Verses 121–128
121. I have done judgment and justice; leave me not to mine oppressors. 122. Be surety for thy servant for good: let not the proud oppress me.
THERE is something very solemn in the reflection, that God has set up a Vicegerent in the heart — an internal Judge, who takes cognizance of every thought, every ’ emotion, every act — determining its character, and pronouncing its sentence. This tribunal tries every cause without respect to persons, time, place, or any circumstances, that might seem to separate it from other cases under the same jurisdiction. No criminal can escape detection from defect of evidence. No earthly power can hinder the immediate execution of the sentence. The sentence then, of this awful Judge, whether “accusing or excusing,”! is of infinite moment. The ignorant expression, ‘Thank God, I have a clear conscience!’ is used alike by the self-righteous and the careless. The awakened sinner, however, pleads guilty to its accusations, and knows not how to answer them. Blessed be God for the revelation of his Gospel, which proclaims the blood of Jesus — sprinkling the conscience — silencing its charges — and setting before the sinner the way of peace! And now through Jesus, “the new and living way” of access to God, conscience, sitting on the throne — speaks peace and acceptance; and though
1 Romans ii. 15.
sins of infirmity will remain, defiling every thought, desire and act, yet, like the motes on the face of the sun in the clearest day, they have little or no influence to obstruct the shining of the cheerful light upon the heart.
The clearing of conscience is however connected with Christian integrity. “If our heart condemn us not, then have we confidence toward God.”2 This “testimony of conscience” has often been “the rejoicing”3 of the Lord’s people, when suffering under unmerited reproach or “proud oppression.” They have been enabled to plead it without offence in the presence of their holy, heart-searching God 4 — nay, even when, in the near prospect of the great and final account, they might have been supposed to shrink from the strict and unerring scrutiny of their Omniscient Judge.5
But observe the influence of this testimony upon our spiritual comfort. David was at this time under persecution — no new trial to a child of God,6 and one that will never cease, so long as Satan has instruments at his command. But see the blessings which conscious uprightness gave to his prayers, “/ have done judgment and justice; leave me not to mine oppressors.” Can my heart and conscience respond to this appeal? Then may I plead my cause before God, “Leave me not to my oppressors. Let not the proud oppress me.” Plead my cause with them. Let my righteousness be made known. Let it be seen, that thou” wilt not leave me in their hand, nor condemn me when I am judged. Let integrity and uprightness preserve me: for I wait on
1 See Heb. x. 19 — 22. 2 1 John iii. 21. 3 2 Cor. i. 12.
4 Samuel — 1 Sam. xii. 3 — 5. Nehemiah — xiii. 14, 22. Job — x. 7. David — Psalm vii. 3 — 6; xviii. 20 — 24; xxvi.l — 6. Paul — Rom. ix. 1; and the Apostles — 1 Thess. ii. 10.
5 Isa. xxxviii. 1 — 3. 6 1 Peter iv. 12. 2 Tim. iii. 12.
thee.“1 But if any deviation from the exact rule of righteousness between man and man 2 has been allowed — if the world charge me as ungodly, because they have proved me unrighteous — then let me not wonder, that “the consolations of God shall be small with me;” 3 nor let me expect a return of the Lord’s cheering manifestations, until the Achan has been removed from the camp,4 and by confession to God,5 and reparation to man,6 I have “given glory to the Lord God of Israel.”
But let not this appeal be thought to savour of Pharisaical pride. He pleads not merit. He only asserts his innocence — the righteousness of his cause — not of his person. Though upright before man, he ever felt himself a sinner before God. The highest tone of conscious integrity is therefore consistent with the deepest prostration of evangelical humility. The difference is infinite between the proud Pharisee and the upright believer. The Pharisee makes the appeal with undisturbed self-complacency and self-righteous pleading. The believer would ever accompany it with the Publican’s prayer for mercy.7 Instantly — in a deep conviction of need — he appends the supplication, “Be surety for thy servant for good.”* The keen eye of the world may possibly not be able to affix any blot upon my outward profession; but, “if thou, Lord, shouldst mark iniquities; O Lord, who shall stand?”! The debt is continually accumulating, and the prospect of payment as distant as ever. I might well expect to be “left to my oppressors,” until I should pay all that was
1 Psalm xxxvii. 33; xxv. 21. 2 Matt. vii. 12.
3 Job xv. 11. Comp. Psa. lxvi. 18. 4 Josh. vii. 10 — 15.
5 Ib. 19. 6 Luke xix. 8. 7 Ib. xviii. 9 — 13.
8 Compare Psalm xxvi. 11. Neh. xiii. 22, with 14 — a bold testimony of integrity presented in the character of a sinner. 9 Psalm cxxx. 3.
due l unto my Lord. But behold! “Where is the fury of the oppressor?” 2 The surety is found — the debt is paid — the ransom is accepted — the sinner is free. There was a voice heard in heaven, “Deliver him from going down to the pit: I have found a ran som.” 3 Yes, the Son of God himself became “surety for a stranger,” and “smarted for it.” 4 At an infinite cost — the cost of his own precious blood — he delivered me from “mine oppressors” — sin — Satan — the world — death — hell. “It was exacted; and he answered.” 5 As Judah in the place of Benjamin, he was ready to stand in my stead before his Father, “I will be surety for him: of mine hand shalt thou require him.” 6 As Paul in the stead of Onesimus, he was ready to plead, before the same tribunal, “If he hath wronged thee, or oweth thee aught, put that on mine account; I will repay it.” 7
Let this subject be ever present to my mind. Well indeed was it for me, that Jesus did not “hate surety ship.” 8 Had he refused the vast undertaking, how could I have answered before the bar of God? Or had he undertaken only for those that loved him, again should I have been left without a plea. But when as my surety he has brought me under his yoke, and made me his “servant,” I can plead with acceptance before his .throne, “Be surety for thy servant for good” 9 — for the good, which thou knowest me to need — my present and eternal deliverance from my proud oppressors.
1 Matt, xviii. 34. 2 Isaiah li. 13. 3 Job xxxiii. 24.
4 Prov. xi. 1 5. 5 Isa. liii. 7. Bp. Lowth. 6 Gen. xliii. 9.
7 Philemon 18, 19. 8 See Prov. xi. 15, last clause.
9 Compare Isaiah xxxviii. 14, where the same word is used in the original. “Be surety.” “Undertake for me,” The same plea is urged. “Let not the proud oppress me*” O Lord, I am oppressed; undertake.’’’1 The same frame of conflict is marked, “Mine eyes fail for iliy salvation” verse 123. “Mine eyes fail with looking upward.”
And do not I need such a surety every moment? And need I be told how fully he has performed the Surety’s part? “So that I may boldly say,” “Who is he that condemneth? It is Christ that died. It is Christ that lives. There is therefore now no condemnation to them that are in Christ Jesus.” ’
123. Mine eyes fail for thy salvation, and for the word of thy righteousness.
AND do thine “eyes,” tried believer, begin to “fail?” So did thy Redeemer’s before Thee. He, whom thou hast been recollecting as thy Surety, when he stood in thy place, burdened with the intolerable load of thy sin — bearing the weighty strokes of Infinite justice upon his soul — he too was constrained to cry out, “Mine eyes fail, while I wait for my God.” 2 Listen, then, to thy deserted Saviour counselling his deserted people; “gifted wiht the tongue of the learned, that he should know how to speak a word in season to you that are weary “— Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light1? Let him trust in the name of the Lord, and stay upon his God.” 3
That our Surety will plead for our good, doubt not. Yet “the vision is for an appointed time.” 4 But shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?” 5 Salvation — a gift of such comprehensive and enduring blessing — is it not worth the waiting trial? Wonderful is that arrangement by which the word of grace is made the word of righteousness! God hath bound himself to
1 Rom. viii. 33, 34, 1. 2 Psalm lxix. 3. Comp. xxii. 1 — 3.
3 Isaiah 1. 4, 10. 4 Hab. ii. 3. 5 Luke xviii. 7, 8.
us by his promises of grace, which are not — yea and nay, but “yea and amen” l — under his own hand and seal. Who that has tried them, but will “set to his seal that God is true? “2 Cheering indeed is the thought, that, amidst the incessant changes in Christian. experience, our hope is unchangeably fixed. We may not indeed always enjoy it; but our salvation does not depend upon our present enjoyment of its consolation. Is not the blessing as certain — yea — is not our assurance of an interest in it as clear, when we are brought to the dust under a sense of sin, as if we were “caught up into the third heaven” in a vision of glory?
In a season of desertion, therefore, while we maintain a godly jealousy over our own hearts, let us beware of a mistrustful jealousy of God. Distrust will not cure our wound, or quicken us to prayer, or recommend us to the favour of God, or prepare us for the mercy of the Gospel. Complaining is not humility. Prayer without waiting is not faith. The path is plain as noon-day. Continue to believe as you can. Wait on the Lord. This is the act of faith, depending on him — the act of hope, looking for him — the act of patience, waiting his time — the act of submission, resigned even if he should not come. Like thy Saviour, in his “agony” of desertion, “pray more earnestly.“3 Condemn thyself for the sins of which thou art asking forgiveness. Bless him for his past mercy, even if thou shouldest never taste it again. Can he frown thee from his presence? Can he belie his promise to his waiting people? 4 Impossible! Nay! while he has taken away the sensible apprehensions of his love, and in its room kindled longing desires for the lost blessing; is not this to show himself — if he be “verily a God
1 2 Cor. i. 20. 2 Jos. xxiii. 12. Psa. cxi. 12, with John iii. 33. 8 Luke xxii. 44. 4 Isaiah xxx. 18; xlix. 33.
that hideth himself” — yet still “the God of Israel, the Saviour?” l Though he delays his promise, and holds us as it were in suspense; yet he would have us know, that he has not forgotten “the word of his righteousness.” But this is his wise and effectual mode of trying his own gift of faith. And it is this “trial of faith” — and not faith untried — that will be “found to praise, and honour, and glory at the appearing of Jesus Christ.”2 The full consolation of the Gospel is therefore the fruit of patient, humble waiting for the Lord, and of earnest desire, conflicting with impatience and unbelief, and at length issuing in a state of child-like submission and dependence. The man who was here expressing his longing expectation for God’s salvation, was evidently, though unconsciously, in possession of the promise. Nor would he at this moment have exchanged his hope, clouded as it was to his own view, for all “the pleasures of sin,” or the riches of the world. Although at this moment he appeared to be under the partial hidings of his Father’s countenance, yet it is important to observe, that he was not satisfied, as an indolent professor, to “He upon his face” 3 in this sad condition. His “eyes failed with looking upward “- stretched up with earnest expectation to catch the first rising rays of the beaming Sun of Righteousness. He knew, what all Christians know, who walk closely with God, that his perseverance in waiting upon God would issue in the eventual fulfilment of every desire of his heart.4
1 Isaiah xlv. 15. 2 1 Peter i. 7. 3 Joshua vii. 10.
4 Fox tells us of Mr. Robert Glover, martyr at Coventry, two or three days before his death, overwhelmed with the prospect of martyrdom, and mentioning to a friend his earnest supplication for the light of God’s countenance, yet without any sense of comfort. His darkness continued up to the period of his arriving within sight of the stake, when suddenly his whole soul was so filled with consolation
But can we assuredly plead “the word of his righteousness” for the anticipation of the object of our desire? Have we always an express promise answering to our expectations, “putting God in remembrance” l of his word? Possibly we may have been asking not “according to his will,” 2 and therefore may have “charged God foolishly,” 3 as if he had been unfaithful to his word, when no engagement had been pledged: when we had no warrant to build upon from “the word of his righteousness” If, however, our petition should be found to be agreeable to his word of promise, and faith and patience hold on in submission to his will, we must not, we cannot, suppose, that one tittle that we have asked will fail. Whether the Lord deliver us or not, prayer and waiting will not be lost. It is a blessed posture for him to find us in, such as will not fail to ensure his acceptance, even though our request should be denied. An Enlivening view of the Saviour is in reserve for us; and “the word of righteousness” will yet speak, “This is the rest, wherewith ye may cause the weary to rest; and this is the refreshing.” 4 To every passing doubt and rising fear, oppose this word of his righteousness.
But let me bring my own heart to the test. Am I longing for the manifestation of God? Surely if I am content with what I already know, I know but very little of the unsearchable depths of the love of Christ; and I have abundant need to pray for more enlarged desires, and a more tender enjoyment of his Divine
that he could not forbear clapping his hands, and crying out, ‘He is come — he is come.’ He appeared to go up to heaven in a chariot of fire, exhibiting little or no sensibility of his cruel death. Was not this the “v:ord of his righteousness’1 to one, whose “eyes failed in looking for it 1” — Fox’s Acts and Monuments, 1555.
1 Isaiah xliii. 26. * 1 John v, 14. James iv. 3.
3 Job i. 22. 4 Isaiah xxviii. 12. also xxx. 15.
presence. If faith is not dead, yet it may have lost its conquering and quickening vigour. Let me then exercise my soul in diligent, careful, patient waiting upon God, equally removed from sloth and frowardness — and I shall yet find the truth of that consoling “word of his righteousness,” “Light is sown for the righteous, and gladness for the upright in heart.” l
124. Deal with thy servant according unto thy mercy, and teach me thy statutes. 125. / am thy ser vant; give me understanding, that I may know thy testimonies.
A SENSE of mercy, and the privilege of Divine teaching, were the earnest of the Lord’s “salvation” for which “the eyes of his servant were failing,” and for which he was waiting in dependence upon the sure “word of his righteousness” And indeed these two wants daily press upon every “servant” of God as matter for earnest supplication. Both are intimately connected. A deeper sense of mercy will bind us more strongly to his statutes; 2 while a more spiritual teaching in the statutes will humble us in a sense of sin, and consequent need of mercy.3 As it respects the first — if there is a sinner upon the earth, who needs the special mercy of God, it is his own “servant.” For as the Lord sees abundantly more excellence in his feeblest desire, than in the professor’s most splendid external duties; so he sees far more sinfulness and provocation in the workings of his sin, than in the palpably defective services of professors, or in the open transgression
1 Psalm xcvii. 11. The same plea under similar circumstances of conflict is urged, Psalm cxliii. 1.
2 Ib. cxvi. 12 — 14. 3 Jer. xxxi. 19.
of “the wicked of the earth.” Let him scrutinize his motives, thoughts, and affections, even in his moments of nearest and happiest approach unto his God; and he will find such defilement cleaving to every offering, with all the aggravations of mercy, light and knowledge, vouchsafed, that the confession of his soul, when comparing himself with his fellow-sinners, will be, “Of whom I am chief.” l And therefore, as a “servant of God,” I can only come before him upon the ground of “mercy.” For my best performances I need an immeasurable world of mercy — pardoning — saving — everlasting mercy; and yet by the blood of Jesus I dare to plead, “Deal with thy servant according unto thy mercy.”
But then I am ignorant as well as guilty; and yet I dare not pray for teaching — much and hourly as I need it — until I have afresh obtained mercy. These two blessings lead me at once to the foundations of the gospel — in the work of Christ, and the work of the Spirit — mercy flowing from the blood of the Son2 — teaching from the office of the Spirit.3 “Mercy” is the first blessing, not only in point of importance, but in point of order. I must know the Lord as a Saviour, before I can go to him with any confidence to be my teacher. But when once I have found acceptance for my petition, “Deal with thy servant according unto thy mercy” — my way will be opened to enlarge my petition — yea, once and again to repeat it, “Teach me thy statutes. Give me understanding, that I may know thy testimonies” — that I may know with intelligent con viction, walk, yea, “run in the way of thy commandments” 4 with an enlarged heart. For let me never forget, that I am “redeemed from the curse” only —
1 1 Tim. i. 15.? Eph. i. 7.
3 John xiv. 26; xvi. 13. 4 Verse 32.
not from the service “of the law” — yea, redeemed from its curse, that I may be hound to its service. And does not my especial relation to my God as his servant, furnish me with a plea for his acceptance? 2 For when this “earth is full of his mercy” — much more may I, as belonging to his house, plead for the special mercy of his teaching 3 — his own covenant promise 4 — so needful for his servant, who desires to know, that he may do, his will.5
But if I am the Lord’s servant, how did I become so? Time was (let me be ashamed and confounded at the remembrance of it) when I was engaged for another master, and another service.6 But his sovereign grace called me from the dominion of sin — from the chains of Satan — from the bondage of the world, and drew me to himself. “His I am — and him I serve.” 7 His ser vice is my highest privilege: his reward of grace is my glorious hope. “If any man serve me,” saith my Master, “let him follow me: and where I am, there shall also my servant be. If any man serve me, him will my Father honour.” 8 As his servant, therefore, I cast myself with confidence upon his mercy, and expect to be “dealt with according to that mercy.” Nav — I shall be denied nothing that I “ask according to his will.” For he has condescended to call me — not “his servant” but “his friend”9 — yea more, to call himself “my brother.” 10
Lord! thou hast showed me this great favour and grace to make me “thy servant.” I would be thine for ever. I love thy service too well to wish to change it; yet
1 Gal. ii. 19. Luke i. 74, 75. 2 Verse 94. Psa. clxiii. 12.
3 Verse 64. 4 Heb. viii. 10.
* Verses 33, 34; lxxxvi. 11; cxliii. 8, 10.
15 Rom. vi. 16, 20. Titus iii. 3. 7 Acts xxvii. 23.
8 John xii. 26. 9 Ib. xv. 15. lu Ib. xx. 17. Heb. ii. 11, 12.
must I mourn over my dulness, my backwardness in doing thy will, and walking in thy way. Oh! “teach me thy statutes” more clearly, more experimentally! “Give me understanding” to discern their heavenly sweetness and their holy liberty, that I may live in a more simple and devoted obedience to them, until I come to see thy face, and to be “thy servant” in thy heavenly temple, “no more to go out.” *
126. It is time for thee, Lord, to work; for they have made void thy law.
IF I desire a more spiritual understanding of the revelation of God, how can I but mourn to witness its awful neglect and contempt? It seems as if the ungodly not only sin against it, but would drive it out of the world.2 They make it void — denying its power to rule, to annul its power to punish. Oh! let us cherish that distinguishing feature of the Lord’s people, “sighing and crying for all the abominations of the land,”3 — that we cannot hear or see the name of God dishonoured, without feeling as for our Father’s wounded reputation.4 Can we suffer the world quietly
1 Rev. vii. 15; iii. 12. The Annals of the Reformation furnish a beautiful record of George of Anhalt — a godly young prince, of twelve years old. ‘He put up constant and fervent prayer to God, beseeching him to bring his heart under the power of the truth; and often, in the privacy of his cabinet, he exclaimed, with tears — Deal with thy servant according to thy mercy, and teach me thy statutes. His prayers were answered. Under strong conviction, and constrained to action on it, he fearlessly ranged himself on the side of the gospel.’ — Z>’ Aubigne’s History of tJie Reformation, Book v. ch. vi.
2 Exodus v. 2. Psalm xii. 4. 3 Ezekiel ix. 4.
4 What a Christian ought to feel under these circumstances, let us learn from the following extract of the diary of the saintly Martyn. Upon hearing at Shiraz, in the course of his disputations, some reproach of his Saviour’s name, he writes thus — ‘I was cut to the soul
a 2 to go on their course? Must we not throw in our weight of influence, whatever it may be, to stem the flowing torrent: and when (as, alas! is too often the case) all efforts are unavailing, carry the cause to the Lord, “It is time for thee, Lord, to work?” This deprecation does not contradict the law of love, which requires us to love, pray for, and to bless our enemies; 1 for the Lord’s people are not angry for their own cause, but for His. David had no regard to his own honour, but to God’s law. He had not injured his enemies. He had laboured to “overcome their evil with good.” 2 He had often wept for their sins,3 and prayed for their conversion.4 But all was in vain. ‘Now, Lord, take the rod into thine own hand. “It is time for thee, Lord, to work.” ‘This was true zeak — zeal of the Spirit, not of the flesh. How gracious is our God in permitting his servants thus to plead with him, and, as it were, to give him no rest, until 5 “he shall arise,” and “work,” and sit upon the throne of the kingdoms of the earth!
by this blasphemy. In prayer I could think of nothing else but that great day, when the Son of God should come in the clouds of heaven, “taking vengeance on them that know not God,” and convince men of all their hard speeches which they have spoken against him.’ (We might almost think that this verse was upon his mind at this moment. ) ‘Mirza Seid Ali perceived that I was considerably disordered, and was sorry for having repeated the verse, but asked, what it was that was so offensive. I told him, that I could not endure existence, if Jesus were not glorified; that it would be hell to me, if he were to be always thus dishonoured. He was astonished, and again asked the reason why. ‘If any one pluck out your eyes,’ I replied, ’ there is no saying why you feel pain. It is feeling. It is because I am one with Christ, that I am thus dreadfully wounded.’ On his again apologizing, I told him, ’ that I rejoiced at what had happened, inasmuch as it made me feel nearer the Lord than ever. It is when the head or heart is struck, that every member feels its membership.’’ — Martyn’s Life, p. 420, 8vo. edition. l Matt. v. 44.
2 Psa. xxxv. 11 — 14. 3 Verses 136, 158.
4 Psa. lxxxiii. 16. * Isaiah lxii. 7.
But why does he not break out with some overpowering manifestation of his power? They are “his sword and rod “for the chastening of his people,1 to discipline their watchfulness into constant exercise, ‘2 They are the trial of their faith — believing the Lord’s justice against apparent inconsistency,3 and of their patience” waiting the set time of deliverance.4 Thus they become a profitable ministry for the church — and this valuable end accomplished, God works his own work upon them,5 and “will avenge his own elect speedily.” 6
Meanwhile — waiting for this “little while,” let us “live by faith.”7 Let us be found on the Lord’s side — labouring for sinners — pleading with their hardness and rebellion in our Master’s name, and for our Master’s sake. Let all the weight of personal exertion and influence, consistent example, and wrestling sup plication, be concentrated in “coming to the help of the Lord against the mighty.8 Let us see to it, that, if we cannot do what we would, we do what we can.y And if at last overborne by the torrent of ungodliness, we shall find our refuge and rest in pleading with our Lord for the honour of his name —” Remember this, that the enemy hath reproached, O Lord, and that the foolish people have blasphemed thy name.” 10 “My Spirit shall not always strive with man.” u Often, when He has seen “it time for him to work,” have his judgments made the earth to tremble. “Sodom and Gomorrah “have” known the power of his anger,” and are “set forth for an example, suffering the vengeance of eternal “fire.” 12 And when his “time to work” is fully come,
1 Psalm xvii. 13, 14. Isaiah x. 5, 6. * Psalm lix. 11.
3 Ib. lxxiii. 16 — 18. * Rev. xiii. 10.
5 Isaiah x. 12. 6 Luke xviii. 8. 7 Heb. x. 37, 38.
8 Judges v. 23. 9 Mark xiv. 8.
10 Psa. lxxiv. 18, also 10, 11, 22. ll Gen. vi. 3. 12 Jude 7.
what is all the resistance of earth and hell, but as “setting the hriars and thorns against him in battle?” “/ would” saith he “go through them. I would burn them together.” 1 A word — a frown — a look — is de struction. “He is wise in heart, and mighty in strength Who hath hardened himself against him, and hath prospered?” 2 Or “wrho hath resisted his will?” 3
But what shall we say of that stupendous work of his hand, by which — when men “had made void his law “- when no restrictions could bind, no forbearance win them — when he “saw that there was no man, and wondered that there was no intercessor, therefore his arm brought salvation unto him, and his righteousness, it sustained him?” 4 Surely, if we could conceive the hosts of heaven to have taken up this expression of ardent concern for the glory of God, “It is time for thee, Lord, to work” — they could little have thought of such a work as this — they could never have conceived to themselves such an unlooked-for, combined display of power, justice, and mercy. To set at nought then this work — is it not to refuse all hope — all remedy? To persist in “making void the law” after so magnificent an exhibition of Almighty working — must it not expose the transgressors to reap the fruit of their own obstinacy, and to prepare to meet him as their Judge, whom they refuse to receive as their Saviour? Nor must they wonder, if the Lord’s people, with a holy indignation against sin, and fervent zeal for his glory, should appeal to his faithfulness for the fulfilment of his judgments, “It is time for thee, Lord, to work: for they have made void thy law.”
1 Isaiah xxvii. 4. - Job ix. 4.
3 Romans ix. 19. 4 Isaiah lix. 16.
127. Therefore I love thy commandments above gold; yea above fine gold.
Therefore I love thy commandments. Yes — shall they not have double valuation in mine eyes, for the scorn and reproach which the world cast upon them? They count them dross — / love them above gold — yea, above fine gold. This hope, confidence, and idol of the worldling,1 the love of which has been the ruin of thousands,2 — is not the commandment of God more to be desired than it 1 3 “The merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold. It is more precious than rubies: and all the things thou canst desire are not to be compared unto it.” 4 Here has the Lord unlocked to us his golden treasure, and enriched our souls with “the unsearchable riches of Christ.”
This image brings the miser before us. His heart and treasure are in his gold. With what delight he counts it! with what watchfulness he keeps it! hiding it in safe custody, lest he should be despoiled of that which is dearer to him than life. Such should Christians be: spiritual misers: counting their treasure, which is “above fine gold;” and “hiding it in their heart,” 5 in safe keeping, where the great despoiler
‘- Job xxxi. 24. 2 1 Tim. vi. .9, 10.
3 Psalm xix. 10. 4 Prov. iii. 14, 15.
5 Verse 11. Augustine tells us of himself, that while a Manichee, he slighted the Scripture for the plainness of its style, which appeared to him (from a false standard of criticism) not to be compared with the dignity of Ciceronian eloquence. ( Visa mihi est indigna scriptura quam Tullianae dignitati compararem. Confess, lib. iii. cap. 5.) But after his blessed acquaintance with Christ, though Tully was still read with pleasure, yet this thing alone — said he — abated his former interest, that the name of Christ was not there. Lib. iii. cap. 4.
shall not be able to reach it. Oh, Christians! how much more is your portion to you than the miser’s treasure! Hide it; watch it; retain it. You need not be afraid of covetousness in spiritual things: rather •” covet earnestly” l to increase your store: and by living upon it, and living in it, it will grow richer in extent, and more precious in value.
But have I through Divine grace been enabled to withdraw my love from the unworthy objects, which once possessed it; and to fix it on that which alone offers satisfaction? Let me attempt to give a reason to myself of the high estimation in which I hold it, as infinitely transcending those things, which the world ventures their all — even their temporal happiness — to obtain. “Therefore I love the commandments of God above gold: yea, above fine gold” — because, while the world and my own heart have only combined to flatter me, they have discovered to me my real state, as a self-deceived,2 guilty,3 defiled4 sinner before God: because they have been as a “schoolmaster to bring me to Christ” 5 — the only remedy for sin, the only rest for my soul. “/ love them;” because they have often supplied wholesome reproofs in my wanderings; and plain directions in my perplexity. “/ love them:” be cause they restrict me from that, which would prove my certain ruin; and because in the way of obedience to them, the Lord has “accepted me with my sweet savour.”6 Should I not “love them?” Can “gold, yea, find gold” offer to me blessings such as these? Can it heal my broken heart 1 Can it give relief to my wounded spirit 1 Has it any peace or prospect of com fort for me on my death-bed? And what cannot —
! 1 Cor. xii. 31. 2 Rom. vii. 9. 3 James ii. 10.
4 Romans vii. 14. 5 Gal. iii. 24.
6 Ezekiel xx. 41. Compare Isaiah lxiv. 5.
what has not — what will not — the precious word of God do at that awful season of trial? O my God, I would be deeply ashamed, that “/ love thy commandments” so coldly — that they are so little influential upon my conduct — that they so often give place to objects of comparative nothingness in thy sight. O that my heart might be wholly and habitually exercised in them, that I may find the “work of righteousnes to be peace, and the effect of righteousness, quietness, and assurance for ever?”’1
128. Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.
THE general contempt of religion acts upon the Christian’s judgment no less than upon his affections. Is wickedness breaking loose, to make void the law? Therefore he esteems it to be right. His judgment — in stead of being shaken — is more determined. How beautiful is it to see the leaven of grace pervading the whole man! In the fervour of his heart he “loves the commandments even above fine gold” but yet his “love will abound yet more and more in knowledge and in all judgment.”1* His is an intelligent and universal regard to them — “esteeming all the precepts concerning all things to be right” This constitutes his separate and exclusive character. He is readily known from the thought less worlding. But his difference from the professor, though really as marked in the sight of God, is far less perceptible to general observation. Consisting more in the state of heart, than in any external mark of distinction, it is often only within the ken of that eye,
1 Isaiah xxxii. 17. * Philippians i. 9.
Q 5 whose sovereign prerogative it is to “search the heart,”1 and to “weigh the spirits.”2
Many profess to “esteem the precepts to be right” so far as they inculcate the practice of those moral virtues, of which they may present some faint exhibition, and demand the abandonment of those sins, from the external influence of which they may have been delivered. But when they begin to observe the “exceeding breadth of the commandment”3 — how it takes cognizance of the heart, and enforces the renunciation of the world, the crucifixion of sin, and the entire surrender of the heart unto God; this searching touchstone separates them from the church, and exposes to open day the brand of hypocrisy upon their foreheads. “Herod did many things.”* And so the enemy still will allow a partial subjection to the precepts. But — as he well knows — one sin holds us his captive as well as a thousand. The wilful contempt of one precept is the virtual rejection of all. All, therefore — not many — is the Christian’s word. He fails in some — yea, in all — but all are the objects of his supreme regard — every duty, and every circumstance and obligation of duty5 — the evangelical as well as the moral precepts — teaching him to renounce himself in every part (his sins as a source of pleasure, and his duties as a ground of dependence): and to believe in the Son of God as the only ground of hope.6 He never complains of the strictness of the precepts; but he is continually humbled in the recollection of his nonconformity to them. “Every way,” however pleasing to the flesh, that is opposed to the revealed will of God, is “hated,” as “false” in itself, and “false” to his God. This “godly sincerity” will apply to every part of the
1 .Ter. xvii. ]fl. 2 Prov. xvi. ‘2. 3 Verse OG.
4 Mark vi. 20. 5 Luke i. (]. u 1 John iij. 23. John vi. ‘2<>.
Christian Directory. So that any plea for the indulgence of sin (as if it admitted of palliation, or was compensated by some surplus duty, or allowed only for some temporary purpose) or any wilful shrinking from the universality of obedience — blots out all pretensions to uprightness of heart. If holiness be really loved, it will be loved for its own sake; and equally loved and followed in every part. By this entire “approval of things that are excellent,” we shall “be sincere and without offence unto the day of Christ.”2
0 my soul, canst thou abide this close test? Hast thou as much regard to the precepts, as to the privileges of the Gospel? Is no precept evaded, from repugnance to the cross that is entailed to it? Is no secret lust retained? Art thou content to let all go? If my hatred of sin is sincere, I shall hate it more in my own house than abroad; I shall hate it most of all in my own heart. Here lies the grand seat of hypocrisy. And therefore may the great Searcher of hearts enable me to search into its depths! May I take the lamp of the Lord to penetrate into its dark interior hiding-places of evil! May I often put the question to my conscience, ‘What does the Omniscient “Observer of men” know of my heart? - Perhaps at the time that the Church hold my name in esteem, the voice of conscience, as the voice of God, may whisper to me, “That which is highly esteemed among men is an abomination in the sight of God.” 3 Some false way, yet undetected within, may keep me lifeless and unfruitful in the midst of the quickening means of grace. Let me look into my house — my calling — my family — my soul; and in the course of this search how much matter will be found for prayer, contrition, renewed determination of heart, and depend-
1 2 Cor. vii. 1. 2 Phil. i. 10. 3 Luke xvi. 15.
ence upon my God! “0 that my ways wert directed to keep thy statutes / I will keep thy statutes; 0 forsake me not utterly.”1 And oh! let my spirit be wounded by every fresh discovery of sin. Let my soul bleed under it. But specially and instantly let me apply to the “fountain opened for sin and for uncleanness.” Here let me wash my soul from the guilt of sin, and regain my peace with God. And to him, who opened this fountain, let me also repair for a large supply of spiritual strength. May his power and grace sharpen my weapons for the spiritual conflict, until every secret iniquity is overcome, and for ever dispossessed from my heart!
And just as sin — besides its guilt — brings its own misery; so does this whole-hearted purity carry with it its own happiness. Can I forget the time, when, under Divine grace and teaching, I made a full presentment of myself 2 — -when I began to estimate myself as an hallowed — devoted thing — sacred — set apart for God? Was not this the first sunshine of my happiness. Nor, was this offering made with momentary excitement, notional intelligence, forced acquiescence, or heartless assent. My judgment accorded with the choice of my heart. All was right in his precepts. All that was contrary to them was abominable. And will not -this form the essence of the happiness of heaven, where every aspiration — every motion — every pulse of the glorified soul — in the eternity of life — will bear testimony to the holiness of the service of God? 3
1 Verses 5, 8. 2 See Rom. xii. 1. 3 Rev. xv. 3.