Bible Commentaries

DISCOURSE: 396

GOD’S ACCEPTANCE OF DAVID’S GOOD DESIRES

2 Chronicles 6:7-8. Now it was in the heart of David my father to build an house for the name of the Lord God of Israel. But the Lord said to David my father, Forasmuch as it was in thine heart to build an house for my name, thou didst well, in that it was in thine heart.

FROM our general notions of the Deity, we should be ready to imagine, that he would not only permit, but encourage, the execution of every good thought that could come into our minds. But “his ways are not as our ways, nor his thoughts as our thoughts:” he appoints unto men their work according to his sovereign will, and uses what instruments he pleases for the accomplishment of his own designs. Moses, who had brought the people of Israel out of Egypt and led them through the wilderness, was not permitted to conduct them into Canaan; he must devolve that office on Joshua, and die without seeing the completion of the work he had begun. Thus David had conceived a noble idea of building a temple unto the Lord, and had made preparations for it to a most astonishing extent: yet God suffered him not to execute the work, but ordered him to leave it to Solomon his son. At the dedication of the temple, Solomon brought this fact to the remembrance of the people, partly perhaps with a view to honour the memory of David his father, but principally to display the sovereignty of God who had appointed him to that office, and the faithfulness of God in having enabled him to complete the work. But at the same time that he mentions the prohibition given to David his father respecting the execution of his design, he declares God’s gracious acceptance of the intention just as much as if it had been carried into effect, since it argued and evinced that state of mind which alone could have rendered the act itself acceptable in the sight of God.

In this incident, as related in our text, we notice,

I. The characteristic marks of true piety—

From the example before us, we see that,

1. Its aims are high—

[David sought to honour and exalt Jehovah’s name: and wherever real piety exists, it will inspire us with similar views and sentiments. To act merely with a view to this world, or for the promoting of our own interests, will appear unworthy of a rational and immortal being. We shall “look (that is, aim) not at the things which are visible and temporal, but at the things which are invisible and eternal.” We shall carry this spirit into all the common acts and offices of life: “whether we eat or drink, or whatever we do, we shall endeavour to do it all to the glory of God.” In speaking on this subject, St. Paul uses an expression of peculiar force: he says, that “as Christ had been, so he should continue to be, magnified in his body, whether by life or death [Note: Philippians 1:20.].” Perhaps it may be thought, that such an aim was proper in an Apostle, but would be presumptuous in us: but it is equally proper for all; and indeed is necessary for all: for, “being not our own, but bought with a price, we should glorify God with our bodies and our spirits, which are his [Note: 1 Corinthians 6:19-20.].”]

2. Its efforts earnest—

[David not only desired to build the temple, but collected materials for it, and contributed towards it to an incredible amount. Thus is piety always operative, and regards all earthly possessions as talents to be improved for God. The more those talents are multiplied to us, the greater obligation we shall feel to honour God with them; and every service which we are enabled to render him, we shall consider only as a step to further services. If we had attained the eminence even of Paul himself, and, like him, had laboured more than all the other Apostles, we should not be satisfied with any thing we had done, whilst any thing yet remained for us to do: we should “forget all that was behind, of the course we had already run, and reach forth unto that which was before, and press toward the mark for the prize of our high calling in Christ Jesus [Note: Philippians 3:13-14.].” Yes; “as many of us as are perfect and upright in the sight of God, will certainly be thus minded [Note: Philippians 3:12.].”]

3. Its desires are unbounded—

[Had David’s means been augmented an hundred-fold, his desire to use them for God would have proportionably increased: his ability would still have been the measure of his exertions. True piety regards, not the opinion of the world, but the will of God: it looks at the precepts, the promises, the examples, set before us in the Scriptures; and makes them the standard of its aims and efforts. The precepts require us to “love and serve God with all our heart, and all our mind, and all our soul, and all our strength:” the promises give us reason to hope that we shall be “cleansed from all unrighteousness,” and “be renewed after the image of our God in righteousness and true holiness:” and God proposes himself to us as our pattern, that we should “be holy, as he is holy,” and “be perfect, even as our Father which is in heaven is perfect.” However short of these things the Christian falls in point of practice, he desires, if it were possible, to fulfil all that is required of him, and to attain “the full measure of the stature of Christ himself [Note: Ephesians 4:13.].” In a word, he realizes in his experience the prayer of Epaphras, and “labours fervently and incessantly to stand perfect and complete in all the will of God [Note: Colossians 4:12.].”]

Whoever possesses such piety in his heart, shall assuredly be honoured with,

II. God’s approbation and acceptance of it—

Without the heart, no services that we can render to the Lord are pleasing to him—

[God says to every one of us, “My son, give me thy heart:” and, if we withhold that, he regards nothing else that we can give him: our very prayers and our praises are only an abomination to him [Note: Matthew 15:7-9. Isaiah 1:11; Isaiah 1:13. Amos 5:21-23.] — — —]

But, where the heart is, even the smallest services are pleasing in his sight—

[God judges not of our services by their magnitude in the eyes of men, but by the measure of love and zeal with which they are performed. The widow’s mite was on this account considered as “more” than all the offerings of the rich: in itself, it was nothing; but, as indicating the state of her mind, it was above all price. And it is worthy of observation, that the most encouraging promises in Scripture are given to such expressions of our feelings as most indicate the sincerity of our hearts. A sigh, a groan, a look, a wish, a silent tear stealing down the cheek, are amongst the most acceptable offerings that we can present to God [Note: Psalms 79:11; Psalms 38:9; Psalms 34:5; Psalms 10:17; Psalms 145:19; Psalms 56:8.]. And when his Holy Spirit operates most powerfully upon our hearts, it is “with groanings which cannot be uttered [Note: Romans 8:23; Romans 8:26.].” If he looked at the outward services merely, the poor would labour under the greatest disadvantages: but we are assured, that he forms no such partial estimate of men’s conduct; but that, “if there be first a willing mind, he accepts us according to what we have, and not according to what we have not [Note: 2 Corinthians 8:12.];” so that, provided our exertions be proportioned to our ability, the poorest and weakest amongst us shall be approved and rewarded equally with those whose abilities and opportunities have been most enlarged: yea, if through the good providence of God we be incapacitated for any service whatever, yet, if we desire to serve God, he will bear testimony to us before all, saying, “Thou hast done well, in that it was in thine heart to serve me.”]

Application—

That we may obtain such a testimony from the Lord,

1. Let the advancement of the Church be dear unto us—

[There is a temple which we are called to build, and of which the temple of Solomon was but a type and shadow; I mean, the Church of Christ, which to all eternity shall be “the habitation of God through the Spirit [Note: Ephesians 2:20-22. 1 Peter 2:4-5.].” For the advancement of that, we should long, and pray, and strive; and never cease from our exertions, till God himself “shall bring forth the head-stone, and the whole universe shall shout, Grace, grace unto it [Note: Zechariah 4:7.]!”] [Note: If this were a Mission Sermon, or for building a Church, here would be the proper place to press the subject.] 2. Let us, in all that we do, be particularly attentive to our own hearts—

[Many sinister motives are apt to arise, and to pollute our best actions: our liberality is apt to savour of ostentation, and our spiritual affections of pride and vanity. But God, “to whom all things are naked and open,” will judge according to what he sees in the inmost recesses of the heart; approving of the good that was there, though never carried into effect; and disapproving of our latent hypocrisy, by whatever specious appearances it had been concealed from mortal eyes. Only take care that the heart be right with God, and then all will be well with us, both in time and eternity.]

3. Let us be contented with doing what we can for God, though we should not succeed according to our wishes—

[If our labours be crowned with present success, we receive, as it were, a present recompence: but if our labour appear to be in vain, we may expect a suitable recompence hereafter. God will reward us, not according to our success, but according to our labour [Note: 1 Corinthians 3:8.]. The very consciousness of endeavouring to honour God is itself an ample reward for all that we can do. Whether we ourselves reap, or leave others to enter into our labours, we should be equally well pleased to serve our God. Let this thought animate us all in our respective stations; and whether our abilities be more or less, let us all endeavour to obtain this testimony from the Lord, “He hath done what he could [Note: Mark 14:8.].”]

DISCOURSE: 397

CONDESCENSION OF GOD IN BECOMING INCARNATE

2 Chronicles 6:18. Will God in very deed dwell with men on the earth?

IT is nothing but a want of reflection, that keeps us from being filled with incessant wonder and astonishment. The things which God has done for us in the works of creation and providence, if duly searched out, would furnish abundant matter for our profoundest adoration. But the provision which he has made for our redemption exceeds all the bounds of credibility. Even those manifestations of his mercy whereby he shadowed forth the mystery of his incarnation, were so stupendous, that Solomon, who beheld them, could scarcely believe his own eyes. He had erected a temple which was to be a type of Christ’s human body. He had just seen God coming down in a cloud to take possession of that temple, and filling it with his glory. He was in the act of dedicating it to God, and of praying that it might be, as it were, an habitation for him: but struck with astonishment at the requests which he was presuming to offer, he pauses, and breaks forth into this hesitating, admiring, adoring exclamation, “But will God—in very deed—dwell—with men—on the earth?” This was an inconceivable act of condescension as it respected his symbolic presence in a temple of stone; but it was infinitely more so, as it respected his real presence in a body of flesh. To illustrate this we shall,

I. Contrast the characters of God and man—

We can be at no loss for matter to illustrate this subject, since light and darkness, or Christ and Belial, are not more opposite. But that we may not exceed the limits proper for this part of our discourse, we shall draw the contrast in two particulars only:

1. The majesty of God, and the meanness of man—

[We have no higher ideas of majesty than those which are conveyed under the terms appropriate to royalty. God therefore, in order to suit himself to our feeble apprehensions, adopts those terms in reference to himself. He assumes the title of a king; he is “King of kings, and Lord of lords [Note: Revelation 17:14.].” He has moreover all the ensigns of royalty; “heaven is his throne, and earth his footstool [Note: Isaiah 66:1.].” Unnumbered hosts of angels are his retinue; “thousands of thousands minister unto him, and ten thousand times ten thousand stand before him [Note: Daniel 7:10.].” Instead of the equipage of an earthly monarch, he “maketh the clouds his chariot, and rideth on the heavens us upon a horse [Note: Psalms 104:3; Psalms 68:4.].” So great is his majesty, that “all the nations of the earth are before him only “as the drop of a bucket, or as the small dust upon the balance;” yea, “they are less than nothing and vanity [Note: Isaiah 40:15; Isaiah 40:17.].” And so “terrible is his majesty,” that, “if he touch the mountains, they smoke; and, if he but look upon the earth, it trembles [Note: Psalms 104:32.].” But in attempting to speak of his majesty, we only “darken counsel by words without knowledge.” Suffice it therefore to add, that “the heaven of heavens cannot contain him [Note: ver. 18.];” and that “his greatness is unsearchable [Note: Psalms 145:3.].”

But what is man? an atom insect of an atom world. If we compare him with the globe on which we stand, he is a mere worm: but if we compare him with the visible creation; and still more, if we view the universe with the eye of a philosopher, if we compute the distances of the fixed stars, if we suppose that multitudes of them are, like our sun, the centre of different and independent systems; if we then compare him with these, what an insignificant being will he appear! The smallest grain of sand is not so diminutive in comparison of the whole terrestrial globe, as the whole human race would be when compared with the other works of God’s hands. But unworthy as man is of God’s notice in this view, he has rendered himself incomparably more unworthy by the commission of sin. By this he is become, not merely worthless, but odious and abominable. In this respect the whole human race are involved in one common lot: and so contemptible are they in his eyes, that there is scarce an animal among the brute creation to whom he does not liken them, and that too in reference to their most hateful qualities: from whence we may understand, that man is a compound of every thing that is noxious and hateful.

And can we conceive, that so great and glorious a Being as God should ever deign to notice man; and not only to notice him, but to dwell with him?]

2. The purity of God, and the sinfulness of man—

[Holiness is that attribute of the Deity which is most eminently glorified by the heavenly choir: they cry day and night, saying, “Holy, holy, holy, is the Lord of hosts [Note: Isaiah 6:3.]!” On earth too this perfection is peculiarly admired by the saints, who “give thanks at the remembrance of his holiness [Note: Psalms 30:4.].” Such was God’s abhorrence of iniquity, that he cast the fallen angels out of heaven. Nor can he behold sin in man, without feeling the utmost indignation against it [Note: Habakkuk 1:13.]. But why do we mention these things? Such is the holiness of God, that “he chargeth even his angels with folly [Note: Job 4:18.];” and “the very heavens are not clean in his sight [Note: Job 15:15.].”

As for man, he is, unhappily, a perfect contrast to God in these respects. He is polluted in every member of his body, and in every faculty of his soul. The inspired writers seem to have laboured, as it were, to mark the extreme depravity of man, by specifying that his members are altogether instruments of unrighteousness [Note: Romans 6:13.]: his “eyes are full of adultery [Note: 2 Peter 2:14.],” and his “ears deaf as an adder [Note: Psalms 58:4.];” his “mouth and lips full of cursing and bitterness [Note: Romans 3:14.];” his “tongue is a world of iniquity, set on fire of hell [Note: James 3:6.],” and “his throat an open sepulchre [Note: Romans 3:13.];” “both his hands are employed to work iniquity [Note: Micah 7:3.];” his “feet are swift to shed blood [Note: Romans 3:15.];” and, to complete the whole, “his inward parts are very wickedness [Note: Psalms 5:9.].” His soul is, if possible, yet more depraved: his understanding is blinded, so that it “puts evil for good, and darkness for light [Note: 2 Corinthians 4:4. Isaiah 5:20.].” His will is rebellious, so that it cannot bow to the commands of God [Note: Romans 8:7.]. His affections are earthly and sensual. His memory is retentive of what is evil, while it lets slip every good admonition or advice. His conscience is partial, excusing where it should condemn; and, in too many, it is “seared as with a hot iron.”

Contrast this character with that of God; and then say, whether it be possible for God to dwell with man.]

Having thus prepared the way, we will,

II. Give an answer to the question proposed in the text—

Our answer is short: He not only will dwell with man on the earth; but he has done it. He has dwelt with man,

1. Symbolically—

[When Israel came out of Egypt, God went before them in all their way, and guided them by a pillar and a cloud: and even to the time of the Babylonish captivity, did he continue by that symbol of his presence to dwell in the midst of his people. This alone was sufficient to shew the condescension and grace of God; and to prove that he will make his abode with those who are the objects of his special favour.]

2. Personally—

[Wonderful as it may appear, God has taken upon him our nature and dwelt amongst us. In the fulness of time, he appeared on earth; and, though formed, without the intervention of man, by the agency of the Holy Ghost, he came into the world like other infants, passed through the hepless years of childhood, wrought at a low trade till the age of thirty; and then continued nearly four years longer in the exercise of his ministerial office, as the instructor of men, and the Saviour of the world. While he was despised and rejected of men, and accounted a worm and no man, he was “God over all blessed for evermore:” “in him dwelt all the fulness of the Godhead bodily [Note: Colossians 2:9.].” It was in order to prepare the world for this, that he so often appeared to the patriarchal saints, and that he for so many centuries abode in the tabernacle and the temple. By manifesting himself in our flesh, he has clearly shewn, that “as his majesty is, so is his mercy.”]

3. Mystically—

[There is yet another temple in which God delights to dwell, even in the broken and contrite heart [Note: Isaiah 57:15.]. He has repeatedly promised, that he will thus distinguish those who seek him in spirit and in truth. “He will come to them, and make his abode with them [Note: John 14:23.].” “He will dwell in their hearts by faith [Note: Ephesians 3:17.].” “He will manifest himself unto them as he does not unto the world [Note: John 14:22.].” It was in this way that he enabled all the primitive Christians to shine as lights in a dark world, and to maintain their steadfastness in the midst of the most cruel persecutions. It is in the same way that he still upholds and sanctifies his chosen people: “Such honour have all his saints.”]

Application—

Has God in very deed dwelt with man on the earth? Then let us,

1. Marvel at our own ingratitude—

[Who would imagine that God should have become a man for us, and should offer moreover to dwell in our hearts, and that we should be so unmindful of him? Is it a light thing that he has done; to assume our nature, when he passed by the fallen angels; to assume it in its fallen debased state, as far as he could consistently with his own unspotted holiness; to assume it for the express purpose of bearing our sins and expiating them by his own death? Is it a light thing that he offers to do, when he begs us to open our hearts to him, that he may make them his habitation? Yet what are the returns we make him? We do indeed commemorate both his incarnation, and the descent of the Holy Spirit: but how? with holy feasting, and with spiritual joy? Do we not rather act, as if he came to liberate us from all restraints, and to give us a licence to forget him, and to abandon ourselves to carnal pleasure? Let us only reflect on the manner in which these holy seasons have been spent by all around us, and how little our own spirit and conduct have accorded with the mercies vouchsafed unto us, and we shall see reason to blush and be confounded, yea rather, to weep in dust and ashes.]

2. Seek to dwell with him in heaven—

[For what purpose has God revealed himself to us in this diversified and astonishing manner? Has it not been to display the exceeding riches of his grace, and to encourage our application to him for an interest in his favour? Yes; he would not that we should “dwell with everlasting burnings;” but rather that we should be made partakers of his glory. It was for this end that he became incarnate, and died upon the cross: it is for this end that he yet daily strives with us by his Spirit. In very deed he dwelt with man on earth, that we might dwell with God in heaven. Let us then make a suitable improvement of his unbounded mercy; and secure that exaltation, which he, by his own humiliation, has prepared for us.]

DISCOURSE: 398

DEDICATION OF THE TEMPLE

2 Chronicles 6:41. Arise, O Lord God, into thy resting-place, thou, and the ark of thy strength: let thy priests, O Lord God, be clothed with salvation, and let thy saints rejoice in goodness.

THE fuller account of the dedication of Solomon’s Temple is given us in the 8th chapter of the First Book of Kings. But in this place we have a most interesting part of Solomon’s prayer, which in the former place is omitted. The piety and the pathos of these concluding sentences are worthy of the highest admiration. If we were to confine our notice of them to that particular occasion, they would be found replete with instruction: but, knowing as we do the figurative nature of that whole dispensation, we must of necessity point out the bearing of these words upon our own times, and upon the Christian Church: and for that purpose we will shew,

I. What Solomon desired as the crown of all his labours—

He had built the temple, which in grandeur and beauty exceeded any structure that ever existed upon earth; and he had deposited the ark in the place prepared for it. But he was not satisfied with having executed the office which God had so graciously assigned him: he desired that God would vouchsafe his presence in the temple, and render it the means of manifesting his own glory, and of dispensing his blessings to his favoured people: and, therefore, in this concluding prayer he implored,

1. The special presence of the Deity in the temple, as His fixed abode—

[The ark had hitherto dwelt only in a tabernacle which was moved from place to place. Henceforth it was to have an abiding resting-place in the temple. But in vain would the temple have been built, and in vain the ark fixed in its place, if God himself did not accompany the ark with his special presence. It had been hitherto “the ark of God’s strength; because God had, on many occasions, wrought as it were in concert with it, exerting his almighty power wherever it went: but if he should detach himself from it, the people had already seen how incapable the ark itself was of affording them protection, when it had not been able even to protect itself from the Philistine army. Therefore Solomon prayed, that God himself would, by that symbol of his presence, the cloud of fire, abide upon it; and thereby give a public testimony of his approbation of the measures which had been adopted, and a visible pledge of his continued favour to his people.]

2. An abundant effusion of his promised blessings on all who should frequent it—

[Without this, no good end would be attained. Without this, God would not be glorified, nor sinners saved. Hence Solomon prayed for all, both priests and people, that the one might “be clothed with salvation,” and the other “rejoice in goodness.” That temporal prosperity was included in his petition is probable enough [Note: Nehemiah 9:25.]: but, doubtless, spiritual blessings were chiefly solicited, as the portion of them all. A holy priesthood is an inestimable blessing to any people: for, if “they who handle the Law transgress it [Note: Jeremiah 2:8.],” and “they who should be a light to others are themselves in darkness [Note: Romans 2:19-21.],” what can be expected, but that a general declension should ensue? Hence he desired that the priests should be, not merely habited in white garments, but clothed with righteousness and salvation; that so they might be examples to the flock, and edify the people to whom they ministered. In behalf of the people, too, he desired that they should find a rich feast in all God’s ordinances, “being abundantly satisfied with the fatness of God’s house, and drinking there of the rivers of his pleasures [Note: Psalms 36:8. with Isaiah 25:6.].” In a word, he desired that universal piety might prevail, and that the happiness attendant on it might be universally dispensed.]

But we hasten to shew,

II. What infinitely richer blessings we may expect under our more perfect dispensation—

The temple, with every thing pertaining to it, was “a figure for the time then present,” a “shadow of good things to come.”

[Here we must view the Lord Jesus Christ, who is the true Ark, in which the tables of the Law were deposited, and on which the mercy-seat was placed, and into which the angels desired with incessant scrutiny to search [Note: Hebrews 9:4-5. 1 Peter 1:12.]. Yes, in the verse following my text, Solomon clearly refers to him: “O Lord God, turn not away the face of thine anointed: remember the mercies of David, thy servant!” What was the mercy here pre-eminently referred to? It was, that God in due time would raise up unto David that august progeny, “who should sit upon his throne; and of whose kingdom there should be no end [Note: Luke 1:32-33.].” The very words of Solomon are so applied by the Prophet Isaiah [Note: Isaiah 55:3.], and so explained by St. Peter, who both cites them, and comments on them to this precise effect [Note: Acts 13:34.]. But that which throws the fullest light upon this passage, is the 132d Psalm, (probably composed by Solomon himself on this very occasion,) wherein all the same expressions are twice used; first, in a way of prayer; and next, in a way of promise: and their prophetic reference to Christ is plainly and incontrovertibly declared: “Arise, O Lord, into thy rest; thou, and the ark of thy strength. Let thy priests be clothed with righteousness; and let thy saints shout for joy: for thy servant David’s sake turn not away the face of thine anointed. The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne [Note: Psalms 132:8-11; Psalms 132:13-16. In this Psalm the Incarnation of Christ is specified: in the two preceding passages, the Resurrection. If this subject were taken for a Christmas-day or an Easterday, those citations which are the most appropriate should, of course, be most insisted on. As applied in a general way to the reign of Christ, they are equally proper; both of them being accomplishments of the same prophecy.].”

What, then, in this sense of the passage, is the desire here expressed? It is simply this: “Come, O blessed Lord, and dwell in thy house, as thou hast promised!” Thou hast said, “Wherever two or three are met together in my name, there am I in the midst of them:” and again, “Lo, I am with you alway, even to the end of the world.” Let it now be seen that thou art with us: “manifest thyself unto us, as thou dost not unto the world:” and let it be clearly shewn, by the mighty working of thy power upon our souls, that we are indeed thy people!]

The blessings we may expect are great, in proportion to the excellency of the dispensation under which we live—

[What ministers may we not hope to find in the Christian Church, instructed us they are in the great mystery of redemption, and commissioned as they are to proclaim salvation to men through the sacrifice of their incarnate God! If “they who bare the vessels of the Lord,” under the Jewish dispensation, were required to “be clean;” much more should they be holy, and “clothed with righteousness,” who go forth as ambassadors from God, and stand in the very place of Christ, to preach the word of reconciliation to a guilty world [Note: 2 Corinthians 5:20.]. And what ought our people to be? What may we not expect from them who are thus divinely taught, and who have all “the unsearchable riches of Christ imparted to them?” We are told, that, “by comprehending with all saints what is the breadth and length and depth and height of the love of Christ, we are to be filled with all the fulness of God [Note: Ephesians 3:18-19.]:” and therefore we may well expect that those who, through the ministry of the Gospel, are led into the knowledge of these incomprehensible mysteries, will “rejoice in all this goodness,” yea, “rejoice in it with a joy that is unspeakable and glorified.” Certainly, the fruit of the Gospel should exceed that of the Law: for so are we taught in Scripture to expect, that “the light of the moon in our day should be as the light of the sun, and the light of the sun seven-fold [Note: Isaiah 30:26.].” “Behold,” says God, “I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad, and rejoice for ever, in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy: and I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying [Note: Isaiah 65:17-19.].” This, then, Brethren, is the blessedness I desire for you: and I pray God that all of us, both priest and people, may so walk, as to approve ourselves to Him, who assumed our nature, and tabernacled amongst us [Note: John 1:14. ἐσκήνωσεν.], and laid down his life for us.]

To improve this subject, I would add,

1. Let us consecrate our souls to God, as his temple—

[Glorious as the Temple of Solomon was, and greatly as God honoured it by his presence, I hesitate not to say, that it was contemptible, in comparison of an abode which you may offer him in a broken and contrite spirit [Note: Isaiah 57:15; Isaiah 56:1-2.] — — — The Father, Son, and Holy Spirit, will come and take up their residence within you, Brethren, if you will but open the door of your hearts, and implore of them this high honour [Note: John 14:23.]. And what holiness and happiness you shall then possess, I need not say. Let every one of you seek this honour; and not one of you shall be disappointed of his hope — — —]

2. Let us plead with him his great and precious promises—

[Solomon entreats of God to “remember the mercies promised to David.” Thus take you every promise contained in God’s blessed word; and spread it before him. He bids you “put him in remembrance, and declare your affiance in him [Note: Isaiah 43:26.].” And if you do this, you shall be constrained to acknowledge, as Joshua after an experience of fourscore years acknowledged, that not one of all the things which God has promised to you has ever failed [Note: Joshua 23:14.] — — —]