Verses 161–168

161. Princes have persecuted me without a cause; but my heart standeth in awe of thy word.

So contrary are the principles of God and the world! God chastens his people for their sin. The world persecutes them for their godliness.2 So it has been from the beginning,3 and will continue to the end.4 David had before mentioned his persecutors as many.5 Now he tells us, that they were, like those of David’s Lord, the princes of the earth.6 In both cases, however, was it confessedly without cause.7 Had it been with cause, it would have been his shame.8 Now it was his glory. y In the former case it would have been his own — here it was his Master’s — cross.

His awe of God’s word was the gracious restraint to his own spirit.10 And this godly fear has always marked the people of God. Witness Joseph,11 Moses, ‘-’ Nehemiah,13 and the Jews,14 and the three Babylonish captives.15 Josiah also obtained a special mark of acceptance.16 For the man “that trembleth at God’s word,” whether he be found on the throne or on the

‘Isaiah xxvii. 9. 2 John xv. 19. 3 Gal. iv. 29.

4 2 Tim. iii. 12. 5 Verse 157.

e Verse 23. 1 Sam. xviii. 8, 28, 29, with Psa. ii. 2. 1 Cor. ii. 8.

7 1 Sam. xxiv. 17; xxvi. 21. John xv. 25. Matt. xxvi. 59, 60. Compare Daniel vi. 4, 5.

8 Verse 39. 1 Peter ii. 20; iii. 17; iv. 15.

9 Verse 46. 2 Sam. vi. 22. Matt. v. 10 — 12. 1 Peter iv. 14.

10 1 Sam. xxiv. (‘,.” Gen. xxxix. 9. 12 Heb. xi. 27.

13 Neh. v. 15. 14 Ezra ix. 4; x. 3. I5 Dan. iii. 16 — 18.

16 2 Chron. xxxiv. 26, 27.

dunghill, is the man “to whom the Lord will look.” l And certainly where — as with David — the wrath of princes and the wrath of God are weighed against each other — who can doubt, but that it is better to incur the persecution of men by a decided adherence to the word of God, than the wrath of God, by declining from it?

Our Saviour, “knowing what was in man,” had clearly fore-warned and fore-armed his disciples against these difficulties.2 The trial at the first on set proved too hard for them; Peter’s “heart stood in awe” of the “persecuting princes,” and in a moment of temptation he disowned his Master: 3 but when “the Spirit of power”4 was poured from on high, such was the “holy awe,” in which himself and his brethren “stood of God’s word,” that they declared, in the face of the whole council — “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. We ought to obey God rather than men.”5 ‘I fear God,’ Colonel Gardiner used to say, ’ and I have nothing else to fear.’

Indeed the spirit of adoption — the Christian’s distinguishing character and privilege — produces an awe of God, a dread of sinning against the tenderest Father, of grieving the dearest Friend. And this awe of God will naturally extend to his word: so that we shall be more tenderly afraid of disregarding its dictates, than the most faithful subject of breaking the law of his beloved Sovereign. There is nothing slavish or legal in this fear. It is the freedom and the holiness of the Gospel; the very soul of religion; the best preservative of our joys and privileges; and the best evidence of their scriptural character. We shall find, with David, this principle a valuable safeguard against the richest

1 Isaiah lxvi. 2. 2 Luke xii. Jl, 12. 3 Matt. xxvi. 69 — 75. 4 2 Timothy i. 7. 5 Acts iv. 19, 29; v. 29.

allurements, or the most powerful reproach of men, to go “beyond the word of the Lord to do less or more.” y But what must be the state of that heart, where the word of the great God — the Creator and Judge of the earth — commands no reverence! Could the sinner hear a voice from heaven, addressed distinctly to himself, would he dare to reject it? Yet “we have a more sure word, whereunto we do well that we take heed;” 2 that we receive it with silent awe, bow before it with the most unlimited subjection, and yield ourselves entirely to its holy influence. But if it does not stand infinitely higher in our estimation than all — even the best — books of man, we have no just perception of its value, nor can we except any communication of its treasures to our hearts. The holiness of God is stamped upon its every sentence.3 Let us then cherish an awe of this word — “receiving it” — not as a common book, “not as the word of man; but as it is in truth, the word of God,” 4 in the true spirit of Cornelius and his company — “Now therefore are we all here present be fore God, to hear all things that are commanded thee of God.” 5

1 Numb. xxii. 18. 2 2 Peter i. 19.

3 The Jews’ frontispiece to their great Bible is Jacob’s expression of fear and astonishment upon his vision of God at Bethel — “How dreadful is this place! This is none other but the house of God, and this is the gate of heaven!” ‘So ought we,’ — as Dr. Owen remarks upon this — ’ to look upon the word with a holy awe and reverence of the presence of God in it.’

‘I would advise you all, that come to the reading or hearing of this book, which is the word of God, the most precious jewel, and most holy relic that remaineth upon earth, that ye bring with you the fear of God, and that ye do it with all due reverence, and use your know ledge thereof, not to vain glory of frivolous disputation, but to the honour of God, increase of virtue, and edification both of yourselves and others.’ — Cranmer’s Judgment of Scripture, p. 20.

4 I Thess. ii. 13.

5 Acts x. 33. On this particular a hint from a heathen may not be unworthy of our remark. “Ehud said to Eglon, I have a message from God unto thee. And lie arose out of his seat” Judges iii. 20.

162. / rejoice at thy word, as one that findeth great spoil.

THE “awe” in which we should “stand of God’s word,” so far from hindering our delight in it, is, as we have just hinted, the most suitable preparation for its most happy enjoyment. In receiving every word of it as the condescending message from him, before whom angels veil their faces, we shall “rejoice at it, as those that find great spoil.” Often had David found “great spoil” in his many wars; 2 but never had his greatest victories brought him such rich spoil, as he had now discovered in the word of God. The joy in this treasure (like that of the church at the advent of Christ, 3 described by this figure) evidently implied no common delight. If then the saints of old could so largely enrich their souls from their scanty portion of the word; must not we, who are favoured with the entire revelation of God, acknowledge, “the lines are fallen unto us in pleasant places; yea, we have a goodly heritage?” 4

This expressive image may remind us, that the spoils of this precious word are not to be gained without con flict: Here “the kingdom of heaven suifereth violence.” Our natural taste and temper revolt from the word. Our indolence indisposes for the necessary habitual effort of prayer, self-denial, and faith. But still “the violent do take the kingdom by force.” 5 No pains are lost — no struggle ineffectual. What great spoil is divided as the fruit of the conflict! “What abundant recompense

1 Psalm cxii. 1. Acts ix. 31.

2 AtZiklag — -1 Samuel xxx. 19,26 — 31. From the children of •Amnion, 2 Samuel xii. 30. 3 Isaiah ix. 3.

4 Psalm xvi. 6. 5 Matt. xi. 12.

is in reserve for the “good soldier of Jesus Christ,” who is determined, in Divine strength, to “endure hardness,” 1 until he overcomes the reluctance of his heart for the spiritual duty! It is not a sudden flash, or impression upon the imagination; but the conqueror’s jdy in spoiling ‘the field of conflict — solid and enriching. Sometimes indeed (as in the Syrian camp 2) we find the spoil unexpectedly. Sometimes we see the treasure long before we can make it our own. And when we gird ourselves to the conflict, paralyzed by the weakness of our spiritual perceptions and the power of unbelief; many a prayer, and many a sigh is sent up for Divine aid, before we are crowned with victory, and as the fruit of our conquest, joyfully appropriate the word to our present distress.

But from a cursory, superficial reading of the word of God, no such fruit can be anticipated. When therefore the flesh or the world have deadened our delight, and taken from us this “great spoil,” should we not arm ourselves for a repossession of it? Should we be unaffected by our loss? Oh, then, since there are such treasures found and enjoyed in this field of conflict, let us not lose our interest in them by the indulgence of presumption, heartlessness, or despondency. Before we attempt to read, cry to the Lord, under the sense of utter helplessness to perform one spiritual act, for his powerful help and Almighty teaching. Then we shall persevere with unconquerable and unwearied vigour, and not fail to share in the blessed spoil of victory, views of a Saviour’s dying love — an interest in the precious blessings of the cross — “great spoil” — “unsearchable riches.” 3

1 2 Timothy ii. 3. * 2 Kings vii. 8. 3 Ephesians iii. 8.

163. / hate and abhor lying: but thy law do I love.

WE can neither “stand in awe of God’s word,” nor “rejoice at it,” unless we abhor all contrary ways. And here lies the spiritual conflict. For so opposed are our natural affections to the character and will of God, that we love what God hates, and we hate what God loves. Our new principle and bias, however, as directly falls in with the dictates of God’s law, as before we had revolted from it. “Lying “is now hated and abhorred” as contrary to “a God of truth;” and the “law” is now “loved” as the reflection of his image, and the manifestation of his will. David had before prayed to have “lying ways removed from him” and a love for the law of God imparted. * His utter detestation shows, that these ways had been removed, and a renewed inclination to the law granted to him.

To have avoided “lying,” and to have practised the law, might have been sufficient for the regulation of his outward conduct. But his was the religion of the heart — not meant only to controul his actions; but to renew his habits, motions, tempers, and taste. He would not there fore only refrain from lying, or manifest a disinclination to it — he must “hate and abhor” 2 it as hell itself. Nor was external conformity, or approval of the law, his standard; he must “love” it. If sin was counted com mon, fashionable, venial, profitable, or pleasant; if con-

1 See verse 29.

2 Under this “hated and abhorred lying’1’’ he intended to include — not only those more or less direct deviations from truth, of which he had himself been guilty (with Abimelech, 1 Samuel xxi. 2. — twice with Achish, 1 Sam. xxi. 13; xxvii. 10.) but, as we before remarked, whatever in any shape, or form, or degree, is inconsistent with the truth of God. Compare on verse 22.

tempt was cast upon the law of God — this stopped him not. Every sin — though only a hair’s breath deviation from the rule — was in his eyes hateful, defiling, damning. He would “resist unto blood, striving against it.” ‘Every act, desire, and habit of conformity, with what ever shame it might be attended, was his delight. Such — Christian — should be our standard. Lord! humble us in the daily sense of deviation and defect. Vouchsafe to us larger desires, growing conformity to thy perfect rule.

Well had it been for Eve and for her children, had she turned from the tempter’s lie with this strong determination.2 But — “Ye shall not surely die” — has from that fatal moment been a most effectual instrument in captivating unwary souls. So plausible is it in itself, so agreeable to our natural inclinations, that it is readily cherished, even where the first contact with temptation assures the wretched victims, that its “deceit is falsehood.” But they do not “hate and abhor it:” they do not flee from it, as a concern for the honour of God and their own safety would lead them; and therefore justly are they “given up to believe it,” 3 as the fruit of their delusion, and the punishment of their unfaithfulness. Oh! If we are ever tempted by the flattery and allurements of the world, let us only mark the opposition of their standard, taste, maxims, and pursuits to the truth of God, arid we shall turn away with hatred and abhorrence.

The “overseers of the purchased flock” 4 of Christyea, all “who earnestly contend for the faith which was once delivered unto the saints”5 — will anxiously watch any deterioration of doctrine or principle — any deviation from the simplicity of the gospel, and brand

1 Heb. xii. 4. 2 Gen. iii. 4 — 6. 3 2 Thess. ii. 11.

4 Acts xx. 28. 5 Jude 3.

it as a lie. “I have not written unto you,” said the venerable Apostle, “because ye know not the truth, but because ye know it, and that no lie is of the truth. Who is a liar, but he that denieth that Jesus is the Christ?’M How does the great Apostle teach us to look at the adul teration of the doctrine of grace before referred to 2 — a system not of faith, but of fear — not of joy, but of slavish awe — not of confidence, but of doubt — palsying the springs of life; withering — blighting — chilling — the glow of love; “entangling again the free-born children of God in a yoke of bondage!”3 The champion of the faith would not tolerate it for a moment.4 And he bids his people hate and abhor it — even though from an angel’s mouth — as the beguiling lie of the great “corrupter” of the church.5 Equally would he have us abhor the licentious abuse of the gospel — flowing from the same source — “Shall we continue in sin, that grace may abound? God forbid /” 6

After all however — this verse must include an abhorrence of the literal sin of lying in all its forms. A lie is so gross a sin, that we might be disposed to spiritualize this expression, rather than to analyze some of the plausible shapes, in which the sin may be detected in our own profession. Exaggeration — a false gloss — a slight deviation (hardly perceptible) from the straight line — excuses for faults made to one another, which we dared not make to God — want of accuracy in relating what we hear — all these are forms of lying to be shunned, hated and abhorred by the man, who is really “walking in the light, and having fellowship with God,”7 as much as the more palpable falsehoods, with

1 1 John ii. 21, 22. 2 Page 398. 3 Gal. iv. 31; v. 1.

4 Ib. ii. 4, 5. 5 II). i. 8, 9, with 2 Cor. xi. 2 — 4.

0 Rom. vi. 1,2. 7 1 John i. 5 — 7.

which the world abounds, which it excuses, and even boasts of.

Believer! would you have your hatred and abhorrence of every kind of lying yet further deepened? Would you summon every passion of the soul — “indignation, vehement desire, zeal, revenge” ’ — against it? Then learn to “abhor” it, not only as your enemy, but as God’s.2 Pray that the arrow of conviction may be dipped in the blood of Christ; and then, however deep and painful be the wound, it cannot be mortal. Mortal indeed it will be to the sin, but healing to the soul. Pray that your hatred of sin may flow from a sense of reconciliation; for never ill it be so perfect, as when you feel yourself sheltered from its everlasting curse.3 To lie before your Saviour as his redeemed sinner, and to wash his feet with your tears of contrition, will be your highest and happiest privilege on this side heaven. In this spirit and daily posture you will most clearly manifest the inseparable connection of a hatred of lying ways with a love for the law of God.

164. Seven times a- day do I praise thee, because of thy righ teous judgments.

DAVID had just spoken of his fear, joy, hatred, and love. He now expresses his love in praise. And indeed it is the mixture of praise with prayer, that makes this Psalm so complete an exhibition of Christian experience. Early and late, and habitually throughout the day, have we seen this man of God “give himself to prayer.”’ But his “spirit of supplication,” in strict conformity

i 2 Cor. vii. 11. 8 Compare Psalm cxxxix. 21, 22.

3 Compare Ezekiel xvi. 63; xxxvi. 31; xx. 43.

4 See on verses 147, 148.

with the Apostolical rule, was ever mingled “with thanksgiving” l Indeed, self-love — the sense of want — may prompt us to pray. But love to God is the spirit of praise. The neglect therefore of this service is robbing God, no less than ourselves. Not that he needs it, but that he deserves and desires it. Not that it brings any merit to us, but that it strengthens our dependence, and elevates our love. If then we feel it to be “good,2 comely,3 and pleasant,”4 it will be as needless to define its frequency, as to prescribe the limit of our service to a beloved friend, to whom our obligations were daily increasing. The casuistry of love would answer all the entangling scruples of a bondage system. We should aim at living in praise,5 as the element of our souls, the atmosphere of our enjoyment, our reward more than our duty — that which identifies our interest with heaven, and forms our meetness for it.

Young Christians indeed sometimes unwarily bring themselves into “bondage,” in forcing their consciences to a frequency of set times for duty, entrenching either upon outward circumstances or the weakness of the flesh. Our rule of service, though not measured by our indolence, yet should be accommodated to those legitimate daily engagements, which, when “done as to the Lord,”6 form as real and necessary a part of our religion, as the more spiritual sacrifices of prayer and praise. To observe any particular time ( beyond the Sabbath, and “the morning and evening sacrifice,”) because it is the time — however wearied our spirits may be, or however immediate obligations may interfere, is to forget the weighty instruction of one well qualified to speak,

1 Phil. iv. 6. Seven times. Compare Prov. xxiv. 16.

2 Psalm xcii. 1. 3 Ib. xxxiii. 1. 4 Ib. cxxxv. 3. 5 Ib. xxxiv. 1: lxxi. 8, 14. Luke xxiv. 53.

‘> Col. iii. 23; Ephes. vi. 7; v. 20. Heb. xiii. 15.

“Bodily exercise profiteth little; “* and we must” go and learn what that meaneth, “I will have mercy, and not sacrifice,” 2 Growth in grace will however gradually mould our profession into habitual intercourse with God. As our views become more solid and settled, each duty of the day will find its proper place, our services will become more free, and our obedience more evangelical.

But the formalist considers “seven times a day “- to be an infringement of the sacred canon — “Be not righteous overmuch.” 3 He pays his customary service twice a-day; he says his prayers, and his praises too; and his conscience slumbers again. And alas! there are times of slumber, when we little differ from him. Oh! let us be alarmed at every symptom of such a state, and “find no rest to our spirit,” until we have regained some measure of this frame of hearty and overflowing praise. If there be a heavenly nature, there must be a heavenly work. Tongue and heart should be set on fire by love. Thus we will go to our work — whatever it may be — and sing at it.

But the Christian sometimes feels, that he has no heart, and — he almost fears — no right to praise. Having no sensible token of love to call him forth, his harp “hangs upon the willows;” nor does he care to take it down, even to “sing one of the Lord’s songs in this strange land.” 4 But how many have found with Bunyau — ‘When I believe and sing, my doubting ceases! ’ “Meat cometh out of the eater” — cheering rays out of the darkest cloud. Endeavour, therefore, to bring to mind some spiritual, or even temporal, mercies. Or, if recollection fails you, open your Bible; turn to some subject of praise,

1 1 Tim. iv. 8. 2 Hosea vi. 6, with Matt. ix. 13; xii. 7.

3 Eccles. vii. 16. 4 Psalm cxxxvii. 2, 4.

such as the song of the Angels at the birth of our Saviour,1 or the song of the Redeemed to the honour of the Lamb.2 Have you no part or interest in it? Do you not need the Saviour? Can you be happy without him? Then enquire, and feel, and try, whether you cannot give “thanks unto God for his unspeakable gift.” 3 Peradventure your notes may rise into praise, and in the excitement of praise, prayer will again mingle itself with its wonted enjoyment. It is your sinful folly to yield to that continual depression, which unfits you for the exercise of your duties and your privileges. How fully do our Liturgical services elevate and sustain the elevation of the soul heavenwards! Language better adapted for strengthening its feeble aspiration will not readily be found; consecrated as it is in the remembrance of its acceptable use by a throng of the Lord’s favoured people during successive generations, now united to the general assembly above, and worshipping with everlasting acceptance “before the throne of God and the Lamb.”

The Lord’s righteous judgments in his word are a constant matter for praise. Such light, food, and com fort! Such a stronghold of God! Such a firm hope to anchor on! Such a clear rule to walk by! Truly the distinguishing favour of this gracious gift stirs up the song — “Praise ye the Lord.” 4 Add to which — the righteous judgments — his decrees and declarations respecting his Church — occupied the Psalmist’s “midnight,” 5 as well as his daily, song — “0 Lord, thou art my God” — said the enraptured prophet in the name of the Church — “/ will exalt thee, I will praise thy name; for thou hast done wonderful things: thy counsels of old are faithfulness and truth” 6 Inscrutable indeed they may

1 Luke ii. 13, 14. 2 Rev. v. 12. * 2 Cor. ix. 15.

4 Psa. cxlvii. 19,20; lvi. 10. 5 Verse 62. 6 Isaiah xxv. 1.

sometimes appear; and opposed to our best prospects of happiness; yet the language of faith in the darkest hour will be — “We know that all things work together for good to them that love God, to them who are the called according to his purpose.” l But neither “seven times a-day “nor” seventy times seven,” will satisfy us in heaven. Then our song — even “the song of Moses and the Lamb — will still be the “Lord’s righ teous judgments;” 2 and for this ever “new song” the harps of God will never be unstrung, and never out of tune, throughout an eternity of praise.3 But a moment, and we shall be engaged in this heavenly employ — no reluctancy of the spirit — no weariness of the flesh. Every moment is hastening on this near — this cheering — this overwhelming glorious — prospect. Blessed be God!

165. Great peace have they which love thy law, and nothing shall offend them.

HERE is the happiness of a child of God summed up in one word — -peace. Looked at with a eye of sense, slighted by the world, and often chastened with “the rod of affliction,” he is an object of pity. But look at him with the eye of faith — he loves the law of his God, and his heritage is peace. Every feature of the covenant bears some resemblance to its nature: full of grace, peace, and love. Two of the agents are fitly represented by the lamb and the dove — emblems of peace. The tendency of its principles “is first pure, then peaceable.”* Its present enjoyment — privilege.

1 Rom. viii. 28. 2 Rev. xv. 3, 4; xvi. 7.

3 Ibid. iv. 8. 4 James iii. 17.

peace — “great peace.’” l Its end will be universal — eternal 2 peace.

Christian! Have you not discovered the connection of peace with love for the law — the whole revealed will of God? 3 Looking at it as the law of truth — was not its disturbance of your peace of self-satisfaction and self-delusion the first step to the attainment of solid peace 1 You learned to see yourself as God sees you. Every fresh view humbled you more deeply. Your dissatisfaction exercised you in an anxious and diligent search for true peace. And then, looking at it again as “the law of faith” — here is your ground of peace laid open. Your way to God is clear — your acceptance free — your confidence assured — your communion heavenly. “Being justified by faith, you have peace with God through our Lord Jesus Christ;” yea — you are “filled with peace, all peace in believing.” ‘• And have you not equal reason to “love this law” as a law of obedience? Here is your question answered — “Lord! what wilt thou have me to do?” 5 Let “this word dwell in you richly in all wisdom;” and it will be your daily directory of life and conduct. You will “delight in it after the inner man.” 6 Walking in the light of it, you will go on to the full enjoyment of peace. “Taking” cheerfully your Saviour’s “yoke upon you, and learning of him, you will” ever “find rest unto your soul.” “All his paths are peace.” 7

Professor! what do you lose by your indulged indifference to the law of God? Conscience tells you, that you are a stranger to this peace — this “great peace.” A secret root of idolatry cankers the principles of peace.

1 Isaiah xi. 6 — 9. Comp. ii. 4. 2 Psalm xxxvii. 37. Rom. ii. 10.

3 Isaiah xliii. 4. 4 Rom. v. 1, 10, 11; xv. 13.

* Acts ix. 6. 6 Romans vii. 22.

7 Matt. xi. 2J). Prov. iii. 17.

Notions will not bring it. Nothing but vital godliness — the “love for God’s law” — “the truth received in the love of it” — will realize the blessing.

Young Christian! be not disheartened, though your “love to the law” be so weak, interrupted, clouded, that sometimes you fear, that you have no love at all. Do you not mourn over its coldness? Do you not desire to love? Seek to know more of the constraining influence of the love of Christ. If your chariot wheels now, like those of the Egyptians, drive heavily; you will then move, lake the chariots in the prophet’s vision, “upon wheels and upon wings.” ‘At least you are on the way to peace. Stir up the habit of diligent faith; be active — be more eaniest in dependence on the Lord. Soon will he visit you with his cheering sunshine,2 and bless you with his heavenly peace. “The Lord is your shepherd;” and, dwelling near the shepherd’s tent,” you shall not want.” 3 Nothing comes to you without his appointment; and whatever he takes away was only what he had first given, and leaves you nothing but to say — “Blessed be the name of the Lord! “4 “Whatever he lays upon you is infinitely less than you deserve, and with the fatherly design “to do you good at the latter end.” 5 Whatever he gives you is peace, “great peace” — “perfect peace;” 6 and though at best, as to its actual enjoyment, it is only a chequered gift, linked with “this world’s tribulation,” 7 yet as the earnest of that “peace, into which the righteous shall enter, when taken away from the evil to come” — it is an incalculable blessing.

The stedfastness of our profession is a most important

1 Comp. Ex. xiv. 25, with Ezck. i. 15, 23. 2 Mai. iv. 2.

;1 Psalm xxix. 11; lxxxv. 8; xxiii. 1.

5 Deut.viii. 1G. 6 Isaiah xxvi.

‘John xvi. 33. 8 Isaiah lvii. 1, 2.

fruit of this blessing — “Nothing shall offend them.”1 The daily cross,2 the humhling doctrine,3 the fiery trial 4 — which, by offending the professor, detect the unsoundness of his heart — these are the principles of strength and consolation to the faithful lover of God’s law. Those “had no root in themselves,” who were stumbled by “tribulation or persecution.” 6 Hence there was no love in their hearts; consequently no peace in their experience, and no stability in their course. The frequency of such cases in a day of profession is a most painful subject of observation. A course of religion, commenced under the impulse of momentary excitement, is like “a reed shaken by the wind.” The first breath of the storm beats down all resolutions, that were not formed upon the conviction of utter helplessness, and in entire dependence upon Divine grace.6 Light without love ends in fearful ruin.7 Genuine love to the law alone keeps the soul — a love of no common character — a devoted, persevering attachment. The claim of the law is above every other. Every thing — even life itself — if need be — must be sacrificed for it.8 And when it has been thus embraced on a fair calculation of its cost, from a deep sense of its value, and with a spiritual perception of its character and application to our necessities — there will be no stumbling-block.

Indeed genuine love will prove our safeguard against all grounds of offence. The doctrine of the total depravity of man is objected to; but “love to the law of God” — moulding our minds into its heavenly impression — will remove all ground of offence. The pride of man’s wis dom revolts from the doctrine of the cross, and the free-

1 ‘To them is no stumbling-block.’ — A insu-orth. 2 Mark x. 21, 22. 3 John vi. 60, 65, 66. 4 Matthew xiii. 21.

5 Markiv. 17. 6 Comp. John xv. 5. 2 Cor. xii. 9.

’ 2 These, ii. 10 — 12. 8 Rev. xii. 11.

ness of the grace of God. But we love it as a part of the “law of faith.” It suits oxir case. It answers our need — and therefore here also “nothing offends us.” Thus whatever be the hinderance — whether from Satan or himself — whether from the enmity of the world or the inconsistencies of the church — the believer, while he mourns over these things, he is not offended at them, or at the Gospel through them. He has learned a more Scriptural standard, and to exercise a more discriminating judgment. “Love to the law of God” enables him — instead of being “tossed to and fro” in doubtful perplexity — to “make straight paths for his feet.” l If his cross be grievous, he seeks from the Lord a quiet spirit; and thus, “in patience possessing his soul,” he finds “the yoke easy, and the burden light.” 2 His difficulties exercise and strengthen his faith, and add fresh testimony to the faithfulness of the promise. Whether therefore his way be dark or light, his soul is at peace. In the enjoyment of his Saviour’s love, he has the witness in his own heart, that “the work of righteousness” — of “love to the law of his God” — “shall be peace; and the effect of righteousness, quietness, and assurance for ever.” 3

] 66. Lord, I have hoped for thy salvation, and done thy commandments.

THE “great peace” connected with “the love of God’s law,” is at once the fruit of faith, and the motive of obedience. And the enjoyment of it leads the man of God to give renewed expression to his faith and devotedness.

1 Hebrews xii. 13, with Proverbs iv. 25 — 27. 2 Luke xxi. 19. Matt. xi. 30. 3 Isaiah x*xii- 17- “Faith, which worketh by love,” l is no less the characteristic of the Old, than of the New Testament church. For mark here the principle and the object of faith — “/ have hoped for thy salvation” — and the practical influence of faith — I have “done thy commandments.” “Walked not believers always in the same spirit? Walked they not in the same steps?”

Faith is the exercise of the soul in a sense of need, in desire, and in trust. Faith goes to God on the ground of the promise — hope in the expectation of the thing promised. Thus hope implies the operation of faith. It appropriates to itself the object of faith. The power to take hold of the promises of faith, and to stay our souls upon their “everlasting consolation,” is the energy of “a good hope through grace “— such as” maketh not ashamed.” 2 Conscious unworthiness may give a trembling feebleness to the hand of faith; but the feeblest apprehension of one of the least of the promises of the gospel assures us of our interest in them all. Why may we not set all the fulness of the covenant before the weakest as well as before the strongest believer, and proclaim to both with equal freedom the triumphant challenge — “Who shall lay anything to the charge of Goa“s elect? Who is he that condemneth?” Every believer is alike interested in the gospel of grace. “There is no difference” in the righteousness of the gospel, which is “the righteousness of God” — nor in the imputation of it, which is “unto all and upon all” — nor in the subjects, — which is them that believe — nor in the means of its application, which in all cases is “by faith of Jesus Christ” — nor in the need of the blessing — “All have sinned” without difference. All therefore are jus-

1 Galatians v. G. 2 2 Thess. ii. 1G. Rom. v. 5. 3 Rom. viii. 33, 34.

tified without difference. The only difference regards the strength or weakness of the faith, by which the righteousness is more or less distinctly appropriated, and its consequent blessings enjoyed. No soul however can sink into perdition, that grasps the promise of Christ with the hand of faith, be that hand ever so weak and trembling; though, if the promise did not hold us more firmly by its unchangeableness, than we hold it by our faith, who could ever attain the blessing?

Not indeed that our interest in the Gospel is transient or uncertain. For though the perception of it may be often interrupted, yet is it not still in the Bible — in the covenant of God — in the heart of God? And is it not constantly renewed in the exercise of faith? The repetition of the same act of faith is therefore equally necessary every moment, as at the first moment of our spiritual life. Whatever be our standing in the Gospel, faith will always realize to the end the same hope for God’s salvation. Indeed the neglect of the cultivation of its habitual exercise materially weakens its operation in great emergencies. Let it then be regarded as the breathing of the soul. Let it be constantly exercised in the successive occasions of need; and we shall enjoy its clear light and active influence upon occasions, where its special energy is required.

Now is not this sometimes your experience? You are distressed by an unsuccessful struggle with wandering, defiling imaginations. You know the promise, and the remedy. But “the shield of faith” has been Laid by. You have therefore to seek it, when you want it at hand for the present moment; and thus you lie powerless, at a distance from the cure, instead of being able to bring your sin at once to Jesus — ‘Lord, this is

J Rom. iii. 22, 23.

my trouble; this is the “plague of my heart;” “but speak the word only, and thy servant shall be healed.” ’ 1 Thus the indolent neglect of the quickening principle greatly impairs its powerful energy, and the “confidence and rejoicing of hope” 2 flowing from it. “If the life in the flesh is” not “a life of faith on the Son of God,” no solid rest or acceptance can be known.

But on what ground is this “hope for the Lord’s salvation” built? On his faithfulness, not on our sincerity; on his promises — not on our frames; on his unchangeableness, not on our constancy.3 It is built — not on the work of grace in us, but on the work of Christ for us — a work, which has satisfied every claim, provided every security, and pledged all the Divine perfections on our behalf — a work so finished and complete, that all the difficulties of salvation on the part of God are removed; and the sinner, finding no inheritance in the way but himself, is warranted, though covered with guilt and defilement, to apply for full, immediate, and unconditional forgiveness. What then hinders the instant reception of the privilege, but disbelief of the record? It is this which dares to “make God a liar; “4 which therefore must not, as is too often the case, be lamented as an infirmity (except indeed in cases of constitutional weakness;) but watched, prayed against, and resisted, as a deep and aggravated sin. The present enjoyment of the blessing is indeed often marred by looking at the fruits of faith (contrition, love, diligence, &c.) as prerequisites for believing, instead of looking to the object of faith, to put away our sin, and to produce these fruits in us. This not only binds our sin upon us, but robs God of his honour; and, whilst

1 Matt. viii. 8. - Heb. iii. 6, H.

3 Ib. vi. 17, 18. 4 1 John v. 10.

it restrains his blessing on our souls, reflects upon His wisdom and grace, who has laid the foundation of a sinner’s hope on his own dear Son,1 irrespective of any warrant of faith in himself. We want to be enlivened with sensible comfort, as a ground for our believing in Christ; or, if we look for it from faith, it is from faith, as an act (in which respect it is no more a proper ground for comfort than any other grace,) instead of looking for it from the object of faith. Thus we not only lose the peace and joy we are seeking, but we lose it by our mistaken way of seeking i*.

The fulness of Christ, and the promises of God in him, are the only basis of a full assurance of salvation: and this basis is equally firm at all times, and under all circumstances. “Ye are complete in him.” 2 Your title is as perfect — your interest as secure, as ever it will be at the day of “the redemption of the purchased possession.” 3 Awakened sinner! let not then a sense of unworthiness paralyze your faith. As a guilty sinner, you are invited. As a willing sinner, you are welcome. As a believing sinner, you are assured. Why hesitate then to “lay hold on eternal life?” Is it presumption in the drowning man to attempt to swim to the rock of safety? Why then should not the sinking soul cast itself upon the “Rock of Ages?” “Lord, I have hoped for thy salvation.”

Believer! “Behold! “saith your Lord,” I come quickly; hold that fast which thou hast, that no man take thy crown.” “Hold fast your confidence and the rejoicing of your hope.” 4 This is of no trifling importance. An established confidence ought to result from, and to witness to, your interest in the Lord’s salvation.1”

1 Isaiah xxviii. 16. 2 Col. ii. 10.

3 Eph. i. 14. * Rev. iii. 11. Hob. iii. C>.

5 See Hcb. iii. 6. Whose house are we — if ice, &c. ib. 14.

For without it, you have no relief from the spirit of bondage; no enlargement in duties; no enjoyment of privileges: no “growth in grace, and in the knowledge of the Saviour;” no honoured usefulness in the Church of God: the “things which remain will be ready to die.” l Rest not, then, satisfied with an occasional gleam of light and joy, while your horizon is overcast with doubts and fears. Waste not time in heartless complaints, that would be far better employed in a vigorous habit of faith. Live above frames and feelings upon this glorious truth — ‘Christ has undertaken for me.’ He lives, and reigns, and pleads for every sinner that trusts in him. Exercise your dependence upon him in importunate and persevering supplication. “Give all diligence” — at all times — in all ways, private and public — “instant in season and out of season.” Thus “an entrance into” the joy, peace, and glory of “the everlasting kingdom of our Lord and Saviour will be richly ministered unto you.” 2 You shall be released from the prison-house of despondency, and shall breathe the free atmosphere of adoption and heavenly love.

But remember, that this “assurance of hope,” even in its weakest and lowest influence, is a practical principle — “/ have done thy commandments.” “Every man that hath this hope in him purifieth himself, even as he is pure.” 3 All obedience that springs not from this source is of a low and legal character; the fruit of self-will, self-righteousness, self-sufficiency. Evangelical obedience can only flow from Evangelical faith and hope. Love to Christ catches fire from the perception of his love to us. Without this perception, all is weariness, toil, and travail of soul in his service; duty, not privilege; constraint, not delight; conscience, not

1 Rev. iii. 2. 2 2 Peter i. 5 — 11. 3 1 John iii. 3.

love. Hence the most assured believers will be the most devoted sen-ants of their Master. “The joy of the Lord” — “the joy of faith,” of acceptance, of communion — “is their strength.” l They live by faith; and as they believe, they love; they deny themselves; they lay themselves out for their Master’s work; they conquer all that oppose their progress.

We cannot, therefore, “do his commandments” without “a hope for his salvation” For only in proportion as we have assured our title to the promises of the Gospel, can we take hold of them, plead them, or experience their support. When, therefore, our hope is indistinct, we are almost left to our own unassisted resources; and our course will probably end in “perpetual backsliding.” Active devot edness flows from assured acceptance. - Where there is no certainty, there can be little love, little delight, little diligence. Let us walk in sunshine, and we shall work cheerfully and honourably for God.-*

Keep then the eye fixed on Christ as the ground, and on obedience as the evidence, of our hope. Thus will our own confidence be more established; and others, beholding in us the power of our Christian hope, will be led to say — “We will go with you, for we have heard that God is with you.” 4

1 Neh. viii. 10. 2 See 1 Cor. xv. 58. 3 Comp. Isa. vi. 6 — 8.

4 Zech. viii. 23. We conclude with giving a full and Scriptural view of the principles and character of Christian assurance. That a full sense of acceptance mth God grounded upon the Divine testimonies is attainable — there can be no doubt. The “covenant ordered in all things and sure — (2 Sam. xxiii. 5.) offers ample warrant for the most assured confidence- The promises of this covenant are full, free, multiplied; adapted to all possible diversity of cases — attested by the oath and seal of God for this declared end —” the full assurance of hope,” and the “strong consolation” of his people. (Heb. vi. 11 — IK.) The instructions of our Lord and his Apostles had the same blessed purpose in view. (John xv. 11; xvi. 33; 1 John v. 13.) The design and efficacy of his atonement — as contrasted with the weakness of the le-ml services — was, to make his people “perfect aspertaxmng to the

167. My soul hath kept thy testimonies; and I love them exceedingly. 168. I have kept thy precepts and thy testimonies: for all my ways are before thee.

THOSE only, who have hoped in the Lord’s salvation, can express this joyful delight in his precepts. The

conscience.” (Heb. ix. 9, with x. 14.) Under both dispensations has this sense of appropriation and conscious security been maintained. (Jobxix. 25. Psalm xviii. 1. Cant. ii. 16; vii. 10. 2 Tim. i. 12. ] John iv. 16; v. 19, 20.) Its basis is ground common to all, (Rom. viii. 35, 38, 39, with 31 — 34.) The want of it is evidently reproved. (2 Cor. xiii. 5.) Exhortations are given to press forward to it. (Heb. vi. 11. 2 Peter i. 10.) Faith, (Eph. i. 13. Heb. vi. 17, 18.) Obedience, (Isaiah xxxii. 17; xlviii. 17, 18; lxiv. 5; John xiv. 21 — 23. 1 John ii. 3 — 5; iii. 24.) Tliefear of God, (Psalm xxv. 14.) Love, (1 Johniii. 14, 18 — 21; iv. 12.) Diligence, (Heb. vi. 11. 2Peteri. 5 — 11.) Perseverance, (Hos. vi. 3.) on our part; Affliction, (Zech. xiii. 9.) The gift oftlie Spirit, (Rom. viii. 16. 1 John iii. 24; iv. 13. on God’s part — are the means of its attainment. Active devotedness. (Isaiah vi. 6 — 8. Support in temptation, (Job xix. 21 — 25.) in suffering, (2 Tim. i. 12.) and in the prospect of eternity, (2 Cor. v. 1. 2 Tim. iv. 6 — 8.) are its blessed results.

It is evidently, therefore, our Father’s will, that his children’s complete acceptance should not be with them a matter of present uncertainty. He intends — not only that they should reach heaven at last, but that heaven should commence on earth in a state of conscious security and peace — not only that they should have eternal life, btit that they should know that they have it. (1 John v. 13.) The gospel — instead of forbidding this privilege — warrants, produces, and establishes it; for the conviction of the professor, the excitement of the slumbering, and the encouragement of the weak.

Yet we must not so identify assurance with faith, as to conclude all that are destitute of it to be unbelievers. It springs indeed from faith, and can grow upon no other root. All the practical principles connected with it are the fruits of faith. “The promise of the Spirit,” by whom the privilege is applied, “is received by faith.” (Gal. iii. 14.) The want of assurance also is, in fact, a want of faith. It is the soul seeking “confidence in the flesh,” instead of “rejoicing in Christ Jesus.” The revolting view of its own sin, unconnected with tJie covering of the atonement, produces despondency instead of assurance. Whereas, on the other hand, a clear apprehension of the doctrines of

Christian does not acknowledge the popular separation of duty and privilege, according as it may be constraint

the Gospel is always a ground for the exercise of faith, and a means of establishing Christian confidence.

And yet, unless we separate between tfie principle, and the conscious interest in the objects of faith, we shall, in a spirit of evangelical self-righteousness, rest our salvation — not upon faith as a means of laying hold of Christ, but upon some feeling or sensation of our own mind. Besides the Old Testament saints occasionally lost their consciousness of the Divine favour — that is, tfieir assurance (Job xiii. 24; xix. 11. Psalm xiii. 1; xxxi. 22; lxxvii. 7 — 9; lxxxviii. 7, 14 — 16): while “the root of the matter” — the root of faith — was still “in them.” With the disciples — while they were engrafted by faith, as living branches of the true vine — the privilege of assurance was prospective. (John xv. 1 — 5, with xiv. 20.) Faith, as a means of salvation does not seem necessarily to imply an appropriating interest in the Gospel. (John i. 49, 50. Acts viii. 37. Rom. x. 9. 1 John v. 1.) The Apostles exhort to assurance those “who had obtained like precious faith with them.” (2 Peter i. 1 — 10.) They write to sincere believers, ihut they might be assured believers — plainly distinguishing between believing unto life, and “knowing that we have life,” and defining assurance to be rather the strengthened exercise, than the essential principle of faith. (1 John v. 13.) They separate again between faith as tJie result of hearing, and the sealing of the Spirit, i.e. assurance — as the consequence of faith (Eph. i. 13); as also between ‘“‘’the things that are freely given to iis of God” and our knowledge or perception of them by tlte Spirit of God. (1 Cor. ii. 12.) And is our knowledge of these free gifts always distinct? Have we no part in them, till we have fully cleared up our interest in them? And does the right of the heir depend upon his consciousness of the validity of his title? — The “command” instantly to “believe on the name of Jesus Christ,” is’indeed as binding upon us all, as any part of the Decalogue. (John vi. 28, 29. 1 John iii. 23. ) But as faith is the means of obtaining forgiveness (Acts x. 43; xiii. 3yJ, 39; xxvi. 18.) — if it be supposed to imply a persuasion of forgiveness, it would involve the absurdity of believing that we are accepted, that we may be accepted. Thus forgiveness would be made to precede faith, instead of being the result of it. Again — as faith is the instrument, by which we are engrafted into Christ. (John xv. 4.) and brought into this state of acceptance, we must la.le faith, before we can be in this state — consequently before we can have assurance that we are in it. Faith therefore must be supposed separable from, and antecedent to, assurance. Thus also — if assurance be correctly defined — “knowing whom we have believed.’1’’ (2 Tim. i. 12.) — consciousness supposes the previous exercise of faith on its object — that is — faith preceding assurance.

Nor do manv of the exercises of faith recorded in the Gospels exhibit or indulgence to his inclination. Every part of his walk identifies these terms of distinction. If it is his duty,

distinct marks of assurance. Sense of need, desire, use of the appointed means, and a spirit of dependence mainly characterized the applicants for the Saviour’s mercy — Doubts of his willingness (Matt. viii. 2, 3.) or his ability (Mark ix. 22.) often mingled themselves with the sincere workings of faith. Our Lord himself seemed to consider the centurion’s case as an exception. (Matt. viii. 8 — 10.) Seldom did dependence amount to -certainty; and appropriation was generally rather the result than the principle of the application.

“The assurance of faith” — as it properly respects a dependence, upon the record — is indeed the essential principle of Christian life. But “the assurance of hope” — a conscious interest in the record — the real privilege of assurance — seems to be a distinct and separable idea. The truth of the record — “Him that cometh unto me I will in no wise cast out” — may be implicitly received; yet a consciousness of coming, or of having come, may be much obscured by negligence, self-righteousness, indistinct perception of the acts of faith, or the power of unbelief in some of its various forms. Consequently, there will be doubt of an interest in the record — a want of assurance. For the Bible is not “the Lamb’s Book of Life” — the register of the elect of God. No man can, therefore, bring from thence a direct testimony for his personal salvation. His character — not his name — is in the record. The declaration is — “He that believetK”1 — not any particular individual mentioned by name — “shall be saved.” No man is commanded in the first instance to believe that Christ died/or him individually — but for aucli as lie is — for the unworthy, the guilty, the condemned, the perishing. This is the warrant of his own application, the event of which will — ultimately, if not immediately — be appropriation and assurance.

We are deeply convinced, that a lowered exhibition of this precious doctrine and inestimable privilege has greatly deteriorated the standard of Evangelical religion. The objections against it are founded in ignorance or misconception. Instead of savouring of presumption, it is the very principle of humility. It is the reception of the divine testimony without reasoning or disputation. Whereas doubting may be justly considered (to use an anomalous term) proud humility. For does not the doubt on account of our unworthiness, imply a secret dependence o/t worthiness as a ground of acceptance? Nor again, does assurance militate against the influence of godly fear — which was never meant to impair the certainty of our faith, but to guard us against carnal security and self-confidence. We work out our salvation “with fear and trem bling,’’’’ upon the ground of assurance — that is upon the appropriating confulence in God “working all our works in us.” (Phil. ii. 12, 18. Isaiah xxvi. 12.) The assured hope of the Gospel is the principle — not the hindrance — of godly fear. (Heb. xii. 28.) Indeed we must consider this doctrine, scripturally stated, to be the life of present priviit is no less his privilege, to love the precepts. Nothing holds him to them — nothing enables him thoroughly to

lege, and the spring of practical devotedness. Where, therefore, it is defectively set forth — or scarcely set forth at all — or guarded with an over-anxious care against abuse — the privilege is but little known, and the springs of active love are weak and uncertain. And thus believers too often, in a languid and highly sinful state of unbelief, acquiesce in a feeble exercise of this vital principle, indolently yielding up all effort for a vigorous and healthy habit of faith. They go about their duties, like an expiring person about his work; agitated about the business of the moment; while the desirableness of health and strength, the Physician and the remedy, are given up in despondency. Their case is perfectly recoverable by due attention to the appointed means, and to the real nature and symptoms of their disease. Yet they sit down in the miserable and degrading conclusion, that their powers are paralyzed; and though they may preserve the notion of spiritual life, and the hope of salvation at last; yet they think they must be content to be feeble, comfortless, and unprofitable.

Much injury has also arisen from restricting the privilege of assurance to the maturity of Christian experience. Does not the Apostle place it at the very threshold of the gospel, when he wrote to “little children — because their sins were furyivcnthem for Christ’s name’ sake?” (1 John ii. 2.) And ought we not, after the inspired pattern, to “desire every one to give diligence,” in pressing towards this mark? (Heb. vi. 11.) Diligence — as the habit of faith — is the appointed mean: sloth — as the fruit of unbelief — the main hindrance to its attainment. (Heb. vi. 11, 12.) It is undoubtedly the equal and com mon privilege of the youngest as well as the oldest member of the family of God; and (though unbelief, sloth, or backsliding may for a while preclude the enjoyment of it) it is linked to the first, as well as to any successive exercise of faith — to its most trembling, as well as its most collected, act. (Acts xiii. 38, 39.) Indeed the first genuine act of faith is at least as strenuous as any subsequent act; and perseverance in this act, where the hand is trembling, is often the characteristic of the greatest decision, courage, and maturity. All, therefore, should be exhorted to assurance; nor should the youngest be satisfied without the attainment of it. Many realize it at a very early stage of experience. And where they fall short of it, it is not from defect in the object, or in the warrant — but in the mean. The exhibition of the work of Christ is not appropriated with that simplicity, which brings with it “joy and peace in believing.” See Acts viii. 5, 8, 39; xvi. 34. 1 Thess. i. 6.

We cannot, however, absolutely identify faith and assurance. Adoption into the family of God “by faith” (Gal. iii. 26.) does not, as we conceive, depend upon, nor is it in all cases connected with, consciousness of this relation. A child may be fully assured of his interest keep them, but love. All resolutions, vows, covenants, would be as ineffectual to bind him, as the green withs

in the family, and title to the patrimony. But while an infant — when Jtis relation and interest were as complete as at any subsequent period — he had no such consciousness. And thus many of the dear children of God have no consciousness that they are so; yet they cry, they long, they walk — or they try to walk — as children; and so they evince that tltey are children. Or (to use another illustration) we may have light sufficient to distinguish objects, and to guide us on our way; while yet we do not see clearly, and therefore cannot possibly be conscious that we see clearly. What judgment, we may also ask, must we form of those distressing cases of constitutional infirmity, the characteristic of which is not so much positive unbelief, (though the symptoms may present u mixture of this principle) as a want of mental power (often sudden and unaccountable,) to apprehend the objects of faith in any distinct gospel relation? They cannot be seen in their true light and bearing. The spiritual optics, though not destroyed, are greatly obscured; so that the eye of sense and natural conscience fills the retina of contemplation with its own false views. This is a very different case from spiritual indolence, or want of laboriously distinct statement — that is — where the view of the elementary materials is clear, and wants only the exercise of industry in the arrangement of them. This is the state of a person in a swoon — not of a corpse. The principle of life is not extinct, though the consciousness of it is wholly wanting, and may continue so for some time.

If, again, assurance be the essential principle of faith, then faith can never be conceived in an imperfect state, or connected with any variation of growth or declension, or of spiritual intelligence. All that are destitute of it, must also be in a state of unbelief. We have therefore to account for the strange anomaly of unbelievers, “knowing the plague of their own hearts,” hating sin, separate from the world, and renewed in heart, temper, life, and conduct. For such unquestionably are many, who — though kept in bondage by their doubts and fears, and far from having attained a conscious interest in Christ — are yet (upon this supposition) bringing forth tJte fruits of faith upon the root of unbelief! Is not this a stumbling to the unconverted? Is it not rather “despising” than cherishing “the day of small things?” Is it not “breaking” rather than binding up “the bruised reed?” Let us pray for faith to receive and to exhibit “the fulness of the blessing” — “the high calling” and consequent responsibilities; but let us not shit the” little ones’’’ out of the camp. Like Jacob of old — and after the pattern of a more wise and tender shepherd than he — we must ‘•’•gently lead those that are with young.™ (Gen. xxxiii. 13, 14. Isaiah xl. 11.)

The Scripture seems therefore fully to warrant the distinction prevalent among the Puritan divines — that assurance is “necessary to the Christian — for his well-being, not for his being;” for his consolation and to fasten the giant. David had not “done the com mandments” from constraint; but “his soul kept them;” yea he “loved them exceedingly.” 2 Indeed the bias of the new nature to “keep the precepts” is as prevalent as that of the old nature to break them. Once the believer would have wished the law of God blotted out of the universe, or at least exchanged for a more indulgent dispensation. But now that it is written in his heart, even its restraint is delightful to him; and as he gains a clearer intimacy with it, and a closer discernment of its spirituality, he “loves it exceedingly.” Not one indeed of the “precepts or testimonies” does he “keep” as he ought, and as he desires; but there is not one of them, that he does not delight in, and most anxiously desire to fulfil. Thus every feature of the Divine image is inwrought in the soul — beautiful in its place and proportion; and all other graces grow in connection with love to the testimonies.

Nor let our consciousness of daily failures restrain this strong expression of confidence. The most humble believer need not hesitate to adopt it ’ as an evidence of grace — not as a claim of merit.’3 This frequent repetition4 marks the godly jealousy of the man of God — mindful of his own self-deceitfulness and manifold inestablishment, not for his salvation. For our own part- though we would not scruple to say, “He that believeth not shall be damned,” (Mark xvi. 16.)- we dare not say, ‘He that is not assured shall be damned.’1 There can indeed be no peace without some conscious liberty to call God our own. And to be satisfied without the exercise of freedom, is to rob God and ourselves. Yet let not the trembling soul conclude too hastily against itself, from the want of this assurance. Let him search into the grounds of his confidence. Let him appropriate the testimony in simplicity. Let him yield to it the obedience of faith •, and let him not doubt, but that in the Lord’s best time and way; he will be able to record his profession of trust — / know whom I have believed. (2 Tim. i. 12.)

1 Judg. xvi. 7 — 9. 2 Verses 48, 97, 127. 3 Bishop Home.

4 Thrice in these three successive verses.

firmities — -“giving” careful “diligence” to “make his calling and election sure.”1 David knew himself to be a poor sinner; but he was conscious of spirituality of obedience, “exceeding love” to the word, and an habitual walk under the eye of his God — the evidences of a heart (often mentioned in the Old Testament2) “perfect with him.” ‘Christ alone kept the old law, and he enables us to observe the new.’3

This active love to the word should be cultivated on the principle of our public walk before God. We must not study the Scripture merely for our present gratification, or to furnish materials for our Christian intercourse. We ought rather, from every step in the history of Christ, as well as from the more finished course of instruction in the Epistles, to be gathering some help to “set the Lord always before us,” 4 — realizing the interest that he takes in us, and his presence with us as our Father, Governor, Teacher, Comforter, Friend.

Now, let us ask — Do our “souls” thus “keep the LorcFs testimonies” habitually, perseveringly? Does conscience testify, that, with all our defects and sinful mixture, they are uppermost in our minds; that our love rises above the worldly rules of expediency, prudence, or the example of those around us — (the too common measurement of scanty obedience) — as if it could never burn with sufficient fervour in his service, “who loved us, and gave himself for us?”5 Why, 2 Compare ver. 1, Margin; 2 Chron. xv. 17; xvi. 9; 2 Kings xx. 3. The import of the term is limited and explained by the word “up right” united with it, Job i. 8; Psalm xxxvii. ’67. The Scripture use of the word perhaps refers rather to our desires than our attainments (Compare Phil. iii. 12 — 15); and in general seems to mark Christian maturity, as constrasted with the weakness of the babe, and the inexperience of the young man in Christ. Compare the use of the same word re€ios in 1 Cor. ii. 6; xiv. 20. Heb. v. 14.

3 Bishop Home. 4 Psalm xvi. 8. 5 Gal. ii. 20.

then, should we shrink from this acknowledgment of “simplicity and godly sincerity? “If we are ready to own, that” without Christ we can do nothing;” that his Spirit “has wrought all our works in us; l that by the grace of God we are what we are; 2 that our hope of acceptance is grounded only upon the finished work on the cross — why should we refuse to confess the grace of God in us? Yet we must not forget, that allowed unfaithfulness, neglect of secret prayer, impurity of motive, or any “iniquity regarded in the heart” — though they will not loosen the ground of our hope — will obscure the comfort of our Christian confidence. How beautiful is that princely spirit, which will not serve the Lord “of that which doth cost us nothing;” 3 that not only longs for holiness as the way to heaven; but loves heaven the better for the holy way that leads to it, and for the perfect holiness that reigns there eternally!

But never let us lose sight of the recollection, that “all our ways are before God!” that every act, every thought, every desire, every word, is registered by conscience as his vicegerent, and laid up in his book of remembrance! Well would it be for us, if we walked less before men, and more “before God;” if in secret, in business, at home and abroad, we heard the solemn voice — “/ am the Almighty God: walk before me, and be thou perfect.” 4 We may be unreprovable in the sight of men, while it is a mere artificial walk, grounded upon base external principles — a “walking after the flesh “- not before God. Even the engagements of active duty may be the subtle snare of the great enemy to divert us from intense personal religion: to spoil the hidden walk of communion with God, by concentrating the mind upon a more public, and, apparently, a more useful

1 Isaiah xx vi. 12, with John xv. 5. 2 1 Cor. xv. 10.

3 2 Sam. xxiv. 24.” Gen. xvii. 1.

walk. Thus too often the Altai principle of religion sinks into a stated formal habit. “Walking with God” l is the secret spring of the Christian. Walking before God is the manifestation and the exercise of the hidden principle. For in all things, private as well as public, the most trivial as well as the most weighty, to have our eye fixed in dutiful reverence upon the Omniscient, Omnipresent eye of Jehovah — what solemnity would it give to our whole behaviour! what influence would it have upon our public professions, our general conversation, our secret duties! We should be energetic in “serving our own generation by the will of God;” 2 and yet, while walking before men, should be truly “walking before God” — all our ways before Mm — “done in his sight as to him” 3 — and accepted in his favour.

When, therefore, I am about to venture upon any line of conduct, let me consider the watchful eye, that pierces into the deepest recesses of my thoughts, and brings, as it were, to daylight my principles, my motives, and my ends. Above all, let me ever recollect, that he, “before whom are all my ways,” is He that hung upon the cross for my sins. Let me then walk, as if he were standing before me in all the endearing obligations of his love. Oh! do not I owe him sacrifice for sacrifice, heart for heart, life for life? Then surely I cannot be dead, insensible, sluggish in keeping his precepts. I cannot forbear to show this practical proof of my love to him.4 Let not, then, the fear of legality make me neglect this privilege of “keeping the commandments” of my beloved Master and Lord. Let me live under the solemn recollection — “Thou, God seest me;” 5 and in the joyful assurance — “Thou, God, lovest me;” 6 and his ways will be to me holiness, happiness, heaven.

1 Gen. v. 24; vi. 9. 2 Acts xiii. 36. 3 Eph. vi. 7. 4 John xiv. 15. 5 Gen. xvi. 13, with John i. 48. 6 Jer. xxxi. 3, with John xiiii. 1.