more therefore must the removal of his paternal chastisements be regarded as a ground of praise and thanksgiving. The exhortation before us speaks to this effect; and naturally leads us to consider I. The ground we have for thankfulness The expressions in the text, though apparently relating to past events, were used in the prophetic manner to declare things which should be accomplished at a future period, namely, the restoration of the Jews from their captivity in Babylon, and their conversion to Christianity in the latter day. The judgments that have been removed from us are also of two kinds, 1. Temporal [ 2. Spiritual [Ignorance of vital religion, and subjection to sin and Satan, are far more calamitous in their nature than any temporal judgments, and more universal in their influence. The pressure of our temporal evils has been felt but partially: but that which is infinitely more grievous has reached to every individual of the human race――― But from some amongst us God has actually removed these judgments: he has "made them a name and a praise amongst all who behold them, and has turned back their captivity before their eyes;" or, in other words, he has "turned them from darkness unto light, and from the power of Satan unto God". After the prophet's example, we may address in similar language even those who have never yet experienced the full efficacy of divine grace: for God has provided "a Saviour for them, and that a great One."d He has laid help upon One that is mighty:"e and, if any continue in darkness and the shadow of death, or be yet led captive by their spiritual enemies, the fault is utterly their own: God has "raised up an horn of salvation for them;"f and, if they will but trust in Jesus, their complete deliverance is as certain as if it were already effected.] While the prophet thus sets before us the grounds of thankfulness, he strongly intimates also a Here the particular judgments which have been removedi, whether war, famine, or pestilence, should be stated, together with the circumstances that rendered them most afflictive. b Ver. 20. e Acts xxvi. 18. f Luke i. 68, 69. d Isai. xix. 20. Isai. xlv. 22. II. The manner in which we should express it It is surely no cold or merely external expression of gratitude that such deliverances call for; our thankfulness should accord with the deliverances themselves 1. In their nature [There is nothing in outward festivity that is at all abhorrent from the precepts of our religion, provided we conduct ourselves with temperance and sobriety. An external celebration of victory, or of peace, or of an abundant harvest, will cer tainly consist with the fear of God. Such things indeed become sinful when they draw us into the spirit of the world, or lead us to seek our happiness in earthly vanities: but, when they are used merely as expressions of our gratitude to God, there is nothing in them unworthy of the Christian character.k That, however, which both our temporal and spiritual mercies most demand, is a thankful heart. It is by this exclusively that we are to make our acknowledgments for spiritual mercies: and, in comparison of this, all outward demonstrations of joy are vain, yea, even hateful in the sight of God.] 2. In their degree [The deliverances which we have been now considering, are great beyond all conception. Even those of a temporal nature can scarcely be estimated too highly- -But those which have been vouchsafed to our souls, what words can adequately express them; or what imagination can fully comprehend them? Doubtless then the prophet's exhortation, animated as it is, requires no more of us than the occasion justly demands. We should "sing, and shout, and rejoice with all our hearts." Such should ever be the' frame of our minds: for though our temporal blessings are only occasional, our spiritual mercies are renewed day by day: they never wax old; nor should the remembrance of them be ever effaced from our minds: "the sacrifices of praise should be offered up continually;" and the fire that kindles them on the altar of our hearts, be never suffered to go out."] We will not conclude without some ADDITIONAL IM PROVEMENT 1. For caution [The judgments which have been removed, were sent by God as the punishment of sin." And though he has taken them away from us at the present, we know not how soon he may inflict them again even with sevenfold greater weight, if we be unmindful of the ends for which they were sent. Let us then turn from those sins which have provoked the Lord to anger: and, while a dread of his wrath deters us from repeating our former transgressions, let a sense of his goodness constrain us to render him a cheerful and unreserved obedience."] 2. For reproof [Many, it is to be feared, feel but little gratitude to God for the removal of sore judgments. They join perhaps in the outward expressions of joy on account of our temporal deliverances; but they despise the gratitude that is expressed for spiritual mercies, and would account a strict compliance with the injunctions in the text as no better than the effervescence of a heated imagination, or perhaps the wild effusions of a maniac. But these, whatever they be in profession, are atheists in practice; and, though they participate in our national mercies, they are utter strangers to any spiritual blessing: yea rather, the heaviest curses hang over their devoted heads.* How awfully are all such persons condemned in the text! Let them reflect well upon their unhappy state: for if once they feel God's judgments in the eternal world, they will never have to shout for a removal, no, nor for a mitigation of them, to all eternity.] 3. For encouragement [Many have been the prayers offered to God under our late calamities: and we trust that he has heard the supplications of his people, and sent us a deliverance in answer to their prayers. Let us learn then to plead with him for a removal of all our judgments whether temporal or spiritual. So shall the afflictions of this present life be either removed or sanctified; and our joy in God be a foretaste of that happiness which shall speedily arrive, and be enjoyed by us without mixture, intermission, or end.] • Lev. xxvi. 18, 21, 24, 28. P Ezra ix. 13, 14. Ps. xxviii. 5. Deut. xxviii. 45, 47. CCCXXXVII. TRUST IN GOD RECOMMENDED. Ps. xxi. 7. The king trusteth in the Lord; and, through the mercy of the Most High he shall not be moved. THERE is an inseparable connexion between the du ties and privileges of a Christian It is his privilege to enjoy composure under all difficulties and dangers But this he cannot possess, unless he repose his confidence in God Nevertheless in relying upon God his mind shall be kept in perfect peace David had known the storms of trouble as much as any man But in the midst of all maintained a full assurance of divine protection He records his experience in the words before usWe shall consider them I. According to their original import This Psalm, like many other parts of scripture, has a double sense In an historical view it speaks of David himself [David had long been habituated to trust in the Lord When he was yet a boy, he withstood a lion and a bear in dependence upon God Nor feared to encounter him, who filled all the hosts of Is. rael with terrorb During the persecutions of Saul he still held fast his confidence And, under the most imminent danger and accumulated trouble, encouraged himself in Godc Sometimes indeed his faith for a moment began to fail him"But, on the whole, he was "strong in faith, giving glory to God" Nor was he less sensible of his own insufficiency when he was a king He still made the Most High his only and continual refugeAnd God approved himself faithful to his believing servantThere were indeed some occasions wherein David was greatly "moved" But these only served more fully to evince the power and faithfulness of his Gods-] In a prophetical sense the words are applicable to Christ. a 1 Sam. xvii. 36, 37. b Ib. xlv. 47. Ib. xxx. 6. d Ib. xxvii. 1. e Ps. xci. 2. and lvi. 2-4. f 2 Sam. xv. 30. Ib. xxiii. 5. siah [The whole Psalm has an evident reference to the Mes Christ is that "King" who was raised to sit upon the throne of David" And, as for every other good thing, so was he eminent for trust in God He disregarded the plots of his most powerful enemies1-And, undaunted, renewed his visit to those who had lately sought to stone him. He well knew that, till his hour was come, no power on earth could touch him1 Nor was he ever left destitute of the divine protectionHe seemed indeed to be "moved" when "he was crucified through weakness" But he soon shewed how vain were the attempts of his adversaries In his resurrection and ascension he "led captivity itself captive" And he will in due season "put all his enemies under his feet"-] In both these views the text sets before us an instructive example But we may consider it further II. In reference to the present occasion The solemnities of this day prove that the former part of the text is exemplified also in our own monarch" We may therefore hope that the latter part also shall be accomplished in him [The religious conduct of kings is of great importance to a nation Their piety indeed is not more meritorious than that of others But it is often more beneficial to the community than that of a private person In the days of old, God paid especial regard to the prayers of princes" Even when they were of an abandoned character, he heard them° h Luke i. 32. i Ib. xiii. 32. k John xi. 8. 1 Ib. xix. 11. m This was preached on occasion of the king going to St. Paul's to present the colours taken in three different engagements with the French, Spanish, and Dutch fleets, 2 Chron. xiv. 11, 12. & xx. 5, 6, 12, 15, 17. & xxxiv. 27. and Isai. xxxvii. 21, 22, 33, 34. 1 Kings xxi. 29. |