Verses 105–112

105. Thy word is a lamp unto my feet, and a light unto my path.

THE nightly journeys of Israel were guided by a pillar of fire ’ — not only directing their course, but every step and movement.2 Thus is our passage in a dark and perilous way irradiated by the lamp and light of the word. But except the lamp be lighted — except the teaching of the Spirit accompany the word, all is darkness — thick darkness. Let us not then be content to read the word without obtaining some light from it in our understanding — in our experience — in our Providential path. Did we more habitually wait to receive, and watch to improve the light, we should not so often complain of the perplexity of our path. It would generally determine our steps under infallible guidance; while in the presumptuous neglect of it — like Israel of old3 — we are sure to come into trouble.

Yet it may sometimes be difficult to trace our light to this heavenly source. A promise may seem to be applied to my mind, as I conceive, suitable to my present need. But how may I determine, whether it is “the lamp of the word;” or some delusive light from him, who can at any time, for the accomplishment of his own purpose, transform himself “into an angel of light?” Or if a threatening be impressed upon my conscience, how can I accurately distinguish between the voice of “the accuser of the brethren,” and the warning of my heavenly guide? Let me mark the state of my own

1 Exod. xiii. 21, 22. 2 Numb. ix. 15 — 23. 3 Ib. xiv. 44, 45.

mind. If I am living in the indulgence of any known sin, or in the neglect of any known duty — if my spirit is careless, or my walk unsteady; a consoling promise, being unsuitable to my case, even though it awakened some excitement of joy, would be of doubtful application. “The lamp” of God, under the circumstances supposed, would rather reflect the light of conviction than of consolation. For, though God as a Sovereign may speak comfort when and where he pleases; yet we can only expect him to deal with us according to the prescribed rules of his own covenant, chastening, not comforting, his backsliding people. In a spirit of contrition, however, I should not hesitate to receive a word of encouragement, as the lamp of God to direct and cheer my progress; being conscious of that state of feeling, in which the Lord has expressly promised to restore and guide his people.2 Let me also enquire into the terms and character of the promise. “When he “that dwelleth in the high and holy place,” engages to dwell “with him also that is of a contrite and humble spirit; “3 any symptoms of tenderness and humility would naturally lead me to consider this word of promise, as sent by my kind and watchful Father, to be “a lamp unto my feet, and a light unto my path.’”

Again — a distinct and experimental view of the Saviour in his promises, endearing him to me, and encouraging my trust on his faithfulness and love — this is manifestly light from above.4 Or if the purpose of the promise answers any proper end — to excite or to encourage to any present duty connected with the promise; I cannot doubt, but the lamp of the Lord is directing my path.

For example — when the promise was given to Joshua, “I will not fail thee, nor forsake thee; “5 he could not

1 Comp. Psalm lxxxix. 30 — 32. 2 Comp. Isaiah lvii. 18.

;! Ib. 15. * Comp. 2 Cor. i. 20. 5 Joshua i. 5.

misconstrue “a word” so “fitly spoken” “in a time of need.” And when the same promise was subsequently given to the Church, the application was equally clear, as a dissuasive from inordinate attachment to the things of time and sense, and an encouragement to entire dependence upon the Lord.

Further — The practical influence of the word will also enable me clearly to distinguish the light of heaven from any illusion of fancy or presumption. The effect of an unconditional promise of deliverance given to the Apostle in a moment of extremity, was exhibited in a diligent use of all the appointed means of safety.2 An absolute promise of prolonged life given to Hezekiah when lying at the point of death, produced the same practical result, in a scrupulous attention to the means for his recovery.3 Upon the warrant of a general promise of Divine pro tection, Ezra and the Jews “fasted, and besought their God for this.” 4 Now in these and other instances, the power of the word, working diligence, simplicity, and prayer, evidently proved its sacred origin. An assurance of safety proceeding from another source, would have produced sloth, carelessness, and presumption; and therefore may I not presume the quickening word in darkness and perplexity, to be the Lord’s “lamp unto my feet, and light unto my path,” “to guide my feet into the way of peace?”

Let me apply the same test to the threatenings of the word. Its influence, meeting me in a watchful and humble walk with God, I should at once consider as the suggestion of the great enemy of the soul, ever ready to whisper distrust and despondency to the child of God. But in a self-confident, self-indulgent state, I should have as little hesitation in marking an alarming word to

1 Hebrews xiii. 5. 2 Acts xxvii. 24, 31.

3 Isaiah xxxviii. 5, 21. 4 Ezra viii. 21 — 23.

be the light of the word of God. It would be well for me at such a time to be exercised with fear; l not as arguing any insecurity in my state; but as leading me to “great searchiugs of heart, to increasing watchfulness, humiliation and prayer.” “The commandment is a lamp, and the law is a light; and reproofs of instruction are the way of life.” 2 Oh that I may be enabled to make use of this lamp, to direct every step of my heavenly way!

Whence then — it may be asked — the various tracks even of the sincere servants of God? Though there is clear light in the word, yet there is remaining darkness in the most enlightened heart. There is no eye without a speck — no eye with perfect singleness of vision — consequently without some liability to error. There is light for the teachable — not for the curious; — light to satisfy faith — not cavilling. Add to this the office of the ministry — the Lord’s gracious ordinance for Christian instruction 3 and establishment 4 — not to enslave,5 but to direct6 the judgment in the light of the word. To honour this ordinance is therefore the path of light. To neglect it, is the exposure to all the evils of a wayward will and undisciplined judgment.7

Lord! as every action of the day is a step to heaven or hell — Oh! save me from ever turning my face away from the path, into which thy word would guide me. Enable me to avail myself of its light, in the constant exercise of faith, prudence, and simplicity.

1 Compare 1 Cor. ix. 27. * Prov. vi. 23. 3 Mai. ii. 7.

4 Eph. iv. 10 — 14. 6 2 Cor. i. 24. 1 Peter v. 3.

6 2 Cor. xiii. 10. Eph. iv. 13. 1 Thess. iii. 10. i 2 Tim. iv. 3, 4.

106. / have sworn, and I will perform it, that I will keep thy righteous judgments.

THE blessing of the guidance of the Lord’s word naturally strengthens our resolution to walk in its path. And as if a simple resolution would prove too weak, the Psalmist strengthens it with an oath. Nay more, as if an oath was hardly sufficient security, he seconds it again with a firm resolution, “/ have sworn, and I will perform it.” ‘There shall be but one will between me and my God; and that will shall be his, not mine.’ Some timid Christians, under a morbid sense of their weakness, would shrink from this solemn engagement. And some, perhaps, may have burdened their consciences with unadvised or self-dependent obligations. Still, however, when it is a free-will offering, it is a delightful service, well-pleasing to God. Such it was

1 It is related of Mr. Pearce, by his excellent biographer, that at the period of the first awakening of his mind — ’ having read Doddridge’s Rise and Progress of Religion, he determined formally to dedicate himself to the Lord in the manner recommended in the seventeenth chapter of that work. The form of a covenant there drawn up he also adopted as his own; and that he might bind himself in the most solemn and affecting manner, signed it with his blood. But after wards, failing in his engagements, he was plunged into great distress, and almost into despair. On a review of his covenant, he seems to have accused himself of pharisaical reliance upon the strength of his resolutions, and therefore taking the paper to the top of his father’s house, he tore it into small pieces, and threw it from him to be scattered by the wind. He did not, however, consider his obligation to be the Lord’s as thereby nullified; but feeling more suspicion of him self, he depended solely upon the blood of the cross.”1 — Fuller’s Life of Pearce, pp. 3, 4. This instance must be considered, not as an example of the entangling nature of covenant engagements, but as an illustration, by way of contrast, of the enlightened deliberation and simplicity with which they should ever be undertaken. See some admirable remarks on this subject from Mr. Newton’s pen. — Life ofGrimshawe, pp. 1G-13.

in the days of Asa, when “all J udah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them.” l Vows under the law were both binding and acceptable.2 Nor are they less so — in their spirit at least — under “the perfect law of liberty.” A holy promise, originating in serious consideration, and established by a more solemn obligation, so far from being repugnant to the liberty of the gospel, appears to have been enjoined by God himself;3 nay, his people are described as animating each other to it, as to a most joyous privilege; 4 as a renewed act of faith and daily dedication.

Yet we would warn the inconsiderate Christian not to entangle his conscience by multiplied vows (as if they were — like prayer — a component part of our daily religion); nor by perpetual obligation — whether of restraint or of extraordinary exercises; nor by connecting them with trifles — thus weakening the deep solemnity of the pur pose. Christian simplicity must be their principle. Our engagements to God must be grounded on his engagements to us. His faithfulness — not ours 5 — must be our confidence. There is no innate power in these obligations; and except they be made in self-renouncing dedication, they will only issue in despondency and deeper captivity in sin.

But the inconsiderateness of the unwary is no legitimate argument against their importance. If Jephthah was entangled in a rash and heedless vow,6 David manifestly enjoyed the “perfect freedom “of the” service “of his God, when “binding his soul with a bond” equally fixed, but more advised, in its obligation.” And

1 2 Chron. xv. 12 — 15. 2 Num. xxx. 1, 2. Deut. xxiii. 21 — 23.

3 Isaiah xix. 21. Comp. also Isaiah xliv. 5, and Scott on this verse.

4 Jer. 1. 4, 5. 5 Contrast Matt. xxvi. 35.
” Judges xi. 35. ‘Psalm cxvi. 12 — 14.

have we, with “the vows of God upon us,” 1 baptismal vows — perhaps also confirmation or sacramental vows — found our souls brought into bondage by these solemn engagements? Does not a humbling sense of forgetfulness suggest sometimes the need of a more solemn engagement? And may we not thus secure our duty without being ensnared by it? Have not covenanting seasons often restrained our feet from devious paths, and quickened our souls in his service? Daily indeed do we need “the blood of sprinkling” to pardon our innumerable failures, and the Spirit of grace to strengthen us for a more devoted obligation. 2 But yet in dependence upon the work and Spirit of Christ, often have these holy transactions realized to us a peace and joy, that leads us to look back upon such times as seasons of favoured enjoyment. “If” therefore “we sin” in a “perpetual backsliding” 3 from these engagements, it is still our privilege without presumption to believe, that “we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins.” 4 And as for necessary grace, there is One, who hath said, “My grace is sufficient for thee;” * and that One has given no less a proof of his interest in us than by dying for us. May we not therefore trust, that he will “per feet that which concerneth us;” 6 that he will “work all our works in us” ’ — “to will and to do of his good pleasure?” 8

Perhaps however “a messenger of Satan” may “buffet us.” ‘Thou hast broken thy bond; now it will be worse with thee than before.’ But did not Jesus die for sins of infirmity, and even of presumption? Does every failing annul the marriage covenant? So

1 Psalm lvi. 12.

2 Gen. xxxv. 1, with xxviii. 20 — 22. Compare 2 Peter i. 9. a Jer. viii. 5. 4 1 John ii. 1,2. 5 2 Cor. xii. 9.

6 Psalm cxxxviii. 8. 7 Isaiah xxvi. 12. 8 Phil. ii. 13.

neither does every infirmity or backsliding dissolve our covenant with God. Was our faithfulness the basis of this covenant? Rather, does not “the blood of this covenant” ’ make constant provision for our foreseen unfaithfulness? And does not our gracious God overrule even our backsliding to establish a more simple reliance upon himself, and a more circumspect and tender walk before him?

But let us take a case of conscience. A Christian has been drawn away from a set season of extraordinary devotion by some unforeseen present duty, or some unlooked-for opportunity of actively glorifying God. Has he then broken his obligation? Certainly not. It was, or ought to have been, formed with an implied subserviency to paramount duty. It cannot therefore be impaired by any such providential interference. Yet let it not be a light matter to remove a free-will offering from the altar. Let godly care be exercised to discover the subtle indulgence of the flesh in the service of God. Let double diligence redeem the lost privilege of more immediate and solemn self-dedication. In guarding against legal bondage, let us not mistake the liberty of the flesh for the liberty of the Gospel. Let us be simple, and ready for self-denying service; and the Lord our God will not fail to vouchsafe “some token for good.”

“Come” then, my fellow Christian, “and let us join ourselves to the Lord in a perpetual covenant, never to be forgotten” 2 by God; never to be forsaken by us. Let each of us renew our surrender, “O Lord, truly I am thy servant;” I offer myself to thee. “Thou hast loosed my bonds.” 3 Oh! bind me to thyself with fresh bonds of love, that may never be loosed. Glad am I,

: Heb. xiii. 20.” Jer. 1. o. 3 Psalm cxvi. 16’.

that I am anything — though the meanest of all; that I have anything — poor and vile as it is — capable of being employed in thy service. I yield myself to Thee with my full bent of heart and will, entirely and for ever; asking only, that I may be “a vessel meet for the Master’s use.” l

107. / am afflicted very much; quicken me, 0 Lord, according unto thy word.

IT would seem, that this holy saint’s covenanting season was a time of deep affliction; while his determined resolution to “keep” God’s word of obedience, gave boldness to his pleading, that God would perform his word of promise, “Quicken me, O Lord, according to thy word.” And this is our high privilege, that we are permitted to pour our troubles into the ear of One, who is able perfectly to enter into, and to sympathize with us in them; “who knoweth our frame,” 2 who hath himself laid the affliction upon us: 3 yea, more than all, who in “all our affliction is” himself “afflicted;” 4 and who “suffered being tempted, that he might be able to succour them that are tempted.” 5 There are none — not even those most dear to us — to whom we can unbosom ourselves, as we do to our heavenly Friend. Our wants, griefs, burdens of every kind — we roll them all upon him, with special relief in the hour of affliction. An affecting contrast to those, who are indeed “afflicted very much;” whose souls, “drawing nigh unto death,” and knowing no refuge, are ready to burst with their own sorrows, “the sorrows of the world” — unmitigated — unrelieved — “working death!” 6

1 2 Tim. ii. 21. - Psalm ciii. 14. s Ib. xxxix. 9.

4 Isaiah lxiii. 9. 5 Heb. ii. 18. 6 2 Cor. vii. 10.

There is a “need be”1 for the afflictions of the Lord’s people. The stones of the spiritual temple cannot be polished or fitted to their place without the strokes of the hammer. The gold cannot be purified without the furnace. The vine must be pruned for greater fruitfulness. 2 The measure of discipline varies indefinitely. But such is the inveteracy of fleshly lusts, that very much affliction may often be the needful regimen.3 Yet will it be tempered by one, who knows the precise measure,4 who can make no mistakes in our constitutions, and whose fatherly pity will chasten “not for his pleasure, but for our profit.” 5 And need we speak of the alleviations of our trials, that they are infinitely disproportioned to our deserts 6 — that they are “light, and but for a moment,” compared with eternity ’ — that greater comfort is vouchsafed in the endurance of them, than we even venture to anticipate from their removal 8 — that the fruit at the end more than balances the trials themselves? 9 Need we say — how richly they ought to be prized, as conforming us to the image of our suffering Lord; how clearly we shall one day read in them our Father’ s commission, as messengers of love; and how certainly “the end of the Lord” will be “that the Lord is very pitiful, and of tender mercy?” 10

Perhaps affliction — at least very much affliction — may not be our present lot. Yet it is our duty and wisdom, as the good soldier in the time of truce, to burnish our armour for the fight.” Let not him that girdeth on his harness boast himself as he that putteth it off.

1 Peter i. 6, 7. 2 John xv. 2. 3 2 Cor. xii. 7.

4 Job xxxiv. 23. * Psalm ciii. 13, 14. Heb. xii. 10.

6 Ezra ix. 13. 7 2 Cor. iv. 17. 8 Ib. xii. 8 — 10.

9 Deut. viii. 15, 16, Jer. xxix. 11.
lu James v. 11, with Job xlii. 10 — 12.

Because the wicked have no changes, therefore they fear not God.”! The continual changes in Christian experience may well remind us of the necessity of “walking humbly with God,” that we may not, by an unprepared spirit, lose the blessing of the sanctified cross. How many of the Lord’s dear children may bear Ephraim’s name, “For God hath caused me to be fruitful in the land of my affliction /” 2 Sometimes they are so conscious of the present good, that they dread affliction leaving them, more, probably, than the inexperienced professor dreads its coming.

But great affliction is as hard to bear as great prosperity. Some whose Christian profession had drawn out the esteem of others — perhaps also their own complacency — have shown by “faiutness in the day of extremity their strength to be small,” 3 and themselves to be almost untaught in this school of discipline — shaken, confused, broken. Special need indeed have we under the smart of the rod, of quickening grace, to preserve us from stout-heartedness or dejection. We think we could bear the stroke, did we know it to be paternal, not judicial. Have we, then “forgotten the exhortation, which speaketh unto us as unto children?” Do we despise the chastening of the Lord? ’ “Quicken me, O Lord,” that I may be preserved in a humble, wakeful, listening posture, to hear and improve the message of thy blessing of the sanctified cross.’ Do we “faint, when we are rebuked of him? “4” Quicken me, 0 Lord,” that I sink not under the “blow of thy hand.“5 Thus will this Divine influence save us from the horrible sin of being offended with God in our fretting spirit. “We shall receive his

1 1 Kings xx. 11. Psalm Iv. 19. 2 Gen. xli. 52.

3 Prov. xxiv. 10. Comp. Jonah iv. 5 — 9. 4 Heb. xii. 5.

5 Psalm xxxix. 10; xxxviii. 1 — 3.

chastisement with humility without despondency, and with reverence without distrust; hearkening to the voice that speaks, while we tremble under the rod that strikes: yet so mingling fear with confidence, that we may at the same moment adore the hand which we feel, and rest in the mercy that is promised. Our best support, in the depths of affliction, is for “quickening, according to thy word!” And which of the exercised children of God has ever found “one jot or one tittle of it to fail?” “Patience working experience, and experience hope, and hope making not ashamed,” in the sense of “the love of God shed abroad upon the heart by the Holy Ghost which is given unto us” — all this is the abundant answer to our prayer, “Thou which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. Thou shalt increase my greatness, and comfort me on every side.” 2 Nothing will bear looking back to with comfort, like those trials, which though painful to the flesh, have tended to break our spirit, mould our will, and strengthen the simplicity of our walk with God.

108. Accept, I beseech thee, the free-will offerings of my mouth, 0 Lord: and teach me thy judgments.

As the first fruits of his entire self-devotion to the Lord; 3 as the only service he could render in his affliction; and as an acknowledgment of his answered prayer for quickening grace,4 behold this faithful servant of God presenting “the free-will offerings of his mouth for acceptance.” Such he knew to be an acceptable

1 Mic. vii. 8, 9. 2 Rom. v. 3 — 5, with Psalm lxxi. 20, 21. service. For the sacrifices of the Old Testament were not only typical of the One sacrifice for sin, but of the spiritual worship of the people of God. To those who are interested in the atonement of Jesus, there needeth “no more sacrifice for sin.” That which is now required of us, and in which we would delight, is to “take with us words, and turn to him, and say unto him — Take away all iniquity, and receive us graciously; so will we render the calves of our lips.”2

No offering but a “free will offering “is accepted. Such was the service under the law :3 such must it be under the gospel.4 Yet neither can this offering be accepted, until the offerer himself has found acceptance with his God. “The Lord had respect,” first to the person of “Abel,” then “to his offering.“5 But if our persons are covered with the robe of acceptance — if the” offering up of the body of Jesus Christ once for all” has “perfected” us before God;6 however defiled our services may be, however mixed with infirmity, and in every way most unworthy; even a God of ineffable holiness “beholds no iniquity“7 in them. No offering is so pure as to obtain acceptance in any other way; no offering so sinful as to fail of acceptance in this way. Most abundant indeed and satisfactory is the provision made in heaven for the continual and everlasting acceptance of our polluted and distracted services —” Another angel came, and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it, with the prayers of all saints, upon the golden altar which was before

1 Compare Psalm li. 16, 17. Mai. iii. 3, with Phil. ir. 18. Heb. xiii. 15, 16. 1 Peter ii. 5. 2 Hosea xiv. 2. Comp. Psa. liv. 6.

* Num. xxix. 39. Deut. xvi. 10. 2 Chron. xxxi. 14. Amos iy. 4. 4 Rom. xii. 1. 2 Cor. v. 14, 15; viii. 5. 6 Gen. iv. 4, 5.

8 Heb. x. 10. 1 Num. xxiii. 21.

the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.”1 With such a High Priest and Intercessor, not only is unworthiness dismissed, but boldness and assurance of faith is encouraged.2

But, as we remarked, it was “a free-will offering” that was here presented — the overflowings of a heart filled with love. No constraint was necessary. Prayer was delightful. He was not forced upon his knees. Let me seek fellowship with him in presenting my freeoffering before my God. Does not he love it ?3 Does not his free love to me deserve it?4 Did not my beloved Saviour give a free-will offering of delight — nay even of joy? 5 And shall not his free-flowing love be my pattern and my principle? 6 Shall his offering be free for me, and mine be reluctant for him? Shall he be ready with his blood for me, and I be backward with my mouth for him? “Oh my God, work thine own Almighty work — make me not only living, but willing in the day of thy power.”7 Let the stream flow in the full tide of affectionate devotedness. Blessed Jesus! I would be thine, and none other’s. I would tell the word, that I am captivated by thy love, and consecrated to thy service. Oh let me “rejoice, for that I offered willingly.” Great grace is it, that he is willing to accept my service. For what have I to offer, that is not already “his own?” 8 But let me not forget to supplicate for further instruction — ’ “Teach me thy judgments,” that I may be directed to present a purer offering; that by more distinct and accurate knowledge of thy ways, my love may be enlarged, and

1 Rev. viii. 3, 4. 2 Heb. iv. 14 — 16; x. 21, 22.

3 2 Cor. ix. 7. 4 Eph. ii. 4, 5. 5 Psa. xl. 8. Heb. xii. 2.

6 2 Cor. v. 14, 15. 7 Psa. ex. 3. 8 1 Chron. xxix. 9, 14, 17.

my obedience more entire, until I “stand perfect and complete in all the will of God.”’ l

109. My soul is continually in my hand, yet do I not forget thy law, 110. The wicked have laid a snare for me: yet I erred not from thy precepts.

PRECARIOUS health, or familiarity with the dangers of war, may give peculiar emphasis to the phrase (of not unfrequent use in the word of God 2) — “My soul is continually in my hand.” David, in his early public life, was in constant apprehension from the open violence 3 and the secret machinations 4 of his bitter enemy. Hunted down “as a partridge in the mountains,” 5 and often scarcely escaping the “snare, which the wicked laid for him,” 6 at one time he could not but acknowledge — “there is but a step between me and death;” 7 at another time he was tempted to say, “I shall now perish one day by the hand of Saul.”8 Subsequently the hand of his own son was aimed at his throne and his life.9 Yet could no peril shake his undaunted adherence to the law and precepts of God.10

What was the life of Jesus upon earth? Through the enmity of foes — various opposite, yet combined H — his “soul was continually in his hand.” Yet how wonderful was his calmness and serenity of mind, when surrounded by them all, like “lions” in power, “dogs”

1 Col. iv. 12. ‘-’ Comp. Judges xii. 3. 1 Sam. xix. 5; xxviii. 21. Job xiii. 14.

3 1 Sam. xviii. 10, 1 1; xix. 9, 10.

4 Ib. xriii. 17; xix. 11 — 17. 5 Ib. xxvi. 20.

6 The men of Keilah, Ib. xxiii. 11, 12. The Ziphites, Ib. xxiii. 9. xxvi. 1.? Ib. xx. 3. 8 Ib. xxvii. 1.

9 2 Sam. xv. 13, 14; xvii. 1 — 3. 10 Verse 87.

11 Luke xxiii. 12. O in cruelty, wolves in malice? l A measure of this spirit belongs to every faithful disciple — not natural courage, but “the spirit of power,” as the gift of God,2 enabling him in the path of the precepts “to withstand in the evil day, and having done all, to stand.” 3

Let us again mark this confidence, illustrated in the open trials of the servants of God. Mark the Apostle, when “the Holy Ghost witnessed to him in every city, that bonds and imprisonment awaited him.” “None of these things” — said he — “move me. I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.” 4 He could look “tribulation, or persecution, or peril, or sword,” in the face; and, while he “carried his soul continually in his hand,” in true Christian heroism, in the most exalted triumph of faith, he could say in the name of himself and his companions in tribulation, “Nay, in all these things we are more than conquerors.” Nothing could make him flinch. Nothing could turn him back. Nothing could wring the love of the service of his God out of his heart. His principle was found invincible in the hour of trial — not, however, as a native energy of his heart, but “through him that loved him.” 5 Did he not speak and live the spirit of this fearless confidence, “Yet do I not forget thy law?” Daniel’s history again shows the utter impotency of secret devices to produce apostacy in the children of God. When the wicked, after many an ineffectual attempt to “find occasion or fault’” were driven to lay a snare for him in “the law of his God,” 6 this noble confessor of the faith continued to “kneel upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.” ’

1 Psalm xxii. 16, 20, 21, with Isaiah liii. 7. 2 2 Tim. i. 7.

3 Eph. vi. 13. 4 Acts xx. 23, 24; xxi. 13.

5 Rom. viii. 37. 6 Dan. vi. 5. 7 Ib. 6 — 10.

The den of lions was far less fearful in his eyes, than one devious step from the straight and narrow path. l Sin was dreaded as worse than a thousand deaths. He surely then could have said, “Yet I erred not from thy precepts.”

But how striking must it have been to David, in his imminent peril, to have seen the “counsel of Ahithophel” — regarded as oracular, when employed in the cause of God — now, when directed against the church, “turned to foolishness!” 2 — an instance, only “one of a thousand,” of the ever-watchful keeping of the Great Head and Guardian of his church.3 Thus does he overrule the devices of the enemy for the establishment of his people’s dependence upon himself. “The wrath of man praiseth him,” 4 and he “taketh the wise in his own craftiness.” 5

But the day of difficulty is a “perilous time” in the church. “Many shall be purified, and made white, and tried.” 6 Have we been able to sustain the shock in a steady adherence to the law and precepts of God? 7 This is indeed the time, when genuine faith will be found of inestimable value. In such a time, David experienced the present blessing of having chosen the Lord for his God. When clouds began to gather blackness, and surrounding circumstances to the eye of sense engendered despondency — faith realized All-sufficient support; and “David encouraged himself in the Lord his God.”8 And is not David’s God “our God, the health of our countenance,” 9 the guide of our path,10 the God of our salvation?11 Oh! let us not rest, till his confidence

1 Compare Luke xii. 4, 5.

2 Compare 2 Samuel xvi. 23, with xv. 31; xvii. 14.

3 Isaiah xxvii. 3. 4 Psalm lxxvi. 10. 5 Job v. 13, with 1 Cor. iii. 19. 6 Dan. xii. 10.

7 Verses 51, 69. Rev. ii. 10. 8 1 Sam. xxx. 6.

9 Psalm xlii. 11. 10 Ib. xlviii. 14.” Ib. lxviii. 20.

O 2 becomes ours, “What time I am afraid, I will trust in thee.”!

But the cross, that proves and establishes the Christian, sifts the unsound professor as chaff. Nothing but this solid principle of faith can resist either the persecution 2 or the snare? Many desire conformity to Christ and his people in everything but in their cross. They would attain their honour without the steps that led them to it. Dread this flinching spirit. Reject it — as did our Lord — with indignation. It “savoureth not of God.” It is the voice of Satan,4 who would promise a pillow of carnal ease under our heads — a path of roses under our feet — but a path of slumber, of delusion, and of ruin.

The time of special need is at hand with us all, when we shall need substance and reality for our support — the true confidence of a living faith. Those who have never felt the nearness of eternity, can have but a faint idea of what we shall need in the hour, when “flesh and heart fail,” 5 to fix a sure unshaken foot upon “the Rock of Ages.” “Watch therefore;” for ye know not 6 how soon you may be ready to say, “My soul is in my hand,” quivering on the eve of departure to the Judge. “Let your loins be girded about, and your lights burning! and ye yourselves like unto men that wait for the Lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Lord, when he cometh, shall find watching; verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.” 7

1 Psalm lvi. 3. 2 Matt. xiii. 20, 21. 3 1 Kings xiii. 11 — 19.

4 Matt. xvi. 22, 23. 5 Psalm lxxiii. 26.

5 Mark xiii. 35, 3G. 7 Luke xii. 35 — 37.

111. Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart.

f PRECIOUS Bible! what a treasure! ‘The testimonies of God — the declaration of his will in doctrine — obligation — and privilege! David had felt their value, as the stay of his soul in shaking and sifting trial. But how did he claim his interest in them? Not by purchase, or by merit, it was his heritage. As a child of Abraham, he was an “heir according to promise.”2 They — all that is contained in them, “the Lord himself,” the sum and substance of all, “was the portion of his inheritance.”3 Man looks at his heritage. ‘This land — this estate — or this kingdom is mine.’ The child of God looks round on the universe — on both worlds — on God himself with his infinite perfections — and says, “All things are mine.”4 My title is more sure than to any earthly heritage. Every promise is sprinkled with “the blood of the everlasting covenant,” as the seal of its blessings, and the pledge of their performance.

But not only are they my heritage: — But by my own intelligent choice / have taken them so. A blessing is it to have them. But the blessing of blessings is to have them made good — applied — sealed — made my own „• so that, like the minor come to age, I take possession of my heritage, I live on it, I live in it, it is my treasure, my portion. If a man is known by his heritage, let me be known by mine. Let it be “known and read of all men,” that I count not the world my happiness, but that I take my Bible, ‘Here is my heritage. Here I can live royally — richer upon bare promises than all

1 Verses 109, 110. 2 Gal. iii. 29.

3 Psalm xvi. 5. 1 Cor. iii. 21, 22.

the treasures of earth could make me. My resources never fail, when all besides fail. When all earthly heritage shall have passed away, mine endureth for ever’’2

Let me not then entertain a low estimate of this precious heritage. “Heirs of promise” are entitled to “strong consolation.”3 What belongs to a joint-heir with Christ, interested in the unchanging love of Jehovah from eternity, but the language of triumphant exultation ?4 The first view, as it passed before my eyes, was the rejoicing of my heart; and never could I be satisfied, till I had taken it as my soul-satisfying and eternal portion.

Need we then entreat you, believer, to exhibit to the world, that the promises of your heritage are not an empty sound — that they impart a Divine reality of support and enjoyment — and that an interest in them habitually realized is a blessed, a heavenly portion? Should your heart, however, at any time be captivated by the transient prospect before your eyes: should you be led to imagine some substantial value in this world’s treasures — you will have forgotten the peculiar pre eminence of your heritage — its enduring character. But what are the gaudy follies — the glittering emptiness of this passing scene, in comparison with your heavenly prospects, or even of your present sources of enjoyment 1

We can readily account for the affecting indifference, with which “the men of the world” barter away these treasures, as Esau did his birth-right, for very trifles.5 They have no present interest in them. “They have their portion in this life. They have received their consolation.”6 But oh! how soon, having spent their

1 Hab. iii. 17, 18. Psalm lxxiii. 26. 2 1 Peter i. 24,25.

3 Heb. vi. 17, 18. 4 Rom. viii. 17 — 34.

5 Heb. xii. 16. Gen. xxv. 29 — 34. 6 Psa. xvii. 14. Luke vi. 24.

all, will they “begin to be in” infinite eternal “want!”1 Yet, having no interest in this heavenly heritage, they can have no pleasure in surveying it. If, therefore, conscience imposes upon them the drudgery of casting their careless eye over it, what wonder if they should find nothing to enliven their hopes, or to attract their hearts? What communion can worldly hearts hold with this heavenly treasure? What spiritual light, as the source of heavenly comfort, can penetrate this dark recess? As well might the inhabitant of the subterraneous cavern expect the cheerful light of the sun; as the man, whose eyes and heart are in the centre of the earth, enjoy the spiritual perception of an interest in “the heritage” of the people of God. If, however, the darkness and difficulties of the word are pleaded in excuse for ignorance; let those indolent triflers confess, how small a portion of that persevering devotedness, which has been employed in gathering together the perishing stores of this world, has been given to search into this hidden mine of unsearchable riches!

Oh, my soul, if I can lay claim to this blessed “heritage,“” I envy not the miser his gold! Rather would I adore that grace, which has “made me to differ” from him; and given me a far happier and far richer heritage. But let me be daily enriching myself from this imperishable store; so that, poor as I am in myself, and seeming to “have nothing,” I may in reality be “possessing all things.”2 Let the recollection of the rich heritage of light, comfort, peace and strength, furnished in the word, be my abundant joy; and bind my heart to a closer adherence to its obligations, and to a more habitual apprehension of its privileges.

1 Luke xv. 14. - 2 Cor. vi. 10.

112. I have inclined mine heart to perform thy statutes alway, even unto the end.

THE Psalmist had just been rejoicing in his privileges. He now binds himself to his obligations — and that not for a day — but even to the end. Observe where he begins his work- — not with the eye — the ear — the tongue — but with the heart, “for out of the heart are the issues of life.“1 And yet this inclining of the heart to the Lord’s statutes is as much the work of God as to create a world; and as soon could” the Ethiopian change his skin, or the leopard his spots,” as we could “do good, who are accustomed to do evil.“2 And David was very far from meaning that any act of his own power could turn the channel of his affections out of their natural course. But prayer, such as he had often poured out,3 sets every principle of the soul in action, and in dependence upon the Holy Spirit, he inclines his heart. Thus we do what we do; but God enables us,” preventing us, that we may have a good will, and working with us, when we have that good will“4 — not working without or against us, but in us — through us — with us — by us. His preventing grace makes the first impression, and his assisting grace enables us to follow.5 Weak indeed are our purposes, and fading our resolutions, unsupported by Divine grace. Yet renewing strength” is given to the waiting “Christian, even to” mount upon eagles’ wings, to run without weariness, and to walk without fainting.“6 Conscious as we are, that” without Christ we can do nothing,” it is no less true, that we” can do all things

1 Prov. iv. 23. * Jer. xiii. 23. 3 Verses 36, 37.

4 Art. x. * Jer. xxxi. 18. e Isaiah xl. 31.

through Christ, which strengthened us.” ] Let us exercise then the grace already given, in dependence upon a continued supply; and turning to him with freedom and delight, we shall incline our hearts with full purpose to perform his statutes alway, even unto the end. This is God’s way of quickening the dead soul to life and motion, alluring it by an inexpressible sweetness, and at the same moment, by an invincible power, drawing it to himself.

Every step indeed to the end will be a conflict with indwelling sin, in the form of remaining enmity, sloth, or unbelief. But how encouraging it is to trace every tender prayer, every contrite groan, every spiritual desire, to the assisting, upholding influence of the *’ free Spirit of God! “2 The continual drawing of the Spirit will be the principle to perseverance. The same hand that gave the new bias for a heavenward motion, will be put forth to quicken that motion even unto the end. ‘I can hardly hold on,’ the believer might say, ’ from one step to another. How can I then dare to hope, that I shall hold on a constant course — a daily conflict,” unto the end?’ ‘; But was it not Almighty power, that supported the first step in your course? And is not the same Divine help pledged to every successive step of difficulty? Doubt not then that “He is faithful that hath promised:” 3 dare to be confident of this very thing, that he which hath “begun a good work in you, will perform it until the day of Jesus Christ.” 4 And in this confidence go on to “work out your salvation with fear and trembling; for it is God which worketh in you both to will and to do of his good pleasure.” 5

1 John xv. 5, with Phil. iv. 13.

2 See Rom. viii. 26. Psalm li. 12. 8 Heb. x. 23.

4 Phil. i. 6. 6 Phil. ii. 12, 13.