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GOD’S ORDINANCES PRECIOUS
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: Heb_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: Rom_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.]