3. To those who doubt to which class they belong [Many, from what has been wrought in them, have reason to hope Yet, from what still remains to be done, they find reason to fear Hence they are long in painful suspense But let such remember, that sin, if truly lamented and resisted, does not prove them unregenerate°— On the contrary, their hatred of it, and opposition to it, are hopeful signs that they are in part renewed Nevertheless, let them endeavour to put this matter beyond a doubt Let them look to Christ as their almighty deliverer Let them pray for, and depend upon, his promised aid3—] • Jam. iii. 2. a John viii. 36. P 2 Pet. i. 10. r 2 Cor. xii. 9. XX. THE PRIVILEGES OF THE GODLY. Ps. iv. 3. Know that God hath set apart him that is godly for himself. SIN has been in all ages an object of the world's regard But religion has been always hated and derided There never have been wanting those who resembled Cain and Ishmael God however has far other thoughts of those who serve him The recollection of this is a comfort to the godly under their persecutions The consideration of it too might be of great advantage to the ungodly The Psalmist seems to be reproving the wicked, for their contempt of God, and their injurious treatment of his people He therefore, in a way of triumphant exultation, suggests the thought in the text We shall a Gal. iv. 29. I. Shew who are the objects of the divine favour The world is divided into two descriptions of men, godly, and ungodly— The godly are to be distinguished by a great variety of marks They fear God [The generality sin without any shame or remorseb But the godly can no longer proceed in such an evil course They humble themselves before God for their past offences They guard against offending him even in thought-] [They are not actuated by a merely slavish fearThey have the spirit of adoption given to them— They unfeignedly delight to do their Father's willf They account the enjoyment of his favour to be their highest happiness-] They serve God [Their religion does not consist in mere inefficacious feelings They make it appear to the world that they are God's ser vants They perform even their civil and social duties with a reference to him— They do every thing with a view to his gloryh They are despised indeed by the world, but approved by their God This will appear while we II. Declare the peculiar honour conferred upon them God has testified, in the strongest terms, his approbation of the godly He has moreover "set them apart," as distinct from those that perish This he did secretly in his eternal purpose [His regard for them did not commence after they became godly Their godliness is the fruit and not the cause of his love He loved them, and set his heart upon them, from eternity-] He did it also openly, when he called them by his grace [These two periods of their separation are mentioned by St. Paul' In conversion, God sets apart sinners for himself— He inclines and enables them to come out from the world"— He causes them to devote themselves entirely to his service"-] He has set them apart too " for himself" [He makes their souls his own habitationo— He sheds abroad his love in their hearts by his holy Spirit He preserves them as living monuments of his power and grace He regards them as his own peculiar treasure?—] This being a point wherein all are deeply interested, we shall III. Commend the subject to your solemn attention [In every period of the world, God has had a peculiar people These have been distinguished with special tokens of his love And though they were not set apart for their holiness, they have invariably been made holy Moreover, when they were holy, God delighted in them as holy'-] Nor is it a matter of trifling concern [The Psalmist evidently speaks of it as deserving deep attention And if it related only to this present state, it were worthy of notice But the present separation of God's people for himself is a pledge and earnest of a future separation In the day of judgment, God will complete what he here began' What distinguished honour will he then confer upon the godly! 1 Then he will be their joy, and they his glory for ever"—] Let the ungodly therefore know this to their shame [The Psalmist suggests the thought peculiarly in this view And well may they be ashamed who despise what God loves In vain do any hope to be God's hereafter, who are not his now Let the ungodly therefore be ashamed of their false confidences Let them set themselves apart for God, if they would have God set them apart for himself Let them learn to live the life of the righteous, if they would die his death-] But let the godly know it, to their unspeakable consolation [They, who are beloved of God, have little reason to regard the contempt of men God would have them assured of his superintending careHe would have them know their security, who take him for their God* Let the godly then rejoice in the honour conferred upon them Let them look forward with joy to the final completion of God's gracious purposes towards them And let them devote themselves more than ever to his service-] u Rev. xxii. 3, 4. * Rom. viii. 31. XXI. THE DUTY AND OFFICE OF CHRISTIAN LOVE. 1 Pet. iv. 8. Above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. THE divine authority of our religion is fully esta blished Its external evidences demonstrate God to be its author Nor are its internal evidences less convincingThe tendency of Christianity is to assimilate us to GodAll other religions have countenanced a vindictive spirit But the religion of Jesus inculcates universal love— The New Testament lays the greatest stress upon this duty The injunction in the text proposes to our view I. The duty inculcated The term "charity" is to be understood of Christian love [Many confine the sense of this term to almsgivingBut almsgiving is a very small part of what is implied in. it Charity includes the whole of our duty towards our neighbours-] This charity or love is our indispensable duty oneb [Though an old commandment, it is enjoined as a new Obedience to it is a sure test of our conversion It is a good evidence of conversion to ourselves— A want of love manifests us to be in an unregenerate statef] It ought to be cordial and "fervent" [Worldly courtesy is but a faint image of Christian loveLove, if pure, and subordinate to God, cannot be too fervent Our love of ourselves is the rule of love to others Our Lord's love to us is the pattern also of this duty_] We should" above all things" cultivate this disposition [Love is the greatest of all Christian gracesh If we attain to it, we fulfil the law of Christ But if we be destitute of it, nothing else will profit usk-] The children of God should maintain it "among themselves" [Benevolence is due even to our enemies But there is an especial obligation in the saints to love each other Their union with Christ, and with each other, demands it-] * Rom. xiii. 9. b 1 John ii. 7, 8. 41 John iii. 14. former part. i Rom. xiii. 8, 10. c 1 John iv. 7, 8. e John xiii. 35. |