Psalms 84:1-4. Haw 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 crieth out for the living God. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may 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 vindication 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 restraint and melancholy. But, indeed, there is a delight in communion with a reconciled God, an 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 ordinances—
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 desire, 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 tabernacles 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 presence is visible only to the eye of faith (for there is an eye that “seeth Him that is invisible [Note: Hebrews 11:27.]”), 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 himself to his believing people as he does not unto the world [Note: John 14:21-23.]:” 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 suppliant he will say, “Behold me, behold me [Note: Isaiah 65:1.]!” “Here I am [Note: Isaiah 58:9.].”]
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 [Note: Luke 6:19,].” Somewhat similar to this may yet be seen under the ministration of the Gospel. Multitudes, oppressed with every species of mental trouble, approach the Majesty of heaven, to pour out before him their supplications, and to receive 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 ministry 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 comforted. They will acquire, yea, and speedily too attain, a disposition of mind that is little understood by the world at large, a spirit of praise and thanksgiving, 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 [Note: Romans 8:28.] and eternal welfare [Note: 2 Corinthians 4:17-18.]. 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, fcedeth 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.]
Psalms 84:10. 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 farther 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 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 [Note: ver. 1, 2.].” 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 [Note: ver. 3–7.]. He then begs of God to restore him to the enjoyment of these lost privileges [Note: ver. 8, 9.]; 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 ourselves:” 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 [Note: Hebrews 12:22-24.].”
Now, conceive of a poor man admitted only to “the threshold” of this holy place [Note: See the marginal translation.], 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 proportion 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 increasing 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 secured 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, 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 inheritance? 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 surrender 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 unworthiness 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 overmuch;” 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 relation to this matter. One common testimony pervades the whole Scriptures. The things of time and sense are invariably 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 individual, 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 statements 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 he 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 belonging to their peace? So, if it were permitted, would they who are daily and hourly going into the eternal world: gladly 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 [Note: Romans 8:5.].” If your taste accord with that of David, it is well; you have so far an evidence 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.]
Psalms 84:11. 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 deemed marvellously absurd in the palace of Pharaoh [Note: Hebrews 11:24-26.]; as that also, which David deliberately made, must have been among his ungodly courtiers. But the reason assigned for it was sufficient to justify him in the eyes of every rational being [Note: ver. 10, 11. “I had rather,” &c. “For,” &c.].
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 essential 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 honour, 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 [Note: John 16:2.Acts 26:9; Acts 26:9.]. 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 instruction 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 exceptions 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 maintenance of his integrity, than to rise from the place of a door-keeper to a throne through the smallest violation of his duty [Note: ver. 10.]. He says with David, I esteem all thy precepts concerning all things to be right, and I hate every false way [Note: Psalms 119:128.]. And with him also he prays, “O that my ways may be directed to keep thy statutes [Note: Psalms 119:5.]!”]
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 [Note: This metaphor must not be taken in its full extent, but only in reference to a traveller.]. 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 [Note: Psalms 112:4.]. Even when they were in darkness, he was a light unto them [Note: Micah 7:8.]; but now he dispels all the clouds, and shines upon them with healing in his beams [Note: Malachi 4:2.]. 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 momentary 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 [Note: Isaiah 54:17.].
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 increase, he will give them more grace [Note: James 4:6.]. As particular occasions call for it, he will give them seasonable grace, even in the very time of need [Note: Hebrews 4:16.]. And if their temptations should exceed all that ever were experienced by man, he will give them grace sufficient for them [Note: 2 Corinthians 12:9.]. “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 [Note: Revelation 2:7.].
“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 [Note: ver. 12.]. 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 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 unreserved devotedness to God which characterizes the true Christian. 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 [Note: Exodus 14:20. Hebrews 12:29.]? Is he a shield to them? Is he not rather an irresistible adversary [Note: Matthew 5:25.]? Will he give them grace and glory? Shall he not rather visit them with wrath and fiery indignation [Note: Romans 2:8.]? Will he withhold 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 [Note: 2 Peter 3:14.].]
Verses 1-4
DISCOURSE: 639
DIVINE ORDINANCES LOVELY
Psalms 84:1-4. Haw 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 crieth out for the living God. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may 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 vindication 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 restraint and melancholy. But, indeed, there is a delight in communion with a reconciled God, an 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 ordinances—
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 desire, 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 tabernacles 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 presence is visible only to the eye of faith (for there is an eye that “seeth Him that is invisible [Note: Hebrews 11:27.]”), 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 himself to his believing people as he does not unto the world [Note: John 14:21-23.]:” 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 suppliant he will say, “Behold me, behold me [Note: Isaiah 65:1.]!” “Here I am [Note: Isaiah 58:9.].”]
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 [Note: Luke 6:19,].” Somewhat similar to this may yet be seen under the ministration of the Gospel. Multitudes, oppressed with every species of mental trouble, approach the Majesty of heaven, to pour out before him their supplications, and to receive 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 ministry 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 comforted. They will acquire, yea, and speedily too attain, a disposition of mind that is little understood by the world at large, a spirit of praise and thanksgiving, 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 [Note: Romans 8:28.] and eternal welfare [Note: 2 Corinthians 4:17-18.]. 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, fcedeth 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.]
Verse 10
DISCOURSE: 640
GOD’S ORDINANCES PRECIOUS
Psalms 84:10. 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 farther 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 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 [Note: ver. 1, 2.].” 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 [Note: ver. 3–7.]. He then begs of God to restore him to the enjoyment of these lost privileges [Note: ver. 8, 9.]; 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 ourselves:” 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 [Note: Hebrews 12:22-24.].”
Now, conceive of a poor man admitted only to “the threshold” of this holy place [Note: See the marginal translation.], 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 proportion 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 increasing 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 secured 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, 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 inheritance? 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 surrender 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 unworthiness 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 overmuch;” 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 relation to this matter. One common testimony pervades the whole Scriptures. The things of time and sense are invariably 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 individual, 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 statements 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 he 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 belonging to their peace? So, if it were permitted, would they who are daily and hourly going into the eternal world: gladly 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 [Note: Romans 8:5.].” If your taste accord with that of David, it is well; you have so far an evidence 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.]
Verse 11
DISCOURSE: 641
PROMISES TO THE UPRIGHT
Psalms 84:11. 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 deemed marvellously absurd in the palace of Pharaoh [Note: Hebrews 11:24-26.]; as that also, which David deliberately made, must have been among his ungodly courtiers. But the reason assigned for it was sufficient to justify him in the eyes of every rational being [Note: ver. 10, 11. “I had rather,” &c. “For,” &c.].
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 essential 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 honour, 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 [Note: John 16:2.Acts 26:9; Acts 26:9.]. 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 instruction 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 exceptions 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 maintenance of his integrity, than to rise from the place of a door-keeper to a throne through the smallest violation of his duty [Note: ver. 10.]. He says with David, I esteem all thy precepts concerning all things to be right, and I hate every false way [Note: Psalms 119:128.]. And with him also he prays, “O that my ways may be directed to keep thy statutes [Note: Psalms 119:5.]!”]
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 [Note: This metaphor must not be taken in its full extent, but only in reference to a traveller.]. 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 [Note: Psalms 112:4.]. Even when they were in darkness, he was a light unto them [Note: Micah 7:8.]; but now he dispels all the clouds, and shines upon them with healing in his beams [Note: Malachi 4:2.]. 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 momentary 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 [Note: Isaiah 54:17.].
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 increase, he will give them more grace [Note: James 4:6.]. As particular occasions call for it, he will give them seasonable grace, even in the very time of need [Note: Hebrews 4:16.]. And if their temptations should exceed all that ever were experienced by man, he will give them grace sufficient for them [Note: 2 Corinthians 12:9.]. “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 [Note: Revelation 2:7.].
“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 [Note: ver. 12.]. 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 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 unreserved devotedness to God which characterizes the true Christian. 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 [Note: Exodus 14:20. Hebrews 12:29.]? Is he a shield to them? Is he not rather an irresistible adversary [Note: Matthew 5:25.]? Will he give them grace and glory? Shall he not rather visit them with wrath and fiery indignation [Note: Romans 2:8.]? Will he withhold 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 [Note: 2 Peter 3:14.].]