LECTURE III. "Lord, who shall abide in thy tabernacle? who shall dwell in PART I. Nothing can be more important than the inquiry with which this Psalm commences. It refers not to a subject of idle or useless curiosity; nor to a subject involving some merely ten.porary interest; nor to a subject about which we may be indifferent, and at the same time neither compromise our wisdom, nor endanger our safety. It refers to a subject which comprehends at once our prospects of eternal felicity, and the practical concern that we must necessarily feel, and the practical efforts that we must necessarily make, in order that these prospects may be certainly realized. And, therefore, it is infinitely more deserving of our regard than the most momentous of all the various inquiries that were ever engaged in by men of science, or by men of the world, whose views were confined to the circumstances and the comforts of a present state. another world-a world in which a righteous judgment shall pass upon you, and in which you shall have an endless, unchangeable existence either of happiness or woe. Are you prepared for that world? Have you provided for the dread alternative which there awaits you? And have you any good ground to hope that you shall escape the wrath to come," and be admitted into heaven? The case supposes that you have no such prospect, and no such meetness; and on that supposition, what are all the honours, and all the treasures, and all the joys of "the life that now is?" We repeat it, and you cannot in your conscience gainsay it, that they are nothing,-lost and forgotten amidst the realities of that eternal state of being, in which they cannot secure for you one gleam of comfort, or one ray of hope. Nay, they are worse than nothing; for though they pleased, and even enraptured you during the short and fleeting hours of your mortal career, they were all the while concealing from you the glories of immortality, chaining down your ambition to the pursuits of sense and sin, and deluding you to your everlasting ruin. What infatuation, then, to be taking no heed to your future well-being, and lavishing all your care and all your anxiety on "the things that are seen and temporal!" Take the converse of the supposition we have made, and observe how it brings you to the same conclusion. Suppose that you had the most moderate portion of worldly prosperity and indulgence that ever fell to the share of the unfortunate; suppose that all the possessions of which you are taking such a fast hold, and all the gratifications to which you are so much devoted, were to vanish from your grasp for ever; suppose that your cup of terrestrial bliss were dashed to the And yet how little of the patient attention of most men, and ground, and there were put into your hand, and pressed to how little of their scrious meditation, does it occupy! To your lips, a cup overflowing with the bitter waters of sorrow every thing else, whether grave or trifling, they are more than and adversity, which you were compelled to drink to its very sufficiently alive. They are eager in asking, and they spare dregs;-what of all this, if you were "rich towards God;" no trouble in ascertaining, by what means their "knowledge, if you were travelling to the "kingdom that cannot be moved;" which puffeth up," may be enlarged, or their worldly advan- if you were heirs of the "inheritance which is incorruptible tages secured, or their personal gratifications promoted, or and undefiled, and that fadeth not away?" Your sorrows in their animal life prolonged, or their passing amusements va- the one case would as quickly pass away, as must your joys ried, and multiplied, and heightened. Listen to their con- in the other case; and as the departure of your joys in the versation, and you will hear how much they are in earnest other case was but the prelude of ceaseless and unmingled about these objects of pursuit. Look to their conduct and you misery, so the termination of your sorrows in this case would will see what sacrifices they are ready to make, in order to be succeeded by a felicity, perfect in its nature, boundless in attain what they thus so vehemently desire. Examine their its extent, and endless in its duration. Only lay up for yourwhole system of life, and you will find them giving their days selves an interest in the substantial and undecaying blessedand their nights, their warmest affections and their most vi- ness of the celestial paradise; and all that this transitory gorous efforts, to the engagements and the pleasures of a pre- scene can visit you with, either of pleasure or of pain, will be sent world; seeking after these with insatiable curiosity, and "as the small dust of the balance, without weight and withunwearied activity; and as intent upon them as if they com- out regard." And the very privations and afflictions, by prised all that is alluring to human ambition, and all that is which, as worldlings, you would be bowed down to the dust, requisite to human happiness. As they do not deny that they and amidst the severest of which you could have no support have immortal souls, and that there is a coming retribution and no consolation, would not only be borne by you, as Chrisfrom which they cannot escape, one might expect that the tians, with patience and resignation, but would serve by elethought of this would exact from them some consideration, vating your hearts, and purifying your characters, to give you even in their busiest hours, and that now and then they would a larger capacity, and a diviner relish, for the glory that is devote to it their solemn and exclusive regard. But no: they to be hereafter revealed." O how foolish, then, to be eager speak and act as if they had no real or thorough belief that in every inquiry, and intent upon every employment that has there is a hereafter, or as if they judged themselves to have a reference, however remote, to your connection with the no individual concern in it. "What shall we eat? What things of time; and never once, or seriously, or fervently, to shall we drink? Wherewithal shall we be clothed?" How "lift up your souls" to him "who inhabiteth eternity," and shall we get honour? How shall we acquire wealth? How say in the language of the Psalmist, "Lord, who shall abide shall our time pass most pleasantly away? How must we be in thy tabernacle? Who shall dwell in thy holy hill ?" qualified for this scene of business? And how shall we be arrayed for that scene of gaiety?-These are the questions, and the only questions which they are at pains either to put or to answer; and their spiritual and everlasting condition is as much unheeded, as if they had no eternity before them, and had no account to render. But there are some who often think of heaven, and often speak of heaven, and often direct their face towards heaven, and who notwithstanding do not attend to the meaning of the Psalmist's question, or do not properly apply it, or do not sufficiently act upon it. They seem to be quite convinced that there is such a place as heaven, and that every wise man The folly of all this is so obvious, that we could scarcely will be desirous to reach it: and they seem not only to parbelieve it possible, were not the fact presented every day and take of that desire, but to be satisfied that, with respect to every hour to our observation. O if there be any now hear them, it will be ultimately and certainly realised. And all ing me to whom the description applies, let me beseech you, this, although they do not spend one serious thought on the were it but for one moment, to reflect on the infatuation which qualifications which heaven requires of every one who would besets you. Suppose that within that range to which you inhabit its holy and happy mansions. They have inquired limit your concern, you possessed and enjoyed every thing about the reality of these mansions, and have no doubt of bethat your hearts desired; that you had no want unsupplied, ing at last admitted into them: but they never put the quesand no wish unfulfilled; that every species of evil were a tion, "Lord, who shall abide in thy tabernacle, who shall stranger to your lot, and every species of good familiar to your dwell in thy holy hill?"-Or they put this question, and they feelings and your experience; that, in short, the whole "world get it answered, and they entertain correct and scriptural noand the fulness thereof" were yours at will;-what in truth tions concerning it, and are just as orthodox on the subject as have you obtained? Why, it is not too strong language to you could desire them to be. But then their knowledge of it say, that you have obtained nothing. You and the world, is altogether speculative, or if practically used, is made to reclosely as you are now linked with it, and cordially as you fer to every human being but themselves. They look around are now attached to it, and little as you now think of leaving them, and they decide with great readiness on the future fate it, you and the world must part. You must die, and go into of others-determining who shall finally be introduced into heaven, and who shall finally be excluded from it: and if they refrain from passing such specific sentences on their fellow creatures, they also refrain most carefully from considering how far they, for their own part, can look forward with hope and confidence, as those in whom there is a personal meetness for the kingdom of God, by their possessing those qualities to which the promise of that kingdom is annexed, and satisfy their minds with having an accurate acquaintance with the doctrine, and an unwavering belief in the doctrine, that they who go to heaven must be distinguished by that character which is delineated and prescribed in the sacred scriptures. Or if they do make this self-application of the great and important truth that admission into heaven is a privilege necessarily, authoritatively, and exclusively bestowed upon a particular class or description of men; if they are persuaded that it is indispensably requisite for them to belong to this class, if they would enjoy that privilege; and if, under the influence of this persuasion, they set themselves to the work of preparation, and seek to be adorned with that excellence which shall constitute their fitness for eternal life, still they allow their proud reason, their corrupt passions their worldly interests, so to interfere with what divine authority requires them to do and to be, that there are some duties which they will not perform, some vices which they will not abandon, some sacrifices which they will not make, though hell be the penalty, and heaven the reward. Now these are all wrong; and their errors must prove fatal. Nobody surely can get to heaven merely by believing that there is such a state, and desiring to be there, however firm the belief, and however intense the desire may be. There must be at least superadded to this, some knowledge of that character which those must possess who shall be admitted into it; some concern felt upon that subject; some endeavours made to acquire distinct apprehensions of it; and some measure of success in obtaining the requisite instruction. Nor is this by any means sufficient. To our belief in heaven and our ambition to enter it, we may add the most minute inquiries into the character which fits for the enjoyment of it, and the most correct acquaintance with all the qualities of which that character is composed,-still that can do us no good so long as we make use of it for no other purpose than that of judging of the future condition of other men, and think not of its just and individual application to ourselves. And though we should apply it to ourselves, and be satisfied not only that a particular and specified preparation is indispensable, but that we must have that preparation, still, if in making it, we leave out what the word of God declares to be essential to its completeness and its acceptance, and do nothing more than aim at those attainments which suit our own depraved or fanciful views, there is no ground on which we can consistently lay claim to heaven, or rationally expect to be its inhabitants at last. "Eternal life is altogether the gift of God;" he has intimated that it is the portion of none but those who are qualified for its exercises and its pleasures; he has fixed what these qualifications are, and has plainly revealed, and authoritatively prescribed them; and it is beyond all controversy that we must inquire about them, that we must become acquainted with them, that we must labour to be invested with them, that we must actually have them, in order that we may be among the number of those "who shall abide in the tabernacle of the Lord, and dwell in his holy hill," of those who shall be the real members of his church upon earth, and shall finally ascend to the place of sublime and everlasting recompense. PART II. Having said this much on the question here put by the Psalmist, let us now attend to the answer that he gives. He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbour,nor taketh up a reproach against his neighbour. In whose eyes a vile person is contemned; but he honoureth them that fear the Lord; he that sweareth to his own hurt, and changeth not; he that putteth not out his money to usury, nor taketh reward against the innocent." We are evidently not to regard this as a complete enumeration of the virtues which constitute a meetness for heaven. A complete enumeration can only be made by travelling through the whole sacred volume, and collecting all the principles that are laid down in its pages, and all the precepts that there are enjoined for the regulation of human conduct. It is not from detached passages of revelation that we learn particularly and fully what the Christian character is, but from its various truths, and maxims, and commandments gathered together, and combined into one practical system. All scripture is given by inspiration, and is profitable for doctrine, for reproof, for correction and instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." That we may be "perfect, and thoroughly furnished unto all good works," we must study the whole of the inspired record, and make ourselves minutely acquainted with its contents. But the Divine Spirit has seen proper, in describing those who shall "enter into life," to mention sometimes one part of their character, and sometimes another, to the apparent exclusion of the rest. Thus, in the twenty-fourth psalm, when it is asked, "who shall ascend into the hill of the Lord? and who shall stand in his holy place?" this answer is subjoined, "He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully:"-in which words the acquirements of a successful candidate for heaven, are limited to freedom from gross outward sins, and from sensual desires-from undue attachment to "the things of the world," and from false and fraudulent oaths. In our Saviour's account of the general judgment, the sentence of approbation which he will pronounce upon the righteous, who are to go "away into life eternal," recognizes no other Christian grace in them as authorising this glorious destination, than the exercise of charity,-of charity too, in its most ordinary form,-as directed not to the welfare of the soul, but to the comfort of the body, and to that comfort as promoted and cared for by the cheapest, and most common-place offices of humanity. "I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took ine in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Christ also, in his sermon on the Mount, ascribes salvation to the possession of one particular excellence, without even glancing at its connection with any other, and without speaking of it as forming a portion only of a great and comprehensive whole. Thus he says, "Blessed are the peace makers, for they shall be called the children of God: Blessed are they that mourn, for they shall be comforted: Blessed are the poor in spirit, for theirs is the kingdom of heaven." The same great reward is annexed to the principle of faith, without any express notice of those acts of moral obedience which are yet affirmed to be necessary for proving our faith to be a faith of saving operation; "Believe in the Lord Jesus Christ, and thou shalt be saved;"--And to the sentiment of love to God, without any detail of those deeds of piety and goodness by which it is at once evinced and perfected-thus the things are unimagined, which God hath prepared for them that love him;"-And even to the verbal confession of Christ in the world, without any allusion to that practical submission to his will, and humble imitation of his example, by which all his disciples must necessarily be distinguished; as, "with the mouth confession is made unto salvation;" and "whoso confesseth me before men, him will I also confess before my Father who is in heaven." And in the passage before us, though in it a greater number of virtues are particularised than in most other passages of scripture, where holy character is stated in connection with its heavenly reward, yet it is obvious that many are altogether omitted, and that of those which are specified, there are some less valuable in comparison than others which might have been introduced into the catalogue. This, however, is quite according to the analogy of scripture; and we shall endeavour to show, in a few particulars, that it is rational, consistent, and useful. 66 1. In the first place, as we have already hinted, it is not intended that one part of the scripture should be understood and acted upon independently of the rest. Its great object is to tell us how we are to prepare for heaven; and surely it is both wise and requisite, that we learn this lesson in its full meaning and extent; that we direct our attention to all the dispositions we must cherish, and to all the habits we must cultivate, in order to be ripe for glory; that we neglect nothing, however inconsiderable, which the wisdom or the holiness of God has demanded of us for that purpose. Even though all the virtues required of us were brought into one list, and presented to us at one view, with a single solitary exception, and that this single virtue were to be found in the least interesting, and most neglected corner of the Bible, to that corner we must go for it, and bring it into its natural and appointed fellowship with the rest, and give it as firm a hold of our heart, and as fixed a place in our deportment as any of them. And why? For this simple reason, that it stands within the precincts of revelation; that it is recommended, sanctioned, and enforced by an authority, which it is not competent for us either to question or disobey; that it constitutes one of the features of that character, which every obligation of gratitude, and every prospect of futurity teach us to maintain; and that if we continue destitute of it, especially when warned of its necessity, we are worse than unprepared for the regions of immortality. It is in vain to say, that as you find the promise of eternal felicity appended to the exercise of a single virtue, your exercise of that one is perfectly sufficient, and all others are but works of supererogation. We shall immediately show you, that when you speak thus, you mistake the import of Christian virtue. But, in the mean time, we may observe, that so long as you admit the Bible to be the directory of your faith, and hope, and conduct, it is quite impossible for you to limit your regard to any single virtue whatever, or to any circumscribed number of virtues that you may choose to bring together. The authority which enjoins, the love which constrains, the hope which animates to the practice of one, enjoins, and constrains, and animates to the practice of them all. The moment that you make a selection in this respect,-however few, and however unimportant those may be which you exclude, that moment you cease to pursue heaven in the way that God has instituted; and surely you cannot be so bold as to presume that you shall be able to attain it in some other way. It is very true, the scriptures say, as you have heard, that charity shall prepare you for heaven; but does not the scripture say also, that justice, temperance, humility, and patience are as much connected with that destination as charity is! If you dwell on those passages which speak with commendation of visible and active performances of duty, I would remind you of the passage which affirms, that "the pure in heart are blessed, for they shall sec God." You may quote to me the declarations which bear, that they who "keep the commandments," and "abound in good works," shall "enter into life;" but I must also quote the declarations which affirm, that "without faith it is impossible to please God," -that "by grace are ye saved through faith,"-and that "whosoever believeth in Christ, shall not perish, but have everlasting life." And to those who take the opposite view, and refer to the statements in scripture, which trace our title to the unfading inheritance to a simple belief in the Saviour, I must proclaim the language, and the doctrine of this Psalm, which most distinctly represent that inheritance as reserved for those who "walk uprightly, and work righteousness, and speak the truth in their heart; who backbite not with their tongue, nor do evil to their neighbour, nor take up a reproach against their neighbour; in whose eyes a vile person is contemned, but who honour them that fear the Lord; who swear to their own hurt, and change not; who put not out their money to usury, nor take reward against the innocent." Thus, though the happiness of heaven is connected with the possession of a particular grace, yet being connected with the possession of every other particular grace, they must all be considered as equally essential, and none of them can possibly be excluded from the character of meetness, or the work of preparation, for that happiness, without opposing the authority of God, and breaking in upon the harmony of the Christian scheme. 2. But in the second place, independently of the explanation now given, the propriety of annexing the promise of heaven, to a certain portion of the Christian character, may be illustrated by considering what that portion of it truly and necessarily implies. It is nominally, but not really insulated. It stands by itself in the enunciation; but it does not stand by itself, when traced to its origin, and to its genuine effects. It has a natural or an instituted relation to every other religious and moral excellence in the Christian life; and whatever portion it be, if it belongs to pure, personal, practical Christianity, the individual to whom it adheres, possesses every other portion which can be required to constitute the sum total of Christian deportment. is promised to you who believe, it is promised to you as having been born again," and as being "holy in all manner of conversation," as well as relying on the atonement and righte ousness of Christ, the former constituting your meetness for heaven, as the latter realises your fille to it. Again take the example of love to God. This affection is "shed abroad in your hearts by the power of the Holy Ghost given unto you." But surely it cannot be that the Holy Ghost should kindle up this affection in your souls, and not kindle up every other affection which might render them a temple fit for his inhabitation. And then, loving God, it follows by necessary consequence, that you" keep his commandments," that you submit to his will, that you seek to promote his glory. So that the hope of seeing him, and enjoying his presence in heaven, though warranted and cherished by conscious love to him, is connected with that love as implanted by the regenerating and sanctifying influences of the spirit, and as constraining you in whom it dwells, to lead a life of universal and cheerful devotedness to the work of moral obedience, and of unfeigned piety. Take now an example or two from outward conduct. It is common to speak with confidence of a man's future fate, if he was a man of strict and sterling honesty. And we have no objections to join in expressing that confidence, provided you give to honesty its real and scriptural import. A man of strict and sterling honesty does not merely signify a man who does not steal, and does not break his bargains, and does not violate his promises. He does not receive, and he does not deserve the title, if he refrains from these things for no other reason than that he is afraid of detection and punishment, of losing his worldly reputation, and of injuring his secular interest. Were this all that could be affirmed of him, you might call him, in common phraseology, an honest man, but all your charitable indulgence, and all your recklessness of speech would not allow you to say, that such honesty will carry him to heaven. And why? Because such honesty is mean and selfish in the considerations which give rise to it, and is quite consistent with a character, in all other respects, base and unworthy. What we desiderate in this case is, that the honesty be practised from right principles and motives. Then we may safely connect it with eternal life, because then it forms a part of the spiritual life, and there can be no doubt of its being associated in the individual, with all the other duties of Christianity; for if a man be honest, because he fears God, and loves the Saviour, he must, from the operation of these powerful and permaneut springs of holy living, be distinguished also by personal purity, and relative fidelity, and social benevolence, and divine piety. Hence it is, that in scripture, justice stands for the whole of practical religion and moral obligation. The true Christian is denominated the just man. The just are said to "live by faith;" and when we go to heaven, we go to "the spirits of the just made perfect." Take another example from the passage before us. There are various excellent qualities here enumerated, of which we shall afterwards give an exposition. But let us select the least significant of them; that which says, that he who is to dwell in God's holy hill, "doeth no evil to his neighbour." This is a very negative virtue, and one to which you would not readily attach the greatest value; and yet that he who doeth no evil to his neighbour, shall inherit the kingdom of heaven, is a scriptural proposition, and indubitably true. And why? Because, doing no ill to our neighbour is not a inere passive goodness, proceeding from constitutional indolence, or natural softness, or fear of giving, offence, or want of opportunities and temptations to mischief. But it is a branch of Christian love, for "love worketh no evil to his neighbour;" and love, with which this is inseparably united, and from which it directly flows, is a "fruit of the Spirit,” whose "fruit is in all goodness, and righteousness, and truth;" and it stands united with love to God, for he that loveth God, loveth his brother also;" and loving God, he will not only love his brother, but he will study to do all those things Take the principle of faith for example. If your faith be which please God; and so extensive are the connections and genuine, it is the consequence of "the washing of regenera-dependencies of this sentiment, and such an all governing tion, and renewing of the Holy Ghost." But the change influence does it exercise, that it is declared to be the bond which that produces, affects the whole man, and leaves no of perfectness, and the fulfilling of the law." part of him under the reigning power of sin, but brings along with it a universal conformity to the law of God. So that possessing genuine faith, you of course possess every other good principle by which the heart ought to be pervaded. And then looking to the effects of this faith, it "purifies the heart," and as necessarily gives birth, and nourishment, and permanency to practical holiness in him whom it actuates, as "a good tree bringeth forth good fruit." So that when heaven We shall just give one instance more. Our Lord has told us, that if we "confess him before men, he will confess us before his Father in heaven." Now nobody can suppose that any sort of confession will answer the purpose; that we may confess what we do not feel; and that a mere verbal and public testimony to Christ will come up to the meaning of his requisition, and secure his open testimony to us at the last day. This would be promising reward to that very hypocrisy against which he uttered so many dreadful denun- gitimate, and searching standard, that you may see how far ciations. No: the confession to which such a glorious and short you are of what God requires of those that shall be encouraging promise is annexed, necessarily implies sincerity saved, and that you may be led to the blood of atonement for in him who makes it, and is to be recompensed for it. It pardon and acceptance, and to the Holy Spirit for the transimplies that Christ, whom he confesses, is the object of his formation of your moral nature, and to the word of God for faith, and of his gratitude, and of his reverence, and that he that system of faith and conduct to which every expectant of confesses Christ, just because these regards for him are immortality must conform, if he would not be disappointed animating his heart, and influencing his deportment. And on the great day of the Lord. And we apply them to such then it is evident, that a true confession of Christ carries of you as have been " brought nigh by the blood of the cross,' along with it, and cannot be separated from, the various other exhorting and beseeching you, in your life of faith, and godexcellencies which make up the aggregate of Christian char-liness, and good works, to guard against all partial contemplaacter, and from the qualification for eternal life; for not to tions of Christian character. Let your studies be directed to speak of the renewing of the mind in which the whole ori- all that is revealed for your guidance and your government ginates, and which brings the individual who has experienced as followers of Christ. Meditate deeply and habitually on it under total and willing subjection to the Saviour, we may the spiritual import, and relative bearings, of every precept easily see that since confession of Christ, is produced by that is given you, and of every grace that you are required to faith in Christ, this faith will not merely produce that de cultivate. Beware of letting any one virtue stand as a claratory effect, but, being genuine, will produce all the substitute or compensation. for another. Look well to the other sanctifying effects on the mind, and temper, and deport- state of your hearts; to your principles and motives; to the ment of the believer, which are its native operation, and uniformity and unreservedness of your obedience. And while which constitute a life of faith upon earth, and a meetness for you have continual recourse to the atonement of Christ for glory in heaven. the "remission of your sins," have continual recourse also by prayer to that Spirit, who will make you meet for "abiding in the tabernacle, and dwelling in the holy hill of God." 3. We observe in the third place, that this method of stating the doctrine is attended with some important advantages. The scripture is intended for habitual perusal. If we would derive from it all the practical benefit which it is designed or calculated to impart, we must read it through, and we must read it again and again. It must be our regu lar and unceasing study. Now had it contained only one detailed enumeration of the Christiau virtues, and had it been only with that one that the prospect of future happiness was connected, and had there been nothing in the rest of scripture, but general statements of the Christian character, or general allusions to it, accompanied with reference to the final recompense, we might indeed have become acquainted, both with the recompense and the character, and with the essential bearing of the one upon the other, but the impression could neither have been so lively, nor so forcible as it is by the mode of teaching and inculcating this branch of the Gospel system, which the Spirit of God has actually adopted. According to this mode, the specific virtues of which the Christian character is composed, are continually recurring to our observation. They are presented to us in every variety of form and aspect which can be given to them by precept, and by fact, and by parable; and in this way, not only do we get a more perfect illustration of their meaning and their application, but they are more closely interwoven with all our other knowledge and sentiments respecting sacred subjects, and acquire a firmer hold both of our memories and our affections. And then, by being individually associated with anticipations of future and eternal reward, they assume a character of infinitely greater moment than they could otherwise do. Taken in a state of separation from their appropriate recompense hereafter, or taken collectively in a state of union with that recompense, our feeling of their importance and their obligation, would be comparatively vague, and indistinct, and feeble. But coming in reiterated statements before us; pressed upon our attention one by one, as well as again and again; and each of them having the weighty sanction and recommendation of a blessed immortality attached to it-they enforce upon our minds the impression of their unspeakable consequence to every candidate for heaven, and constrain us to an assiduous and faithful cultivation of every single virtue which can adorn our character, or prepare us for mingling with the inhabitants of heaven. They secure infinitely better than any other arrangement could do, our being "holy in all manner of conversation;" our being "fruitful in every good word and work;" our "standing perfect and complete in all the will of God." 66 PART III. Let us now turn our attention for a little to the character, as here portrayed, of those "who shall abide in the tabernacle, and dwell in the holy hill of God." You will observe, that it does not consist in mere profession of religion, however orthodox and however flaming that profession of religion may be. It is moral practice that is insisted on;-not that profession is either improper or useless; it is dutiful and indispensable; but it is of so little value, comparatively speaking, that it is not once mentioned or hinted at, while all the stress is laid on the maintenance of holy conduct. You will also observe, that the mere outward acts of virtue are not rested in, as if they were sufficient: its internal principles and operations are also brought forward as no less important and necessary. You will observe still farther, that the account is not confined to that mere negative worth or harmlessness on which so many plume themselves, as entitling them to the reputation and the hope of Christians. That indeed is a requisite attainment, and considering the many temptations to active and mischievous sinfulness with which we are beset, is an attainment of no inconsiderable difficulty, and no inconsiderable value. But still it is not so valuable as to supersede the pursuit of positive excellence, the discharge of substantial duty; and in the passage before us, we are taught that while we "do the one," we must "not leave the other and one." And you will observe, finally, that the catalogue of graces here given is not limited to those that are of a more showy and striking kind. With these we are extremely apt to be satisfied, or at least to be so much enamoured as to neglect the humbler and less significant virtues. But it is plain from this, as well as many other passages of scripture, that there is no moral quality so humble or so common-place as not to merit and demand our practical regard; and that while we should make the highest efforts of integrity and generosity which fall within the compass of our power; there is no species of good conduct so obscure, and so little noticed, as to be unworthy of our cordial attachment, and our diligent endeavours. 1. The man who shall abide in God's tabernacle, and dwell in his holy hill, is said to "walk uprightly." He is not a man of mere outward or literal obedience; he obeys with the heart. Whatever he does in conformity to the Having made these observations on the propriety and use- enactments of the law, he does "out of a good conscience." fulness of that mode of connecting the promise of eternal life He acts from principle; from respect for God's authority; with single virtues, and with partial delineations of charac- from faith in the Redeemer, and love to him; from all those ter, which is adopted by the sacred writers-we would pure motives with which religion furnishes its votaries, for shortly apply them for your "correction and instruction." giving real excellence and undeviating uniformity to their We apply them to you who are far off;" and we beseech conduct. He may often and greatly come short of the holiyou to consider the Christian character, not in that loose, ness to which he aspires; but still he aims at it really, corand distant, and indefinite way in which you have been ac-dially, and steadily. Sincerity prevades the whole of his customed to regard it, but in that spiritual sens, and con- deportment. And whether he is seen by men or not, he nected view, in which it is represented to you in scripture. lives as "an Israelite indeed in whom there is no guile;" Do not content yourselves with the semblance of any parti- he walks before God with a perfect heart;" amidst his cular virtue on which you may have chosen to fix your pecu manifold failings and transgressions, studies at least to liar attachment; but attend to its true intrinsic meaning, look maintain purity in all his intentions, and integrity in all his to its necessary union with all the other duties of religion ways. and morality, and examine yourselves by this broad, and le 2. Again he cultivates righteousness and truth. He is just and honest in all his dealings with his fellow creatures; he respects all their rights and privileges; gives to every one of them his due; withholds nothing that they can equitably claim from him; and would feel unhappy if he had been instrumental in inflicting upon them the most inconsiderable wrong. The most tempting opportunities of fraud may occur; interest may prompt him to commit it; superior skill and ingenuity may insure success in the gainful attempt; detection may be difficult, and punishment impossible. But he finds his way through all these snares and allurements, and walks firmly and perseveringly on the plain onward path of justice; and shows that he would scorn dishonesty, though bribed to practice it by the wealth of a world. And the same regard to righteousness that he manifests in his actions, he also manifests in his words. He "speaketh the truth in his heart;" he thinks what he says; he believes what he affirms; he intends what he promises. He not only shrinks back with horror from the crime of perjury, but disdains to have recourse to falsehood and equivocation, even when not restrained by the awfulness of an oath. A lie may be the means of saving him from many a pang; or of concealing the certain cause of much worldly shame; or of procuring for him many desirable advantages. But he abhors the lie; and rather than be guilty of the meanness and the sin which it implies, he will endure any suffering, he will expose himself to every degree of obloquy, and will forego the richest earthly blessings, without one feeling of regret. The God whom he serves is "a just God," and the God of truth; and in preparing for the enjoy ment of communion with him in heaven, he "worketh righteousness, and speaketh the truth in his heart." distinguished by this-that "in their eyes a vile person is contemned, while they honour them that fear the Lord." Very different is the manner in which irreligious and worldly men bestow their regards. They look chiefly, if not solely, to external circumstances and adventitious distinctions, and are determined by these in the judgments which they form, and the sentiments which they cherish concerning their fellow-men, If, on the one hand, a man be humble in station; if he be poor in his outward estate; if he he meanly fed, and clothed, and lodged; if he be without learning and without influence, he is the object of their contempt, whatever be the height of his religious and moral attainments, And, on the other hand, if a man be of high birth; if he be opulent; if he be invested with temporal grandeur; if he inhabit a palace, and be "clothed in purple and fine linen, and fare sumptuously every day;" or if he be remarkable for his science and his scholarship, and his literary famethey show him every mark of deference and respect, even though he is infidel in his principles, profligate in his morals and living" without God in the world." But it is the very reverse of this with such as have set their faces Zionward, and in their journey thither are enlightened and guided by the Spirit of truth. A man may have all the personal accomplishments, and all the exterior greatness that human wisdom can acquire, or that human ambition can point to, yet they esteem him not on these accounts. They know that these by themselves are of no value in the sight of God, and that they cannot accompany their possessor to the eternal state. They, therefore, look for the more substantial and acceptable and precious attainments of piety and holiness; and not finding these, but dis3. Another feature in the character of those who are to covering in their place a moral vileness, alienation from the dwell in the holy hill of God is the tenderness with which love of God, unbelief of the Saviour, attachment to sin, base they treat the reputation and well being of their neighbour. affections, worldly dispositions, and licentious habits, they They may be powerfully tempted to do him injury in these contemn the person to whom such unworthiness cleaves, respects. But these temptations they resist; and in the and by whom it is cherished. They do not refuse him the spirit of love they refrain from every thing that may civil honor and external respect to which his situation in unnecessarily subject him to loss or suffering. They society may entitle him; but they give him not the homage "backbite him not with their tongue." They take no plea- of the heart; and, surrounded as he is by all that is fitted to sure like malicious men, or like envious men, or like re-captivate and dazzle the worldly eye, they cannot lose sight vengeful men, in imputing to him faults which he never of his corruption and wickedness; and thinking of that as committed, or in proclaiming and exaggerating the errors determining his claim to their deference, they pity him, they into which he has fallen, or in giving such representations of look down upon him, they despise his character, they teshim as to mar his promotion in the world, to cool the affectify against his evil deeds, and will not allow their soul to tion of his friends, to embitter the resentment of his enemies," come into his secrets," or their honor to be "united to his or to hurl him from the place which he occupied in the assembly." But let a man be as destitute and abject in his estimation of his brethren and of society. And as they will outward circumstances as he may; let him be the victim at invent nothing, so they will do nothing to his prejudice; once of poverty, and disease, and neglect; let the world in nothing wilfully or intentionally to work him mischief; their wisdom have settled it that he shall be passed by as nothing to thwart his laudable ambition; nothing to injure undeserving of notice, and trampled on as one who has no his person or his property; nothing to offend and harass his right to complain; still they are not influenced by these feelings; nothing to prevent or mislead him, or in any way seeming disadvantages to harbour any dislike to him, or to to hurt his spiritual interests. All these things they are treat him with any contumely. They remember that Lazacareful to avoid, so that neither with design nor through rus was a beggar, and "laid at the rich man's gate full of heedlessness they may do harm to the least or the lowest of sores," and yet that when he died, he " was carried by the their kind. And they will not even help to propagate the angels to Abraham's bosom." They remember that the slander which others have created. They might, according apostles were deemed "the off-scouring of all things," and to the spirit and custom of the world, take up and circulate were "despised," and "persecuted," and "defamed;" and the "reproach against their neighbour," without feeling any yet that they were "full of the Holy Ghost" and of spiriremorse, or being accounted calumniators, merely because tual power, and came at length to "the spirits of the just they had not originated it. But the people of God act not, in made perfect, to Jesus the mediator of the new covenant, this any more than in other respects, according to the spirit and to God the judge of all." They remember that a greater and custom of the world. They are actuated by the charity than the Apostles was still more lightly esteemed than Lazawhich has this among its other excellent properties, that it rus, "despised and rejected of men, had not where to lay "thinketh no evil, rejoiceth not in iniquity, and hopeth all his head," and at last expired under the ignominy of a things." And under the influence of this divine principle, cross; and yet that all the while he was the Son of the most they will not retail what is calculated to blast the good name high God; that his very humiliation perfected his character; of another, and shelter themselves under the plea that they that amidst the indignities that were heaped upon him, he were only giving currency to the fame which was already was triumphing over sin and hell; and that he now reigns "running to and fro." They will rather suppress or con- on the throne of glory, the dipenser of salvation, and the tradict the reproach which has met their ear, and thus prevent joy of his redeemed people. And remembering these things it from accomplishing the wicked errand on which it has they learn to penetrate through the guise of outward wretchbeen sent abroad. They will recollect that "charity abi-edness, sad and revolting as it may be; and beholding in deth" after faith is turned into vision, and hope into enjoy him whom it covers, one who fears the Lord," whose heart ment; that its exercises will be one principal source of their is devoted to the Saviour, who is living in faith, and purity, happiness in the holy hill of God; and that they will be but ill prepared for practising and relishing it in heaven, if they meet there with those to whom they had denied it upon earth. And, therefore, in the hope of dwelling in that region of love, and mingling with its affectionate inhabitants, they will in the course of their preparation for it, not only abound in good works, but be especially careful to do evil to no man, and not to "take up a reproach against their neighbour." 4. But farther, those who are to enter heaven are here 66 and patience, and heavenly mindedness, and who from his hut of poverty, and his bed of straw, lifts up the voice of praise to the God of his salvation, and darts the eye of hope forward to the unsuffering kingdom that awaits him;-beholding in him thus a child of God and an heir of immortality, they honour him with the unfeigned tribute of their approbation and their love; they fix on him a kindly and delighted eye; they are not afraid to minister to him as a fellow citizen with the saints;" and their souls glow with |