SERMON LVII.

On the PRESENCE of GOD in a FUTURE STATE.

PSALM XVI. 11.

Thou wilt show me the path of life: In thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

THE apostle Peter, in a discourse which he held

to the Jews, applies this passage, in a mystical and prophetical sense, to the Messiah.* But, in its literal and primitive meaning, it expresses the exalted hopes by which the Psalmist David supported himself amidst the changes and revolutions, of which his life was full. By these hopes when flying before Saul, when driven from his throne, and persecuted by an unnatural son, he was enabled to preserve his virtue, and to maintain unshaken trust in God.

In that early age of the world, those explicit discoveries of a state of immortality, which we enjoy, had not yet been given to mankind. But though the Sun of righteousness was not arisen, the dawn had appeared of that glorious day which he was to introduce. Even in those ancient times, holy men, as the Apostle writes to the Hebrews, saw the promises afar off, and were persuaded of them, and embraced them; and confessing that they were strangers and

*Acts, ii. 25-28.

pilgrims on earth, declared that they sought after a better country, that is an heavenly.* Indeed in every age, God permitted such hopes to afford support and consolation to those who served him. The full effect of them we behold in those triumphant expressions of the text, which are to be the subject of this discourse. They lead us to consider, first, The hope of the Psalmist in his present state; thou wilt show me the path of life. And, secondly, The termination of his hope in that future state, where in the presence of God is fulness of joy, and at his right hand there are pleasures for evermore.

I. Thou wilt show me the path of life. This plainly imports, that there are different paths, or courses of conduct, which may be pursued by men in this world; a path which leads to life or happiness, and a path which issues in death or destruction. These opposite lines of conduct are determined by the choice which men make of virtue or of vice; and hence men are divided into two great classes, according as their inclinations lead them to good or to evil. The path of life is often a rough and difficult path, followed only by a few. The opposite one is the broad way, in which the multitude walk; seemingly smooth, and strewed with flowers; but leading in the end to death and misery. The path of life conducts us up a steep ascent. The palace of virtue has, in all ages, been represented as placed on the summit of a hill; in the ascent of which labour is requisite, and difficulties are to be surmounted; and where a conductor is needed, to direct our way, and to aid our steps.

*Heb. xi. 13-16.

Now the hope which good men entertain is, that this path of life shall be shown them by God; that when their intentions are upright, God will both instruct them concerning the road which leads to true happiness, and will assist them to pursue it successfully. Among nations where any suitable ideas of God or of virtue began to be formed, hopes of this nature also began to be entertained. It was consonant to the nature of man, to think that the Supreme Being was favourable to virtue. Accordingly, in the writings of some of the ancient philosophers, we find various obscure traces of this belief, that there was a benign heavenly Spirit, who illuminated the minds of the virtuous, and assisted their endeavours to obtain wisdom and happiness. They even asserted, that no man became great or good, without some inspiration of Heaven.

But what they indistinctly conceived, and could not with confidence rely upon, the doctrine of Christianity hath clearly explained and fully confirmed; expressly and frequently teaching, that, not only by the external discoveries of revelation, but by the inward operations of his Spirit, he shows to the humble and virtuous the path of life. While, by his word, he instructs them in their duty; by the influence of his grace he assists them in the performance of it. In all revelation there is certainly no doctrine more comfortable than this. It is to good men a noble and pleasing thought, that they are pursuing a path which God has discovered and pointed out to them. For they know that every path, in which he is their conductor, must be honourable, must be safe, must bring them in the end to felicity. They follow that Shepherd of Israel, who always leads his flock into

green pastures, and makes them lie down beside the still waters. At the same time, they know that, if there be truth in religion at all, on this principle they may securely rest, that the Divine Being will never desert those who are endeavouring to follow out, as they can, the path which he has shown them. He beholds them here in a state of great imbecility; surrounded with much darkness; exposed to numberless dangers, from the temptations that assault them without, and the seduction of misguided and disorderly passions within. In this situation, can they ever suspect that the Father of mercies will leave his servants, alone and unbefriended, to struggle up the hill of virtue, without stretching forth a compassionate arm to aid their frailty, and to guide them through the bewildering paths of life? Where were then the God of love? Where those infinite compassions of his nature, in which all his worshippers have been encouraged to trust? No: He will send forth his light and his truth to bring them to his holy hill. For the righteous Lord loveth righteousness, and his countenance beholdeth the upright. With him there is no oblique purpose, to turn him aside from favouring the cause of goodness. No undertaking to which he has given his countenance shall prove abortive. No promise that he has made shall be allowed to fail. Whom he loveth, he loveth to the end. The secret of the Lord is with them that fear him, and he will show them his covenant. The meek will he guide in judgment, and them will he teach his way. His grace shall be sufficient for them, and his strength be made perfect in their weakness. They go from strength to strength; every one of them appeareth before God in Zion.*-- Such Psal. xxv. 14. 9. 2 Cor. xii. 9. Psal. Ixxxiv. 7.

*

are the hopes with which good men in the present life set forth on a course of piety and virtue. Thou wilt show me the path of life. Let us now proceed,

All

II. To consider the termination of these hopes in a future state. In thy presence is fulness of joy; at thy right hand there are pleasures for evermore. happiness assuredly dwells with God. The fountain of life is justly said to be with him. That supreme and independent Being must necessarily possess within himself every principle of beatitude; and no cause from without can possibly affect his untroubled felicity. Among created dependent beings, happiness flows in scattered and feeble streams; streams that are often tinged with the blackness of misery. But from before the throne of God issues the river of life, full, unmixed, and pure; and the pleasures, which now in scanty portions we are permitted to taste, are all derived from that source. Whatever gladdens the hearts of men or angels, with any real and satisfactory joy, comes from heaven. It is a portion of the pure influence flowing from the glory of the Almighty; a ray issuing from the brightness of the everlasting life. It is manifest, therefore, that every approach to God must be an approach to felicity. The enjoyment of his immediate presence must be the consummation of felicity; and it is to this presence the Psalmist here expresses his hope, that the path of life was to conduct him.

The whole of what is implied in arriving at the presence of the Divinity, we cannot expect to comprehend. Such expressions as these of Scripture, beholding the face of God; being made glad with the light of his countenance, and satisfied with his likeness;