Salmos 101:1

DISCOURSE: 667
MERCY AND JUDGMENT GROUNDS OF PRAISE

Salmos 101:1. I will sing of mercy and judgment: unto thee, O Lord, will I sing.

THERE are many things in the Christian’s experience, the precise quality of which he would find it difficult to determine, if they had not been recorded, as experienced by others, of whose piety we can have no doubt. To sing of mercy, and to be resigned to judgment, would appear to most Christians a suitable expression of their feelings under the different dispensations. But David, in a review of his past life, and under circumstances as they existed at the time when he wrote this psalm, declared both mercy and judgment to be equally proper grounds for praise and thanksgiving; and the repetition of his determination to praise God for them shewed that he spake not inconsiderately, but the deliberate and determined purpose of his mind.

That we may be led to adopt the same pious determination, I will endeavour to set before you,

I. The dealings of God with his people—

We should naturally expect that God would act in a way of mercy only to his friends, and of judgment only to his enemies. But towards both the one and the other he sees fit to dispense a mixed lot, reserving the unmixed portion for the eternal world. The ungodly, whilst partakers of some judgments, certainly enjoy many mercies: and the godly, whilst abounding in mercies, are exposed also to some judgments.

Some they feel in common with the world at large—
[In their bodies, they are liable to pain, sickness, and death, even as others. In their minds, too, they may be afflicted with the loss of friends, with ill-treatment from enemies, with distress in their families, with embarrassment in their worldly circumstances. In these respects, one lot comes to all; nor can we discern God’s love towards them by any thing of this outward nature [Note: Eclesiastes 9:1.]

To some also they are subjected, that are peculiar to themselves—
[The ungodly are not, in general, sensible of any particular tokens of God’s displeasure, as arising out of any variations of their conduct towards him: but the saints, who know what it is to have the light of his countenance lifted up upon them, are very keenly sensible of his withdrawment from them, when, by any secret neglects, they have provoked him to hide his face from them: and such frowns from their heavenly Father are inexpressibly painful to their soul [Note: Salmos 77:7; Salmos 88:14.] — — — The temptations of Satan, too, to which the ungodly are, for the most part, utter strangers, are sometimes like fiery darts in the souls of the righteous. None can tell what “wrestlings” many a devout soul has “with the principalities and powers of hell:” but verily, those, whose lot it is to sustain them, find them a source of extreme pain at the time [Note: Efésios 6:12; Efésios 6:16.]. Holy Job [Note: Jó 6:2.], and the Apostle Paul [Note: 2 Coríntios 12:8.], yea, and our blessed Lord himself, complained bitterly under these trials [Note: Lucas 22:44; Lucas 22:53.]; from which the vassals of Satan are exempt, and to which they only who are his determined enemies are exposed. Nor must I omit to mention the persecutions to which many are called to submit for righteousness sake. Those recorded in the 11th chapter of the Epistle to the Hebrews are amply sufficient to shew that they are not easy to be borne [Note: Hebreus 11:36.], nor altogether to be avoided, by any who will serve their God with fidelity and zeal [Note: 2 Timóteo 3:12.]. Of course, in respect of the measure of these trials, there will be found a great difference amongst the saints of God: but of some measure, all, in their season, are called to participate.]

But, mixed as these dispensations are, we are nevertheless prepared to contemplate,

II.

The wisdom and goodness of God displayed in them—

Mercies may be sent to the ungodly in judgment; as when “God gave the Israelites their desires, but sent leanness withal into their souls [Note: Salmos 106:15.].” So, in like manner, to his own people he often sends judgment in mercy. In truth, so are we constituted in our present imperfect state, that we could not bear either mercies or judgments, if they came alone. Mercies, if unmixed, would “exalt us above measure [Note: 2 Coríntios 12:7. twice mentioned in that one verse.];” and judgments, if unmixed, would sink us into despondency. A ship needs both sails and ballast, to carry it forward in safety: and so the Christian needs a diversity of dispensations, in order to accomplish in him the purposes of God’s grace. God sends them to his people,

1. To form them to the divine image—

[The divine image consists not in any one perfection, but in an assemblage of every perfection that can possibly be imagined. So the perfection of a Christian consists not in one grace, or even in one set of graces, but in a combination of all the graces which are suited to a redeemed soul, and calculated to advance the honour of our God. Now, all of these are formed by that variety of dispensations of which we have been speaking. The workings of the soul under so many different circumstances will tend to shew a man what he really is, and consequently to humble him in the dust before God: whilst the dealings of God with him will wonderfully display the character of God himself, and lead forth the soul in the devoutest acknowledgments to him for past mercies, and in the most implicit confidence in him for future blessings. In a word, all the active and passive virtues will be generated in the soul, and be called forth into united and harmonious exercise; so that by these dispensations the Believer will be assimilated unto “God, who is light itself, and in whom is no darkness at all [Note: 1 João 1:5.].”]

2. To stimulate them in their way to glory—

[Mercies have a tendency to fill the soul with love to God, and to make it pant for the full enjoyment of God in heaven. Judgments also operate to the same end, by weaning the soul from present things, and causing it to long for that rest which remaineth for it in a better world. It was not peculiar to the Apostle Paul to “desire to depart, and to be with Christ.” Every one who feels the vanity of earthly things, and has a foretaste of the world to come, will be like-minded with him. A weariness of life may be felt, and is often felt, by the most ungodly of men. That, therefore, is not the experience which I am speaking of: that results from a total ignorance of God’s mercies, and a dissatisfaction with their appointed lot. The state of mind to which I refer, is well expressed by St. Paul, when he says, “We that are in this tabernacle do groan, being burthened: not that we would be unclothed, but clothed upon, that mortality may be swallowed up of life [Note: 2 Coríntios 5:4.].” To the voice of Christ, saying, “Behold, I come quickly,” it responds with joyful confidence; “Even so, come, Lord Jesus [Note: Apocalipse 22:20.]!”]

Whilst they answer such ends as these, we cannot but see,

III.

The light in which they should invariably be viewed—

The saints in every age have acknowledged the goodness of God in them—
[David, in my text, speaks of judgment, as well as mercy, as the ground of his devoutest acknowledgments. And he elsewhere not only declares that “it is good for him to have been afflicted [Note: Salmos 119:71.],” but traces his afflictions to the faithfulness of God [Note: Salmos 119:75.]; evidently intimating, that he regarded them as comprehended in the covenant of grace, and as promised, so far as they should be needful for him, by a faithful and unchanging God. St. Paul even “took pleasure in them” in this view [Note: 2 Coríntios 12:10.]: and regarded them not only as light, but “as lightness itself”, from the consideration that they were “working out for him a far more exceeding and eternal weight of glory [Note: 2 Coríntios 4:17. The Greek.].” The same experience also is ascribed to all the saints: for, of every true Christian it is said, “We glory in tribulations also, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed [Note: Romanos 5:3.].”]

And we also should be prepared to join in their anthems of praise—
[Our views of eternity should swallow up all inferior considerations; and that dispensation be most welcomed which most conduces to our eternal interests. To flesh and blood, that which is attended with present comfort appears best; but it is not really so. A wind that is somewhat cross will urge on a ship more steadily, and carry it forward more rapidly, than one which is quite direct; because it will fill all the sails. So a measure of adversity will operate more favourably on our Christian course, than a state of unmixed prosperity. Taken in connexion, the good and the evil mutually assist each other, and “work together for good unto all them that love God, and have been called by him according to his purpose [Note: Romanos 8:28.].” Our blessed Lord himself “was made perfect through sufferings:” and what was subservient to his benefit, cannot fail of being conducive to ours also: and consequently, the acknowledgments which we should make respecting them in the eternal world should now at this time constitute an essential part of our thanksgivings to God.]

Who does not see here—
1.

The value and importance of faith?

[Sense beholds things as they appear. Faith beholds them as they really are. Faith views them both in their source and end: it traces every thing to God, as the all-wise and infinitely gracious Disposer of all events. Faith comprehends that saying, “Is there evil in the city and the Lord hath not done it?” It fully accedes, also, to that inspired declaration, “Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” Hence, if our mercies were unmixed, it would be far from regarding it as a token for good: it would rather suggest, that we were bastards and not sons; because there is no son whom a wise father chasteneth not [Note: Hebreus 12:6.]. Learn then, my Brethren, to “walk by faith and not by sight [Note: 2 Coríntios 5:7.].” You well know how greatly Jacob erred, when he said, “All these things are against me [Note: Gênesis 42:36.].” In fact, the very events which he so much deplored, were the means which God had ordained for the preservation of himself and all his family. Job too, in the midst of all his trials, little thought in what they would issue. But “you have seen the end of them [Note: Tiago 5:11.];” and if you will wait to see the Lord’s end in every thing that wears a painful aspect in his dispensations towards you, I may venture to assure you that the time is coming when you shall add your testimony to that of old, “He hath done all things well.” Your way may be circuitous and painful: but you will find, at the last, that “he has led you in the right way.”]

2. The blessedness of true Believers?

[Where is the man under heaven, except the Believer, who can adopt the language of the text, or carry it into effect? Ungodly men may sing when all goes well with them: but where is he that will sing in the midst of his afflictions, and make his afflictions themselves a ground of joy? Nowhere is that man to be found, but in the Church of Christ; for it is to his believing people only that “God giveth songs in the night.” On the other hand, there is not an individual in the Church of Christ who is not privileged to experience this joy, and who does not actually possess it in proportion as he has made a progress, in the divine life. Hear the prophet of old: “Although the figtree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord; I will joy in the God of my salvation [Note: Habacuque 3:17.].” Take this for your pattern, Brethren. You may be brought into trials, which may seem to menace your very existence: but, however the storm may rage, your Saviour is embarked in the vessel with you; yea, and is also sitting at the helm. Only reflect on his conflicts, victories, and triumphs; and you will see the way that is marked out for you: and as He fought and overcame, and is set down upon his Father’s throne, so shall you also overcome, and enjoy the full recompence of your trials upon your Father’s throne for ever and ever. And say, whether there will be one incident for which you will not bless your God in the eternal world? If not, then view every thing now as proceeding from his love, and as leading to the full enjoyment of heaven: and sing now both of mercy and judgment, as you will sing, when they shall have come to their final termination, and all present scenes shall be consummated in eternal bliss. I conclude, then, with that direction of the Apostle which is so suited to the occasion, “In every thing give thanks: for this is the will of God in Christ Jesus concerning you [Note: 1 Tessalonicenses 5:18.].”]