SERMON XXII.

WHOM HAVE I IN HEAVEN BUT THEE?

Ps. LXXIII. 25.

Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.

This Psalm was composed by Asaph, one of the three chief singers whom David had appointed in the house of God. The good man had experienced a severe trial from the infirmities of his own heart; which trial, together with the manner in which he was relieved, is described in this beautiful Psalm. He had been "envious at the foolish when" he "saw the prosperity of the wicked," and had indulged in unworthy complaints against divine providence. "They are not in trouble as other men, neither are they plagued like other men. Their eyes stand out with fatness; they have more than heart could wish.-Verily I have cleansed my heart in vain and washed my hands in innocency; for all the day long have I been plagued and chastened

every morning." This temper of uneasiness and distrust arose so high, that in a retrospect upon it he acknowledges, "My feet were almost gone, my steps had well nigh slipped.-So foolish was I and ignorant; I was as a beast before thee." The manner in which he obtained relief from this agitation, was by repairing to the sanctuary of God, where the light of divine revelation shone. Here he discovered, as through a window which opened into eternity, the awful end to which the wicked with all their prosperity were hastening. Here also he learned the final rewards of the righteous, and saw the mysterious inequalities of divine providence cleared up. The glory of God's faithfulness and truth so opened on his soul, and the comparative emptiness of all earthly things, that with more than recovered spirits he exclaimed, "Thou shalt guide me with thy counsel and afterward receive me to glory. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee."

My object will be, in the first place, to explain more fully how we are taught to feel by this example of Asaph,-how such a temper will operate and what effects it will produce; and in the second place, to suggest some reasons which urge to such a temper.

I. I am to explain more fully how we are taught to feel by this example of Asaph,-how such a temper will operate and what effects it will produce.

The Psalmist in these words expressed supreme delight in God as his all sufficient and only portion. "Whom have I in heaven but thee?" The only

heaven I wish above is but to see thy face. Let others form confused ideas of the upper world, and desire it as a place where something is to be enjoyed, they know not what: but I know what a heaven I desire. Could I ascend to the highest heavens and find the presence of my God withdrawn, it would be no heaven for me. The only reason why I pant to ascend above the sun and all these ruinable worlds, is that I may bask in the sunshine of his smiles, and forever behold the source of light without one envious cloud between. Let me but sit at his feet and gaze upon his lovely face, and cry, with unutterable wonder and gratitude, "My Lord and my God," and I ask no more. Let me but take some humble station in his glorious kingdom, where I may sit and read his name, where I may view his infinite happiness and glory and see his beloved kingdom blest, and my soul will be filled.

"And there is none upon earth that I desire besides thee." How is this? How is this? Was it then a matter of indifference to Asaph whether his friends lived or died,—whether he enjoyed the comforts of life or perished with hunger? This was not literally and precisely his meaning. But what he intended may, I conclude, be summed up in the following ideas. First, that there was nothing among all the charms of earth which could prevent him from wishing to depart and be with the Lord. Secondly, while continuing on earth, he desired nothing besides God in a comparative sense. His soul was at that moment so filled with the supreme excel

lence and glory of Jehovah, that all earthly things were put out of view. Thirdly, he desired nothing besides God in that he coveted nothing which he considered distinct from the emanations of God. Did he desire food and raiment and friends? he desired them chiefly as divine goodness expressed, as God existing in his outward bounty.

Such a temper of supreme delight in God will operate in unreserved and universal submission to divine providence. While God is more beloved than all other objects, the withholding or removal of every thing besides him will not awaken a spirit of unsubmission and rebellion.

While the Christian has such supreme delight in God, he will not be inordinately leaning on friends or wealth or any worldly object for enjoyment. No high expectations will be formed except those which centre in the supreme good. Lightly valuing the things of time and sense, he will scorn the restless pursuits and unsatisfied desires of the covetous; and holding the commands of God in supreme veneration, he will practise deeds of liberal charity. Sensible that prosperity gives and adversity takes away only those things which are least desirable, neither by prosperity nor adversity will he be greatly moved. Ever assured that God, the supreme good, is safe, he will dismiss all anxieties respecting future changes, and come what will, he will "rejoice evermore." Calmly resigning the management of all affairs into hands dearer than his own, he passes his days in unruffled serenity, and knows not the distrusts of jealousy nor the uneasiness of

unbelief. Having a greater regard for the divine will than for any earthly comfort which that will can bestow, he has learned "both how to abound and to suffer need," and "in whatsoever state" he is, "therewith to be content."

The result of this supreme love to God will be faith, trust, self-denial, obedience, and an unreserved consecration of all that we are and have to him, to be disposed of according to his pleasure, and to be employed in his service, how and when and where he is pleased to appoint.

II. I am to suggest some reasons which urge to such a temper.

The infinitely wise and benevolent God is worthy to be the object of our supreme delight. There is more in him to be desired and to be rejoiced in than in all created beings and things. The whole creation has drawn all its glories from him. And can it be supposed that he has imparted more beauty and excellence than he possesses? When our eyes rove abroad over the charming scenes of nature, and traverse the wonders which shine in the heavenly orbs, we may well exclaim with the half-inspired Milton, "How wondrous fair! Thyself how wondrous then!" In God there is every thing which can satisfy and transport the immortal mind. What is the world to him; its pomp, its splendors, "and its nonsense all?" What are the treasures of India and all the glories of Greece and Rome, compared with the fruition of that God whose smiles fill heaven and earth with gladness? Possessed of him, the imprisoned beggar, with all his griefs, is