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684. cx. 1-7. The Person and Offices of Christ.



cxi. 2. The great Work of Redemption .


686. cxi. 10. The Fear of the Lord



cxiii. 5-8. Greatness and Condescension of God


688. cxv. 9-13, Trust in God recommended .


689. cxvi. 1-7. Thanksgiving for Deliverance


690. cxvi. 8, 9.

Grateful Recollections


091. cxvi. 12-14. How to requite the Lord for his Mercies 282

692. cxvi. 15. The Death of Saints precious


693. cxvii. The Gentiles called to praise God . 291


cxviii. 27,

28. The Exaltation of Christ a Ground of



695. cxix. 4-6. Practical Religion enforced .


696. cxix. 9. God's Word the Means of Sanctification 302

697. cxix. 18. How to attain Divine Knowledge 306

698. cxix. 20. David's Desire after God's Word . 310

699. cxix. 30–32. Christian Experience


700. cxix. 34. Wisdom of true Piety


701. cxix. 37. The Vanities of this World an Obstacle

to spiritual Progress


702. cxix. 45. True Liberty


703. cxix. 51, 52. Comfort under Persecution


701. cxix. 59, 60. Serious and speedy Conversion to God



705. cxix. 68. The Goodness of God


706. cxix. 71. The Benefit of Affliction .



cxix. 70. The Loving-kindness of God


708. cxix. 97—100. David's Boasting explained and vin-



709. cxix. 128. The true Test of Religion in the Soul


710. cxix. 132, 133. The Christian's chief Desires



cxix. 136. Reasons for weeping over Sinners . 368

712. cxix. 145–148. David's Desire to serve God


713. cxix. 165. Blessedness of those who love God's



714. cxxi. 148. Security of those who trust in God .


715. cxxiv. 1-8. Thanksgiving for great Deliverance 384

716. cxxiv. 1-8. God to be acknowledged in our Mercies 385

717. CXXV. 1, 2. Trust in the Lord


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cxxv, 4, 5. The Upright and Apostates contrasted 394

cxxvi. 1—4. Deliverance from spiritual Bondage



cxxvi. 5.

Sowing in Tears


cxxvi. 5, 6. The Spiritual Harvest


cxxx. 1-4. God's Mercy an Encouragement to



cxxx. 5, 6. Waiting upon God


cxxx. 7, 8. The Duty of hoping in God.


cxxxi. 2, Weanedness from the World


cxxxii. 13-16. Zion a Type of the Church


cxxxiii, 1–3. The Benefit of Christian Unity


cxxxvi. 26. A Call to adore God for his Mercy 432

cxxxviii. 2. God's Word magnified


cxxxviii. 3. Answers to Prayers


cxxxviii. 4, 5. The Gospel a Source of Happiness 444

cxxxviii. 6. God's Views of the Lowly and of the



cxxxviii. 8. God's Care of his People


cxxxix. 1—12. Omnipresence and Omniscience of God 455

cxxxix. 17, 18. A Christian's Delight in God


cxxxix. 23, 24. The Difficulty of knowing our own State 465

cxlii. 7.

Liberty desired


cxliii. 2. A strict Award of Justice deprecated


cxliii. 7-10. God a Refuge the Distressed


cxliv, 15. The Blessedness of the Righteous 480

cxlv. 1, 2. Praise to God for his Goodness and

his Mercy


cxlv. 8. 9. The Goodness of God to Man


cxlv. 18, 19. God's Readiness to answer Prayer . 493

cxlvi. 5. The Blessedness of trusting in God 498

cxlvi. 7, 8. The Extent of Christ's Compassion


cxlvii. 5-7. The Power and Wisdom of God 506

cxlvii. 11. God's Regard for the least of his Saints 509

cxlvii. 12–14. Temporal Mercies a Ground of Praise 512

cxlviii. 14. God's People near unto him .


cxlix. 2. Joy in Christ


cxlix. 4-6. Duty of praising God for his Goodness 523

cl. 6. The Duty of praising God.


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P S A L M S.



Ps. lxxiii. 1. Truly God is good to Israel, even to such as are

of a clean heart. THE aversion which men usually feel to a vindication of God's absolute sovereignty, proceeds from an idea, that the exercise of it would be repugnant to his other perfections of goodness and mercy. But there is no just foundation for this conceit: nor is there any reason why we should doubt the sovereignty of God, any more than any other of his attributes. That God does dispense his favours according to his own will is an undeniable truth : how else can we account for his taking one nation from the midst of another nation, and forming them for his peculiar people, and giving them his righteous laws, and expelling seven nations from the land of Canaan in order to give it to his chosen people for their inheritance ? But however freely he exercises his own prerogative in this respect, he will take care that his final appointment of men's states shall accord with perfect equity: he even calls the day in which that decision shall pass, “ The day of the revelation of the righteous judgment of God.” The truth is, that though God has no respect to men's moral characters in the first communications of his mercy, he invariably transforms the objects of that mercy in such a manner, as to make it suitable and proper that he should confer upon them the ultimate and everlasting tokens of his love. The Israel of old, and those to whom that name at this time belongs, were, and are, a chosen peuple: but all the true Israel are renewed in the spirit of their minds; they are “such

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as are of a clean heart;" and therefore they are such as may reasonably hope to experience the transcendent goodness of their God.

The words before us will naturally lead us to consider, I. The character of Israel

“ All are not Israel, who are of Israela.” The true Israel are widely different from those who are only “ Israelites after the flesh.” They cannot however be known from others by their outward appearance. Others may be as modest in their apparel, and as humble in their looks, as they; and yet have no part with them in their more distinctive characters. They cannot be distinguished from others by their language. There certainly is a mode of speaking which religious people will adopt: they will be sincere, modest, inoffensive; and will accustom themselves to such speech as, “ being seasoned with salt, is calculated to “ adıninister grace to the hearers.” But hypocrites may vie with them in this particular also. Nor can they be altogether known from others by their actions : for though their actions will doubtless be holy, and just, and good, and extremely different from those of the ungodly world, yet Pharisees and formalists may “ cleanse the outside of the cup and platter,” and be as punctual and correct in all external duties as any persons whatever.

The true Israelite is known by no external badge, but by “ the circumcision of the heart” only. He is of a clean heart : he is clean, 1. From idolatrous regards

[The very best of ungodly men has some idol in his heart which usurps the throne of God. Pleasure, riches, and honour are the common objects of men's regards: but some, who indifferent to these things, are no less in subjection to a carnal love of ease, wherein their happiness principally consists. But the true Christian has taken the Lord for his God; and has determined, through grace, that no rival shall ever be harboured in his bosom. He makes his adorable Saviour the one object of all his trust, his love, and his obedience']

2. From allowed lustsa Rom, ix. 6. b Rom. ii. 28, 29, c Ps. lxxiii. 25.


[None but those who have embraced the promises of the Gospel have been able to “cleanse themselves from all fleshly and spiritual filthiness :” but “ all who are really Christ's, have crucified the flesh with the affections and lusts. We say not, that Christians have no lusts remaining in thein ; (for a man that is crucified may still continue to live a considerable time; and the lusts that are crucified may still live and act:) but their lusts shall never regain the liberty which they once had: the death of their corruption is irreversibly decreed; and their strength is gradually weakening; and in due time they shall utterly expire. In all other persons, sin of some kind has dominion; but over the Christian " it shall not; because he is not under the law, but under grace."] 3. From sinister and selfish motives—

[All, even the most refined hypocrites, are under the influence of self-seeking and self-complacency. But the true Christian endeavours to consult the glory of his God. He is as jealous of his motives, as of his actions. He knows that self is but too apt to mix with what we do; and therefore he labours to counteract its influence, and to do his most common actions to the glory of his God. To please God, to serve God, to honour God, these are the ends which he proposes to himself; nor is he ever satisfied with any one action which has not these objects as their true and ultimate scope. He that is “an Israelite indeed, is an Israelite without guiled."]

Let us now proceed to contemplate, II. The character of Israel's God

“God is good to all, and his tender mercy is over all his works :” but he is more especially good to Israel : for,

1. He is reconciled to them

[They once were under his displeasure, even as others: but he has given them repentance unto life; he has accepted them in and through his beloved Son; he has blotted out all their transgressions as a morning cloud; and “ he has given them a name better than of sons and of daughters.” These are peculiar mercies not vouchsafed to others, whatever be their profession, or whatever their character.]

2. He admits them to most familiar communion with himself

[Others may have prayed in some peculiar extremity, and may have obtained deliverance from their distress; but “ they will not always call upon God:” prayer is not their delight; nor have they any freedom of access to God in it. But “ the

d John i. 47.

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