Verses 97–104
97. Oh! how love I thy law! it is my meditation all the day,
MARK the man of God giving utterance to his feelings of heavenly delight — expressing most, by intimating, that he cannot adequately express what he desires. He seems unable to restrain his acknowledgments of Divine influence springing up in his heart — “Oh! how love I thy law!” This experience is most distinctive of a spiritual character. The professor may read, and understand, and even externally obey the law; but the believer only loves it; and he lives in it, as if he could not live without it. To the professor it is a task imposed to satisfy conscience. “The veil upon the heart” 2 darkens all his spiritual apprehension, and consequently excludes spiritual delight. To the child of God it is food and medicine, light and comfort — yea, “life from the dead.” The law of precept in the world is a “law of liberty” 3 — a law of love — in his heart. His former obedience was the bondage of fear. But how different is the eifect of constraining love! He now delights to view it in every lineament. He dwells upon every feature with intense enjoyment. Before, it was his confinement — his chain. Now, it is his liberty — his ornament. He is not what he was, “Old things are passed away: behold, all things are become new.” 4
1 ‘I enjoyed a solemn seriousness in learning Mem in the 119th Psalm. — Martyn’s Journals, vol. i. p. 191. - 2 Cor. iii. 15.
3 James i. 25. 4 2 Cor. v. 17.
Think what good reason there is to love the law. It is the epistle of our most beloved friend — not to be slighted, but to be placed in our bosom — nearest our hearts. It sets out that relief, without which the conscience would have been tortured with the never-dying worm. There is more of glory — more of God — in this, than in any other manifestation of his name.a It has ever been the mirror, that has reflected Christ to his church. The spiritual eye discerns him in every part.3 Now — reader — do you search for him in his law? Do you “love his law,” because it “testifies of him?” Do you pray for his Spirit, that his law may guide you to him? This is the evidence, that you have “turned unto the Lord, when the veil is taken away,” and you “with unveiled face behold in this glass the glory of the Lord.” 4 Then if you do love his law, you will love the whole of it — its obligations as well as its privileges. You will love it at all times,5 even when it is thwarting your own will and way. The whole law is light and love — wisdom and faithfulness.
But love of the law fastens the soul to the beloved object, “It is my meditation all the day.“G “When you
1 2 Cor. v. 19. 2 Psalm cxxxviii. 2. Eph. iii. 10. 2 Tim. i. 10.
8 John v. 39. ‘Were I to enjoy Hezekiah’s grant, and to have fifteen years added to my life, I would be much more frequent in my applications to the throne of grace. Were I to renew my studies, I would take my leave of those accomplished triflers — the historians, the orators, the poets of antiquity — and devote my attention to the Scriptures of truth. I would sit with much greater assiduity at my Divine Master’s feet, and desire to know nothing but “Jesus Christ and him crucified.” This wisdom, whose fruits are peace in life, consolation in death, and everlasting salvation after death — this I would trace — this I would seek — this I would explore through the spacious and delightful fields of the Old and New Testament.’ Such was the testimony of one, who had cultivated the classic fields with no incon siderable success, and who above most men had enriched his soul with the glorious treasures of the word of God — whose praise is in all the churches as the Author of ‘Theron and -Aspasio.’
4 2 Cor. iii. 15 — 18. 5 Verse 20. Psalm i. 2.
cannot have it in your hand, it will be found, if indeed your soul is in a prosperous state, “hid in your heart.” There it is kept as your most precious treasure; while you live upon it with unwearied appetite as your daily bread, and exercise yourself in it as your daily rule. Oh, how worthy is it of all the love of the warmest heart! The deepest students are most humbled for their want of suitable enlargement.
But this heavenly spirit can only be grounded upon a sense of reconciliation. Can an unreconciled sinner be interested in the law, in every page of which he reads his own condemnation? This explains the enmity of the ungodly. But the cultivation of this spirit upon the ground of the gospel is a most important principle of Christian steadfastness, the want of which has been the source of fearful delusion; 2 and in the exercise of which we shall realize a deeper insight, and more spiritual discernment of Scriptural Truth. Warm aifections will be far more influential than talent, or mere external knowledge.
This habit of love and holy meditation will spread its influence over our whole character. It will fill our hearts with heavenly matter for prayer, diffuse a sweet savour over our earthly employments, sanctify the com mon bounties of providence,3 realize the presence of God throughout the day, command prosperity upon our lawful undertakings,4 and enlarge our usefulness in the church.5 Thus the man of God is formed in his completeness, symmetry, and attraction — such as the world is often constrained secretly to admire, even where the heart is unready to follow.
Lord! implant in my heart a supreme” love to thy
1 Compare 1 Kings xxii. 8. 2 See 2Thess. ii. 10, 11.
3 1 Tim. iv. 4, 5. 4 Psa. i. 3. Comp. Jos. i. 7, 8.
5 1 Tim. iv. 15.
law” Write it upon my heart — even that new law, “the law of the Spirit of life in Christ Jesus.” 1 May I love it so that I may be always meditating upon it, and by continual meditation yet more enlarging my love and delight in it! So let it prove an ever springing source of heavenly enjoyment and holy conversation!
98. Thou, through thy commandments, hast made me wiser than mine enemies; for they are ever with me. 99. / have more understanding than all my teachers: for thy testimonies are my meditation. 100. I understand more than the ancients, because I keep thy precepts.
WHAT a fruitful harvest did David reap from his glowing love, and “daily meditation on the law of God!” He became “wiser than his enemies” in “subtlety,” 2 — “than all his teachers” in doctrine, “than the ancients” in experience. Yet he is not speaking of his extraordinary gift as a prophet, but of his knowledge gained by ordinary means. Nor is he here boasting of his own attainments; but commending the grace of God in and towards him — “Thou, through thy commandments hast made me wiser.” 3 How much more wisdom does the persecuted believer draw from the word of God, than his persecutors have ever acquired from the learning of this world! Those, however, who have been effectually taught of God, need to be daily taught of him. While they rest upon their God, and seek counsel at his word, they are wise indeed; yet when they trust to their own wisdom, and turn to their own counsel, they become a by- word and occasion of offence by their own folly. Was David “wiser than his enemies or his teachers,” when he dissembled himself to fight against his own
1 Rom. viii. 2. 2 Prov. i. 1. 4. 3 Ib. ii. 6. James i. 17.
people y — or when he yielded to the indulgence of lust 2 — or when in the pride of his heart he numbered the people? 3 Alas! how often do even God’s children hefool themselves in the ways of sin!
But how did David attain this Divine wisdom? Not by habits of extensive reading — not by natural intelligence — but by a diligent meditation in the testimonies. 4 In order to avail ourselves however of this means — a simple reception of the Divine testimony is of absolute importance. We can never obtain that assurance of the certainty of our faith, which is indispensable to our peace, or resist the influence of unenlightened “teachers” — or the long-established worldly maxims of “the ancients,” except by entire submission to the supreme authority of Scripture. Many sincere Christians — especially at the outset of their course — are much hindered — either by the scepticism of others, or of their own minds; or from their previous habit of studying the Bible in the light of carnal wisdom, or in dependence upon human teaching. Such need special prayer for humility of mind and simplicity of faith. Under this gracious influence they will discern that path to glory, which in infinite condescension is made so plain, that “the wayfaring men, though fools, shall not err therein,” and the unlearned believer, who has the word before his eyes, in his heart, and in his life, shall become “perfect, thoroughly furnished unto all good works.” 5
In our Christian progress, David’s habit of scriptural meditation will prove of essential service. For while those who “confer with flesh and blood” cannot have their counsellors always at hand; we, seeking our wisdom from the word of God, have the best Counsellor
1 1 Sam. xxvii. 3 2 Sam. xi. 3 Ib. xxiv.
4 This was bound upon him as a king. Deut. xvii. 18, 19.
5 Isaiah xxxv. 8. 2 Tim. iii. 17.
“ever with us,” teaching us what to do, and what to expect. Obedience also, as well as meditation, directs our way. David found understanding, because he kept the precepts. And David’s Lord has pointed out the same path of light: “If any man will do God’s will, he shall know of the doctrine.” 1 “Thou meetest him that rejoiceth, and worketh righteousness — those that remember thee in thy ways” 2 Thy ways truly are ways of light, joy and love!
Now let us turn in, and inquire — What is our daily use of the word of God? Are we satisfied with a slight looking, or seeking an intimate acquaintance with it? Is its influence ever present — ever practical? Do we prize it as a welcome guest? Is it our delightful companion and guide? Oh! meditate in this blessed book. “Eat the word,” when you have “found it; and it will be unto you the joy and rejoicing of your heart.” 3 The name of Jesus — its great subject — will be more precious — your love will be inflamed 4 — your perseverance established5 — and your heart enlivened in the spirit of praise.6 Thus bringing your mind into close and continual contact with “the testimonies of God,” and pressing out the sweetness from the precious volume, it will drop, as from the honeycomb, daily comfort and refreshment upon your heart.7
1 John vii. 17. 2 Isaiah lxiv. 5. Comp. John xiv. 21 — 23.
3 Jer. xv. 16. 4 Psalm xxxix. 3.
5 Verses 23, 95. 6 Psalm lxiii. 5, 6.
7 Thus Luther recommends us to ’ pause at any verse of Scripture we choose, and to shake, as it were, every bough of it; that, if pos sible, some fruit at least may drop down to us. Should this mode ’ — he remarks — ’ appear somewhat difficult at first, and no thought suggest itself immediately to the mind capable of affording matter for a short ejaculation; yet persevere, and try another and another bough. If your soul really hungers, the Spirit of God will not send you away empty. You shall at length find in one, and that perhaps a short verse in Scripture, such an abundance of delicious fruit, that you will gladly seat yourself under its shade, and abide there, as under a tree laden with fruit.’
101. / have refrained my feet from every evil way, that I might keep thy word.
DAVID’S wisdom was of a practical — not of a mere intellectual or speculative character. It taught him to “keep the Lord’ s precepts;” and in order to this, to “refrain his feet from every evil way.” And will not advancing wisdom show itself by increasing tenderness of conscience and carefulness of conduct? The professor is afraid of hell — the child of God — of sin. The one refrains from the outward act — the other seeks to be crucified to the love of sin. Observe not only the practice, but the motive — that he might keep the word. Shall we not “abhor that which is evil,” that we might “cleave to that which is good” l — abstaining from all appearance of evil,” 2 lest unconsciously we should be drawn into the atmosphere of sin — “hating even the garment spotted by the flesh”3 — fearing the infection of sin worse than death? But how fearful the danger of self-deception! What need to entreat the Lord to “see if there be any wicked way in us!” 4 Oh! for the large supply of grace and unction, to maintain an upright walk before a heart-searching God; to “keep ourselves from our iniquity;”5 and in dependence upon the promises, and in the strength of the gospel, to “perfect holiness in the fear of God!” 6
But how awful to hear men talk of keeping the word in a loose and careless profession! For how can it be kept, if the heart has not felt its holiness? For this is its beautiful peculiarity; that, in order to keep it, there must be a separation from sin. The two things are incompatible
1 Rom. xii. 9. 2 1 Thess. v. 22. 3 Jude 23.
4 Psalm cxxxix. 24. 5 Ib. xviii. 23. 6 2 Cor. vii. 1.
with each other. The two services are at variance at every point; so that the love of sin must be cast out, where the love of God is ingrafted in the heart. Yet so strongly are we disposed to every evil way, that only the Almighty power of grace can enable us to “refrain from” one or another crooked path. Often is the pilgrim (yea, has it not too often happened to ourselves?) held back by a temporary ascendancy of the flesh — by a little license given to sin — or by a relaxed circumspection of walk. At such seasons the blessed privilege of “keeping the word” is lost. We are sensible of a declining delight in those spiritual duties, which before were our “chiefest joy.” And “is there not a cause?” Have we not provoked our gracious God by harbouring his enemy in our bosom — nay, more — by pleading for its indulgence? Has not “the Holy Spirit been grieved” by neglect, or by some worldly compliance: so that his light has been obscured, and his comforting influence quenched? No consolations, consistent with the love and power of sin, can ever come from the Lord. For the holiness of the word of God cannot be either spiritually understood, or experimentally enjoyed, but in a consistent Christian walk. And yet such is the true blessedness of the word, that the very expectation of keeping it may operate as a principle of restraint “from every evil way.”
Is there any bondage in this restraint from sin? Oh, no! Sin is slavery; and therefore deliverance from it is “perfect freedom.” There is indeed a legal restraint much to be deprecated, when the conscience is goaded by sins of omission or of wilfulness; and the man, ignorant of, or imperfectly acquainted with, the only way of deliverance, hopes to get rid of his burden by a more circumspect walk. But not till he casts it at the foot of the cross, and learns to look wholly to Jesus his deliverer, can he form his resolution upon safe and effectual grounds. Oh, may I therefore seek to abide within a constant view of Calvary! Sin will live everywhere, but under the cross of Jesus. Here it withers and dies. Here rises the spring of that holiness, contrition, and love, which refreshes and quickens the soul. Here then let me live: here let me die.
Blessed Lord! Thou knowest that I desire to “keep thy word” Prepare my heart to receive and to retain it. May I so “abide in Christ,” that I may receive the sanctifying help of his Spirit for every moment’s need! And while I rejoice in him as my Saviour, may I become daily more sensible of every deviation from the straight path! May my eye guide my feet! “Looking to Jesus,” may I have light and grace! And may daily grace be given to “refrain my feet from every evil way, that I may keep thy word!”
102. / have not departed from thy judgments; for thou hast taught me.
IF “I have refrained my feet from” sin — if “I have not departed from God’s judgments” — to him be all the glory. O my soul! art thou not a wonder to thyself? So prone to depart — to be carried away by uncertain notions — by the opposition of Satan — by the example or influence of the world — how is it, that thou art able to hold on thy way? Because the covenant of the Lord engages thy perseverance, —” I will put my fear in
1 ‘When I am assaulted by some wicked thought, I then betake me to the wounds of Christ. When my flesh casteth me down, by the remembrance of my Saviour’s wounds, I rise up again. Am I inflamed with lust? I quench that fire with the meditation of Christ’s passion. Christ died for us. There is nothing so deadly, that is not cured by the death of Christ.’ — Augustine.
their hearts, that they shall not depart from me.“1 While conscious of my own corrupt bias to depart, let me humbly and thankfully own the work of Divine teaching. Man’s teaching is powerless in advancing the soul one step in Christian progress. The teaching from above is” the light of life.2 It gives not only the light, but the principle to improve it. It not only points the lesson, and makes it plain; but imparts the disposition to learn, and the grace to obey. So that now I see the beauty, the pleasantness, the peace, and the holiness of” the Lord’s judgments,” and am naturally constrained to walk in them. Oh how much more frequent would be our acknowledgment of the work of God, did we keep nearer to the Fountain-head of life and light! 3 How may we trace every declension in doctrine and practice — all our continual estrangement from the Lord’s judgments — to following our own wis dom, or depending upon human teaching! “Trusting in man” is the departing of the heart from the Lord.4 I never shall depart from sin by the influence of human persuasion. I never shall depart from the Lord, so long as I have the witness in my heart — Thou teachest me.
Reader! What has been your habit and progress “in the judgments of God?” Have you been careful to avoid bye-paths? Has your walk been consistent, steady, advancing “in the fear of the Lord, and in the comfort of the Holy Ghost?” 5 If there has been no allowed departure from the ways of God, it has been the blessed fruit of “ceasing from your own wisdom,” fi and simple dependence upon the promise “written in the prophets — And they shall be all taught of God.” And how delightfully does this heavenly teaching draw
1 Jer. xxxii. 40. Compare xxxi. 33. 1 John ii. 27.
2 John viii. 12. Cornp. Eph. v. 14. 3 Psalm xxxvi. 9. 4 Jer. xvii. 5. 5 Acts ix. 31. 8 Prov. xxiii. 4.
N 2 your heart with a deeper sense of need and comfort to the Saviour! For, as he himself speaks, “every man therefore that hath heard, and hath learned of the Father, cometh unto me.” l Remember — it was no superior virtue or discernment, that has restrained your departure from God, but — “Thou hast taught me” the way to come to God; the way to abide in him — Christ the way — Christ the end. And his teaching will abide with you.2 It will win you by light and by love, and by a conquering power allure your heart with that delight in his judgments, and fear of offending against them, that shall prove an effectual safeguard in the hour of temptation. Watch the first step of departure. — the neglect of secret prayer — the want of appetite for the sincere word — the laxing of diligence — the loss of the savour of godliness. Be careful therefore that the teaching of the Lord be not lost upon you. Inquire into your proficiency in his instructive lessons. And do not forget to prize his teaching rod — that loving correction, of which David had felt the blessing,3 and which he so often uses, to keep his children from “departing from his judgments.”
Lord! do thou lead me by the hand, that I may make daily progress in “thy judgments” Restrain my feet from “perpetual backsliding.” All human instruction will be ineffectual to keep me from “departing from thy judgments” except “thou teachest me” Neither grace received, nor experience attained, nor engagements regarded, will secure me for one moment without continual teaching from thyself.
1 Isaiah liv. 13, with John vi. 45.
2 1 John ii. 24, 27. 3 Verse 67.
103, How sweet are thy words unto my taste f yea, sweeter than honey to my mouth.
NONE but a child of God could take up this expression. Because none besides has a spiritual taste. The exercises of David in this sacred word were delightfully varied. Its majesty commanded his reverence. Its riches calleth forth his love.2 Its sweetness excited his joy. Its holy light, keeping his heart close with God,3 naturally endeared it to his soul.4 How barren is a mere external knowledge of the gospel! The natural man may talk or even dispute about its precious truths. But he has never tasted them — at least not so as to relish and feed on them. The highest commendation cannot explain the sweetness of honey to one who has never tasted it. Thus nothing but experience can give a spiritual intelligence. But what we have really tasted, we can warmly commend — “Oh! taste, and see that the Lord is good.” 6 Having once tasted of his Divine goodness, the sweetest joys of earth will be insipid, distasteful, and even bitter.
Do we ask — what is it that gives this unutterable sweetness to the word? 7 Is it not that name, which “is as ointment poured forth? “8 Is it not” the savour of the knowledge of Christ,” 9 that revives the soul in every page with the breath of heaven? For can the awakened sinner hear, that” God so loved the world, that he gave his only-begotten Son, that who-
1 Verses 129, 161. a Verses 72, 127. Psa. xix. 10. 3 Verse 102.
4 Verse 140. Thrice in one short Psalm docs he stir up bis habit of praise of the word, and of the God that gave it. See Psalm lvi. 4, 10.
5 Prov. xxiv. 13, 14. 6 Psa. xxxiv. 8. 7 Ib. xix. 10. Job xxiii. 12. 8 Canticles i. 3.
9 2 Cor. ii. 14.
soever believeth in him should not perish, but have everlasting life “l — and not he ready to say, “How sweet are thy words unto my taste! yea, sweeter than honey unto thy mouth?” Can the weary soul listen to the invitation to “all that labour and are heavy laden;” 2 and not feel the “sweetness” of those breathings of love? Who can tell the sweetness of those precious words to the conflicting, tempted soul — displaying the Divine sovereignty in choosing him — and the unchanging faithfulness in keeping him, and the almighty power of the Divine will, in the gift of eternal life 1 3 And how can the believer hear his Saviour “knock at the door” of his heart, calling him to fresh communion with himself; 4 and not to turn to him with the ardent excitement of his love, — “All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad?” 5
But are there not times when we gather no sweetness from the word? It is with the spiritual, as with the natural food — a want of appetite gives disgust, instead of sweetness and refreshment. An indolent reading of the word without faith — without desire — without application — or with a taste vitiated by contact with the things of sense — deadens the palate — “The full soul loatheth the honey-comb; but to the hungry soul every bitter thing is sweet.” 6
But how melancholy is the thought of the multitudes, that hear, read, understand the word, and yet have never tasted its sweetness! Like Barzillai, they have no sense to “discern between good and evil.” 7 Full of the world, or of their own conceits — feeding on the delusive enjoyments of creature-comforts — nourishing
1 John iii. 16. 2 Matt. xi. 28. Comp. Prov. xvi. 24.
3 John x. 28. * Rev. iii. 20. 5 Psalm xlv. 8.
c Prov. xxvii. 7.” ‘- Samuel xix. 35.
some baneful corruption in their bosoms y — or cankered with the spirit of formality — they have no palate for the things of God; they are “dead in trespasses and sins.” But how sweet is the word to the hungering and thirsting taste! “We eat, and are not satisfied. We drink, and long to drink again. “If so be we have tasted that the Lord is gracious, as new-born babes” we shall “desire the sincere milk of the word, that we may grow there by.” 2 We shall take heed of any indulgence of the flesh, which may hinder the spiritual enjoyment, and cause us to “loathe” even “angels’ food” as “light bread.” 3 Instead of resting in our present experience of its sweetness, we shall be daily aspiring after higher relish for the heavenly blessing.4 And will not this experience be a “witness in ourselves” of the heavenly origin of the word? For what arguments could ever persuade us that honey is bitter, at the moment when we are tasting its sweetness? Or who could convince us, that this is the word of man, or the imposture of deceit, when its blessed influence has imparted peace, holiness, joy, support, and rest, infinitely beyond the power of man to bestow? But let this enjoyment — as the spiritual barometer — the pulse of the soul — accurately mark our progress or decline in the Divine life. With our advancement in spiritual health, the word will be increasingly “sweet to our taste:” while our declension will be marked by a corresponding abatement in our desires, love, and perception of its delights.
1 See 1 Peter ii. 1,2. 2 Ib. 2, 3.
3 Psalm lxxviii. 25. Numb. xxi. 5.
4 Castce delicte mete sunt Scripturse tuse. — Augustine.
104. Through thy precepts I get under standing; therefore I hate every false way.
THE Psalmist having spoken of the pleasure, now speaks of the profit — of the word — the teaching connected with its sweetness. Before, he had mentioned the avoiding of sin in order to profit 2 — now, as the fruit of profit. So closely are they linked together. Man’s teaching conveys no understanding — God’s teaching not only opens the Scriptures, but “opens the understanding to understand them,” and the heart to feel their heavenly warmth of life.3 Thus having learned “the principles of the doctrine of Christ,” we shall “go on to perfection” — “growing in grace, and in the know ledge of Christ.” 4 Many inconsistencies belong to the young and half-instructed Christian. But when through the precepts he gets understanding, he learns to walk more uniformly and steadily, abiding in the light. In this spirit and atmosphere springs up a constant and irreconcilable “hatred of every false way” — as contrary to the God he loves. These ways will include a thou sand devious paths — all meeting in one fearful end — often discovered too late.5 In doctrine can we too much turn away from the thought of putting any thing — the Church, ordinances, repentance, prayers, in the place of Jesus — another foundation in the stead of that which God himself laid in Zion? Oh for spiritual understanding to hate this false way with a deadly hatred! What think we of the ways of the sinful world — so long trusted to for happiness — yet so delusive? The
1 Prov. ii. 10, 11; xvi. 21. 2 Verse 101.
-1 Comp. Luke xxiv. 45, 32. 4 Heb. vi. 1. 2 Peter iii. 18.
5 Prov. v. 11. Matt. xxv. 11, 12.
sinner thinks that he has found a treasure, but it proves to be glittering trash — burdensome instead of enriching — only leaving him to the pain of disappointed hope. Rightly are such ways called false ways; and of those that tread in them, it is well said, “This their way is their folly.”1 Strewed they may be with the flowery “pleasures of sin.” But they are “hard”2 in their walk, and ruinous in their end.3 Inquire of those, whose past wanderings justly give weight and authority to their verdict, ‘What is your retrospective view of these ways?’ Unprofitableness. ‘What is your present view of them? ‘Shame. ‘What prospect for eternity would the continuance in them assure to you? ’ “Death.”4 Let them then be not only avoided and forsaken, but abhorred; and let every deviation into them from the straight path, however pleasing, be “resisted” even “unto blood.” 5
But let me ask myself, Have I detected the “false ways” of my own heart? Little is done in spiritual religion, until my besetting sins are searched out. And let me not be satisfied with forbearance from the out ward act. Sin may be restrained, yet not mortified; nor is it enough, that I leave it for the present, but I must renounce it for ever. Let me not part with it as with a beloved friend, with the hope and purpose of renewing my familiarity with it at a “more convenient season: “6 but let me shake it from me, as Paul shook off the viper into the fire, 7 with determination and abhorrence? What! can I wish to hold it? If “through the precepts of God I have got understanding,” must not I listen to that solemn, pleading Aroice, “Oh! do not this abominable thing that I hate?” 8 No,
1 Psalm xlix. 13. 2 Prov. xiii. 15. 3 Matt, viii. 12. Phil. iii. 19. 4 Rom. vi. 21. 5 Heb. xii. 4. 6 Actsxxiv. 25.
“Ib. xxviii. 5. 8 Jer. xliv. 4.
N 5
Lord: let me “pluck it out” of my heart, “and cast it from me.”1 Oh, for the high blessing of a tender conscience! such as shrinks from the approach, and “abstains from all appearance of evil; “2 not venturing to tamper with any self-pleasing way; but “hating” it as “false,” defiling, destructive! I have marked the apple of my eye — that tenderest particle of my frame — that it is not only oifended by a blow or a wound; but that, if so much as an atom of dust find an entrance, it would smart, until it had wept it out. Now such may my conscience be — sensitive of the slightest touch of sin — not only fearful of resisting, rebelling, or “quenching the Spirit,” but grieving for every thought of sin, that grieves that blessed Comforter — that tender Friend! To “hate every false way” so as to flee from it, is the highest proof of Christian courage. For never am I better prepared to “endure hardness as a good soldier of Jesus Christ,”3 than when my conscience is thus set against sin. Would not I then submit to the greatest suifering, rather than be convicted of unfaithfulness to my God?
Lord! turn my eyes, my heart, my feet, my ways, more and more to thy blessed self. Shed abroad thy love in my heart, that sin may be the daily matter of my watchfulness, grief, resistance, and crucifixion.
1 Matt. v. 29. 2 1 Thess. v. 22. 3 2 Tim. ii. 3.