is that will keep the mind firm and stable amidst all the difficulties and temptations that we have to encounter; since the execution and fulfilment of all its provisions depends on the faithfulness of an unchanging God'. We should therefore contemplate this covenant, and trust in it, and plead it before God, and rejoice in an assured hope, that we shall in due time inherit the kingdom provided for us "before the foundation of the worldm."] TO IMPROVE this subject, we will add a few words, 1. Of reproof— [How little is there of such religion as this in the midst of us! The generality know nothing of it by actual experience and many, of whom we may hope that they are "God's chosen ones," scarcely ever rise higher than to a state of mourning for their sins, and of trust in God for his mercy. They are occupied so much about themselves, as almost to forget their God: that is, they do not contemplate as they ought, his unbounded excellencies, or delight themselves in him as their God and portion. O let not any of you rest in a state so unprofitable, and destitute of comfort as this! but seek to attain the full enjoyment of God in this world, as the best preparation for enjoying him in the world to come.] 2. Of encouragement [That which in our text is an exhortation, "Be mindful always of his covenant," is, in the Psalm from whence it is taken, a declaration respecting God, that " He hath remembered his covenant for ever"." Yes; he has remembered it, and ever will remember it; nor will he ever suffer one jot or tittle of it to fail. In that covenant he has made ample provision for all our necessities: so that, if we are ready to despond, (as if this elevated state of mind could never be attained, nor these duties ever be performed,) we need only look to that covenant, and all our fears will be dispelled. It is, as has been before observed, "ordered in all things, and sure;" and therefore the weakest shall have grace sufficient for him, and the most timid find security in the arms of an unchanging God.] 1 Jer. xxxii. 40. Mal. iii. 6. m In treating this subject, care should be taken, as much as possible, to preserve the life and spirit of the text. n Ps. cv. 8. CCCLXXXVI. DAVID'S ATTENTION TO HIS HOUSEHOLD. 1 Chron. xvi. 43. And David returned to bless his house. IT is truly delightful to see the operation of religion on the soul of man; how it transforms him from a carnal and selfish creature, into a spiritual and heavenly being, who, like the sun in the firmament, steadily pursues his course, and shines brighter and brighter unto the perfect day. Beautifully was it exemplified by David in the history before us; in illustration of which we shall notice, I. The work in which he had been engaged This was, the bringing up of the ark from the house of Obed-edom to Jerusalem: and, A glorious work it was [In itself, it was a work of vast importance. For many years had the ark lain in obscurity at Kirjath-jearim, without any application being made to it for instruction from God. But, when brought up to Jerusalem, it would be accessible at all times; and, in all difficult emergencies, the will of Jehovah might be learned from it. Indeed, the whole account respecting it shews us clearly, in what light it was viewed by the nation at large As a typical act, its importance rises still higher in our estimation. It was undoubtedly typical of Christ's ascension into heaven; for in that view it is spoken of in a great variety of Psalms, and in that view the Psalms relating to it are quoted in the New Testament". Let other Psalms, from the 96th to 99th, be read as referring to both these events, and they will fully illustrate the importance of the work which David had just completed And it had been performed in a manner most acceptable unto God [In its commencement, it was begun by consulting all the great men in the nation, who were stirred up to concur in itc. In its progress, nothing was left to human invention, as before; but all was conducted, with the strictest a Ps. xxiv. xlvii. lxviii. cxxxii. b Compare Ps. lxviii. 18. with Eph. iv. 8. c 1 Chron. xiii. 1-3. attention to God's revealed will. Nor did David commit the service altogether to others: no; he himself attended the procession, and played and sang with all his might; yea, and danced also before the ark with such holy ecstasies, as to subject himself to the scorn and censure of his own wife; who being a stranger to those divine raptures, imputed them, not to pious fervour, but to indecent wantonness. But his joyous exultation was such as the occasion required, and such as, though condemned by Michal, was most pleasing unto God.] Having seen the service to which he had gone forth, we proceed to notice, II. The work to which he returned Though he might be well supposed at the conclusion of his service to need repose, yet he went home only to protract his labours in another way. returned to bless his house; that is, He 1. To obtain blessings for them by his prayers [He would not confine his religious exercises to public occasions, but went home to stir up in his family those blessed emotions with which his own soul was filled. He was anxious that all his wives, his children, and his servants should be partakers of his joy and therefore he would unite with them in fervent supplication to the God of all grace, that they might themselves" know the Lord from the least even to the greatest of them," and all experience the blessedness of his salvation. Here we behold a bright example, which it behoves us all to follow. Family prayer is, alas! too often neglected, or at best but coldly performed, by many, who profess a high regard for public ordinances: but the true child of Abraham will " command his house and children after him to fear the Lord," and will say with Joshua, "Whatsoever others may do, I and my house will serve the Lord." If we have family wants, and family mercies, we should unite our prayers and our praises with our families, that God may be acknowledged as the one source from whence all good either has issued, or can be hoped for: and though we can easily imagine circumstances wherein such domestic services are impracticable, yet we cannot imagine any real piety to exist where such duties are wilfully neglected.] 2. To render himself a blessing to them by his conduct [It was promised to Abraham that he should not only be d Gen. xviii. 19. e Josh. xxiv. 15. blessed himself, but be a blessing also to others: and this promise is in fact made to all the believing seed of Abraham. To make others happy was no small part of David's ambition. Hence he went to his house determined to contribute as far as possible to the edification and comfort of all connected with him. He would instruct the ignorant; and teach, not by precept only, but by example also. His determination was to "walk before his house in a perfect way!" He would not be proud, or imperious, or passionate, or fretful; but would regulate all his tempers and dispositions by the golden rule of doing as he would be done unto: and "the law of kindness would be ever in his lips." How different is this from the conduct of many, who from the public ordinances, in which they profess to take delight, go down to their houses to make them wretched and miserable, rather than to bless them! O let the professors of religion look well to this: for, as a consistent Christian is a blessing wherever he goes, so an inconsistent Christian is a curse, and a stumbling-block to all around him.] LEARN then from hence, 1. How highly we are privileged : [The ark, even the Lord Jesus Christ himself, is present in the midst of us. To him we may have access; and of him we may inquire continually and every blessing which was typically derived from the symbol of his presence, shall be really and spiritually obtained by all who seek him. If then David and the whole kingdom of Israel felt such exalted joy in the possession of that which was a mere shadow, let us not be unmindful of our privilege in possessing the substance.] 2. In what way we should improve our privileges [Let us not only rejoice in them ourselves, but endeavour to communicate the benefit of them to others. Let all who see us, be the better for us; and all who stand in any relation to us be constrained to say, that "God is with us of a truth."] f Ps. ci. 2. CCCLXXXVII. GOD'S RELATION TO HIS PEOPLE. 1 Chron. xvii. 24. The Lord of hosts is the God of Israel, even a God to Israel. A SENSE of God's kindness to us will invariably inspire us with a zeal for his glory. The more deeply we feel our obligations to him, the more ready we shall be to speak good of his name, and the more desirous that he should be honoured by every child of man. It was David's happy lot to be eminently favoured of his God. He had been taken from the sheep-folds, to feed God's people Israel; and he had received a promise from God, that the kingdom should be perpetuated in his family to very distant generations. Overcome, as it were, with the contemplation of these stupendous mercies, he adores his God with the profoundest gratitude: "O Lord, there is none like thee, neither is there any God besides thee, according to all that we have heard with our ears." Then, looking for the establishment of God's blessed word in relation to himself and his descendants, he prays that God himself may be glorified by means of it: "Let it even be established, that thy name may be magnified for ever, saying, The Lord of hosts is the God of Israel, even a God to Israel;" that is, "I have found thee a God to me: and I desire that thou mayest be known to Israel, and acknowledged by Israel, under that endearing character, to the latest generations." Let us, for the illustrating of these words, consider, I. The relation which God bears to his people He is here called "The God of Israel." But there seems, at first sight, to be nothing very peculiar in that, since he is "the God of the whole earth"," yea, and of all his creatures, whether in heaven or hell; all being alike subject to him, and all equally under his control. The title here given to him must evidently import something of a more restricted nature, something that more immediately connects him with Israel as his peculiar charge. Its real signification is, 1. That he has chosen them out from amongst the world, which lieth in wickedness [This he did, when he called Abraham out of Ur of the Chaldees. Abraham was an idolater, in the midst of an VOL. IV. a ver. 16-20. b Isai. liv. 5. C |