These venerable teachers and patterns of Truth and Virtue, do all, with one voice, express their deep sensibility of the evils and miseries of their present state of existence, and their ardent aspirations after another and a better state. They all, with one voice, acknowledge the vanity and insufficiency of every sublunary enjoyment, and the indispensable necessity of "setting the affections on things above, not on things on the earth." They all, with one voice, pronounce their state in this world to be that of strangers and exiles; and consider their temporary pilgrimage here, as only intended to purify and prepare them for a state of eternal peace and happiness hereafter. In a word, they all, with one voice, declare, that there is no other method, by which they can be redeemed from the evils of their present life, and qualified for the blessings of a future, but by a perpetual communion with the great Father of their Spirits, kept up on his part by kind and liberal effusions of his own essential goodness; and on theirs, by an affectionate and ardent inclination of their wills and desires towards him, and a grateful reception, and faithful improvement of his loving communications.
Under the Old Testament, this blessed intercourse was understood and felt by patriarchs and prophets, through the outward means of sacrifices, types, and various ceremonies and ordinances; all predictive and expressive of a certain Redeeming Process, which, "in the fulness of time," was to be accomplished for human nature, in the person of a suffering and triumphant Messiah. Under the New Testament, it broke forth, with meridian lustre, in the incarnation and nativity, life and conversation, sufferings, death, resurrection and ascension of the Blessed Jesus; in whose sacred person the divine and human natures were most happily united, to the end, that as the Son of Man and the Son of God, he might communicate to every Son of Man, that should receive his testimony, and believe in his Name, the power of becoming a Son of God, John i. 12.
His life and conversation upon earth must, therefore, be the true and only standard, by which ours is to be regulated. As he lived, so should we live also; and consider this world in the same point of view, and treat it in the same manner, that he did.
So far, indeed, as the worthies of the Old Testament have lived or spoken according to the spirit of his Gospel, so far, without doubt, we are bound to follow their example: and a very little acquaintance with Scripture will be sufficient to inform us, that "they did all eat of the same spiritual meat, and did all drink of the same spiritual drink," and had all entered upon the same Redeeming Process, with those, who have since lived under the Light of the Gospel, and have known and found this meat and drink to be no other than those spiritual emanations of Truth and Love, which we all receive, or may receive, from Christ our common Saviour.
When David, therefore, confessed, that he was "a stranger and a sojourner with God, as all his fathers were," what was this, but an express declaration, that, though he was encircled with a diadem, and clad in the robes of royalty; though he had his residence in the metropolis of Judea, and exercised an absolute sovereignty over the whole realm; he considered himself, nevertheless, as a stranger in a strange land, far distant from his native country, surrounded by a multitude of enemies, who were perpetually upon the watch to take advantage of any little mistake he might commit, perpetually in arms against him, and determined, if they possibly could, to rob him at once of his kingdom and his peace? What was it, but an humble acknowledgment of his own spiritually helpless and indigent condition? and at the same time an affectionate intimation of his secret hope, that, as his forefathers had been in the same circumstances he was now in, and had experienced the kind interposition of Heaven for their relief and comfort, God would be graciously pleased to continue to him the same loving-kindness, accompany support and protect him through his painful sojourn, and conduct him safe to those blessed abodes, which he had prepared for the reception of every true spiritual Israelite? "For I am a stranger with thee, and a sojourner, as all my fathers were."
Upon this view of things, and under the influence of these principles, he composed the pathetic psalm, from whence my text is taken; which exhibits to us a lively representation of the vanity and shortness of human life, the difficulties that attend our pilgrimage through this world, the prudence and circumspection which the pilgrim must observe, the enemies he must expect to encounter on the way, and the confidence he must repose in the strength of a superior and Almighty arm, in order to secure to himself Success and Victory.
The truth of this representation we find abundantly confirmed by the whole tenor of Scripture. The grand apostate seraph is there called "the prince of this world, the prince of the power of the air;" from which, and other expressions of the like import, we may justly conclude, that he was once in possession of this very system which we inhabit—it was the sphere of glory, in which he moved, whilst his lustre yet remained unfaded. Envious, jealous of its new inhabitants, he is perpetually "walking about, seeking whom he may devour." He avails himself of that earthly nature which we inherit from our fallen ancestor, insinuates himself through its foul channels into our inmost hearts, seduces us from the paths of innocence and virtue, and, unless timely rescued by a Superior Power, will hurry us headlong into the depths of his own dark and fiery kingdom.
On the other hand, the God of Light and Love, who reigns supreme in his own Kingdom of Light and Love, is most affectionately anxious for our preservation. For this gracious purpose, he causes his light to shine forth in the midst of our darkness; discovers to us the secret hostile intentions of our malicious enemy; calls upon us to fly from his infernal wiles; and invites us to walk with himself in his own delightful element, with sweet assurances of peace and consolation here, and glory, honour, and immortality hereafter.
Ill fares the man, whose mistaken heart too easily opens to the false friendship of his flattering foe—he walks upon enchanted ground—there is no reality in the surrounding scene—every object is visionary—the flowers have no real fragrance, the fruits no real flavour or nourishment.—He plucks and eats, but still remains unsatisfied—he plucks and eats again—he discovers the delusion, and yet the delusion pleases him.—The wily enchanter leads him at one time into the gardens of pleasure—at another, conducts him to the pompous edifice of ambition—at another, opens upon his ravished sight the splendid treasures, which Mammon offers to his foolish votaries.—With this pretended friend and guardian he walks the tiresome round, pleased and transported with every new prospect, but loathing the objects as soon as possessed. In the mean while, the calls of a superior nature are totally disregarded, and the soul is suffered to famish within the pampered body.
Not so the wise and virtuous candidate for sublimer joys. His breast is no sooner penetrated by a ray of that Universal Light, "which lighteth every man that cometh into the world," than it opens, with chearfulness and gratitude, to receive more and more of the salutary effulgence. He finds within himself a source of sensibilities, which correspond to a world of objects far more real and sublime, than aught that meets his outward senses in this shadowy scene. He finds, he feels the presence of a true friend and guardian, whose unlimited power can controul the open or secret attacks of his false friend and seducer; whose wisdom can furnish him with every kind of knowledge that is necessary to his real felicity; and whose ineffable love is perpetually feeding and refreshing the angel that is within him, with such fruits and flowers as are of celestial growth, and suited to its celestial frame. With this Guardian God, he walks the wilds of nature, unappalled, regardless alike of the smiles and frowns of his spiritual adversaries. He considers himself as a stranger and sojourner in this vale of misery; and under the conduct of Unerring Wisdom, and Almighty Love, pursues his painful pleasing journey to a better country, even an heavenly one.