Verses 73–80

73. Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments.

IN the vast universe of wonder, man is the greatest wonder — -the noblest work of God. A council of the Sacred Trinity was held respecting his creation — “God said, Let us make man in our image, after our likeness.” Every part of creation bears the impress of God. Man — man alone — bears his image, his likeness. Everywhere we see his track — his footsteps. Here we behold his face. What an amazing thought, that the three Eternal subsistents in the glorious Godhead, should have united in gracious design and operation towards the dust of the earth! But thus man was formed — thus was he raised out of his parent dust, from this low original, to be the living temple and habitation of Divine glory — a Being full of God. The first moment that he opened his eyes to behold the light and beauty of the new-made world, the Lord separated him for his own service, to receive the continual supply of his own life. His body was fitted as a tabernacle for his soul, “curiously wrought “by the hand of God; and all its parts and” members written in his book, which in continuance were fashioned, when as yet there was none of them.” Most naturally therefore does the contemplation of this “perfection of beauty “raise the adoring mind upward —” I will praise thee; for I am fearfully and wonderfully made; marvellous are thy works; and that my

1 Genesis i. 26.

soul knoweth right well.” 1 “Thy hands have made me and fashioned me.”

Could we suppose that man was framed to eat, to sleep, and to die — that, after taking a few turns upon the grand walk of life, he was to descend into the world of eternal silence, we might well ask the question of God — “Wherefore hast thou made all men in vain?” 2 But the first awakening of man from his death-like sleep enlightens him in the right knowledge of the end of his creation. If I am conscious of being the workmanship of God, I shall feel my relationship to him, and the responsibility of acting according to it. I would plead then this relation before him in asking for light, life, and love. I cannot serve thee as a creature, except I be made a new creature. Give me a spiritual being, without which my natural being cannot glorify thee. Thou hast indeed “curiously wrought” my frame; but sin has marred all. Make me thy spiritual “workmanship, created in Christ Jesus.” 3 “Give me understanding” — spiritual knowledge, “that I may learn thy com mandments” — “Renew a right spirit within me.” 4

But the natural man feels no need of this prayer. No, he is puffed up in his own wisdom. He cannot receive the divine testimony, which levels him, while he “understandeth not,” with “the beasts that perish” 5 and tells him, that he must “become a fool, that he may be wise.” 6 But should he ever know his new state of existence, he will offer up this prayer eagerly and frequently; and every step of his way heavenward he will feel increasing need of Divine “wisdom and spiritual understanding.”

How does the song of heaven remind us of this end of our creation! — “Thou art worthy, O Lord, to receive

1 Psalm cxxxix. 14 — 16. 2 Ib. lxxxix. 47. 3 Eph. ii. 10. 4 Psalm li. 10. 5 Ib. xlix. 20. 6 1 Cor. iii. 18.

glory, and honour, and power; for thou hast created all things; and for thy pleasure they are and were created.” L In harmony with this song we must acknowledge, that the “Lord hath made all things for himself”2 — that he “created all things for his glory.” 3 And the recollection that he “created us by Jesus Christ,” 4 brings before us the grand work of redemption, and the work of the new creation consequent upon it. He who created us in his own image, when that image was lost, that he might not lose his property in us, put a fresh seal upon his natural right, and “purchased us with his own blood.” Oh! let us not be insensible to this constraining motive to “learn his commandments” “Ye are not your own, for ye are bought with a price; therefore glorify God in your body and in your spirit, which are God’s.” 5

74. They that fear thee, will be glad when they see me: because I have hoped in thy word.

How cheering is the sight of a man of God! How refreshing his converse! How satisfactory and enlivening is the exhibition of his faith! The goodness of God to one becomes thus the joy and comfort of all. What an excitement is this to close communion with our God, that the light which we thus receive will shine on those around us! What a comfort will it be, even in our own hour of temptation, that the hope, which we may then be enabled to maintain in the word of God, shall prove the stay, not only of our own souls, but of the Lord’s people! Many a desponding Christian, oppressed with such fears as this —” I shall one day

1 Rev. iv. 11. 2 Prov. xvi. 4. 3 Isaiah xliii. 7.

* Eph. iii. 9. Col.i. 16. John i. 1 — 3. 6 1 Cor. vi. 19, 20.

perish by the hand of Saul,” l — when he hears of one and another exercised in the same trials, and who have “hoped in God’s word,” and have not been disappointed, “will be glad when he sees them.” Thus David recorded his conflicts, that we may not despair of our own; and his triumphs, that “in the name of our God we might set up our banners”2 — “I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Wait on the Lord, be of good courage, and he shall strengthen thine heart: wait, I say, upon the Lord.” 3 Thus also, under afiiiction, he was comforted with the thought of comforting others with the history of his own experience — “My soul shall make her boast in the Lord: the humble shall hear thereof and be glad. 0 praise the Lord with me, and let us magnify his name together. He hath put a new song into my mouth, even praise unto our God. Many shall see it, and fear, and shall trust in the Lord. Bring my soul out of prison, that I may praise thy name; the righteous shall compass me about, for thou shalt deal bountifully with me.” 4

In this view, the believer, who has been “sifted in the sieve” of temptation, without the least “grain” of faith or hope “falling upon the earth,” 5 stands forth as a monument of the Lord’s faithfulness, to “strengthen the weak hands, and confirm the feeble knees, and to say to them that are of a feeble heart, Be strong, fear not.” 6 Those that are “fearful, and of little faith,” “are glad when they see him.” They “thank God” for him, and “take courage” 7 for themselves. What a motive is this to keep us from despondency; that instead of destroying, by our unbelief, those who are

1 1 Sam. xxvii. 1. 2 Psalm xx. 5. 3 Ib. xxvii. 13, 14.

4 Ib. xxxiv. 2, 3; xl. 3; cxlii. 7. Compare also lxix. 30 — 32.

5 Amos ix. 9. 6 Isaiah xxxv. 3, 4. 7 Acts xxviii. 15.

already “cast down,” we may enjoy the privilege of upholding their confidence, and ministering to their comfort! And how should the weak and distressed seek for and prize the society of those, who have been instructed by the discipline of the Lord’s school!

Believer! what have you to tell to your discouraged brethren of the faithfulness of your God? Cannot you put courage into their hearts, by declaring that you have never been “ashamed of your hope?” Cannot you tell them from your own experience, that Jesus “is for a foundation-stone, a tried stone, a sure foundation?” l Cannot you show them, that, because he has borne the burden of their sins, he is able to “bear their griefs, and to carry their sorrows?” 2 that you have tried him, and that you have found him so? Oh! be animated to know more of Christ yourself; let your hope in him be strengthened, that you may cause gladness in the hearts of those that see you; so that “whether you be afflicted, or whether you be comforted, it may be for their consolation and salvation.” 3

But O my God; how much cause have I for shame, that I impart so little of thy glorious light to those around me. Perhaps some poor trembling sinner “has been glad when he saw me,” hoping to hear something of the Saviour from my lips, and has found me straitened, and cold, and dumb. Oh! that I may be so “filled with the Spirit,” so experienced in thy heavenly ways, that I may invite “all that fear thee to come to me,” that I may “tell them what thou hast done for my soul;” 4 so that, “when men are cast down, they may say, There is lifting up.” 5

1 Isaiah xxviii. 16. 2 Ib. liii. 4. 3 2 Cor. i. G.

4 Psalm lxvi. 16. 5 Job xxii. 29.

K 5

75. I know, 0 Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me.

THIS is the Christian’s acknowledgment — fully satisfied with the dispensations of God. This is his confidence — so invigorating to his own soul — so cheering to the church. The Lord’s dealings are called his judgments — not as having judicial curses, but as the acts of his justice in the chastening of sin.! Perhaps also — as the administration of his wise judgment in their measure and application.2 But here is not only the confession of the Lord’s general judgment, but of his especial faithfulness to himself. And this he knew — not from the dictates of the flesh (which would have given a contrary verdict,) but from the testimony of the word,3 and the witness of his own experience.4 It could not be doubted — much less denied — ’ / know, O Lord, that thy rules of proceeding are agreeable to thy perfect justice and wisdom; and I am equally satisfied, that the afflictions that thou hast laid upon me from time to time, are only to fulfil thy gracious and faithful promise of making me eternally happy in thyself.’ Blessed fruit of affliction! when we can thus “see the end of the Lord, that the Lord is very pitiful, and of tender mercy” — that his “thoughts towards us are thoughts of peace, and not of evil!” 5 “The patience and faith of the saints” teach this difficult but most consoling lesson in deciphering the mysterious lines in God’s providence.

The child of God under the severest chastisement,

1 1 Peter iv. 17. * Jer. x. 24. Comp. Isaiah xxvii. 8.

* Deut. xxxii. 4. * Verse 137; cxlv. 17.

5 James v. 11. Jer. xxix. 11.

must acknowledge justice. Our gracious reward is always more — our “punishment always less, than our iniquities deserve.” l “Wherefore should a living man complain 1” 2 In trouble, indeed — but not in hell. If he complain, let it be of none but himself, and his own wayward choice. / know, 0 Lord, that thy judgments are right — and who can doubt the wisdom? Who would charge the operator with cruelty, in cutting out the proud flesh that was bringing death upon the man? Who would not acknowledge the right judgment of his piercing work? Thus, when the Lord’s painful work separates us from our sin, weans us from the world, and brings us nearer to himself, what remains for us, but thankfully to acknowledge his righteousness and truth? Unbelief is put to rebuke; and we, of any suspicion “that God has forgotten to be gracious,” must confess, “This is our infirmity.” 3

This assurance of the Lord’s perfect justice, wisdom, and intimate knowledge of our respective cases, leads us to yield to his appointments in dutiful silence. Thus Aaron, under his most afflictive domestic calamity, “held his peace.” 4 Job under a similar dispensation was enabled to say, “The Lord gave, and the Lord hath taken away: blessed be the name of the Lord! “5 Eli’s language in the same trial was,” It is the Lord; let him do what seemeth him good.” 6 David hushed his impatient spirit, “I was dumb; I opened not my mouth, because thou didst it.” And when Shimei cursed him, he said, “Let him alone; let him curse; for the Lord hath bidden him.” 7 The Shunamite, in the meek resignation of faith, acknowledged, “It is

1 Ezra ix. 13. Comp. Job xi. 6. 2 Lam. iii. 39.

3 Psalm lxxvii. 7 — 10. 4 Lev. x. 1 — 3.

5 Job i. 21. Compare ii. 10. 1 Sam. iii. 18.

7 Psalm xxxix. 9. 2 Sam. xvi. 11, 12.

well.” l Hezekiah kissed the rod, while it was smiting him to the dust, “Good is the word of the Lord which thou hast spoken.” 2 Thus uniform is the language of the Lord’s people under chastisement, / know, 0 Lord, that thy judgments are right.

But the confession of justice may be mere natural conviction.3 Faith goes further, and speaks of faithfulness. David not only acknowledges God’s right to deal with him as he saw fit, and even his wisdom in dealing with him as he actually had done, but his faithfulness in afflicting — not his faithfulness, though he afflicted — but in afflicting him; not as if it were consistent with his love, but as the fruit of his love. It is not enough, to justify God. What abundant cause is there to praise him! It is not enough to forbear to murmur. How exciting is the display of his faithfulness and love! Yes — the trials appointed for us are none else than the faithful performance of his everlasting engagements. And to this cause we may always trace (and it is our privilege to believe it, where we cannot visibly trace it) the reason of much that is painful to the flesh.4 Let us only mark its gracious effects in our restoration 5 — instruction6 — healing of our backslidings,7 and the continual purging of sins 8 — and then say, ‘Is not the faithfulness of God gloriously displayed? ‘The Philistines could not understand Samson’s riddle — how “Meat could come out of the eater, and sweetness out of the strong,” 9 As little can the world comprehend the fruitfulness of the Christian’s trials; how his gracious

1 2 Kings iv. 26. 2 Isaiah xxxix. 8.

* Exodus ix. 27. Judges i. 7. 2 Chron. xii. 6.

4 Psalm lxxxix. 30 — 32. Deut. viii. 16. Comp. Psalm cvii. 43.

6 Verse 67, and texts referred to on that verse.

6 Verse 71, and texts. ‘Hosea ii. 6, 7, 14.

8 Isaiah xxvii. 9; xlviii. 10. Zeeh. xiii. 9. John xv. 2.

fc Judges xiv. 14.

Lord sweetens to him the bitter waters of Marah, 1 and makes the cross not so much the punishment, as the remedy of sin. He finds therefore no inclination, and he feels that he has no interest in having any change made in the Lord’s appointments, painful as they may be to the flesh. He readily acknowledges that his merciful designs could not have been accomplished in any other way; while under trials many sweet tokens of love are vouchsafed, which, under circumstances of outward prosperity, could not have been received with the same gratitude and delight.

You that are living at ease in the indulgence of what this poor world can afford, how little does the Christian envy your portion! How surely in some future day will you be taught by experience to envy his! The world’s riches are daily becoming poorer, and its pleasures more tasteless. And what will they be, and how will they appear, when eternity is at hand! Whereas affliction is the special token of our Father’s love,- conformity to the image of Jesus, and preparation for his service and kingdom. It is the only blessing that the Lord gives, without requiring us to ask for it.3 We receive it therefore as promised, not as threatened; and when “the peaceable fruits of righteousness,” 4 which it worketh in God’s time and way, spring up in our hearts, humbly and gratefully will we acknowledge the righteousness of his “judgments,’” and the “faithfulness” of his corrections.

1 See Exodus xv. 2:3 — 2.5. 2 Heb. xii. 6. Rev, iii. yJ.

3 Phil. i. 29. Lord Bacon somewhere remarks, ’ that, however temporal prosperity may have been promised to the church under the Old Testament; affliction and suffering, and trial, are the promises made to the church under the gospel dispensation.’

1 Such as patience, experience, hope — the work of tribulation. Heb. xii. 11, with Rom. v. 3 — 5.

76, Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant.

WHAT! does the Psalmist then seek his comfort from the very hand that strikes him? This is genuine faith, “Though he slay me, yet will I trust in him.” l The very arm that seems to be uplifted for my destruction, shall be to me the arm of salvation.

Several of the preceding verses have spoken of affliction.2 The Psalmist now prays for alleviation under it. But of what kind? He does not “beseech the Lord, that it might depart from him.” 3 No. His repeated acknowledgments of the supports vouchsafed under it, and the benefits he had derived from it, had reconciled him to commit its measure4 and continuance to the Lord. All that he needs, and all that he asks for, is, a sense of his “merciful kindness” upon his soul. Thus he submits to his justice in accumulated trials, and expects consolation under them solely upon the ground of his free favour. Indeed it is hard to hold on under protracted affliction without this precious support. Patience may restrain murmuring — but a sense of love alone keeps from fainting. Holiness is our service — affliction is our exercise — comfort is our gracious reward. All the candles in the world, in the absence of the sun, can never make the day. The whole earth in its brightest visions of fancy, destitute of the Lord’s love, can never cheer nor revive the soul. Indeed it matters little where we are, or what we have. In the fulness of refreshing ordinances, unless the Lord meets us, and blesses us with his “merciful kindness for our comfort,” it is” a thirsty land, where no water

1 Job xiii. 15. 2 Verses 67,71, 75.

3 ‘2 Cor. xii. 8. * Jer. x. 24.

is.” Absalom might as well have been at Geshur as at Jerusalem, so long as he “saw not the king’s face.” l Nothing, that the Lord “gives us richly to enjoy,” will satisfy, if this source of refreshment be withheld. The worldling’s inquiry is — “who will show us any good?” The Christian forms his answer into a prayer — “Lord! lift thou up the light of thy countenance upon me.”2 “Let thy merciful kindness be for my comfort.’” This gives the enjoyment of every real good, and supplies the place of every fancied good. It is a blessing that never cloys, and will never end: and every fresh taste quenches the thirst for earthly pleasures. “Whosoever drinketh of this water” — said our Divine Saviour — “shall thirst again. But whosoever drinketh of the water that I shall give him shall never thirst!” 3 “Delight thyself in the Lord; and he shall give thee the desires of thine heart.” 4

But, Reader, do you wish to realize this comfort? Then seek to approach your God by the only way of access. Learn to contemplate him in the only glass in which a God of love is seen — “in the face of Jesus Christ.” 5 Guard against looking for comfort from any other source. Beware especially of that satisfaction in creature cisterns, which draws you away from “the fountain of living waters.” 6 Learn also to prize this comfort supremely, and not to be content without some enjoyment, or even with a scanty measure of enjoyment; but rather let every day’s refreshment be made a step for desiring and attaining renewed and sweeter refreshment for to-morrow. Some, however, appear to look at David’s experience, as if at present they could hardly expect to reach its happiness: and so they go

1 Compare 2 Sam. xiv. 23, 24. 2 Psalm iv. 6.

3 John iv. 13, 14. 4 Psalm xxxvii. 4.

* 2 Cor. iv. G. Compare John xiv. 6. 6 Jer. ii. 13.

on in a low, depressed, and almost sullen state, refusing the privileges, which are as freely offered to them as to others. But such a state of mind is highly dishonourable to God. Let them earnestly plead their interest in the word of promise, “According to thy word unto thy servant.” Let them lay their fingers upon one or all of the promises of their God. Let them spread before the Lord his own hand-writing and seals; and their Saviour hath said, “According to your faith be it unto you.” l “The king is held in the galleries;” 2 and, if he should “make as though he would go farther,” he is willing that we should “constrain him, saying, Abide with us.” 3 No veil now but the veil of unbelief

1 Matt, ix. 29. The writer cannot forbear indulging himself with a transcript of the prayers of Monica, Augustine’s mother, as a beautiful example of this earnestness and simplicity of faith in pleading the promises of the word — ‘Lord, these promises were made to be made good to some, and, why not to me? I hunger; I need; I thirst; I wait. Here is thy hand-writing in thy word; and in the last sacrament, I had thy seal affixed to it. I am resolved to be as importunate till I have obtained, and as thankful afterwards, as by thy grace I shall be enabled; being convinced that I am utterly lost and undone, if thou hearest not the desires of the humble; and if thou dost hear and grant, I am so well acquainted with myself and with my own heart, that I have nothing to glory in •, but I shall wholly glory in the Lord; and I do resolve and believe, that I shall to all eternity celebrate and magnify the riches of thy grace. Thy promises are the discoveries of thy purposes, and vouchsafed as materials for our prayers; and in my supplications I am resolved every day to present and tender them back to thee; and if thou wilt have regard to them, and appear to be a “God of truth” to my soul; a poor creature, that hath long feared to burn in hell for hypocrisy, will be secured and made happy for ever. I am resolved to wait upon thee, and to cast down my soul upon thee in this way; and thou hast assured me, thou art a “God of judgment.” Thou didst promise in judgment. Thou knewest what thou didst in making such promises; and thou wilt be a “God of judgment;” thou knowest when and where to make them good; and thou hast pronounced — “Blessed are all they that wait for thee.” On thee I will wait, and for this blessing I will hope and look.’

- Can. vii. 5; also vi. 5.

3 Compare Luke xxiv. 28, 29, with Gen. xxxii. 26 — 29. Compare the invitation given, Can. iv. 16, instantly accepted, v. 1.

need hinder us from seeing an unclouded, everlasting smile of “merciful kindness” upon our heavenly Father’s reconciled face. Only let us see to it, that he is the first, the habitual object of our contemplation, the satisfying well-spring of our delight — that he is the one desire, to which every other is subordinate, and in which every other is absorbed.

Lord Jesus! I would seek for a renewed enjoyment in “thy merciful kindness.” I would not forget, that it was this that brought thee down from heaven — that led thee to endure the death of the cross — that has washed me in thy precious blood — that visits me with many endearing tokens of thy love. O let all my days be spent in the sense of this “merciful kindness for my comfort,” and in rendering to thee the unworthy returns of grateful, filial sendee.

77. Let thy tender mercies come unto me, that I may live; for thy law is my delight.

SIN is no light trouble to the man of God. Mercy, therefore, is to him no common blessing. Never can he have — never can he ask enough. Hence his repeated cries. Mercy brought him out of sin and misery. Mercy keeps — holds him on — assures him to the end. Every blessing comes in the way of mercy.2 The most careful “walker according to the gospel rule,” 3 needs mercy. The elect are “vessels of mercy” 4 — filled up to the brim with mercy. The crown of glory at last is received at the hands of mercy.5

The distinguishing character of God is, that his mer-

1 Psalm cxxxviii. 8. 2 Ib. cxxxvi. 23 — 25.

3 Gal. vi. 16. 4 llom.ix. 23.

5 Matthew xxv. 34.

cies are tender mercies ’ — a father’s pitying 2 — yearning3 — mercies. When his returning prodigal expected probably upbraiding looks, if not a frown of banishment, how did these tender mercies bring, not only his sins, but also his very confessions in the depths of the sea, and welcome him without a cloud to his forsaken home!4 The same tender consideration puts away from his chil dren all anxiety respecting “what they shall eat, or what they shall drink, or wherewithal they shall be clothed.5 As a Father he also” chasteneth” 6 them — “he suffereth their manners” “— he “spareth them, as a mansparethhis ownson that serveth him;” 8 — and finally, he determineth respecting each of them by an act of sovereign power — “Thou shalt call me, My Father, and shalt not depart from me.” 9 In a yet more endearing character he speaks — “As one whom his mother comforteth, so will I comfort you. They may forget; yet will I not forget thee.” 10

Yet have we no just apprehension of these tender mercies, unless they come unto us. In the midst of the wide distribution, let me claim my interest. Let them come unto me.11 Praised be God! the way is open to me. The mere report is unfruitful. I cannot speak of them with glow and unction. The application of them is life — not the mere breathing of spiritual existence, but the life of my life — the living principle of devotedness and enjoyment — living to and for God in every form and sphere, in every hour and action of the day; my feebleness becoming strength in the Lord; “walking up and down in his name.” 12 This truly is “reigning in life;” 13

1 Psalm li. 1; lxxix. 8. 2 Ib. ciii. 13.

3 Hosea xi. 8. Jer. xxxi. 20. 4 Compare Luke xv. 20 — 24.

5 Matt. vi. 25 — 34. 6 Deut. viii. 5. 7 Acts xiii. 18.

8 Mai. iii. 17. 9 Jer. iii. 19.

10 Isa. lxvi. 13, xlix. 15.” Verse 41.

12 Zech. x. 12. )3 Rom. v. 17.

rising to more of its honour and dignity, and reaching forth to more of its excellence and happiness.

But let us not lose sight of the abundant overflowing spring, from which our life is maintained. In Christ was life; J and he “came that we might have life, and that we might have it more abundantly.” 2 There can be, therefore, no exercises of life without a vital union to Christ — the source of life. Shall we then give up the hope of believing in Christ, till we feel the influence of this spiritual principle? This would be indeed like refusing to abide in the vine, till we could bring forth fruit; whereas the branch, while separated from the vine, must ever be fruitless and withered.3 We must receive life from Christ, not bring it to him. Faith implants us in him; and “Christ dwelling in the heart by faith” becomes the life of the soul, animating it in the ways of God.4

This life, therefore, will manifest itself in delight in God’s law. We shall not be satisfied to live upon the mere surface of the gospel (which is barren and unproductive, as any other surface, in spiritual usefulness,) but we shall search into its hidden treasures, and draw forth its real life and consolation. This “delight” will furnish a plea for our use at the throne of grace. ‘If this is the fruit and acting of the life of thine own implanting, Lord! cherish it. Let me live by the influence of “thy tender mercies.” I venture to plead my delight in thy law, as an evidence of my adoption into thy family. And, therefore, I would renew my plea and my petition — “Let thy tender mercies come unto me, that” my life may be not only existence, but enjoyment — the beginning, the earnest, of the everlasting life and bliss of heaven.’

1 John i. 4. 2 Ib. x. 10. 3 Ib. xv. 4 — ti.

4 Compare Gal. ii. 20, with Ezek. xxxvi. 27.

78. Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.

THE prophecy with which God himself condescended to open the history of the church, has ever since been in the course of accomplishment. “Enmity between the seed of the serpent and the seed of the woman,” has been the prevailing character and course of the world. “An unjust man is an abomination to the just; and he that is upright in the way is abomination to the wicked.” 2 David, however, prayed for the confusion of his enemies — not in a vindictive spirit, as if thirsting for their destruction; but as opening the way for his own more free service of God,3 and as a chastening, that might eventually turn to their salvation — “Fill their faces with shame, that they may seek thy name, O Lord.” 4 That his prayer was the expression of his tender compassion, rather than of resentful feeling, is sufficiently evident from his affectionate weeping concern for their immortal interests.5 Prayers of the same deprecating character dropped from the lips of the gentle and compassionate Saviour: 6 while the objects of his awful deprecations were interested in the most yearning sympathies of his heart.7 A regard also for the honour of God dictated this prayer. David knew that the malice of his enemies against him was only the working of their enmity against God; that it was not so much him that they hated and persecuted, as God in him. And therefore as a servant of God he could appeal —

1 Gen. iii. 15. Compare Rev. xii. 17. 2 Prov. xxix. 27.

3 Verse 134. 4 Psalm lxxxiii. 16. 5 Verses 53, 136, 158.

6 Psalm lxix. 21 — 28. 7 Comp. Matt, xxiii. 37.

“Do not I hate them, O Lord, that hate thee? and am not I grieved at those that rise up against thee? / hate them with perfect hatred; I count them mine enemies.” l The followers of a despised Saviour must indeed expect to be sorely distressed with the perverseness of the proud. But when, like their Master, they can testify that it is “without a cause” 2 how cheering are their Master’s words! “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad; for great is your reward in heaven.” 3

And have you, reader, been exercised with trials from an ungodly world? Has the derision of the proud, or the slight or ill-treatment of the ungodly, never excited revengeful feelings within? Have you always been enabled to set your Saviour’s example before you, and, “in patience possessing your soul,” to refer your cause to your Almighty Friend? “O Lord, I am oppressed, undertake for me.” 4 Remember he has engaged to take up your cause — “Shall not God avenge his own elect, which cry day and night unto him, though he bear long with them! / tell you that he will avenge them speedily” 5

But learn in the hour of trial where to go, and what to do. Go to the word of God for direction and support. “Meditate in his precepts” There is often a hurry of mind in times of difficulty, which unhinges the soul from the simple exercise of faith. But habit brings practice, and steadiness, and simplicity, enabling us most sweetly to fix our hearts upon the word of God, and to 2 Ib. xxxv. 19; lxix. 4, with John xv. 25.

3 Matthew v. 11, 12.

4 Isaiah xxxviii. 14. Compare Psalm cxl. 12, 13. * Luke xviii. 7, 8.

apply its directions and encouragements to the present exigency. Our enemies fight against us with an arm of flesh. We resist them with the armour of the word of God. And how inestimably precious is the armour, refuge, strength, and consolation, here provided for us, against every effort to disturb our peace, “or separate our hearts from the love of God, which is in Christ Jesus our Lord!”

79. Let those that fear thee turn unto me, and those that have known thy testimonies.

As the believer finds trouble from the world, he prays that he may find help from the Lord’s people. The very sight of our Father’s family is cheering. It brings not only fellowship but help. For the wise distribution of gifts in the body — each having his own gift — were ordained for the mutual help and sympathy of the several members. It is painful therefore to see Christians often walking aloof from each other, and suffering coldness, distance, and mutual differences and distrust to divide them from their brethren. Who then will not pray that he who has the hearts of all his people in his hand, would “turn the hearts of those that fear him, and know his testimonies,” unto their brethren? It was the honour of Mordecai, that he was “accepted of the multitude of his brethren.” 2 In the primitive church, “Demetrius had good report of all men, and of the truth itself;” 3 and the members of the church generally “did eat their meat with gladness and singleness of heart; praising God, and having favour with all the people.’” 4 ‘Then,’ as Chrysostom exultingly exclaims,

1 1 Cor. xii. 7. Eph. iv. 15, 16. * Esther x. 3.

* 3 John 12. * Acts ii. 46, 47.

’ the Church was a little heaven.’ Then they could say to each other, — “Behold, how good and pleasant it is for brethren to dwell together in unity!” l and even their Heathen neighbours were awed and constrained into the confession, “See how these Christians love one another.”

Alas! that our Jerusalem should no longer exhibit the picture of a “city compact together“2 — that so many” walls of partition “should separate brother from brother, so that our Ziou has very rarely been exhibited in her” perfection of beauty,” when “the multitude of them that believed were of one heart and of one soul.” 3 Prejudice and misconception divided Job from his friends.4 Want of forbearance cankered the union of the members of the church of Rome,5 and even prevailed to separate chief friends — Paul and Barnabas.6 Diversity of sentiment injured the influence of brotherly love at Corinth.7 And thus it has been in every successive age of the Church; so that the full answer to the Redeemer’s prayer, and the grand display to the world of the Divine original of the gospel, is yet to be manifested.8 But as “the communion of saints “was the peculiar feature of primitive Christianity, and ever since has formed an article of her faith; in proportion as we return to the primitive standard, we shall hold closer fellowship with each other — as” members of one body “—” considering one another, to provoke

1 Psalm cxxxiii. 1. Most truly catholic was the rule of the excellent Philip Henry, and most consistently exemplified in his Christian conduct, determining ’ in those things, in which all the people of God are agreed, to spend my zeal; and as for other things about which they differ, to walk according to the light God hath given me, and charitably to believe others to do so too.’ — Life, William’s Edition, p. 127.

2 Psalm cxxii. 3. 3 Ib. 1. 2, with Acts iv. 32. 4 Job vi. 29. 5 Rom. xiv. xv. 1 — 7.

8 Acts xv. 37- 7 1 Cor. i. 10 — 12.

8 John xvii. 21. 9 1 Cor. xii. 12-27.

unto love and to good works “y — “bearing one another’s burdens; 2 — and receiving one another, as Christ also received us, to the glory of God.” 3

Want of Christian self-denial presents the main hindrance to this “keeping the unity of the spirit in the bond of peace.” But — admitting that some of the brethren are “weak in the faith” in comparison with ourselves — are we then to be ’ rolling endlessly the returning stone,’ 4 obtruding always the same stumbling offence upon them? 5 We are “not to please ourselves” in compelling them to adopt our views; but rather to “receive them, and bear their infirmities.” 6 Accursed be that charity, that is preserved by “the shipwreck of faith!” But though scriptural truth must never be denied, there are times when it may be forborne. The Apostle “knew and was persuaded of the Lord Jesus, that there was nothing unclean of itself;”7 yet he would rather allow even the misconception of conscience, until clearer light should be given, than endanger the unity of the church. Liberty must give place to love: and for himself, he would rather restrain himself from lawful indulgence, than hazard the safety of a weaker brother, or turn from one that loved his Saviour.8 Wherever, therefore, in the judgment of Christian charity we discover those “that love our Lord Jesus Christ in sincerity,” 9 we must be ready to give them our very hearts, to view them as brethren, as one with ourselves, and to welcome them in brotherly love, as those whom, with all their infirmities, Jesus “is not ashamed to call his brethren.” 10 We must be ready to

1 Heb. x. 24. 2 Gal.vi. 2; v. 13.

* Rom. xv. 7. * Morning Exercises, Oct. 1682.

5 Rom. xiv. 1. 6 Ib. xv. 1.? ID. xiv. 14.

3 Ib. xiv. 13, 15. 1 Cor. viii. 13. Compare Phil. iii. 15, 16.

9 Eph. vi. 24. Comp. 1 John iii. 14. 10 Heb.ii. 11, 12.

turn to them,” as those “that fear God, and have known his testimonies.”

And does not the believer’s anxiety for the company and assistance of the Lord’s people rebuke Christian professors, who are far too closely linked to the society of the world? Surely, if the lovely attraction of many of its most avowed votaries can compensate for the absence of their saviour’s image, they can have but little relish for that heavenly enjoyment, which unites the children of God together in close and hallowed communion with God. And do we not see a proof of the deteriorating influence of this worldly spirit, in their readiness to feel disgust at the infirmities of the real brethren of the Lord, and to neglect the image of Christ in them, from the unsightliness of the garb, which may sometimes cover it?

But let us mark the completeness of the Christian — combining the fear with the knowledge of God. Know ledge without fear would be self-confidence. Fear without knowledge would be bondage. But the knowledge of his testimonies connected with an acquaintance with his ways, moulds the character of men of God into the spirit of love; and qualifies them, “as fathers” J in the gospel, to counsel the weak and inexperienced. Should we, however, be excluded from the privilege of their intercourse; or should they be prevented from “turning unto us;” may it not be the appointed means of leading us to a more simple dependence on Divine teaching and grace, and to a more blessed anticipation of our father’s house in heaven, where all will be harmony, peace and love? ‘We shall carry truth and the knowledge of God to heaven with us; we shall carry purity thither, devotedness of soul to God and our Redeemer, divine love and joy, if

1 1 John ii. 13, 14.

we have their beginnings here, with whatsoever else of permanent excellence, that hath a settled, fixed seat and place in our souls now; and shall there have them in perfection. But do you think we shall carry strife to heaven? Shall we carry anger to heaven? Envyings, heart-burnings, animosities; shall we carry these to heaven with us? Let us labour to divest ourselves, and strike off from our spirits every thing that shall not go with us to heaven, or is equally unsuitable to our end and way, that there may be nothing to obstruct and hinder our abundant entrance at length into the everlasting kingdom.’!

80. Let my heart be sound in thy statutes, that I be not ashamed.

THE perverseness of the proud will be sure to put them to shame.“2 As the preservative from this shame, David prays therefore for a sound heart — filled with solid principle — delivered into the mould of the word 3 — like the sacrifices of the law — entire for God.4 Often had he prayed for Divine teaching 5 — now he begs for soundness in the Lord’s statutes. How many” have made shipwreck of faith and of a good conscience.” 6 from an unsound heart! Ignorant of the spirituality of God’s requirements, and resting in an outward obedience, they falsely conceive themselves to be “alive without the law,“7 and, “touching the righteousness

1 Howe’s Works, vol. iv. 126, 127 — ‘It will be one of the felicities of heaven’ (as Milner sweetly remarks upon the prejudices subsisting between Bernard and the supposed heretics of his day), that saints shall no longer misunderstand each other/ — Milner’ s History of tfte Church, iii. 384. 2 Verse 78.

3 Rom. vi. 17. 4 Lev. xxii. 22, 23. Comp. Mai. i. 8.

5 Verses 12, 33, 64, 68. 6 1 Tim. i. 19. 7 Rom. vii. 9.

that is of the law, blameless. “‘Others go a little beyond the surface; while the want of “simplicity and godly sincerity,” of brokenness of heart, love to the Saviour, and dependence upon his grace, sooner or later discovers to their eternal confusion, that “the root of the matter is” not “in them.” “Their root shall be as rottenness, and their blossom shall go up as dust.” “Their goodness is as a morning cloud, and as the early dew it goeth away.” 2 An unsound professor, like beautiful fruit, may attract the careless eye; but a more narrow inspection will show a worm at the core, which has spoiled nearly to the surface. 3 Such religion is only a shrivelled mass of inactive formality — a dead image of a living thing.

Alas! how common is it to profess to take Christ for a Saviour, while the heart is evidently worshipping Mammon as its God! — constrained — not inclined — to the Lord’s statutes! How possible is it to be “carnally-minded” in the daily routine of spiritual exercises! How important is the recollection, that no change of place, of company, or of circumstances, can of itself effect a change of heart! “Saul among the prophets” was Saul still; with “another heart” 4 indeed, but not a new heart. Sin was restrained, but not crucified. He “went out,” therefore, as one of his progenitors, “from the presence of the Lord,” 5 and perished, a miserable apostate from the statutes of his God. Will profession — knowledge — gifts — feelings — privileges — avail for a sound heart? Need we speak of Judas — a follower — nay, even, an apostle of Jesus Christ — living in a familiar intercourse with his Lord — yet with all his

1 Phil. iii. 6. Isa. v. 24. Hos. vi. 4. Corap. Matt. xiii. 20, 21. 3 ‘Quae splendent in conspectu hominis, sordent in conspectu judicis.’ Compare Luke xvi. 15. 1 Sam. xvi. 7. * 1 Sam. x. 9 — 12. * Gen. iv. 16.

privileges — all his profession, “gone to his own place” l — the melancholy victim of his own self-deceitfulness? Need we allude to Balaam — “the man whose eyes were open — which heard the words of God — which saw the vision of the Almighty” — who could in the ken of his eye mark the goodliness of the Lord’s inheritance, and even in the distant horizon catch a glimpse of “Jacob’s star and sceptre,” and yet “loved the wages of unrighteousness?”2 Need we bring to the mind’s eye Ananias and Sapphira 3 — Alexander 4 and Demas 5 — and others of like stamp — all of whom once shone as stars 6 in the firmament of the church — need we speak of the end of these men, to give energy to the prayer, “Let my heart be sound in thy statutes?”

How fearful the thought of being “a branch in the true vine” only by profession! to be “taken away” at length — “cast forth as a branch — withered — gathered — cast into the fire — burned!” 7 It is in the inner man that hypocrisy sets up its throne; whence it commands the outward acts into whatever shape or form may be best suited to effect its purpose. The upright Christian will therefore begin with calling in the help and light of God to ascertain the “soundness of his heart.”” “Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me.” 8 Can there be a true and solid work, where there is a professed change of heart, and no manifested change of temper and conduct? Can that “heart,” which is found upon inquiry to be earthly — unprofitable under the power of the word 9 — regarding” secret

1 Acts i. 25. 2 Num. xxiv. 2 — 5, 17. 2 Peter ii. 15.

3 Acts v. 1 — 10.

4 Ib. xix. 33, 34, with 1 Tim. i. 20. 2 Tim. iv. 14.

5 Col. iv. 14. Philem. 24, with 2 Tim. iv. 10. 6 Rev. xii. 4. ‘John xv. 2, 6 8 Psalm cxxxix. 23, 24. 9 Heb. vi. 8.

iniquity“1 — seeking bye-ends of praise,2 reputation,3 or gain3 — and for the attainment of these ends shrinking from the appointed cross — can that “heart be sound in the Lord’s statutes?” Impossible.

But on the other hand, do you find that your trust in God is sincere, your desire towards him supreme, your obedience to him entire? Prize these evidences of “soundness of heart.” Thank God for them. They are the workings of his mighty Spirit in your; heart — perhaps the answer to the prayer which that same Spirit had indited, “Let my heart be sound in thy statutes.” Diligently improve all the means of grace for keeping your heart in a vigorous state. Be daily — yea continually — abiding in the vine, and receiving life and health from its fulness.5 Be much conversant with the word of God — loving it for itself — its holiness — its practical influences. Be chiefly afraid of inward decays — of a barren, sapless [notion of experimental truth; remembering, that except your profession be constantly watered at the root, “the things that remain in you will be ready to die.”6 Specially “commune with your own heart.” Watch it jealously, because of its proneness to live upon itself — its own graces or fancied goodness (a sure symptom of unsoundness) — instead of “living by the faith of the Son of God.” Examine your settled judgment, your deliberate choice, your outgoing affections, your habitual allowed practice; applying to every detection of unsoundness the blood of Christ, as the sovereign remedy for the diseases of a “deceitful and desperately wicked heart.”

But it may be said — will not these exercises of godly jealousy hinder our Christian assurance? Far from it.

1 Psalm lxvi. 18. 2 2 Kings ix. 16.

3 John xii. 43. ‘Ib. vi. 26. 1 Tim. vi. 5.

5 Ib. xv. 4, 5. Rev. iii. 2.

They will form an efficient preservative from carnal security. They will induce increasing tenderness, activity, and circumspection, in our daily walk; and thus, instead of retarding the enjoyment of our heavenly privilege, they will settle the foundation of a peaceful temperament. It is a light and careless frame, that is the real hindrance to confidence. An unsound professor knows nothing of the true spirit of adoption — nothing of that holy familiarity, with which a child of God unbosoms himself to his heavenly Father; and if he preserves an empty name in the church, he will be put to shame before the universe of God.2 But the “sound heart” is connected with “a hope that maketh not ashamed “— the full blessing of scriptural confidence. For the heart is made “sound” by the sprinkling of the blood of Christ; “and when thus “sprinkled from an evil conscience,” we “have boldness” to “draw near” — yea, even to “enter into the holiest,” “in full assurance of faith.” 3 Blessed privilege of access and communion with our reconciled God! Every moment endears the Saviour to our souls, and enlivens the hope of his glorious coming, as the joyful consummation of all the prospects of faith — “Herein is our love made perfect, that we may have boldness in the day of judgment.”*

1 Verse 6. 1 John iii. 20, 21.

* Compare Dan. xii. 2. Luke xii. 1, 2.

3 See Heb. x. 19 — 22. * Uohn iv. 17.