Bible Commentaries
Psalms 25

Verses 6-7

DISCOURSE: 530
THE SAINT PLEADING WITH GOD

Psalms 25:6-7. Remember, O Lord, thy tender mercies and thy loving-kindnesses; for they have been ever of old. Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me, for thy goodness’ sake, O Lord.

AT what precise period this psalm was written, is not certainly known; but probably about the time of Absalom’s rebellion. It is evident that David’s sorrows were very great [Note: ver. 16, 17.]: but those which appear to have pressed with the greatest weight upon his mind arose from a view of his past transgressions, and probably from that flagrant iniquity committed by him in the matter of Uriah [Note: ver. 11, 18.]. His mode of pleading with God is that to which I propose, in a more especial manner, to draw your attention, because it affords an excellent pattern for us, in all our approaches to the throne of grace.

Let us notice,

I.

What he desires—

He desires God to “remember the tender mercies and loving-kindnesses” with which he had favoured him in times past. Now this is almost the last petition which we should have expected from a person mourning under a sense of sin, because the kindness of God to us forms one of the greatest aggravations of our sins. God himself made this the ground of his complaint against his people of old: “What could I have done more for my vineyard, that I have not done in it? and wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?” But David had a just view of God’s tender mercies: he regarded them as pledges of yet richer blessings in reserve for him: and in this view his request deserves particular attention.
God’s mercies are the fruits of his electing love—
[God dispenses his blessings to whomsoever he will. He has a right to do so: for there is no creature in the universe that has any claim upon him. As well might the devils complain of him, for not giving to them a Saviour, as any of us complain of him for not bestowing on us the grace which he imparts to others. In what he does, he consults his own glory alone: and, however rebellious man may arraign his counsels, he will be eternally glorified in all that he has done: it will all be found “to his praise and honour and glory” in “the day which he has appointed for the revelation of his righteous judgments.” David was sensible of his obligations to God in this respect. He traced all his mercies to their proper source, the eternal counsels of the Deity; who had vouchsafed them to him, not for any righteousness of his, either seen or foreseen, but “according to his own purpose and grace, which had been given him in Christ Jesus before the world began [Note: 2 Timothy 1:9.].” He saw that “God had loved him with an everlasting love,” and therefore with loving-kindness had he drawn him to the actual enjoyment of his favour.]

In this view they may be regarded as pledges of future blessings—
[God is unchangeable, no less in his counsels than in his perfections [Note: Malachi 3:6.]. In no respect is there with him “any variableness, or shadow of turning [Note: James 1:17.].” “His gifts and calling are without repentance [Note: Romans 11:29.].” Hence, if he remember his former mercies, he will continue them. “He will not forsake his people for his great name’s sake, because it hath pleased him to make them his people [Note: 1 Samuel 12:22.].” He has said, “I will never, never leave you; never, never forsake you [Note: Hebrews 13:5.]:” so that, if we have indeed experienced his loving-kindness in our souls, we may “confidently hope that he will carry on and perfect his work within us [Note: Philippians 1:6.]:” for “whom he loveth, he loveth to the end [Note: John 13:1.].”

Here, then, we see what was in the mind of David when he urged this petition. He had found consolation from this thought in the midst of the deepest distresses. When tempted, on one occasion, to think that “God had cast him off, and would be favourable to him no more, but had in anger shut up his tender mercies, so that his promise would fail for evermore,” he “called to mind God’s wonders of old time,” and thus composed his mind, and assured himself that his fears were groundless, the result only of “his own infirmity [Note: Psalms 42:6; Psalms 77:6-11.].” In any troubles, therefore, which we may experience, we shall do well to look back upon God’s mercies of old, and to take encouragement from them to cast ourselves upon him, for the continuance of them.]

Let us next observe,

II.

What he deprecates—

Sin, in whomsoever it is found, is most offensive to God—
[God “cannot look upon iniquity without the utmost abhorrence [Note: Habakkuk 1:13.],” both of the act itself, and of the person who has committed it. Hence, when he forgives sin, he “blots it out, even as a morning cloud, which passes away, and is no more seen [Note: Isaiah 44:22.].” God has put it altogether out of his own sight; he has “cast it behind his back [Note: Isaiah 38:17.],” “into the very depths of the sea [Note: Micah 7:19.],” from whence it shall never be brought up again. If it were remembered by him, he must punish it: and therefore, to those who turn unto him, and lay hold on his covenant, he promises, that “their sins and iniquities he will remember no more [Note: Hebrews 8:12.].”]

On this account David deprecates the remembrance of his sins—
[He specifies, in particular, “the sins of his youth,” which, though committed through levity and thoughtlessness, were displeasing to God, and must entail his judgments on the soul. Little do young people think what their views of their present conduct will be, when God shall open their eyes, whether it be in the present or the future life. They now imagine that they have, as it were, a licence to indulge in sin, and to neglect their God. They conceive, that serious piety at their age would be premature and preposterous; and that, if they only abstain from gross immoralities, they may well be excused for deferring to a later period the habits that are distasteful to a youthful mind. But these are vain and delusive imaginations. God views their conduct with other eyes. He admits not those frivolous excuses with which men satisfy their own minds. He sees no reason why the earlier part of life should be consecrated to Satan, and the dregs of it alone be reserved for him. He demands the first-fruits as his peculiar portion; and if the first-fruits of the field, much more the first-fruits of the immortal soul. O! my young friends, I entreat you to reflect how different God’s estimate of your conduct is from that which you and your thoughtless companions form; and how bitterly you will one day deprecate his remembrance of those sins, which now you pass over as unworthy of any serious consideration.

But David adverts also to the transgressions which, through weakness or inadvertence, he yet daily committed. And who amongst us is not conscious of manifold transgressions in his daily walk and conversation? Who is not constrained to say, “Enter not into judgment with thy servant, O Lord:” “if thou shouldest be extreme to mark iniquity, O Lord, who shall stand?” Thus, then, let us also implore God to blot out our sins from the book of his remembrance, that they may never appear against us in the day of judgment, and, “if sought for” with ever so much diligence, may never, “never be found [Note: Jeremiah 50:20.].”]

Let us mark yet farther,

III.

What he proposes as the rule and measure of

God’s dealings with him—
On the mercy of God he founds all his hope—
[Mercy is the favourite attribute of the Deity: it delights to spare the offending, and to save the penitent. It is ready to fly at the call of guilt and misery; and hastens to execute the dictates of God’s sovereign grace. It demands no merit as the price of its blessings: it accounts itself richly recompensed in bringing glory to God and happiness to man. Hence David prayed, “According to thy mercy, remember thou me!” When speaking of God’s interposition between him and his persecutors, he could say, “The Lord hath rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me [Note: Psalms 18:20.].” But he would not presume to make his own righteousness the ground of his hope towards God. For acceptance with him, he would rely on nothing but mercy, even the mercy of God in Christ Jesus. Herein he has set us an example which we shall do well to follow: in all our addresses to the Most High God, we should adopt his prayer, and say, “Deal with thy servant according to thy mercy [Note: Psalms 119:124.].” There is solid ground. Thither the most holy of the saints must come; and there the vilest sinner upon earth may find a rock whereon to stand with confidence before God. With such a ground of hope, David could approach his God, and say, “Be merciful unto my sin; for it is great!”]

From “the goodness of God, too,” he derives his only plea—
[David well knew that God is most glorified in those exercises of mercy which most display his sovereignty and his grace. Hence he desired that God would have respect to his own honour, and shew mercy to him for his goodness’ sake. Thus must we, also, take our arguments from the perfections of our God; and have all our hope, and plea, and confidence in him alone.]
To this I will only add,

1.

Let us follow the example of David—

[We all have need to come to God precisely in the manner that David did. We have no more worthiness in ourselves than he. If judged by any thing of our own, we can have no hope whatever. We must stand precisely on the same ground as he, and urge the very same pleas as he. Our first, and last, and only cry must be,

“Mercy, good Lord, mercy I ask;

This is the total sum:

For mercy, Lord, is all my plea:

O let thy mercy come [Note: See the Lamentation of a Sinner, at the end of the Liturgy; and compare Psalms 51:1.]!”

2.

Let us take encouragement from the acceptance which he found—

[His sins, great as they were, were all forgiven. And when did God ever reject the prayer of faith? To whom did he ever say, “Seek ye my face in vain?” Read the whole of the fifty-first psalm, and let it be a model for your supplications, day and night. Then shall your prayer come up with acceptance before God, and your seed-time of tears issue in a harvest of eternal joy.]

Verse 9

DISCOURSE: 531
MEEK DOCILITY INCULCATED

Psalms 25:9. The meek will he guide in judgment; and the meek he will teach his way.

THE necessity of a revelation is universally acknowledged: for no man could possibly know God’s will, unless God himself should be pleased to communicate information respecting it from above. But the necessity for any divine influence upon the soul, in order to a due improvement of a revelation already given, is not generally admitted. But we are expressly told, that “all God’s children shall be taught of him:” and both the goodness and integrity of God are pledged for the performance of the promise [Note: ver. 8.]. There are, however, certain qualifications which we must possess, before the proffered benefits can be extended to us: and what they are, it is my intention, in this present Discourse, to set before you.

Let me then state,

I.

What dispositions are necessary for a reception of divine truth—

The term “meekness” is of very extensive import. But, instead of entering into the variety of senses in which the word is used, we shall find it more profitable to confine ourselves to the precise view in which it is used in the passage before us. Men may be denominated “meek,”

1.

When they are sensible of their own ignorance—

[Ignorant we are, whether we be sensible of it or not. The fall of man has proved no less injurious to his intellectual powers than to his heart. “His understanding is darkened:” “the god of this world has blinded his eyes:” and “he is alienated from the life of God through the ignorance that is in him, and because of the blindness of his heart.”
But men are unconscious of this. They feel that their powers are strong for the investigation of human sciences; and they see no reason why they should not be equally so for the comprehension of things relating to the soul. Any intimation to this effect they are ready to resent, as the Pharisees did of old: “Are we blind also? [Note: John 9:40.]”

Very different is their conduct, when they are become truly “meek.” Then they perceive their want of spiritual discernment [Note: 2 Corinthians 2:14.]. They feel that no efforts of flesh and blood will suffice for the illumination of their minds [Note: Matthew 16:17.]; and that they need “not the spirit of the world, but the Spirit which is of God, that they may know the things that are freely given to them of God [Note: 1 Corinthians 2:12.].”]

2.

When they are willing and desirous to be taught of God—

[As man by nature is not sensible of his own blindness, so has he no wish to obtain a spiritual insight into the things of God. He is satisfied with a speculative knowledge: and, if he possess that which may be apprehended by reason, and which may be attained by his own personal exertions, he has all that he desires. All beyond that is, in his estimation, a vain conceit.
But a person who possesses the disposition spoken of in our text, desires to be taught of God, and to be guided into all truth. He is not contented with abiding in the outer court of the temple; but longs to be introduced within the vail, even into the sanctuary of the Most High, in order that he may behold God shining forth in all his glory, and receive from him the richest possible communications of his grace and love. For this end, whenever he opens the inspired volume, he lifts up his heart to God, and prays, “Open thou mine eyes, that I may behold wondrous things out of thy Law!” In relation to the whole work of redemption, whether as revealed in the word, or as experienced in the soul, he desires to hear God himself, and be “taught by him, as the truth is in Jesus [Note: Ephesians 4:20-21.]:” and he pleads with God that most encouraging promise, “Call upon me, and I will shew thee great and mighty (hidden) things, which thou knowest not [Note: Jeremiah 33:3.].”]

Such are the dispositions which characterize the people whom God will instruct.
We are next to shew,

II.

Whence arises the necessity for them—

There is, in the whole scope and tenor of the Gospel,

1.

A contrariety to our carnal reason—

[The substitution of God’s co-equal, co-eternal Son in the place of sinners, his vicarious sacrifice, his bringing in a righteousness by the imputation of which sinners may be justified before God, and his imparting all the blessings of redemption to them, through the exercise of faith, and without any respect whatever to their works; these are truths to which carnal reason is extremely averse. They are among “those things of the Spirit which the natural man neither does, nor can, receive.” A man may, indeed, adopt these things as his creed, and may account an opposition to them heresy; whilst yet he has no spiritual acquaintance with them in his own soul: but to see the excellency of them, to love them, to delight in them, to “account all things but dung for the knowledge of them,” is an attainment which the natural man has no idea of, and which, instead of desiring, he hates. They form altogether a mystery. Hence, till he is humbled before God, he cannot possibly comprehend these things: they are a stumbling-block to him; they are mere “foolishness” in his eyes.]

2.

An opposition to our depraved appetites—

[The Gospel calls upon us to “mortify our members upon earth,” yea, and to “crucify the flesh with the affections and lusts:” and to such an extent does it require the subjugation of our corrupt appetites, that, if there be a thing dear to us as a right eye, it calls upon us to pluck it out, or a thing useful as a right hand, to cut it off. Now, how can such doctrines as these be received by a proud, unmortified, and unhumbled spirit? It is not possible but that there should be the utmost repugnance to them in all who feel not the value of their own souls, and desire not above all things to obtain peace with God. In truth, the doctrines of Christianity are not a whit more offensive to the reason of the natural man, than the duties of it are to his corrupt affections; which, therefore, must be mortified, before he can acquiesce in them as good and right.]

3.

An inconsistency with our worldly interests—

[The instant we embrace the Gospel with our whole hearts, the world will become our enemies. They hated and persecuted the Lord of glory himself: can we suppose that the disciple will be above his Lord, or that, if they called the Master of the house Beelzebub, they will not find some opprobrious names for those also of his household? We are taught by our Lord that we must be hated of all men for his name’s sake; and that, if we will not take up our cross daily, and follow him, we cannot be his disciples. Nay more; if we be not willing to forsake all, and even to lay down our lives for him, we cannot be partakers of his salvation. But what will an earthly mind say to this? Will not a faithful declaration of these things draw forth that reply which was given to our Lord, “This is a hard saying; who can hear it?” Many, when our Lord proclaimed these things, turned back, and walked no more with him: and this cannot but be the result with every carnal and worldly mind, when such sacrifices are required.
Hence, then, it is evident, that, unless a very great change be wrought in the heart of an unconverted man, he neither will, nor can, be in a state to receive truths to which his whole nature is so averse. If he really desired to do God’s will, the film would be removed from his eyes, and he would be able to appreciate the things which are set before him in the Gospel: but, till he becomes thus “meek” and docile, he will be inaccessible to the light, or rather, the light itself will only augment his blindness.]
That all may be encouraged to seek these necessary dispositions, I proceed to notice,

III.

The promise made to those who are possessed of them—

It has already appeared, that men, by the Fall, have suffered loss both in their intellectual and moral powers. And, in both respects, shall they be restored to a rich measure of their pristine dignity, if only they cultivate the dispositions which God requires.

1.

God will “guide them in judgment”—

[They see at present through a dense and delusive medium: and hence every thing relating to God assumes, in their eyes, an odious and distorted shape. But God will rectify their views: he will enable them to discern every thing in its proper colours, and to see its bearings on the welfare of the soul. The excellency of salvation through a crucified Redeemer, the blessedness of having all our corruptions mortified, and the wisdom of sacrificing all our worldly interests to the welfare of the soul; these, and all other truths connected with them, shall be brought home to the mind with an evidence which it cannot doubt, and with a power which it cannot withstand: or, to use the expressive language of the Psalmist, “In the hidden part God shall make them to know wisdom [Note: Psalms 51:6.].” In a word, he will bring the soul out of darkness into marvellous light; so that it shall no more call evil good, and good evil, but shall “be guided into all truth,” and shall “have the very mind that was in Christ Jesus.”]

2.

He will enable them, also, to walk in his ways—

[Truth shall not float in their minds as a mere theory or speculation, but shall influence their every act, their universal habit. God will, by his word and Spirit, reduce them from their wanderings, and guide their feet into the way of peace. And, if at any time they be for a moment turned aside through error of judgment, or instability of mind, he will cause them to “hear a word behind them, saying, This is the way, walk ye in it.” He will go before them, as he did before the Israelites in the wilderness, causing his word to be a light to their feet and a lantern to their paths: and thus “he will guide them by his counsel, until he shall finally receive them to glory.”
Here, then, we may see,

1.

Whence it is that the blessings of the Gospel are so pre-eminently enjoyed by the poor—

[It is a fact, that “not many wise, not many mighty, not many noble, are called;” but that “God has revealed to babes and sucklings the things which, to so great an extent, are hid from the wise and prudent.” The wise and great are too generally under the influence of self-sufficiency and self-dependence. They cannot bow to the humiliating doctrines of the Gospel: they will not endure to view themselves in so destitute a condition as the Gospel represents them. Hence they, almost universally, “stumble at the word, being disobedient.” But the poor are easily brought to see that they need instruction from above: their very incompetency to enter into deep researches of any kind gives them a comparative diffidence of their own powers, in relation to the things of God. Hence they see but little to stumble at even in those points which the wise and learned find most difficult to overcome: and, being more easily brought to seek instruction from God, they, in far greater numbers, are taught of God, and almost engross to themselves, as it were, the possession of his kingdom. O, ye poor, never repine at your lot; but rather rejoice that you are of the happy number of those whom God has chosen chiefly, though not exclusively, “to be rich in faith, and heirs of his kingdom.” And, ye rich or learned, seek to “become as little children,” and be willing to “become fools, that ye may be truly wise.”]

2.

Whence it is that there are so many falls and errors in the religious world—

[People, when they have embraced the truth, are but too apt to lose the simplicity of their earlier days, and to become wise in their own conceits. Hence many of them fall into errors of divers kinds; and not unfrequently dishonour, by their conduct, their holy profession. Alas! alas! what a picture does the religious world present! See what controversies and animosities obtain amongst those who profess themselves children of one common Father! Dear Brethren, dreadful is the advantage which our great adversary gains by these means. Remember, I pray you, that your growth in grace is to be shewn, not by a proud dogmatizing spirit, but by a spirit of meekness, and humility, and love. He is most acceptable to the Lord Jesus, who most resembles a little child: and he shall have the richest communications from God, who, with most lowliness of heart, implores his continual aid. In reading the Holy Scriptures therefore, and under the public ministration of the word, be careful not to lean to your own understanding, but to trust in God for the teaching of his good Spirit; that “receiving the word with meekness, as an engrafted word,” you may find it effectual to sanctify and “save your souls.”]

Verse 10

DISCOURSE: 532
GOD’S PATHS ARE MERCY AND TRUTH

Psalms 25:10. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies.

IT has often been observed, that there is in the world an indiscriminate distribution of good and evil, without any respect to men’s moral characters. And this is confirmed by Solomon, who says, “All things come alike to all, neither knoweth any man love or hatred by all that is before him.” This, however, must be understood with certain limitations and restrictions: for, as in chemical preparations one ingredient will entirely change the qualities of the thing prepared, so in the dispensations of Providence will one single ingredient wholly change their nature, while, in appearance, they remain the same. God often sends temporal blessings to his enemies in anger, as he raised up Pharaoh to a throne, for the purpose of displaying in him the power of his wrath. On the contrary, the bitterest cup that he puts into the hands of his friends is mixed with love. The eye of faith therefore will discern a most essential difference, where sense and reason can see none: it will see, that however God may load the wicked with benefits, “he is angry with them every day;” and that however he may visit the righteous with the rod, “all his paths are mercy and truth unto them.” To elucidate this truth, let us consider,

I.

The character of the godly—

Among the numberless marks whereby the godly are described in Scripture, there are not any more deserving of our attention than those before us:

1.

They keep God’s covenant—

[The covenant here spoken of cannot be the covenant of works, because no man is able to keep that, seeing that it requires perfect and unsinning obedience. We understand it therefore as relating to the covenant of grace, wherein God undertakes to give us pardon, holiness, and glory, for the sake of his dear Son, who is the Mediator of it, and in whose blood it is ratified and confirmed [Note: Compare Jeremiah 31:31-34. with Hebrews 8:10-12.].

Now this covenant every godly person “keeps.” He embraces it gladly, being well persuaded, that if the tenor of it were not precisely what it is, he could have no hope. If the covenant required the performance of certain conditions on his part, without providing him with strength to perform those conditions, and pardon for his innumerable failures and defects, he would sit down in despair. But seeing that the covenant is ordered in all things and sure, and that Jesus, the surety of it, has guaranteed to God the accomplishment of its demands, and to us the enjoyment of its blessings, every believer rejoices in it, and cleaves to it steadfastly with his whole heart.]

2.

They keep God’s testimonies—

[While the believer is thus attached to the Gospel covenant, he does not relax his obedience to the law. On the contrary, whatever God has testified to be his will, that the believer labours to fulfil. He would not wish to live in sin, though he might do it with impunity: nor does he account one of the commandments grievous: but rather he esteems them all concerning all things to be right [Note: Psalms 119:128.]. His complaints are not against the law as too strict, but against his own heart, as treacherous and vile. With respect to the testimonies of God, he says, with David, “I claim them as mine heritage for ever; yea, they are the rejoicing of my heart; they are sweeter to me than honey and the honey-comb.”

Such, in other parts of God’s word, is the description given of the godly [Note: Isaiah 56:4-5.Psalms 103:17-18; Psalms 103:17-18.]. We should therefore inquire into our faith and practice, in order that we may ascertain our real character. For if we are harbouring self-righteousness on the one hand, or hypocrisy on the other, we have no part in this covenant, nor any interest in its blessings. Whether we reject the covenant or dishonour it, we are equally destitute of grace, and equally obnoxious to God’s displeasure. To have a good evidence of our acceptance with God, we must trust as simply in the covenant as if no works were required; and be as earnest in the performance of good works, as if works only were required.]

Having delineated the character of the godly, let us next consider,

II.

The dealings of God towards them—

It might be supposed that persons so pleasing to God should never suffer affliction: but the contrary is true, as appears, not only from the declarations of Scripture [Note: Zephaniah 3:12.Psalms 34:19; Psalms 34:19.], but from the, experience of all that have been most favoured of God [Note: Job, David, Paul, and, above all, Christ himself.]. But all God’s dealings towards them are,

1.

Mercy—

[There are no dispensations, however afflictive, which are not sent to them for good. They are all mercy in their source, their measure, their end. Whence do they spring, but from the love of God? for, “whom he loveth he chasteneth, and scourgeth every son whom he receiveth.” And are they not all mercifully tempered as to their number, weight, and duration? Has there not “with every temptation been opened also a way to escape,” or “strength given according to our day [Note: Hebrews 12:6. Deuteronomy 33:25.]?” And have they not all wrought for good, to wean us from the world, to purge away sin, to exercise and increase our grace, to give to us the comfort of grace bestowed, and to God the glory of it? Is there one of us who must not confess, “It is good for me that I have been afflicted?” And shall we not say that our light and momentary afflictions have been rich mercies, when we find what a weight of glory they have wrought out for us?]

2.

Truth—

[Truth has respect to the performance of promises. Now afflictions are expressly promised as much as salvation itself [Note: Jeremiah 30:11.]. When therefore they come, we should regard them as the accomplishment of God’s word, wherein he has said, that he will withhold no good thing from us. It was in this light that David viewed them, when he said, I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me [Note: Psalms 119:75.]. And it is in consideration of this, that we are taught to consider, not merely life with all its comforts, but even death also with all its antecedent evils, as a treasure given us by God [Note: 1 Corinthians 3:22.].]

Infer,
1.

How excellent a grace is faith!

[It is faith, and faith only, that can enable us to view God’s dispensations in this light. If we are weak in faith, we shall be easily drawn to fretfulness and murmuring; but if we are enabled to see the hand of God in our trials, they will all administer occasions of joy and gratitude. Faith is the philosopher’s stone, that turns all to gold, and enables us to glory in that, which, to flesh and blood, is a source of sorrow and disquietude. Let us, then, cultivate this grace, and keep it in continual exercise: and, if any thing occurs, the reasons of which we cannot immediately comprehend, let us content ourselves with saying, ‘What I know not now, I shall know hereafter.’]

2.

How resigned should the believer be under all his troubles!

[Nothing can come to him which is not the fruit of God’s mercy and truth. Not so much as a hair can fall from his head but by divine appointment. Believer, art thou sick and in pain? God knows that health and ease would have been prejudicial to thy soul. Hast thou sustained some heavy loss? God sees, perhaps, that the thing which thou hast lost might have been a weight about thy feet, and have retarded thee in running thy race. Art thou persecuted by the world, or tempted by Satan? It is a discipline whereby God is preparing thee for future victories, and everlasting triumphs. These may be mercies in disguise; but they are mercies notwithstanding; and therefore should be received with resignation, and improved with diligence.]

3.

How lamentable is the state of unbelievers!

[While we disregard God’s covenant, and his testimonies, we neither enjoy any mercy, nor have an interest in any promise. On the contrary, our very blessings are cursed to us, and every threatening in God’s word is in full force against us. Moreover, our troubles are pledges and earnests of infinitely heavier calamities, that shall come upon us in the eternal world. Let us, then, if we be yet in unbelief, embrace the covenant of grace, and set ourselves diligently to keep the testimonies of our God. So shall the blessings of the covenant flow down upon us, and we shall know by happy experience, that “the Lord is gracious, his mercy is everlasting, and his truth endureth from generation to generation.”]

Verse 11

DISCOURSE: 533
PROPER METHOD OF PRAYING TO GOD

Psalms 25:11. For thy name’s sake, O Lord, pardon mine iniquity! for it is great.

GOD is a mighty Sovereign, “who doth according to his own will,” “neither giveth account to us of any of his matters.” We may indeed mark the traces of wisdom and goodness in every thing which he does; but “his ways and his thoughts are very different from ours, and far above them.” In the dispensations of his providence he pays no regard to the moral characters of men, but “makes the sun to shine equally upon the evil and the good.” In the dispensations of his grace too he is far from preferring those whom we should think he would select. He often inclines the hearts of “publicans and harlots to enter into his kingdom,” while he leaves less abandoned Pharisees and Formalists to perish in their sins. This, if it be a humiliating truth, is also replete with comfort. If it take away all grounds of boasting, it cuts off at the same time all occasion for despondency. If he “have a right to do what he will with his own,” the vilest person in the universe may approach him with a comfortable hope of acceptance and may address him in the language of the text.
In these words of the Psalmist we may notice,

I.

His Confession—

David was not ashamed to confess that his sins were exceeding great—
[There is no reason to think that David in this psalm adverts to his transgression with Bathsheba. It is probable that the psalm was penned many years before that event. The Royal Penitent speaks rather of his in-dwelling corruptions. He had long been accustomed to observe the workings of his own heart, and had often besought God to search and try him to the uttermost [Note: Psalms 139:23-24.]. In this way he had marked both the defects of his duties, and the evil propensities of his nature; and, from a review of all his actions, words, and thoughts, was led to acknowledge that his sin was exceeding great. Nor was this confession peculiar to him. Holy Job, as soon as he beheld his true character, exclaimed, “Behold, I am vile [Note: Job 40:4.]!” And Paul no sooner became acquainted with the purity and extent of God’s law, than he saw himself a condemned sinner, and confessed, that “in him dwelt no good thing [Note: Romans 7:9; Romans 7:18.].”]

And does not a similar confession become us also?

[Let us only review our past lives, and we shall find too much occasion for the deepest humiliation. Have not many of us been addicted to open, known iniquities? And do not the consciences of such persons testify against them that their sin is great? Have not many also devoted all their time and attention to secular concerns? And will they account it a light thing thus to despise God, and idolize the world? Have not others satisfied themselves with a formal round of duties, in which their souls were never earnestly engaged? And can they suppose that God is pleased with a mere lip-service, when their hearts are far from him? Have not others professed godliness indeed, but walked utterly unworthy of their profession, being as proud, and passionate, as worldly too, and covetous, as those who have made no such profession? And can they suppose their sin is not great, when sinners are hardened, and God is blasphemed through their means? But why do we speak of the profane and worldly, or the formal and hypocritical? Must not even the saints themselves blush and be confounded, when they consider how miserably they have fallen short in every thing? Must they not exclaim with St. Paul, “O wretched man that I am!” Surely we must know little indeed of ourselves, if we do not all see how much the confession in the text is suited to our state.]

When, like David, we are duly humbled under a sense of our guilt, we shall readily adopt,

II.

His Petition—

David could not rest without imploring forgiveness at God’s hands—
[He found a sense of guilt to be an intolerable burthen to his soul [Note: Psalms 38:4.]; and well knew that it would “eat as a canker,” till he had obtained the pardon of his sin. Hence he humbled himself before his God, and cried for mercy.]

Nor shall we restrain prayer before God, if we will but consider the state of an unpardoned soul—

[No words can fully express the misery of one who has all the guilt of his sins upon him. He has no peace with God, seeing that “God is angry with him every day,” and “the wrath of God abideth on him.” He has no peace in his own conscience; for though he may drown reflection for a while in business or pleasure, he is like the troubled sea which cannot rest, but casts up mire and dirt [Note: Isaiah 57:20.]. He is also destitute of any well-founded hope: he may buoy up himself with blind presumption; but he will feel many misgiving fears, and forebodings of evil. He has no comfort in his afflictions; for, not having God for his friend, he cannot go to him with confidence, or obtain those refreshing consolations which strengthen and uphold the godly. In a dying hour he is yet more wretched: if he be not insensible as a beast, how does he regret his mis-spent hours, and wish that God would prolong his state of probation! But in the eternal world his misery is completed: he comes to the tribunal of justice without any mediator to reconcile him to God, or any advocate to plead his cause: yea, the very voice which just before importuned him to accept of mercy, now bids him “depart accursed:” and from that moment his doom is fixed in everlasting burnings. Now can any man reflect on this, and not see the need of crying earnestly for mercy? Can our petitions be too earnest, or too constant, when they are the appointed, and the only means of escaping all this misery?]

But in our application for mercy, we must be careful to use,

III.

His Plea—

The Psalmist derived all his hope of mercy from God himself—
[He pleaded not the smallness of his offences or the multitude of his services, the depth of his penitence, or the fervour of his petitions. He knew that name, which had long before been proclaimed to Moses, to which, as to “a strong tower, the righteous runneth and is safe;” and to that he fled for refuge; from that he derived his only hope, his only plea.]

Nor can we present any other plea than the name, the sacred name of Jesus—
[Under the Gospel we are taught more clearly to ask in the name of Jesus, and are assured that petitions so offered shall never fail of acceptance [Note: John 14:13-14.]. But it is no easy matter to offer that plea in sincerity. Perhaps there is not any thing in the world more difficult. We naturally prefer any other plea that can be devised: and, even when we find that we have not in ourselves any worthiness on which we can rely, we are still averse to rest on the name of Jesus. We either deem it insufficient to procure acceptance for our prayers, or make our unworthiness a reason for declining to urge it as our plea with any confidence before God. But, unless we renounce every other hope, and rest entirely on the mediation and intercession of Christ, our prayer will never enter into the ears of our heavenly Father.]

Observations—
1.

The vilest of sinners has no reason to despair—

[The confession, petition, and plea, which David presented at the throne of Grace, are suited to the very chief of sinners: nor, as the subsequent experience of David proves, can there be any state in which they shall not prevail. Let none then despond. Be it so, our iniquities are great; but are they greater than Christ’s merits, or beyond the reach of God’s mercy? If not, let us exalt our adorable Saviour, and determine, if we perish, to perish crying for mercy in the name of Jesus.]

2.

The most eminent saints have no ground to boast—

[There never was a creature that had any righteousness of his own to plead. And if God has had mercy upon any, it was purely and entirely for his own name’s sake [Note: Ezekiel 36:22; Ezekiel 36:32.]. Could we ascend to heaven, and ask the glorified saints what had been the ground of their acceptance, they would all “cast down their crowns at the feet of Jesus,” and shout, with one consent, “Salvation to God and to the Lamb [Note: Revelation 4:10; Revelation 7:10.]!” Let the saints on earth then lie low before God, and say continually, “Not unto us, O Lord, not unto us, but unto thy name be the praise.”]

3.

Persons of every description must guard diligently against pride and unbelief—

[Sin, of whatever kind, is both evil in itself and dangerous to us. But the consequences of pride and unbelief are peculiarly fatal. There is not any other sin which may not be forgiven, provided we seek mercy with real penitence and faith. But if we be too proud to confess our sins, and to plead the name and merits of Jesus for the forgiveness of them, we insure and seal our own condemnation. Let us then guard against all sins; but especially against sins which rivet all our other sins upon us. So shall we obtain favour with God, and “be to him for a name and for a praise for evermore [Note: Jeremiah 13:11.].”]

Verses 12-13

DISCOURSE: 534
THE PORTION OF THOSE WHO FEAR GOD

Psalms 25:12-13. What man is he that feareth the Lord? him shall he teach in the way that he shall choose: his soul shall dwell at ease.

WHERE, as in the psalm before us, different verses begin with the different letters of the Hebrew alphabet, we must not look for a very strict connexion between the different parts; if there be somewhat of an harmonious sentiment pervading the whole, it is as much as we have reason to expect. The general idea that pervades this psalm seems to be, that if (whether under the pressure of guilt or of affliction of any kind) we betake ourselves to God in prayer, and cast our care on him, he will administer to us such consolation and support as our necessities may require. In conformity with this idea, he, throughout the former part of the psalm, supplicates mercy for himself, and, in the words before us, declares the blessedness of all who truly fear God.
To bring the subject more fully before you, I shall,

I.

Inquire after the character that is here described—

Where shall we find him? One would suppose that, in a Christian community at least, it should be difficult to find one who did not fear God: but, strange as it may appear, the character here described is by no means common. I am anxious, however, to find one; because it is to him, and to him only, that the glorious promises in my text are addressed. Assist me, then, every one of you, in this important inquiry; and descend into your own bosoms, to explore the records of conscience, and to see whether you can, in your own persons, present before me the character I am endeavouring to find. I want to know “What man amongst you feareth the Lord?”

1.

Who is there amongst you that reverences God’s authority?

[There can be no question whether God’s authority should be revered: for we all acknowledge him to be the Governor of the Universe, and confess that all his creatures owe submission to his will. Indeed it is the common sentiment of all, that “he is greatly to be feared, and to be had in reverence of all them that are round about him:” and it is obvious, that any man who disregards his authority can have no true fear of him in his heart.]

2.

Who is there amongst you that dreads his displeasure?

[We all are sinners, and, as sinners, are obnoxious to the displeasure of the Most High. Whether our lives have been more or less moral, we are all transgressors of God’s holy law, and all have merited his wrathful indignation: all, therefore, ought, with deep humility of mind, to deprecate his impending judgments. Had we never sinned, we should never have needed this kind of fear: but to fallen creatures it is absolutely and indispensably necessary. Let me then ask, Who is there amongst you that mourns over his past transgressions, and implores mercy at the hands of his offended God, and seeks reconciliation with him through the Son of his love? I do not ask, Where is the person who, on some particular occasion, has wept for sin? but, Where is the person whose heart is habitually broken and contrite, so as to have no hope, no peace, but in the atoning blood of Christ; and who, notwithstanding God is reconciled towards him, still lothes himself for his iniquities and abominations? The man who had fled to a city of refuge ventured not out of the gates of the city any more (till the death of the High Priest), lest the pursuer of blood should fall upon him and destroy him. And if we, through fear of God’s displeasure, have fled for refuge to Jesus, as to the hope set before us, we shall be careful to “abide in him,” lest the sword of vengeance overtake us, and we perish.]

3.

Who is there amongst you that unfeignedly and unreservedly endeavours to fulfil his will?

[A desire to please God cannot but be associated with a fear of his Divine Majesty. Say, then, where is the person who from day to clay endeavours to ascertain his will, and labours to perform it? I am not inquiring after one who never errs; for such a character as that I could have no hope to find on earth; since “in many things we all offend;” and “there is no man that liveth and sinneth not.” But one who labours conscientiously to approve himself to God, I may hope to find. Search amongst you, Brethren: see whether such an one be not to be found. I am not willing that the consolations in my text should be spoken in vain: I want to engage the attention of the person to whom they are addressed, and to pour them into the ear for which they are more especially designed. But do not too hastily obtrude yourselves, and say, ‘I am he.’ Consider once more. Are you so studious of God’s will, and so determined to perform it, that no consideration of ease, or interest, or pleasure, can induce you to violate any one of his commands? And, if in any thing a more perfect way can be pointed out to you, are you ready to walk in it, notwithstanding any difficulties you may have to encounter, or any trials to which you may be exposed?]
If there be one whose conscience bears witness to him that his state before God is such as I have described, then I have found the person for whose comfort the Psalmist made the declarations in my text, and for whose benefit I shall,

II.

Unfold the benefits that are accorded to him—

Stand forth, my Brother; for in the name of the Most High God I declare unto you, that,

1.

You shall be taught and guided in the way that God approves—

[It may be, that at present your views of divine truth are but obscure; and that you have but little capacity to comprehend the deep things of God, and but little opportunity to investigate them. Yet I say to you, in the name of the Lord, that you shall be guided into all truth, as far as shall be necessary for the welfare of your soul; and that God’s way shall be made so plain before your face, that, notwithstanding you be “a wayfaring man, and, in respect of human sciences, a fool, you shall not err therein [Note: Isaiah 35:8.].” In particular, you shall have the Lord Jesus Christ revealed to you, as “the Way, the truth, and the life:” and, “having received him” into your hearts, you shall “walk in him, rooted and built up in him, and established in the faith as you have been taught, abounding therein with thanksgiving [Note: Colossians 2:6-7.].” This is the very first step to which the teaching of Almighty God will lead you; as our Lord has said: “It is written in the prophets, All thy children shall be taught of God. Every one, therefore, that hath heard and learned of the Father, cometh unto me [Note: John 6:45.].” In the course of your pilgrimage many difficulties will arise, wherein you will need direction from above: but God engages that in all those emergencies “you shall hear a voice behind you, saying, This is the way, walk ye in it; when you would otherwise be turning to the right hand or to the left [Note: Isaiah 30:21.].” As the pillar and the cloud went before the Israelites throughout all their journeyings in the wilderness for forty years, till they arrived safe in the Promised Land, so will “God guide you by his counsel, till he has safely brought you to glory [Note: Psalms 73:24.].”]

2.

“Your soul shall dwell at ease”—

[It may be that your former iniquities have been great and manifold; so that, unless God interposed in a more than ordinary way to support your soul, you would sink into despair. But “where sin has abounded, his grace shall much more abound:” and he will say to you, as to the woman of old, “Thy sins are forgiven thee.” “Being justified by faith, you shall have peace with God;” and in your own conscience, even that “peace of God which passeth all understanding.” It is possible, also, that you may be exposed to many trials and temptations, even such as without divine aid would utterly overwhelm you. But you shall “know in whom you have believed; and feel assured that He is able to keep that which you have committed to him [Note: 2 Timothy 1:12.],” and that “He will preserve you unto his heavenly kingdom.” Thus, as Peter, the very night before his intended execution, though bound with chains, and doomed to a cruel death, was sleeping as serenely as if no such event had awaited him, so shall “your soul dwell at ease,” yea, “it shall be kept in perfect peace [Note: Isaiah 26:3.]:” for, “if God giveth quietness, who then can make trouble?” [Note: Job 34:29.]

But, in the margin of our Bibles the sense of the original is more fully and literally expressed thus: “His soul shall lodge in goodness.” What a rich and glorious idea is this! The Scriptures abound in expressions of this kind: Isaiah, commending the truths of the Gospel to us, says, “Eat ye that which is good, and let your soul delight itself in fatness:” and David says, “My soul shall be satisfied as with marrow and fatness, whilst my mouth praiseth thee with joyful lips.” So, in my text he tells us that the Believer’s soul shall “lodge in goodness.” Yes, verily, “God himself is the habitation” of them that fear him: his bosom is the place in which they are safely lodged, far beyond the reach of harm [Note: Psalms 91:1; Psalms 91:9-10.], and fondled with more than maternal tenderness [Note: Isaiah 66:10-13.]; insomuch that God himself “rejoices over them to do them good, and rests in his love, and joys over them with singing [Note: Zephaniah 3:17.].”

Thus, my Brother (for I am speaking to that particular individual who feareth God), it shall be with thee in this world: and who shall describe thy lodging in the world above? Oh! the joys that await thee there! how passing all expression or conception! The kingdom, the glory, the felicity of God himself shall be thine, even thy portion, and thine inheritance, for ever and ever.]

Application—

Now will I pause; and, from addressing thee who fearest God, turn,

1.

To the unhappy multitude, who fear him not—

[Painful it is to make this distinction: but this distinction must be made. We are commanded to “separate the precious from the vile [Note: Jeremiah 15:19.]:” and if we forbear to do it, God will not: He will put “a difference between them that serve him and those who serve him not [Note: Malachi 3:18.].” It cannot but be known to you, that the generality, even of the Christian world, have not, in truth, “the fear of God before their eyes.” Say, beloved, did not your own consciences attest, that, in many of you at least, the marks of holy fear did not exist, or, not in such a degree as to identify you with the character described in my text? Whilst we spoke of those who reverenced the authority of God, and trembled at his displeasure, and made it the one object of their lives to do his will, were not many of you constrained to say, “If this be the character of those who fear God, I am forced to confess that it does not belong to me?” Then, Brethren, by your own confession, you have no part in the promises annexed to that character. And, indeed, your own experience confirms this: for at this moment you cannot comprehend those mysteries of grace which are made clear to the believing soul. You have not that spiritual discernment, whereby alone you can understand and appreciate the things of the Spirit [Note: 1 Corinthians 2:12; 1 Corinthians 2:14.]. And, as for “your soul dwelling at ease,” you know nothing of it: the very thought of death and judgment is so appalling to you, that you can find no rest till you dismiss it from your mind. God himself tells us, that “you are like the troubled sea, whose waters cast up mire and dirt; and that there is no peace to the wicked [Note: Isaiah 57:20-21.].”

Will you not, then, seek to fear God? Will you not entreat him to “put his fear into your hearts,” ere it be too late? I tremble at the thought of the lodging prepared for you. Oh! “who can dwell with everlasting burnings?” I pray you, Brethren, realize in your minds the different states of the Rich Man and Lazarus; and “labour not for the meat that perisheth, but for that which endureth unto everlasting life, which the Son of Man shall give unto you.”]

2.

To any one who, though really fearing God, does not yet experience the full comfort of it in his soul—

It may be that such an one is here present, even one who, because he feels not yet all the consolations of religion, is led to doubt its existence in his soul. We read of some in the primitive Church, who were “in heaviness through manifold temptations:” and, no doubt, there may be persons so circumstanced amongst ourselves at this time. But for such God has provided peculiar encouragement. He has stated the very case, and addressed appropriate counsel to the person under it: “Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God [Note: Isaiah 50:10.].” Do not imagine that God has forgotten his word, or that he will not fulfil it to you: for “not one jot or tittle of it shall ever fail.” “Light is sown for the righteous, and gladness for the upright in heart.” The corn that is sown in the earth does not rise up immediately: nor must you be discouraged, if you have some time to wait before the harvest that is prepared for you appear. “The vision may tarry; but it is only for the time appointed of your God; and then it shall come, and shall not tarry [Note: Habakkuk 2:3.].” Only wait his leisure; and you shall find, in due season, that, “in every nation under heaven, he that feareth God and worketh righteousness shall be accepted of him.”]

Verse 14

DISCOURSE: 535
THE SECRETS OF THE LORD

Psalms 25:14. The secret of the Lord is with them that fear him; and he will shew them his covenant.

OF the condescension of God, mankind in general form very inadequate conceptions. His greatness is supposed to be such as not to admit of an attention to the trifling concerns of men: and because we stand at an infinite distance from him, the idea of familiar approximation to him is contemplated only as a fanatical and wild conceit. But God represents himself to us as a Father: and our blessed Lord says, “Henceforth I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends [Note: John 15:15.].” Now the Lord Jesus Christ was from eternity “in the bosom of the Father [Note: John 1:18.],” and knoweth the Father as intimately and completely as the Father knoweth him [Note: John 10:15.Matthew 11:27; Matthew 11:27.]: and all the Father’s secrets he has made known to us [Note: John 15:15. before cited.]: so that we are treated by him, not with the reserve that is shewn to strangers, but with the confidence that is due to persons who are bound to him in the ties of the most endeared friendship. Under the Mosaic dispensation this holy familiarity indeed was but little known. The whole economy was of a servile nature; none except the high priest having any immediate access to God; nor he, except on one day in the year; and then not without the blood of sacrifices. Yet, even under that dispensation, some were more highly favoured with divine communications; insomuch that Solomon could say, “The secret of the Lord is with the righteous [Note: Proverbs 3:32.].” Under the government of the Lord Jesus Christ, the legal distinctions are removed; and all true Christians possess the same privileges as the most favoured of God’s servants: so that now it may be said, in reference to them all, without exception, “The secret of the Lord is with them that fear him, and he will shew them his covenant.”

In confirmation of this truth, I will endeavour to point out,

I.

Some of those secrets which God reveals to his faithful people—

The whole of the divine life is a secret, from the beginning to the end; and “the joys” arising from it are such as “the stranger intermeddleth not with.” But, to descend to particulars,

1.

God gives them an insight into the great mystery of redemption—

[This was “a mystery hid from ages and generations,” yea, “hid in God from the foundation of the world [Note: Romans 16:25.Ephesians 3:5; Ephesians 3:5.]:” but at last it was made known to the Church by Christ and his holy Apostles, that all God’s saints might become acquainted with it [Note: Ephesians 3:9. Colossians 1:26-27.]. St. Paul, speaking of the great truths of the Gospel, says, “It is written, Eye hath not seen, nor ear heard, nor have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit [Note: 1 Corinthians 2:9-10.].” We must not, however, imagine, that because this mystery is revealed to the Church in the written word, we need no further revelation of it to our souls: for “the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” Notwithstanding, therefore, the Gospel revelation is so clear in itself, we still must “receive, not the spirit of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God [Note: 1 Corinthians 2:12; 1 Corinthians 2:14.].” A speculative knowledge of the Gospel may, indeed, be acquired by human instruction: but a spiritual and experimental acquaintance with it, as “the wisdom of God and the power of God,” can be attained only through the teaching of God’s Spirit: “flesh and blood cannot reveal it unto us:” it can be made known only by inspiration from the Father [Note: Matthew 16:17.]. And that inspiration, blessed be his name! is given to many. Through his tender mercy, it may be said of many, “Ye have an unction from the Holy One, and ye know all things [Note: 1Jn 2:20; 1 John 2:27.].” Whilst to some, who hear the Gospel, “it is spoken, as it were, only in parables;” so that, in relation to the plainest truths of the Gospel, they are ready to exclaim, as Ezekiel’s hearers did in reference to him, “Ah, Lord God! doth he not speak parables [Note: Ezekiel 20:49.]?” to others “it is given to know the mysteries of the kingdom of heaven [Note: Mark 4:11.];” and by the opening of their eyes “they are brought out of darkness into marvellous light.”]

2.

He makes them to know their own personal interest in it—

[We are struck with the confidence with which the inspired writers speak, in reference to their own state and the state of their brethren in the faith: “Now are we the sons of God:” “we know that we have passed from death unto life:” “we know that God abideth in us, by the Spirit which he has given us:” “we know that we are of God; and the whole world lieth in wickedness [Note: 1 John 3:2; 1 John 3:14; 1 John 3:24; 1 John 5:19.].” Now this assurance is no other than what our blessed Lord promised to his believing people: “In that day ye shall know that the Father is in me, and I in you, and you in me [Note: John 14:20.].” That the believer may, by fair and rational deduction, ascertain much of his state before God, there can be no doubt: but that internal manifestations are, in many cases, vouchsafed to the soul, is also certain: for our Lord has promised, that “he will manifest himself unto us, as he does not unto the world:” and this promise he has explained, by saying, that “he and his Father will love us, and come unto us, and make their abode with us [Note: John 14:21-23.].” Accordingly we find, that to many is given “the Holy Spirit,” as a witness, to “bear witness with their spirit that they are the children of God,” and, as “a Spirit of adoption, enabling them, with holy confidence, to cry, Abba, Father [Note: Romans 8:15-16.].” They have prayed to him, like the Psalmist, “Say unto my soul, I am thy salvation [Note: Psalms 35:3.]:” and God has answered them in the desire of their hearts, and enabled them to say, in reference to him, “O God, thou art my God [Note: Psalms 63:1.];” and, in reference to the Lord Jesus Christ, “My Beloved is mine, and I am his [Note: Song of Solomon 2:16.].”]

3.

He shews them that every occurrence, of whatever kind, is in some way or other working for the ultimate salvation of their souls—

[They may not always see this at first: but, when more fully instructed, they learn to trust in God, assured, that though “clouds and darkness are round about him, righteousness and judgment are the basis of his throne.” See a remarkable instance of this in the Apostle Paul. He was shut up for two full years in prison, and was thus deprived of exercising his apostolic office in his accustomed way. Such an event as this would be contemplated, by the Church at large, as a subject of unmixed sorrow: but St. Paul himself had far different views of it: he said, “I know that this shall turn to ray salvation:” nor was he less confident that good would accrue from it, also, to the Church of God: yea, he saw, even whilst in bonds, the beneficial results of his imprisonment; and declared, that, instead of obstructing the progress of the Gospel, it had “tended rather to the furtherance of the Gospel,” since many had been emboldened by it to preach the word with greater courage and fidelity [Note: Philippians 1:12-14; Philippians 1:19.]. Thus does God compose the minds of all his faithful people. They may indeed, for a season, be ready to complain with Jacob, “All these things are against me;” but he whispers in their ears, that “All things are working together for their good [Note: Romans 8:28.];” and that, eventually, they shall have as much reason to bless him for the darkest dispensations as for those which were more gratifying to flesh and blood.]

Passing by many other secrets, I will proceed to set before you,

II.

That more particular view of his covenant which is the crown and summit of them all—

From all eternity did God enter into covenant with his Son; as it is said, “The counsel of peace was between them both [Note: Zechariah 6:13.].” And to this covenant God leads the minds of his people,

1.

As the source of all their blessings—

[Certain it is, that, whatever grace has been bestowed upon us, it has been conferred, “not on account of any works of righteousness which we have done, but according to God’s purpose and grace, which was given us in Christ Jesus before the world began [Note: 2 Timothy 1:9.].” But this is a great secret; a secret utterly unknown to the world at large: and one which not all, even of righteous persons, are able to receive. There is, in the minds of many, a prejudice against it, as though such an idea would necessarily puff up the mind with pride and conceit: whereas, there is nothing in the world that so much tends to humble and abase the soul as this: for it takes from man all ground of self-preference, and leads him to give all the honour of his salvation to God alone. Believer, how wonderful is the thought, that God, from all eternity, set his heart on thee; ordained thee to be born in a country where the light of Revelation shone, and where the means and opportunities of conversion should be afforded thee! How wonderful, too, that this grace, which so many receive in vain, should be made effectual for thee; and that, by the operation of God’s mighty power on thy soul, thou shouldst be “turned from darkness unto light, and from the power of Satan unto God!” Art thou not amazed, that thou shouldst be “taken, when so many are left;” and that the Saviour, who to so many millions is only “a stumbling-block and rock of offence, should be to thee a sanctuary,” where thou hast found rest to thy soul? Truly, it is a great matter if God has taught thee, that “thou hast not chosen him, but he thee [Note: John 15:16.];” that thou hast not loved him, or apprehended him, but hast been loved and apprehended by him [Note: 1 John 4:10. Galatians 4:9. Philippians 3:12.]; that “He hath loved thee with an everlasting love; and therefore with loving-kindness hath he drawn thee [Note: Jeremiah 31:3.]!” Does not the thought of this overwhelm thy soul with gratitude? and art thou not altogether lost in wonder, love, and praise?]

2.

As the security for the everlasting continuance of them—

[This is another part of the same stupendous mystery: and blessed, indeed, are the ears that have heard this secret from the Lord, and the eyes that can discern the truth of it! Believer, when God entered into covenant with his Son, he left it not uncertain whether any benefit should accrue from his mediation, but engaged, that “when he should make his soul an offering for sin, he should see a seed who should prolong their days, and the pleasure of the Lord should prosper in his hand.” Then he gave thee to his Son, that in thee “he might see of the travail of his soul, and be satisfied.” Thou wast then ordained to be a jewel in his crown: and the Father engaged, when he put thee into the hands of his Son, that “none should ever pluck thee from them [Note: John 10:28-29.].” Times without number does the Lord Jesus speak of his people in this light, as “given him from eternity by the Father [Note: John 17:2; John 17:6; John 17:9; John 17:11-12; John 17:24.]:” and “of those who were so given him, he will lose none [Note: John 17:12.].” What a consolation is this to thee, under all thy difficulties and all thy conflicts, to know that “God hath made with thee an everlasting covenant, ordered in all things and sure [Note: 2 Samuel 23:5.]!” God himself tells us, that “he confirmed his covenant with an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us [Note: Hebrews 6:17-18.].” Rejoice, then, in this thought. Bless God for making it known to thee. See how safe thou art in the hands of an unchanging God. See to what it is owing that thou hast not been consumed already [Note: Malachi 3:6.]; and what is thy security, against all the wiles of Satan, and all the infirmities of flesh and blood. “Know, then, in whom thou hast believed; and that, as he is able to keep that which thou hast committed to him [Note: 2 Timothy 1:12.],” so “he will preserve thee unto his heavenly kingdom [Note: 2 Timothy 4:18.].”]

To improve this subject, I would further say,
1.

Cultivate increasing friendship with God—

[It is not to all, but to his friends only, that God imparts these heart-reviving secrets, even to them who truly “fear him.” Nor is it amidst the noise and bustle of the world that he will communicate them, but in seasons of retirement, and in the stillness of the night. It is by a still small voice that he imparts them to the sold. O let your fellowship with him be sweet and frequent! Go to him on all occasions: consult him in every emergency: listen to his voice, whether he speak by the written word, or by his Holy Spirit. Say to him at all times, “Speak, Lord, for thy servant heareth.” So “will he draw nigh to you, when you draw nigh to him:” and when you spread before him your inmost wants, “he will guide you by his counsel:” he will “lead you into all truth;” he will make known to you “the deep things of God [Note: 1 Corinthians 2:10.];” and by communications of every kind will “perfect that which concerneth you [Note: Psalms 138:8.];” enabling you to “comprehend, in a measure, what none can fully comprehend, the height and depth and length and breadth of the love of Christ, and thereby filling you with all the fulness of God [Note: Ephesians 3:18-19.].”]

2.

Make a due improvement of the secrets he has already imparted to you—

[Treasure them up in your minds, for your support and comfort under all the trials of life. They will prove a healing balm to every wound; and, like an anchor of the soul, they will keep you steadfast amidst all the storms that you may encounter in this tempestuous world [Note: Hebrews 6:19.].

But, keep them not altogether in your own bosoms. God may make use of you for the imparting of them to others, and for the sustaining and strengthening of your weaker brethren. Yet, care is necessary, that you do not, by an indiscreet disclosure of them to those whose minds are not prepared to receive them, lay a stumbling-block before the very persons whom you wish to edify. Our Lord cautions us “not to cast our pearls before swine, lest they trample them under their feet, and turn again and rend us [Note: Matthew 7:6.].” We must administer “milk to babes, and strong meat to those only who are able to digest it [Note: 1 Corinthians 3:1-2.Hebrews 5:12-14; Hebrews 5:12-14.].” But to those who have ears to hear, it is well to speak of these things, as our Lord and his Apostles conversed of them in the way to Emmaus. Then will your hearts often burn within you; and your own souls, as well as those of your Brethren, be edified in faith and love.]