SERMON X.

CHRIST A BANNER TO HIS CHURCH.

PSALM LX. 4.

THOU HAST GIVEN A BANNER TO THEM THAT

FEARED THEE.

It seems to be generally agreed that David wrote this Psalm, and that in the text he referred to himself.

At the death of Saul and his sons, the Philistines triumphed, and then the language with which the Psalm opens well suited the people of Israel. O God, thou hast cast us off, thou hast scattered us: thou hast been displeased.

After Saul's death, by the counsel of Abner, they followed Ishbosheth, and carried on war against David.

It seemed as though the people were infatuated, thus to rebel against the known will of God; so that they are accurately described as having drunk the wine of astonishment: that is, they acted as if under the influence of some intoxicating potion, which had taken away their senses and led

them into circumstances in which they were confounded and amazed!

But whilst they were in this state of dismay, divided amongst themselves and a prey to their enemies, David was set over them, raised like a banner for a rallying point to a scattered army. Under his sway, with united strength and recovered from their national troubles, they might set their enemies at defiance.

But departing from the literal meaning of the passage, we may consider David as a type of Jesus Christ.

It is needless for me to prove that David often speaks, in the Psalms, typically of Christ; and perhaps it would not be assuming too much were it said positively that the text refers to him: certainly, it must be granted, that it is extremely well adapted for such an application.

Let us then consider Christ as a banner to his people, and that in three respects.

I. AS A POINT OF UNION.

II. AS A SOURCE OF ENCOURAGEMENT. III. AS A TERROR TO THEIR ENEMIES. And may God the Holy Ghost so bless what shall be heard as to encourage the hearts of all them who are united together through this banner, whom God hath given to them that fear him!

I. Thou hast given a banner to them that feared thee. Consider, then, this figure descriptive of Christ as the point of union for

his people. And this may the more easily be done, because his church militant here on earth are frequently described as soldiers. And the comparison holds very closely. Whence are soldiers taken? From the mass of the people. Before they enlist and follow the standard, there is, in this respect, no difference between them and others; but when they have entered the army, they belong to a distinct class, separate from all the rest of the community, a peculiar people.

So is it when a man becomes a Christian; he comes out from the world which lieth in wickedness. When Christ is preached; when the banner is raised, (according to the words of Isaiah, In that day there shall be a root of Jesse which shall stand for an ensign to the people to it shall the gentiles seek)-When, I say, this banner is raised, his people gather round it and follow it. As he said, I, if I be lifted up, will draw all men unto me. And again, My sheep hear my voice and I know them, and they follow me. So that every one of his people may say, as Moses did, when he reared an altar after the defeat of Amalek; Jehovah-nissi: the Lord my banner.

The following of the banner obviously implies the character of the christian life. It is a warfare. Truly so! No sooner is the believer ranged under the banner of salvation, than he finds he has to fight the good fight of faith. There are, as the Apostle de

scribes, fightings without, and there are also conflicts within. The offence of the cross is not ceased. The enmity and opposition excited by the genuine and consistent profession of true piety will necessarily make the life of a Christian one of tribulation and difficulty.

They are greatly mistaken who suppose the life of a believer is one of ease, and selfindulgence; a smooth and quiet course. Our Lord says the contrary, In the world ye shall have tribulation.

All true Christians, then, may be considered as an army gathered under the same banner, to fight against common enemies. These enemies, though numerous and various in detail, may be summed up under these three general heads, the world, the flesh, and the devil.

The maxims, fashions, and customs of the world are, for the most part, in opposition to true piety. Therefore it is our Lord says, Love not the world, neither the things that are in the world; if any man love the world the love of the Father is not in him. And again, Marvel not if the world hate you: Ye know that it hated me before it hated you. If ye were of the world, the world would love its own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

Those who are most conversant with worldly society, and enter most eagerly into worldly

amusements, must be best able to decide upon the sort of feeling with which an openly avowed profession of piety is regarded by the world. How strange it would be thought, in most companies, to speak with any degree of feeling of the love of Christ in dying for sinners! And yet what can be more proper than that they who are redeemed by the blood of Christ, should delight to hear and speak of the love of Christ? The truth is, the general tone and tenor of worldly conversation is directly against all serious godliness.

The cares and necessary duties of this world have also a great tendency to draw the mind from Christ. Our Lord has taught us this in the parable of the sower. Men are careful and troubled about many things, while they neglect the one thing needful.

So the honours and riches of this world likewise prove a hindrance. The deceitfulness of riches chokes the Word, and men are often found receiving honour one of another, and not seeking the honour which cometh from God only.

The world, in this and various other ways, prevents sinners from coming to Christ, and by the same means, opposes and hinders their progress after they have come to him.

The flesh, too, that is, every feature of the natural man, wars against them. Sin, though subdued in the heart, is not removed. There still remain pride and selfishness, and impurity, and malice, and deceit, kept down