; the moth shall eat them up d ." Rely on God
thus, and all will be well : for of " those who thus trust in
God, not one shall ever be confounded."]
* Isai. li. 9, 17. and Hi. 1. c Matt. xii. 13. d Isai. 1. 79.
DCXXIX.
GOD GREATLY TO BE FEARED.
Ps. Ixxvi. 7. Thou, even thou, art to be feared : and who may
stand in thy sight, when once thou art angry?
THERE is not only a generally prevailing notion
that God is merciful, but the consideration of his
mercy is with many a ground and reason for dis
missing from their minds all fear of his displeasure.
But it is not in this partial view that the Deity
is represented in the Scriptures of truth : on the
contrary, the whole sacred records bear witness to
28 PSALMS, LXXVI. 7. [629.
him as a God who is greatly to be feared. On many
occasions has his indignation against sin and sinners
been most awfully displayed ; as when, in one single
night, he slew one hundred and eighty-five thousand
of the Assyrian army, who had besieged Jerusalem
and defied his power. It was probably on that
occasion that the psalm before us was written : and
in reference to it was this testimony given, " Thou,
even thou, art to be feared : and who may stand in
thy sight, when thou art angry?" To establish and
confirm this sentiment, is my purpose at this time.
I. To establish it
But where shall I begin? or where shall I end?
Of course, it is but a very partial view of this subject
that can be presented in one discourse. Let us,
however, notice,
1. What God is in himself
[If we contemplate his natural perfections, we shall see
this truth in very striking colours. He is omnipresent, so that
we can never escape from him for a single moment. He is
omniscient, so that there is not so much as a thought of our
hearts which can be hidden from him. He is omnipotent
also, to deal with men according to their deserts. His moral
perfections, too, are well calculated to impress our minds with
awe. So holy is he, that " he cannot behold iniquity" of any
kind without the utmost abhorrence; and BO just, that he cannot
but enforce on men the observance of his laws, and execute his
judgments upon them for every act of disobedience : and so
unalterable is his truth, that sooner should heaven and earth
pass away than one jot or tittle of his word should fail. Say,
then, whether such a God be not greatly to be feared.]
2. What he has recorded respecting his dealings
with mankind
[Behold Adam in Paradise: he violated the command
which had been given him respecting the forbidden tree : and
how was he dealt with ? The curse of God came upon him
instantly; and he was driven from Paradise, and with all his
posterity subjected to misery both in this world and the world
to come. See the whole race of mankind after they had mul
tiplied and filled the earth : they had provoked God to anger
by their abominations: and he swept them all, with every
living creature, from the face of the earth, a remnant only in
the ark excepted, by an universal deluge. Trace the Deity
at subsequent periods; his judgments upon Sodom and all the
629.] GOD GREATLY TO BE FEARED. 29
cities of the plain ; his wonders in Egypt ; his judgments on
all his own chosen people in the wilderness ; his extirpation of
all the nations that inhabited the land of Canaan : in a word,
see his dealings either with nations or individuals, and you
must come speedily to this same conclusion, that he is a God
very greatly to be feared.]
3. What he has taught us to expect at his hands-
file has told us plainly, that " the wicked shall be turned
into hell, even all the nations that forget God a ." He has said,
that " he will rain upon them snares, fire and brimstone, and
an horrible tempest; and that this shall be their portion to
drink b ." And what is the feeling which such declarations
should inspire ? Even in heaven itself they connect with these
views the fear of God ; saying, " Great and marvellous are thy
works, Lord God Almighty ; just and true are thy ways, thou
King of saints ! Who shall not fear thee, O Lord, and glorify
thy name ?"]
Plain and undeniable as this sentiment is, I will
nevertheless proceed,
II. To confirm it-
Here is an appeal to every child of man ; " Who
shall stand before God, when once he is angry?"
Indeed, God is angry with those who are disobe
dient to his laws
[Of course, we are not to conceive of God as under the
influence of such a feeling as we call anger : but he will surely
act, in reference to sinners, as men do against those who have
excited their displeasure ; and this we call a manifestation of
his anger. To this effect the Psalmist speaks : " God is angry
with the wicked every day. If he turn not, he will whet his
sword : he hath bent his bow, and made it ready : he hath also
prepared for him the instruments of death d ."]
And who may stand in his sight, when once his
anger is excited ?
[Not even the angels in heaven could abide his wrath,
when once they had kindled his indignation against them : how
much less, then, can man, who is crushed before the moth e !
Shall it be thought that any man is so holy, as not to deserve
God s anger ? Vain imagination ! fatal conceit ! " There is
no man that liveth and sinneth not." " In many things we all
offend f :" and " if any man say he hath not sinned, he maketh
a Ps. ix. 17. b Ps. xi. 6. See also Rev. xiv. 911.
c Rev. xv. 3,4. a Ps. vii. 1113. e 2 Pet. ii. 4.
f James iii. 2.
30 PSALMS, LXXVI. 7. [629.
God a liarC Even Job himself says, " If I justify myself,
mine own mouth shall condemn me : if I say, I am perfect, it
shall also prove me perverse 11 ." But possibly it may be thought
that God will never proceed to extremities with all the human
race ; and that, consequently, if we are as good as the genera
lity, we have nothing to fear. This, however, is a fatal delu
sion : ibr already is death inflicted upon all as the wages of
sin ; and on all who die in impenitence and unbelief will his
ulterior judgments fall, even the destruction of body and soul
in hell."]
APPLICATION
1. Let the ungodly, then, seek reconciliation with
God
[Indeed, indeed, ye have angered the Most High God, all
ye who have lived to yourselves and not to him. But is there
no way of reconciliation with him ? Yes, blessed be his name !
he has given his only dear Son to bear your sins in his
own body on the tree, and to effect reconciliation for you
through the blood of his Cross. Yes, and he has given to us
the ministry of reconciliation, and commissioned us to pro
claim, that " God was in Christ reconciling the world unto
himself, not imputing their trespasses unto them." Happy
are we, Brethren, to announce, that, however ye may have
angered God in past times, ye may yet find mercy with him
through the Son of his love. In the name of Christ himself,
then, we address you; and in his stead we beseech you all,
" Be ye reconciled to God 1 ."]
2. Let the godly forbear to anger him any more
[Though God will be merciful to his repentant people,
he will not spare any who shall live in sin. No : he com-
mandeth "everyone that nameth the name of Christ to depart
from iniquity." And so far will he be from overlooking sin in
his professing people, that he has declared, " His judgments
shall begin with them k :" " You only have I known of all the
families of the earth, therefore I will punish you for all your
iniquities 1 ." Presume not, then, upon your being in his favour,
as though that would preserve you from his judgments : for
I tell you, that of all who came out of Egypt, two only were
suffered to enter into the land of Canaan : and the only evi
dence of real friendship with God, is the keeping of God s
commandments, and the doing unreservedly whatsoever is
pleasing in his sight m ."]
e 1 John i. 10. h Job ix. 20. * 2 Cor. v. 1820.
k 1 Pet. iv. 17. l Amosiii. 2. m John xv. 14.
630.] DESPONDENCY DEPICTED AND REPROVED. 31
DCXXX.
DESPONDENCY DEPICTED AND REPROVED.
Ps. Ixxvii. 7 10. Will the Lord cast of for ever? and will
he be favourable no more ? Is his mercy clean gone for ever ?
doth his promise fail for evermore ? Hath God forgotten to
be gracious ? hath he in anger shut up his tender mercies ?
And I said, this is my infirmity : but I will remember the
years of the right hand of the Most High.
IT pleases God to deal with men in a great variety
of ways : some, in their bodies, experience scarce any
pain or sickness till the period of their dissolution ;
whilst others know little of health or ease through
the greatest part of their lives. In like manner, the
souls of some enjoy an almost uninterrupted course
of peace and prosperity; whilst others are made to
pass through deep waters, and to sustain fiery trials
during a great part of their earthly pilgrimage. It is
of these last that we propose at this time to speak.
The afflictions of Asaph were certainly exceeding
heavy : and the account, which in the preceding
verses he gives of himself, shews, that he may well
be considered as a mirror, wherein the Lord s people
in all ages may, under their several temptations,
behold the workings of their own minds. Scarcely
any one can experience a sorer temptation than his a .
When he wrote this psalm, he was brought through
it b : but he tells us faithfully, what were his views
and feelings under it. He sought the Lord without
intermission ; but found no comfort : his very recol
lections of God s character contributed only to aug
ment his grief d . To such a degree was his spirit
oppressed, that he was deprived of all rest by night,
and of all power of friendly communication by day;
and he altogether sunk under his trouble 6 . In vain
did he call to mind the consolations he had enjoyed
under former trials f , or examine to find the causes of
this peculiar dispensation g : he thought surely that
a He seems to have been that Asaph who was contemporary with
David.
b ver. 1. c ver. 2. d ver. 3. e ver. 3, 4.
f ver. 5, 6. ver. 6.
32 PSALMS, LXXVIL 710. [630.
God himself must have changed, and have cast off
that character, which, in appearance at least, he had on
all former occasions exhibited : yea, his darling attri
butes of mercy and truth seemed to have undergone a
change, and to have assumed an aspect totally different
from that in which they had hitherto been viewed 11 .
Happily, however, the snare was broken ; and he
saw, that these hard thoughts of God had no founda
tion in truth : they were the result only of his own
weakness 1 ; and would be effectually removed by a
more attentive consideration of all that God had
done for his people of old k .
His temptation was at its height, when he asked
the questions recorded in our text. We shall do
well therefore to consider,
I. What these questions import
They are not to be viewed as subjects of a merely
speculative inquiry, but to be taken in connexion
with all that agitation of mind that is depicted in the
foregoing context. In this view they express,
1. Disquieting apprehensions in reference to him-
self-
[He had thought in former times, that he was a monu
ment of God s " mercy," and an object of his " favourable"
regard: but now he seems as one cast out, and doomed to
everlasting misery. It must be remembered, that interroga
tions, which in our language would imply a negation of the
thing inquired about, have frequently in Scripture the force of
affirmations 1 : and thus it is in the various questions that are
before us, in which therefore there is a very strong degree of
apprehension intimated. Yet is this feeling by no means un
common at the present day. Many in a season of darkness
are led to write bitter things against themselves, and to
account all their past profession a continued scene of hypo
crisy and self-delusion. They think that they have resisted
the Spirit, till they have utterly quenched his sacred motions;
yea, that they have committed the sin against the Holy Ghost,
and placed themselves, as it were, out of the reach of mercy : and
such an unhappy degree of positiveness frequently accompanies
these apprehensions, that they read their doom as if it had
h ver. 7 9. ver. 10. k ver. 10 20.
1 Jer. ii. 14. and xxxi. 20.
630.] DESPONDENCY DEPICTED AND REPROVED. 33
been already past, and disregard all means of grace as though
it were utterly in vain to use them.]
2. Desponding fears in reference to God
[He properly referred every thing to God as the one
source of all good : but instead of deriving comfort from this,
he made it an occasion of increased despondency. And thus it
is with many : " They remember God, and are troubled."
Every attribute of the Deity is brought against them, to
aggravate their guilt and ensure their condemnation. Even
mercy and truth are regarded by them as arrayed in hostile
attitude against them, and as uniting their influence on the
side of offended justice. His paternal corrections are con
sidered by them as judicial inflictions, and as the forerunners
of yet heavier judgments in the lake that burneth with fire and
brimstone. His delays in answering prayer are viewed as
absolute refusals, and as decisive proofs of final dereliction.
Hence their fears are vented in terms similar to those in the
passage before us m .]
An apprehension of the true import of these ques
tions will enable us to discover,
II. Whence they proceed-
Justly did Asaph say, " This is my infirmity :" and a
grievous infirmity it was. Such questions as his arise,
1. From impatience
[There is great impatience in the mind of man, yea, even
of good men, and especially under any dark and mysterious
dispensation. We are apt to think that God is, as it were, bound
to hear us, and to interpose, either for the solution of our dif
ficulties, or the removal of our trials, as soon as we call upon
him. We cannot wait his leisure. Like Saul, we think he has
forgotten us ; and, that our enemies will crush us, before he can
come to our relief". Thus David was exercised, as he himself
tells us : "I said in my haste, I am cut off from before thine
eyes ." To such a degree was he agitated on one occasion, that
he declared, it was altogether in vain that he had served God :
" Verily I have cleansed my heart in vain, and washed my
hands in innocency p ." Arid, as for all that God s saints had
spoken from the beginning of the world respecting the grace
and mercy and fidelity of God, he did riot hesitate to pronounce
it all a downright falsehood : " I said in my haste, all men are
liars q ." The Prophet Jeremiah, too, cast reflections even upon
God himself, as having deceived him by false promises ; " Thou
m Lam. iii. 17, 18. " 1 Sam. xiii. 12, 13. Ps. xxxi. 22.
P Ps. Ixxiii. 13, 21. 1 Ps. cxvi. 11.
VOL. VI. D
34. PSALMS, LXXVII. 710. [630.
hast deceived me, and I was deceived 1 ." Alas! what a root of bit
terness is an impatient spirit ! and how greatly does it aggra
vate the calamities under which we suffer ! Surely we should
leave times and seasons, whether of trial or consolation, unto
God, and say, "Though he slay me, yet will I trust in him 8 ."]
2. From unbelief
[This is the great source of all our disquietude. If we
truly believe that God ordered every thing with infallible
wisdom, and unbounded goodness, and an inviolable fidelity,
we could never be put into such a consternation as is expressed
in our text. We should rather lie as clay in his hands ; and
leave him to fashion us according to his will, and to put us
into as many successive furnaces as he sees fit, and to accom
plish his own purposes in his own way. We should have it
fixed as an immutable principle in our minds, that though
" clouds and darkness may be round about him, justice and
judgment are the basis of his throne: " and under the influence of
this faith, we should adopt the language of the Prophet Habak-
kuk, and say, " Although the fig-tree shall not blossom, neither
shall fruit be in the vines ; the labour of the olive shall fail, and
the fields shall yield no meat ; the flock shall be cut off from
the fold, and there shall be no herd in the stall ; yet I will
rejoice in the Lord, I will joy in the God of my salvation*."]
Happily the same authority that points out the
source of these questions, shews us also,
III. How they should be answered
Would we know what God will do, we should
attentively consider what he hath done. We should
mark his wonders of old, and observe all the diver
sified exercises of his perfections towards his people
from the beginning of the world, and especially
towards the Israelites whom he redeemed from the
land of Egypt :
1. How mighty his power !
[When the moment for the deliverance of his people was
arrived, not all the power of Egypt could detain them. Dif
ficulties indeed were multiplied, but only for the purpose of
displaying more gloriously his power in their behalf. The Red
Sea obstructed their flight; but it opened at God s command,
and made for his people a passage on dry ground; and then closed
again to overwhelm their enemies. Their necessities in the
wilderness were such as no human power or wisdom could
supply : but this also only tended in the same manner to
r Jer. xx. 7. s Job xiii. 15. t Hab. iii. 17, 18.
630.] DESPONDENCY DEPICTED AND REPROVED. 35
proclaim His might, who for the space of forty years fed them
with bread from heaven, and with water out of the stony rock,
and caused their garments never to decay. Be it so then, that
our difficulties are great, yea, insuperable by human power :
then will God magnify towards us his power so much the
more, and shew, that still, as in former times, he " makes the
depths of the sea (not a place for his people to be drowned in,
but) a way for the ransomed to pass over u ." J
2. How rich his mercy!
[Truly it was " not for their righteousness that he brought
them out; for they were a stiff-necked people" from the very
beginning : and " many a time would he have consumed them
for their iniquities, but for his own name s sake, that it should
not be dishonoured among the heathen." See their mur-
murings, their idolatries, their innumerable provocations, and
then say, whether God s grace be not sovereign, and his
mercy infinite ? And, if such surmises as those suggested in
our text arise in our minds respecting him, let us remember,
that he is the same God now as in former ages, and that now,
as well as in former times, the very chief of sinners, if truly
penitent, shall be accepted of him ; and that " where sin has
abounded, his grace shall much more abound V]
3. How mysterious his ways!
[In the space of a few months God had brought his people
to the borders of Canaan ; and yet for their murmuring and
unbelief he turned them back into the wilderness, and caused
them to wander there forty years, till all that generation,
excepting two persons, were swept away. This was most
mysterious : yet are we told on infallible authority, that " He
led them by the right way." In truth, that dispensation has
afforded the richest instruction to the Church from that period
to the present hour, and will continue to do so to the end of
time : and it will be found that his darkest dispensations
towards us also are the most replete with instruction to our
souls. It is usually those who are most exercised with trials,
that know most of themselves, and most of God. Whenever
therefore his dealings with us appear strange and inexplicable,
let us compose our minds with the reflection suggested toward
the close of this psalm, " Thy way is in the sea, and thy path
in the great waters, and thy footsteps are not known V]
4. How sure his promises!
[He had pledged himself to Abraham, that he would bring
his posterity into the full possession of the Promised Land :
and, though for their iniquities he caused all who came out of
u Isai. li. 10. x Rom. v. 20. y Isai. li. 10.
36 PSALMS, LXXVII. 710. [630.
Egypt to die in the wilderness, yet he brought their children,
who they supposed would fall an easy prey to their enemies,
into that good land, and gave it them for their inheritance :
and so perfectly did he fulfil his word to them in every respect,
that Joshua after many years could appeal to the whole nation,
that " not one thing had failed of all the good things which the
Lord their God had spoken concerning them; all was come to
pass unto them, and not one thing had failed thereof 2 ." Thus,
if the thought arise in our hearts, " Is his mercy clean gone
for ever ? doth his promise fail for evermore ? " our answer
must be, " No:" " it is impossible for God to lie a :" " his
promises in Christ are all yea, and amenV and "his mercy
endure th for ever ."]
ADDRESS,
1. Those who are walking in darkness
[There are changes in the spiritual, as well as in the
natural world. We must not any of us expect that our sun
shall shine equally at all times with unclouded splendour.
Notwithstanding we may truly " fear God and obey the voice
of his servants, we may yet be walking in darkness and have
no light." But in that state we are directed what to do : we
must " trust in the Lord, and stay upon our God d ." The
longest night will have an end : and if we wait patiently upon
our God, " his way is prepared as the morning," which, though
the night appear exceeding long and tedious, will come at last 6 .
He may for wise reasons hide his face from us for a time ; but
it shall not be for ever f . Hear his own answer to the com
plaints which we are apt to make g And know, that
though " heaviness may endure for a night, joy shall surely
come to us in the morning h :" if only we wait till the appointed
hour, " our light shall rise in obscurity, and our darkness shall
be as the noon day 1 ."]
2. Those who enjoy the light of God s counte
nance
[O what a privilege, what an unspeakable blessing, is this !
Learn to value it aright : and take care that you do not pre
sume upon the mercy vouchsafed unto you. Do not be saying
with David, " My mountain stands strong, I shall never be
moved," lest you provoke " God to hide his face from you, and
you be troubled 11 ." A slavish fear is doubtless to be avoided
on the one hand ; but so is a presumptuous security on the
other. The true medium is, to " rejoice with trembling 1 ," and
z Josh, xxiii. 14. a Heb. vi. 18. b 2 Cor. i. 20.
c Ps. cxxxvi. 1 26. d Isai. 1. 10. e Hos. vi. 3.
f Isai. liv. 7, 8. s Isai.xlix. 14 16. h Ps. xxx. 5.
1 Isai. Iviii. 10. k Ps. xxx, 7. ] Ps. ii. 11.
631.] JEWS AND CHRISTIANS COMPARED. 37
to unite " the fear of the Lord with the comforts of the Holy
Ghost m ." Be watchful then, that you do not by any unhallowed
dispositions " grieve the Holy Spirit" ;" but endeavour to " walk
in the fear of the Lord all the day long ."]
m Acts ix. 31. n Eph. iv. 30. Prov. xxiii. 17.
DCXXXI.
JEWS AND CHRISTIANS COMPARED.
Ps. Ixxviii. 8. A generation that set not their heart aright, and
whose spirit was not steadfast with God.
HISTORY is universally considered as a source of
the most valuable instruction, since it sets before us
the actions of men, under all the most important
circumstances of life, and teaches us what to avoid,
and what to follow. But in this point of view the
inspired history is of incomparably greater value
than any other, because it portrays the conduct of
men under an infinitely greater variety of circum
stances than any other history can do, and does it
also with far greater truth and certainty. Its im
portance in this respect is strongly marked by the
Psalmist in the preceding context. He calls on the
whole Jewish nation to listen to him, whilst he sets
before them the dealings of Jehovah with their
ancestors, and their conduct towards him: and he
charges them to impart the information to their
children, in order to its being transmitted through
successive generations to their latest posterity; that
all might learn their obligations to God, and be
instructed to avoid the evils into which their an
cestors had fallen : " that they might set their hope
in God, and not forget the works of God, but keep
his commandments : and might not be, as their
fathers, a stubborn and rebellious generation; a
generation that set not their heart aright, and whose
spirit was not steadfast with God."
With a view to a similar improvement of the sub
ject for ourselves, I will point out,
I. The character of that generation
To estimate this aright, we must consider what
might reasonably have been expected of them
38 PSALMS, LXXVIII. 8. [631.
[No nation under heaven were ever so distinguished by
the Divine favour as they. The wonders that were wrought for
them in Egypt their passage through the Red Sea, in which
the enemies who followed them were drowned their being
guided by a cloud which afforded them shade by day, and light
by night their being nourished for forty years by bread from
heaven, and by water, which, issuing from a rock, followed
them in all their way their having the Law written by the
finger of God himself given them, together with laws and
ordinances for the political and religious government of their
nation their having the river Jordan open a passage for them
as the sea had formerly done the seven nations, greater and
mightier than they, all subdued before them the promised
land in due time put into their possession ; and the worship of
God, with all its attendant privileges and blessings, established
amongst them these were favours peculiar to that nation, and
elevated them above all other people upon the face of the earth.
Respecting their superior obligations to love and serve God
on account of these things, Moses made an appeal to their
forefathers, which appeal may still be made to their descendants
at the present day a
Now, I ask, what might reasonably be expected of a people
so favoured ? Might it not be supposed, that they would love
their God supremely, and cleave to him steadfastly, and trust
in him confidently, and serve him with their whole hearts?
One would think it impossible that they should do otherwise,
if we did not know that]
The very reverse of this characterized their whole
deportment
[Their whole history from the beginning records one con
tinued series of murmurings and rebellions. In Egypt itself,
and within a few days after their passage through the Red
Sea but how shall I recite all their provocations? I must
recite their whole history, if I would bring before you the full
extent of their wickedness. Now and then they seemed to
manifest a better spirit. When they saw all their enemies dead
upon the sea-shore, they began to sing praise to their almighty
Deliverer : and on some occasions, when he punished them for
their rebellions, they manifested some contrition, and promised
to amend b But they soon returned to their former
habits, and " turned aside like a deceitful bow," which, when
promising to carry the arrow to the mark, causes it to drop at
your very feet c . At no time did they evince any real desire
" to set their heart aright ;" and, when they professed any such
purpose, they soon forgat their engagements, and shewed, that
" their spirit was not steadfast with their God."]
a Deut. iv. 3235. b ver. 3437. c ver. 57.
631.] JEWS AND CHRISTIANS COMPARED. 39
Now from having so complete a knowledge of
them, we are ready to imagine, that they were as far
beyond all others in depravity as they were in their
privileges. But, that we may do justice to the cha
racter of that generation, let us proceed to consider,
II. The character of ours
The favours conferred on us are as superior to any
bestowed on them as it is possible to conceive
[Their redemption was from oppressive task-masters ; but
ours is from sin and Satan, death and hell. Theirs was
accomplished by power only; ours by a price surpassing all
calculation, even the inestimably precious blood of God s only-
begotten Son. Theirs was for a time in the earthly Canaan ;
ours for eternity in heaven. Theirs was a mere shadow;
ours is the substance ]
What then may not reasonably be expected of us ?
[Suppose we could divest ourselves of all recollection that
we were a party concerned in this matter, and were called
upon to give our opinion, how any people, so favoured as we
have been, might be expected to requite their heavenly Bene
factor ; what answer should we give ? Should we not say,
There will be no bounds to their gratitude : they will adore
their God day and night : they will almost grudge a moment
that is not spent in his praise : they will commit all their
concerns to him with a confidence which nothing can shake ;
and devote themselves to him with an ardour which nothing
can abate : they will be wholly his, in body, soul, and spirit ;
and will look for his presence and his blessing as the only
portion of their souls ? ]
And how is it with us ?
[How is it with the generality ? Do they " set their heart
aright " towards him ? Is there in their hearts any real deter
mination to live to him, and for him, as their rightful Lord
and Master ? Is there any decided purpose to secure at all
events an interest in that redemption which he has wrought
out for them; and to live entirely on Him, who has lived and
died for them ? Let me rather ask, Is there any con
cern about their heart at all ? Provided only they be moral
in their lives, and regular in their attendance on ordinances,
do they not think themselves at liberty to set their affections
on things below, instead of reserving them exclusively for
things above ? See, in their converse with the world, how little
they savour of heaven and heavenly things ! See them even in
their religious worship, (whether in the closet, or the family,
or the public assembly,) how cold and formal all their services
40 PSALMS, LXXVIII. 8. [631.
are ; performed from a sense of duty, rather than from inclina
tion ; and with a view to satisfy their conscience, rather than to
enjoy and glorify their God ! In a word, instead of pointing like
the needle to the pole, their heart rests indifferently in any other
position than the right ; and never, unless from some forcible
impulse, and for a moment, points towards God as its rest at all.
And how is it with the greater part of those who profess
godliness ? As the former " set not their heart aright," so these
" in their spirit are not steadfast with God." What lamentable
instability is found in many who embrace the Gospel as a
system, and number themselves amongst the Israel of God !
They " name the name of Christ ; but depart not from ini
quity :" they " profess to know him ; but in works deny him :"
they " have a name to live ; but are really dead :" or, if they
" run well, it is only for a season ;" they are soon diverted
from their course ; they are drawn aside by temptation ; and
though they " begin in the Spirit, they end in the flesh."
Thus it was in the Apostle s days : and thus we are taught to
expect it will be in every age, till that blessed period shall
arrive, when " all nations shall serve the Lord," and " the
Canaanite no more be found in the house of the Lord of hosts."
The good-ground hearers are but few, in comparison of those
wiiose unfruitfulness or instability disappoint the efforts of the
labourer. Discontent with respect to what God has done, and
distrust as to what he will do ; a love of present gratifications,
and a contempt of future good ; a renunciation of God himself
for base and worthless idols ; are not evils peculiar to that
generation: they exist and operate amongst ourselves with
undiminished force ; and in the conduct of the Israelites we
have a mirror, wherein we may see our own faces, with the
exception of a few who serve God in spirit and in truth. There
is indeed, thanks be unto God! " a generation of righteous"
persons, who are truly " upright," and truly " blessed d ." But,
for the most part, the present generation has little reason to
boast against that which is mentioned in our text : yea rather,
inasmuch as our privileges exceed theirs, and our obligations
to holiness are greater, it may well be doubted whether we
are not more criminal than they ; and whether they in the day
of judgment will not rise up against us and condemn us.]
ADDRESS,
1. Those who are satisfied with themselves
[We are told that " there is a generation that are pure in
their own eyes, but are not washed from their filthiness e ."
Yes, thousands are well satisfied with themselves on account
of their outward morality, though they have no real spirituality
d Ps. xiv. 5. and cxii. 2. e Prov. xxx. 12.
631.] JEWS AND CHRISTIANS COMPARED. 41
of mind, no entire devotedness of heart to God. But let it be
remembered, that " God looketh not at the outward appear
ance, but at the heart :" he " requireth truth in the inward
parts." And to the heart must we also look: for " as a man
thinketh in his heart, so is he." I mean not that we should
take no notice of our actions ; because if they be bad, our
hearts must of necessity be bad also ; since it is " out of the
abundance of the heart that we both speak" and act. But
actions, though good in appearance, will not suffice to prove
our integrity before God. By the heart alone he judges : (acts
are regarded only as proofs and evidences of our state :) and
according as that is found upright or hypocritical before him,
will our sentence at his tribunal be. Let us then look well to
the truth of our profession, and to the stability of our ways.
Let us see to it, that our " heart is set aright " to glorify his
name, and that our spirit is steadfast with him, whatever
temptations or difficulties be put in our way. For then only
" have we a good hope," when we are " Israelites indeed, and
without guile f ."]
2. Those who are conscious of their departures
from God
[To see that we have erred from his ways is the first step
towards a return to him. If you see then a resemblance
between yourselves and the Jews of old, be thankful that " God
has not yet sworn in his wrath that you shall not enter into
his rest." And without delay flee to the Saviour, " whose blood
will cleanse you from all sin." Yet be not content to have
your sins forgiven. When you pray with David, " Purge me
with hyssop, and I shall be clean," " wash me, and I shall be
whiter than snow," forget not to add, " Create in me a clean
heart, O God, and renew a right spirit within me ! " " The old
heart must be taken away, and a new heart be given you,"
before you can enter into the kingdom of heaven. You must
be born again, and become " new creatures in Christ Jesus."
You must become the very reverse of what the world are,
regarding God, as they regard the world ; and the world, as
they regard their God. When they are in holy exercises, they
are quite out of their element : but when engaged in worldly
pursuits or company, they are quite at home. Be ye, on the
contrary, strangers in the world, and at home with God. Let
your whole life and conversation testify for you, whose you
are, and whom you serve : and then will God acknowledge you
as his In the eternal world.]
f John i. 47.
42 PSALMS, LXXVIII. 1922. [632.
DCXXXII.
THE EVIL OF UNBELIEF.
Ps. Ixxviii. 19 22. They spake against God : they said, Can
God furnish a table in the wilderness ? Behold, he smote the
rock, that the waters gushed out, and the streams over
flowed ; can he give bread also ? can he provide flesh for his
people ? Therefore the Lord heard this, and was wroth : so
a flre ivas kindled against Jacob, and anger also came up
against Israel; because they believed not in God, and
trusted not in his salvation.
HUMAN nature is the same in all ages. On a
comparison of ourselves with the ancient Jews, we
are ready to suppose that we are better than they.
But, if we were subjected to the same trials as they,
and as faithful a record were kept of all the workings
of our hearts, I doubt not but that our incorrigible
perverseness would be found to equal theirs.
This murmuring of theirs will lead me to shew,
I. The evil of unbelief
Unbelief often assumes the garb of humility. But
the evil of it appears,
1. From the construction which God himself has
put upon it
[He says, " They spake against God," when they ques
tioned his power to give them flesh. And this is what we do,
whensoever we call in question God s power to effect any thing
which our necessities require. He has declared himself to be
possessed of all power in heaven and in earth : " I am the Al
mighty God a ." But when we limit his power, we represent
him as unworthy of credit; or, as St. John strongly expresses
it, " We make him a liarV We may not intend to cast this
reflection upon him ; but we do it ; and, in fact, reduce him to
a level with his creatures.
As for our acknowledgments of his past interpositions, these
aggravate, rather than excuse, our doubts of his power ; since
they are standing witnesses for him : and our doubts are enter
tained in direct opposition to their testimony. Let us not,
therefore, imagine that the giving of glory to God for past
favours will at all palliate our refusal of credit to him for the fu
ture: for, on the contrary, he will rather say to us, " Out of thine
own mouth will I judge thee, thou calumniator of thy God."]
a Gen. xvii. 1. *> 1 John v. 10.
632.] THE EVIL OF UNBELIEF. 43
2. From the indignation which he manifested on
account of it
[" When he heard these unbelieving doubts, he was wroth :
and so a fire was kindled in Jacob, and anger also came up
against Israel," and " he smote them with a very great and
fatal plague ." Now, it is true, we do not see the same dis
pleasure exercised on us ; but we can have no doubt but that
our unbelief is as offensive to God as theirs was : indeed, it
involves us in deeper guilt ; because his mercies to us, in our
redemption by Christ, infinitely exceed all which the Jews
experienced in the wilderness. And, if we still harbour it in
our hearts, it will bring down a proportionably heavier judg
ment than what theirs brought on them. They were excluded
from the earthly Canaan for their unbelief: but we shall be
excluded from heaven itself, and from the everlasting enjoy
ment of our God d ."]
Seeing, then, that unbelief is so offensive to him, let
us inquire after,
II. The disposition of mind which God approves
This is clearly intimated in our text : His anger
was kindled against Israel, " because they believed
not in God, and trusted not in his salvation." Of all
the images that human wisdom can suggest, no one
can be devised so complete as that before us, for the
purpose of illustrating a life of faith
[The people of Israel were brought out of Egypt ; but
they knew not one step of the way that they were to take :
they were unprovided with any sustenance : they were inca
pable of protecting themselves against any enemy : they had to
pass through a country infested with wild beasts, and full of
obstacles apparently insurmountable : consequently, they had
to trust to God for every thing from day to day ; and, in
dependence upon him, to expect a successful termination of
their labours in a peaceful enjoyment of the Promised Land.
A new-born infant was not more incapable of providing for
itself than they: yet were they to prosecute their journey
without fear, and without any apprehension respecting its final
issue. Now this is precisely the frame of mind which God
expects from us. We must feel our dependence on him as
much as they did. We must look to him in every difficulty;
and expect from him a supply of every want ; and never move,
but as guided and directed by him. If trials arise, they must
drive us all to him, and lead us to expect from him the more
c Numb. xi. 33. d Heb. iii. 19. and iv. 1, 11.
44 PSALMS, LXXVIII. 19 22. [632
visible manifestations of his power and love. If he delay, we
must wait his time : if he appear for a time to have forgotten
us, we must regard it only as a call to give him a more abun
dant measure of glory, by a full persuasion, that " in the mount
of difficulty he will be seen ; " and that, though he were to
suffer us all to perish, he would rather raise us up again from
the dead than fail to accomplish any one of his promises. Such
was Abraham s faith; and such should be ours also 6 : and
"sooner shall heaven and earth pass away" than one such
Believer ever fall short of the promised inheritance.]
And now let me ADDRESS,
1. The querulous
[Alas ! to what an awful degree has discontent raged in
our hearts, under circumstances of trial ; so that we have dared
to question, not only the willingness, but even the power, of
God to relieve us ! Nay, we have even, like Jonah, vindicated
our complaints, and thought that " we did well to be angry."
But remember, Brethren, that God is the disposer of all events:
and, whilst you vent your rage against those who may have
been accessary to your troubles, your murmuring is in reality
against God. Beware, I pray you, lest you provoke him to
anger, and bring down upon your souls his heavy displeasure.
Your wisdom and your duty is, under every affliction, to " be
silent before God," or to say, " It is the Lord, let him do what
seemeth him good."]
2. The doubting
[You do not well to limit the mercies of your God.
" Wherefore did Sarah laugh, saying, Shall / have a child, who
am old f ?" And wherefore do you suffer any difficulties to
shake your confidence in God ? " Is there any thing too hard
for the Lord?" Peter, when he saw the waves, began to sink
through fear. But our Lord reproved him, saying, " O thou
of little faith, wherefore didst thou doubt?" So then I say to
you, Look only to the promises : and think not whether they
be more or less difficult of accomplishment : but take them ;
plead them ; rest on them ; expect the fulfilment of them : and
be assured, that " not one thing shall fail, of all the good things
which the Lord your God has promised to you&." " Faithful
is He that hath called you ; who also will do it h ."]
3. The true believer
[" Hold fast your confidence in God." This will bring
peace unto your souls, and will give glory to your God. Of
all the graces that have been ever exercised by the Lord s
e Heb. xi. 1719. f Gen. xviii. 12, 13. & Josh, xxiii. 14.
b 1 Thess. v. 24.
633 J OBSTINACY IN SIN REPROVED. 45
people, no one has been so much noticed, and so highly ap
plauded by him, as faith. Even when as bright an assemblage
of graces as ever were united, were called forth into exercise
by the penitent Mary, nothing but her faith was noticed by our
Lord: " Thy faith hath saved thee: go in peace 1 ." In fact,
as it is that which, more than any other grace, honours God,
that beyond every other shall be honoured by him. "Be
strong then in faith, giving glory to God;" and " according to
your faith it shall be unto you."]
1 Luke vii. 50.
DCXXXIII.
OBSTINACY IN SIN REPROVED.
Ps. Ixxviii. 32. For all this, they sinned still.
THE history of the Israelites in the wilderness
should not be considered as the history of that people
only, but of human nature in general. In this view,
it is pre-eminently instructive ; because it serves as
a mirror, to reflect our own persons, and to shew us
what is actually passing in our own hearts. In illus
tration of this remark, I will set before you,
I. The state of Israel in the wilderness
It is plainly depicted in the psalm before us. It
was one continued contest between God and them ;
God endeavouring, by mercies and judgments, to
reclaim them from their evil ways ; and they deter-
minately persisting in their rebellion against him.
1. They had begun their wickedness early
[Whilst they were yet in Egypt, where, as might be
supposed, they were led to commit idolatry, God had endea
voured to withdraw them from it. He had revealed himself
to them as the God of their fathers ; and had urged them to
cast away their abominations and their idols. But they
would not hearken unto him : on the contrary, so obstinately
did they adhere to their idol worship, that, had it not been
for his own great Name s sake, which would have been dis
honoured among the heathen, God would have cut them off
from being a nation, and have utterly destroyed them from
the face of the earth a . When Moses had clearly proved to
them his divine mission to deliver them, they murmured at
the delay which Pharaoh s obstinacy had created, and made
their augmented trials an occasion of utter despondency b .
After all the wonders that had been wrought in Egypt before
a Ezek. xx. 5 9. b Exod. v. 20, 21.
46 PSALMS, LXXVIII. 32. [633.
their eyes, and they were brought out with a high hand, no
sooner did they see fresh perils arise, than they renewed their
murmurings with augmented vehemence, and complained that
they had been betrayed to their utter ruin c . Nor did even
the passage of the Red Sea, and the sight of all their enemies
dead upon the sea-shore, cure them of this propensity : for
they were a rebellious and stiff-necked people even to the end d .]
2. They continued it with scarcely any intermission
[For a little moment " they believed the words of God,
and sang his praise 6 :" but "they soon forgat his works f ,"
and provoked him at the sea, even at the Red Sea g ." Read
their history, of which a summary is given in the psalm before
us, and you will find it one continued series of murmurings and
rebellions. Dissatisfied with the provision which God gave
them in the wilderness, they invidiously contrasted with it the
delicacies which they had enjoyed in Egypt, their flesh and
fish, their leeks and onions, and expressed their doubt whether
God could furnish them with such provisions as those h : and,
when God had done it in such profusion that it was not possi
ble for them to consume it all, and at the same time had testi
fied his abhorrence of their inordinate desires, they, instead of
humbling themselves before him, continued impenitent, and,
as my text expresses it, " for all this, they sinned still 1 ."
They had not been three months in the wilderness before they
even made a golden calf, and worshipped that as their deliverer.
On some occasions, indeed, after signal judgments had been
inflicted on them, they pretended to repent, and to turn unto
God ; but " their heart was not right with him, neither were
they steadfast in his covenant k ." In truth, " they despised
the pleasant land 1 " which God had promised to them for an
inheritance ; and, in the issue, they provoked " him to swear
in his wrath that they should never enter into his rest m ."]
3. They were utterly irreclaimable by any dispen
sations, whether of mercy or of judgment
[The mercies which God vouchsafed to them were innu
merable; yet, " for all this, they sinned still." The judgments
also which he inflicted were most awful ; but, " for all this, they
sinned still." In a word, they kept up the contest, till they all,
with the exception of Caleb and Joshua, were utterly consumed.]
And can any parallel to this be found ? Yes, in
deed, it will be found in,
II. The state of the Christian Church at this day
c Exod. xiv. 11, 12. d Deut. ix. 7. e Ps. cvi. 12.
f Ps. cvi. 13. s Ps. cvi. 7. h ver. 19, 20.
1 ver. 2732. k ver . 3437. l Ps. cvi. 24.
m Ps. xcv. 11.
633.] OBSTINACY IN SIN REPROVED. 47
1. Our guilt resembles theirs
[The sins of Israel may be comprehended under these
two, ingratitude and unbelief. And let me ask, Are not these
sins as prevalent amongst ourselves as ever they were in the
days of Israel ? Are not we loaded with benefits, even as they
were ? What conveniences had they, which are not showered
down on us? It matters not whether our food be rained
down from the clouds, or raised up from the earth : here it is,
and we gather it, and have the calls of nature satisfied. The
providence of God, if less visibly displayed towards us, is not
a whit less careful of us, nor is his goodness towards us less
manifest to the eye of faith. But where do we find hearts
duly sensible of his tender mercy ? Where do we find persons
rendering to him the honour due unto his name ? Where do
we find persons, under circumstances of trial, able to repose
their confidence in God, and with peaceful resignation ex
pecting his gracious and seasonable interposition? Where
do we find that his word forms such a ground of affiance, as
to supersede all doubts and fears respecting the final issue of
events ? In a word, who amongst us is in the daily habit of
acknowledging God in every thing, and of committing every
thing to his disposal, and of living only to his glory ? If our
murmurings and discontent be less visible, they are not less
real, when we cast the blame of our trials on second causes,
instead of tracing them to that divine hand from whence they
all proceed. And if, instead of living with heaven in our view,
and proceeding towards that as our desired rest, we are occu
pied mainly with the things of time and sense, we are really
in the state which we have before contemplated, and may see
in the Israelites of old our own hateful deformity.]
2. The gradations of our guilt, too, are the same
[They sinned they sinned still they sinned still, not
withstanding all that God could do to reclaim them. And
what have we done from our youth up ? In our earliest years,
we no sooner began to act, than we began to violate the laws
of God As our reason became matured, it might be
hoped that we should act in a way more suited to our profes
sion, and more pleasing to God. But neither days nor years
have made any difference in this respect : on the contrary, we
have gone on adding iniquity to iniquity, in one continued series,
even to the present hour : nor have any dispensations of God,
whether in a way of mercy or of judgment, produced any per
manent effect upon our minds. Now and then, perhaps, we may
have felt a transient gleam of thankfulness on our minds, or
some faint resolve to amend our ways : but both the one and
the other have passed away without lasting benefit; and notwith
standing all God s efforts to reclaim us, we are still the same.]
48 PSALMS, LXXVIII. 32. [633.
3. The aggravations of our guilt are greater far
[We have sinned against greater light than they. What
knew they of the mind of God, in comparison with us ? The
poorest person in the midst of us is better informed than they :
and, consequently, our violations of duty are proper tionably
heinous in the sight of God. We have sinned, too, against
richer mercies than they. What is their redemption from
Egypt in comparison of that which has been vouchsafed to us
from sin and death ? Theirs was by power only : but who can
estimate the price that has been paid for us, even " the pre
cious blood of Christ, as of a Lamb without blemish and
without spot n ? " They ate indeed of manna, and drank of
water from the rock : but we have Christ himself, who is the
true bread from heaven ; and we have the Holy Spirit, whom
Christ pours out abundantly upon us, for the refreshing of
our thirsty souls. They had the guidance of the pillar and
the cloud; but we have the word of God, which is both " a
light to our feet in general, and a lantern to our paths," for
our direction and preservation, every step we take. We have
sinned, also, against stronger inducements than they. To them
was promised the enjoyment of the land of Canaan, as a land
flowing with milk and honey; and the loss of it was threatened
as the punishment of disobedience. But heaven and hell are
set before us ; even heaven with all its glory, and hell with all
its inconceivable terrors : the one, as the reward of our fidelity ;
the other, as the recompence of impenitence and unbelief.
Say, then, whether the guilt of Israel can be compared with
ours ? and whether, whilst we are ready to cast reflections on
the Jews of old as a race of unparalleled impiety, we have not
reason to acknowledge ourselves their equals, or rather their
superiors, in iniquity ?]
But it is time that we descend from general views
of this subject, to a PERSONAL APPLICATION of it.
Permit me, then, to ask of you individually,
1. What is your state at this time ?
[You have seen what the state of Israel was : and you
know, by the state of Caleb and Joshua, what it ought to have
been. Now, has your state resembled theirs ? Are you
" following the Lord fully ? " Have you searched out the Pro
mised Land, and brought from thence the grapes of Eschol ?
and are you bearing your testimony before all, that it is the
duty of every man to go up and possess the land ? Are you
exercising faith in God, as able to put down your enemies, and
as pledged to bring you into possession of your promised inhe
ritance ? Is there a wide difference between the unbelieving
" 1 Pet. i. 19.
634.] THE FRUIT OF IMPENITENCE AND UNBELIEF. 49
world and you, so that to the whole camp of Israel you are
patterns of courage and fidelity ? Be assured, your conduct
must resemble theirs : your faith, your hope, your love, your
zeal, must operate to the production of a life like theirs, if you
would attain the same testimony from God, and the same
happy issue of your labours ]
2. What will your state very shortly be ?
[Death is spreading its desolations far and wide ; and,
whether by sweeping judgments or a more silent process, is
terminating the career of thousands ; so that in the space of
forty years a whole generation, as it were, passes away from
the face of the earth. But do all go to one place ? O !
could we but follow the spirits of departed men into the pre
sence of their God, as we follow their bodies to the grave,
what scenes should we behold ? In some happy cases, we
should behold them seated on thrones of glory, and crowned
with immortal bliss: but in how many cases should we see
them hurled from the tribunal of their God into the bottom
less abyss of hell, and cast for ever into the lake that burneth
with fire and brimstone sad monuments of human folly, and
objects of God s everlasting wrath and indignation! Indeed,
my Brethren, this is no vain conceit ; it is a reality : it is an
event that is taking place every moment ; and in the space of
another day may be realized in you. Is it not time for you
to inquire, whether you have turned unfeignedly to God, as
reconciled to you in the Son of his love ; or whether you are
" sinning still??" Remember, that " the goodness and
patience and long-suffering of God, which have been so long
exercised towards you, are intended to bring you to repent
ance q ." I pray you, despise not these mercies, as the Israelites
did in the wilderness, and as thousands around us do : but
" to-day, whilst it is yet called to-day," bear in mind the doom
that befel them, lest " ye also, having the same promise of
entering into God s rest, should at last come short of it 1 ."]
Numb, xxxii. 12.
v Here the particular dispensation, whether of war, famine, pes
tilence, sudden death, or any other calamity, may he urged as a call
from God to personal self-examination, and preparation for death.
<i Rom. ii. 4. r Heb. iv. 1.
DCXXXIV.
THE FRUIT OF IMPENITENCE AND UNBELIEF.
Ps. Ixxviii. 32, 33. For all this, they sinned still, and believed
not for his wondrous works. Therefore their days did he
consume in vanity, and their years in trouble.
VOL. VI. E
50 PSALMS, LXXVI1I. 32, S3. [634.
IT is a saying of Solomon s, that " he who soweth
iniquity, shall reap vanity a :" and the truth of this is
remarkably illustrated throughout all the history of
God s ancient people. The Jews were, beyond all
comparison, the most favoured people upon earth :
and if they had made a due improvement of their
mercies, they would have been as much exalted above
others in happiness, as they were in their outward
privileges. But neither mercies nor judgments could
prevail upon them to yield themselves unfeignedly to
God. The mercies they received were so signal, that
one would have supposed it impossible for them to
forget the Donor. Their judgments, too, on some
occasions were so awful, that one would have sup
posed fear should supply the place of love, and con
strain them to turn to God with their whole hearts.
In the preceding part of this psalm, these dealings of
God with them are especially referred to : yet, in my
text we are told, " They sinned still, and believed
not for his wondrous works." In consequence of this,
they reaped according to what they sowed : for, on
account of this incorrigibleness, " God consumed
their days in vanity and their years in trouble."
But is that generation passed away ? Is there not
amongst us the same obstinacy in sin ? and do we
not feel the same effects of transgression ? Yes, verily,
they are a mirror in which we may see our own
image ; and the events of their days are still visible
in ours. This will appear, whilst I shew,
I. The incorrigible obstinacy of sinners
God diversifies his dealings with us for our good
[Our temporal mercies, public, social, personal, have been
equal to any that have been vouchsafed to any people under
heaven But what shall I say of our spiritual mercies?
Verily, if a preached Gospel be the greatest of all mercies, we
have indeed very abundant reason to acknowledge the tran
scendent goodness of God to us In some instances,
too, has God dealt with us, both individually and collectively,
in a way of paternal chastisement ]
But to an awful extent have we persisted in im
penitence and unbelief
a Prov. xxii. 8.
634.] THE FRUIT OF IMPENITENCE AND UNBELIEF. 51
[What were the sins in which we indulged years ago?
Take us as a collective body; and it must be said, " In those
we continue still." The gay, the worldly, the sensual, the pro
fane, all follow their respective courses as much as ever, equally
unallured by mercies, and unawed by judgments Nor
have all " the wonders" of redeeming love, though so fully
and faithfully proclaimed, wrought any change in us. As the
Israelites, though so visibly under the care of Almighty God,
could not be prevailed upon to enter into the design of God s
mercies to them, or to yield up themselves to him in a way of
holy obedience, so neither are we led to exercise a simple faith
on the Lord Jesus Christ, and to " cleave unto him with full
purpose of heart" - - Dependence on him, communion
with him, and devotedness to him, are as far from us as
ever Our heads possibly may be instructed ; but our
hearts and lives are unchanged
And now let me ask, What are,
II. The bitter fruits which they reap from it?
Certainly, if ever a people could be happy, the cir
cumstances in which the Israelites were placed were
calculated to make them happy. But " their days
were consumed in vanity, and their years in trouble,"
as the just punishment of their sins. And how are
our lives spent ?
What have we, but vanity and trouble ?
[In the abundance of all things that we enjoy, it is sur
prising how little there is of real comfort to the possessors.
Many possess all that the world can give ; yet " in the midst
of their sufficiency they are in straits b ." It may be thought
that the rich are happier than the poor : but the very reverse
of this is true. God has cursed their very blessings
Yea, the nearest of all connexions which God ordained for
the happiness of man is, in a great majority of instances, un
attended with the blessedness which the parties hoped for;
yea, and too often is made a source of bitterest woe. Truly,
" man is born to trouble, as the sparks fly upwards d :" and this
poor wilderness world is found to most a vale of tears ]
And what is this but the fruit of sin ?
[This was not the state of man in Paradise : it came as the
fruit of sin : and in proportion as men live without God in the
world, is the world and every thing in it embittered to them.
It may be asked, Are the saints exempt from this common
lot? Do not they find "vanity and trouble" here below, as
well as others ? They do; but by no means in the same degree.
b Job xx. 22. c Dent, xxviii. 15 20. d Job v. 6, 7.
52 PSALMS, LXXVIII. 32, 33. [634.
To the saints, blessings are really blessings ; and even troubles
are blessings in disguise. The man who truly believes in Christ,
enjoys, in common mercies, a sense of God s love and favour,
to which an unbeliever is an utter stranger : and his trials
he receives as paternal chastisements, which are the means
ordained for his furtherance in the divine life, and for the
eventual increase of his happiness to all eternity. Though
therefore, in a certain degree, he finds vanity and vexation of
spirit to be stamped on all sublunary good, he has, on the
whole, a different portion from that of the ungodly world even
here : and hereafter, I need not say how widely different is his
lot. As for the impenitent and unbelieving, possess what they
may, they are not happy ; and, in the prospect of death and
judgment, it is from want of reflection only if they are not
completely miserable ]
To APPLY the subject to our hearts
[Have we not sinned enough already? May not the past
time suffice for our neglect of God, and our contempt of his
favours? Shall it continue to be said of us, They have sinned
still; and will not believe in God, notwithstanding all his
wondrous works? Do but look back, and see what has hitherto
been the " fruit" of such a life 6 . I appeal to all, What have
ye found but vanity and trouble, even in your best enjoyments ?
Verily, they have been but as the " crackling of thorns under
a pot," which blazed for a moment, and then vanished in
smoke f . Indeed, Brethren, if the happiness of this world only
were concerned, I should recommend to you a life of peni
tential sorrow, and of entire devotedness to God : for " godli
ness is profitable unto all things, having the promise of the life
which now is, as well as of that which is to come g ." But
there is a world to come ; a world in which we shall reap, in
its full extent, the fruit of our present conduct. Oh! where will
the impenitent transgressor find pardon then? and where the
contemptuous unbelieving sinner flee to hide himself from the
wrath of an avenging God ? Let there then, Brethren, be an
end to your contest with the God of heaven. Cast down the
weapons of your rebellion; and, with penitential faith, cast
yourselves on the Saviour, who died even for the very chief of
sinners. " Humble yourselves truly under the mighty hand
of God ; and in due season, notwithstanding all your past
transgressions, he will lift you up h ." -
e Rom. vi. 21. f Eccl. vii. 6.
g 1 Tim. iv. 8. h Jam. iv. 10.
635. J THE EXTENT OF GOD s MERCY. 53
DCXXXV.
THE EXTENT OF GOD s MERCY.
Ps. Ixxviii. 34 39. When he slew them, then they sought
him ; and they returned and inquired early after God : and
they remembered that God was their Rock, and the high
God their Redeemer. Nevertheless they did flatter him
^vith their mouth, and they lied unto him with their tongues :
for their heart was not right with him, neither were they
steadfast in his covenant. But he, being full of compassion,
forgave their iniquity, and destroyed them not : yea, many
a time turned he his anger away, and did not stir up all his
wrath : for he remembered that they were but flesh, a wind
that passeth away, and cometh not again.
THE psalm before us is altogether historical : yet
may it be called one great parable. It is, in fact, so
called by the Psalmist himself: and the very words
by which he designates this composition are quoted
by the Evangelist as fulfilled, when our blessed Lord
spake to the people in parables, and in parables ex
clusively a . The truth is, that the whole account of
the redemption of Israel from Egypt, with their pre
servation in the wilderness, and their final establish
ment in the land of Canaan, is typical of man s
redemption through Christ, and of the final salvation
of all God s chosen people. It is not unlike the
parable of the Prodigal Son : and, unless we view it
in this light, and read in it the great concerns of our
own souls, we have no just conception of its true
import. As a record of the most important events
in the Jewish history, the writer of it might justly
urge the importance of transmitting it with care,
and teaching it with diligence, to all succeeding
generations 15 : but, as a vehicle of spiritual instruc
tion, it is of inestimable value, not to Jews only, but
to Gentiles also, and ought to be studied with care
by every child of man.
We shall not now enter into a minute illustration
of this truth, because it would occupy far more of
your attention than could be allotted to one dis
course : but a general view of the subject will be
a Compare ver. 2. with Matt. xiii. 35. b ver. 3 6.
54 PSALMS, LXXVI1I. 34, 39. [635.
brought before us, whilst we notice the conduct of
the Israelites towards God, and his forbearance
towards them, or, in other words,
I. The extent of their wickedness
They were continually provoking God to anger
[They were frcm the beginning " a rebellious and gain
saying people." Never would they pay any regard to God, till
they were constrained to do so by his chastening rod. In vain
were his mercies multiplied unto them : they overlooked them
all, and " forgat all the wonders" of his love and mercy c . Dis
satisfied with what he gave them for their subsistence, notwith
standing it was " angels food," they lusted after things which
were in no respect necessary for their well-being 01 . And when
they had provoked God to punish them for their ungrateful
murmurings, instead of being reclaimed by his chastisements,
" they only sinned yet more against him 6 ." When, in conse
quence of their obstinacy, these chastisements became more
severe, and no way of deliverance was found but by their
turning unto God, they pretended to return unto him ; but it
was a mere pretence. They called to remembrance his past
interpositions in their favour, and professed to acknowledge him
as their Redeemer and their God : but they only " flattered
him" with titles, which excited no corresponding sentiments in
their hearts, and " lied unto him " with vows, which they never
intended to perform. They pretended to lay hold on " his
covenant : " but they would " not be steadfast in it, or perform
any of the engagements which it entailed upon them."]
And what is this, but a history of ourselves also ?
[In our prosperity, we care not about God ; " he is not in
all our thoughts" But under some heavy calamity we
begin to lay to heart our former transgressions, and to inquire
after God. This is common, especially in sickness, and at the
expected approach of death f . Then we can bear to hear of
God, and of Christ ; yea, we apply to God as our Father, and
to Christ as our Redeemer ; we acknowledge with apparent
gratitude all that they have done for us ; and profess a depend
ence on them for all that we stand in need of -Yet in the
midst of all these professions there is no true contrition, no real
self-abhorrence, no fixed determination to give up ourselves
unreservedly to God. We approach our God indeed, but it is
" with flattery and lies g ." We profess much love to him, and
much delight in that covenant which he has made with us in
Christ Jesus ; but " our hearts are not right with him, neither
are we steadfast in his covenant." This appears from our
c ver. 11. d ver. 18 25. e ver. 17, 32.
f Isai. xxvi. 16. and Hcs. v. 15. e Hos. xi. 12.
635.] THE EXTENT OF GOD*S MERCY. 55
speedy return to vanity, as soon as ever the judgment is
removed from us. We are like metal taken out of the furnace,
which, however liquefied, soon returns to its original hardness.
Our relentings possibly have been renewed either under the
ministry of the word, or by some fresh calamity : but, after all,
like Pharaoh, we have only verified that humiliating description
of the Apostle, "we have turned again with the dog to his vomit,
and the sow that was washed to her wallowing in the mire."]
These rebellions however against their God only
gave occasion for displaying,
II. The extent of his mercy
Many times did he forgive them
[Often, through the greatness of their provocations, did
he lift up his hand to destroy them in the wilderness ; but he
forbore to execute upon them the judgments they deserved.
" He remembered that they were but flesh, or as a wind that
passeth away, and cometh not again ; " and, if he should give
vent to his indignation against them, they must inevitably, and
irremediably perish.]
It is thus also that he hath dealt with us
[" How oft have we provoked him, and grieved him by our
transgressions h ! " yet on every fresh occasion he has
shewn himself " slow to anger and of great kindness." Let
every one think with himself how many seasons there have
been, when, in heart at least, if not in act, we have exceeded
our usual measure of wickedness, and when he might have cut
us off, so to speak, with advantage, and made us signal monu
ments of his displeasure Yet he has borne with us,
and not suffered his whole displeasure to arise. He has, thus
far at least, " forgiven us;" and, in answer to the intercessions
of our great High Priest, he has spared the barren fig-tree,
revoking the order for its removal, and renewing, for its pre
servation, all the means which have hitherto been used in vain.
Of this his mercy we are all living monuments : from time to
time he has said concerning us, " How shall I give thee up 1 ? "
" Wilt thou not be made clean ? when shall it once be k ? " Yes,
we must all bear witness for him, that the only reason of our
not having been long since " consumed, is, because his com
passions fail not."]
SEE, then,
1. What improvement we should make of afflictive
providences
[What the Jews professed to do, we should do in reality
God sends afflictions for this end and, if they
h ver. 40. * Hos. xi. 7 9. k Jer. xiii. 27.
56 PSALMS, LXXX. 1719. [636.
produce this happy effect, we shall have reason to be thankful
for them.]
2. What, under all circumstances, should be the
chief object of our attention
[The Jews failed, because " their heart was not right with
God." Let us look to this, that we indulge not hypocrisy in
our hearts. If we call God our God, and our Redeemer, let
our eyes be to him as our only, and our all-sufficient Help.]
DCXXXVI.
THE EFFICACY OF PRAYER.
Ps. Ixxx. 17 19. Let thy hand be upon the man of thy right
hand, upon the son of man whom thou madest strong for thy
self. So will not we go back from thee : quicken us, and we
will call upon thy name. Turn us again, Lord God of
Hosts ; cause thy face to shine : and we shall be saved.
THIS psalm appears to have been written about
the time when Sennacherib had invaded the land of
Judah, and threatened the two remaining tribes of
Judah and Benjamin with the same utter destruction
as had already been inflicted on the ten tribes of
Israel. The writer, whoever he was, addresses Je
hovah in nearly the same terms as Hezekiah did on
that occasion, even as " the Lord of Hosts that dwelt
between the cherubim a ." And when he says, "Be
fore Ephraim, Benjamin, and Manasseh, stir up thy
strength, and come and save us ;" he merely desires
that God would afford them now the same protection
as he had formerly afforded to all his people in the
wilderness ; which protection these three tribes had
better opportunities of discovering than others ; be
cause, whilst three tribes preceded the ark, and three
marched on either side, these three brought up the
rear, and consequently were in a better situation for
noticing the various interpositions of Jehovah in their
behalf. The disconsolate state of the country at that
time is set forth by the Psalmist under the figure of
a vine, which had been planted there by Jehovah
himself, and had flourished so as to fill the whole
land ; but now it was exposed to all the rage of the
a ver. 1. with Isai. xxxvii. 15 17.
636.] THE EFFICACY OF PRAYER. 57
enemy, who " wasted and destroyed it ;" and it would
shortly be entirely rooted out, if God did not speedily
interpose for its protection b . By " the man of God s
right hand, and the Son of Man whom God had made
strong for himself," I suppose the Psalmist intended
to specify king Hezekiah, whom he entreated God to
make his instrument for effecting the desired deli
verance : and in the latter verses of my text he pro
mises, in behalf of the nation at large, that the mercy
shall not be lost upon them, but shall be requited by
them in the way which God will approve, even by
greater steadfastness in their future adherence to
him, and a more entire obedience to his commands.
In this view, I conceive, the psalm may properly
be applied either to the Church, or to any individual
Believer in a season of deep distress : and " the Son
of Man, whom Jehovah has made strong for himself,"
may be understood as designating the Lord Jesus
Christ, who is the King of Israel, and whom in that
capacity Hezekiah especially prefigured.
Let the afflicted Believer then see in this passage,
I. How to approach God in a season of trouble
We are especially invited to " go to God in a time
of trouble." But in what way shall we approach him ?
The Lord Jesus Christ is the appointed Head of
God s Church and people
[Even whilst he was yet on earth, " all power in heaven
and on earth was given to him c :" and, on his ascension to
heaven, he was constituted " Head over all things to the
Church d ," and had all fulness committed to him e , " that he
might fill all things f ," and be the one source of light and life
to the spiritual world, as the sun in the firmament is to this
material globe on which we live. To this the Psalmist bears
testimony, when he says, "Thou spakest in vision to thy Holy
One, and saidst, / have laid help upon One that is mighty ,- I
have exalted one chosen out of the people. I have found
David my servant : with my holy oil have I anointed him :
with whom my hand shall be established : mine arm also shall
strengthen him g ." In this passage there is no doubt but that
the Lord Jesus Christ is spoken of precisely in the view in
b ver. 816. c Matt, xxvii. 18. d Eph. i. 22.
e Col. i. 19. f Eph. iv. 10. e Ps. Ixxxix. 1921.
58 PSALMS, LXXX. 1719. [636.
which I suppose him to be spoken of in the psalm before us.
He is that David whom God has anointed to rule over his
Church and people, and through whom he will shew himself
at all times mighty to save.]
Through Him, then, we must seek for God s effec
tual help
[Through him must we look for the acceptance of our
prayers ; and from him must we expect those communications
which God has promised to his believing people. " God has
made him strong," not for us only, but " for himself" also ; see
ing that in this mode of dispensing his blessings he is particu
larly glorified. This is the account given us by an inspired
Apostle : " Him hath God highly exalted, and given him a
name above every name ; that at the name of Jesus every
knee should bow, of things in heaven, and things in earth, and
things under the earth ; and that every tongue should confess
that Jesus Christ is Lord, to the glory of God the father 11 ."
And to the same effect our Lord himself also says, " What
soever ye shall ask in my name, that will / do, that the father
may be glorified in the Son i ." Let not any one, then, hesitate
to look thus to Christ, from an apprehension that, in so
honouring the Son, he should dishonour the Father : for God
would have " all men to honour the Son even as they honour
the Father:" and he declares, that " he who honoureth not the
Son, honoureth not the Father who hath sent him k ." Be it
remembered, then, that Jesus is " the way, the truth, and the
life ; and that no man cometh unto the Father, but by him V]
From the passage before us we may further learn,
II. What we should seek for at His hands
Doubtless we are permitted to ask for deliverance
from trouble. But there are other things which we
are far more concerned to ask, even things for the
production of which affliction itself is sent us. We
should seek,
1 . The communications of God s grace
[These are of infinitely more importance than any tem
poral deliverance. With these, every affliction is light : without
them, no enjoyment whatever is of any real value. Whatever
be our state as it respects ease or trouble, we are dead, and
need to be " quickened ; " we are rebellious, and need to be
" turned." The first thing, then, that we should seek, should
be quickening and converting grace. Every creature in the
h Phil. ii. 911, * John xiv. 13.
k John v. 23. J John xiv. 6.
63G.] THE EFFICACY OF PRAYER. 59
universe stands in need of these ; and on the attainment of
it depends our everlasting welfare. Let every one, then,
pray, " Quicken me, O Lord ! " Oh! turn me, for thy mercy s
sake ! " Turn thou me, and I shall be turned."]
2. The manifestations of his favour
[We should never rest without an evidence in our own
souls that we are the Lord s. While our interest in his favour
is doubtful, what happiness can we enjoy I There must
always be a secret fear and misgiving, that ere long we may
become monuments of his righteous indignation. We should
therefore entreat of God to " lift up the light of his counte
nance upon us," and to give us a spirit of adoption, testifying
that we are his. It is not the sun of outward prosperity that
we are to desire, but that inward light, by which we can dis
cern our adoption into his family, and our title to his glory.
This will make every " yoke easy, and every burthen light."]
But the text itself leads us to consider,
III. The fruit and consequence of accepted prayer
These blessings once obtained, we shall assuredly,
possess,
1. Stability in God s ways
[Thousands there are who " run well only for a season,"
and who, by turning back from God, make " their latter end
worse than their beginning." But real conversion, especially
when it issues in a peaceful walk with God, produces a decision
of character which nothing can shake. I mean not to say that
any man has strength of his own, whereby he can stand :
even St. Paul himself needed incessant care and watchfulness,
lest, " after having preached to others, he himself should be
come a cast-away." But a sense of God s love in the soul
confirms our confidence in him ; and enables us, in dependence
on his grace, to hurl defiance at all the enemies of our salva
tion, and to rest assured that "none shall ever prevail to
separate us from his love."]
2. The everlasting enjoyment of his favour
[Thrice is this repeated, and each time with increasing
earnestness : " Turn us again, O God, and we shall be saved :
turn again, O God of Hosts, and we shall be saved : turn us
again, O Lord God of Hosts, and we shall be saved m ." If we
commit ourselves truly to the Lord Jesus Christ, " none shall
ever pluck us out of his hands ; " but that promise shall be
fully verified, " Israel shall be saved in the Lord with an ever
lasting salvation ; ye shall not be ashamed or confounded world
without end n ."]
m ver. iii. 7, 19. n Isai. xlv. 17.
GO PSALMS, LXXXI. 10. [637.
Hence we may SEE,
1. How little reason there is for any man to de
spond
[Who can be in a more desperate state than that depicted
in the psalm before us ? Yet for them was relief solicited and
obtained. And is there not the same help for us ? Is not the
Saviour as mighty as ever ? Is his hand shortened at all, that
it cannot save ? or his ear heavy, that it cannot hear ? Let,
then, the same means be used, and the same result may
assuredly be expected. I will suppose that the enemy has
" overflowed even to the neck," and is even now exulting in his
triumphs. Spread but your case before the Lord, as Hezekiah
did, and you may adopt the language which was put into his
mouth; " The virgin, the daughter of Israel, hath despised thee,
and laughed thee to scorn ; the daughter of Jerusalem hath
shaken her head at thee ." Sooner shall heaven and earth pass
away, than one praying and believing soul be left to perish.]
2. How little ground there is for any one to glory
[I will suppose that any one of you is now flourishing like
the vine, of which the Psalmist speaks, in all its glory. Whence
came you ? Know that you were once in Egypt, and were
brought out thence to the place in which you stand. And who
has kept you from being trodden down and devoured by the
beasts of the field? It is God alone who has kept you, even
to the present hour. It is He who gave you his converting
grace ; He who infused peace into your soul by the light of
his reconciled countenance. And when you shall arrive at the
realms of glory, it is to Him that you must ascribe your salva
tion, from first to last. If any man be disposed to glory, I
would ask, " Who made thee to differ ? And what hast thou,
which thou hast not received ? " Whilst you are building on
the true foundation here, you must say continually, " By the
grace of God, I am what I am P :" and when " the headstone
shall be brought forth with shoutings," you must spend eternity
in crying, " Grace, grace unto "
Isai. xxxvii. 22. P 1 Cor. xv. 10. Q Zech. iv. 7.
DCXXXVII.
PRAYER EFFECTUAL, TO ANY EXTENT.
Ps. Ixxxi. 10. I am the Lord thy God, which brought thee out
of the land of Egypt : open thy mouth wide, and I will fill it.
ACCESS to God, and a certainty of acceptance
with him, have been amongst the most distinguished
privileges of the Lord s people in all ages. To his
637.] PRAYER EFFECTUAL, TO ANY EXTENT. 61
ancient people the Jews, God said, " What nation is
there so great, who hath God so nigh unto them as
the Lord our God is in all things that we call upon
him for?" To us, under the Christian dispensation,
it is promised, that " wherever two or three are
gathered together in the name of Jesus, there will
that blessed Saviour be in the midst of them." None
shall " draw nigh to him in prayer, but he will also
draw nigh to them," to answer their prayers. In the
psalm before us, God most affectionately encourages
his people to come to him, and to enlarge their re
quests to the utmost extent of their necessities :
" Hear, O my people ! and I will testify unto thee,
O Israel, if thou wilt hearken unto me." " I am the
Lord thy God, who brought thee out of the land of
Egypt ; open thy mouth wide, and I will fill it."
Here, Brethren, let me call your attention to,
I. The invitation given us
How comprehensive the words in which it is
contained !
[Here is no limit to our petitions. On the contrary, we
are encouraged to extend them to every thing that our souls
can desire. Nor is there any limit assigned, beyond which we
are not to expect an answer. Whatever we want for body or
for soul, for time or for eternity, it shall all be given us, if only
we will " approach unto God," and "make our requests known
unto him."]
And how marvellous the invitation, as sent by God
to sinful man !
[God can receive nothing from us : " our goodness can
never extend to him. 1 He is altogether independent of us:
and if the whole human race were annihilated this very moment,
God would suffer no loss. Neither his honour nor his happi
ness were in the least diminished, when the fallen angels were
cast oat of heaven into the bottomless abyss of hell : nor if we
were all plunged into the same abyss of misery, would God be
in the least affected by it. Yet, behold, He deigns to send us
the gracious invitation which we have just heard, and permits
even the vilest amongst us to regard it as addressed personally
to himself. To every soul amongst us he says, " Open thy
mouth wide, and I will fill it."]
Listen then with wonder to,
62 PSALMS, LXXXI. 10. [637.
II. The consideration with which it is enfo reed-
Surprising encouragement ! Mark it,
1. As referring to God s ancient people
[God had brought them out of Egypt with a mighty hand
and a stretched-out arm. What an evidence was this of his
power ! and what a pledge was this of his willingness to do for
them all that their necessities might require! Behold the
sea opening before them, to give a dry path to them, and to
overwhelm in one common ruin every one of their pursuers !
Behold the bread given them for forty years by a daily mira
culous supply from heaven, and the water from the rock follow
ing them in all their way! See them at last established in the
Promised Land ! Could they ask more than had already been
done for them ? And if these things had been done notwith
standing all their rebellions, what should they not obtain if
they would implore it with all humility from God ?]
2. As comprehending that more wonderful redemp
tion vouchsafed to us
[If the typical redemption from Egypt afforded such
encouragement to prayer, what must we think of that redemp
tion which it shadowed forth, even the redemption of our souls
from death and hell, by the precious blood of God s only dear
Son ? Hear Jehovah saying, 1 I am the Lord thy God, who
became a man for thee ; who died upon the cross for thee ;
who bore thy sins in my own body on the tree, that thou
mightest be freed from the condemnation due to them, and
mightest inherit a throne of glory ! What a claim is this to
our gratitude ! what an incentive to the utmost possible enlarge
ment of our petitions ! and what an encouragement to our most
unshaken affiance ! Take the invitation by itself, and it ex
presses all that we can wish : but take it in connexion with
this consideration with which it is enforced, and methinks there
will not be one amongst us that will not most cordially accept
it, and most thankfully avail himself of the liberty, the inesti
mable liberty, thus accorded to him.]
But, seeing that this invitation has been so often
sent to us,
1. How amazing is it that any of us can live with
out prayer !
[Methinks it were almost a libel upon human nature to
suppose that there should be any one so stupid and so brutish
as to live without prayer; and I ought to make an apology
for suggesting even a possibility that such an one may be
found in this assembly. Well ; forgive me, if in this I have
erred : yet I would affectionately put it home to the consciences
637.] PRAYER EFFECTUAL, TO ANY EXTENT. 63
of all who are here present, and ask, Have you, my Brethren,
and you, and you, really sought after God, and spread your
wants before him, and implored mercy at his hands, and wrestled
with him, as it were, in prayer, for an out-pouring of his Spirit
upon you ? Have you done it this week past ? Have you done
it this very morning ? Can you call God to witness that you
have thus opened your mouth wide before him, in the hope
that he would fill and satisfy you with the abundance of his
grace ? Is there no one amongst you that stands reproved for
his neglect of this duty? Yea, rather, are there not some
amongst you who have never poured out their souls before God
in prayer during their whole life, or, at all events, only under
the pressure of some great calamity, which, when it was past,
left them in the same careless and obdurate state as before ?
Perhaps some of you may have repeated some form which you
learned in early life, or may have read some form out of a book :
but this is not prayer, if it be unattended with the real desires
of the heart : prayer, is not a mere service of the lip and knee,
but the effusion of the soul before God in earnest supplication.
I lament to think how many there are utter strangers to such
holy wrestlings, such sweet communion with their God. Let
me, then, remind such persons what sad regret they excite in
the bosom of Jehovah ; and what bitter regret they themselves
also will one day experience in their own bosoms. God says,
" O that my people had hearkened to me, and Israel had walked
in my ways ! " And will not you also, ere long, adopt a similar
language, and say, " O that I had hearkened to the voice of
my God, and had walked in the ways to which he called me!"
And if God contemplate with such regret the blessings which
he would have bestowed % with what sad regret will you one
day view the blessings you have lost ! Be wise in time ; and
now avail yourselves of the opportunity that is afforded you,
" seeking the Lord whilst he may be found, and calling upon
him whilst he is near."]
2. How lamentable is it that any one should yield
to discouragement in prayer !
[What could God say to you, more than he has said; or
do for you, more than he has done ? St. Paul says, " He that
spared not his own Son, but delivered him up for us all, how
shall he not with Him also freely give us all things ? " Only
reflect on what he has done, and how impossible it was any
fallen creature should dare to ask SUCH things at God s hands,
and you need not fear to enlarge your petitions, to the utmost
extent of language to express, or of imagination to conceive.
You are not straitened in him; be not straitened in yourselves b .
Only spread your wants before him freely, and you shall find
ver. 1316. b 2 Cor. vi. 12.
64 PSALMS, LXXXI. 11, 12. [638.
that " He is able to do for you exceeding abundantly above
all that you can ask or even think c ." Go to him, then, and
"pray to him with all prayer and supplication in the Spirit;"
yea, "pray without ceasing," and "give him no rest" till he
has answered your requests. But be not hasty to imagine that
he will not hear ; because he may already have heard and an
swered in the way most conducive to your good, whilst you are
doubting whether he will so much as listen to your petitions.
Of course you cannot expect to receive, unless you ask accord
ing to his will d ; but, with that reserve only, I assure you, that
" ye may ask what ye will, and it shall be done unto you 6 ."
Only " ask in faith," and " according to your faith it shall be
done unto you."]
c Eph. iii. 20. <* 1 John v. 14. e John xv. 7.
DCXXXVIII.
GOD GIVING UP OBSTINATE TRANSGRESSORS.
Ps. Ixxxi. 11, 12. My people would not hearken to my voice,
and Israel would none of me : so 1 gave them up.
THE history of the Jews is not a mere record of
times and persons far distant from us, but a display
of the Divine procedure towards others, as a pledge
of a similar procedure towards us. The Jews were
intended as examples to the Church of God in all
ages : their prosperity whilst serving God, and their
adversity when they had departed from him, were
designed to shew us what blessings we may expect
at God s hands, if we serve him acceptably ; and
what judgments, if we rebel against him a . In this
view it will be profitable to consider the words before
us ; and,
I. The perverseness complained of
Nothing could exceed the kindness of God towards
his people of old
[How tender and affectionate is his address to them b !
He entreats them not to look to any strange god,
since he alone has an exclusive right to their regard
He assures them also, that whatsoever they shall ask at his
hands, he will do it for them d
And is it not precisely in the same way that he addresses us?
a See 1 Cor. x. 111. and Heb. iii. 1619. and iv. 1.
b ver. 8. c ver. 9, 10. d ver. 10. with Deut. iv. 7.
638.] GOD GIVING UP OBSTINATE TRANSGRESSORS. 65
He invites us to look to him 6 , and to come unto him f , and to ask
of him whatsoever we will, with an assurance that we shall
not be disappointed of our hope g . There is no limitation or
exception, provided only the things we desire be agreeable to
his holy will. If we plead with him in earnest, there is no
sin that shall not be forgiven 11 , no corruption that shall not be
mortified 1 , no want that shall not be supplied k . He engages,
that, to whatever temptation we may be exposed, his grace
shall be sufficient for us 1 .]
But their obstinacy was incorrigible
[The Jews, with but few exceptions, " would not hearken
to his voice." His precepts, his promises, his threatenings,
were alike disregarded by them. " They would none of him ;"
but said to his messengers whom he sent to reclaim them, " Make
the Holy One of Israel to cease from before us" -
And is it not thus with us ? Is not his authority trampled
on by us? and are not both his mercies and judgments almost
universally despised? We will have other objects of our affec
tions in preference to him - We will not open our mouths
in prayer, though we know that nothing is to be obtained with
out it - The language of our hearts and actions is, " We
will not have this man to reign over us m " - Notwith
standing all that he has done to " redeem" us from death and
hell, we will not take upon ourselves his light and easy yoke.]
While we thus imitate the perverseness of the
Jews, let us tremble for fear of,
II. The judgments inflicted on account of it-
Consider,
1. What a loss they sustained
[He would have preserved them in Canaan, and loaded
them with all imaginable blessings, even as he had done in
former times n
But this was a very faint shadow of what he would do for us.
What victory would he have given us over all our spiritual
enemies! - -What a fulness of consolation and joy also
would he have bestowed upon us, in the communications of his
grace, and the manifestations of his love ! Surely his Spirit,
as " a Spirit of adoption," should have " witnessed with our
spirits that we were his," and should have " sealed us unto the
day of redemption " ]
2. What misery they incurred
e Isai. xlv. 22. and Iv. 13. f Matt. xi. 28.
s John xiv. 13, 14. and xv. 7. h Isai. i. 18.
1 Mic. vii. 19. k Phil. iv. 19. l 2 Cor. xii. 8, 9.
m Luke xix. 14. n Dent, xxxii. 29.
VOL. VI. F
63 PSALMS, LXXXT. 11,12. [638.
[God gave them up to idolatry, and to their own hearts
lusts ; and left them to " walk in their own counsels " -
And this is the curse which he denounces against us also.
" His spirit will not always strive with us." If he see that we
are bent upon our evil ways, he will abandon us to our own
delusions P, and will say, " He is joined to idols, let him alone q "
A greater curse than this God cannot inflict, because
our remaining days will be occupied only in augmenting our
guilt and aggravating our condemnation 1 Were the
judgment only to deliver our bodies to Satan now, that might
lead to our final salvation : but to give us over to the uncon
trolled influence of self, is a certain prelude to our everlasting
damnation. It is, in fact, the very beginning of hell, where it
will be said to the unhappy souls, " He that is filthy, let him
be filthy still ; and he that is unjust, let him be unjust still 8 ."]
Hence it APPEARS,
1. Whose will be the fault, if any be lost
[None can lay it to the charge of God that he is unwilling
to save them. He has sworn with an oath that he willeth not
the death of any sinner*. And in the psalm before us he takes
up a lamentation over those who obstinately compel him to
give them up u . Thus did our blessed Lord over the murderous
Jerusalem x : and thus does he over all impenitent transgressors ;
" Ye will not come unto me that ye may have life y ." " Often
would I have gathered you, even as a hen gathereth her chickens
under her wings; but ye would not 2 ." And what a bitter source
of self-condemnation will this be to us, that God would have
saved us, but we would not be saved by him ! The language
which God noiv uses over us, we shall then use in reference to
ourselves : " O that I had hearkened to his voice ! O that I had
walked in his ways !" How should I have been at this instant
triumphing over my cruel adversary, and feasting on all the
richest fruits of paradise, instead of dwelling with everlasting
burnings, without one drop of water to cool my tongue ! Surely
this reflection will be the bitterest ingredient in that bitter cup,
which they who perish will be drinking of to all eternity.]
2. Whose will be the glory, if any be saved
[We never come to Christ, till the Father, by the mighty
working of his power, draws us to him. Such is the pride of
the human heart, that no man will submit to be saved by grace
alone, till God has made him " willing in the day of his power."
See Rom. i. 24, 26, 28. " So I gave them up."
P 2 Thess. ii. 1012. q Hos. iv. 17. r Rom. ii. 5.
8 Rev. xxii. 11. t Ezek. xxxiii. 11. 1 Tim. ii. 4.
u ver. 13. * Luke xix. 40, 41.
y John v. 40. * Matt, xxiii. 37.
639.]] DIVINE ORDINANCES LOVELY. 67
If therefore we have been brought to hearken to his voice, let
us remember Who it is that has unstopped our ears.
If it be said, We prayed for these blessings ; and therefore
we at least may glory that the blessings do not come to us un
solicited ; we would ask, Who inclined or enabled us to pray ?
We should never have been inclined to pray, if God had not
given us a spirit of grace and of supplication ; " nor should we
have known what to pray for as we ought, if He by his Spirit
had not helped our infirmities." If still it be said, " Yet we
prayed ;" Be it so : but how long were you before you prayed
at all ? And what have been your prayers since ever you began
to pray ? Are you not amazed when you review your prayers,
and see how cold, and dead, and formal they have been ? What
if a beggar had asked of you in the way that you have but too
often asked of God ? Would you have granted his request ?
or, if you had granted his request, and not only relieved his
present necessities, but conferred upon him one half of your
fortune, would you not be surprised, if he, instead of admiring
your unequalled generosity, were taking credit to himself for
asking relief from you ? Know then, that if you are partaking
of God s mercy, you are no other than " beggars, who have
been taken from the dunghill, and set among the princes."
Know, that ye are altogether debtors to the grace of God,
and must ascribe to him " the kingdom, and the power, and
the glory, for ever and ever."]
DCXXXIX.
DIVINE ORDINANCES LOVELY.
Ps. Ixxxiv. 1 4. How amiable are thy tabernacles, O Lord of
Hosts ! My soul longeth, yea, even fainteth, for the courts
of the Lord : my heart and my jlesh crieth out for the living
God. Yea, the sparrow hath found an house, and the swallow
a nest for herself, where she m.ay lay her young, even thine
altars, O Lord of Hosts, my King and my God. Blessed are
they that dwell in thine house : they will be still praising thee.
TRULY it is sweet to read of the experience of
the saints, and to be able to appeal to it in vin
dication of our own experience. I wonder not that
the world should cry out against the people of the
Lord as enthusiastic and absurd ; for they cannot
by any means conceive how a person should lose all
relish for carnal delights, and find all his happiness
in employments wherein they see nothing but re
straint and melancholy. But, indeed, there is a
delight in communion with a reconciled God, an
F2
68 PSALMS, LXXXIV. 14. [639.
ineffable "joy, with which the stranger intermeddleth
not." This is well expressed in the passage before
us ; from whence I shall take occasion to shew,
I. The light in which we should view divine ordi
nances
Certainly the expressions here used in reference to
them are exceeding strong. To a mind not conversant
with the subject, they would appear rather like the
flights of a poetical imagination than as the dictates
of sober judgment. But they are not a whit too
strong, if viewed in reference to the object respecting
which they treat. Both body and soul may well unite
in the feelings here expressed, feelings of intense de
sire, such as envies the very birds the privilege they
enjoy of building their nests around the sacred edifice
where God s presence is enjoyed. Truly the taber
nacles of the Most High will appear amiable, if we
consider that in them,
1. God s presence is vouchsafed
[Formerly God dwelt in his sanctuary by the Shechinah,
a bright cloud, the symbol of his presence, which was in itself
visible to the eye of sense, though it was seen only by the High
Priest, and that only on one day in the year. Now, his pre
sence is visible only to the eye of faith (for there is an eye that
" seeth Him that is invisible 21 "), and by him who possesses a
spiritual discernment, even though he be the least and meanest
of God s children, the divine presence is both seen and felt.
What else is the meaning of those words, " If a man love me,
my Father will love him ; and we will come unto him, and
make our abode with him? " Yes, verily, God will manifest him
self to his believing people as he does not unto the worldV he
will, in an especial manner, " draw nigh to those who draw nigh
to him : " Wherever two or three are met together in his name,
he will be in the midst of them ; " and to every weeping sup
pliant he will say, " Behold me, behold me c ! " " Here I am d ."]
2. His blessings are dispensed
[In the days of our blessed Lord, we are informed, that
multitudes, labouring under every kind of malady, thronged
about him ; and that " virtue went forth from him to heal
them all 6 ." Somewhat similar to this may yet be seen under
the ministration of the Gospel. Multitudes, oppressed with
a Heb. xi. 27. b John xiv. 21 23. c Isai. Ixv. 1.
d Isai. h iii. 9. e Luke vi. 19.
639.] DIVINE ORDINANCES LOVELY. 69
every species of mental trouble, approach the Majesty of
heaven, to pour out before him their supplications, and to re
ceive from him a supply for their diversified necessities. The
weary and heavy-laden sinner sues for pardon and peace : the
soul, harassed with temptations, implores strength whereby to
cope with its great Adversary, and to fulfil the will of God :
in a word, whatever be men s trials, thither they bring them
all; and there they look for aid; and there, through the mi
nistry of the Word, they actually " find mercy and grace to
help them in the time of need." To every distinct case God
mercifully suits his aid ; and the succour afforded by him proves
sufficient for them all : so that, as thousands can testify, when
they have come hungering and thirsting for the blessings of
salvation, they have not been sent empty away, but have been
filled and satisfied with the plenteousness of God s house, and
had all their sorrows turned into joy.]
3, His name is glorified
[Every one, entering the house of God in a becoming
spirit, feels a consciousness, that he is approaching a Father
and a Friend ; yea, a Friend who is infinitely more willing to
give than the most oppressed suppliants can be to ask, and
" willing to give exceedingly above all that they can either ask
or think." Conceive of millions assembled at the very same
instant of time, in every quarter of the globe, thus honouring
their God as omnipresent to hear their prayers, and omnipotent
to supply their wants. Who must not love those ordinances
where God is so exalted? Again, amidst all the millions that
have been relieved, there is but one sentiment of gratitude to
God as their Almighty and all-gracious Benefactor. Verily, in
this respect the tabernacles of the Most High on earth resemble
his house above, where all the hosts, whether of saints or angels,
join in one harmonious song of praise to their creating and
redeeming God. Say, are not " God s tabernacles amiable" in
such a view as this ? and can any one long for them with too
intense desire, or enter them with too sublime delight ?]
But that this may be more manifest, let us consider,
II. The blessedness of those who estimate them
aright
As for those who only occasionally visit the house
of God, merely for form sake or to perform a duty, it
cannot be expected that they should derive much
benefit to their souls. But those who, in the habit of
their minds, " dwell" as it were, " in God s courts,"
will find their souls exceedingly elated and com
forted. They will acquire, yea, and speedily too
70 PSALMS, LXXXIV. 14. [639.
attain, a disposition of mind that is little understood
by the world at large, a spirit of praise and thanks
giving, not unlike to that which animates the hosts
above.
1. Their occasions for praise will incessantly be
renewed
[Not a prayer they offer shall ever go forth in vain. Their
access to God will become more intimate, their confidence in
him more entire, their communion with him more sweet, and
their communications from him more abundant. As every day
brings with it fresh temporal benefits, so will their stock of
spiritual blessings be daily multiplied, so that it shall appear
to them as if a new series of mercies were every day begun ;
a series, for the acknowledgment of which an eternity of ages
would scarcely suffice.]
2. In the exercise of praise they will abound more
and more
[I say not that they will cease to pray ; for their need of
prayer will never cease, till they arrive in heaven itself. But
their devotions will more assume the character of praise : their
view of the divine perfections will be greatly enlarged; and
their sense of God s mercies be deepened, insomuch that they
will see mercy in every thing, and be disposed " in every thing
to give thanks." Their very trials and afflictions will be regarded
as tokens of God s love, and as incentives to praise Him " who
giveth songs in the night." If their tribulations be great, they
will glory in them, as contributing both to their present f and
eternal welfare g . Behold the Apostles just dismissed from
scourging and imprisonment ! they go forth " rejoicing that
they are counted worthy to suffer shame for Christ s sake."
Behold Paul and Silas also with their feet made fast in the
stocks, whilst their backs are yet bleeding by the stripes just
recently inflicted on them ! Do they mourn and weep ? No,
" they sing praises unto God at midnight." Now, all this was
the fruit of communion with God : and in proportion as we
also live nigh to God in prayer, we shall surely find, whether in
life or death, little else than occasions of praise. In whatever
state we be, we shall be uttering thanksgivings to God; yea,
come what may, we shall " be still praising him."]
SEE, then, I pray you,
1. The happiness of the saints
[I may appeal to you, whether the worldling has any
source of joy that can be compared with this ? No, verily ;
the first monarch upon earth that is ignorant of God, feedeth
f Rom. viii. 28. e 2 Cor. iv. 17, 18.
640.] GOD S ORDINANCES. PRECIOUS. 71
only upon husks : whereas the true saint, though poor as
Lazarus himself, eateth of " angels food" ]
2. The blessedness of heaven
[If such be God s courts below, what must heaven itself be?
Well may we long to be there. Well may we " desire to depart
and be with Christ," where we shall " behold him face to face."
I need not say, how blessed are that choir who day and night
incessantly sing praises to God and to the Lamb. But may
we so anticipate that employment, that we may be prepared to
join in it to all eternity! Amen, and Amen.]
DCXL.
GOD S ORDINANCES PRECIOUS.
Ps. Ixxxiv. 10. I had rather be a door-keeper in the house of
my God, than to dwell in the tents of wickedness.
IN matters of doubtful disputation, it is of great
advantage to have some established ground, to which
reference may be made; and some adjudged case, on
which arguments may be founded, without any far
ther appeal. In my text, the point at issue is, Which
is preferable, the service of God, or the service of
the world ? On this subject there is a great diversity
of opinion ; some accounting the world the only true
source of happiness, whilst others conceive that there
is no happiness but in God. But we have in the
very words before the text an adjudged case, which
may well determine the point for ever. The Psalmist
expressly declares, that "a day in God s courts is
better than a thousand" elsewhere. If a doubt arise
whether he was competent to decide the matter, I
answer, that, as a King, he knew all that attached to
royalty and to the splendour of earthly courts ; and,
as a Saint, he knew what was to be found in the
exercises of piety and devotion : and, consequently,
he was a proper person to hold the scales, and to
declare on which side true happiness preponderated.
Besides, his particular situation at this time qualified
him in a more than ordinary way to form a just
judgment : for he was driven (it is supposed) by
Absalom both from his throne and from the house of
God : and consequently he could declare, from his
own experience, which of the two losses was the
72 PSALMS, LXXXIV. 10. [640.
heavier, and which was the greater subject of regret.
Under these circumstances we read not one word of
complaint respecting the loss of his kingdom : his
mind was wholly occupied about the ordinances of
God, of which he was deprived. " How amiable are
thy tabernacles, O Lord of Hosts ! My soul longeth,
yea, even fainteth, for the courts of the Lord : my
heart and my flesh cry out for the living God a ." He
envies the very birds the facility which they enjoyed
of approaching the altars of the Lord, and more
especially the priests who had constant opportunities
of officiating there ; as also the people, who could
come, though with great difficulty, from the extremest
parts of the land to worship there at the appointed
feasts b . He then begs of God to restore him to the
enjoyment of these lost privileges ; and declares,
that, in his judgment, " one day spent in his courts
was better than a thousand" elsewhere ; and that he
would rather be a door-keeper in the House of God,
than to dwell amidst the richest enjoyments that the
tents of wickedness could afford him.
The case being so clearly determined by him, I
will endeavour to point out,
I. The grounds of his judgment-
He preferred the lowest office imaginable in the
House of the Lord, before the highest that was
merely secular ; for he deemed it,
1. More honourable
[In earthly palaces, dwell " men of like passions with our
selves:" but in Mount Zion. God himself dwells: there he holds
his court : there he sits upon his throne : thither all his servants
come to behold his glory, to worship at his footstool, and to
receive the tokens of his gracious favour. There, though
invisible, are assembled all the hosts of heaven ; so that the
humble worshipper, when coming thither, is justly said to have
" come unto Mount Zion, and unto the city of the living God,
the heavenly Jerusalem, and to an innumerable company of
angels, to the general assembly and church of the first-born that
are written in heaven, and to God the Judge of all, and to Jesus
the Mediator of the new covenant, and to the blood of sprinkling,
that speaketh better things than the blood of Abel d ."
a ver. 1,2. t> ver . 3 7. c ver> g, 9. d Heb. xii. 22 24.
640J GOD S ORDINANCES PRECIOUS. 73
Now, conceive of a poor man admitted only to " the threshold"
of this holy place 6 , and compare his state with that of the most
distinguished favourite of an earthly monarch; and say, whether
the honour conferred on him be not infinitely higher than any
which earthly courtiers can possess ? In truth, the matter admits
not of comparison. Between a king on his throne and a beggar
on the dunghill there is no disparity at all, when compared with
that between a creature and his Creator ; so that in this respect
the Psalmist had just ground for his preference: for in propor
tion as " God humbles himself, when he beholds the things which
are on earth," is that man exalted, who becomes the object of
his condescension and grace.]
2. More delightful
[We will concede to the delights of sense all that the most
sanguine mind can annex to them : but still they are carnal and
temporary, and cloying and unsatisfying ; and the man who
possesses the greatest portion of them all, must acknowledge
them to be justly designated, " Vanity, and vexation of spirit."
But very different is the character of those pleasures which the
sinner partakes of in the presence of his God. Behold the
publican standing, as it were, on the very threshold of God s
house, as unworthy to enter in : behold him smiting his breast,
and, with floods of tears, crying, " God be merciful to me, a
sinner!" To the eye of sense he appears a miserable object,
that decides at once the point at issue in favour of the world :
but to the eye of faith he is an object, whose state may well be
envied by the greatest and happiest of carnal men : for He,
who is " the true and faithful Witness," has said, " Blessed are
the poor in spirit : blessed are they that mourn." On the
mind of such a penitent the light of truth beams with increas
ing splendour : the peace of God flows down into his soul : a
hope full of immortality springs up within him : and the joy of
the Holy Ghost elevates his mind to heaven, and gives him a
foretaste of angelic bliss. Follow this same person through all
the services of the sanctuary : behold him pouring out his soul
in prayer to God : hear him singing the praises of redeeming
love : mark the emotions of his soul when God s word is preached,
and the blessings of redemption, as purchased by Christ and se
cured to him by an everlasting covenant, are unfolded to his view.
What are any carnal delights in comparison of those which fill
his soul ? Verily, they are not worth a thought : they are only
as the husks of swine, whilst he is feasting on " angels food."]
3. More profitable
[Temporal advancement a man may gain by attending on
earthly courts : but how many miss their aim ! and, after all,
c See the marginal translation.
74 PSALMS, LXXXIV. 10. [640.
what does the most successful gain ? what can he possess, more
than food and raiment? Let the most favoured courtier in the
universe say, whether that which he has so assiduously followed
be not a delusive shadow, an unsubstantial vanity ? But the
humble worshipper is in no danger of disappointment ; and
every particle of what he gains is " durable riches." What can
be put in competition with " a new heart," " a right spirit," " a
divine nature," a transformation of soul into the very image of
God, a meetness for heaven, and a title to an everlasting inhe
ritance ? Yet these are the certain portion of those who wait
on God in his appointed ordinances : not one can fail, if only
he seek these things in the way that God has ordained, namely,
through faith in the Lord Jesus Christ, and by an entire sur
render of the soul to him. Take notice, I speak not here of
those who may be supposed to occupy the highest seats in the
Lord s house, as prophets and Apostles : I speak of" the door
keeper, the man upon the threshold," whose conscious unwor-
thiness suffers him " not so much as to lift up his eyes" to his
Redeemer s throne : it is of him I say, that he has a better
portion than the whole world can bestow ; and that " happy is
the man that is in such a case ; yea, happy is the man who
has the Lord for his God."]
Having given what I conceive to be ample grounds
for David s judgment, I now come to mark,
II. The wisdom of his decision
Certainly the whole world of the ungodly are at
issue with him on this point. They have no taste
for spiritual exercises or spiritual enjoyments. They
observe, indeed, the outward forms of religion, for the
sake of setting an example to others ; but of felicity
to be enjoyed in the worship of God they have no
idea. If they see persons much interested about the
worship of God, they are ready to account them
superstitious, and scrupulous, and " righteous over
much ;" and all the delight which they perceive to
be derived from that source they impute to vanity or
enthusiasm. But, however the multitude may prefer
the pleasures of sense, we have no hesitation in saying
that David s decision was wise,
1. On his side are ranged all the Inspired Men
from the foundation of the world
[There is not a shadow of difference among them in rela
tion to this matter. One common testimony pervades the whole
Scriptures. The things of time and sense are invariably
040.] GOD S ORDINANCES PRECIOUS. 75
represented as of no value, in comparison of the things which
are invisible and eternal ; and the possession of the whole world
as of no account in exchange for the soul. Now, when there are
so many witnesses, all unconnected with each other, and living
at times and places so distant from each other, and all inspired
by an unerring God, must we not conclude that their testimony
is true, and that David, in according with them, was true also ?
The whole Inspired Volume must be set aside as an imposture
and a delusion, if David s preference was not such as wisdom
dictated, and God approved.]
2. On his side are even the ungodly, in their hours
of more serious reflection
[Giddy as the world are, and ready to pour contempt on
all serious religion, there is not one who does not sometimes
say in his heart, " Let me die the death of the righteous, and
let my last end be like his." The consciences of men will
sometimes speak ; and they will acknowledge that they have
never found that satisfaction in earthly things which they had
once hoped to find : and that religion alone can bring solid peace
into the soul. And here I will venture to appeal to every indi
vidual, whether on some particular occasions, perhaps on the
death of a friend or in a time of sickness, or after some faithful
discourse, he have not felt the vanity of this present world, and
the need of securing a portion beyond the grave ? and whether,
on such occasions, he have not envied the state of those, whom,
in his more thoughtless seasons, he has ridiculed ? Yes, Herod
revered John, because he knew him to be a just and holy man :
and Felix trembled, because he could not controvert the state
ments of Paul : and scarcely is there an ungodly man to be found,
who has not, on some occasion or other, justified in his mind, if
not in his words, the sentiment avowed by David in our text.]
3. On his side is every man, the very instant he
enters into the eternal world
[Think you that there is a man in heaven that is not like-
minded with David ? or, that there is one in hell who would
not assent to it as a truth which he could no longer doubt ?
Here, men are blinded by their love of earthly things ; but in
the eternal world they view things as they really are : nor is
there one to be found either in heaven or in hell that would
not prefer the state of Lazarus with all his privations to that
of the Rich Man with all his indulgences. Whence was it that
the Rich Man was so anxious to send a messenger to his five
surviving brethren ? was it not to undeceive them, and to make
known to them the proper mode of estimating the things be
longing to their peace ? So, if it were permitted, would they
who are daily and hourly going into the eternal world : gladly
76 PSALMS, LXXXIV. 11. [641.
would they send to warn their surviving relatives ; but that
cannot be : and if we will not believe Moses and the prophets,
we shall learn the truth when it is too late to avail ourselves of
it. But all this may serve at least to shew us that the decision
of David was truly wise.]
LEARN, then, from hence,
1. How to form a right estimate of your state
[You must not judge of yourselves by your actions only,
but by the tendencies and habits of your minds. What is your
taste ? is it for communion with God in holy exercises ? or is
it for the vanities of this present world ? God himself teaches
us to judge of ourselves by this standard : " They that are
after the flesh do mind the things of the flesh ; and they that
are after the Spirit, the things of the Spirit f ." If your taste
accord with that of David, it is well ; you have so far an evi
dence that you are the Lord s : but if it be the reverse of his,
deceive not yourselves ; "ye are yet in your sins," children of
the wicked one, and heirs of wrath.]
2. How to make your profiting to appear
[Cultivate this high and heavenly disposition. Let the
things of this world sink in your estimation sink, I had almost
said, into absolute insignificance; and let communion with God
be the delight of your soul. Let it be a small matter to you
whether you have more or less of the honour that cometh of
man ; and seek the honour that cometh of God only : and " let
your conversation be more and more in heaven, from whence
you look for the Saviour, the Lord Jesus Christ," with whom
you hope ere long to participate an eternity of bliss.]
f Rom. viii. 5.
DCXLI.
PROMISES TO THE UPRIGHT.
Ps. Ixxxiv. 11. The Lord God is a sun and a shield: the
Lord will give grace and glory : no good thing will be with
hold from them that walk uprightly.
THE choice which every true Christian makes,
affords matter of astonishment to the ungodly world.
He prefers a life of godliness with all the odium
attached to it, before all the pleasures and honours
which he could possibly enjoy in the ways of sin.
They, who look no further than to the concerns of
time and sense, are amazed that so many sacrifices
should be made without any visible recompence.
Doubtless the choice of Moses must have been
641. J PROMISES TO THE UPRIGHT. 77
deemed marvellously absurd in the palace of Pha
raoh a ; as that also, which David deliberately made,
mast have been among his ungodly courtiers. But
the reason assigned for it was sufficient to justify
him in the eyes of every rational being b .
His words lead us to shew,
I. The character of true Christians as here described
" They walk uprightly " both towards God and
man. Integrity in our dealings with man is an essen
tial part of true uprightness, yet it is far from
being the whole of what is comprehended in that
term. Many act honestly from a mere sense of ho
nour, while they pay no regard at all to their duties
towards God. But sincere Christians act in a very
different manner, they have respect to God in every
thing, that they may approve themselves to him.
They search out their duty diligently
[A child of God will not conclude hastily that he knows
his duty. He is aware of the deceitfulness of sin, and the
wickedness of his own heart. He knows that, if he blindly
follow the dictates of an unenlightened conscience, he may
commit murder itself under the idea of doing God service .
He therefore desires to have his judgment informed. For this
end he reads the Holy Scriptures and begs the Spirit
of God to guide him into all truth He is glad of in
struction and reproof from his fellow-creatures, that he may be
preserved from error. And the one desire of his heart is, to
be freed from every undue bias and to fulfil in all things
the will of God.]
They perform it uniformly
[Every true Christian labours to do unto others as he would
have others do to him. But he does not rest satisfied with this.
He strives to maintain the mastery over all his motives and
principles of action He endeavours to have his tempers
regulated according to the word of God, and the example of
his Lord and Saviour He moreover watches unto secret
prayer. He lives a life of communion with God and
of dependence on God He would not make any ex
ceptions or reserves - He longs to be free both from
partiality and hypocrisy ; and desires rather to descend from
a throne to the place of a door-keeper in God s house for the
a Heb.xi.24 26. b ver.10,11. " I had rather ," &c." For ," &c.
c John xvi. 2. Acts xxvi. 9.
78 PSALMS, LXXXIV. 11. [641.
maintenance of his integrity, than to rise from the place of a
door-keeper to a throne through the smallest violation of his
duty d . He says with David, I esteem all thy precepts con
cerning all things to be right, and I hate every false way 6 .
And with him also he prays, " O that my ways may be directed
to keep thy statutes 1 "!"]
What delight God has in such characters we may
see, if we consider,
II. The blessedness that shall be accorded to them
We are here distinctly told what God will be to
them
[There is scarcely any thing noble or useful in the sphere
of nature or of art, which is not used to illustrate the goodness
of God towards his people. To the upright he will be " a sun."
How welcome is the sun to one who has been groping his
dubious way during a long and dreary night g . His path is now
made clear, and he is enabled to avoid the stumbling-blocks
which before obstructed his progress. Nor are its beams less
refreshing to his body, than its light is useful to his feet. He
now shakes off the anxieties and cares with which he was before
disquieted. He feels his spirit exhilarated; and prosecutes his
journey with ease and pleasure. Thus does God arise on those
who have been sincerely occupied in doing his will. He causes
light to arise in the darkness 11 . Even when they were in dark
ness, he was a light unto them 1 ; but now he dispels all the
clouds, and shines upon them with healing in his beams k . How
sweet the change when the light of God s countenance is thus
lifted up upon them! How plain is now the way of duty, which
before was dark and intricate ! And how pleasant is it to " run
the way of his commandments, now that their feet are set at
liberty!"
He will also be to them " a shield." The more upright they
are, the more will Satan and the world combine against them.
Men will strike at them with the sword of persecution ; and
Satan will cast at them the fiery darts of temptation. But God
will " compass them with his favour as with a shield." If they
be wounded, he will heal them again, and overrule their mo
mentary pain for their greater advantage. As for their head,
he will surely protect it in the day of battle. He will perfectly
secure them from every fatal blow. Nor shall any weapon that
is formed against them be ever suffered finally to prosper 1 .
d ver. 10. e Ps. cxix. 128. f Ps. cxix. 5.
s This metaphor must not be taken in its full extent, but only in
reference to a traveller. h Ps. cxii. 4.
1 Mic. vii. 8. k Mai. iv. 2. * Isai. liv. 17.
PROMISES TO THE UPRIGHT. 79
Whilst God himself thus becomes their light and protection,
he informs us further,]
What he will do for them
[He will give them grace. Certain it is that he must have
given them grace before, or else they never would have been
able to attain to real uprightness. But, as their conflicts in
crease, he will give them more grace" 1 . As particular occasions
call for it, he will give them seasonable grace, even in the very
time of need 11 . And if their temptations should exceed all that
ever were experienced by man, he will give them grace sufficient
for them . " My grace is sufficient for thee," is his word to
every soul, however buffeted by Satan, or ready to sink under
the violence of his assaults. " They shall receive continually
out of Christ s fulness, even grace for grace."
He will also give them glory. His favours to them shall not
terminate with their present state of existence. He will not
only make them more than conquerors here, but will give them
an unfading crown of righteousness and glory in a better world.
Whatever felicity the angels enjoy in heaven, that shall his
saints also participate. And as our first parents were banished
from the tree of life for yielding to the tempter, so shall they,
who resist and overcome him, be admitted to the tree of life
that grows in the midst of the paradise of God, and shall go no
more out for ever P.
" Nor will he withhold from them any thing that is truly good."
Were wealth and honour good for them here below, they should
possess it. If God withhold those things from his people now,
he does it because he knows that they would not, on the whole,
be good for them. He that gave his own Son to die for them,
will assuredly give them all other things that will promote their
welfare. They shall never want any thing for body or soul, for
time or eternity.]
INFER
1. How truly blessed are they who are upright
before God!
[This is the Psalmist s own reflection q . He varies indeed
the term by which he describes the people of God ; but his
meaning is the same ; for none can be upright except those
who trust in him, because nothing but the grace of God can
make them so : nor do any trust in him without receiving that
grace which shall make them upright. The manner in which
he expresses his reflection, is worthy of notice ; he does not
merely assert it as a fact, or appeal to men for the truth of it,
but appeals to God himself respecting it. " O Lord God of
m Jam. iv. 6. n Heb. iv. 16. 2 Cor. xii. 9.
P Rev. ii. 7. 1 ver. 12.
80 PSALMS, LXXXV. 8. [642.
hosts, blessed is the man that trusteth in thee." How strong
must have been the conviction of it in his mind! And can
any thing be more clear? To have the LORD GOD himself
for their light and defence, and to have all the blessings of
grace and glory ensured to them by the unalterable promise
of JEHOVAH; what can they have more? Let every upright
soul then rejoice ; for he is and shall be blessed. And let all
be stirred up to walk worthy of their high calling. So shall
God be glorified in them ; and they, ere long, be glorified with
him for evermore.]
2. In what a pitiable state are the generality of
mankind !
[There are many who are honest and just even among the
heathen. But, alas! the generality labour not in earnest to
find out their duty; nor do they know any thing of that unre
served devotedness to God which characterizes the true Chris
tian. Is God then a sun to them ? Is he not rather a cloud
of darkness to them, or rather, I should say, a consuming fire r ?
Is he a shield to them ? Is he not rather an irresistible adver
sary s ? Will he give them grace and glory? Shall he not rather
visit them with wrath and fiery indignation 1 ? Will he with
hold from them no good ? Is there not rather a time shortly
coming when they shall not have so much as a drop of water
to cool their tongue ? O that men would consider this ! Surely
their state calls for much compassion. Let every one lay this to
heart. Let every one seek to be found " an Israelite indeed, in
whom is no guile." And let it be the one ambition of us all to
be found of God in peace, without spot and blameless".]
r Exod. xiv. 20. Heb. xii. 29. s Matt. v. 25.
t Rom. ii. 8. u 2 Pet. iii. 14.
DCXLII.
ATTENTION TO GOD s WORD ENCOURAGED.
Ps. Ixxxv. 8. / will hear what God the Lord will speak : for
he will speak peace unto his people, and to his saints : but
let them not turn again to folly.
IF we would obtain any blessing from God, we
must seek it in the exercise of fervent prayer. Yet
shall we not really obtain a blessing, unless we look
up to God in expectation of an answer to our prayers.
In this respect we must resemble a beggar who sup
plicates for alms. He is not satisfied with having
presented his petition : he waits for an answer ; and
never considers himself as having succeeded in his
642.] ATTENTION TO GOD s WORD ENCOURAGED. 81
requests, till he is in the actual enjoyment of the
desired boon. This waiting spirit was exemplified in
David, when he said, "In the morning will I direct
my prayer unto thee, and will look up*." In like
manner it is illustrated in the psalm before us, which
seems to have been written after the Babylonish
captivity, but previous to the complete and quiet
settlement of the people in their own land. The
petitions which are offered are extremely urgent :
" Turn us, O God of our salvation, and cause thine
anger towards us to cease ! Wilt thou be angry with
us for ever ? wilt thou draw out thine anger to all
generations ? Wilt thou not revive us again, that thy
people may rejoice in thee ? Shew us thy mercy, O
Lord, and grant us thy salvation b ." The petitioner,
then, determines to listen to God s voice, in the hope
that he shall, in due season, receive an answer of
peace : " I will hear what God the Lord will speak."
Let us, for the elucidation of this subject, consider,
I. The attention to be paid to the word of God
[The word, whether as contained in the inspired volume,
or as delivered to us by the ministers of Christ, is truly and
properly God s ; and, as his, it should be received by us vvitli
the deepest reverence. When St. Paul ministered at Thessa-
lonica, the people "received his word, not as the word of man,
but as the word of God :" and for that he specially commends
them . And thus, whether written or preached, it must be
received by us. Whether we open the inspired volume our
selves, or go up to hear it in the house of God, we must, like
Cornelius and his family, place ourselves as in the immediate
presence of God, "to hear all that is commanded us of God d :"
and with meek submission we must say, like Samuel, " Speak,
Lord, for thy servant heareth e ."]
But in our text we are informed,
II. What particular reason there is for that attention
[" The Lord will speak peace unto his people and to his
saints : " however much they have deserved his wrath and in
dignation, he will not retain his anger against them, if only
they give ear to his word, and set themselves diligently to obey
it. To the impenitent he never utters a single word of peace :
a Ps. v. 3. b ver. 47. c 1 Thess. ii. 13.
d Acts x. 33. e 1 Sam. iii. 10.
VOL. VI. G
82 PSALMS, LXXXV. 8. [642.
but to the humble and contrite soul, that relies on his pro
mises in Christ Jesus, there is not a syllable throughout all the
inspired volume that leads to discouragement : grace, mercy,
and peace are held forth to all of this character. These,
though but in an infantine state, are God s "saints and people;"
and for them are prepared " a peace that passeth all under
standing," and " a joy that is unspeakable and glorified. "
Shall such tidings, then, be announced, and the trembling soul
not listen to them ? If there were nothing but precepts pro
claimed, they should be listened to with the most reverent
attention : but, when nothing but the voice of love and mercy
sounds in our ears, it must be strange indeed if we do not hear
it with the devoutest gratitude, and treasure it up in our minds
as a source of the richest consolation.]
With this attention, however, must be blended a
regard to,
III. The ultimate scope and object of all his gra
cious declarations
[Sin, under what circumstances soever it be committed, is
" folly" in the extreme : and to turn us from that folly is the
true end of all that God has done for us. "Our Lord Jesus
Christ gave himself for us, to deliver us from this present evil
world, and to purify unto himself a peculiar people zealous of
good works f ." To him, therefore, we must cleave in a way of
holiness, never for a moment turning back to our evil ways, or
even so much as " looking back after having once put our
hands to the plough g ." For, whatever we may have experi
enced, it will all cease to be of any value in the sight of God
the very instant we depart from his holy ways h : yea, it will
be " better never to have known the way of righteousness at
all, than after having known it, to depart from it 1 ." It is " by
patient continuance in well-doing that we must seek for eter
nal life k ;" and only by enduring to the end, can we ever attain
the promised salvation *.]
Let me, then, ADDRESS
1. The inattentive hearer
[God speaks in his word : but the generality of the world,
though within reach of the sound, hear him not : " They have
no ears to hear." But let me ask, Will you be always able to
shut your ears against his voice? Will you not hear him
when he shall summon both the quick and dead to his tribu
nal ? Will you be deaf to his voice when he shall pronounce
upon you that awful doom, " Depart accursed into everlasting
f Tit. ii. 14. s Luke ix. 62. h Ezek. xxxiii. 18.
1 2 Pet. ii. 21. k Rom. ii. 7. ] Mark xiii. 13.
643.] GOD S PERFECTIONS RECONCILED IN CHRIST. 83
fire prepared for the devil and his angels ? " If, then, you must
listen to him in that day, would it not be wise to regard him
now ? Be assured the day will come when you will regret that
presumptuous indifference which now you manifest ; and when,
if you turn not to him in sincerity and truth, you will "call upon
the rocks and mountains in vain to hide you from his wrath."]
2. The backsliding professor
[What have you gained by returning to the world ? Nay,
have you not lost the peace which you once enjoyed ? You
may pretend to possess a quiet mind ; but you do not : or, if
you do, it is only by drowning the voice of conscience, and
silencing its remonstrances. Compare the penitential sorrows
which you once felt, with the liveliest joys that you now expe
rience ; and then say, whether you were not really happier
when weeping for your sins, than you now are when launching
into either the cares or pleasures of the world ? I well know
the answer you must give, if you will speak truly ; and there
fore you, of all men, are constrained to acknowledge the folly
of sin. " Remember, then, whence you have fallen, and repent ;
and do your first works m ." But if you will not repent and turn
to God, then prepare to meet him in judgment, and to receive
at his hands the just recompence of your deeds.]
3. The obedient saint-
fit is your privilege to have your " peace flowing down
like a river." And such it will be, if you apply to your souls
the many " great and precious promises " which are given you
in the Gospel. Search them out, therefore, and treasure them
up in your minds. Hear God himself speaking to you in them :
and so embrace them, as to live upon them, and to derive from
them all the consolation which they are calculated to impart. In
this way will you be kept from spiritual declension, and will
be enabled to " cleanse yourselves from all filthiness both of
flesh and spirit, and to perfect holiness in the fear of God"."]
m Rev. ii. 5. "2 Cor. vii. 1.
DCXLIII.
THE PERFECTIONS OF GOD RECONCILED IN CHRIST JESUS.
Ps. Ixxxv. 9, 10. Surely his salvation is nigh them that fear
him, that glory may dwell in our land. Mercy and truth
are met together ; righteousness and peace have kissed each
other.
WE are told in Scripture, that " the prayer of the
upright is God s delight :" and in instances without
number has he evinced the truth of this saying. If
84 PSALMS, LXXXV. 9, 10. [643.
only we wait upon him with humility, and listen to
his voice, "he will speak peace unto us a ." The
writer of this psalm, which was most probably com
posed after the return of the Jews from their cap
tivity in Babylon, records for our instruction, that he
sought not the Lord in vain. The people, though
restored, found many difficulties to encounter : and
the Psalmist earnestly entreated God to perfect for
them what he had begun, and to establish the nation
in righteousness and peace b . In answer to this
prayer, God assured him, not only that the blessings
which had been solicited should be conferred, but
that the more glorious redemption, which was sha
dowed forth by those events, should in due time be
accomplished. In this sense of the passage all the
best interpreters concur : and it perfectly accords
with the general language of the Prophets, which, in
addition to the literal meaning, has also a spiritual
or mystical sense ; and which, under images appa
rently relating only to one peculiar people, has
respect to Christ and his Church to the end of time.
Taking the words then in a prophetical sense, we
may notice in them,
I. The obstacles on God s part to the salvation of
man-
When man fell, the "truth and righteousness" of
God required that the penalties of his transgression
should be executed upon him
[To man in Paradise, God gave liberty to eat of every tree
in the garden, except the tree of the knowledge of good and
evil: but in reference to that tree he said, " In the day that
thou eatest thereof, thou shalt surely die." This death com
prehended not merely the dissolution of the body, but the de
struction also of the soul, even that everlasting destruction
from which the second Adam has delivered us : according as it
is written, " The wages of sin is death ; but the gift of God is
eternal life through Jesus Christ our Lord c ." From the moment
therefore of his transgression, man became obnoxious to this
punishment ; and the truth of God was pledged to inflict it.
Moreover, God as a righteous Governor could not but maintain
the honour of his law. His justice was engaged not to suffer
the violations of that law to pass unpunished.]
a ver. 8. b ver. 17. c Rom. v. 1219. and \i. 23.
643.] GOD S PERFECTIONS RECONCILED IN CHRIST. 85
This presented an apparently insurmountable ob
stacle to man s salvation
[To say that God could not have found some other means
of satisfying the demands of truth and righteousness, would be
presumptuous, because the resources of his wisdom are infinite :
but we are perfectly justified in saying, that he could not save
man unless some way of satisfying the demands of truth and
righteousness were found. However God might desire to
exercise mercy, and to be at peace with man, he could not
do it at the expense of any other of his perfections. St. Paul
himself frequently assigns this limit to the divine procedure :
" God cannot lie," says he : and again, " It is impossible for
God to lie :" and again, " God cannot deny himself." Again
he says, " Is there unrighteousness with God? God forbid."
It is plain, therefore, that unless a way could be found for
" mercy and truth to meet together, and righteousness and
peace to kiss each other," no hope could be entertained for
fallen man: the judgments denounced against him must be
executed ; and, having partaken with the fallen angels in their
guilt, he must partake with them also in their misery.]
But, formidable as these obstacles were, we behold
in our text,
II. The way in which they are removed
All has been done for man that was required of man
[A substitute has been provided for our guilty race. The
Son of God himself has come down from heaven, and been
made under the law, that, in the very nature that had sinned,
he might bear the penalty of sin, and fulfil the utmost possible
demands of that law which we had broken. True it is, that
the law denounced eternal death ; and that Christ bore that
penalty only for a season: but then it must be remembered,
that he was God, as well as man : and from his godhead is
derived a virtue on all that he did or suffered, a virtue which
is fully adequate to the obedience or sufferings of the whole
world. Indeed the law gains more honour by the sufferings
of our incarnate God, than it ever could have gained from the
sufferings of the whole human race : for, if man had undertaken
to pay the penalty, no time could ever have arrived, when it
might be said, " Now divine justice is satisfied, and the law has
received a full compensation for the dishonour done to it:"
but in the sufferings of God s co-equal Son there is " a full,
perfect, and sufficient sacrifice, oblation and satisfaction for the
sins of the whole world." In his obedience also to the law
there is an honour done to it far beyond all that could have
accrued to it from the obedience of man. That God himself
should become subject to his own law, and fulfil in his own
86 PSALMS, LXXXV. 9, 10. [643.
person all that is required of his creatures, is such an exalted
honour to the law, that it may well be regarded as a sufficient
substitute for the obedience of man, and as an adequate ground
for the justification of all who shall trust in it d .]
Thus a way is opened for man s salvation, in per
fect consistency with every perfection of the Deity
[" Truth and righteousness" are now completely satisfied.
They demanded a perfect fulfilment of the law ; and the law
has been perfectly fulfilled : they demanded the penalty of death
to be inflicted on account of sin ; and it has been inflicted on
the sinner s substitute. Now as a debt, discharged by a surety,
can no longer be demanded of the principal, so can our debt
no longer be demanded of us, if we plead what Christ has
done and suffered for us. And, as a thing purchased for any
person, belongs to him for whom it was purchased, so we, who
have all the glory of heaven purchased for us by our adorable
Emmanuel, have a right to it, if we plead the purchase he has
made. Hence it appears that truth and righteousness are no
longer against us, but are rather on our side ; and, instead of
demanding, as before, the destruction of our souls, are become
advocates for our free and full salvation. Justice now says,
Pay them, O God, what their Redeemer has purchased for
them : and Truth says, Fulfil to them, O Lord, all that thou
hast promised to those who believe in Jesus.]
But let us more particularly consider,
III. The blessed consequences of the removal of them
[Salvation is now accessible to all : it is come both to Jews
and Gentiles : " It is near unto us." To those especially " who
fear the Lord," it is near, even " in their mouth and in their
heart 6 ." No longer does the fiery sword prohibit our access
to the tree of life. " Mercy" has now full scope for the freest
exercise. God can now be " a just God, and yet a SaviourV
He " declares his righteousness," no less than his mercy, " in
the forgiveness of sins ; and is just, and yet the justifier of all
who believe in Christ g ." Hence he proclaims " peace" to all
that are afar off h . He establishes his tabernacle in the midst
of us : and invites all to come unto him, even to his mercy-seat,
in full assurance of faith. " In every corner of the land his
glory dwells 1 :" and all who truly fear him may have daily
" fellowship with the Father, and with his Son Jesus Christ."
The manner in which this assertion is made, deserves particular
atention : " Surely his salvation is nigh them that fear him."
This blessed truth admits not of the smallest doubt : it may be
d Isai. xlii. 21. R om . x . g, 9. f Isai. xlv. 21.
R Rom. iii. 25, 26. h Eph. ii. 17. * Isai. iv. 5.
643. J GOD S PERFECTIONS RECONCILED IN CHRIST. 87
fully and firmly depended upon. A spring of great elastic
force does not more certainly rise up when the superincumbent
pressure is withdrawn from it, than mercy issues from the bosom
of our God now that the obstacles to its exercise are removed.]
BEHOLD then how replete this passage is with,
1. Instruction to the ignorant
[Men differ much about the way of salvation : but this
passage clearly determines who is right. That plan of salva
tion, and that alone, is right, which is carried into effect in
perfect consistency with all the attributes of God. But there
is no way that provides for the honour of God s truth and
righteousness, but that which is revealed in the Gospel, the
way of salvation by faith in Christ. Nothing but Christ s
obedience unto death ever did, or ever could, answer the de
mands of law and justice : nothing but Christ s completion of
that work in the quality of our Surety could enable the sinner
to say to the supreme Governor of the universe, " Avert thy
wrath from me ; for I have already endured it in my Surety ;
and give me everlasting glory, for I, in the person of my
Surety, have fulfilled all righteousness, and perfectly obeyed
thy law." But the Believer may adopt this language ; since
God himself has said, that " Christ, who knew no sin, was made
sin for us, that we, who had no righteousness, might be made
the righteousness of God in him." Let the uninstructed bear
this in mind, and " determine to know nothing" as a ground of
hope towards God, " but Jesus Christ, and him crucified."]
2. Terror to the presumptuous
[It is surprising what a measure of confidence some will
express, notwithstanding neither their principles nor their
conduct at all accord with the Scriptures of Truth. But we
must declare to all, that both in the foundation of our hope,
and in the superstructure built upon it, " Mercy and truth must
meet together, and righteousness and peace must kiss each
other." We have before shewn, that no one perfection of the
Deity will display itself at the expense of another : all must
unite and harmonize in every work of his : it is as impossible
for God in any one instance to violate his righteousness or
truth, as for him to cease from his existence. In us also must
those graces which correspond with his perfections be found in
united and harmonious exercise : we must be just and true, and
merciful and kind : yea, it is by our conformity to the Divine
image in righteousness and true holiness, that we must judge of
our state before him : for, however accurate our views of his
Gospel may be, it is a certain truth, that " without holiness no
man shall see the Lord : " " Truth must spring out of the earth,
if ever righteousness shall look down from heaven V]
k ver. 11. with Isai. xlv. 8.
88 PSALMS, LXXXVI. 15. [644.
3. Consolation to the timid-
fit is frequently amongst those who truly " fear God" a
matter of doubt and anxiety, whether God can pardon them :
they see their manifold imperfections in so strong a light, that
God appears to them bound, as it were, in justice, to banish
them from his presence, yea, and bound in truth also to exe
cute his threatenings upon them. But let such persons view
God, not as he is in himself, but as he is in Christ Jesus.
There it is that he must be seen as a God of love and peace.
There it is that the drooping penitent may behold him " as a
reconciled God, who will never impute to him his trespasses V
Yes, in Christ Jesus, " God is not only merciful and kind, but
faithful and just to forgive us our sins, and to cleanse us from
all unrighteousness." Dismiss then your fears, ye trembling
saints ; and put your trust in Him, who has in so wonderful a
way removed all the obstacles to your salvation. The veil of
the temple was rent in twain on purpose to shew you, that
henceforth there is free access to God for every sinner upon
earth, and that all who approach him in that new and living
way, by faith in Christ Jesus, shall surely find acceptance with
him. If God will be just in punishing the ungodly, he will be
no less just to his Son in pardoning all who plead the merit of
his blood : and if he will be true in executing his threatenings,
he will be no less true in fulfilling his exceeding great and
precious promises. Only rely on them, and plead them at a
throne of grace, and you shall never, never be disappointed of
your hope.]
i 2 Cor. v. 19, 20. "i ] j o hn i. 9.
DCXLIV.
A PRAYING SPIRIT EXEMPLIFIED.
Ps. Ixxxvi. 1 5. Boiv down thine ear, O Lord ! hear me ;
for I am poor and needy . Preserve my soul ; for I am holy.
O thou my God, save thy servant that trust eth in thee ! Be
merciful unto me, Lord ! for I cry unto thee daily. Re
joice the soul of thy servant : for unto thee, O Lord, do I lift
up my soul. For thou, Lord, art good, and ready to forgive;
plenteous in mercy unto all them that call upon thee.
TRUE and genuine piety cannot always be cer
tainly known by men s intercourse with their fellow-
creatures. Appearances may be so plausible, that
they cannot, except by Him who searcheth the heart,
be distinguished from realities. But in their inter
course with the Deity, the truth or falsehood of their
644.] A PRAYING SPIRIT EXEMPLIFIED. 89
profession may be clearly discerned. The most re
fined hypocrite may, by examining the state of his
soul in his private devotions, obtain the certain
means of discovering his proper character, provided
he have his standard rightly fixed, and his test im
partially applied. To furnish such a standard, is our
object in the present discourse. We here behold
the man after God s own heart drawing nigh to a
throne of grace, and pouring out his soul in suppli
cations before God : and we wish to call your atten
tion especially to the spirit which he manifested in
this sacred duty, since it will serve as an excellent
criterion whereby to try and judge ourselves.
Let us then consider,
I. The subject-matter of his prayer
It should seem that David was now under great
affliction, either from the persecutions of Saul, or
from the unnatural rebellion of his son Absalom :
and his prayers may well be understood, in the first
instance, as relating to his temporal trials. But, as
it is of his soul that he chiefly speaks, we shall dwell
upon his prayer principally in that view. Let us
notice then,
1. His petitions
[St. Paul, in both his Epistles to Timothy, prays, that
"grace, and mercy, and peace" may be multiplied upon him.
These three terms comprehend the substance of the Psalmist s
petitions. He desired " grace," to " preserve and save his soul."
He desired " mercy ;" " Be merciful unto me, O Lord !" And
he desired " peace;" " Rejoice the soul of thy servant, O Lord!"
Now these are such petitions as every sinner in the universe
should offer. There are no other that can be compared with
them, in point of importance to the souls of men. As for all
the objects of time and sense, they sink into perfect insignifi
cance before the things which appertain to our everlasting
salvation. To all therefore I would say, Seek what David
sought. Cry mightily to God to have mercy upon you, and
to preserve and save your soul : and when you have done that,
you may fitly pray also for that consolation and joy, which a
sense of his pardoning love will produce in the soul.]
2. His pleas
[These are taken, partly, from what he experienced in his
own soul; and, partly, from the character of God himself .
90 PSALMS, LXXXVI. 15. [644.
Observe how he urges, what he experienced in his own soul.
The things which God himself requires from us, in order to the
acceptance of our prayers, are, a deep sense of our necessities,
an entire surrender of our souls to him, a reliance on him for
all needful blessings, and a continual application to him in a
way of fervent and believing prayer. Behold, these are the
very things which David at this time experienced, and which
therefore he pleaded before God as evidences of the sincerity
of his prayers : " Bow down thine ear, O Lord, and hear me ;
for I am poor and needy!" And who is there that must not
adopt the same acknowledgment ? Who that considers, how
destitute his soul is of all that is truly good, will not find these
words exactly descriptive of his state? Again, the Psalmist
prays, " Preserve my soul ; for / am holy." We must not
imagine that David here meant to boast of his high attainments
in holiness: the term " holy" is applied in Scripture to every
thing that is dedicated to God, though from its very nature it
cannot possess any inherent sanctity : the temple of God, the
vessels of the sanctuary, and all the offerings, were holy, be
cause they were set apart for God. So David here speaks of
himself as " set apart for God a :" and his expression is exactly
equivalent to that which he uses in another place; " I am
THINE; save meV This then is another plea which it be
comes us all to use. As the Israelites were " a holy nation ,"
so are we d : and if we have given up ourselves unreservedly
to God, we may well hope, that he will hear and answer our
petitions. Once more David says, " Save me ; for / trust in
Thee." This also was a most acceptable plea. If we ask with
a wavering and doubtful mind, we can never succeed 6 : but the
prayer of faith must of necessity prevail f . The suppliant who
truly and habitually trusts in God, can never be disappointed.
Lastly, David says, " I cry unto thee daily :" " Unto thee, O
Lord, do I lift up my soul" God " will be inquired of, to do
for us the things that he has promised." " If we ask, we shall
have ; if we seek, we shall find ; if we knock, it shall be opened
unto us g :" but, if we ask not, we shall not, we cannot, have h .
But David s chief plea is taken from the character of God
himself : and this is, in reality, the most satisfactory to the
human mind, and most acceptable to the Divine Majesty, who
" will work for his own great Name s sake," when all other
grounds of hope are subverted and lost. Towards his creatures
generally, whether rational or irrational, God is "good;" but
towards the children of men he is "ready to forgive, and plen-
a See Ps. iv. 3. b Ps. cxix. 94. c Exod. xix. 6.
d 1 Pet. ii. 9. e Jam. i. 6, 7.
f Matt. xxi. 22. Mark xi. 24. g Matt. vii. 7, 8.
h Jam. iv. 2.
644. ] A PRAYING SPIRIT EXEMPLIFIED. 91
teous in mercy unto all that call upon him." No mother is so
tender towards her new-born child, as God is towards his peni
tent and believing people. He is far more " ready to forgive,"
than they are to ask forgiveness ; and will multiply his pardons
beyond all the multitude of their offences 1 . " Where sin has
abounded, his grace shall much more abound k ." The freeness
and fulness of God s grace should be clearly seen, and confidently
relied upon : but then we must never forget, that this glorious
perfection shines only in the face of Jesus Christ. It is in Christ
only that God can pardon sinners in consistency with his jus
tice : but in Christ, " he is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness 1 ." In Christ there
fore, and in God as reconciled to us through the blood of his
Son, must be all our hope. If we rest solely on Christ s obe
dience unto death, all will be well ; for " in him all the promises
of God are yea, and amen m ." But, if we look at God in any
way but as in the person of Christ, we shall surely find him " a
consuming fire"."]
The prayer itself not calling for any farther eluci
dation, we proceed to notice,
II. The spirit manifested in it-
Here the subject is peculiarly important, because
it exhibits in so striking a view the dispositions of
mind which we should invariably exercise in our
approaches to the Divine Majesty. In this example
of David, then observe,
1. His meekness and modesty
[He approaches God, as a sinner ought to do, with reve
rential awe. He exhibits none of that unhallowed boldness, and
indecent familiarity, which are so commonly to be noticed in the
prayers of many at this day. It is much to be lamented that
many address God almost as if he were an equal. We speak
not now of that irreverence with which people, altogether igno
rant of religion, conduct themselves in the public services of the
church ; (though that is deeply to be deplored ;) but of the
state of mind manifested by many religious people, ministers, as
well as others, in their public and social addresses to the throne
of Heaven. How different, alas ! is it from that which is incul
cated, both in the Scriptures , and in the Liturgy of our Church!
In the Liturgy, the people are exhorted to " accompany their
minister with a pure heart and humble voice to the throne of the
heavenly grace :" and, in another place, " to make their humble
confession to Almighty God, meekly kneeling on their knees."
* Isai. Iv. 79. k Rom. v. 20. ] Rom. iii. 24, 25.
m 2 Cor. i. 20. n Heb. xii. 29. Ps. Ixxxix. 7. Eccl. v. 2.
92 PSALMS, LXXXVI. 15. [644.
This is a lovely state of mind, and as opposite to that which many
religious people manifest, as light to darkness. Many whose
religious principles differ widely from the self-applauding Pha
risee, resemble him very nearly in his spirit and conduct : but
let us, on the contrary, imitate the publican, who, " not ven
turing so much as to lift up his eyes to heaven, smote upon his
breast, and cried, God be merciful to me a sinner."]
2. His humility and contrition
[He felt himself a guilty and undone creature, deserving of
God s everlasting displeasure : and hence he cried so repeatedly
for mercy and salvation. And here again we see how the same
views and dispositions are inculcated in the services of our
Church. Let any one peruse the confession which is daily
offered or that which we are taught to utter at the table
of the Lord or let him read the responses after every
one of the Ten Commandments or the repeated cries,
" Lord, have mercy upon me ! Christ, have mercy upon me !
Lord, have mercy upon me ! " and he will see at once, what a
beautiful harmony there is between our Liturgy and the Holy
Scriptures ; and what distinguished saints all her members would
be, if the Spirit of her Liturgy were transfused into their minds.
This is the state of mind which, above all, we would recommend
to those who desire to find acceptance with God : for " to this
man will God look, even to him who is of a broken and contrite
spirit p :" this is the sacrifice which, above all, God requires, and
which he has assured us "he will never despiseV]
3. His faith and love
[David did not so view his own sinfulness as to distrust the
mercy of his heavenly Father ; but rather took occasion from
his own sinfulness to magnify still more the free and supera-
bounding grace of God. In this, his example is especially to
be followed. Nothing can warrant us to limit the mercy of our
God. O how " ready is he to forgive " returning penitents !
Of this, the conduct of the father towards the repenting pro
digal is a lively and instructive image. In that parable, the
compassion of God towards returning sinners is, as it were,
exhibited even to the eye of sense. Let us then, whatever be our
state, bear this in mind, that unbelief is a sin which binds all
our other sins upon us. Never, under any circumstances,
should we harbour it for a moment. It is enough to have
resisted God s authority, without proceeding further to rob
him of the brightest jewels of his crown his grace and
mercy. The goodness of God, as described in our text, and
in another subsequent part of this psalm r , is a sufii-
P Isai. Ivii. 15. and Ixv. 2. <i Ps. li. 17. r ver. 15.
HOW TO WALK WITH GOD. 93
645.]
cient pledge to us, that of those who come to him in his Son s
name, he never did, nor ever will, cast out so much as one.]
4. His zeal and earnestness
[The diversified petitions and pleas which we have already
considered, together with the renewed urgency of his supplica
tions in the verse following my text 8 , shew, how determined
David was not to rest, till he had obtained favour of the Lord.
And thus must we also "continue instant in prayer: " we must
" watch unto it with all perseverance ;" we must "pray always,
and not faint." Alas ! how are we condemned in our own
minds for our manifold neglects, and for our lukewarmness in
prayer to God ! But we must not rest satisfied with confessing
these neglects : we should remedy them, and break through this
supineness, and correct this negligence, and lie at Bethesda s
pool till the angel come for our relief. This is suggested to us
in our text. What we translate, " I cry unto thee daily" is,
in the margin, " I cry unto thee all the day." O that there were
in us such a heart ! O that our sense of need were so deep,
our desire of mercy so ardent, and our faith in God so assured,
that we were drawn to God with an irresistible and abiding
impulse ; and that, like Jacob of old, we " wrestled with him
day and night, saying, I will not let thee go except thou bless
me 4 ." Such prayer could not but prevail; and such a suppliant
could not but find everlasting acceptance with God, who is so
"plenteous in mercy, so ready to forgive 11 ."]
8 ver. 6. * Gen. xxxii. 24, 26, 28. with Hos. xii. 3 5.
u Luke xviii. 1 8.
DCXLV.
HOW TO WALK WITH GOD.
Ps. Ixxxvi. 11. Teach me thy way, O Lord! I will walk in
thy truth: unite my heart to fear thy name.
IN mercy, no less than in judgment, does God see
fit to afflict his people : he does it " for their profit,
that they may in a more abundant measure be par
takers of his holiness a ." And when we are brought
nigh to him by means of our afflictions, then have
they answered the great end for which they were sent.
David was a man who enjoyed much communion
with God ; and probably it was to the extraordinary
trials with which, for many years, he was visited,
that he was indebted, under God, for that sublime
a Heb. xii. 10.
94 PSALMS, LXXXVI. 11. [645.
piety which shone so conspicuously in him. In the
psalm before us, he pours out his soul before God
under some great and heavy affliction, probably under
the persecutions of Saul : but it had produced the
most beneficial effect upon his mind ; seeing that it
stirred up within him more ardent desires after God,
and determined him, through grace, to walk more
diligently in the ways of God : " Teach me thy way,
O Lord ! I will walk in thy truth : unite my heart to
fear thy name."
In these words we see the two great requisites for
an acceptable walk with God ; which are,
I. An illumination of mind, that we may know His
ways
[We know nothing of God or his ways, any farther than
he has seen fit to reveal himself to us (How little our
unassisted reason can teach us, has abundantly appeared in all
the philosophers of Greece and Rome.) Least of all can we
know any thing of the way which he has appointed for our
reconciliation with him through the blood of his Son : respect
ing that no finite intelligence could have formed any con
ception, if it had not been made known to us by a special
communication from heaven But we need also, yet
further, a special revelation of it to our own souls. The mere
report, as contained in the written word, is not of itself suffi
cient to bring us to a saving knowledge of these sublime truths :
Christ must be revealed in us b , as well as to us, or we shall
never " know him as we ought." These great things are, in
deed, " freely given to us of God:" yet must we " receive the
Spirit of God, in order that we may know them" aright :
He must, as " a Spirit of wisdom and revelation," open the eyes
of our understanding, before we can comprehend d this great
mystery, so as really to acquiesce in it, and cordially to come
to Christ as "the way, the truth, and the life 6 " - - If the
Apostles themselves, after above three years attendance on
the public and private instructions of our Lord, yet needed to
have " their understandings opened, in order that they might
understand the Scriptures f ," there can be no doubt but that
the same is necessary for us all ; and that we all need to cry
with David, " Open thou mine eyes, that I may see wondrous
things out of thy law g ;" or, as he speaks more fully in another
psalm, " Shew me thy ways, O Lord ; teach me thy paths ;
b Gal. i. 16. c 1 Cor. ii. 12. d Eph. i. 17, 18.
e John xiv. 6. f Luke xxiv. 45. e Ps. cxix. 18.
645.] HOW TO WALK WITH GOD. 95
lead me in thy truth, and teach me : for thou art the God of
my salvation : on thee do I wait all the day V]
To this must be added,
II. A concentration of our souls, that we may walk
in it
[Our heart by nature is divided amongst ten thousand
vanities, all of which are sought in preference to God. What
ever can contribute to the satisfaction of the carnal mind be
comes, on that account, an object of desire ; and according as
our prospects of attaining it are varied, our hopes and fears,
our joys and sorrows, are called forth into powerful and suc
cessive operation. But the powers of the soul are not to be
so abused : they were given by God in order that they might
be employed in his service : and in order to an acceptable walk
with him, they must all centre in him. He will not accept a
divided heart. Whosoever possesses that, " will be found
faulty 1 . God says, " My son, give ME thine heart k :" and it
must be given to him entire. To him it must be exclusively
devoted, in all its faculties : at least, nothing must be an object
of hope or fear, joy or sorrow, but in subserviency to his glory,
and in obedience to his command. " We cannot serve God
and Mammon too 1 ." There is " a singleness of eye," and "a
singleness of heart," that is indispensable to a right walking
with God m : without that we cannot be " Israelites indeed 11 ,"
or approve ourselves to " Him who searcheth the heart and
trieth the reins " ]
ADDRESS
1 . Those who think it an easy thing to serve God
[Many have an idea that this is so easy a matter, that
they may execute it at any time, whenever satiety shall have
rendered them less anxious about carnal enjoyments, or the
approach of death shall render a preparation for eternity more
an object of desire. But supposing it to be so easy, how great
must be their guilt in neglecting it! Is it so easy a matter to
please, and serve, and honour God : and will they not do it ?
Then " out of their own mouth shall they be judged :" and the
heaviest condemnation shall be awarded to them, because they
would rather rebel against their God and " provoke the eyes of
his glory " by their impieties, than they would take on them, what
they themselves acknowledged to be, his " light and easy yoke."
But if it be, indeed, so easy, try it; and see if it be so easy
to come to God in his appointed " way." See, if you can come
with brokenness of heart to the Lord Jesus Christ, and to the
h Ps. xxv. 4, 5. Hos. x. 2. k Prov. xxiii. 26.
1 Matt. vi. 24. m Acts ii. 46. Col.iii.22. n John i. 47.
96 PSALMS, LXXXVI. 11. [645.
Father through him, imploring mercy solely through the blood
and righteousness of your adorable Saviour You will
soon find that the proud heart of man does not easily stoop to
so humiliating a way of approaching God. If you might come
in your own name, and in your own righteousness, you would
perhaps consent to do it : but to come with penitential sorrow
in the name of the Lord Jesus Christ, and in a simple depend
ence on his atoning sacrifice, is a work to which you are utterly
averse, and which none but God can enable you to perform.
Again, if it be so easy to gather in all the affections of the
soul, and to fix them exclusively on God. do it. But you will
find that this is far beyond the power of man to effect. In
order to this, you must have " a new heart given you, and a
right spirit renewed within you : " nor can any power short of
that which created the world at first form such a new creation
within you. Lay aside, then, your vain conceits respecting
this matter; and begin, without delay, that work, which a
whole life is short enough to accomplish, and which, if not
wrought speedily, may soon become a subject of remediless and
endless woe ]
2. Those who desire, but find it difficult to serve
him
[You, probably, have depended too much on the resolu
tions you have formed. I am far from disapproving of reso
lutions, if formed in dependence upon God. Joshua s has been
the just subject of applause in all ages : " As for me and my
house, we will serve the Lord ." But Peter has sufficiently
shewn how weak all human strength is, when unaided from on
high. It is by prayer alone that we can hope to prevail, either
for the illumination of our minds, or the concentration of our
souls, both of which are so necessary in this good work. David
was no novice in the divine life ; yet did he cry, " Teach me
thy way, O Lord ; and unite my heart to fear thee ! " And,
if he had not so cried to the Lord, in vain would he have said,
" I will walk in thy truth." If then he, notwithstanding his
attainments, still had recourse to God in prayer, know, that
there is no other way for us to prevail ; and that, if you would
succeed according to your desire, you must cry day and night
to God in prayer, and bring down from him those supplies of
grace and strength which are so needful for you ]
3. Those who are really walking with God accord
ing to his command
[Be not discouraged, if you should find that, notwith
standing your good endeavours, you make not all the advance
Josh. xxiv. 15.
646.] THE GLORY OF ZION. " 97
that you could wish. You yet have flesh, as well as spirit;
and " if the spirit lust against the flesh, so will the flesh still
strive against the spirit p ." You will yet find a law of sin in
your members, warring against the law of your minds, and con
straining you at times to cry out, " O ! wretched man that
I am! who shall deliver me q ?" But go forward, in humble
dependence on God. " Continue instant in prayer." Let not
your hands hang down ; but let them be stretched forth to God
in continual supplications ; and he will come to your relief.
He will embitter to you the vanities on which you are tempted
to set your affections, and will gradually get himself the victory
over all the enemies of your souls. It was only " by little and
little that he drove out the Canaanites" before his people of old;
and it is not to be expected that you should have no difficulties
to contend with, no conflicts to sustain. But remember where
your strength is ; and, "as ye have received the Lord Jesus
Christ, so walk ye in him, rooted and built up in him, and esta
blished in the faith as ye have been taught, and abounding
therein with thanksgiving r :" so will he " preserve you blame
less unto his heavenly kingdom," and " present you faultless
before the presence of his glory with exceeding joy."]
P Gal. v. 17. Rom. vii. 23, 24. r Col. ii. G, 7.
DCXLVI.
THE GLORY OF ZION.
Ps. Ixxxvii. 3. Glorious things are spoken of thee, O city of
God,
THE city here spoken of, is Zion : of whose
praises the whole Scriptures speak. She is repre
sented as " beautiful for situation, and as being the
joy of the whole earth a ." Even God himself is repre
sented as delighting in her, and as " loving the gates
of Zion more than all the dwellings of Jacob V Why
she, and the Church which is represented by her,
are so high in the estimation of God and man, it will
be not unimportant to consider.
To bring the subject fully before you, I will shew,
I. What glorious things are spoken of her
Amongst the many things spoken of her in Scrip
ture, she is particularly commended,
1. As the residence of the Deity
a Ps. xlviii. 2. b ver. 2.
VOL. VI. H
98 PSALMS, LXXXVIL 3. [646.
[God chose Zion of old for his habitation, and delighted
to make that above all other cities in the universe " the place
of his rest c ." There he abode in that bright symbol of his pre
sence, the Shechinah, " dwelling between the cherubims d ."
There his people assembled by his appointment to worship him :
thence he dispensed his blessings : and thence in due time he
sent forth his everlasting Gospel 6 .
Thus under the Christian dispensation he has honoured his
Church, dwelling in it ; as he has said, " I am with you alway,
even to the end of the world." There he reveals his glory,
even " all the glory of the godhead, in the face of Jesus Christ"
- There he makes known all the riches of his grace and
love - There he communes with his people who pre
sent their supplications before him, " drawing nigh to them,
whilst they draw nigh to him ;" and giving them answers of peace ;
not indeed visibly, as by the Urim and Thummim of old, but
really, and satisfactorily to their souls - In a word, though
unknown in every other place under heaven, " He is known in
her palaces as a refuge f ."]
2. As the birth-place of the saints
[This is particularly noticed in the psalm before us : " Of
Zion it shall be said, This and that man is born in her g ."
Under the Jewish dispensation conversions were comparatively
few ; but under the Christian dispensation they are very nume
rous ; though at present they are only as the drop before the
shower. On the day of Pentecost the Spirit was poured out in
richer abundance, and thousands were converted in a day : and
still, wherever the Gospel is preached in sincerity and truth,
there the power of God accompanies the word, and " subdues
the souls of men to the obedience of faith." Amongst the heathen,
Satan maintains an universal sway : and amongst those Chris
tians who are not blessed with a faithful ministry, very few are
ever rescued from his dominion : but where the cross of Christ is
exalted, there will be found " a stir among the dry bones," and
multitudes will be born to God. And may we not ask, Whether
this is not confirmed by the experience of many here present ?
Once you were dead in trespasses and sins, and as destitute of
all desire after God, as any people in the world : but, through
the preaching of a crucified Saviour in this place, your souls have
been " turned from darkness unto light, and from the power of
Satan unto God." Here also, when you have been mourning
on account of your indwelling corruptions, God has "given you
the oil of joy for mourning, and the garment of praise for the
spirit of heaviness 11 ;" so that you can confidently say, " I was
born there." Blessed testimony, that may well endear to you
c Ps. cxxxii. 13, 14. d Ps. Ixxx. 1. e Isai. ii. 3.
f Ps. xlviii. 3. s ver. 5, 6. h Isai. Ixi. 3.
646.] THE GLORY OF ZION. 99
the gates of Zion, and render her more lovely in your eyes than
all the palaces in the universe !]
3. As an emblem of heaven itself
[Such it really is : for all who are horn in her " are come
unto Mount Zion, the city of the living God, the heavenly Jeru
salem 1 ." Though she is a spiritual edifice, she has her foun
dations, her walls, her gates ; all of which are found also in that
heavenly Zion which St. John saw, even in " that great city,
the holy Jerusalem, descending out of heaven from God, and
having the glory of God k ." And both the one city and the
other " are of pure gold 1 ." Each of them too, amongst the many
distinctions which they enjoy above all earthly cities, have a light
peculiar to themselves. Of our Zion it is said, " The sun is no
more her light by day, neither for brightness does the moon give
light unto her ; but the Lord is unto her an everlasting light,
and her God her glory m ." And thus it is also in the heavenly
Zion : " The city has no need of the sun, neither of the moon,
to shine in it : for the glory of God does lighten it ; and the
Lamb is the light thereof"." It is but one family that is in
habiting both the one city and the other, " even the family of
our Lord Jesus Christ ;" and their employments are altogether
the same : for whilst the one are " rejoicing in the Lord always"
here below p , the other are incessantly engaged in singing praises
to him above, even " to Him, who loved them, and washed them
from their sins in his own blood, and made them kings and
priests unto their God ; to him, I say, do they ascribe all glory
and dominion for ever and ever q ."]
II. The effect which these testimonies should have
upon us
Surely, when the Church is so high in the esti
mation of God,
1. We should inquire what place she holds in our
esteem
[Never has she had, at least in a spiritual view, any visible
glory. In the days of the prophets, her limits were contracted,
and her members poor, despised, persecuted. In the days of
Christ and his Apostles, though her limits were enlarged, she,
like her Lord himself, had " no beauty nor comeliness for which
she was to be desired 1 ." She has been in a wilderness state even
to this present hour 8 , an object of hatred and derision to all that
were round about her. Yet to the eye of faith she is most
1 Heb. xii. 22. * Rev. xxi. 10, 11, 14, 21.
1 Rev. xxi. 18. m Isai. Ix. 19. n Rev. xxi. 23.
o Eph. iii. 14, 15. P Phil. iv. 4. 1 Rev. i. 5, 6.
r Isai. liii. 2. s Rev. xii. 6.
100 PSALMS, LXXXVII. 3. [646.
beautful, most glorious. In all that pertains to her, she is " the
perfection of beauty*." Her foundations are of the most pre
cious stones : " her walls are salvation, and her gates praise u ."
Her laws are all holy, and just, and good : her ordinances are
a very heaven upon earth : and her members more highly privi
leged than all other creatures in the universe. Say then, Brethren,
whether such be your views of Zion ; and whether to be enrolled
amongst her citizens be the highest object of your ambition?
Our blessed Lord told his disciples, that even to have " the devils
made subject unto them" was no ground of joy in comparison
of this x : for, if you really belong to Zion, "your names are
written in heaven," and all the glory and felicity of heaven are
yours. But if you are " aliens from the commonwealth of Israel,
you are strangers from the covenants of promise, without God,
without Christ, without hope y ."]
2. We should seek to advance her glory
[God has promised, that, in due season, " the mountain
of the Lord s house shall be established on the top of the
mountains, and that all nations shall flow unto her 2 ." " Then
shall Zion be no more termed desolate, or forsaken : for God
will delight in her ; and all the kings of the earth shall bring
their glory to her." " Her gates shall be open continually:
they shall not be shut day nor night ; that men may bring unto
her the forces of the Gentiles, and that their kings may be
brought. Then the nation and kingdom which shall not serve
her shall perish ; yea, those nations shall be utterly wasted.
The glory of Lebanon shall come unto her, the fir-tree, the
pine-tree, and the box together, (the meanest slave being as
acceptable as the mightiest monarch,) to beautify the place of
God s sanctuary, and to make the place of his feet glorious.
The sons also of them that afflicted her, shall come bending
unto her ; and all that despised her shall bow down themselves
at the soles of her feet ; and shall call her, The city of the Lord,
the Zion of the Holy One of Israel a ." Now then I ask, Should
we not long for this glorious period? Should we not exert
ourselves to the uttermost to help it forward ? Should we not
search out the benighted Gentiles, and labour to bring back to
their God the dispersed of Israel ? Should we not endeavour
to bring men from every quarter, " their sons in our arms, and
their daughters in litters upon our shoulders, to glorify the
house of his glory ? " Men may pretend to love the Church :
but their professions must be brought to this test. If we are
at all sensible of the benefit of belonging to Zion, we shall
neither rest ourselves, " nor give any rest to our God," till
t Ps. 1. 2. u Isai. Ix. 18. x Luke x. 20.
y Eph. ii. 12. z Isai. ii. 2. a Isai. Ix. 11 14.
647.1 DISTRESS OF SOUL CONSIDERED. 101
" the righteousness thereof go forth as brightness, and the
salvation thereof as a lamp that burnethV]
3. We should labour to participate in all her pri
vileges
[Is God indeed revealed there in all his excellency and
glory ? Is it the place, the only place, where sinners are born
to God? Is it an emblem even of heaven itself? We should
determine then to come to her without delay, and to seek
admission into her blissful community. In comparison of being
numbered amongst her children, all that the world can give
should be esteemed by us as dung and dross ; and we should
say with David, " I would rather be a door-keeper in the house
of my God, than to dwell in the tents of wickedness ." As for
hatred, contempt, persecution, or even death itself, they should
be accounted rather as an honour, and a happiness, and a pri
vilege, than as objects of fear, if they are brought upon us for
Zion s sake. It should be a sufficient recompence to us, that
our God is glorified, and that the interests of Zion are ad
vanced/ 1 . If we are children of Zion indeed, we shall be joyful
under any circumstances; we shall u be joyful, I say, in our
King 6 :" as it is written; " They shall come and sing in the
height of Zion, and shall flow together to the goodness of the
Lord, for wheat, and for wine, and for oil, and for the young
of the flock and of the herd ; (that is, for all spiritual consola
tion and support ;) and their soul shall be as a watered garden ;
and they shall not sorrow any more at all f ." Whether they be
priests or people, it shall be thus with them : for, " I will satiate
the soul of the priests with fatness ; and my people shall be
satisfied with my goodness, saith the Lord g ."]
APPLICATION
[Let us then love Zion, and " prefer her before our chief
joy h ." Let her ordinances be our delight 1 ; and let us pray for
her advancement, saying, " Peace be within thy walls, and pro
sperity within her palaces." Then shall our own souls most
assuredly flourish: for " they shall prosper that love her k ."]
b Isai. Ixii. 1, 6, 7. c Ps. Ixxxiv. 10. d 1 Pet. iv. 13, 14.
e Ps. cxlix. 2. f Jer. xxxi. 12. s Jer. xxxi. 14.
h Ps. cxxxvii. 5, 6. * Ps. Ixxxiv. 4, 7. k Ps. cxxii. 6, 7.
DCXLVII.
DISTRESS OF SOUL CONSIDERED.
Ps. Ixxxviii. 14 16. Lord, why easiest thou off my soul ?
why hidest thou thy face from me ? I am afflicted, and ready
to die, from my youth up : ivhile I suffer thy terrors, I am
distracted. Thy fierce wrath goeth over me , thy terrors have
cut me off.
102 PSALMS, LXXXVIII. 1416. [647.
HEMAN the Ezrahite, the author of this psalm,
is thought by most to have been the grandson of
Judah a ; and to have been so eminent for wisdom,
as almost to have equalled Solomon himself b . But
he seems rather to have been the grandson of
Shemuel, or Samuel . Whoever he was, he was a
man greatly afflicted, and, at the time that he wrote
this psalm, altogether destitute of any other conso
lation, than what he felt in spreading his sorrows
before God. In other psalms we find many and
grievous complaints ; but the gloom that overspreads
the mind of the author at the commencement of
them, is usually dispelled before they are brought to
a close ; and what began with sorrow is terminated
with joy. But in the composition before us there is
no such pleasing change : it is nothing but one con
tinued complaint from beginning to end. In dis
coursing on it, we shall point out,
I. The state to which a righteous soul may be reduced
Truly the state of Heman was most afflictive
[There can be no doubt but that he was a righteous man.
Had he not been so, he would not have addressed Jehovah in
such expressions of holy confidence, as " The Lord God of his
salvation ;" nor could he have affirmed, that " night and day
he had poured out his prayers and cries before him d ." Yet be
hold, how heavy, how exceeding heavy, was his affliction! " His
soul was so full of troubles, that they brought him nigh to the
grave 6 ." Hear how he himself represents them, referring
them all at the same time to God himself as the author of
them : " Thou hast laid me in the lowest pit, in darkness, in
the deeps. Thy wrath lieth hard upon me; and thou hast
afflicted me with all thy waves f ." To the same effect he speaks
also in the words of our text, complaining of the dereliction he
experienced in this hour of his calamity, and of the terrors
which he endured, which, whilst they were rapidly bringing
down his body to the grave, had well nigh bereaved him of his
senses, and reduced him to a state of utter distraction.]
And such, alas ! is the state of many in every age
of the Church
a 1 Chron. ii. 6. b 1 Kings iv. 31.
c 1 Chron. vi. 33. and xv. 19. compared with the title to Ps.
ixxxix. The grandson of Judah could not have written so about David.
11 ver. 1, 2, 9, 13. e ver. 3. f ver. 6, 7.
647. J DISTRESS OF SOUL CONSIDERED. 103
[Some there are of a low, nervous, hypochondriac tempe
rament both of mind and body, and who, whether they were
religious or not, would of necessity be of a melancholy dispo
sition; that being their constitutional tendency, just as cheer
fulness or confidence are the tendencies of others. Persons of
this class view every thing in a dark unfavourable light : they
forbode nothing but evil : and, if religion occupies their minds,
they write bitter things against themselves, and conclude that
they never can be saved. They love gloomy thoughts, and brood
over them day and night; and greatly injure both their minds
and bodies by ruminating on subjects that are too deep for them.
They perplex themselves about the divine decrees, and thus
give occasion to many to represent religion as distracting their
minds. But the truth is, that they seek for nothing but poison :
they have no appetite for wholesome food : and religion is
no more answerable for their distraction, than a fertilizing
stream is for the death of a maniac who drowns himself in it.
Some there are who are brought into this state by long and
complicated troubles. The mind of man, unless supported in
a miraculous way, cannot endure a pressure beyond certain
limits. Even Job himself, notwithstanding his extraordinary
patience, seemed at times to sink under the accumulated load
of his afflictions, and to be transported beyond the bounds of
sense or reason. And the dejection of many, however it
appear to originate in matters connected with religion, must
in reality be traced to this source : their mind is enfeebled by
a complication of bodily diseases, and of worldly sorrows, and
then becomes an easy prey to any discouragements which may
engross its attention.
Some are broken down by means of some great transgression,
which, either before, or after, their religious course, they have
committed, and which has destroyed all hope of respect from
man, or comfort in their own minds. To such, life is become
a burthen : they cannot bear even the sight of those whose
esteem they have forfeited : they affect solitude, which yet is
irksome to them ; and they long for death, as a relief from
the torments of a self-condemning conscience. It is no wonder
if such, though truly penitent before God, yield to desponding
fears, and anticipate nothing but misery in the eternal world.
Some are in a more extraordinary degree than others exposed
to the assaults of Satan. That powerful adversary seems, as
it were, to take possession of their minds, as formerly he pos
sessed the bodies of men : and by his fiery darts he inflicts the
deadliest wounds upon their souls. He is well called, " The
accuser of the brethren ;" for he accuses them to God, as he
did Job of old ; and accuses them also at the bar of their own
consciences, to prove them hypocrites and self- deceivers. Is it
to be wondered at, if that roaring lion prevail over a weak
104 PSALMS, LXXXVJII. 1416. [647-
and unprotected sheep ? The wonder rather is, that any are
enabled to withstand him.
But once more : there are some who by God himself are
brought into manifold temptations, and are suffered to expe
rience much darkness in their souls. And though at first sight
it should seem as if these persons were less beloved of the
Lord than others, the truth is, that they are often to be found
amongst those who are his chief favourites : " Whom the Lord
loveth, he chasteneth ;" and usually, those most, who are most
beloved. We cannot doubt but that Job was an object of God s
peculiar favour : yet who was ever more afflicted than he, even
in the very way that we are now speaking of? Hear his own
words : " The arrows of the Almighty are within me, the
poison whereof drinketh up my spirit : the terrors of God do
set themselves in array against me g ." And need we say how
deeply our blessed Lord himself was afflicted, when " his soul
was exceeding sorrowful, even unto death," and his mind was
so distracted, that " he knew not what to say 11 ?"
That God sends these dispensations to his people in love,
will appear even from our text : for Heman, who was eminent
for his piety, declares, that he had been so " afflicted from his
youth up." And where did he attain this extraordinary piety,
but in the school of affliction ? Whilst others were intent on
pleasure, he by his troubles was led to study his own heart,
and to seek an acquaintance with his God ; and thus he gained
a knowledge which well repaid him for all that he endured.
And it is a well-known fact, that those who are most exercised
with spiritual troubles, are usually best instructed in " the
deep things of God."
It is evident, then, that pious souls may be reduced to great
distress, and that, in fact, many in every age are really so
reduced ; some through constitutional infirmity ; some by means
of accumulated afflictions ; and some by an irretrievable loss of
character consequent on some heinous transgression : some are
brought into it by the assaults of Satan, and some by the wise
and gracious appointment of their God.~\
Let us now turn our attention to,
II. The reflections which naturally arise from the
subject
And,
1. How great is the evil and bitterness of sin
[If there had been no sin, there would have been no
sorrow. Sorrow is the fruit of sin ; the fruit which immedi
ately sprang up, as soon as this root of bitterness was planted
in the human breast. Till Adam fell, he enjoyed the sweetest
s Job vi. 4. h John xii. 27.
647.] DISTRESS OF SOUL CONSIDERED. 105
intercourse with his Creator : but, after his transgression,
instead of going forth as before to meet his God, he fled from
his face, and strove to hide himself. From that moment has
the world become a " Bochim," a land of weeping and of
mourning \ Sorrow is that inheritance to which every child of
man is born : and, even if any be truly converted unto God,
still, as long as they continue in this vale of tears, they will, at
a greater or smaller distance, be followed by two inseparable
attendants, " sorrow and sighing :" and it is only when they
shall arrive at the portals of heaven, that joy and gladness will
be their sole companions : then indeed, but never till then, will
that Scripture be fulfilled, " They shall obtain joy and glad
ness ; and sorrow and sighing shall flee away k ." How fearfully
the minds even of good men may be oppressed, by a sense of
God s displeasure against sin, will appear from the experience
of David ; who " ate ashes like bread, and mingled his drink
with weeping, because of God s indignation and wrath 1 ." And
it yet more forcibly appears from the complaints of Job : " Thou
scarest me with dreams, and terrifiest me through visions : so
that my soul chooseth strangling, and death rather than life m ."
If we look to the terrifying effects of sin on the ungodly, the
sad history of Judas paints them in their true colours. Let
these sorrows then, in whomsoever they be found, be traced to
their proper source : and let this at least be learned from them,
that "it is an evil and bitter thing to sin against the Lord."]
2. What obligations to God do they lie under, who
are favoured with any measure of peace and joy !
[This point, we apprehend, is by no means duly considered.
It is thought by many to be a hard thing if there be any inter
mission of their spiritual comfort : but the wonder rather is,
that there is any intermission of their sorrow. Who that con
siders the desert of sin, who that views the imperfection of his
best services, has not reason to adore and magnify his God, for
the willingness he shews to revive the hearts of the contrite ?
Were God extreme to mark what is done amiss, the experience
in our text would be the lot of all without exception, even of
those who should find grace in the eternal world. But, blessed
be God ! this is far from being the case : there are many to
whom God vouchsafes the light of his countenance, and the
joys of his salvation. We desire, however, that such persons
should appreciate aright the blessings conferred upon them : and
that, instead of ever complaining of darkness or of trouble, they
should improve every manifestation of God s love to the further
ance of their confidence in him, and of their zeal in his service.]
1 Judg. ii. 4, 5. k Isai. xxxv. 10.
1 See Ps. xxxviii. 1, 2. and cii. 9, 10. m Job vii. 14, 15.
106 PSALMS, LXXXVIII. 1416. [647.
3. How astonishing was the compassion of our
Lord Jesus Christ, when he undertook to redeem a
ruined world !
[He well knew, that, as the surety and substitute of sinners,
he must bear all that the violated law would have inflicted upon
them. And, if to us, who are by nature alienated from God, it
is such a dreadful thing to endure the hidings of his face and
the terrors of his wrath, what must it be to that immaculate
Lamb of God, who from all eternity " lay in the bosom of his
Father," and "was daily his delight" ! " Yet behold, having under
taken for us, he suffered all that was due to us, " He the just,
for us the unjust! " From his youth up was he " a man of sorrows,
and acquainted with grief : " and, especially at the close of his
life, he drank to the very dregs the cup of bitterness that must
otherwise have been put into our hands. Truly "he was made
a curse for us :" and so grievously did he suffer under the united
assaults of men and devils, and from a sense also of his Father s
wrath, that he sweat great drops of blood, and, in the midst of
his severest agonies, had yet further to bewail the hidings of
his Father s face ; " My God, my God ! why hast thou forsaken
me ? " Let us learn to estimate as we ought this stupendous
mystery, of " God manifest in the flesh " to expiate by his own
sufferings the sins of his rebellious creatures. O let us con
template this mystery, till we are altogether lost in wonder,
love, and praise !]
4. How awful will be the state of all who die
without an interest in Christ !
[This which Heman so bitterly bewails as his portion in
this world, will, in an infinitely higher degree, be the portion of
all who shall perish in their sins. They will indeed be " cast
out from God s sight," as objects of his everlasting abhorrence.
Never to all eternity will they have one look from him, but will
behold "his face turned away" from them, and "his fierce
wrath" executed upon them. Verily, " whilst they suffer his
terrors, they will be distracted." Who can conceive the dis
traction of their minds at the overwhelming thought of eternity ?
Oh ! what " weeping, and wailing, and gnashing of teeth" will
there be amongst that wretched assembly, whose agonies are so
insupportable, and whose prospects so interminable ! But thus
it must be, if we will not flee to that Saviour, who has laid
down his life for us. Shall we not then awake from our
slumbers ? Shall we not cry unto our God, now that his ear
is open to our petitions ? Shall we stay till we come into that
place of torment, and have an impassable gulf fixed between
him and us ? O let us " seek the Lord whilst he may be found,
n John i. 18. and Prov. viii. 30.
648. THE BLESSEDNESS OF GOD s PEOPLE. 107
and call upon him whilst he is near : " then, though we should
not enjoy all that we may wish for here, we shall hereafter ; and
even, by our occasional sorrows here, be fitted for an uninter
rupted fruition of his glory to all eternity.]
DCXLVIII.
THE BLESSEDNESS OF GOD s PEOPLE.
Ps. Ixxxix. 15, 16. Blessed is the people that know the joyful
sound: they shall walk, Lord, in the light of thy counte
nance. In thy name shall they rejoice all the day : and in
thy righteousness shall they be exalted.
EVERY man by nature desires happiness: but
few know where it is to be found. The generality
imagine that it will be a sure attendant on earthly
prosperity ---- But the Psalmist points out to us
its only true source : " There be many that say, who
will shew us any good ? Lord, lift thou up the light
of thy countenance upon us a ." In like manner he
instructs us in the text ; " Blessed are the people
that know the joyful sound."
In these words the character and blessedness of
the Lord s people are fully declared. Let us consider,
I. Their character
" The joyful sound" must here import the Gospel-
fin the Gospel a Saviour is revealed, even such a Saviour
as our necessities require, a Saviour who has made a full atone
ment for our sins, and who promises " salvation to all who come
unto God by him." When this Saviour was proclaimed to the
shepherds, it was in these memorable terms ; " Behold, we
bring you glad tidings of great joy, which shall be to all people :
for unto you is born this day, in the city of David, a Saviour,
which is Christ the Lord ! "
But " the joyful sound" refers to the sound of the trumpets
under the law, when the people were convoked to come up to
God in the solemn assembly b , or when the year of Jubilee was
proclaimed . On this latter occasion, in particular, it was in
deed a joyful sound : for then all persons who had sold their
houses and lands, yea, and their wives and children, and their
own selves too for bond-slaves, were restored to perfect liberty,
and to the full possession of their former inheritance
Suppose a person so circumstanced, what a joyful sound would
that of the trumpet be to him! --- Such then is the Gospel
a Ps. iv. 6. b Numb. x. 13, 10. c Lev. xxv. 813.
108 PSALMS, LXXXIX. 15, 16. [648.
to the weary and heavy-laden sinner, when he hears of a free
and full salvation through the Lord Jesus Christ ]
This " sound" the true Believer " knows"
[A speculative knowledge of the Gospel is possessed by
many who have no personal interest in it, and no desire after
its blessings: but the true Believer knows it practically : he
has felt its power ; he has tasted its sweetness : and he has been
brought to a reliance on it for the salvation of his soul. This
distinction must be carefully made by us. It is not of a liectd-
knowledge that my text speaks; but of such a knowledge as
enters into the heart, and engages all the powers of the soul
It is such a knowledge as God alone can impart
and all who possess that are truly " blessed."]
In our text we have a rich description of,
II. Their blessedness
They may not have much of this world : but they
have much of God : they enjoy,
1. A sweet sense of his love
[" They walk in the light of his countenance." This is a
privilege of which a worldly man can form no conception : but
it is understood, and experienced, by all who enter into the
spirit of the Gospel. They can go to God as a Father : they
know that he is reconciled towards them in the Son of his
love : and with a spirit of adoption they can draw nigh to him,
and pour out their hearts before him, and hear him speaking
peace unto their souls. In answer to their daily prayers he
draws nigh to them, and " lifts up the light of his countenance
upon them," and " fills them with joy and peace in believing."
Such is their daily " walk" with God, a foretaste of their hap
piness in the realms of bliss."]
2. An habitual confidence in his care
[They are subjected to a variety of circumstances like
other men : but they have a Friend to whom they can go on
every occasion, and from whom they can receive all such com
munications as they stand in need of. " The name of the Lord
is a strong tower, to which they run and are safe." His per
fections are all exercised in their behalf: and, being their God,
he is " a God unto them," doing for them whatsoever their
diversified necessities require. In Him " therefore, even in his
name, they rejoice all the day;" spreading before him their
every want, and committing to him their every desire. " They
know in whom they have believed," and cast all their care on
him who careth for them."]
3. An assured prospect of his glory
648.] THE BLESSEDNESS OF GOD S PEOPLE. 109
[In the Gospel the Lord Jesus Christ reveals himself to
his people as a complete Saviour, who not only obtains a par
don for them, but has provided also a righteousness, wherein
they may stand before God without spot or blemish. To him
therefore they look in this view: and on him they rely, as
"The Lord their righteousness" " In this righteousness they are
exalted : " they are exalted in their own eyes, being no longer
condemned sinners, but saints accepted and justified from all
their sins. They are exalted in the eyes of God also ; for he
now " beholds no iniquity in them:" he views them as one
with his dear Son, partakers of his nature, and joint-heirs of
his glory. They are exalted also in the eyes of all the angelic
hosts, who now delight to minister unto them, and will ere long
give them the precedence in heaven, and take their station
behind them before the throne of God d ."
Say now, are not these happy ? Yes : and David not
only asserts it, but appeals to God himself for the truth of his
assertion : " They shall walk, O Lord, in the light of thy
countenance."]
ADDRESS
1. Those who have no knowledge of this joyful
sound
[How many amongst us are altogether ignorant of the
Gospel itself! and, of those who hear it and profess to receive
it, how many have no taste for that joy which it is intended to
impart ! - Will you then call yourselves the people of
God ; or imagine that salvation belongs to you ? Know, that
" all are not Israel, who are of Israel;" nor are all Christians
who bear that name. Whilst you are ignorant of the joyful
sound, you can have no part or lot in those blessings which the
Gospel is intended to convey.]
2. Those who know the Gospel, but find no
blessedness in it
[There are, I must acknowledge, many of this description.
But whence does this arise ? Is it owing to any insufficiency
in the Gospel to make them happy ? No : it proceeds in some
cases from a disordered constitution : in others, from imperfect
views of the Gospel : and in others, from not walking stead
fastly and consistently before God. But from whatever source
it arise, I would say, Remember what an injury you do to the
Gospel itself, and to the souls of men : the world around you
will impute your gloom to religion, and take occasion from it
to condemn the Gospel itself as a source of melancholy to all
who embrace it. O ! brethren, do not so dishonour the Lord
Jesus Christ : but view the Gospel in all its freeness and all its
d Rev. vii. 11.
110 PSALMS, LXXXIX. 19. [649.
fulness, and all its excellency ; and rest not till you have
attained those rich blessings, which every true Believer is
privileged to enjoy.]
3. Those who both know and enjoy the Gospel
[Happy indeed are ye, even though ye be in all other
respects the most destitute and distressed. Let then your gra
titude to God evince itself in a suitable life and conversation.
As for your joys, the world knows nothing about them ; and
will therefore impute them to enthusiasm and delusion. But
they can understand a holy life : that will approve itself to
them as a good and genuine fruit of the Gospel. Let them
then see, that this Gospel which makes you happy, makes you
holy also. Let them see that it brings into subjection every un
hallowed temper, every evil desire. Let them see that in every
station and relation of life it elevates you above others, ren
dering you more amiable, more consistent. In a word, " let
your whole conversation be such as becometh the Gospel of
Christ ; " and, whilst you are made partakers of a felicity which
the world knows not of, endeavour to make your light shine
before men, that they may be constrained to acknowledge the
excellence of your principles, and be led to seek a participation
of your bliss.]
DCXLIX.
THE SUFFICIENCY OF CHRIST TO SAVE.
Ps Ixxxix. 19. Thou spakest in vision to thy Holy One, and
saidst, I have laid help upon one that is mighty.
HOW joyful must these tidings be, to whomsoever
they may have respect ! Suppose them to refer to an
oppressed nation ; the raising up to them a mighty
deliverer must be a rich, inestimable blessing : and
such were David and Solomon, who were raised up to
govern Israel, and to put all their enemies under their
feet. But a greater than David or Solomon is here.
The words spoken by God to Samuel did certainly,
in their primary sense, relate to David a ; as those
spoken afterwards to Nathan did to Solomon b . But
their ultimate reference was to Christ , who is the
true David d , and the Son of David 6 . On him was
a 1 Sam. xvi. 1. b 2 Sam. vii. 1216.
c Compare 2 Sam. vii. 14. with HeK-i. 5.
d Ezek. xxxiv. 23, 24. and Hos. iii. 5. e Matt. xxii. 42.
649.] THE SUFFICIENCY OF CHRIST TO SAVE. Ill
laid all the help that the Israel of God required;
and God the Father declared beforehand, to his holy
prophets, the sufficiency of Christ to discharge the
office committed to him.
Two things are here obviously presented to us for
our consideration :
I. The office committed unto Christ
What this was, may be known from the necessities
of fallen man ; because it was to supply them that
he was sent into the world. It was then,
1. To make reconciliation for man
[This was a work which no man could accomplish for him
self; a work which all the angels in heaven were unequal to
perform. Satisfaction must be made for sin ; made too in the
nature that had sinned. The curse due to sin must be borne,
even the wrath of Almighty God. Who could afford us this help?
who could sustain this weight ? It would crush in an instant
the highest archangel. None could endure it, but God s co-equal
Son. He cheerfully undertaking to bear it for us, the Father
made him our substitute ; that, divine justice being satisfied, and
the law magnified by his obedience unto death, mercy might be
extended unto us, and reconciliation be made between God and
his offending creatures.]
2. To effect their complete salvation-
fit was not enough to die for them: they were wandering
afar off, and they must be searched out ; they were in rebellion,
and must be subdued : when brought home to their Father s
house, they are weak, and must be upheld; tempted, and must
be strengthened ; beset with enemies, and must be protected :
they must never be left to themselves one moment : they must
have every thing done for them, and in them : the whole care
of preserving them, from first to last, must be devolved on him
who undertakes for them : they must be " carried in the arms,"
" dandled on the knees," fed at the breast, and be watched over
exactly like new-born infants. Nothing less than this will
suffice for them. Though there be millions of them spread over
the face of the whole globe, they must all be attended to as much
as if there were only one. What a work was this to undertake !
Yet was this " the help which God laid upon" his dear Son.]
But weighty as this office is, we have no reason to
doubt,
II. His sufficiency to discharge it
To be convinced of this, we need only to consider,
112 PSALMS, LXXXIX. 19. [649.
1. His essential perfections
[He is said to be " mighty." But the angels are also called
mighty; yet are they not therefore able to execute such an office
as this. But Jesus is almighty : he is expressly called " The
mighty God f ," even " God over all blessed for ever g ." In him
therefore are all the perfections of the Deity. He is omnipre
sent, to behold the states of men ; omniscient, to discern the
things that will be most expedient for their relief; and omnipo
tent, to effect whatever shall be most conducive to their good.
Difficulties can be no difficulties with him. He who spake the
universe into existence, can be at no loss to accomplish, every
where, and at the same instant, whatsoever the necessities of
his creatures may require.]
2. His Mediatorial endowments
[As Mediator, he has received his qualifications from God
the Father : and those qualifications are abundantly sufficient
for the work assigned him. The Spirit has been given to him,
not by measure, as to others, but without measure 11 : " In him,
even in his human nature, dwelleth all the fulness of the God
head bodily 1 ." Hence "on him may be hanged every vessel,
even all the glory of his Father s house k ."
But, not to mention the infinite merit of his blood, and the
all-prevailing efficacy of his intercession (" through which he is
able to save men to the uttermost"), he has, as man, qualifi
cations which he could not have as God. He has, from his own
experience of temptation, a tender sympathy with his tempted
people, and a peculiar fitness and readiness to afford them all
needful succour 1 .]
ADDRESS
1. Those who feel not their need of Christ
[You cannot be persuaded that you are in a guilty, help
less, and undone state. But wherefore did God lay help upon
One that was so mighty ? Did he exert himself thus without
a cause ? If not, the greatness of the remedy should shew you
the extent and imminence of your danger. Be persuaded then
to put away your high thoughts of yourselves. Beg of God that
you may feel in what a helpless and hopeless state you are with
out Christ : and never imagine that your repentance is at all ge
nuine, till your sense of your misery corresponds, in some measure
at least, with the provision which God has made for your relief.]
2. Those who are discouraged on account of their
extreme weakness and sinfulness
[That you should be humbled on this account is right
f Isai. ix, 6. s Rom. ix. 5. h John iii. 34.
1 Col. ii. 9. * Isai. xxii. 2224. 1 Heb. ii. 18.
650. J GOD S COVENANT ENGAGEMENTS. 113
enough : but why should -you fear? Do you suppose, that when
God laid help for you upon his dear Son, he was not aware
how much would be necessary for your salvation ? or, has he
been disappointed in his Son, finding him, after all, unequal to
the task assigned him ? Be ashamed of your unbelieving fears.
Come not to Christ, saying, " Lord, if thou canst, or if thou
wilt;" but cast your burthen wholly upon him, and see whether
he be not able and willing to sustain you. He himself says to
you, " O Israel, thou hast destroyed thyself; but in me is thy
help m ." This is your warrant to trust in him. " Trust in him
therefore with all your heart, and he will bring to pass" what
soever he sees to be needful for you. " Cast all your care upon
him ;" and you " shall be saved in him with an everlasting
salvation."]
m Hos. xiii. 9.
DCL.
GOD S COVENANT ENGAGEMENTS WITH CHRIST AND US.
Ps. Ixxxix. 28 35. My mercy will I keep for him for ever
more, and my covenant shall stand fast with him. His seed
also will I make to endure for ever, and his throne as the
days of heaven. If his children forsake my law, and walk
not in my judgments ; if they break my statutes, and keep
not my commandments , then will I visit their transgression
with the rod, and their iniquity with stripes. Nevertheless,
my loving kindness will I not utterly take from him, nor
suffer my faithfulness to fail. My covenant will I not
break, nor alter the thing that is gone out of my lips. Once
have I sworn by my holiness, that I will not lie unto David.
IN seasons of deep affliction, when, through unbe
lief, we are ready to think that God has forsaken and
forgotten us, it is well to look back to God s covenant
engagements, whereon, as on a rock, we may stand
firm amidst the tempest that surrounds us. It was
under such circumstances (probably about the time
of the Babylonish captivity) that this psalm was
penned. In it the stability of God s covenant is
fully declared. The fears and apprehensions of his
people, as arising from his apparent violation of it,
are next delineated : and it concludes with fervent
adorations of God, who, notwithstanding all the dic
tates of unbelief, is worthy to be blessed for evermore.
For the just use, as well as understanding, of the
passage before us, we shall,
VOL. VI. I
114 PSALMS, LXXXIX. 28-35. [650.
I. Explain it
[There can be no doubt but that the words, in their literal
meaning, refer to the covenant which God made with David
respecting the continuance of his posterity on his throne 3 ;
and which seemed to be violated, now that both king and
people were carried captive to Babylon ; but which, in fact,
should be accomplished in all its parts ; because whatever they
might endure for a season, the sceptre should not depart from
Judah till Shiloh should come.
But there is doubtless a reference to Christ, who is often
called David b . Some of the words originally addressed to
David, are expressly declared to refer to Christ chiefly, yea
exclusively |C . They must be understood therefore as containing
God s covenant with Christ.
In them we see, first, God s assurances respecting Christ
himself, that notwithstanding all the troubles he should expe
rience, he should be raised from the dead d , and have all the
kingdoms of the earth for his possession 6 .
Next, Christ is assured respecting his people, who are his
seed f , that though through infirmity and temptation they may
fall into sin, the Father will not utterly abandon them, or
finally withdraw his love from tliem^. He will not indeed
leave them to continue in sin (for that would be incompatible
with their salvation 11 ) but he will chastise them, till they repent
and turn from all their transgressions, and thus will he secure
them to Christ as his inheritance 1 .
The grounds of these assurances are, lastly, specified. These
are God s covenant, and his oath. Having entered into cove
nant with his Son, he cannot disannul it. Yet, if he were to
give up to final destruction any who were Christ s spiritual seed,
this covenant would be broken ; seeing that some who were
given to Christ would perish, and Christ, as far as relates to
them, would have died in vain. Moreover, in this, the oath,
which (for our consolation) he sware to his Son, would be
violated : but, having sworn by his holiness, which is the glory
of all his perfections, he never can, nor ever will recede. On
these grounds therefore the glory of Christ, and the salvation
of his people are irrevocably secured.]
Lest however this consolatory passage should be
abused, let us,
a 2 Sam. vii. 12 17. b Ezek. xxxiv. 23, 24. Hos. iii. 5.
c Compare 2 Sam. vii. 14. with Heb. i. 5.
d Compare Isai. Iv. 3. with Acts xiii. 34.
e Luke i. 32, 33. Rev. xi. 15.
f Isai. liii. 10. Ps. xxii. 30. 1 Pet. i. 23.
s Isai. liv. 7 10. Jer. xxxii. 40. h Heb. xii. 14.
1 John xvii. 11, 1 Pet. i. 57.
650.] GOD S COVENANT ENGAGEMENTS. 115
II. Improve it
It evidently TEACHES us,
1. To cleave unto Christ with full purpose of heart
[The covenant, whether made with David or with Abra
ham, was confirmed before of God in Christ k . Every blessing
of the covenant was made over to him as our head and repre
sentative, and must be received from him by faith 1 . To him
therefore must we look for pardon, stability, and everlasting
salvation. As to him the promises were inade m , so in him
alone are they yea, and Amen n . Let it then be our great
care to be found in him ; and then we may rest assured that
nothing shall ever separate us from him p .]
2. To endure with patience and thankfulness what
ever afflictions God may lay upon us
[Part of God s covenant is, to " correct us in measure q ."
And, however afflicted any may be, have they any cause to
say, that they are corrected beyond measure ? Can a living
man complain, a man for the punishment of his sins r ? Surely
it is far better to be chastened here, than to be condemned
with the world hereafter 8 . We may all see reason enough
for chastisement, if we will but mark our daily and hourly
transgressions. Let us therefore not so much as desire God
to spare us, provided he see that we need correction for the
welfare of our souls ; but rather let us kiss the rod *, and im
prove it u , and adore the hand that uses it for our good x .]
3. To dread sin as the greatest of all evils
[Though at first sight this passage may seem to weaken our
dread of sin, yet, in reality, it is calculated to impress us with a
holy fear of offending God. The covenant made with Christ
does indeed secure the salvation of his people : but does it
provide them impunity in sin? No on the contrary, it engages
God to punish sin, yea, to punish it effectually ; and never to
leave his people under its dominion y . Is there then room to
say, I shall be saved, though I commit sin ? No : for either
God will " drive it out with the rod of correction," or leave it
as an indisputable mark that we never belonged to him at all z .
Let us never then make Christ a minister of sin a ; but learn
from the very grace that saves us, to glorify him by a holy
conversation b .]
k Gal. iii. 17. ! Col. i. 19. John i. 16. m Gal. iii. 16.
n 2 Cor. i. 20. Phil. iii. 9. P Rom. viii. 38, 39.
q Jer. xxx. 11. r Lam. iii. 39. s 1 Cor. xi. 32.
4 Mic. vi. 9. u Isai. xxvii. 9. x Heb. xii. 10.
y Rom. vi. 14. z 1 John iii. 9, 10. a Gal. ii. 17.
b Tit. ii. 11, 12.
I 2
116 PSALMS, XC. 11, 12. [651,
DCLI.
GOD S ANGER A REASON FOR TURNING TO HIM.
Ps. xc. 11, 12. Who knoweth the power of thine anger? even
according to thy fear, so is thy wrath. So teach us to number
our days, that we may apply our hearts unto wisdom.
THIS psalm is entitled, " A prayer of Moses the
man of God." It seems to have been written by
Moses on account of the judgment denounced against
the whole nation of Israel, that they should die in
the wilderness a . It had been already executed to a
great extent, God having consumed multitudes of
them in his anger b : and the period of man s life was
then reduced to its present standard of seventy or
eighty years . From this awful demonstration of
God s displeasure, he is led to this reflection : " Who
knoweth the power of thine anger?" And then he
prays, that the whole nation might be induced by
the shortness and uncertainty of their lives to seek
without delay the favour of their offended God : " So
teach us to number our days, that we may apply our
hearts unto wisdom."
In accordance with our text let us also contemplate,
I. The inconceivable weight of God s anger
Of course, in speaking of God s anger we must
divest it of all those tumultuous feelings, which
agitate the minds of men ; and conceive of it as
manifested only in his dispensations towards the
objects of his displeasure.
Let us contemplate it then,
1. As it appears in this world
[The whole world bears the evidence of being under the dis
pleasure of an angry God. The creation itself, even the animal
and vegetable, as well as the rational parts of it, is greatly
changed since it came out of its Creator s hands. A curse has
been inflicted on it all, on account of sin. Storms, and tem
pests, and earthquakes, and pestilences, and diseases of every
kind, and death with its antecedent pains and its attendant
horrors, are all the sad fruits of sin, and the effects of God s
anger on account of sin. Death has obtained an universal
a ver. 3. b ver. 5 7. c ver. 10.
651.] GOD S ANGER A REASON FOR SEEKING HIM. 117
empire, and "reigns even over those who have never sinned after
the similitude of Adam s transgression," as well as over the
actual transgressors of God s law.
But the anger of God is yet more strikingly visible, in those
particular judgments which God has executed upon men from
time to time. Behold the plagues in Egypt, the destruction of
the Egyptian first-born, and of Pharaoh and all his host in the
Red Sea! behold the awful judgments inflicted on Korah,
Dathan, and Abiram, and on the myriads, who, by their lewd-
ness, their unbelief, and their murmu rings, drew down the
wrath of God upon them d ! behold fire and brimstone rained
down from heaven upon Sodom and Gomorrha, and the cities of
the plain ! yea, and the whole world, with every living creature
except those contained in the ark, swept away by one universal
deluge! these serve as awful proofs of God s indignation against
sin, and his determination to punish it according to its deserts.
There are other proofs, less visible indeed, but not less real,
of God s anger, which may be found in the horrors of a guilty
conscience, or the distresses of a soul that is under the hidings
of his face. Hear what was Job s experience under a sense of
God s displeasure : " The arrows of the Almighty are within
me ; the poison whereof drinketh up my spirit : the terrors of
God do set themselves in array against me e ." To the same
effect the Psalmist also speaks, when describing the anguish of
his own mind : " Thine arrows stick fast in me, and thy hand
presseth me sore. There is no soundness in my flesh because
of thine anger ; neither is there any rest in my bones because
of my sin. I am troubled ; I am bowed down greatly ; I go
mourning all the day. I am feeble and sore broken ; I have
roared by reason of the disquietness of my heart f ." The unhappy
end of Judas shews how insupportable is a sense of God s wrath,
when the consolations of hope are altogether withdrawn.
But, after all, there is nothing that will give us such an idea
of God s anger, as a view of the Lord Jesus Christ when
" Jehovah s sword awoke against him" to inflict the penalty that
was due to sin. Behold that immaculate Lamb of God sweating
great drops of blood from every pore of his body, through the
inconceivable agonies of his soul ! Hear him, in the depths of
dereliction, crying, " My God, my God! why hast thou forsaken
me ? " and see him, finally, giving up the ghost, and dying
under the load of his people s sins! Could we at all appreciate
this mystery, we should indeed say, " Who knoweth the power
of thine anger ? "
But let us contemplate it,]
2. As it appears in the world to come
d 1 Cor. x. 810. e Job vi. 4. f Ps. xxxviii. 2, 3, 6, 8.
118 PSALMS, XC. 11, 12. [651.
[Of this however we can form but little conception. The
terms which are used to depict the misery of the fallen angels,
and of those who from amongst the human race have died in their
sins, though exceeding terrible to the imagination, fall infinitely
short of the reality. But the very circumstance of millions of
once happy angels, as happy as any that are now before the
throne of God, being cast out of heaven for their pride ; and
hell itself being prepared by Almighty God for their reception,
that they may there endure his wrath and indignation to the
uttermost this very circumstance, I say, may serve to shew,
how deeply God abhors iniquity, and how fearfully he will
punish it. Of the place where they are confined " in chains
of darkness to the judgment of the great day," Tophet, as
described by the Prophet Isaiah, may be considered as a type
or emblem : " It is a place both deep and large : the pile
thereof is fire and much wood : and the breath of the Lord, like
a stream of brimstone, doth kindle it g ." And the state of the
unhappy sufferers there is thus described in the Revelation of
St. John: " They drink of the wine of the wrath of God, which
is poured out without mixture into the cup of his indignation :
and they are tormented with fire and brimstone in the presence
of the holy angels, and in the presence of the Lamb: and the
smoke of their torment ascendeth up for ever and ever : and
they have no rest day nor night h ." Yet, terrible as this
description is, it conveys no adequate idea either of the torment
itself, or even of those foretastes of it, which are sometimes
given to those for whom it is prepared. Well therefore may
it be asked, " Who knoweth the power of thine anger?" and
well is it added, " According to thy fear," that is, according to
the terror which the very apprehension of it excites, " so is
thy wrath:" for, in truth, it not only equals, but infinitely
exceeds, all the conceptions that can be formed of it.]
The whole scope both of the preceding and fol
lowing context leads us to consider,
II. The wisdom of seeking reconciliation with him
without delay
Notwithstanding his anger against sin, God is
willing to be reconciled to his offending people
[" He will not always chide; neither will he keep his anger
for ever." " Many times did he turn away his wrath from his
people in the wilderness ; and did not suffer his whole dis
pleasure to arise." He has even sent his own Son into the
world to effect reconciliation by the blood of his cross. He
could not consistently with his own honour pardon sin without
an atonement made for it : and, that a sufficient atonement
8 Isai, xxx. 33. h Rev. xiv. 10, 11.
651.] GOD S ANGER A REASON FOR SEEKING HIM. 119
might be made, he gave his Son to " bear our iniquities in his
own body on the tree," and to " be made sin for us, that we
might be made the righteousness of God in him." For the
fallen angels he made no such provision : but for us he did :
and he sends forth his servants into all the world, to proclaim
his offers of mercy, and to " beseech sinners in his name to be
reconciled to him " ]
To seek reconciliation with him then is our true
wisdom
[The world may account it folly, and may stigmatize all
serious piety as needless preciseness : but we hesitate not to
declare with David, that " the fear of the Lord is the very
beginning of wisdom ;" and that the prodigal s return to his
father s house was an evidence, not, as his ungodly companions
would say, of weakness and folly, but of his having attained a
soundness of mind and judgment : for it was " when he came to
himself he said, I will return, and go to my father." Who that
reflects upon the inconceivable weight of God s anger, and on
the misery of those who are exposed to it, would continue one
moment obnoxious to it, when God is offering him pardon,
and beseeching him to accept of all spiritual and eternal bless
ings ?
But add to this the shortness and uncertainty of human life.
Who that considers this, would delay to deprecate God s wrath,
and to avail himself of the present hour to secure the proffered
mercy ? O beg of God to impress your minds with a sense of
the shortness of time, and to " teach you so to number your
days, that you may without delay apply your hearts unto wis
dom." Obvious as this lesson is, you can never learn it, unless
you are taught of God. You will be ever calculating upon
months and years to come, when " you know not what a single
day may bring forth." You may even, like the Rich Fool, be
promising yourselves " years of ease and pleasure," when God
may have said, " This night shall thy soul be required of
thee k ." To turn unto God instantly is true wisdom : to put it
off to a more convenient season is folly and madness
" To-day, if ye will hear his voice, harden not your hearts V]
But, to this work you must " apply with your
heart/ your whole heart-
fit is not by seeking merely, but by "striving, to enter in
at the strait gate," that you are to obtain acceptance with your
God m . You must " apply your heart " unto wisdom : and
" whatsoever your hand findeth to do, you must do it with all
your might n "-
1 Ps. cxi. 10. k Luke xii. 19, 20. 1 Ps. cxix. 60. Heb. iii.7, 8.
ra Luke xiii. 24. " Eccl. ix. 10.
120 PSALMS, XC. 11, 12. [651.
ADDRESS
1 . Those who make light of God s wrath
[There are, alas ! too many who do this. " The wicked," as
David says, " through the pride of his countenance will not
seek after God : God is not in all his thoughts. His ways are
always grievous : thy judgments are far above out of his sight :
and as for all his enemies, he puffeth at them ;" and, with
atheistical impiety, " says in his heart, God will not do good ;
neither will he do evil p ." But consider, brethren, whether you
will think so lightly of God s judgments when you shall have
begun to feel the weight of them ? Think whether, on first
opening your eyes in the invisible world, and beholding the face
of your incensed God, you will not bewail your present supine-
ness, and curse the day when you listened to the dictates of
flesh and blood, instead of attending to the counsels of true
wisdom ? O ! think, " Who can stand before his indignation?
and who can abide in the fierceness of his anger q ? " " Who
can dwell with everlasting burnings r ? " I pray you to number
your days, not as the world does, but as God directs you : and
to consider every day as if it were to be your last. This, with
God s blessing, will stir you up to redeem the present time,
and will put energy into your exertions in " fleeing from the
wrath to come." Whatever be your age, my advice is still the
same : for " you know not whether your Lord will come in the
evening, or at midnight, or at the cock-crowing, or in the morn
ing." " Knowing the terrors of the Lord, I would persuade
you s ;" and " what I say unto one, I say unto all, Watch."]
2. Those who are in a state of reconciliation with
him
[Doubtless there are many amongst you, who can say with
the church of old, " Though thou wast angry with me, thine
anger is turned away, and thou comfortest me V To you then
I would say, " Who knoweth the power of God s love ? Accord
ing to your hope, even your most sanguine hope, so is his
mercy ; " yes, and infinitely above all that either men or angels
can conceive. Compare your state with that of those who are
now lifting up their eyes in the torments of hell ; and say
whether eternity itself will suffice, to express your obligations
to Him who has redeemed you by his blood, and to the Father
who has accepted that atonement in your behalf? O ! bless
without ceasing your reconciled God. Labour to count, if it
were possible, the riches of his grace ; and to explore " the
Ps. x. 4, 5. P Zeph. i. 12. q Nah. i. 6.
r Isai. xxxiii. 14. s 2 Cor. v. 11. * Isai. xii. 1.
652.] SATISFACTION IN GOD ALONE. 121
height and depth and length and breadth of his incomprehen
sible love." And let the stupendous mercy vouchsafed unto
you, quicken you to every possible expression of gratitude to
your adorable Benefactor.]
DCLII.
SATISFACTION IN GOD ALONE.
Ps. xc. 14. satisfy us early with thy mercy, that we may
rejoice and be glad all our days !
WE are told, on most unquestionable authority,
that " godliness is profitable unto all things, having
the promise of the life that now is, and of that which
is to come a ." We are further assured, that " its
ways are ways of pleasantness, and all its paths are
peace V This was the conviction of Moses, when he
penned this psalm. The vanity and bitterness of
sin had been deeply felt by all that generation whom
he had brought out of Egypt : and here, he declared
that there was no happiness but in God : he prays,
" O satisfy us early with thy mercy, that we may
rejoice and be glad all our days!" Now, Brethren,
longing as I do for the happiness of you all, both here
and in the eternal world, I will shew,
I. Where, and where alone, true satisfaction can be
found
The whole world are inquiring, " Who will shew
us any good?" And to that there is but one answer
to be given ; namely this : " Lord, lift thou up the
light of thy countenance upon us c !"
Satisfaction is not to be found in any earthly pursuit
[Pleasure, how diversified soever it may be, can never
satisfy a rational being. Solomon drank more deeply of that
cup than any other man ; and, after all, pronounced it to be
" vanity and vexation of spirit." The same may be said of
wealth and honour : they can never fill the desires and capa
cities of an immortal soul. As the eye is never satisfied with
seeing, nor the ear with hearing, so no man that attains the
greatest eminence can be sure that he has reached the highest
pinnacle of his ambition. Let him possess all that mortal man
can possess, and there will be some Naboth, whose vineyard
a 1 Tim. iv. 8. b Prov. iii. 17. c Ps. iv. G.
122 PSALMS, XC. 14. [652.
he covets ; or some Mordecai, who wounds him by refusing to
pay him the homage he demands ]
Nor is it to be found in any religious services which
are performed with a self-righteous view
[Doubtless a self-righteous man may be gratified for a
season with the notion that he has established a ground of con
fidence before God : but at times there will arise in his mind
such thoughts as these : " Have I done enough to secure for
me the forgiveness of my sins, and to purchase moreover the
blessedness of heaven ? " And, after all his labour, he will feel
some secret misgivings that all is not right. He has not a
standard whereby to measure his attainments, except indeed
the holy Law of God : and that altogether condemns him. In
this state of uncertainty he cannot contemplate death and
judgment without a degree of alarm, which casts a gloom over
his prospect of the eternal world, and to a certain degree em
bitters also his enjoyments in this present world.]
That which alone can afford solid satisfaction to the
soul, is, the having obtained " mercy" of the Lord
[Every man is conscious that he has sinned, and must
give an account of himself to the Judge of quick and dead.
But, if he have fled for refuge to Christ, and embraced the sal
vation offered him in the Gospel, he is ready to go into the
presence of his God. He knows " in whom he has believed d ; "
and has no doubt but that through the Redeemer s righteous
ness he shall find acceptance with God. He will be able to
say, " I know that when the earthly house of this tabernacle
shall be dissolved, I have an house not made with hands, eternal
in the heavens e ." In Christ he sees all that he can need : and,
being " in Christ," he is assured that " there is no condemnation
to him f " either now or at the bar of judgment. " Believing
in Christ, he has peace with God," and rejoices before him
" with joy unspeakable and glorified^."]
This point being ascertained, let us direct our atten
tion to,
II. The blessedness of those who seek it there
Mercy, once obtained from the Lord, is the richest
balm of life
1. It constitutes the chief felicity in youth
[Who is there that has sought the Lord in early life, and
did not experience the benefit of that blessed employment
beyond his most sanguine expectations ? Nay, I will ask, Who
ever spent one hour in penitential exercises, and in crying to
d 2 Tim. i. 12. e 2 Cor. v. 1. f Rom. viii. l. * 1 Pet. i. 8.
652.] SATISFACTION IN GOD ALONE. 123
the Lord for mercy, and did not find more satisfaction in that
hour than in all the pleasures he ever enjoyed? Who does not
look back to such a period, as the happiest hour of his life ?
I will gladly concede to every man the liberty of passing judg
ment on himself; and will venture to abide the verdict which
every man shall give. Into whatever state of carnal pleasures
such an one may have turned aside, I can have no doubt but
that, in seasons of reflection, he says, " Oh that it were with
me as in times past !" -
2. It renders us happy amidst all the most afflictive
circumstances of life
[Every man is, sooner or later, brought into trouble : for
" man is born to trouble, as the sparks fly upward." But a
sense of God s pardoning love upon his soul will more than
counterbalance all his afflictions. " Being justified by faith,
and having peace with God, he will glory in tribulations," of
whatever kind they be h . He will see his trials to be a rod in
his Father s hand 1 ; and he will acquiesce in the dispensation,
from the hope that " all things shall work together for his
good k ," and shall ultimately " work out for him a far more
exceeding and eternal weight of glory 1 ." - ]
3. It administers consolation to him, even on the
bed of death
[How blessed were the reflections of St. Paul when in
the daily expectation of a cruel death ! " I have fought a good
fight ; I have finished my course; I have kept the faith : hence
forth there is laid up for me a crown of righteousness, which
the Lord, the righteous Judge, shall give me in that day m ."
Such was Jacob s consolation in his dying hour: " I have waited
for thy salvation, O Lord n ." Yes, Brethren, a sense of God s
pardoning mercy upon the soul will take away the sting of
death, and make us rather to " desire that we may depart and
be with Christ ," in the full fruition of his glory. ]
ADDRESS
1. The young-
fit is never too "early" to seek, and to obtain, " mercy"
from God. We read of several who from their very infancy
were sanctified unto the Lord : and why should not you be
numbered amongst that highly-privileged class ? You have an
idea that the good things of this world, and the enjoyment of
all pleasurable amusements, will make you happy. But if you
will transfer this notion to spiritual things, and seek your
happiness in them, I pledge myself that ye shall be satisfied
. h Rom. v. 1, 3. * Mic. vi. 9. k Rom. viii. 28. l 2 Cor. iv. 17.
m 2 Tim. iv. 7, 8. Gen. xlix. 18. Phil. i. 23.
124 PSALMS, XC. 14. [652.
to the full: for of all the ransomed of the Lord it is said,
" They shall come and sing in the height of Zion, and shall
flow together to the goodness of the Lord, for wheat, and for
wine, and for oil, and for the young of the flock and of the
herd ; and their soul shall be as a watered garden ; and they
shall not sorrow any more at all. Then shall the virgin rejoice
in the dance, both young men and old together: for I will
turn their mourning into joy, and will comfort them, and make
them rejoice from their sorrow. And I will satiate the soul
of the priests with fatness ; and my people shall be satisfied
with my goodness, saith the Lord p ." Indeed, you have a
promise peculiar to yourselves : for God has said, " They that
seek me early, shall find me q ."]
2. The busy-
[I would not have any one neglect his proper occupation
in life. We are as much bound to be " diligent in business," as
we are to be " fervent in spirit :" in the one, as well as in the
other, we may " serve the Lord r ." But, in comparison, our
zeal in the service of God should swallow up that which we
exercise in reference to the world. Our Lord says, " Labour
not for the meat that perisheth, but for that which endureth
unto everlasting life 8 ." I will suppose that you succeed to the
utmost extent of your wishes in this world, what satisfaction
will it afford you in the eternal world, if you have not secured
" an inheritance amongst the saints in light?" There is no
occupation whatever that can justify a neglect of your eternal
interests. There may be other things desirable ; but this is
needful, yea, " the one thing needful ;" and therefore I say,
" Seekj#rs the kingdom of God and his righteousness," and
leave it to God to " add other things to you" in the measure
which in his unerring wisdom he shall see fit 1 .]
3. Those advanced in life
[Our text has a peculiar force as it relates to you. Much
of your time is gone : and what is done either by you or for
yrou, must be done quickly. There is, indeed, no time to be
ost. The work of the soul is not to be left to a dying hour.
Verily, that is but an unfavourable season for such a work ;
and the reality of it, when commenced at that season, is always
dubious. Be in earnest now. Delay not another hour. Cry
mightily to God, " O satisfy me early with thy mercy ! " " Blot
out my transgressions as a morning cloud :" wash them away
in my Redeemer s blood. " Bring me out of the horrible pit,
out of the miry clay, and set my feet upon the rock, and esta
blish my goings ; and put a new song into my mouth, even
praise unto my God u ." " Then will I bless thee while I live:
P Jer. xxxi. 12 14. 1 Prov. viii. 17. r Rom. xii. 11.
8 John vi. 27. t Matt. vi. 33. u Ps. xl. 2, 3.
I
653.] GOD S BEAUTY IMPARTED TO HIS PEOPLE. 125
I will lift up my hands in thy name : my soul shall be satisfied
as with marrow and fatness ; and my mouth shall praise thee
with joyful lips, when I remember thee upon my bed, and
meditate upon thee in the night-watches V " Yea, when my
flesh and my heart fail, thou shalt be the strength of my heart,
and my portion for ever."]
x Ps. Ixiii. 4.
DCLIII.
THE BEAUTY OF JEHOVAH IMPARTED TO HIS PEOPLE.
Ps. xc. 17. Let the beauty of the Lord our God be upon us !
IT is pleasing to think that in every age the Lord
has many " hidden ones:" even as in the days of
Elijah,, who thought himself the only worshipper of
Jehovah, whilst there were in reality " seven thousand
men who had not bowed their knee to the image of
Baal." It is not every one who dies apparently under
the displeasure of God, that will be visited with his
judgments in the world to come. Many " are judged
of the Lord now, in order that they may not be con
demned with the world hereafter a ." Amongst those
who died in the wilderness for their transgressions,
we know, infallibly, that some were received to mercy.
We have no more doubt of the salvation of Moses
and Aaron than we have of any saint from the
foundation of the world. And we think that there is
evidence in the psalm before us, that many repented
in the wilderness, and that though " they were de
livered, as it were, to Satan for the destruction of the
flesh, their spirit will be saved in the day of the Lord
Jesus V When they found that the sentence passed
against them could not be reversed, they humbled
themselves before God for their iniquities ; and in
consequence thereof they found favour in his sight,
passing their remaining days upon earth in some
measure of peace, and enjoying a hope, that, though
they were never to possess the earthly Canaan, they
should be admitted to the enjoyment of a heavenly
inheritance. Their supplications for mercy were such
a 1 Cor. xi. 32. b 1 Cor. v. 5,
126 PSALMS, XC. 17. [653.
as God never did, nor ever will, reject. " O satisfy
us early with thy mercy, that we may rejoice and be
glad all our days ! Make us glad according to the days
wherein thou hast afflicted us, and the years wherein
we have seen evil. Let thy work appear unto thy ser
vants, and thy glory unto their children : and let the
beauty of the Lord our God be upon us :" that is, Let
us have such tokens of thy love, and such communi
cations of thy grace, as may carry us forward with com
fort, and prepare us for thy more immediate presence.
For the further elucidation of my text, I will en
deavour to shew,
I. Wherein the beauty of the Lord our God consists
But in attempting to speak on such a subject, I feel
that I shall only " darken counsel by words without
knowledge:" for " we cannot by searching find out
God, we cannot find out the Almighty to perfection."
Yet, as we are able, we must declare him unto you,
and set forth his perfections,
1. As existing in himself
[We need only open our eyes and survey the visible crea
tion, to be assured of his eternal power and godhead. In this
respect the most stupid heathens, in neglecting to worship him,
are without excuse. The magnitude and number of the hea
venly bodies, all moving so exactly in their respective courses,
and fulfilling the ends for which they were designed ; and the
variety and beauty of the things existing on this terraqueous
globe, all so adapted for their respective offices and uses, and
all subservient to one great design, the glory of their Creator ;
evince that his wisdom and goodness are equal to his power. I
am not aware that philosophers have any advantage over those
of less intelligence in things which are known only by revelation:
because those things can be known only by the teachings of
God s Spirit ; and the Holy Spirit can instruct one as easily as
another, and does often " reveal to babes what is hid from the
wise and prudent :" but in the things which are obvious to our
senses they have a great advantage, because by their proficiency
in different sciences they attain a comprehensive knowledge of
many things, of which the generality of persons have no con
ception ; and consequently, they can discern traces of divine
wisdom, and goodness, and power, which can never come under
the view of one that is illiterate and uninformed.
If from the works of creation we turn our eyes to the dis
pensations of Providence, we shall see all the same perfections
653. ] GOD S BEAUTY IMPARTED TO HIS PEOPLE. 127
illustrated and displayed to yet greater advantage ; because they
shew how entirely every created being, however unconscious, or
however adverse, fulfils his will, and executes his designs
But it is in the work of redemption that the perfections of
God must be chiefly viewed ; because in that are displayed his
justice, his mercy, and his grace : for the exercise of which
there is, in the works of creation and of providence, compara
tively but little scope.
But, to discover these, we must view them,]
As displayed in the person of his Son
[The Lord Jesus Christ is called " the image of the invi
sible God c ," because in him Jehovah, "who dwelleth in the light
which no man can approach unto, whom no man hath seen or
can see d ," is rendered visible to mortal eyes ; so that in him we
see " the brightness of his Father s glory, and the express image
of his person 6 ." We know that "in his face all the glory of
the Godhead shines ;" and that on that account the god of this
world is so anxious to blind our eyes, and to hide him from our
view f . See then in him, and in his cross, not some perfections
only, but all, even all the perfections of the Godhead shining in
their utmost splendour. Draw nigh to the garden of Gethsemane,
or to Mount Calvary, and there take a view of your adorable
Saviour. How awful does the justice of the Deity appear, when
not one sinner in the universe could be received to mercy, nor
one single transgression of God s law be pardoned, till an atone
ment should be offered for it, not by any creature, but by the
Creator himself, whose blood alone could expiate our guilt, and
whose righteousness alone could serve as a sufficient title for our
acceptance before God. And how bright does mercy appear,
in that, rather than man should perish after the example of the
fallen angels, God vouchsafed to give his only dear Son to die
for us, and to effect our reconciliation by the blood of his cross !
What wisdom too is displayed in this way of making the truth
of God, which denounced death as the penalty of sin, to consist
with the happiness and salvation of those who had committed
it! as the Psalmist says, " Mercy and truth are met together;
righteousness and peace have kissed each other &." To make
these perfections unite in the salvation of men, and to bring to
every perfection far higher glory than it could have had if it had
stood alone ; (for whilst each shines in its own proper glory, each
has a tenfold lustre reflected on it by the opposite perfection
with which it is made to harmonize ;) this required the utmost
possible effort both of wisdom and grace ; and to all eternity
will it form the chief subject of adoration and praise amongst
all the hosts of heaven. Here is God seen as " forgiving
c Col. i. 15. <i 1 Tim. vi. 16. e Heb. i. 3.
f 2 Cor. iv. 4. e Ps. Ixxxv. 10.
US PSALMS, XC. 17. [653.
iniquity, transgression, and sin, whilst he by no means clears
the guilty h ;" because their guilt has been expiated, and a
righteousness has been wrought out by the Lord Jesus Christ, so
that God is " a just God, and yet a Saviour 1 , and is no less
just than he is merciful, in every exercise of his pardoning love,
and in every blessing which he bestows on his redeemed people k .]
The petition offered respecting this, leads us to
inquire,
II. In what respects we may hope that " this beauty
shall be on us"-
Had the prayer been offered by Moses alone, like
that, " I beseech thee, shew me thy glory 1 ," we might
have supposed, that it was a peculiar favour, which
other saints had no right to expect. But the prayer
was uttered by multitudes, even by the great mass of
those who repented in the wilderness : and therefore
it may be poured forth by all true penitents amongst
ourselves, who may expect that " the beauty of the
Lord shall be upon them : "
1 . By an outward manifestation of it to our minds
[To the Corinthian Church was this honour vouchsafed :
for " God, who commanded light to shine out of darkness at
the first Creation, shined into their hearts, to give them the
light of the knowledge of the glory of God in the face of Jesus
Christ m ." Such manifestations therefore may we also expect.
The Lord Jesus Christ has expressly promised, that he will
manifest himself to us, as he does not unto the world : and with
such convincing evidence will he shew us his glory, that we shall
differ from those around us, as Paul at his conversion differed
from his attendants : they heard a voice as well as he ; but he
alone was favoured with the sight of the Lord Jesus Christ
himself" : so that the words which we hear or read may be
heard or read by thousands ; but to us only, that is, to those
only who are truly penitent and believing, will he " manifest
forth his glory," so as to constrain us to cry out, " How great
is his goodness! how great is his beauty !"
It is by the public ordinances chiefly that he will make these
revelations of himself to us : and hence it was that David so
exceedingly delighted in the house of God, saying, " One thing
have I desired of the Lord, which I will seek after, that I may
dwell in the house of the Lord all the days of my life, to behold
h Exod. xxxiv. 6, 7. Isai. xlv. 21. k 1 John i. 9.
1 Exod. xxxiii. 18. m 2 Cor. iv. 6.
n Acts ix. 7. 1 Cor. ix. 1. and xv, 8. Zech. ix. 17.
653.] GOD S BEAUTY IMPARTED TO HIS PEOPLE. 129
the fair beauty of the Lord p ." If only we come up to his house
with raised expectations, and a humble mind, he will reveal
himself to us, and lift up the light of his countenance upon us,
and shew us " his power and glory so as he is accustomed to
display them in his sanctuary* 1 ."]
2. By an inward communication of it to our souls
[" God originally made man after his own image 1 :" and
after the same image will he create us anew " in righteousness
and true holiness 8 ." It is for this very end that he so reveals
himself in his ordinances ; namely, that, by communing with
him there, our faces may be made to shine, as the face of Moses
did*; and that " by beholding his glory we may be changed
into the same image from glory to glory by the Spirit of our
God u ." In this sense the beauty of the Lord our God shall
be upon all his children, according as it is written, " He that
hath this hope in him, purifieth himself even as he is pure x ."
No inferior standard will they aim at : they know their duty ;
and they know their privilege : and with no attainments will
they be satisfied, till they "are holy, as God is holy;" and
" perfect, even as their Father that is in heaven is perfect."
This indeed will not be imparted to any one at once : it is a
progressive work: persons must be babes, and young men,
before they are fathers : but from the time that they are truly
converted unto God, they will " grow in grace," and " make
their profiting to appear," till they have " attained to the full
measure of the stature of Christ y ." To all of you then I would
say, Offer up with devoutest earnestness to God the petition in
my text, " Let THE BEAUTY OF THE LORD our God be upon
us : " and add to it that prayer of Paul for the Ephesian con
verts, which in import corresponds exactly with it ; " Let me
so comprehend the love of Christ, as to be filled by it with all
THE FULNESS OF GOD."]
From the text thus explained, we may LEARN,
1 . What is the great antidote to the troubles of life ?
[Certainly the Israelites, when doomed to perish in the
wilderness, were in a very pitiable condition. But, if they
could only attain this great object, they declared that their
sorrows would all be turned into joy z . So whatever our
troubles be, their sting will be altogether taken away, if they
prevail to bring us to the footstool of our God, and to the
enjoyment of the light of his countenance. The trials which
God sends are for this very end; to purge away our dross, and
P Ps. xxvii. 4. <i Ps. Ixiii. 2. r Gen. i. 26, 27.
8 Eph. iv. 24. * Exod. xxxiv. 29, 30. u 2 Cor. iii. 18.
x 1 John iii. 3. y Eph. iv. 13. z Eph. iii. 18, 19,
VOL. VI. K
130 PSALMS, XC. 17. [653.
to purify us as gold, that we may be vessels of honour, meet
for our Master s use. Let us then not be so anxious to get rid of
our afflictions, as to obtain from God a sanctified use of them, in
brighter manifestations of him, and richer communications from
him, and a more entire conformity to him a . Let us but get even
a small measure of these benefits, and ft our consolations shall
abound far above all that our afflictions have abounded b " -
2. What we are to aim at, in our pursuit of holiness-
fit is not any one grace, or any particular set of graces,
that we should seek after, but an entire conformity to the image
of our God. Now his beauty, as we have seen, consists not in
any one perfection, but in an union of all perfections, however
opposite to each other. So must there be in us, not such graces
only as are suited to the natural temperament of our minds, but
an assemblage of all graces, however different from each other ;
every one being blended with, and tempered by, its opposite,
and all together brought, as occasion may require, into united
exercise. God is compared to " light ; " which is an union of
rays, exceedingly diverse from each other, and all in simul
taneous motion. Now as some may think that the brighter
coloured rays, as the red, the orange, the yellow, would make
a better light if divested of those which bear a more sombre
aspect, as the blue, the indigo, and the violet ; so many imagine,
that God would be more lovely, if justice were separated from
his attributes, and mercy were to shine unalloyed by that more
formidable perfection. But as neither can light part with any
of its rays, nor, God with any of his perfections, so neither
must the Christian dispense with any grace whatever : if he
rejoice, it must be with trembling : if he walk in faith, he must
be also in the fear of the Lord all the day long. If he be bold,
he must also be meek and lowly of heart, and resemble him,
who " was led as a lamb to the slaughter, and as a sheep before
her shearers is dumb, so opened not he his mouth." This union
of opposite graces it is which constitutes the beauty of holiness :
as David, after the most exalted strains of adoration, says, " O
worship the Lord in the beauty of holiness : fear before him all
the earth c ."
Let me earnestly entreat the professors of religion to be
attentive to this matter. Nothing is more common than for
persons of this description to value themselves on account
of some particular grace or set of graces, when they are offen
sive, and, I had almost said, odious in the eyes both of God
and man, for want of those graces which ought to temper, and
to moderate the actings of their mind. Distortion in the human
frame is not more disgusting than such distorted piety as this.
Even without any particular blemish in the human frame, it is
a ver. 15. ^ 2 Cor. i. 5. c Ps. xcvi. 7 9.
654. J THE BLESSEDNESS OF GOD s PEOPLE. 131
not any one feature that constitutes beauty ; but a regular and
harmonious set of features : so it is not faith, or fear, or zeal,
or prudence, or any other separate grace, that will assimilate us
to the Deity, but every grace in its proper measure, and its
combined exercise ; or rather every grace borrowing from its
opposite its chief lustre, and all harmoniously exercised for the
glory of God.
Were this subject better understood, we should see, as in
Christ, so in all his followers also, the God and the man, the
lion and the lamb.]
DCLIV.
THE BLESSEDNESS OF GOD s PEOPLE.
Ps. xci. 1 4*. He that dwelleth in the secret place of the Most
High shall abide under the shadow of the Almighty. I will
say of the Lord, He is my refuge and my fortress : my God ;
in him will I trust. Surely he shall deliver thee from the
snare of the fowler and from the noisome pestilence. He
shall cover thee with his feathers, and under his wings shalt
thou trust : his truth shall be thy shield and buckler.
TO unfold the doctrines and duties of our holy
religion is a matter of indispensable necessity to every
one who would discharge the ministerial office with
acceptance. Yet it is not necessary that a minister
should always be laying the foundation of repentance
towards God and faith in our Lord Jesus Christ :
there are times and seasons when he should " go on
unto perfection*," and exhibit Christianity in its
highest stages of practical efficiency. The psalm
before us will afford us ample scope for this. The
words which we have just read are somewhat discon
nected: but a slight alteration in the translation,
whilst it will not affect the sense of the passage, will
cast a light and beauty over it, and render it doubly
interesting to us all. Two prelates of our Church
agree in reading the passage thus : " He that dwelleth
in the secret place of the Most High, that abideth
under the shadow of the Almighty ; that saith of the
Lord, He is my refuge and my fortress; my God, in
whom I will trust." Then the Psalmist, instead of
proceeding regularly with his speech, breaks off, and
a Heb. vi. i.
132 PSALMS, XCI. 14. [654.
in an apostrophe addresses the person whom he has
been describing ; " Surely he shall deliver thee*" &c.
&c. According to this rendering, we have a clear
exposition of the character and blessedness of every
true believer. Let us consider, then,
I. His character
He is not described either by his religious creed
or by his moral conduct. We are led to view him
rather in his secret walk with God : and in this view
his character is portrayed,
1. Figuratively-
fit will be remembered that God dwelt by a visible symbol
of his presence in the tabernacle ; and that the high-priest on
the great day of annual atonement went within the veil, and
abode there till he had sprinkled the blood of his sacrifices upon
the mercy-seat, and covered the mercy-seat with his incense.
Now, what he did corporeally once in the year, the true Chris
tian does spiritually every day in the year ; for through Christ
we all are " made kings and priests unto our God." Paint to
yourselves, then, the high-priest in his occasional access to God ;
and there you see the Christian going continually within the
veil, or rather habitually dwelling there, and " making God
himself his habitation ." And truly this is " a secret place,"
of which an unconverted man has no conception : it is " the
secret of God s pavilion, the secret of his tabernacle d ." But
we must divest ourselves of the notion of locality : for this place
is wherever God manifests his more immediate presence : and
therefore David beautifully calls it, "the secret of his presence*."
There the Believer dwells: and, O! who can conceive " the
fellowship which he there enjoys with God the Father and with
the Lord Jesus Christ f ;" whilst they, with condescending and
affectionate endearment, come to him, and abidingly feast with
hims. In truth, the communion between God and the soul is
such as no language can convey: it is nothing less than a mutual
in-dwelling, resembling that which subsists between the Father
and the Son; they being in God, and God in them; yea, and
being one with God, and God with them h -This is a
mercy which the Believer alone enjoys. But some little idea
of it may be formed from the favour conferred upon the camp
of Israel in the wilderness. The cloudy pillar led them in all
b Bishop Lowtli and Bishop Home. See Bishop Home on the place.
c ver. 9. d Ps. xxvii. 5. e Ps. xxxi. 20.
f 1 John i. 3. e John xiv. 21, 23. Rev. iii. 20.
h Compare John vi. 56, and 1 John iv. 15, 16. with John xvii.
2123.
654. ] THE BLESSEDNESS OF GOD s PEOPLE. 133
their way, affording them shade by day from the heat of the
burning sun, and light throughout the night season. To no
other people under heaven was this ever vouchsafed. And so
it is with the camp of the true Israelites at this day : they, and
they only, behold the light of God s countenance in the night-
season of adversity ; and they alone are sheltered from every
thing that would oppress and overwhelm their souls ; as it is
written, " The Lord will create upon every dwelling-place of
Mount Zion, and upon her assemblies, a cloud and smoke by
day, and the shining of a flaming fire by night : for upon all
the glory shall be a defence 1 ."]
2. In plain terms
[The workings of his mind, under all the trials and diffi
culties which he has to encounter, are here set forth. He is con
vinced that no created arm can be sufficient for him. Hence
he directs his eyes towards the Creator himself, and saith of
him, " He is my refuge" from every trouble: " He is my
fortress" against every assailant: " He is my God," all whose
powers and perfections shall be employed for me. " In Him
will I trust," in Him only and exclusively ; in Him always,
under all circumstances ; in Him, with perfect confidence and
unshaken affiance. The man is not like the ungodly world,
who know not what to do, and are at their wit s end when
trouble comes : he is " in the secret place of the Most High;"
and, where others can see nothing, he beholds " chariots of
fire and horses of fire all around him k ," or, rather, he beholds
" God himself as a wall of fire round about him 1 ," and has the
very glory of God resting on him" 1 . Thus is the true Believer
distinguished from all others: " he beholds Him who is in
visible";" and walks as in his immediate presence, saying, " If
God be for me, who can be against me ? "
Shall this be thought an exaggerated description ? I do not
say that the Divine presence is equally realized by all, or by
any equally at all times : there are seasons when a Peter may
be "of little faith ;" and a Paul may need a special revelation
for his support, saying to him, " Be not afraid ; but speak, and
hold not thy peace ; for I am with thee ; and no man shall set
on thee to hurt thee p ." Nevertheless, in the general habit of
their mind, their language is like that of David; " I will love
thee, O Lord, my strength. The Lord is my rock, in whom I
will trust ; my buckler, and the horn of my salvation, and my
high tower. I will call upon the Lord, who is worthy to be
praised: so shall I be saved from mine enemies q ."]
1 Isai. iv. 5. k 2 Kings vi. 17. ! Zech. ii. 5.
m 1 Pet. iv. 14. n Heb. xi. 27. Matt. xiv. 31.
P Acts xviii. 9, 10. <i Ps. xviii. 1 3,
134 PSALMS, XCI. 14. [654.
With such views of the believer s character, you can
have no doubt of,
II. His blessedness-
Here let the abruptness of the address be borne in
mind. The Psalmist, instead of proceeding, as might
have been expected, to declare the blessings which a
person of this description should receive, addresses
himself to that person in these animated terms :
" Surely he shall deliver thee from the snare of the
fowler and from the noisome pestilence ; he shall
cover thee with his feathers, and under his wings shalt
thou trust : his truth shall be thy shield and buckler."
now, in these terms, he, in the very name of God
himself, and in the most assured manner, pledges to
him the protection,
1. Of God s power
[If war were raging in our country ; or pestilence, like that
which desolated Judea after David had numbered the people,
and which probably gave occasion to this psalm, were carrying
off multitudes all around us ; we should enter more fully into
the subject before us, and see more forcibly the exalted privi
leges of the true Believer. But we must remember that there
is a moral " pestilence" raging all around us, and sweeping
myriads into the pit of destruction. We should remember,
too, that there is a spiritual " fowler," who entangles, in his
net, millions, unwary as the silly bird, and " leads them captive
at his will r ." What is the example of men in every walk of
life, but one deadly contagion, from which it is almost im
possible to escape ? And what are those lusts and temptations
with which we are continually beset, but baits, whereby the
devil seeketh to ensnare us to our everlasting ruin ? And who
can preserve us from these snares, but God himself? Little
will human wisdom or power avail against such potent enemies.
Peter imagined himself secure enough from denying his Lord,
when he formed so steadfast a resolution respecting it : but, as
our Lord had forewarned him, " the cock did not crow twice,
till he had denied him thrice." And whomsoever Satan should
get into his sieve, he would prove us all to be chaff, if we
should be left without timely succour from on high 8 . But
" God will keep the feet of his saints 1 ," and not suffer them to
fall a prey to the destroyer. The care of a hen over her brood
is well known. When a bird of prey is hovering over them,
r 2 Tim. ii. 26. Tou diafioXov Trayt ^og
s Luke xxii. 31. * 1 Sam. ii. 9.
654.] THE BLESSEDNESS OF GOD s PEOPLE. 135
she calls them under her wings, and there preserves them in
perfect safety. The bird of prey, when searching for them, can
behold nothing but the dam. Thus will God preserve his
people from all their enemies : " He will cover them with his
feathers, and under his wings shall they trust :" yea, " their
lives shall be hid with Christ in God," beyond the reach of
harm : and because " Christ himself is their life, when he shall
appear, they also shall appear with him in glory u ." What was
done by God for Israel in the wilderness, shall be done by him
for every soul that puts its trust in him x
2. Of his faithfulness
[For every believer the very truth of God is pledged ;
and " life is promised" to him by a " God who cannot lie^."
It is not said that the believer shall not be tempted, or " be in
heaviness through manifold temptations : but that he shall not
be finally overcome, God does engage ; as the Apostle says :
" God is faithful, who will not suffer you to be tempted above
that ye are able ; but will with the temptation also make a
way to escape, that ye may be able to bear it z ." Here, I say,
the very faithfulness of God is pledged ; and we may be sure,
that " of all the good things which he has promised to his
people, not one shall ever fail*." No doubt they may through
weakness be overcome for a season, as the lives of the most
eminent saints but too clearly prove. But in such a case God
has told us how he will act towards them : "If his children
forsake my law, and walk not in my judgments ; if they break
my statutes, and keep not my commandments ; then will I
visit their transgression with the rod, and their iniquity with
stripes. Nevertheless, my loving-kindness will I not utterly
take from him, nor suffer my faithfulness to fail ; my covenant
will I not break, nor alter the thing that is gone out of my
lips : for once have I sworn by my holiness, that I will not lie
unto David b ." Of course, we are not to understand this of
one who sins wilfully and habitually : for, whatever he may
profess, he is no child of God, but a downright hypocrite:
but of the weakest of real saints it is spoken ; and to him it
shall assuredly be fulfilled : for " it is not the will of our
Father that one of his little ones should perish ."]
For a just IMPROVEMENT of this passage,, let it be
remembered,
1. In what way alone we can have access to God
[We have spoken of the believer as " dwelling in God :"
but how came he into that sanctuary ? and where did he find
11 Col. in. 3, 4. x Deut. xxxii. 912. y Tit. i. 2.
z 1 Cor. x. 13. a Josh, xxiii. 14.
b Ps. Ixxxix. 30 35. Matt, xviii. 14.
136 PSALMS, XCI. 14. (654.
a door of entrance ? This is a point that should be well under
stood. There is but one way to the Father ; and that is by
Christ. Our blessed Lord himself tells us this, when he says, " I
am the way, the truth, and the life : no man cometh unto the
Father but by me." It must never be forgotten, that in our
selves we are altogether departed from God ; and that we can
be " brought nigh only by the blood of Jesus." It was by the
blood of his sacrifice alone, that the High Priest, of whom we
have before spoken, could come into the holy place of the Most
High d : and it is by the blood of Jesus alone that we can ven
ture into the holiest 6 , or presume to ask any thing at the hands
of God f . I beseech you, therefore, to bear this in remembrance,
and never to call God yours, until you have come to him in
his appointed way ]
2. What is that kind of confidence which we ought
to maintain
[It must not be a presumptuous confidence, that over
looks the use of means or supersedes the necessity of holy fear.
Satan could not be better served than by such confidence as
that. And hence it was, that, in tempting our blessed Lord,
he cited this very psalm, and urged a part of it as a warrant
for him to cast himself down from a pinnacle of the temple ;
saying, " If thou be the Son of God, cast thyself down : for it
is written, He shall give his angels charge concerning thee : and
in their hands they shall bear thee up, lest at any time thou
dash thy foot against a stone g ." Our Lord s reply to him
shews us our duty in relation to this matter ; " Thou shalt not
tempt the Lord thy God." We are not needlessly to expose
ourselves to dangers, in the expectation that God will preserve
us : nor are we to neglect the use of means, as though God
were engaged to work miracles in our behalf. We must be
humble, watchful, diligent; as it is written, "Give all diligence
to make your calling and election sure." God has, indeed,
engaged to " give us both to will and to do : " but, whilst we
depend on him for his effectual aid, we must " work out our own
salvation with fear and trembling 11 ." In every step of our way to
Zion, we must cry, " Hold thou me up, and I shall be safe."]
3. What should be the frame of our minds after we
have come to him
[I have said, * We should fear ; for " blessed is the man
that feareth always." But this fear should temper, not weaken,
our confidence in God. Hear what the Prophet Isaiah says :
" Thou wilt keep him in perfect peace, whose mind is stayed on
thee ; because he trusteth in thee. Trust ye in the Lord for
d Heb. ix. 7. e Heb. x. 19. f Heb. x. 2022.
g ver. 11, 12. with Matt, iv. 0. h Phil. ii. 12, 13.
655.] THE SECURITY OF THOSE WHO DWELL IN GOD. 137
ever; for with the Lord Jehovah is everlasting strength 1 ." St.
Paul maintained to the uttermost the fear of which we have
been speaking ; for he " kept under his body, and brought it
into subjection ; lest that by any means, after he had preached
to others, he himself should be a cast-away k ." But his confi
dence in God was entire. He defied all the powers in the
universe to separate him from the love of God 1 And
you, also, may possess the same blessed hope, "knowing in
whom you have believed m ," and assure ? that none shall ever
pluck you out of the Saviour s hands n .]
* Isai. xxvi. 3, 4. k 1 Cor. ix. 27. l Rom. viii. 3339.
m 2 Tim. i. 12. * John x. 28.
DCLV.
THE SECURITY OF THOSE WHO DWELL IN GOD.
Ps. xci. 9, 10. Because tlwu hast made the Lord which is my
refuge, even the Most High, thy habitation, there shall no
evil befall tJiee.
IT is scarcely possible to conceive any terms more
strong, or any images more lively, than those in which
the Scripture represents the privileges of believers.
We need look no further than to the psalm before us
for a confirmation of this truth. Indeed, according
to the view given of this psalm by a learned prelate,
there is, in the first verses of it, an emphasis which
cannot be surpassed* 1 . And the w r hole may be con
sidered as the believer s charter, in which all his pri
vileges are contained, from his first acceptance with
God to the consummation of his happiness in glory.
We have in the words of our text a just description
of the believer :
I. His experience
The true Christian is one who has been " turned
from darkness unto light, and from the power of Satan
unto God." Being once brought to God, he " makes
the Most High his habitation." He regards God, not
a Bishop Home reads the two first verses thus : " He that dwelleth
&c. who abideth under &c. who saith of the Lord," &c. Then at the
end of ver. 2, he supposes the Psalmist to break off abruptly, and,
instead of continuing his description, to address himself to the person
before described ; " Surely he shall deliver thee."
138 PSALMS, XCI. 9, 10. [655.
merely as reconciled to him, but as affording him
(what a dwelling-house affords to its possessor),
1. Free access
[A person goes familiarly to his house at all times, not
doubting but that he shall gain a ready admission into it. He
considers it as his own, and feels that it exists only for his
accommodation. It is thus that the believer goes to God as
his God : he has " access to him with boldness and confidence :"
he is certain that, when he calls, he shall receive an answer ;
and " when he knocks, the door will be opened to him." In
this precise view the Psalmist speaks of God ; "Be thou my
strong habitation, whereunto I may continually resort V]
2. Necessary provision
[Every man, whatever be his situation in life, expects to
find in his own house the things suited to his necessities. He
does not seek his meals at the houses of his neighbours, but in
his own ; and he returns home at stated seasons to partake of
them. And whither does the believer go for daily supplies of
bread for his soul? It is in Christ Jesus that his fulness is
treasured up; and in him the believer expects to find the
" grace that is sufficient for him." God invites him to come
to him for the express purpose, that he may be filled and satis
fied with good things : " Wherefore do ye spend your money for
that which is not bread? Hearken diligently unto me, and eat
ye that which is good, and letyour soul delight itself in fatness ."]
3. Sure protection
[If storms descend, or dangers menace, we take refuge in
our house, and find it a place of safety. Thus " The name of
God also is a strong tower, into which the righteous runneth
and is safe d ." It is to himself that God invites us, when he
says, " Come my people, enter thou into thy chambers, shut the
door about thee, and hide thyself for a little moment, until the
indignation be overpast e ." And that this was a primary idea
in the rnind of the Psalmist, appears from the very words of the
text, wherein he calls God " his Refuge," and from the whole
scope of the psalm, from the beginning to the end. With this
also agrees the beautiful description given of Jesus by the
Prophet, as "an hiding-place from the wind, and a covert from
the tempest f ."]
4. Sweet repose
[To his house a man retires from the noise and bustle of
the world ; and there he lays himself down to rest after the
fatigues of the day. Home, though inferior in many respects
to places of temporary residence, is to almost all persons the
b Ps. Ixxi. 3. c Isai. Iv. 2, d Prov. xviii. 10.
e Isai. xxvi. 20. f Isai. xxxii. 2.
655.1 THE SECURITY OF THOSE WHO DWELL IN GOD. 139
most agreeable, because they are most at ease. And such is
God to the believer. " In every place, God is to him as a
little sanctuary g ," where he finds himself at rest. He carries
his wants to God, and " casts all his care on him," and enjoys
that peace which passeth all understanding. In this sense he
says for his own encouragement, " Return unto thy Rest, O
my soul:" and attests for the glory of his God, " Lord thou
hast been our dwelling-place in all generations 11 ."]
In connexion with this experience of the believer,
let us consider,
II. His privilege
The expression in the text seems to exceed the
bounds of truth : but the more it is examined, the
more will it be found to be strictly true. The man
who makes God his habitation shall have no evil
befall him :
1. None here
[No casual evil shall befall him. There is no such thing
as chance ; every thing, even to the falling of a sparrow, is
ordered of the Lord. As for the children of God, " their
heavenly Father hath given his angels charge over them, to
keep them in all their ways * ; " and if any thing were to hap
pen to them, they (the angels) would contract a fearful respon
sibility for their neglect. We must not however imagine that
Believers are at liberty to rush into needless dangers; for our
Lord, when tempted by Satan to cast himself from a pinnacle
of the Temple in expectation that the angels would preserve
him from injury, replied, " Thou shalt not tempt the Lord thy
God:" but nothing can happen to them except by the Divine
appointment: they are hid in the shadow of their Father s
hand, and " their very hairs are all numbered."
But it may be thought that penal evil may come to them.
This however we utterly deny. That they may be " visited
with the rod," we readily acknowledge : but there is a great dif
ference between the vindictive arm of an incensed judge, and
the gentle chastisements of an indulgent parent. The cup that
may at any time be put into their hands may be bitter; but it
has not in it one drop of wrath : it is altogether mixed by love ;
and not an ingredient can be found in it, which they themselves
shall not one day confess to have been salutary and beneficial.
In short, no real evil shall befall them. That they may have
troubles, is certain : that their troubles may be heavy and ac
cumulated, is also certain. But who accounts even the ampu
tation of a limb evil, if it be the only and infallible method of
8 Ezek. xi. 16. h Ps. xc. 1. ver. 11, 12.
I K) PSALMS, XCI. 9, 10. [655.
preserving life? Much less then are any sufferings to be
accounted evil, which the Believer can ever be called to sus
tain : for he shall never endure any, which shall not work for
good to him in this life, and be the means of increasing his
weight of glory in the nextV]
2. None hereafter
[It is in this life only that the Believer can meet with
even the semblance of evil : when he goes hence, he is instantly
placed beyond the reach of harm. No sin, no sorrow, no pain,
no temptation, no weariness, no want, can ever be felt by him
in the mansions of bliss. He will there enjoy for ever one
unclouded day ! and his happiness will be without alloy, with
out intermission, without end 1 ."]
To render this subject more instructive, we shall ADD
a word,
1. Of direction
[Christ, in reference to the sheepfold of his church, says,
" I am the door ; if any man enter in by me, he shall be saved,
and shall go in and out, and find pasture m . " The same figure
we may apply to the subject before us : " Christ is the door ;"
he is " the way to the Father;" and " no man cometh unto the
Father, but by him." To those who come to God in any other
way, he is not " a Refuge," or " Habitation," but " a consum
ing fire "." But if we believe in Christ, then " will he dwell in
us, and we shall dwell in him :" yea, " he will be our house of
defence, to save us for ever p ."]
2. Of warning
[Who, except the believer, can apply to himself the pro
mise in the text ? As for the unbelieving and disobedient, they
are in danger every hour : they know not but that God s wrath
may break forth against them the very next moment to their
destruction. Of this they are certain, (whether they will be
lieve it or not,) that in a little time his judgments shall overtake
them, and the greatest of all evils shall befall them, unless they
repent. O that they would be prevailed upon to flee for refuge
to the hope that is set before them ! O that they would now
seek to be " found in Christ ! " Then should the destroying
angel pass over them, and " they should dwell safely, and be
quiet from the fear of evil q ."]
3. Of encouragement
[The weakness of men s faith often robs them of the com
fort which it is their privilege to enjoy. Why should a believer
k Rom. viii. 28. and 2 Cor. iv. 17. ] Rev. xxi. 4.
m John x. 9. n Heb. xii. 29. John vi. 56.
P Ps. xxxi. 2. i Prov. i. 33.
656. J CHARACTER AND PRIVILEGES OF THE GODLY. 141
be afraid of thunder and lightning? Were he but sensible
what a Protector he has, he would feel assured that no evil
could come unto him. How varied are God s promises to
him in the psalm before us ! How diversified also are the
assurances given him by Eliphaz in the book of Job r ! Let
him only commit himself to God, and he has nothing to fear.
Let us then, beloved, have faith in God ; and let those words
of David be our song in this land of our pilgrimage ; " God is
our refuge, &c. ; therefore will we not fear, though the earth
be removed, and though the waters be carried into the midst
of the sea 8 : &c."]
r Job v. 19 24. s Ps. xlvi. 1 4.
DCLVI.
THE CHARACTER AND PRIVILEGES OF THE GODLY.
Ps. xci. 14 16. Because he hath set his love upon me, there
fore will I deliver him : I will set him on high, because he
hath known my name. He shall call upon me, and I will
answer him: I will be with him in trouble; I will deliver
him, and honour him. With long life will I satisfy him, and
shew him my salvation.
THE Scriptures are the charter of the Christian s
privileges. They contain the most minute and accu
rate description of his character, and set forth, in all
the variety of expression that language can afford,
the blessings he enjoys. The declarations concerning
him in this Psalm may certainly be interpreted as re
lating to the Messiah, hecause when a passage out of
it was applied to Christ, he did not deny its refer
ence to himself, but shewed with what limitations the
passage was to be understood a . That it refers also to
the church cannot admit of doubt. Throughout the
whole of it the character and blessedness of God s
people are delineated; but with peculiar force and
beauty in the concluding verses. In discoursing upon
them we shall consider,
I. The character of God s people
They "know the name" of God
[The name of God as proclaimed by himself, is recorded
in the Scriptures b ; and the Christian has a view of him as
a Compare vcr. 11, 12. with Matt. iv. 6, 7. b Exod. xxxiv. 6, 7.
142 PSALMS, XCL 1416. [656.
possessed of those very perfections which are there ascribed to
him. He particularly sees these perfections harmonizing, and
glorified, in the person of the Lord Jesus Christ ; or, if he be
not perfectly clear in his views of these things, he at least is
sensible that the divine mercy flows only in one channel, and
can be imparted only through the atoning blood of Christ.]
They so know him as to "set their love upon him"-
[It is not a mere speculative knowledge that Christians
possess (in this the ungodly may far surpass them), but such a
practical knowledge as influences their heart and life. They
feel an interest in every perfection of the Deity. The justice
and holiness of God are as amiable in their eyes as his love and
mercy. From what they know of him they are constrained to
love him, yea, to " set their love upon him," with intenseness
of desire and fixedness of affection.]
They wait upon him in continual prayer
[Others may keep up an outward form of devotion, or
even be exceedingly earnest in prayer on some particular occa
sion; but they alone can maintain a real intercourse with the
Deity, who have been taught by the Holy Spirit both to know
and love him. When they have been thus enlightened and re
newed, they will feel the necessity, and taste the sweetness, of
secret prayer, and will account it their highest honour and hap
piness to have access unto their God at the throne of grace ;
nor will they ever be satisfied with the worship they offer, if
they do not " worship him in spirit and in truth."]
In perfect correspondence with their character will
be found,
IT. Their privileges-
There is nothing good which shall be withheld from
them in time or eternity. God will vouchsafe to them,
1. Answers to prayer
[They who offer their petitions only in a formal manner,
never expect an answer to them. They conceive that all tes
timonies from God respecting the acceptance of our prayers
are chimerical and enthusiastic in the extreme. But God is
at no loss to impart to his people a clear and lively sense of his
approbation. He most assuredly will answer them, though not
by tokens that may be heard or seen, yet by sensible communi
cations, and effectual interpositions. Are they laden with guilt ?
their burthen shall be removed, and they shall be filled with
peace and joy. Are they bowed down under trials and temp
tations ? they shall be strengthened by his grace, and be made
more than conquerors over all. And though they cannot infal
libly conclude from any feelings of their mind that God has
656. J CHARACTER AND PRIVILEGES OF THE GODLY. 143
answered their prayers, yet their feelings, in conjunction with
the effects produced by them, will enable them to ascertain it,
at least sufficiently for their own encouragement .]
2. Deliverances from trouble
[The people of God are exposed to troubles no less than
others. But they are supported under them by the presence
of their God. As the Son of man walked with the Hebrew
youths in the furnace, so will he with all his afflicted people ;
nor shall a hair of their head be singed. As a refiner he will
carefully watch over every vessel, moderating the heat that
would injure it, and bringing out the vessel as soon as his
purposes in submitting it to the fire have been fully answered.
This is twice declared in the text ; and in due season shall it
be experienced by every true believer.]
3. Present honour
[The saints are, for the most part, loaded with contempt
and ignominy. Yet the very persons who persecute them most,
have frequently, like Herod, an inward reverence for them in
their hearts. But, however they may be treated by the ungodly,
they are universally respected by the saints. The very angels
account it their honour and happiness to minister unto them.
They are lights in the world, and living witnesses for God to
all around them : and " God himself is not ashamed to be
called their God." They are already exalted to the rank and
dignity of God s children ; and are made " heirs of God and
joint-heirs with Christ."]
4. Everlasting glory
[How far length of days is to be expected as the reward
of piety under the Gospel dispensation, we cannot absolutely
determine. But the true Christian will be " satisfied with his
life," whether it be long or short. He does not wish for the
termination of it merely because he is dissatisfied with his
present state, but because he longs for his inheritance. He has
Pisgah views of the promised land even here : and as soon as
he has finished his appointed course, God will shew him his
full salvation; causing him to behold all its glory and enjoy all
its blessedness. Then shall be given to him a life which will
fully satisfy his most enlarged desires. God will say to him,
in the presence of the whole assembled universe, Come thou
servant, whom I have decreed to " set on high," see the king
dom that was prepared for thee from eternity; take possession
of it as thine own, and inherit it for ever d . ]
INFER
1. In how pitiable a state are the ignorant and un
godly world !
c Ps. cxxxviii. 3. d Matt. xxv. 34.
144 PSALMS, XCII. 4, 5. [657.
[Being ignorant of God, and destitute of any real love
to him, they have no part or lot in his salvation. They are
strangers to all those sublime pleasures, which are communicated
to God s peculiar people. The witness of the Spirit, and many
other unspeakably precious tokens of the divine favour, are with
held from them. If they be in trouble, they have no heavenly
consolations to support them. They may have the wealth of
this world, and the honour which cometh of men ; but they can
expect no salvation from God, nor any thing but shame and
everlasting contempt 6 . O that they were wise and would
consider these things!]
2. How plain and simple is the duty of God s people !
[The privileges before mentioned, are all bestowed on us
because we love and seek the Lord. Not that our services are
meritorious, and can claim a " reward of debt ;" but God has
appointed these as means, in the use of which we shall attain
the end. Would we then have more abundant tokens of God s
favour here, and secure a still richer inheritance hereafter ? Let
us study to " grow in the knowledge of him," and in a more
fervent and fixed love towards him. Let us wait upon him more
earnestly and with greater constancy in prayer. Thus shall his
blessings infinitely exceed our highest expectations, and be en
joyed by us when the fleeting vanities of time shall be no more.]
e Dan. xii. 2.
DCLVII.
GOD ADMIRED IN HIS WORKS.
Ps. xcii. 4, 5. Thou, Lord, hast made me glad through thy
work : I will triumph in the works of thy hands. O Lord,
how great are thy works ! and thy thoughts are very deep.
TO man, in this vale of tears, God has opened
many sources of happiness ; many in his intercourse
with his fellow-man, but more and greater in commu
nion with his God. In truth, if it be not his own fault,
he may have in a measure the felicity of the Para
disiacal state restored to him : for though, through
the weakness of the flesh, " he is in heaviness through
manifold temptations," he has a God to go unto, a
God ever at hand, in whom it is his privilege always
to rejoice : " Rejoice in the Lord alway," says the
Apostle ; and " again," he adds, " Rejoice."
The frame of David s mind, in the psalm before us,
(for we can scarcely doubt but that the composition
657.] GOD ADMIRED IN HIS WORKS. 145
was his,) being that which we should cultivate, we
will consider,
I. The works which he contemplated
It is probable that the writer of this psalm had pri
marily in his view the wonders of creation ; because
the psalm was written for the Sabbath-day % which was
instituted to commemorate God s rest from his cre
ating work. Yet, in the body of the psalm, much is
spoken respecting the dispensations of God in his
providence : and David, whom I consider as the
author of it, had experienced the most wonderful
interpositions in his behalf; so that, amongst all the
children of men, there was not one who had more
cause than he to sing of " the loving-kindness and
the faithfulness of Jehovah ;" of his " loving-kindness,"
in selecting him to such high destinies ; and his
" faithfulness," in accomplishing to him his promises
in their full extent. But the language of my text ne
cessarily leads our minds to that greatest and most stu
pendous of all God s works, the work of Redemption
[This may be treated either in reference to Redemption
generally, as wrought out for us by the incarnation, and death,
and resurrection, and ascension of the Lord Jesus Christ ; or
with a special reference to any one of these topics which may
be suited to a particular season. But, in whatever way it be
treated, the greatness of the work must be the point chiefly
insisted on.]
II. His experience in the contemplation of them
He was filled,
1. With triumphant joy-
fit is not possible to view these wonders of Redeeming
Love, and not feel the reasonableness of that command : " Re
joice in the Lord alway ; and again I say, Rejoice b ." Well
does the Psalmist say, " It is a good thing to give thanks unto
the Lord." It is indeed good, at all times* , and in every pos
sible way A . In this holy exercise should every faculty of our
souls be engaged 6 .]
2. With adoring gratitude
[This, after all, is the fittest expression of our joy. The
wonders of God s love are so stupendous, that all attempts to
; a See the title to the Psalm. b Phil. iv. 4. c ver. 2.
d ver. 3. e p St c iii. i.
VOL. VI. L
146 PSALMS, XCII. 1215. [658.
celebrate them aright must fail ; and silence, the profoundest
silence, on such a subject, if proceeding from an overwhelming
sense of it, may justly be accounted the sublimest eloquence.
The Psalmist s experience was of this kind f ; as were St. Paul s
also, when he exclaimed, " O the depth &!"]
ADDRESS
1. Those who are strangers to this frame
[Alas ! how little is this state of mind experienced by the
generality of Christians! arid in what humiliating terms is
their insensibility described in the words following my text ! I
would not speak offensively, or wound the feelings of any : but
I would ask you, whether David speaks too strongly, when he
characterizes such persons as " brutish and fools h ?" You well
know that the prophets often speak the same language 1 ; and
I pray you to repent of your insensibility, that these characters
may no longer attach to you.]
2. Those who aspire after it
[Let your thoughts soar to high and heavenly things;
and especially let them be occupied on the works of God, and
on his perfections as displayed in the great mystery of Re
demption. Surely you shall^not long meditate on these things
in vain. Your God will cause you to " triumph in Christ
Jesus." But never rest, till you have those overwhelming
views of Christ which characterize the worship of heaven.
The glorified saints and angels all fall upon their faces before
the throne : seek ye the same frame of mind with them ; and
soon you shall join with them in everlasting hallelujahs to
God and to the Lamb.]
f ver. 5. e Rom. xi. 33. h ver. 6.
1 Isai. i. 3. and Jer. viii. 7.
DCLVIII.
THE BELIEVER S SECURITY.
Ps. xcii. 12 15. The righteous shall flourish like the palm-
tree : he shall grow like a cedar in Lebanon. Those that be
planted in the house of the Lord shall flourish in the courts
of our God. They shall still bring forth fruit in old age ;
they shall be fat and flourishing ; to shew that the Lord is
upright: he is my rock, and there is no unrighteousness in him.
WELL may we be filled with gratitude, whilst we
contemplate the wonders of creation and of provi
dence 3 : but deeper far are the wonders of redeeming
a ver. 1 5.
658.] THE BELIEVER S SECURITY. 147
love, - ecured as they are to the saints by the immu
table perfections of God. " A brutish man, indeed,
knows them not; nor does a fool understand them b :"
but those who " are anointed with that heavenly
unction which teacheth them all things " have an
insight into them, and can attest the truth of the
assertions of the Psalmist, whilst he declares,
I. The privileges of the righteous
" The righteous" are indeed highly favoured of the
Lord. To them, amidst innumerable other blessings,
are secured,
1. Stability
[" The palm-tree and the cedar" are trees of most majestic
growth ; the one retaining its foliage all the year, and the other
pre-eminent in respect of strength and durability. And like
these shall the righteous " flourish : " nothing shall despoil them
of their beauty, nothing shall subvert their souls - They
may indeed be assailed with many storms and tempests ; but
they shall not be cast down ; or, if cast down, shall not be de
stroy ed d Being once " planted in the house of the Lord,
they shall flourish in the courts of our God," never withering for
want of nourishment 6 , nor ever decaying by the lapse of years f .]
2. Fruitfulness
[The Gospel, wherever it comes, brings forth fruit g ; and
all who receive it aright become "fat and flourishing," " being
filled with the fruits of righteousness, which are by Jesus
Christ to the glory and praise of God h . For every season in
the year they have appropriate fruit 1 : and even to "old age,"
when other trees decay, these retain their vigour and fertility.
There may, indeed, be a difference in the fruits produced by
them at the different periods of life ; that of youth being more
beauteous to the eye ; and that of age, more pleasant to the
taste, as savouring less of crudity, and as being more richly fla
voured through the influence of many ripening suns. " The
fruits of the Spirit," indeed, are seen in both k ; but in one, the
fruit of activity and zeal ; and in the other, a patient waiting for
the coming of their Lord 1 . To the latest hour of their exist
ence shall they bring forth fruit unto God m , and God shall be
" glorified in them"." Never shall their leaf wither or their
fruit fail, till they are transplanted to the Paradise above.]
b ver. 6. c i J hn ii. 20, 27.
d Job v. 19. Ps. xxxiv. 19. 2 Cor. iv. 8 10.
Ps. i. 3. and Jer. xvii. 8. f Isai. Ixv. 22. & Col. i. G.
b Phil. i. 11. i Ezek. xlvii. 12. k Gal. v. 22, 23.
1 1 Cor. i. 7. m Hos. xiv. 5 7. n Isai. Ixi. 3.
148 PSALMS, XCII. 1215. [658.
The confidence with which David announces to the
righteous their privileges, will lead us to consider,
II. Their security for the enjoyment of them
God has solemnly engaged to confer these bless
ings upon them
[From all eternity did he enter into covenant with his dear
Son, that "if HE would make his soul an offering for sin, he
should see a seed, who should prolong their days; and the
pleasure of the Lord should prosper in his hand ." The terms
being accepted by the Lord Jesus, a people were " given to
him ; " with an assurance that not one of them should ever be
lost p . Accordingly, we find innumerable promises made to
them, that " God will keep their feet q ," and carry on his work
in their hearts r , and " preserve them blameless unto his
heavenly kingdom 8 ."]
From respect to these engagements, he will as
suredly fulfil his word
[Not one jot or tittle of his word shall fail 1 . His children
may, indeed, by their transgressions, call forth some tokens of
his displeasure : yet, though he visit their transgression with
the rod, and their iniquity with stripes, his loving-kindness will
he not utterly take from them, nor surfer his faithfulness to fail.
His covenant will he not break, nor alter the thing that is gone
out of his lips ; for once he has sworn by his holiness, that he
will not lie unto David u . Having thus pledged his truth and
faithfulness in their behalf x , and engaged never to leave them
till he has accomplished in them and for them all that he has
promised y , he considers his own honour as involved in their
happiness 2 ; and would account himself " unrighteous," if he
left so much as one of them to perish a . But " he cannot lie b :"
and, therefore, all who have fled for refuge to lay hold on the
hope set before them, may have the most abundant consola
tion ," in an assured expectation that " he will perfect that
which concerneth them d ," and " keep them, by his own power,
unto everlasting salvation 6 ."]
Comforting as this Scripture is, it needs to be very
carefully guarded from abuse. Permit me, then,
to ADDRESS myself,
Isai. Hii. 10. P John xvii. 2, 6, 9, 10 12, 24.
q 1 Sam. ii. 9. r Phil. i. 6.
s 1 Cor. i. 8. 1 Thess. v. 23. * Isai. liv. 9, 10.
u Ps.lxxxix.30 35. x 1 Thess. v. 24. y Heh. xiii. 5, 6.
z Ezek. xxxix. 25. a Heb. vi. 10. b Tit. i. 2.
c Heb. vi. 17, 18. d Ps. cxxxviii. 8. e 1 Pet. i. 5.
658.] THE BELIEVER S SECURITY. 149
1. To those who are indulging in undue security
[Is there any one that will dare to say, I cannot fall ; or,
if I fall, I cannot but rise again : for, if God were to leave me
to perish, he would be unfaithful and unjust? I must reply
to such an one, Thou art on the very border and precipice of
hell. Who art thou, that thou shouldst not fall, when David,
and Solomon, and Peter fell? Or, who art thou, that thou
must be raised again, when Demas, as far as we know, fell for
ever ? Hast thou been up to heaven, and seen thy name writ
ten in the Book of Life ? Hast thou inspected that covenant
which was made between the Father and the Son, and seen
that thou wast among the number of those who were given to
Christ before the foundation of the world ? " The Lord knoweth
them that are his ; " but who besides him possesses that know
ledge? What knowest thou, except as far as causes can be
discerned by their effects ? Thou hast experienced what ap
pears to be a work of grace in thy soul. Be thankful : but be
not over confident : thousands have deceived themselves : and
thou mayest have done the same. Could it be infallibly ascer
tained that thou wast given to Christ before the foundation of
the world, and, in consequence of God s engagement with
him, wast effectually called to a state of union with him,
we will acknowledge that none should ever pluck thee out of
the Father s hands f : for "his gifts and calling are without
repentance g ." But, as this can never be ascertained but by a
special revelation from God, I must say to thee, and would say,
if thou wert the most eminent Christian upon earth, " Be not
high-minded, but fearV It is certain that multitudes of most
distinguished professors have apostatized from their faith : and
such may be thine end ; yea, and will, if thy confidence be so
daring and presumptuous : and, if this should be thine unhappy
fate, we shall not for one moment question the fidelity of G od ;
but shall say of you, as St. John did of the apostates in his day,
" They went out from us ; but they were not of us i for if they
had been of us, they would no doubt have continued with us :
but they went out, that they might be made manifest that they
were not all of us V]
2. To those who have actually backslidden from
God-
[Are there none of this character amongst us ? Would
to God there were not \ But look back, I pray you, and see
whether it is still with you as it was in " the day of your
espousals k ." Have none of you " left your first love 1 ?" Time
was, perhaps, when the concerns of your souls were of such
f John x. 2729. e Rom. xi. 29. h Rom. xi. 20.
* 1 John ii. 19. k Jer. ii. 2. 1 Rev. ii. 4.
150 PSALMS, XCII. 1215. [658.
importance in your eyes, that you thought you could never do
enough to promote their eternal interests. The word of God
and prayer were then, as it were, your daily food : you walked
with God all the day long. To maintain communion with him
was your highest delight : you dreaded every thing that might
draw you from him : your bodies and souls were, like living
sacrifices, offered to him daily upon his altar. But how is it
with you now ? Perhaps at this time any formal service will
suffice to satisfy the conscience : the duties of the closet are
become irksome to you ; the world has regained an ascendant
over your minds ; and evil tempers, which once appeared sub
dued and mortified, display themselves on every occasion, to
the destruction of your own peace, and to the annoyance of all
around you. Ah ! think what dishonour you do to God, and
what cause of triumph you give to his enemies. Through
your misconduct, " the way of truth is evil spoken of," and
" the very name of God is blasphemed." But His word is
true, whether men stumble over it or not : and, whatever a
profane world may imagine, " He is a Rock ; and there is no
unrighteousness in him. " But delude not yourselves with
notions about electing love, or God s faithfulness to his pro
mises. The only promises in which ye have any part, are
those which are made to weeping penitents : " Repent ye,
then, without delay, and do your first works m :" else " you
shall be filled with your own ways n ," and reap for ever the
bitter fruit of your own devices .]
2. To those who are holding on in the good way
[You are living witnesses for God, that he is both mer
ciful and " upright." You know whence it is that you have
been preserved. You know that you would have fallen, even
as others, if he had not upheld you in his everlasting arms.
Give Him the glory, then ; and cast yourselves altogether upon
him. Beg of him to water your roots, and to make you
" fruitful in every good work." Entreat him, not only " not to
turn away from you, but to put his fear in your hearts, that
you may never depart from him P." So may you look forward
to all the occurrences of life with a joyful hope, that you shall
be preserved even to the end, and be " more than conquerors
through Him that loved you q . " The proper medium to be
observed, is that between presumptuous hope and servile fear.
A filial confidence is your high privilege : and you may go
forward with joy, knowing in whom you have believed, that
He is both able and willing to keep that which you have com
mitted to him r ," and that he will be eternally glorified in the
salvation of your souls.]
m . Rev. ii. 5. n Proy. xiv. 14. Prov. i. 31. and xxii. 8.
P Jer. xxxii. 40. 1 Rom. viii, 35 39. r 2 Tim. i. 12.
659.] COMFORT IN GOD. 151
DCLIX.
COMFORT IN GOD.
Ps. xciv. 1 9. In the multitude of my thoughts within me, thy
comforts delight my soul.
TO judge of the efficacy of Divine grace, we should
see it in actual exercise, and under circumstances
calculated to display its power. The writer of this
psalm, whoever he was, (for respecting the author
or the occasion of it we have no certain information,)
was sorely oppressed under the sanction and autho
rity of legal enactments. But he committed his cause
to God ; and warned his oppressors that they should
give an account of their conduct before another tri
bunal, where their atheistical impiety would receive
its just reward a . At the same time, he declared that
he had heartfelt consolations, of which it was not in
their power to deprive him : for that ff in the multi
tude of his thoughts, which their cruelty excited
within him, God s comforts delighted his soul."
In these words we see,
I. The fluctuations of mind to which the saints are
exposed
When men become saints, they are not raised
above the feelings of mortality : they still have the
common sensibilities of men, and consequently are
exposed to great fluctuations of mind :
1. In reference to their temporal concerns
[As members of society, they must be engaged in earthly
occupations of some kind ; and must depend, not on themselves
only, but on others also, for their prosperity in the world.
The misfortunes of others may involve them ; and, without
any fault of their own, they may be drawn into circumstances
of most painful embarrassment. In such a predicament, it
would ill become them to be careless and unconcerned. They
must of necessity have many thoughts, how to extricate them
selves from their trouble, and to maintain their good character
before men
In a domestic relation, too, the saint cannot be insensible to
the welfare of his wife and children : their health, their ho
nour, their happiness, must of necessity occupy a deep interest
a ver. 5 10, 20 23.
152 PSALMS, XCIV. 19. . [659.
in his mind, and be sources of much anxiety within him
Religion is not intended to destroy these feelings, but only to
regulate them, and to render them subservient to his spiritual
welfare ]
2. In reference to the concerns of their souls
[The very intent of piety is, to make every thing that relates
to eternity interesting to the soul. Now the saint, in this pre
sent state of warfare, cannot always preserve the same state of
sublime and spiritual affection : there will be seasons of compara
tive darkness and deadness, and seasons too of temptation, when
Satan has gained some advantage over him. Now, such ought
to be seasons of deeper humiliation to the soul : and, together
with contrition, there will often arise doubts and fears, which
will fill the soul with most distressing perplexity. David himself
sometimes had his fears, lest God should have cast him off for
ever b : and similar apprehensions are experienced by the Lord s
people, in every age and in every place
But in the example before us we see,
II. The consolations which God administers to them
in their troubles
Truly they have comforts which the world knows
not of: they have for their refreshment and delight,
1. The comforts of God s word
[The Scriptures are a " well of salvation, from whence
they draw water with joy." In them they behold the character
of God, exhibited as it were at full length, in all the dispensa
tions of his providence and grace. There they see how God
has dealt with his people in every age, ordering every thing
according to the counsels of his unerring wisdom, and overruling
every thing for their eternal good. There they behold him as
a refiner, regulating the furnace into which he puts his vessels ;
and watching the process, in order to bring them forth in due
season, fit for the master s use. There they see the " covenant
ordered in all things and sure ;" and there they find promises
without number, exactly suited to their state. These are as
marrow and fatness to their souls ; and, nourished by these,
they not only bear with patience, but glory and exult in, all
their trials Encouraged by these promises, they are
content to go into the furnace, assured that they shall come
forth, at last, purified as gold.]
2. The comforts of his Spirit
[Afflictions are seasons when God for the most part ma
nifests himself to the souls of his people. The Son of man
b Ps. Ixxvii. 7 10. c 2 Sam. xxiii. 5.
660.] DEVOTION TO GOD ENFORCED. 153
then walks most visibly with them, when they are put into the
furnace for his sake. In the mount of difficulty and trial he
will be seen. In his people s extremity he vouchsafes to them
his richest communications, imparting to them his Holy Spirit,
as a Comforter, to witness their adoption into his family, and
to seal them unto the day of redemption. Yea, so abundantly
does he sometimes " shed abroad his love in their hearts," that
they are fearful of losing their trials, lest they should lose at
the same time their consolations also. Such were the comforts
administered to the Apostle Paul d ; and such shall be the por
tion of all who take the Lord for their God.]
SEE
1. How highly the saint is favoured above all other
people upon earth !
[What source of comfort can the worldling find, in his
trials? The whole creation is to him but "a broken cistern
that can hold no water." It is the saint alone that has a
never-failing source of joy and bliss
2. How desirable it is to acquaint ourselves with
God!
[It is in God, as reconciled to us in Christ Jesus, that this
blessedness is to be found. To those who seek him not in
Christ Jesus, God himself is only " a consuming fire :" but
to his believing people he is " a very present help," and " an
eternal great reward."]
d 2 Cor. i. 5.
DCLX.
DEVOTION TO GOD RECOMMENDED AND ENFORCED.
Ps. xcv. 6 11. O come, let us worship and bow down : let us
kneel before the Lord our Maker. For he is our God ; and
we are the people of his pasture, and the sheep of his hand.
To-day if ye will hear his voice, harden not your heart, as in
the provocation, and as in the day of temptation in the wilder
ness ; when your fathers tempted me, proved me, and saw my
work. Forty years long was I grieved with this generation,
and said, It is a people that do err in their heart, and they
have not known my ways ; unto whom I sware in my wrath,
that they should not enter into my rest.
IN the former part of this psalm, the Jewish peo
ple, for whom it was composed, mutually exhorted
each other: in the latter part, God himself is the
speaker : and the manner in which this latter part is
154- PSALMS, XCV. G 11. [660.
cited in the Epistle to the Hebrews, shews, that the
whole psalm is as proper for the use of the Christian,
as it was of the Jewish, Church. The peculiar cir
cumstance of its consisting of a mutual exhortation
is there expressly noticed : and noticed with parti
cular approbation : " Exhort one another daily, while
it is called To-day a ." This hint the Compilers of our
Liturgy attended to, when they appointed this psalm
to be read constantly in the Morning Service, as in
troductory to the other psalms that should come in
rotation : and, as being so appointed, it deserves
from us a more than ordinary attention.
In discoursing upon it, we shall notice,
I. The exhortation
[The proper object of our worship is here described. As
addressed to the Jews, the terms here used would fix their
attention on Jehovah, as contra-distinguished from all false
gods : but, as addressed to Christians, they lead our minds to
the Lord Jesus Christ, who is " God with us," even " God over
all, blessed for evermore." HE is our Maker; for " by him
were all things created, both which are in heaven and in earth V
He is " the good Shepherd, who laid down his life for his sheep,"
and who watches over them, and preserves them day and night c .
HIM then we must worship with all humility of mind,
" bowing down, and kneeling before him." At his hands must
we seek for mercy, even through his all-atoning sacrifice
and from him, as our living Head, must we look for all neces
sary supplies of grace and peace
O come, let us thus approach him ! let us do it not merely
in the public services of our Church, but in our secret cham
bers ; and not occasionally only, but constantly ; having all our
dependence upon him, and all our expectations from him.]
That this exhortation may not be in vain, we en
treat you to consider,
II. The warning with which it is enforced
[The Jews who, in the wilderness, disobeyed the heavenly
call, were never suffered to enter into the land of Canaan. In
the judgments inflicted upon them, they are held forth as a
warning to us d . Like them, we have seen all the wonders of
God s love, in delivering us from a far sorer than Egyptian
* Heb. iii. 13. b John i. 3.
c John x. 11. Heb. xiii. 20. Ezek. xxxiv. 11 16.
* 1 Cor. x. 111.
660.] DEVOTION TO GOD ENFORCED. 155
bondage. Like them, we have had spiritual food administered
to us in rich abundance in the Gospel of Christ. And if, like
them, we harden our hearts, and rebel against our God, like
them, we must be excluded from the heavenly Canaan. They
by their obstinacy provoked God to exclude them with an oath :
O that we may never provoke him to " swear that we also shall
never enter into his rest ! " That we are in danger of bringing
this awful judgment on ourselves is evident from the intimation
given us by the Apostle Jude e , and yet more plainly from the
warnings which St. Paul founds on this very passage f
Let us then " hear the voice" of our good Shepherd, ere it be
too late. Let us "grieve him" no longer but let us
turn to him with our whole hearts Caleb and Joshua
were admitted into Canaan, because " they followed the Lord
fully:" let us follow him fully, and we shall certainly attain the
promised rest.]
After the example of St. Paul, we would with all
earnestness caution you against,
1. Unbelief-
[The Jews believed neither the promises nor the threaten-
ings of God, and therefore they perished. Let us beware lest
we fall after the same example of unbelief g . If we will not
believe that we stand in need of mercy to the extent that God
has declared, or that the service of God is so reasonable and
blessed as he has represented it to be, or that the judgments
of God shall infallibly come on all who refuse to serve him,
there is no hope : we must perish, notwithstanding all the offers
of mercy that are sent to us : for " the word preached cannot
profit us, if it be not mixed with faith in them that hear it h ."]
2. Hardness of heart
[As Israel hardened themselves against God when his
messages were sent them by Moses, so do many now harden
themselves against the word preached by the ministers of
Christ. They " puff at" all the judgments denounced against
them 1 . But " who ever hardened himself against God, and
prospered?" O! " will your hearts be stout in the day that HE
shall deal with you ? and will you thunder with a voice like his ? "
Be persuaded: humble yourselves before him, yea, " bow down
and kneel before him," and never cease to cry for mercy, till he
has turned away his anger, and spoken peace to your souls.]
3. Delay-
[" To-day," says the Psalmist : " To-day, while it is. called
To-day," says the Apostle Paul : and " To-day," would I say :
e ver. 5. f Heb. iii. 719. and iv. 1. e Heh. iv. 12.
h Heb. iv. 2. * Ps. x. 4, 5.
156 PSALMS, XCVI. 13. [661.
yes, Brethren, " to-day" " harden not your hearts;" for you
know not what a day may bring forth. Before another day,
you may be taken into the eternal world ; or, if not, you may
provoke God to swear in his wrath, that you shall never enter
into his rest ; and then your remaining days will answer no
other end, than to fill up the measure of your iniquities. But
surely you have grieved him long enough already; some of
you twenty, some thirty, some perhaps even " forty years."
Let there be an end of this rebellion against your Maker and
your Redeemer ; and let this, which is with him the day of
grace, be to you " the day of salvation."]
DCLXI.
THE DUTY OF MAKING CHRIST KNOWN TO THE HEATHEN.
Ps. xcvi. 1 3. sing unto the Lord a new song ; sing unto
the Lord all the earth. Sing unto the Lord ; bless his name :
shew forth his salvation from day to day. Declare his glory
among the heathen, his wonders among all people.
TO any one who looks even in the most superficial
manner into the Holy Scriptures, there must appear
a very wide difference between the experience of the
saints recorded there, and that which is found amongst
persons reputed saints in the present day. The Sa
viour himself is not so much the object of holy glory
ing, as he was amongst some, who looked forward to
him at the distance of a thousand years ; nor are the
same elevated affections towards him brought into
exercise, as were displayed by them. A man who
should now exclaim, as David did, " O sing unto the
Lord a new song ; sing unto the Lord, all the earth :
sing unto the Lord ; bless his name ; shew forth his
salvation from day to day I" he, I say, would be
accounted an enthusiast at least ; and it would be
well if he were not characterized by a yet harsher
term. But religion is, or ought to be, the same in
all ages ; except indeed that our views of Christ
should be more elevated, and our delight in him be
more ardent, in proportion as our means of knowing
him are more ample, and our motives to love him
more enlarged. The psalm before us undoubtedly
refers to him ; for it speaks expressly of the pub
lication of his Gospel to the Gentile world. It is
661. J DUTY OF MAKING CHRIST KNOWN. 157
indeed only a part of a psalm written originally by
David at the time of his bringing up the ark to
Mount Zion from the house of Obed-edom a : and
this part was selected afterwards for the constant
use of the Church, as being calculated to keep up in
the minds of men an expectation of the Messiah, and
to prepare their hearts for the reception of him.
In discoursing on that portion of it which we have
read, we shall,
I. Point out your duty to the Lord Jesus Christ
In speaking to persons who profess to derive all
their hopes of salvation from the Lord Jesus, me-
thinks it is scarcely necessary to say, that,
1. We should praise him ourselves
[We should not be content to acknowledge him in words;
we should feel towards him in deed, as our " All in all b ."
These feelings we should express in songs of praise : or if we be
silent as to our voice, we should at least " make melody to him
in our hearts;" " blessing" and adoring him from our inmost souls.
We should sing to him " a new song." It was so called by
David, because it was a song that was to be sung especially at
the introduction of the Christian dispensation, the events pre
dicted and shadowed forth being then fulfilled. But it is still
a new song to all who sing it ; because in their unconverted
state they have no disposition, no ability to sing it: "they can
not, in that sense, say that Jesus is the Lord, but by the Holy
Ghost c ." Moreover, it will to all eternity continue new,- fresh
discoveries of his glory being ever manifested to the soul, and
fresh energies supplied for the celebration of his praise. Hence
in heaven itself the songs of all the glorified saints are thus
designated : " they sing unto the Lord a new song d . " Thus
"from day to day " our harps should be tuned afresh, and our
praises ascend to heaven with every breath we draw.]
2. We should make him known to others
[Who that had ever tasted of the blessings of salvation
would " eat his morsel alone ? " who would not wish all the
world to partake with him ? Yes surely, we should declare his
glory among the heathen, and his wonders among all people."
O what " wonders " of love and mercy have we to proclaim !
Who can reflect on the person of our "Emmanuel, who is God
with us," leaving the bosom of his Father, taking our nature,
bearing our sins, and effecting by his obedience unto death our
a 1 Chron. xvi. 736. b 1 John iii. 18.
c 1 Cor. xii. 3. <* R ev . v . 9. and xiv. 3.
158 PSALMS, XCVI. 13. [661.
reconciliation with God ; who, I say, can reflect on this, and
not desire to make it known to all the sinners of mankind ? In
a word, who can have beheld "the glory of God shining in the
face of Jesus Christ," and not desire to reflect the light of it on
all who are sitting in darkness and the shadow of death ? This
is undoubtedly our duty : we are not to put our light under a
bushel, but to set it on a candlestick, that all the world, if
possible, may see the light.]
This then being our duty to the Lord Jesus Christ,
we will proceed to,
II. Call you to the performance of it
Consider,
1. Your obligations to the Lord Jesus Christ
[How inconceivably great are these ! If we attempt to
estimate them, where shall we begin ? or, having begun, where
shall we end ? If you have not yet experienced his converting
grace, the very provision of a salvation for you, a salvation so
dearly bought, and so freely offered, demands from you every
tribute of love and gratitude that you can ever pay. But if
you have reason to think yourselves partakers of this salvation,
and are enabled with appropriating faith to say, " He has loved
me, and given himself for me" there should be no bounds to
your zeal and diligence in his service. Time, talents, property,
yea life itself, should be esteemed by you as of no value, any
farther than they may enable you to glorify his name. Enter
then minutely into the consideration of this subject, and say,
Whether, " if you hold your peace, the very stones will not cry
out against you ? "]
2. The necessities of the heathen world
[The whole Scriptures speak of the heathen world as
perishing for lack of knowledge : and though we will not pre
sume to say, that none of them shall be made partakers of
God s mercy for Christ s sake ; yet we are sure, that, as a
body, they are under a sentence of guilt and condemnation.
Can we then know the remedy which God has provided for
them, and not feel ourselves bound to reveal it to them, and to
labour, as far as possible, to extend to them its saving benefits ?
Can we reflect on the unhappy state of the Jews, and not pity
them ; blinded as they are by prejudice, and bent as they are
on their own destruction? Can we look on all the different
classes of the Gentile world, and see what penances they
endure to pacify the supposed wrath of their senseless idols, and
not feel a desire to proclaim to them the glad tidings of the
Gospel ? If it would be our duty to stretch out our hand to
one sinking in the waters, and to rescue him from destruction,
662.] WORSHIP IN THE BEAUTY OF HOLINESS. 159
much more is it our duty to exert ourselves to the utmost of
our power for the preservation of a ruined world.]
ADDRESS-
1. Those who are lukewarm in the cause of Christ
[Many are so afraid of enthusiasm, that they banish from
their minds all that may subject them to such an imputation.
Hence, whilst they are correct and accurate in their principles,
they are grievously defective in the sublimer parts of practical
religion : they have a form of godliness, but no experience of
its power. But let such persons know that the Lord Jesus
Christ is more displeased with the lukewarmness of those who
profess themselves his friends, than he is with the neglect of
his avowed enemies e . If from our inmost souls we love him
not, he denounces a solemn curse against us f : and if we serve
him not with the talents entrusted to our care, he will require
them at our hands, and punish us severely for our abuse of them.s]
2. Those who are active in his service
[God forbid that we should ever speak a word to discou
rage activity in the service of our Lord. But it is certain that
many are diligent in doing what they suppose to be his will,
who yet are far from cultivating that spirit which he will approve.
Pride, ostentation, and a variety of other corrupt motives, may
stimulate men to exertion ; whilst humility and modesty, and
all the lovelier graces of the Spirit, are wanting in them. Look
to it then, that your love and zeal be duly tempered with reve
rence and godly fear. At the same time, take care that you do
not become weary in well-doing. Be on your guard that your
love to the Saviour languish not, and that your endeavours to
convert others to the knowledge of him be not relaxed. Try
amongst your friends and neighbours to interest them in his
salvation. Then extend your efforts to all, whether Jews or
Gentiles : and " count not even life itself dear to you," if that
you may but glorify him, and save the souls of your perishing
fellow-creatures.]
e Rev. iii. 15, 16. f 1 Cor. xvi. 22. s Matt. xxvi. 20.
DCLXII.
WORSHIP IN THE BEAUTY OF HOLINESS.
Ps. xcvi. 9. O worship the Lord in the beauty of holiness!
THE calling of the Gentiles was a very favourite
subject with the sweet singer of Israel. It is almost
always blended with his sweetest strains. If at any
time his soul be inflamed with more than ordinary
160 PSALMS, XCVI. 9. [662.
devotion, it expands itself immediately to the remotest
corners of the earth, and anticipates the period when
the whole world shall enjoy the privileges which
were then confined within the narrow limits of the
Jewish nation ; yea rather, when the richer blessings
of Messiah s reign should be diffused with equal
liberality over the face of the whole earth. The
psalm before us had a special reference to the Mes
siah. It speaks of "a new song" that was to be
sung; a song unknown to Moses, who celebrated
only a temporal deliverance : and it was to be sung
by " the whole earth" because it was to be com
memorative of a spiritual and eternal redemption,
wrought out by the Messiah for the whole family of
man. Let us read a part of this sublime composition :
" O sing unto the Lord a new song ! sing unto the
Lord all the whole earth. Sing unto the Lord ; bless
his name ; shew forth his salvation from day to day.
Declare his glory among the Heathen, his wonders
among all people. Give unto the Lord, O ye kin
dreds of the people, give unto the Lord glory and
strength. O worship the Lord in the beauty of holi
ness ! fear before him, all the earth. Say among the
Heathen that the Lord reigneth a ." That it is of the
Messiah s advent and reign that he here speaks, is
evident ; because he refers, not to any thing past,
but to events yet future : " Let the heavens rejoice,
and let the earth be glad ; let the sea roar, and the
fulness thereof: let the field be joyful, and all that
is therein : then shall all the trees of the wood rejoice
before the Lord : for He cometh ; for he cometh to
judge (to rule) the earth : he shall judge the world
with righteousness, and the people with his truth b ."
This psalm, together with a part of the 105th, was
used by David, when he carried up the ark to Mount
Zion, to place it in the Tabernacle* : and well was it
adapted to that occasion ; because the ark was a very
eminent type of that adorable " WORD, who in due
time became flesh, and dwelt amongst us d ." Then,
a ver. 13, 7, 9, 10. * ver. 1113.
c 1 Chron. xvi. 7 33. d John i. 14.
662.] WORSHIP IN THE BEAUTY OF HOLINESS. 161
even at the hour when we might have supposed that
the interests of his own subjects would have an
exclusive possession of his mind, did David contem
plate the welfare of the Gentiles, and call on them to
"worship the Lord in the beauty of holiness 6 ."
We shall consider these words as containing,
I. An invitation to the whole Gentile world
By "the beauty of holiness," I understand the
Sanctuary of the Lord
[As the tabernacle and all its furniture were of the most
costly materials and the most exquisite workmanship, so was
the temple and all that it contained ; and especially every thing
connected with the holy of holies. But though in this respect
it exceeded every thing upon earth in " beauty," there was a
far higher reason for its being called by this peculiar name : it
was the immediate residence of the Deity, who dwelt there in
a bright cloud, the Shechinah, the visible symbol of his presence.
The heaven of heavens was not more holy than that sacred
chamber, nor more beauteous : and therefore it might well be
called, not beautiful, but "beauty ;" not holy, but " holiness"
in the abstract, or more forcibly still, " The beauty of holiness,"
in comparison of which there was nothing beautiful or holy
upon the face of the whole earth.]
Thither David invites the whole Gentile world to
come, and " worship the Lord," the Creator, the
Governor, the Saviour of the world
[By the Law of Moses it was forbidden them to enter into
any part of the sanctuary. For them an outer court was pro
vided, beyond which they were forbidden, on pain of death, to
proceed. But, through the coining of the Messiah, " the parti
tion-wall was to be broken down:" and all, both Jews and Gentiles,
were to be incorporated into one body, and to be made parta
kers of the same privileges f . Even the vail of the temple itself
was to be rent in twain g , and " a new and living way be opened"
for every child of man h , to approach for himself the very mercy-
seat of the Most High, and to offer there his sacrifices of prayer
and praise, and his incense too of fervent intercession. To
this does David here invite the Gentile world. Not David
himself would have dared to enter into the sanctuary which was
then standing : into " the holy place of the tabernacle of the
Most High" it would have been at the peril of his life to enter :
but he foresaw, that that servile dispensation was in due time
e 1 Chron. xvi. 29. f Eph. ii. 1416.
g Matt, xxvii. 51. h Heb. x. 1922,
VOL. VI. M
162 PSALMS, XCVI. 9. [662.
to pass away ; and that God would then hold out to every man,
whether Jew or Gentile, whether bond or free, the golden
sceptre of his grace, with free permission to make known to him
his every request, even to the half, or to the whole, of his king
dom. To the Gentiles therefore he calls, to " turn from their
idols to serve the living God," and to " glorify God with their
bodies and their spirits, which are his."]
Let us next consider the words as,
II. A special call to us
" The beauty of holiness" is yet standing
[The tabernacle and the temple are indeed long since
swept away ; nor is there in existence a vessel that belonged
to either. But, if the symbol of God s presence is removed,
is God himself therefore gone ? No : he is here, in this very
place, as truly as ever he was in his sanctuary of old. He has
said, " Where two or three are gathered together in my name,
there am I in the midst of them." " Lo, I am with you
always, even to the end of the world." And have we not also
a sacrifice wherewith we may approach him ? Yes, we have
a sacrifice of infinitely greater value than all the cattle on a
thousand hills. " The sacrifice of his dear Son is to him of a
sweet-smelling savour:" and the merit of that every one of us
may plead, and plead too with an infallible certainty of accept
ance. What was there in the temple of old which we do not
possess ? Not any thing ; not any thing which we do not
possess to infinitely greater advantage. The Jews had the
shadow ; we have the substance : and what we enjoy as far
excels in beauty and in holiness all that they possessed, as a
living body excels a reflection of it in a glass.]
And may I not add, that "the beauty of holiness"
is more especially visible in the ordinances of the
Established Church ?
[I mean not to speak disrespectfully of any other body
of Christians whatever, or to detract from their ordinances,
however administered : but I must say, and I say it from my
inmost soul, that, in my judgment, there is in the worship of
the Church of England a beauty and a holiness superior to
what is found in any other Church upon earth.
But, not to enter into invidious comparisons, or to diminish
the respect which others have for their own peculiar modes
of worship, let us confine our attention to the worship of that
Church whereof we are members. If the principles on which
our worship is founded are any tests of excellence, verily our
Church stands most conspicuous for all that is beautiful and
holy. The Scriptures themselves are the one standard which
she follows. Disdaining the trammels of human systems, she
662.] WORSHIP IN THE BEAUTY OF HOLINESS. 163
comprehends in her views all that the Scripture utters, without
attempting to wrest or pervert any truth which may bear an
aspect uncongenial with the dictates of unenlightened reason.
It is not possible for the creature to be more deeply humbled,
than her worshippers are when confessing their sins before God.
And so fervent are her petitions, that nothing can exceed them.
Nor is there a petition offered, which is not presented in the
name of Jesus Christ, so entire is the dependence which all her
children place in the merits and mediation of that adorable
Saviour. Her praises and thanksgivings are as ardent as any
that words can express. So that, if a whole congregation in
one of our churches entered fully into the spirit of our Liturgy,
it would be a brighter resemblance of heaven than was ever
yet seen upon the face of the globe.]
Let me, then, call you, as David does, to "wor
ship the Lord in the beauty of holiness "-
[" Give unto the Lord the glory due unto his name :
bring an offering: come into his courts 1 :" and take care that
your worship be such as becomes his sanctuary. Let a holy
reverential awe fill your souls, whenever you draw nigh to
God. Let your confessions be humble ; your supplications,
fervent ; your thanksgivings, devout. Have a special view to
the Lord Jesus Christ throughout the whole of the service ;
and think not to offer any thing to God, or to receive any thing
from God, but through him, as your all-prevailing Friend and
Mediator. Whether you approach God in your closet, or in
the public assembly, watch over your spirit in relation to these
things, and presume not to offer unto God the sacrifice of fools.
Let not the consideration of your natural distance from God
discourage you. Remember, that the invitation is given to the
remotest Gentiles, who are bowing down to the works of their
own hands, which can never profit or deliver. To you, there
fore, whatever be your state, is the invitation sent : and we are
authorised, by God himself, to declare, that of those who come
to him in his Son s name, " not so much as one shall ever be
cast out."]
ADDRESS
1. Make a due improvement of your own privileges
[You cannot but see how highly David and his people
were privileged above the benighted Heathen : yet were their
blessings but a faint shadow of yours ; so much more distinct
is your knowledge of God, and so much nearer is your access to
him. Not any but the High Priest could enter into the Holy
of Holies ; and he only on one day in the year : but of you,
every individual may go to the very throne of the Divine Majesty,
and that too every day and every hour of your lives. You are
1 ver. 8.
M 2
164 PSALMS, XCVII. 2. [663.
" a kingdom of priests," and may take the blood of your great
sacrifice, and sprinkle it with acceptance on the Mercy-seat of
your God. O that you might learn to estimate aright your
high privilege, and improve it daily to the everlasting benefit
of your souls !]
2. Endeavour to extend them to the whole world
[We should not be content to serve our God alone : we
should wish him to be honoured and enjoyed by every child of
man : and to advance his glory in the world should be an object
of our most unwearied attention. Happily for us, there are
Societies that have embarked in this blessed work, and through
which every individual may contribute to the enlargement of
the Redeemer s kingdom k And view the field, how ex
tended it is ! " The field is the world." Arise, my Brethren,
to the work that is before you : and if you cannot effect all that
you could wish, let it at least be said of you by the heart-
searching God, " They have done what they could."]
k Here the particular Society, such as the SOCIETY FOR PROMOTING
CHRISTIAN KNOWLEDGE, the BIBLE SOCIETY, or the PRAYER-BOOK
AND HOMILY SOCIETY, may be set forth, and its objects and opera
tions may be detailed.
DCLXIII.
GOD S WAYS DARK, BUT JUST.
Ps. xcvii. 2. Clouds and darkness are round about him :
righteousness and judgment are the habitation of his throne.
THE reign of Christ is here spoken of, as a ground
of joy to the whole world : " The Lord reigneth ;
let the earth rejoice : let the multitude of isles be
glad thereof." That CHRIST is the person to whom
the psalm refers, we are assured on infallible autho
rity ; for, in the Epistle to the Hebrews, we are told
that the injunction, " Worship HIM, all ye gods !" was
given by the Father in reference to him : " When
He (the Father) bringeth in the First-begotten into
the world, he saith, And let all the angels of God
worship him a ." As to the particular advent of our
Lord, I conceive that, in the psalm before us, the
period alluded to is that in which our Lord came to
conduct the Hebrew nation through the wilderness
to the Promised Land. " He came down witb thun-
derings and lightnings, and a thick cloud," in exact
a Compare ver. 7. with Heb. i. 6.
663.] GOD S WAYS DARK, BUT JUST. 165
accordance with the description given of him in this
psalm b . At the precise period of his incarnation
there were no such signs ; though at his death and
resurrection, which may properly be included in that
period, there were similar demonstrations of his
Divine Majesty : and at his future advent we are
assured he will " come in power and great glory,"
such as that with which he was attended at the time
of his ascension to the right hand of God c . But it is
not to any one of these periods that I shall confine
my attention ; because the language of my text is
general, and may well be considered as referring to
all periods and to all events : for there is no one part
of the divine government to which it may not be well
applied, every act of it being involved in impenetra
ble obscurity, yet founded in wisdom, and goodness,
and truth, and equity.
In unfolding, then, the truth contained in my text,
I will endeavour to illustrate it,
I. In the dispensations of God s providence-
Survey the state of the whole world since the fall
of man
[See the state in which every child is born into the world ;
how " shapen in iniquity," how altogether unlike to man in his
original creation d ! - See, too, as they grow up to ma
turity and put forth their powers, what wickedness they commit,
and what misery they spread around them, none being a greater
enemy to man than man himself !
Behold the brute creation : these, though incapable of sin,
feel bitterly its penal consequences, and shew, beyond a possi
bility of doubt, that they inherit qualities which they did not
originally possess; being hostile to each other, and in many
instances the common enemies of man. The very earth itself
also partakes of the curse due to sin ; and all the elements are
armed against the human race, to inflict on them, as God shall
appoint, the destruction they have merited.
I ask, then, Are not " clouds and darkness round about that
God by whose ordinance these things exist? Can any one give
a satisfactory explanation of them all, or even of any one of
them? Yet we are sure that " righteousness and judgment
are the habitation (the basis) of them all." For whether we
b Compare ver. 2 5. with Exod. xix. 11, 16.
c Acts i. 11. with Luke xxi. 27. d Ps. li. 5. Eph. ii. 3.
166 PSALMS, XCVII. 2. [663.
understand his ways or not, " his work is perfect, and all his
ways are judgment : a God of truth, and without iniquity ;
just and right is he 6 ."]
Mark also his dealings with the individuals of
mankind
[What an amazing disparity do we find amongst the
children of men ; some endued with great mental powers,
whilst others, from their very birth, through a want of intellec
tual capacity, are in a state more helpless and degraded than
the beasts themselves ; some possessing all the comforts of
health, and others protracting a miserable existence, from
which, at any moment, death would be a merciful relief! some
destitute of the most common necessaries of life, whilst others
revel in every species of luxurious abundance ! To what can
we trace this vast diversity ; or, if we attempt to account for it
on the common principles of equity, what shall we say ? Surely
" clouds and darkness are round about it" all ; and faith is left
to supply the deficiencies of reason. We know that God can
not err, and that " all his ways are both mercy and truth."
His " way, indeed, is in the sea, and his footsteps are not
known f :" but " his righteousness is like the great mountains,
though his judgments are a great deep g ."]
Inscrutable depths also will be found,
II. In the revelation of his grace
Here the difficulties are greater still. Consider,
1. The revelation itself
[What a mystery is here ! the substitution of God s co
equal, co-eternal Son in the place of his own sinful and rebel
lious creatures ; " the Holy One and the Just, in the place of
the unholy and unjust h !" or rather, if I might venture to use
such an expression, I should almost say, The death of an in
carnate God, in the place and for the sake of incarnate devils !
You remember what our blessed Lord himself said, even to
those who called themselves the Lord s people : " Ye are of
your father the devil ; and the lusts of your father ye will do 1 ."
Yet for such did Jesus die, even for the chief of sinners. Tell
me, Are there not " clouds and darkness" here? Yet I hesi
tate not to say, that "righteousness" pervades it all; and
"judgment," such as shall finally approve itself to the whole
intelligent creation, is the basis of it. In fact, it is this which,
above all other things in the whole universe, displays the
righteousness of God, who, by exacting such a sacrifice, then
most of all shews himself just, when he justifies those who
believe in his dear Son k .]
e Deut. xxxii. 4. f Ps. Ixxvii. 19. s Ps. xxxvi. 6.
h 1 Pet. iii. 18. * John viii. 44. k Rom. iii. 25 26.
663.] GOD S WAYS DARK, BUT JUST. 167
2. The objects selected to enjoy its benefits
[The great mass of mankind, from the Deluge to the time
of Abraham, were left in darkness, insomuch that the know
ledge of the true God had nearly vanished from the earth.
And then was God pleased to fix on Abraham, an idolater in
the midst of an idolatrous family and nation, and to reveal his
covenant to him. To Isaac also, in preference to Ishmael his
elder child ; and to Jacob also, in preference to Esau, was it
given to be comprehended in this covenant ; yea, given whilst
both of them were yet in the womb, and consequently before
they had clone either good or evil. Let any one explain this,
or account for it in any other way than that suggested by our
Lord : " Even so, Father, for so it seemed good in thy sight."
The same sovereignty appears at this hour, in choosing the
poor, the weak, the vile, in preference, for the most part, to the
rich, the great, the moral: for it is found, in ten thousand
instances, that " publicans and harlots enter into the kingdom
before the specious and self-righteous Pharisees." The man
who sees no mystery here, only betrays his own ignorance and
stupidity. A man with ever so contracted a view of this sub
ject, must of necessity exclaim, " O the depth of the riches
both of the wisdom and knowledge of God ! how unsearchable
are his judgments, and his ways past finding out 1 ! "]
3. The trials to which the elect are subjected, in
their way to heaven
[One would suppose that God s chosen people should be
freed from the persecutions of men, the assaults of devils,
the temptations of sin, and from all which might endanger
their salvation : but God sees fit to give both to men and
devils a kind of licence to assault his people; as it is said, " Ye
wrestle not with flesh and blood, but with principalities and
powers and spiritual wickedness in high places" 1 ." One would
suppose that those whom he has redeemed with the blood of
his only dear Son should be free from these things : but, on the
contrary, he says, " If ye be without chastisement, whereof all
are partakers, then are ye bastards, and not sons." One would
suppose at least, that from their conversion to God they should
be freed from the corruptions of their nature and the power of
the evil principle within them. But far different are his dealings
with them; and through much tribulation he brings almost every
one of them to glory. In all these things he is " both wise and
good:" and, however intricate or circuitous the way may be
whereby he leads his people to glory, it will be found at last to
have been " the right way 11 ;" the right way for their benefit, and
the right way _also for the honour of his own great name.]
1 Rom. xi. 33. m Eph. vi. 12. n Ps. cvii. 7.
168 PSALMS, XCVII. 2. [663.
Let us yet further contemplate the inscrutableness
of God s ways,
III. In the final issue of all things-
How tremendous will be the difference between
the states of different men !
[View heaven and all its glory, and hell with all its misery;
and consider that both the one and the other will be eternal :
and then consider how short the period of time is in which any
man is preparing for the one or the other of these states ; and
how small the distance between their real characters, if estimated
by the common standard of the world Above all, con
template the youth, who thought he had fulfilled the whole Law
from his earliest youth, cast out; and the dying thief, who spent
his whole life, even to his latest hour, in sin, exalted to glory !]
Is there nothing mysterious in this ?
[Truly, we must acknowledge that these things utterly pass
all human comprehension. We are sure that " the Judge of
all will do right," and that the day of judgment is especially
appointed " for the revelation of the righteous judgment of
God :" but we must wait till he shall be pleased to throw the
true light upon his own mysterious ways, and to take the veil
from our hearts, that we may be able to comprehend them.]
Surely from this subject we may LEARN,
1. Submission
[Your trials, I will suppose, are great. But are they
greater than your desert of punishment ? or do you
know all the gracious designs which God has to accomplish
by them? " Be still, then, and know that he is God:"
and, under the most grievous affliction that can come upon
you, learn to say, " It is the Lord ; let him do what seemeth
him good" ]
2. Gratitude
[Look back upon the ways of God ; and, however you may
have been disposed at the time to say, " All these things are
against me," say whether you have not found that he has brought
good out of evil, and given you reason to acknowledge, that his
judgments were mercies in disguise ? Were you left to your
selves, you would choose nothing but what should be pleasing
to flesh and blood : but God consults your best interests, and
deals with you, not according to your wishes, but according to
your necessities. Be thankful then to him, for having acted
towards you as a wise and loving parent, who has withheld
nothing that was good for you : and if at any time he have
Rom. ii. 5.
664.] THE BLESSEDNESS OF THE RIGHTEOUS. 169
inflicted chastisement upon you, he " has done it for your profit,
that you might be partakers of his holiness," and be rendered
meet for his glory.]
3. Affiance
[You know not what is before you : but you know that
you are in God s hands, and that " not a hair can fall from
your head" but by his special appointment. Look then to
him, to order every thing for you : and if you understand not
his dealings with you, be content to say, What I know not
now, I shall know hereafter. Never for a moment doubt his
power or grace. He has promised to " make all things work
together for your good :" and therefore, under the darkest dis
pensation, assure yourselves that " He is doing all things well;"
and determine, through grace, to say with Job, " Though he
slay me, yet will I trust in him."]
DCLXIV.
THE BLESSEDNESS OF THE RIGHTEOUS.
Ps. xcvii. 11. Light is sown for the righteous, and gladness
for the upright in heart.
THIS psalm, whatever was the particular occasion
on which it was written, undoubtedly refers to the
kingdom of the Messiah, in which the whole creation
has abundant reason to rejoice 3 . To him it is ex
pressly applied in the Epistle to the Hebrews, even
to his incarnation : " When Jehovah bringeth in the
First-begotten into the world, he saith, And let all
the angels of God worship him b ." But it is not to
rejoice in him merely that the saints are called : they
are to love him, to serve him, to honour him, to
trust in him, and to expect at his hands the blessed
ness which he himself, in his exalted state, enjoys.
He suffered indeed before he entered into his glory ;
and so likewise must they : but, for their consolation
under their sufferings, let them know that joy is
treasured up for them : for " light is sown for the
righteous, and gladness for the upright in heart :"
and, if only they maintain their integrity, they shall
assuredly reap their reward.
In discoursing on these words, I shall open to you,
I. The character here described
a ver. 1. b Compare ver. 7. with Heb. i. 6.
170 PSALMS, XCVII. 11. [664.
Instead of entering into a general description of
" the righteous," I shall take that particular repre
sentation here given of them, " the upright in heart :"
for this is peculiar to the righteous, and to them alone ;
and at the same time there is not a righteous person
in the universe whom it does not accurately depict.
Now, uprightness of heart necessarily includes,
1. A mind open to the reception of truth
[The mind of a natural man is closed against divine truth :
he hates the light, and will not come to it : and if it be obtruded
upon him, he shuts his eyes against it, lest it should discover
to him his corruptions. But a man that is upright in heart will
come to the light, that his deeds may be made manifest. He
desires to know the whole mind of God ; and is as thankful for
the light which opens to him his sins, as for that which brings
to his view the Saviour of the world. He is conscious that there
is a film upon his eyes : but he begs of God to remove it : he
is sensible that, through the weakness of his vision, the very
light itself will blind him : and therefore he entreats of God to
send his Holy Spirit into his soul, to " open the eyes of his
understanding," and to " guide him into all truth." Whilst
"his eye was evil, he was in total darkness:" but having attained
" a single eye, his whole body is full of light ."]
2. A will determined to follow the truth as far as
it is discovered
[He complains of no doctrine as " an hard saying," nor of
any " commandment as grievous." When he goes to the Lord
for instruction, he says with Paul, " Lord, what wilt thou have
me to do ? " Only declare to me thy blessed will, and I am
ready, and determined, through grace, to execute it. As to
consequences, he will not regard them. What is duty ? will
be his only inquiry. He will expect to have his conduct dis
approved by an ignorant ungodly world ; but " he confers not
with flesh and blood." It is a settled principle in his mind,
" If I please men, I cannot be a servant of Jesus Christ d ." He
will give his whole soul to God, to " be poured into the mould
of the Gospel," and to be employed in " magnifying the Lord,
whether by life or death 6 ."]
3. A conscience faithfully inspecting the whole
conduct, and bringing it to the test of God s word
[Conscience in the natural man is partial. Indeed, in
multitudes who profess religion, it is far from being a faithful
monitor : it will deny in practice what it admits in principle,
Matt. vi. 22, 23. d Gal. i. 10. e Phil. i. 20.
664. J THE BLESSEDNESS OF THE RIGHTEOUS. 171
and allow in ourselves what it condemns in others. But where
the heart is truly upright, conscience will act, not according to
any selfish views or principles, but with strict equity, according
to the unerring standard of the Gospel. This is essential to
real integrity : and, when God has " put truth in our inward
parts," and " renewed a right spirit within us," such will as
suredly be the effects : conscience will be a light within us : it
will be like a compass, that will guide us in the darkest night :
it will be God s vicegerent in the soul, acquitting or condemn
ing according to truth, even as God himself will do in the day
of judgment. It will summon the whole man to give account
of himself from day to day : it will cause all the actions, words,
and thoughts to pass in review before it : in short, it will suffer
no disposition, no habit, no inclination, to exist in the soul,
without comparing it with the written word, and having reason
to believe that it will be approved of the Lord.]
4. A life in habitual accordance with these prin
ciples
[After all, "the tree must be known by its fruit." We
can know nothing with certainty respecting the heart, but by
the life. God sees it as it is in itself: we can discover it only
by its acts. Behold then the upright man in his daily walk.
See him searching with all humility the word of truth, and
imploring direction from God, that he may understand it
aright. Behold him giving up himself, in body, soul, and spirit,
to the Lord from day to day ; and rising, above all earthly
considerations, to the contemplation and execution of God s
blessed will. Behold his searchings of heart also, and holy
fear lest any hidden abomination should lurk within him.
Hear him crying to God for his effectual aid: " Search me,
O Lord, and know my heart : try me, and know my thoughts :
and see if there be any wicked way in me, and lead me in the
way everlasting f ." Then compare with this, his temper, his
spirit, his conduct : and then you will see, though doubtless
with manifold imperfections, " an Israelite indeed, in whom
there is no guile."]
Here is real uprightness of heart. Let us next
contemplate,
II. The blessedness that awaits it
A person possessed of this character will have
much to bear
[We greatly mistake if we think that such a person will
be approved of all ; or that he will have no trials within his own
soul. No, indeed: he will, like Paul himself, have "fightings
f Ps. cxxxix. 23, 24.
172 PSALMS, XCVIL 11. [664.
without and fears within." Much as such a character is
admired in theory, it never is really exhibited before men
without exciting great offence. From the days of Abel to the
present moment, have " those who were born after the flesh
hated and persecuted those who were born after the Spirit :"
and for the most part has that been found true, that " the
greatest foes have been those of a man s own household." If
infallible wisdom, unbounded love, and sinless perfection could
have obtained an exemption from the common lot, our blessed
Lord would have passed without offence : but He, who was the
most perfect of the human race, was pursued with more bitter
acrimony than any other from the foundation of the world:
and if they so hated him, they will hate us also : "if they
called the Master of the house Beelzebub, much more will
they those of his household."
In his own soul, too, the saint feels much to humble and to
try him. He still has a carnal principle within him, and is
only renewed in part: " the flesh still lusteth against the
Spirit, so that he cannot do the things that he would." The
Apostle Paul himself " groaned within himself, being bur-
thened;" and, under a distressing sense of his in-dwelling
corruptions, cried, " O wretched man that I am ; who shall
deliver me from this body of sin and death?" It may be,
too, that he is assaulted with violent temptations, and that
the fiery darts of Satan are permitted to pierce his soul. At
such a season as this he may be ready to write bitter things
against himself, and to call in question all that he has ever
experienced of the grace of God.]
But, whatever be his trials, a happy issue of them
most assuredly awaits him
[" Light and gladness are sown for him ;" and, though he
may wait long for the harvest, " he shall surely reap, if he
faint not."
There is in the purposes of God a harvest of happiness
secured to him. The trials of Joseph appeared, for a season,
to defeat all the expectations which his dreams had excited ;
but they led, all of them in succession, to the accomplishment
of his predestined elevation. Our blessed Lord, if viewed in
the garden, on the cross, and in the grave, seemed to have
been utterly defeated ; but these were the forerunners of his
glory : his resurrection soon changed the scene ; his ascension
speedily followed ; and his sending of the Holy Spirit shewed,
that all which had been ordained respecting him was fulfilled,
and that he was invested with all power to save a ruined world.
Thus shall God s purposes be accomplished in the final salvation
of all his people. They may be tried, and sorely too, for a
season : but they may adopt the language of the Church of old,
664.] THE BLESSEDNESS OF THE RIGHTEOUS. 173
under her deepest afflictions, and say, " Rejoice not against me,
O mine enemy : when I fall, I shall arise ; when I sit in dark
ness, the Lord shall be a light unto me. I will bear the indig
nation of the Lord, because I have sinned against him, until
he plead my cause, and execute judgment for me : he will bring
me forth to the light, and I shall behold his righteousness g ."
In the promises of God, also, is the same blessed issue secured.
" If we suffer with Christ, God engages that we shall also
reign with him," and " be glorified together." " The trial of
our faith, from whatever quarter it may come, is precious, yea,
more precious than gold itself ; because it will be to our praise
and honour and glory, as well as to the glory of our Lord
and Saviour, in the great day of his appearing 11 ." Hear
how fully our blessed Lord declared this to his weeping and
disconsolate disciples : " Verily, verily, I say unto you, That
ye shall weep and lament, but the world shall rejoice : and ye
shall be sorrowful ; but your sorrow shall be turned into joy.
A woman when she is in travail hath sorrow because her hour
is come ; but as soon as she is delivered of the child, she
remembereth no more the anguish, for joy that a man is born
into the world. And ye now therefore have sorrow : but I will
see you again ; and your heart shall rejoice, and your joy no
man taketh from you ." So our " weeping may endure for a
night; but joy shall most assuredly come in the morningV
But even in the very experience of the upright is there a
pledge of future glory. His tears are the seed of joy : and,
" as surely as he goes on his way, bearing this precious seed-
basket, so surely shall he come again with joy, bringing his
sheaves with him." See this described, in its process, by St.
Paul : " We glory in tribulation, knowing that tribulation
worketh patience ; and patience, experience ; and experience,
hope ; and hope maketh not ashamed." Here tribulation is the
seed ; patience the blade; experience the ear; hope the full corn
in the ear ; and the completion of that hope in heaven, the in
gathering of the harvest into the garner. In truth, " the light
and momentary afflictions of the righteous actually work out
for them a far more exceeding and eternal weight of glory."
Thus is every upright soul rendered conformable to his
Divine Master : he first " drinks of the brook in the way, and
then, like him, has the happiness to lift up his head V]
ADDRESS
1. Seek real integrity
[This is universally held in high estimation : at least, men
universally profess so to regard it : and therefore, waving at
g Mic. vii. 8, 9. h 1 Pet. i. 7. * John xvi. 2022.
k Ps. xxx. 5. ! Ps. ex. 7.
174 PSALMS, XCVIIL 19. [665.
present all consideration of the peculiarities of religion, I say,
seek an honest and an upright heart. Let your minds be open
to the reception of truth, and your wills be determined to em
brace it. Let conscience act its part, and execute the office of
a faithful monitor within you ; and let your lives be regulated
altogether by its dictates. Let not prejudice or passion or interest
blind you : let not the whole world cause you to swerve from
the path of duty. Be bold for God ; and " serve him, without
fear, in holiness and righteousness before him all your days."
In a word, " Quit yourselves like men," and " be faithful unto
death." Like Moses, be ready to suffer affliction with the
people of God ; and in due season you shall, like him, receive
an ample recompence of reward.]
2. Seek real happiness
[This also is an object of universal desire. But be sure
to seek it in the way in which alone it can be found. If you
"sow iniquity, you can reap nothing but vanity:" if you "sow
the wind, you must reap the whirlwind." God has determined,
that " whatsoever a man sows, that shall he also reap : he that
soweth to the flesh, shall of the flesh reap corruption : but he
who soweth to the Spirit, shall of the Spirit reap life everlast
ing m ." It is the harvest which repays the husbandman for all
his labours. Look ye to that: and know, that "the sufferings
of this present life, however great or numerous they may be,
are not worthy to be compared with the glory that shall be
revealed in us." As for appearances of integrity, be not satis
fied with them: they cannot but issue ill at the last. "Knowest
thou riot," says Zophar, "since man was placed upon the earth,
that the triumphing of the wicked is short, and the joy of the
hypocrite but for a moment ? Though his excellency mount
up to the heavens, and his head reach unto the clouds, yet he
shall perish for ever, like his own dung ; and they that have
seen him shall say, Where is he n ?" " Seek, then, the honour
that cometh of God," and the happiness that will endure.
Then, when those who laughed now shall weep, you who wept
now shall laugh and sing for joy to all eternity .]
m Gal. vi. 7, 8. n Job xx. 4 7. Luke vi. 21, 25.
DCLXV.
CHRIST S ADVENT A GROUND OF JOY.
Ps. xcviii. 1 9. O sing unto the Lord a new song, for he
hath done marvellous things : his right hand and his holy arm
hath gotten him the victory. The Lord hath made known his
salvation : his righteousness hath he openly shewed in the sight
of the heathen. He hath remembered his mercy and his truth
665.] CHRIST S ADVENT A GROUND OF JOY. 175
toward the house of Israel: all the ends of the earth have
seen the salvation of our God. Make a joyful noise unto the
Lord, all the earth : make a loud noise, and rejoice and sing
praise. Sing unto the Lord with the harp ; with the harp
and the voice of a psalm. With trumpets and sound of cor
net make a joyful noise before the Lord the King. Let the
sea roar, and the fulness thereof; the world, and they that
dwell therein. Let the floods clap their hands : let the hills
be joyful together before the Lord : for he cometh to judge the
earth: with righteousness shall he judge the world, and the
people with equity.
THE Psalms are generally read as the effusions of
a devout mind, whilst their reference to Christ is
almost entirely overlooked. This, which is now
under our consideration, like the 96th with which it
accords, confessedly relates to Christ : the very lan
guage of verse 3, is used by Mary, Zacharias, and
Simeon, in the divine hymns whereby they celebrated
his advent in the flesh a . It contains,
I. Some grounds and matter for our joy-
In the three first verses the Psalmist describes in
figurative expressions, and in the last verse he ex
pressly specifies, the proper ground of our joy.
The incarnation of Christ seems to be the subject
here referred to
[Christ is " the LORD" Jehovah, " the King" of kings,
and Lord of lords, who " is come to judge the earth," and to
exercise dominion, not, like the judges of Israel, over one
nation only, but over all the nations of the world. Nor under
his government will any partiality be shewn either to Jews or
Gentiles ; on the contrary, it is administered " with perfect
righteousness and equity :" his laws are equally binding on the
rich and poor : his invitations are equally extended to the most
abandoned sinner, and the most decent moralist : his benefits
are equally conferred on all, according to their attainments in
holiness; and his judgments will be inflicted with equal severity
on the proudest monarch and the meanest beggar. With him
is no respect of persons ; and whatever difference he may put
between one man and another in this life, he will manifest at
last, that though clouds and darkness were round about him,
righteousness and judgment were the basis of his throne.]
This is indeed a ground for the most exalted joy :
a Luke i. 54, 55, 72. and ii, 3032.
176 PSALMS, XCVIII. 19. [665.
1. It is the most "marvellous" occurrence that
ever the world beheld
[That God should be manifested in human flesh, in order
to redeem his enemies from destruction, and to purchase to
himself a church with his own blood! great indeed is this
mystery of godliness : it has heights and depths that can never
be explored.]
2. It is the one mean of "victory" over death and
hell-.
[Satan, the god of this world, the prince of the power of
the air, had usurped dominion over the whole race of man,
which he would have retained for ever, if God himself had not
interposed to rescue us from our sore bondage. But how should
even God himself effect this great deliverance? No way was
found, but for God himself to take our nature, and become our
substitute. What joy then should not the execution of this
plan excite in our hearts !]
3. It opens salvation to a ruined world
[By this was " made known" the way of " righteousness
and salvation" through a vicarious sacrifice: nor was it any
longer set forth in types, but " openly" in plain explicit declara
tions ; and that, not to the house of Israel only, but " in the
sight of the heathen." How should we benighted Gentiles
rejoice in this !]
4. It is the richest display of God s "mercy and
truth"
[It was in this incomprehensible mystery that " mercy and
truth" met together, and righteousness and peace kissed each
other. When the incarnation of Christ was first promised to
the world, it was a most stupendous act of mercy : after that,
the accomplishment of it was an exhibition of truth and faith
fulness: yea, it was virtually the substance of all the types,
the completion of all the prophecies, the consummation of all
the promises. Who must not rejoice in it ?]
After stating such grounds for joy, we may add
with confidence,
II. An exhortation to rejoice
The animated exhortation of the Psalmist imports
that,
1. We should feel an interest in this great event
[It is by no means sufficient to acknowledge Christ in a
mere speculative manner ; we should consider ourselves as the
subjects of his kingdom, and seek to participate the blessedness
of his people. Let us then inquire, not merely whether we
665.] CHRIST S ADVENT A GROUND OF JOY. 177
believe that Christ came into the world, but whether we
have been filled with wonder at his " marvellous" condescen
sion? Let us ask ourselves whether " his right hand and his
holy arm have gotten him the victory" over our rebellious
hearts? Whether " he have made known" to us the sufficiency
of " his righteousness," and the excellency of " his salvation?"
and whether " his mercy and truth" have been magnified in
the forgiveness of our sins, and in our renovation after his
divine image ? All our pretences to joy will be vile hypocrisy,
if we have not experienced, in some measure at least, these
triumphs of his love, these victories of his grace.]
2. We should express our gratitude for it
With frequency-
fit is not at one particular season only that we should call
these things to remembrance, but frequently, yea, continually;
since we every moment reap the benefits of Christ s adminis
tration. As the fire that burnt upon the altar was never
suffered to go out, so neither should the flames of love and
gratitude ever be extinguished in our hearts.]
With fervour
[With what energy does the Psalmist repeat and diversify
his exhortations to rejoice! Shall we then be contented to
offer to our Lord a few cold and languid acknowledgments ?
No : we should make melody in our hearts unto him; we should
even shout for joy. What if the world accuse us of enthusiasm ?
shall we relax the tone of Christian joy for them; or bring down
the injunctions of heaven to the standard of their religion?
Let the angels or glorified saints be blamed for carrying their
exultations to excess, would they regard it, and compliment
their accusers at the expense of duty? We plead not indeed
for any thing that is extravagant and foolish ; but if we can
obtain more of heaven in our hearts, and manifest it more in
our lives, let us not be afraid or ashamed to do it.]
With unanimity
[The Psalmist calls, not only upon all the human race, but
even upon the whole inanimate creation, to join in songs of
praise and thanksgiving. And how lamentable is it that there
should be found a creature upon earth, a rational and redeemed
creature, that is indisposed for this exercise! O let us all be
of one heart and mind : let us sing, rejoice, and give thanks :
let our harps no longer be hung upon the willows, or struck in
commendation of carnal joys; but let them be tuned in honour
of our incarnate God ; and let us celebrate upon them Messiah s
praise. Thus shall even now our joy be unspeakable and
glorified, a preparation for glory, an antepast of heaven.]
VOL. VI. N
178
PSALMS, C. 15. [666.
DCLXVI.
GENTILES CALLED TO GLORIFY GOD.
Ps. c. 1 5. Make a joyful noise unto the Lord, all ye lands.
Serve the Lord with gladness: come before his presence with
singing. Know ye that the Lord he is God: it is he that
hath made us, and not we ourselves : we are his people, and
the sheep of his pasture. Enter into his gates with thanks
giving, and into his courts with praise : be thankful unto
him, and bless his name. For the Lord is good; his mercy
is everlasting ; and his truth endureth to all generations.
IN discoursing upon short and insulated passages,
we have scope for discussion upon whatever topic
may come before us ; but, in taking a whole psalm
for our subject, we can do little more than mark the
spirit of it, together with its general import. In truth,
the psalm before us, which is entitled " A psalm of
praise," requires no particular discussion : it is merely
a call to the whole world to render unto God the ho
nour due unto his name. It is obviously addressed
to the Gentiles, as much as to the Jews ; and may
therefore, as St. Paul informs us, be considered, not
as an exhortation only, but as a prophecy, that, in due
season, the Gentiles, even to the remotest ends of the
earth, shall " see the salvation of God . a "
That we may present the contents of the psalm
before you in an orderly way, we would observe that
we have in it,
I. A call to delight ourselves in God
[We, as Gentiles, are particularly invited to engage in
this blessed work. Religion is not a source of melancholy,
but of sacred and exalted joy. At the commencement of the
year of Jubilee, the trumpets sounded throughout all the land
of Israel ; and the joy which they diffused no words are ade
quate to express. The man who, from whatever cause, had
parted with his possessions, and sold himself for a slave, was
restored to perfect liberty, and to the full enjoyment of his
paternal inheritance. What a surprising change to be wrought
in one moment ! and with what exquisite delight would it be
welcomed, by those who for days and months and years had
been waiting for it ! Such " a joyful noise should we make
unto the Lord," as persons liberated from the most cruel
a Rom. xv. 911.
666. ] GENTILES CALLED TO GLORIFY GOD. 179
bondage, and invested with all the blessings of an eternal
inheritance " From all other lords that have had do
minion over us," we should now turn to serve the Lord, even
that adorable Saviour who has made us free ; yea, we should
" serve him with a willing heart b ," " coming into his presence,"
and walking constantly before him, as his redeemed people.
Our sighs and tears should all be put away ; and we should
" sing unto the Lord a new song, as full of joy, for the mar
vellous things which he has done c ." I mean not to say, that
there should be no times for humiliation and contrition ; for
such seasons will be needed, even to our dying hour. But the
more abiding frame of our minds should be joy ; as it is said,
" Rejoice evermore: " " Rejoice in the Lord alway ; and again
I say, Rejoice."]
We may next observe,
II. The grounds of this duty stated
[The Lord whom we serve is no other than Jehovah, the
only true God. Yes, though in his human nature he has died
for us, in his divine nature he is the Most High over all, " God
blessed for ever." Prophets and Apostles bear ample testi
mony to this d : " Know it," therefore; and let it be treasured
up in your minds as a ground of unutterable joy - And,
whilst you contemplate his excellency, remember especially
your obligations to him : " It is He who hath made us, and not
we ourselves." As creatures merely, it is unnecessary to say
we have not made ourselves. It is in reference to our new
creation, as the people of God, that these words must be under
stood ; and in this sense they contain a most important truth.
We suppose that you are become the people of God, and the
sheep of his pasture. But who sought you out in your wan
derings ? Who brought you home to the fold of Christ ? Who
feeds you yet daily in green pastures ? Who protects you from
all your enemies ? Who is the one source of all that you en
joy ? Can it in any measure be ascribed to yourselves ? Have
you wrought it by any power of your own ? or have you me
rited that it should be wrought for you ? No : " He that hath
wrought you to this self-same thing is God : and he has done
it, not for your righteousness sake, but for the glory of his own
great name." It is " He who has made you to differ" from
those who are yet far off from him; and " you have nothing,
which you have not received" as a free gift from him 6 .
Say, then, whether you have not reason to rejoice, and to
" serve your God with joy fulness and gladness of heart f ."]
As we proceed in the psalm, we find,
b 1 Chron. xxviii. 9. c Ps. xcviii. 1.
d Isai. xlv. 21, 22. Rom. ix. 5. e 1 Cor. iv. 7.
f Deut. xxviii. 47.
o
180 PSALMS, C, 15. [666.
III. A further statement of our duty
[Whilst we are filled with joy, our God must have the
glory. We must wait upon him in his public ordinances, as
well as in our private chambers ; and must " enter into his
gates with thanksgiving, and into his courts with praise : we
must be thankful unto him, and from our inmost souls must
bless his holy name." Indeed, if we duly contemplate his
character, and the wonderful things which, of his sovereign
goodness, he has wrought for us, we shall find our minds con
stantly attuned to this holy exercise : methinks, our every feel
ing will be gratitude, and our every word be praise. This is
the return which our God looks for at our hands : " Whoso
ofFereth me praise, glorifieth me." It is a better sacrifice than
all the cattle upon a thousand hills g ; and in the name of Jesus,
our great Redeemer, we should be offering it continually, to
the latest hour of our lives 11 . The inanimate and the brute
creation praise their God: but we should bless him 1 ."]
We find also,
IV. Additional grounds for the performance of it
[The perfections of our God will afford us matter for
praise to all eternity. His goodness who can contemplate it,
and not be filled with the profoundest admiration and gratitude?
It is seen, wherever we turn our eyes. But O ! how is it seen
in the gift of his only-begotten Son for a lost and perishing
world ! Well may we say, " Wliat manner of love is this,
wherewith the Father hath loved us ! " Think of it, my
Brethren : yea, dwell upon it day and night. It is not pos
sible to have your minds too frequently or too intensely occu
pied with this mysterious subject.
His mercy, too how inconceivable, both in its extent and
duration ! There is not a sinner in the universe to whom it
will not reach, provided it be sought in God s appointed way :
nor shall it be withdrawn from any to whom, for Christ s sake,
it has been once imparted. Not but that God will punish sin :
as he has said, " If his children forsake my Law, and walk not
in my judgments ; if they break my statutes, and keep not my
commandments; then will I visit their transgressions with the
rod, and their iniquity with stripes. Nevertheless, my loving-
kindness will I not utterly take from him, nor suffer my faith
fulness to fail : my covenant will I not break, nor alter the
thing that is gone out of my lips : for once have I sworn by my
holiness, that I will not lie unto David k ."
What His mercy has vouchsafed to promise, His truth will
g Ps. 1. 814, 23. h Heb. xiii. 15.
1 Ps. cxlv. 10. k Ps. Ixxxix. 3035.
667J MERCY AND JUDGMENT GROUNDS OF PRAISE. 181
assuredly fulfil : it shall endure, in its full extent, to all gene
rations ; nor shall " a jot or tittle of it ever fail."
And now I ask, Is there not ground for praise and thanks
giving ? Is it not rather a wonder that any who profess to be
his people, can find time for any other employment?]
SEE-, then, in this psalm,
1. What is the proper effect of religion upon the
soul
[Religion is supposed to generate gloom. But see it in
the Psalmist s own experience ; and see it in all whom he here
addresses. Is this gloom or melancholy? Is it not the very
reverse ? Doubtless, as far as we deviate from religion, we have
need to weep and mourn : but, in proportion as we conform to it,
and imbibe its spirit, it will fill us with unutterable joy. What
is it that the glorified saints are now doing in heaven? Are
they not beholding all the glory of their God and Saviour, and
singing his praise for all the wondrous works which he has
done ? This, then, is religion in perfection : and the privilege
of God s people now is, to be assimilated to them, in mind, in
spirit, in employment. Be aware of this, my beloved Brethren ;
and learn, not only to estimate religion aright, but to have it
reigning in your hearts, and exemplified in your lives.]
2. How to attain it in perfection-
fit is not from ruminating on your own character, so much
as from contemplating the character of your God and Saviour,
that you are to attain this heavenly joy. Doubtless you must
study well your own hearts ; else you will be strangers to humi
lity and contrition : but joy can flow only from the knowledge
of your God, in all the perfections of his nature, and in all the
wonders of his love. Behold then, with increasing earnestness,
" the glory of your Lord, and you shall be changed into the same
image, from glory to glory, by the Spirit of the Lord."]
DCLXVII.
MERCY AND JUDGMENT GROUNDS OF PRAISE.
Ps. ci. 1 . J will sing of mercy and judgment : unto thee, O
Lord, will I sing.
THERE are many things in the Christian s expe
rience, the precise quality of which he would find it
difficult to determine, if they had not been recorded,
as experienced by others, of whose piety we can have
no doubt. To sing of mercy, and to be resigned to
judgment, would appear to most Christians a suitable
182 PSALMS, CI. 1. [667.
expression of their feelings under the different dis
pensations. But David, in a review of his past life,
and under circumstances as they existed at the time
when he wrote this psalm, declared both mercy and
judgment to be equally proper grounds for praise
and thanksgiving ; and the repetition of his determi
nation to praise God for them shewed that he spake
not inconsiderately, but the deliberate and determined
purpose of his mind.
That we may be led to adopt the same pious de
termination, I will endeavour to set before you,
I. The dealings of God with his people
We should naturally expect that God would act in
a way of mercy only to his friends, and of judgment
only to his enemies. But towards both the one and
the other he sees fit to dispense a mixed lot, reserving
the unmixed portion for the eternal world. The un
godly, whilst partakers of some judgments, certainly
enjoy many mercies : and the godly, whilst abound
ing in mercies, are exposed also to some judgments.
Some they feel in common with the world at large
[In their bodies, they are liable to pain, sickness, and death,
even as others. In their minds, too, they may be afflicted with
the loss of friends, with ill-treatment from enemies, with dis
tress in their families, with embarrassment in their worldly
circumstances. In these respects, one lot comes to all ; nor can
we discern God s love towards them by any thing of this out
ward nature a .]
To some also they are subjected, that are peculiar
to themselves
[The ungodly are not, in general, sensible of any particular
tokens of God s displeasure, as arising out of any variations of
their conduct towards him : but the saints, who know what it
is to have the light of his countenance lifted up upon them, are
very keenly sensible of his withdrawment from them, when, by
any secret neglects, they have provoked him to hide his face
from them : and such frowns from their heavenly Father are
inexpressibly painful to their soul b The temptations of
Satan, too, to which the ungodly are, for the most part, utter
strangers, are sometimes like fiery darts in the souls of the
righteous. None can tell what " wrestlings" many a devout
a Eccl. ix. 1, b Ps.lxxvii.7 9. and Ixxxviii. 14 16.
667.] MERCY AND JUDGMENT GROUNDS OF PRAISE. 183
soul has " with the principalities and powers of hell :" but verily,
those, whose lot it is to sustain them, find them a source of"
extreme pain at the time c . Holy Job d , and the Apostle Paul 6 ,
yea, and our blessed Lord himself, complained bitterly under
these trials f ; from which the vassals of Satan are exempt, and
to which they only who are his determined enemies are exposed.
Nor must I omit to mention the persecutions to which many
are called to submit for righteousness sake. Those recorded
in the llth chapter of the Epistle to the Hebrews are amply
sufficient to shew that they are not easy to be borne g , nor
altogether to be avoided, by any who will serve their God with
fidelity and zeal 11 . Of course, in respect of the measure of
these trials, there will be found a great difference amongst the
saints of God : but of some measure, all, in their season, are
called to participate.]
But, mixed as these dispensations are, we are
nevertheless prepared to contemplate,
II. The wisdom and goodness of God displayed in
them
Mercies may be sent to the ungodly in judgment ;
as when " God gave the Israelites their desires, but
sent leanness withal into their souls i ." So, in like
manner, to his own people he often sends judgment
in mercy. In truth, so are we constituted in our pre
sent imperfect state, that we could not bear either
mercies or judgments, if they came alone. Mercies,
if unmixed, would "exalt us above measure 11 ;" and
judgments, if unmixed, would sink us into despon
dency. A ship needs both sails and ballast, to carry
it forward in safety : and so the Christian needs a
diversity of dispensations, in order to accomplish in
him the purposes of God s grace. God sends them
to his people,
1. To form them to the divine image
[The divine image consists not in any one perfection, but
in an assemblage of every perfection that can possibly be ima
gined. So the perfection of a Christian consists not in one grace,
or even in one set of graces, but in a combination of all the
graces which are suited to a redeemed soul, and calculated to
advance the honour of our God. Now, all of these are formed
c Eph. vi. 12, 16. d Job vi. 24. e 2 Cor. xii. 8.
? Lukexxii. 44, 53. s Heb. xi. 36, 37. h 2 Tim. iii. 12.
1 Ps. cvi. 15. k 2 Cor. xii. 7. twice mentioned in that one verse.
184 PSALMS, CI. 1. [667.
by that variety of dispensations of which we have been speaking.
The workings of the soul under so many different circumstances
will tend to shew a man what he really is, and consequently to
humble him in the dust before God : whilst the dealings of God
with him will wonderfully display the character of God himself,
and lead forth the soul in the devoutest acknowledgments to
him for past mercies, and in the most implicit confidence in him
for future blessings. In a word, all the active and passive virtues
will be generated in the soul, and be called forth into united
and harmonious exercise ; so that by these dispensations the
Believer will be assimilated unto " God, who is light itself, and
in whom is no darkness at all 1 ."]
2. To stimulate them in their way to glory
[Mercies have a tendency to fill the soul with love to God,
and to make it pant for the full enjoyment of God in heaven.
Judgments also operate to the same end, by weaning the soul
from present things, and causing it to long for that rest which
remaineth for it in a better world. It was not peculiar to the
Apostle Paul to " desire to depart, and to be with Christ."
Every one who feels the vanity of earthly things, and has a
foretaste of the world to come, will be like-minded with him.
A weariness of life may be felt, and is often felt, by the most
ungodly of men. That, therefore, is not the experience which
I am speaking of : that results from a total ignorance of God s
mercies, and a dissatisfaction with their appointed lot. The
state of mind to which I refer, is well expressed by St. Paul,
when he says, " We that are in this tabernacle do groan, being
burthened : not that we would be unclothed, but clothed upon,
that mortality may be swallowed up of life" 1 ." To the voice of
Christ, saying, " Behold, I come quickly," it responds with
joyful confidence; " Even so, come, Lord Jesus"!"]
Whilst they answer such ends as these, we cannot
but see,,
III. The light in which they should invariably be
viewed
The saints in every age have acknowledged the
goodness of God in them
[David, in my text, speaks of judgment, as well as mercy,
as the ground of his devoutest acknowledgments. And he
elsewhere not only declares that " it is good for him to have
been afflicted ," but traces his afflictions to the faithfulness of
God p ; evidently intimating, that he regarded them as compre
hended in the covenant of grace, and as promised, so far as
1 1 John i. 5. m 2 Cor. v. 4. n R ev . xxii. 20.
Ps. cxix. 71. P Ps. cxix. 75.
667.] MERCY AND JUDGMENT GROUNDS OF PRAISE. 185
they should be needful for him, by a faithful and unchanging
God. St. Paul even " took pleasure in them" in this view q :
and regarded them not only as light, but " as lightness itself"
from the consideration that they were " working out for him a
far more exceeding and eternal weight of glory r ." The same
experience also is ascribed to all the saints : for, of every true
Christian it is said, " We glory in tribulations also, knowing
that tribulation worketh patience ; and patience, experience ;
and experience, hope ; and hope maketh not ashamed 8 ."]
And we also should be prepared to join in their
anthems of praise
[Our views of eternity should swallow up all inferior con
siderations ; and that dispensation be most welcomed which most
conduces to our eternal interests. To flesh and blood, that which
is attended with present comfort appears best ; but it is not
really so. A wind that is somewhat cross will urge on a ship
more steadily, and carry it forward more rapidly, than one
which is quite direct ; because it will fill all the sails. So a
measure of adversity will operate more favourably on our
Christian course, than a state of unmixed prosperity. Taken
in connexion, the good and the evil mutually assist each other,
and "work together for good unto all them that love God, and
have been called by him according to his purpose V Our
blessed Lord himself "was made perfect through sufferings:"
and what was subservient to his benefit, cannot fail of being
conducive to ours also : and consequently, the acknowledgments
which we should make respecting them in the eternal world
should now at this time constitute an essential part of our
thanksgivings to God.]
Who does not SEE here
1. The value and importance of faith ?
[Sense beholds things as they appear. Faith beholds
them as they really are. Faith views them both in their source
and end: it traces every thing to God, as the all-wise and
infinitely gracious Disposer of all events. Faith comprehends
that saying, " Is there evil in the city and the Lord hath not
done it ? " It fully accedes, also, to that inspired declaration,
" Whom the Lord loveth he chasteneth, and scourgeth every
son whom he receiveth." Hence, if our mercies were unmixed,
it would be far from regarding it as a token for good : it would
rather suggest, that we were bastards and not sons ; because
there is no son whom a wise father chasteneth not u . Learn
then, my Brethren, to " walk by faith and not by sight*." You
well know how greatly Jacob erred, when he said, " All these
q 2 Cor. xii. 10. r 2 Cor. iv. 17, 18. The Greek.
s Rom. v. 35. * Rom. viii. 28. u Heb. xii. 68.
* 2 Cor. v. 7.
186 PSALMS, CI. 1. [667.
things are against me y ." In fact, the very events which he so
much deplored, were the means which God had ordained for the
preservation of himself and all his family. Job too, in the midst
of all his trials, little thought in what they would issue. But
" you have seen the end of them 2 -" and if you will wait to see
the Lord s end in every thing that wears a painful aspect in his
dispensations towards you, I may venture to assure you that
the time is coming when you shall add your testimony to that
of old, " He hath done all things well." Your way may be
circuitous and painful : but you will find, at the last, that " he
has led you in the right way."]
2. The blessedness of true Believers ?
[Where is the man under heaven, except the Believer,
who can adopt the language of the text, or carry it into effect?
Ungodly men may sing when all goes well with them : but
where is he that will sing in the midst of his afflictions, and
make his afflictions themselves a ground of joy ? Nowhere is
that man to be found, but in the Church of Christ; for it is to
his believing people only that " Godgiveth songs in the night."
On the other hand, there is not an individual in the Church of
Christ who is not privileged to experience this joy, and who does
not actually possess it in proportion as he has made a progress
in the divine life. Hear the prophet of old : " Although the fig-
tree shall not blossom, neither shall fruit be in the vines ; the
labour of the olive shall fail, and the fields shall yield no meat;
the flock shall be cut off from the fold, and there shall be no
herd in the stalls ; yet I will rejoice in the Lord ; I will joy in
the God of my salvation a ." Take this for your pattern, Brethren.
You may be brought into trials, which may seem to menace
your very existence : but, however the storm may rage, your
Saviour is embarked in the vessel with you; yea, and is
also sitting at the helm. Only reflect on his conflicts, victo
ries, and triumphs ; and you will see the way that is marked
out for you : and as He fought and overcame, and is set down
upon his Father s throne, so shall you also overcome, and enjoy
the full recompence of your trials upon your Father s throne
for ever and ever. And say, whether there will be one incident
for which you will not bless your God in the eternal world ?
If not, then view every thing now as proceeding from his love,
and as leading to the full enjoyment of heaven : and sing now
both of mercy and judgment, as you will sing, when they shall
have come to their final termination, and all present scenes shall
be consummated in eternal bliss. I conclude, then, with that
direction of the Apostle which is so suited to the occasion, " In
every thing give thanks : for this is the will of God in Christ
Jesus concerning youV]
y Gen. xlii. 36. z Jam.v. 11. a Hab.iii. 17, 18. b iThess.v. 18.
668.] A WISE DEPORTMENT DELINEATED. 187
DCLXVIII.
A WISE DEPORTMENT DELINEATED.
Ps. ci. 2. I will behave myself wisely in a perfect way. O
when wilt thou come unto me ? I will walk within my house
with a perfect heart.
EXTENSIVE influence is a most invaluable ta
lent, which entails upon us an awful responsibility,
and should therefore be improved with all possible
care and diligence. The higher we are in the scale
of society, the more our obligations to exert our
selves for God are increased. But, if wisdom direct
not our measures, our most strenuous efforts will be
in vain. David was well convinced of this truth :
and, having seen in his own experience a wise ad
mixture of mercy and of judgment in the dealings
of God towards him, he determined, in his limited
sphere of action, to imitate the conduct of the
Governor of the Universe, and so to temper mercy
with justice in the whole of his administration, that
iniquity might be suppressed, and virtue cultivated,
not in his own palace only, but throughout all his
dominions. We might not uriprofitably enter into
an investigation of the principles which he laid down
for the regulation of his conduct, and mark the spe
cific course of action which he determined to pursue
towards his courtiers ; but we shall wave the consi
deration of those particulars, and notice rather the
general principle which he adopted, and which is
equally applicable to persons in every station of life ;
" I will behave myself wisely in a perfect way ; I
will walk within my house with a perfect heart."
A noble resolution this ! We will endeavour to
point out,
I. The great importance of it
The value of religion, generally, is acknowledged
by all ; but few are aware of the vast importance of
a wise, discreet, and prudent deportment : yet on
that essentially depend,
1 . The peace and comfort of our own souls
188 PSALMS, CI. 2. [668.
[An indiscreet conduct, even where the person s intentions
on the whole are good, will involve him in many difficulties, and
rob him of those supports and consolations which under other
circumstances he might enjoy. True it is, that the wisest
demeanour will not avail to root out prejudice, or to make
religion lovely in the eyes of carnal men : for the children of
darkness cannot but hate the light : and our blessed Lord him
self, in whose conduct not the slightest fault or error could be
found, was an object of universal hatred to the whole Jewish
nation. But it is no less true, that imprudence in religious
characters calls forth against them, and, in appearance, justifies,
the malignity of many, who, if their zeal had been better regu
lated, would never have raised their arm against it. Many
parents, masters, magistrates, who would never have interposed
their authority to obstruct a prudent exercise of religion, have
been induced to exert their power in consequence of the indis
cretion of those whom they were constrained to oppose. In
such cases their opposition can scarcely be called persecution ;
nor can the cross which the sufferers are called to bear, be
called " the cross of Christ :" it is their own cross, that they
have to bear, and their own folly, that they have to blame.
Enthusiasts do indeed persuade themselves that they are suffer
ing for righteousness sake : but having no satisfactory evidence
that such is indeed the true ground of their trials, they cannot
feel that humble acquiescence in the divine appointments,
which, if they had acted a wiser part, would have calmed their
spirits, and sweetened their afflictions a .]
2. The benefit of all around us
[Nothing can be more unreasonable than that men should
condemn religion for the faults of those who profess it : but
they will do so, and will take occasion from the misconduct of
religious people to defame and decry all vital godliness b .
It is of no consequence in their eyes, that the wise and pru
dent condemn the things that are complained of : no ; their
adversaries are not disposed to discriminate between the guilty
and the innocent : they involve all in the same obloquy : and
will bring the faults of former ages as grounds of accusation
against those who live in the present day c . Even the errors
that were acknowledged and lamented by the persons who in
early life committed them, are still adduced as characterizing
not only the persons who openly renounced them, but those
also who have never in any degree approximated towards
them d : and all this is done for the purpose of discrediting
a 1 Pet. ii. 19, 20. and iv. 15, 16. b 2 Pet. ii. 2.
c The errors of the Puritans are imputed to those who profess re
ligion in the present day.
d This is particularly to be noticed in reference to the early journals
668.] A WISE DEPORTMENT DELINEATED. 189
religion, and of justifying their own aversion to it. On the other
hand, great good is done by those who "walk circumspectly,"
and " shine forth as lights in the world 6 ." They "put to silence
the ignorance of foolish men f ," and " shame those who falsely
accuse their good conversation in Christ g ." What St. Peter says
of " wives winning by their good conversation their unbelieving
husbands h ," we doubt not is often verified in all other relations
of life ; those who behold the light that is set before them being
constrained to acknowledge, that " the righteous is more excel
lent than his neighbour i ." A certain awe is impressed on the
minds of the ungodly by the sight of " a man of God." "Herod
feared John," when he saw what a just and holy man he was k :
and it is particularly said of Saul, that, " when he saw that
David behaved himself very wisely, he feared him 1 . And if we
will walk " holily, justly, and unblameably before men," we
shall have a testimony in their consciences, " that God is with
us of a truth m ," and that the principles we profess are " worthy
of all acceptation n ."]
3. The honour of God and his Gospel
[The argument which St. Paul uses to enforce on servants
the maintenance of a dutiful behaviour towards their unbeliev
ing masters, is, " that the name of God and his doctrine be not
blasphemed ." How terrible is the thought that our indiscre
tions should ever produce such an effect as this ! On the other
hand, our blessed Lord bids us to " make our light shine before
men, that they who behold our good works may be stirred
up to glorify our heavenly Father p . " What a stimulus is
here ! what a motive to circumspection ! what an incentive tc
every thing that is great and holy ! Believer, can you reflect
one moment on the thought, that God can be glorified in you,
and not determine, like David, to " walk wisely before him in
a perfect way ? " If nothing but your own welfare and the
welfare of your fellow-creatures were at stake, you would watch
over your every action, your every disposition; but when you
consider, that the honour of God himself is in a measure
dependent upon you, methinks, you should be utterly pur
posed, that, if it be possible, " God himself shall not find any
thing amiss with you q ; and that, at all events, your conduct
of Messrs. Whitfield and Wesley ; which, though afterwards con
demned by the authors themselves, are to this hour made the sole
grounds of estimating their character ; and not their character only,
but the characters of thousands who were never guilty of any of their
extravagances.
* Phil. ii. 15, 16. * 1 Pet. ii. 15. e I Pet. iii. 16.
h 1 Pet. iii. 1. * Prov. xii. 26. k Mark vi. 20.
1 1 Sam. xviii. 15. m 1 Cor. xiv. 25. n 1 Tim. i. 15.
1 Tim. vi. 1. P Matt. v. 16. i Ps. xvii. 3.
190 PSALMS, CI. 2. [668.
shall be so blameless, " that they who are of the contrary part
may be ashamed, having no evil thing to say of you r ."]
Having shewn the importance of this resolution,
we will distinctly mark,
II. The way in which it must be carried into effect-
It is scarcely needful to say, that we must have
respect to every commandment of God, without par
tiality or reserve ; for where there is partiality there
is hypocrisy 8 ; and where there is hypocrisy, there is
neither " a perfect heart," nor " a perfect way," nor
indeed one spark of true " wisdom." This then must
be ever borne in mind, that without an unreserved
endeavour to fulfil the whole will of God, the forming
of such a resolution must be altogether nugatory
and delusive. But supposing the resolution to be
sincerely formed, then the question will arise, How
must a person demean himself so as really to effect
his wish ? We answer, he must conduct himself,
1. With meekness and modesty
[Nothing is more disgusting than forwardness in a reli
gious character. It is offensive in any ; but most of all in one
who professes to feel himself a poor, blind, ignorant, guilty
creature, " less than the least of all saints," yea, rather, " the
very chief of sinners." How unseemly is it to see such an one
full of conceit, obtrusive, talkative, loving pre-eminence, and
" thinking himself to be something, when he is nothing 1 !" Yet
how many such professors are there, wherever the Gospel is
preached ! On the other hand, how lovely is the character of
one that is gentle, modest, unassuming, arrogating nothing to
himself, and willing on all occasions to " take the lowest place !"
Such a person, whilst he himself " is beautified with salvation 11 ,"
reflects an honour on the Gospel, and " adorns the doctrine of
God our Saviour x ." Such a disposition is lovely even in the
sight of God himself, and is esteemed by him as " an ornament
of great price y ." It should seem that this was a distinguishing
feature in our Lord s character, since the Apostle particularly
beseeches us " by the meekness and gentleness of Christ 2 :"
and the more we have of the mind of Christ in this respect,
the more " wisely shall we walk both towards them that are
without a " the pale of the Church, and those that are within.
The want of this disposition renders our way far more difficult,
r Tit. ii. 8. s Jam. iii. 17. t Gal. vi. 3.
u Ps. cxlix. 4. x Tit. ii. 10. y 1 Pet. iii. 4.
z 2 Cor. x. 1. a Col. iv. 5.
668.] A WISE DEPORTMENT DELINEATED. 191
whilst it incapacitates us for encountering the difficulties which
it puts in our way. This then we conceive to be our first
object, to obtain a humble and subdued spirit, which, whilst it
offends none who differ from us, qualifies us to bear with
patience, and to turn to good account, whatever evils the un
reasonableness of wicked men may inflict upon us. By means
of it we shall " out of the eater bring forth meat, and out of
the strong bring forth sweet ;" or, in other words, we shall
make " all things work together for our good."]
2. With kindness and charity
[There is really in many religious professors almost the
same acrimony against the ungodly world, as there is in the
ungodly world against them. But how unbecoming is this !
for, if there be a difference between us and others, who is it
that has made us to differ b ? And, if we see others yet lying
in their natural enmity against God, what does their state call
for, but pity and compassion ? Besides, love is the very end,
yea the sum and substance, of all religion . If we have not
love, we may give all our goods to feed the poor, and our body
to be burned, and yet be no better than " sounding brass, and
tinkling cymbals 11 ." If this principle preside not in our hearts,
we shall do nothing well 6 . This will lead us to consult the
best interests of all around us : to study how we may most
influence them for their good ; and to bend to circumstances,
in order to abate their prejudice, and gain the easier access to
their minds. It was from this principle that St. Paul " became
all things to all men f ." If he might but " gain the more," he
was ready to deny himself the most innocent enjoyments, and
to comply with any requisitions, which would consist with
fidelity to his God. How conciliatory will be the conduct of
one who acts under this principle ! With what " meekness will
he give to an inquirer a reason of the hope that is in him s ;
and convey instruction to a blind and obstinate opposer 11 !
How cautiously will he " cut off occasion from those who seek
occasion against him 1 !" How watchfully will he "abstain
even from the appearance of evil k ," and prevent, if possible,
his good from being evil spoken of 1 . In a word, where love is
in the heart, and " the law of kindness is in the lips," the
enemies of religion will be " put to silence, and the mouths of
gainsayers be stopped."]
3. With prudence and foresight
[Solomon observes, " I Wisdom dwell with Prudence 1 "."
But many seem to think that they have nothing to do with
b 1 Cor. iv. 7. c 1 Tim. i. 5. d 1 Cor. xi ii. 1.
e 1 Cor.xvi. 14. f 1 Cor. ix. 1922. s I Pet. iii. 15.
h 2 Tim. ii. 25. * 2 Cor. xi. 12. k i xhess. v. 22.
1 Rom. xiv. 16. m Prov. viii. 12.
192 PSALMS, CI. 2. [668.
prudence : they have only to follow their own notions of duty,
and to leave all consequences to God. Hence they go forward
in their own way, and in their own spirit; never once con
sidering, what may be the effect of their conduct on the minds
of others : and, though they may do some good, they do more
injury than they can well conceive. But if we would behave
ourselves wisely in a perfect way, we must consider the probable
consequences of our actions", and endeavour to accomplish
our ends by the most inoffensive means. When Paul went to
Jerusalem, where God s design of calling the Gentiles into his
Church, and of abrogating the Mosaic ritual, was but imper
fectly understood, he took the precaution of conferring privately
with the leading members of that Church in the first instance ,
in order to explain his views to them, and through them to
remove the prejudices of the people at large. This was wise ;
and the wisdom of it appeared in the effects which followed.
Similar precautions should be used by us in all our commerce
with the world at large, or with the Church in particular : we
should " give no unnecessary offence either to the Jew, or to
the Greek, or to the Church of God." We should consider
w r hat every one can bear ; and should suit ourselves to his
capacity or condition. Our blessed Lord himself set us this
example, speaking every thing in a way of parables, according
as his auditors were able to receive it P. St. Paul also admi
nistered " milk or strong meat" to his converts, according as
the measure of their proficiency required q . And we also are
taught to act under the influence of the same principle, towards
all whom we may have occasion to address; " not casting our
pearls before swine," " nor pouring new wine into old bottles,"
but accommodating our instructions to the necessities and dis
positions of all who hear us. In a word, " I would," as St. Paul
says, " have you wise concerning that which is good, and
simple concerning evilV]
4. With disinterestedness and simplicity
[There is a carnal wisdom, which operates in a way of craft
and cunning: but this is directly opposed to " the wisdom that
is from above," which consists in simplicity and godly sincerity.
" It is this, and this alone, that proceeds from the grace of God,
and under the influence of which we are to have our conversa
tion in the world 8 ." If there be any selfish objects proposed,
any sinister motives indulged, any artifices practised by us, we
are far from true wisdom : true wisdom disclaims every thing
that is disingenuous. Its eye is single, its object pure, its ope
ration lucid, uniform, irreprehensible. It will bear the light:
it will shine the brightest, where it is brought most to view. If
n Eccl. viii. 5. Gal. ii. 2. P Mark iv. 33.
4 1 Cor. iii. 2. r Rom. xvi. 19. s 2 Cor. i. 12.
068.] A WISE DEPORTMENT DELINEATED. 193
it make us " wise as serpents, it will keep us harmless as doves*."
Every measure of deceit must be banished; all falsehood, either
in word or deed, abhorred ; and truth and equity must stand
confessed in the whole of our dealings. This is true wisdom ;
and, " whosoever walks according to this rule, peace shall be
upon him, and mercy, even upon all the Israel of God u ."]
We conclude with one or two DIRECTIONS for the
attainment and increase of this wisdom :
1. Let a conformity to its dictates be your con
stant aim
[" The wisdom of the prudent is, to understand his way x ."
If we walk at random, and without a due consideration of our
ways, we never shall attain any true wisdom. We must be
aware that folly is bound up in our hearts, and that we are
constantly liable to err. We must take our rule of action from
the unerring words of truth. We must measure our senti
ments and actions by that rule. We must in particular set the
Lord Jesus Christ before us, and endeavour to drink into his
spirit, and to walk in his steps. This must be our constant
habit. Whether our actions be more or less important, they
must all be referred to this standard, and be regulated by this
principle. Then we shall gradually have our minds enlightened :
we shall see with increasing evidence our former deviations
from the right path. We shall see, how erroneously we judged
on many occasions ; and how unwisely we acted, whilst yet we
thought that we were acting right. Thus our judgment will
be matured; our consciences be preserved tender; and our ways
be conformed to the perfect will of God. " Who then is wise
and endued with knowledge amongst you? let him shew out of
a good conversation his works with meekness of wisdom y ."]
2. Pray earnestly to God to inspire you with it
[It is " the Lord alone that giveth wisdom 2 :" and to him
David directed his supplications, in the words of our text, " O
when wilt thou come unto me?" David felt his insufficiency
for that great work which lay before him, and he panted after
an increase of grace to fit him for it. Thus should we pant after
the influences of the Holy Spirit, to " open the eyes of our
understanding," and to " guide us into all truth." Without
the aid of the Holy Spirit we cannot hope to fill up our several
stations in life with true wisdom. David, as a monarch, felt
his need of divine aid to execute the resolution he had formed.
Solomon desired this aid beyond either riches or honour : and
God, in answer to his prayer, " gave him a wise and under-
t Matt. x. 16. u Gal. vi. 16. x Prov. xiv. 8.
y Jam. iii. 13. z Prov. ii. 6.
VOL. VI. O
194 PSALMS, CI. 3. [669.
standing heart," above all the children of men. As ministers
of God s word, we need the same : for St. Paul says, in refer
ence to the ministry, " who is sufficient for these things ?"
The same must be said by us in every station and relation of
life. We all have our own peculiar duties to perform ; and
wisdom consists in executing them aright. Let this never be
forgotten, that our chief wisdom consists in ascertaining with
precision, and performing with punctuality, the duties of our
own particular situation. It is not by going out of our own
proper line, but by filling our own particular station well, that
we shall approve ourselves truly wise. Let parents and chil
dren, masters and servants, magistrates and subjects, bear this
in mind : " let none lean to their own understanding a ," but all
with one heart address to God this necessary petition, " O give
me understanding in the way of godliness 1 *!"]
a Prov. iii. 5. b See the text in the Prayer-book Translation.
DCLXIX.
INTEGRITY.
Ps. ci. 3. / hate the work of them that turn aside : it shall
not cleave to me.
TO improve our influence for God, is our bounden
duty, whatever be the station to which he has been
pleased to call us. Magistrates, in particular, may
render most extensive service to the community, by
exerting their power in the promotion of virtue.
David felt his responsibility in this respect : and,
either on his beginning to reign in Hebron after the
death of Saul, or on his coming to the full possession
of the kingdom at a subsequent period, he wrote this
psalm, declarative of his determination to discoun
tenance evil, and encourage good, to the utmost extent
of his power, both amongst his courtiers, and amongst
his more immediate attendants in his household.
Let us consider,
I. The work which he here so determinately repro
bates -
The two points to which he seems to refer are,
1. A want of integrity in morals
[A dereliction of principle has often been indulged under the
idea of expediency ; and the utmost subtlety of argument has
been employed in vindication of it. But integrity, undeviating
669.] INTEGRITY. 195
integrity, should possess the Christian s mind. There are
many things which will consist with what is called a sense of
honour, which can never be admitted into the conduct of a
real saint. The laws of honour have their origin from man:
and as they derive their authority from man, so they have respect
only to the judgment of man in the observance of them. These
therefore may bend to times and circumstances. But the
Law of God is inflexible ; and our adherence to it must be
uniform under all circumstances. It must regulate the ends
which we propose, the means we use in the prosecution of them,
and the manner in which we proceed throughout the whole of
our deportment. In every thing we must endeavour to approve
ourselves to God, and to act as in his immediate presence.
Any departure from the strict line of duty, in whatever cir
cumstances we be placed, must be avoided : and our whole
conduct towards mankind, in whatever relation to us they stand,
must be such as we, in a change of circumstances, should think
it right for them to observe towards us. God requires that
"truth should be in our inward parts a ;" and every act, every
word, every purpose and desire of our hearts, ought to be in
strict accordance with it.]
2. A want of constancy in religion
[Many there are, who, having begun well, leave off to
behave themselves wisely, and " turn aside from the holy com
mandment delivered to themV Various are the sources of
this declension. Sometimes it begins in a neglect of religious
duties, or in the mere formal performance of them. Some
times it originates in the secret indulgence of some hidden lust.
Sometimes " the care of this world, the deceitfulness of riches,"
and the desire of other things which have no direct reference to
religion, choke the seed that has been sown in our hearts, and
prevent it from bringing forth any fruit unto perfection c . But
whatever it be that turns us from God, it should be discounte
nanced in others, and avoided in ourselves. It may have a
specious aspect : much may be said for it to extenuate, if not
altogether to justify, the practice of it: but if its operation be to
turn us aside from God, and from the pursuit of heavenly things,
it becomes an evil work, which it behoves us to renounce.
We must, however, be careful not to impute to any line of
duty the evils which arise from our own want of care in the
prosecution of it There is not any thing which we may not
make an occasion of sin. A person may say, I have intellectual
pursuits, which occupy my mind with such intensity, that I
cannot fix it afterwards upon heavenly things : or, I have a
manual labour, which indisposes me for heavenly contempla
tion. In such cases, the duty of these persons is, not to renounce
a Ps. li. 6. b 2 Pet. ii. 21. c Matt. xiii. 22.
196 PSALMS, CI. 3. [669.
the labours to which, in the course of providence, they have
been called, but to implore of God such a measure of spiritual
strength as may enable them to combine the duties which they
have been wont to separate : nor can we doubt, but that, if
they be upright in heart, they shall have imparted to them grace
sufficient for the conscientious discharge of all their duties.
The point for them especially to attend to, is, that they guard
against every inordinate desire : for it is from their inward
desires, rather than their outward duties, that they are in any
danger of being drawn from God.]
The conduct of the Psalmist, in relation to such
" work/ shews,
II. The disposition which we also should manifest
towards it
1. We should abhor it in principle
[There should be in us an attraction towards God, resem
bling that of the needle to the pole. A needle may, by force,
be turned from its proper direction : but it will never cease from
a tremulous motion, till it has returned again to its proper rest.
So it may be with us. We know not what deviations a sudden
impulse of temptation may cause for a moment : but the very
instant we perceive that we have departed, even in thought,
from the perfect line of duty, we should give neither sleep to
our eyes nor slumber to our eye-lids, till we have returned with
penitential sorrow to our God. The direction given to us by
God is, " Abhor that which is evil ; cleave to that which is
good d ." And, whether in relation to morals or religion, this
must be the constant habit of our minds. We must be
" Israelites indeed, in whom there is no guile 6 ."
2. We should avoid it in practice
[We never can be too observant of our own ways. As, at
sea, the mariner is often drawn from his course by currents of
which he was not aware, and only finds his deviation from his
appointed course by the observations which he makes ; so it is
possible for a Christian to be drawn aside by a corrupt bias, till
he has carefully compared his ways with the unerring standard
of the word of God. Hence the need of attending to that divine
counsel, " Prove all things ; and hold fast that which is good f ."
It is not without extreme care that we shall be able to " keep
a conscience void of offence towards both God and man." We
are passing through a polluted world ; and it is very difficult to
" keep our garments altogether undefiled g ." But if we come
in contact with evil, we must take care that it does "not cleave
d Rom. xii. 9. e John i. 47.
f J Thess. v. 21. s Rev. iii. 4.
670.] THE RESTORATION OF THE JEWS. 197
unto us." It must be the one labour of our lives to be " sincere,
and without offence, until the day of Christ 11 ."]
ADDRESS
1 . Mark well the beginnings of declension
[" Examine yourselves, whether ye be in the faith," says
the Apostle: "prove your ownselvesV Let the first symp
toms of spiritual declension be carefully noted by you, and be
made an occasion of augmented diligence in your heavenly course.
Many evils will you avoid by such watchfulness. Happy would
it have been for David, if he had marked the first risings of
desire, which the sight of Bathsheba excited in his soul. And
happy will it be for us, if we determine, through grace, to abstain,
not from evil only, but from the first motions of it, yea, and even
" the very appearance of it," whether in heart or life k .]
2. Avoid the means and occasions of it
[Our Lord teaches us to pray, that we may " not be led
into temptation." In truth, if we willingly subject ourselves
to temptation, we cannot expect to be kept. We must " take
heed to our ways," and shun the scenes of vice and folly ; and
avoid the company, and conversation, and books, and sights,
that would ensnare us, if we would be preserved " holy and
unblameable and unreprovable in the world." If we " come
out from among the ungodly, and touch not the unclean thing,
then will God be a Father unto us, and we shall be his sons and
daughters, saith the Lord Almighty 1 ."]
h Phil. i. 10. i 2 Cor. xiii. 5.
k 1 Thess. v. 22. 1 2 Cor. vi. 17, 18.
DCLXX.
THE RESTORATION OF THE JEWS.
Ps. cii. 13 15. Thou shalt arise, and have mercy upon Zion :
for the time to favour her, yea, the set time, is come : for thy
servants take pleasure in her stones, and favour the dust
thereof. So the heathen shall fear the name of the Lord, and
all the kings of the earth thy glory.
AMIDST all the personal afflictions with which a
Child of God can be encompassed,, he will be filled
with consolation,, if he hear glad tidings concerning
Zion. The interests of God and the welfare of man
kind are nearer to his heart than any of the concerns
of time and sense. Hence Paul, when complaining
that he " suffered trouble, as an evil-doer, even unto
bonds," consoled himself with this, that " the word of
1H8 PSALMS, CIT. 1315. [670.
God was not bound a :" yea, his very bonds themselves
were an occasion of joy to his soul, when he saw that
they were overruled for the establishment of Be
lievers, and the augmentation of the Church of God b .
Thus, in the psalm before us, the writer, whether
speaking in his own person, or personating the
Church of God, was in a most disconsolate con
dition ; - - but the thought of God s speedy
interposition for his Church and people comforted
him. He saw Jerusalem lying in ruins ; but he felt
assured that the time was near at hand, when it
should be rebuilt, and God s glory be manifested in it
as in the days of old. To the Gospel Church also
he had a further reference in his own mind : for
though the restoration of the Jews from Babylon
attracted some attention from the neighbouring
states, it was far from being attended with those
effects which are here foretold as following from
their yet future restoration to their own land, and
their final union with the Church of Christ d .
In considering this event, we shall notice,
I. The time fixed for it-
God most assuredly has mercy in store for Zion
[The Jews shall not always continue in their present de
graded state : they shall be gathered from every quarter of the
globe, and be brought back again to their own land. We must
almost cease to assign any determinate meaning to words, if we
explain in a figurative sense only the numberless declarations
of God on this subject 6 - As to their restoration to the
Divine favour, it is impossible for any one who believes the
Scriptures to doubt of it. Though God is angry with them,
he has not cast them off for ever. There is yet among them
" a remnant according to the election of grace," who shall be
again engrafted on their own olive-tree, and enjoy all the riches
of the Gospel salvation f ]
For the conferring of " these favours," there is a
time fixed in the Divine counsels
a 2 Tim. ii. 9. * Phil. i. 1218. c ver . 311.
d That the writer looks forward to that period, will appear by com
paring ver. 25 27. with Heb. i. 10 12.
e Ezek. xxviii. 25, 26. and xxxvii. 1 28.
f Rom. xi. 5, 25, 26.
670.] THE RESTORATION OF THE JEWS. 199
[" Known unto God are all things from the foundation of
the world:" and every thing that is " done, is done according
to his determinate counsel and fore-knowledge g ." The deli
verance of the Jews from Egypt was foretold to Abraham four
hundred and thirty years before it took place ; and it was
accomplished on the self-same day that had been then fixed h .
In like manner, their deliverance from Babylon was fixed ; nor
were they detained one hour there beyond the seventy years
that had been assigned for their captivity 1 . Thus is the period
fixed for their present dispersion. It is to terminate one
thousand two hundred and sixty years after the establishment
of the Papal tyranny and of the Mahometan delusion. Other
thirty years are added to that time for completing of that glo
rious work, and forty-five more for the full introduction of the
Millennium, when all the kingdoms of the world shall become
the kingdom of our Lord and Saviour Jesus Christ k . Re
specting the exact time from whence these several periods must
be dated, Commentators are not agreed ; nor is it our intention
to enter into that part of the question : we only mention these
things to shew, that " God has reserved the times and the sea
sons in his own power," and that the time for the future resto
ration of the Jews is as determinately fixed in the Divine
counsels, as any other event that ever occurred.]
We think too that we may already see,
II. The signs of its approach-
When our blessed Lord came to establish his king
dom upon earth, there were many signs whereby a
candid observer might ascertain that he was really
come 1 . An expectation of him had prevailed both
among Jews and Gentiles" 1 ; his forerunner, John
the Baptist, had come to prepare his way": and his
own miracles had evinced, that he was indeed the
person whom he professed to be . Thus the Psalmist
intimates that there are signs, whereby the future
manifestations of his love and mercy to his people
Israel shall be discerned, previous to their full ac
complishment : " The time to favour her, yea, the
set time, is come ; for thy servants take pleasure in
her stones, and favour the dust thereof." We say
f Acts ii. 23. and iv. 28. h Exod. xii. 41.
* Jer. xxv. 12. and xxix. 10.
k Dan. vii. 25. and xii. 7, 11, 12. with Rev. xi. 3, 15. and xii.
6, 14. and xiii. 5. ] Matt. xvi. 3.
m Luke ii. 25, 38. n Matt. xvii. 913. John v. 36.
200 PSALMS, CII. 1315. [670.
then that the approach of that blessed period is now
evidently marked by,
1. The concern that is now felt for the Jewish
people
[How many centuries have passed without any efforts
made for their conversion to the faith of Christ ! They have
been regarded by the Christian world as utterly unworthy of
notice : or rather, have been treated by them with all manner
of indignity, oppression, and cruelty. But now Christians begin
to feel how basely they have acted towards them; and are
combining their efforts to rend the veil from their hearts : and
by all possible means to lead them to the knowledge of that
Messiah, whom their fathers crucified p
2. The expectation which the Jews have of their
approaching deliverance
[The Jews even of our own country, and still more upon
the Continent, have a persuasion that their Messiah is speedily
to appear, and to vindicate them from the oppression which
they have so long experienced 11 . And though they do not
at present know what kinds of blessings they are destined to
enjoy, (for they look no further than to a temporal deliverance,)
yet the circumstance of their " looking for redemption" as fast
approaching, may justly be regarded as a sign of its actual
approach.]
3. The work that has already been effected among
them
[Many have been converted to the faith of Christ : and
though, as in the first ages of Christianity, many have disho
noured, or renounced, their holy profession, yet many have
held fast their faith amidst the heaviest trials, and have adorned
the Gospel by a holy conversation. We cannot, it is true,
boast of thousands converted at once : nor were the efforts of
John, and of the Lord Jesus Christ himself, very successful for
a season : even after all the labours and miracles of our Lord,
his disciples amounted only to five hundred ; the greatest part
of those who were convinced by him for a season having gone
back from him : but the seed sown by him grew up on the day
of Pentecost, and brought forth fruit an hundred-fold : in like
manner we have only fruit sufficient at present to encourage
our continued exertions; but we hope that Pentecostal fruits
P The attention paid to the study of prophecy in this day is re
markable.
<i Persons conversant with India have assured us, that both Maho
metans and Hindoos have an expectation also that a great change is
about to take place in the religions which they profess.
670. ] THE RESTORATION OF THE JEWS. 201
will yet be found, and that too at no distant period. At all
events we have evidence enough to shew, that God is with us
in our labours of love, and to assure us, that we shall not labour
in vain, or run in vain. The very circumstance of so many
heralds being stirred up to prepare their way, is a strong ground
of hope that ere long " the valleys shall be exalted, and the
mountains and hills be made low, and the crooked be made
straight, and the rough places plain ; and that the glory of the
Lord shall be revealed, and all flesh shall see it together 1 ."]
Nor are we left in uncertainty about,
III. The effects of its arrival
To the Jews themselves the effects will be glorious
[Such prosperity, both temporal and spiritual, will they
enjoy, as was but faintly typified in the days of Solomon
" The light of the moon will be as the light of the sun, and the
light of the sun seven-fold, as the light of seven days, in the
day that the Lord bindeth up the breach of his people, and
healeth the stroke of their wound s "-
To the Gentiles also it will be the commencement
of inconceivable and universal happiness
[This is particularly marked in our text; " So the heathen
shall fear the name of the Lord :" yes, the restoration and con
version of the Jews will be "as life from the dead " to the
whole Gentile world *. Their deliverances from Egypt and from
Babylon attracted the attention of the nations which were round
about them ; but this deliverance will fill with surprise and asto
nishment all the nations upon earth : for the Jews are scattered
through every country under heaven : and in every country
there will be a simultaneous motion of the Jews towards their
own land, and a turning to that Saviour, whom now they hate.
This will carry conviction to the minds of all, that Jesus is the
true Messiah, the only, and all-sufficient Saviour of the whole
world. Then will all the great ones of the earth, the highest
kings, no less than their meanest subjects, behold the glory of
God in the face of our adorable Saviour ; and all, both Jews
and Gentiles, become one fold under one Shepherd u
However incredible this may appear, it shall assuredly be
effected in due season ; for the Lord hath promised ; and not
a jot or tittle of his word shall fail.]
ADDRESS
1. Have compassion upon Zion
r Isai. xl, 3 5. s Isai. xxx. 26. * Rom. xi. 12, 15.
See Isai. Ix. 18, 1014. Ps. Ixxii. 811, 1019. Zech.
ii. 10 12. and viii. 20 23. and xiv. 9.
202 PSALMS, CIL 1315. [670.
[See how deplorable is the present state of God s ancient
people : compare it with the former periods of their history
when they were so signally honoured with the presence of their
God in the wilderness, and at Sinai, and in the days of David
and Solomon Shall not the contrast fill you with pity
and compassion ? Methinks you can scarcely have the feelings
of men, much less of Christians, if you do not weep over their
forlorn and destitute condition. See how Nehemiah felt the
desolations of Zion in his day x ! and is there not yet
greater occasion for you to do so now ? See how Daniel set
himself to implore mercy for his brethren, encouraged by the
near approach of the time destined for their deliverance y
- And let the prospect we have of an infinitely greater
deliverance for them, stimulate you to similar exertions in their
behalf. Let nothing be wanting on your part that can con
tribute to their good. Your time, your money, your influence
will be well employed in so glorious a cause : and be assured
that in endeavouring to " water others, you shall be watered
yourselves."]
2. Seek to experience the good work in your own
souls
[We would not so draw your attention to the vineyard of
others, as to divert it from your own. If it be desirable for the
Jews to " fear the name of the Lord, and to behold his glory,"
it is surely no less desirable for you also. Brethren, this charity
must begin at home. It will be a fearful thing to " preach to
others, and to become cast away ourselves." Begin then, every
one of you, to seek the favour of God to your own souls. Truly
it is lamentable to see in what a state our Christian Zion is :
and how many amongst us differ little from the Jews, except in
name and profession. And in this we are far more guilty than
they, because, whilst they are misled through the blindness that
is come upon them, we sin against light and knowledge, and,
Judas-like, betray the Saviour whom we profess to love. Let
us hope, however, that the time for God to favour us is come ;
(O that it may be come, and that our eyes may see it !) and that
the tabernacle of David which is fallen down, shall be speedily
reared amongst us, to the glory of God, and to the salvation
of many souls. Muc 
