Verses 9–16

9. Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.

WHY is the young man so especially called to cleanse his way? Because God justly claims the first and the best. And is it not a most affecting proof of the alienation of the heart from God, that the youth of man — the bloom and freshness of his mind — his “first love” — should naturally be devoted to the service of sin? Ever since fallen man “begat a son in his own likeness,” “the imagination of man’s heart has been evil from his youth.” For “who can bring a clean thing out of an unclean?” 2 And never does the heart utter the cry, “My Father! thou art the guide of my youth” 3 — until the misery of wandering without a guide has been painfully felt. And even when divine grace has awakened the desire to return homewards, the habit of wandering from God, and the long-cherished pollutions of sin, seem to form an almost invincible barrier to progress.

The fearful power of “youthful lusts,” and the madness with which the heart is hurried into forbidden indulgences, give solemn weight to the enquiry — “Wherewithal shall a young man cleanse his way?” And the answer is ready. Let him “take heed thereto according to the word.” Thus did Joseph4 and Daniel with his young companions5 “cleanse their way” in the defilement of an Heathen atmosphere. It was probably

1 Gen. v. 3, viii. 21. 2 Job xiv. 4. 3 Jer. iii. 4.

4 Gen. xxxix. 9. 5 Dan. i. 8 — 20; iii. 12 — Ifj.

the recollection of this purifying efficacy of the word, that induced the venerable Beza to mention in his will, among his chief matters of thankfulness to God, the mercy of having been called to the knowledge of the truth at the age of sixteen; thus, during a course of more than seventy years’ walk with God, “escaping the pollutions of the world through lust.” But the “way can only be cleansed” by the cleansing of the heart; for how can a corrupt fountain “send forth” other than “bitter waters?” 1 “Out of the heart are the issues of life.” Hence the urgent need to cry — “Create in me a clean heart, O God, and renew a right spirit within me.” 2

How precious, therefore, is the word of God, as the means of this cleansing operation! When our Saviour had been setting forth himself as “the way, the truth, and the life,” and exhibiting the high privilege of union with himself — “Now” — he adds — “ye are clean through the word which I have spoken unto you” 3 This is “the truth,” which he pleaded with his Father as the means of our sanctification.4 This sets out our purifying hope.5 Here are the promises, by which we “cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.” 6 Thus is restored to men that golden “crown” — the stamp of his Maker’s holiness — which “fell from his head when he sinned.” 7

1 James iii. 11, 12. 2 Prov. iv. 23. Psalm li. 10.

3 John xiv.; xv. 1 — 3. 4 Ib. xvii. 17. 5 1 John iii. 3.

6 2 Cor. vii. 1. Comp. 2 Peter i. 4. Augustine’s recorded account of his own conversion furnishes a striking illustration of this subject. Confessions, Books viii. ix. The substance of it may be found in Milner’s Church History, vol. ii. 353 — 356. See Dr. Owen’s valuable work on the Spirit for a most instructive use made of it, as throwing light upon the doctrine of conversion. Book iii. chap. vi. 7 Lam. v. 16, with Gen. i. 27. Eph. iv. 24.

But oh! how does the recollection force itself upon us, — that our way wants daily cleansing! so defiled are our actions, our thoughts, our motives, — nay more, our prayers and services. Let us then “take heed according to the word of God” — specially thankful for its heavenly light, which guides us to the “fountain that is opened for sin and for uncleanness.” l Let us also under the same Divine light seek for the daily sanctifying influence of the Spirit of God. “W ho can understand his errors? Cleanse thou me from secret faults.’” 2 ‘Cleanse the thoughts of my heart by the inspiration of thy Holy Spirit.’’ 3

10. With my whole heart have I sought thee; O let me not wander from thy commandments.

ATTENTION to the word, however important,4 can never be practically effective without earnest prayer. Indeed this is the character of the Lord’s people — “a generation of seekers,” 6 and yet how much do we lose of the comfort of our religion, and obscure the glory of our profession, by neglecting to bring “our whole heart” to this work! When sin is vigorous, and our spiritual affections are dull, and various hindrances combine in prayer; at this crisis strong faith is needed to overcome and to persevere. But here the soul too commonly yields to the difficulty, and contents itself either with heartless complainings, or with just sufficient exertion to quiet the voice of conscience, and produce a delusive peace within. But the Lord will not be found thus. His promise is not to such seekers as these; and if we are satisfied with this state, we must look for

1 Zech. xiii. 1. 3 Psalm xix. 12. 3 Prayer-Book.

4 Verse 9. 5 Psalm xxiv. 6.

a very scanty measure of ‘spiritual success, accompanied with the total absence of spiritual enjoyment. In a far different spirit David could appeal — “With my whole heart have I sought thee.” And this assurance, instead of procuring self-confidence, will, so far as it is genuine, invariably shew itself in a prayerful acknowledgment of our weakness — “O let me not wander from thy commandments.” Yet the feeblest desire and attempt to seek the Lord, is the Spirit’s rising beam in the heart, a “day of small things” not to be “despised.”1 It is distinguished from every other principle by the simplicity of its object — “This one thing I do.” “One thing have I desired of the Lord; that will I seek after.”2 My God! my Saviour! “with my whole heart have I sought thee. The desire of my soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early.” 3

When the soul is thus conscious of “following the Lord fully,” there is a peculiar dread of wandering. In a careless or half-hearted state, wanderings are not watched, so long as they do not lead to any open declension. Secret prayer will be hurried over, worldly thoughts unresisted, waste of time in frivolous pursuits indulged, without much concern. Not so, when the heart is fully in pursuit of its object. There is a carefulness, lest wandering thoughts should become habitual. There is a resistance of the first step, that might lead into a devious path. The soul remembers the “wormwood and the gall,”4 “the roaring lion,” and the devouring wolf; and in the recollection of the misery of its former wandering, dreads any departure

1 Zech. iv. 10. s Phil. iii. 13. Psalm xxvii. 4.

* Isa. xxvi. 8, 9. 4 Lam. iii. 19.

from the Shepherd’s fold. This blessed state of mind the flock of Christ should cherish with godly jealousy. Yet let it be remembered, that daily progress in the heavenly walk is not maintained by yesterday’s grace. Humble and dependent prayer must fetch in a fresh supply continually — “Olet me not wander from thy com mandments.” ‘Lord, I feel my heart so prone to wander. My affections are often scattered to the ends of the earth. “Unite my heart to fear thy name.” * Concentrate every thought, every desire, in thyself, as the one object of attraction.’

1 1. Thy word have I hid in mine heart, that 1 might not sin against thee.

WHAT an aggregate of guilt and misery is comprehended in this short word “sin” — the greatest curse that ever entered the universe of God, and the parent of every other curse! Its guilt is aggravated beyond the conception of thought. Injury to a Superior — a Father — a Sovereign! Its power is misery, wherever it extends — in the heart — in the family — in the world. In eternity its power is unrestrained. Sometimes the death-bed scene casts a fearful gleam of light upon “the worm that never dieth, and the fire that never shall be quenched:”2 but experience only can develop its full-grown horrors. How supremely important therefore is the object of our preservation from sin! and how wisely adapted are the means to the end! That word — which the man of God had just before mentioned as the guide to the cleansing of the way? — he hides within his heart — not for conceal-

1 Psalm lxxxvi. 11. 2 Mark ix. 44. Verse 9.

ment, but for security, ’ that it may be ready for constant use.2 It is not therefore a mere acquaintance with the word, that will avail us. There must be a cordial assent — a sound digestion — a constant respect. It must be to us the rule that we would not transgress — the treasure that we are afraid to lose. 3 Often indeed Satan shuts out its entrance. He “catches away that which was sown.” Too often, again, it is withered or choked in the soil. But “the honest and good heart” “hides it, keeps it, and brings forth fruit with patience, unto perfection.” 4 Here it “dwells richly in all wis dom,” 5 the storehouse, as occasion requires; a principle of holiness; a covering from sin. In this view it is recommended by one, who had well acquainted himself with its valuable uses — “My son, let them not” (the Divine precepts) “depart from thine eyes; keep sound wisdom and discretion. So shall they be life unto thy soul, and grace to thy neck. Then shalt thou walk in thy way safely, and thy foot shall not stumble.” 6 David also gives us the same experience — “By the word of thy lips I have kept me from the paths of the destroyer.” 7 And it was probably this recollection, combined with a sense of continual danger, that suggested the prayer — “Order my steps in thy word; and let not any iniquity have dominion over me.” 8

The value of the word is inestimable, as our means of walking with God in the hurry, business, and temptation of the day. The Psalms furnish precious materials for ejaculatory prayer; the promises food for comfort; 9 the rules such light in perplexity; 10 the in-

1 Matt. xxv. 25. Ps. xi. 10, with Ex. xxv. 21. Job xxii. 22.

2 Joshua i. 8. 3 Matt. xiii. 44 4 Luke viii. 15, with the whole parable. 5 Col. iii. 16.

8 Prov. iii. 21 — 24. Compare Prov. ii. 10 — 15.
7 Psalm xvii. 4. 8 Verse 133.

“Verses 50, 92. Ver. 105. Prov. iii. 5, G.

struction such solid matter for godly conference y — all operating for one end — a preservation from sin. Being from the word — a manifestation of the Saviour’s love — what a keeping of the heart! what a quickening motive! How seasonable in worldly temptation is the warning of the word hid in the heart — “No man having put his hand to the plough, and looking back, is fit for the kingdom of God!”2 So in the spiritual conflict, let this word — “Him that cometh unto me, I will in no wise cast out” — be hid in the heart — what a preservative is it against unbelief! 3 Take the word to the unbelieving believer, (if the expression may be allowed,) alarmed by ridicule or persecution — “If the world hate you, ye know that it hated me before it hated you.” 4 — Fearing that he shall never hold out unto the end; “I will never leave thee nor forsake thee.” 5 — Trem bling, lest his sins should rise up to his condemnation — “The blood of Jesus Christ the Son of God cleanseth from all sin.” 6 And then as to duties: Let his Sa viours’ word rebuke his indolence and unwatchfulness, — “What! could ye not watch with me one hour? Watch and pray, that ye enter not into temptation.” 7 Hide in the heart the sorrowful story of his agony in the garden, and his death on the cross, that “sin may appear yet more exceeding sinful.”

But how is the word to gain entrance into hearts like ours? How shall it be “hid” in so unkindly a soil? No power of man surely can plant it there. The Holy Spirit’s Almighty agency must be diligently sought; for in proportion as we are filled with his gracious influences, shall we be armed, as was our

1 Col. iii. 16. 2 Lukcix. 61,fi2.

3 John vi. 37.” Ib. xv. 18.

5 Heb. xiii. 5. 6 1 John i. 7.
7 Matt. xxvi. 40, 41.

Master, for the effectual resistance of our spiritual temptations. l

Lastly, connected with this subject, mark the Christian’s Character — “In whose heart is my law.” 2 — His Security — “None of his steps shall slide.” 3 — His Happiness — “O how I love thy law!” 4 — His Victory — “The word of God ahideth in him, and he hath overcome the wicked one.” 5 — All infallibly provided by the covenant-promise — “I will put my law in their inward parts, and write it in their hearts.” G O let us not then shrink from a close contact with the word, though the cost may be the cutting off a right hand for the saving of the life. There is no better test of our security, than a willingness to come to the searching light of the word, 7

12. Blessed art thou, 0 Lord: teach me thy statutes.

“Praise is comely for the upright.” 8 It is at once their duty and their privilege. But what does its highest exercise amount to, when placed on the ground of its own merit? We clothe our ideas with magnificence of language, and deck them out with all the richness of imagery; and perhaps we are pleased with our forms of praise. But what are they in his sight beyond the offering of a contemptible worm, spreading before its Maker its own mean and low notions of Divine Majesty? If a worm were to raise its head, and cry — ‘O sun! thou art the source of light and heat to a widely-ex tended universe’ — it would, in fact, render a higher

1 Compare Luke iv. ] — 12. 2 Isaiah li. 7.

3 Psalm xxxvii. 31. * Verse 97.

5 1 John ii. 14, with Eph. vi. 17. 6 Jer. xxxi. 33.

7 Compare John iii. 20, 21. 8 Psalm xxxiii. 1, 2.

praise to the sun, than we can ever give to our Maker. Between it and us there is some proportion — between us and God none. Yet, unworthy as the offering confessedly is, he will not despise it. Nay, more, — instead of spurning it from his presence, he has revealed him self as “inhabiting the praises of Israel,” l — intimating to us, that the service of praise is “set forth in his sight as incense;” and at the same time, that it should be the daily unceasing exercise of one at his own home.

The true character of praise, however, depends entirely upon the state of the heart. In the contemplative philosopher it is only cheering barren admiration: in the believer it becomes a principle of comfort and encouragement. For, can he forget “the revelation,” which his God has given of himself in the gospel of his dear Son; how it divests every attribute of its terrors, and shines before us in all the glory of his faithfulness and love? The ascription of praise — “Blessed art thou, O Lord” — frames itself therefore into the prophet’s song — “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage! He retaineth not his anger for ever, because he delighteth in mercy.” 2

Truly then he is “blessed” in himself, and delights to communicate his blessedness to his people. Hence we are emboldened to ask for continual “teaching in his statutes” 3 — in the truths which he has revealed, and the precepts which he has enjoined! that we may “be followers of him, as dear children,” and “walk with him in love.” 4 The practical influence, however, of Divine light constitutes its peculiar privilege. Man’s

1 Psalm xxii. 3. s Micah vii. 18.

3 The same acknowledgment and plea are made in verses 64, 68.

4 Ephesians v. 1, 2.

teaching puffeth up — God’s teaching humbleth. Man’s teaching may lead us into error as well as into truth — God’s teaching is “the unction from the Holy One, by which we know all things.” 1 Man’s teaching may make us more learned — God’s teaching makes us more holy. It persuades, while it enlightens. It draws the heart, inclines the will, and carries out the soul to Christ. - The tried character of God encourages us to look for his teaching — “Good and upright is the Lord; therefore will he teach sinners in the way.” 3 Our warrant is especially confirmed in approaching him as our covenant God — “Lead me in thy truth, and teach me; for thou art the God of my salvation. Teach me to do thy will; for thou art my God.” 4

.^ Reader! do you desire to praise your God? Then learn to frequent the new and living way, “by which alone you can offer your sacrifice acceptably.” 5 And while engaged in this holy service, enquire, surrounded as you are with the means of instruction, what progress you are making in his statutes. Seek to have a deeper acquaintance with the character of God. Seek to be the vessels of honour and glory, into which he is pouring more and more continually, “until they be filled with all the fulness of God.” 6 Value the unspeakable blessing of Divine teaching, by which you learn to live the life, and begin the blessedness of God.

13. With my lips have I declared all the judgments of thy mouth.

We have seen the word hid in the heart; now we see it poured forth from the lips. The Lord has taught us

1 1 John ii. 20. 2 John vi. 44, 45.

3 Psalmxxv.8. * ib. cxliii. 10.

5 Heb. x. 20. xiii. 15. 1 Pet. ii. 5. 6 Eph. iii. 19.

his statutes; now we declare these judgments of his mouth; but who can declare them with unction and power, save those who are taught of God? Now we are introduced to the high and honourable privilege of becoming a witness for our Saviour! l Our opportunities of ser vice are our talents, and we trade with a large increase; for “to every one that hath shall be given, and he shall have abundance.” 2 But — “our lips are our own,” 3 — is the proud language of the world. Blessed be God; “we know that we are not our own.” 4 Most gladly do we acknowledge, that he, who fashioned our lips, has the best claim to their service. And when he has added to the claim of creation the right of purchase, 5 what further constraining can we need, to induce the consecration of all that we are, and all that we have, to his glory!

This is a family obligation — to declare the judgments of God’s mouth. Thus did Abraham obtain a blessing for his children. 6 Heavenly blessings are the gracious reward of thus honouring our God. 7 This also is the material of our general intercourse — fruitful in spiritual results. Thus did Andrew bring Peter,8 and the woman of Samaria, her neighbours,9 to Jesus. What might we not do for our fellow-sinners, if our intercourse with them was the overflowing of a heart filled with love; guided by a single desire to glorify our Saviour, and to edify his church! Fearful indeed is the guilt of sinful silence; and those, who thus prove their unfaithfulness to God, may well tremble at his awful denunciations. And yet it is possible to be bold in speech for God, when in the closet, the family, or the world, our consciences justly convict us of insincerity. —” Thou that

1 Phil. ii. lf). * Matt. xxv. 29. 3 Psalm xii. 4.

2 1 Cor.vi. 19. 5 Ib. 20. B Gen. xviii. 19. 7 Deut xi. 18 — 21. 8 John i. 40 — 42. 9 Ib. iv. 29, 30.

teachest another, teachest thou not thyself? “l Let us seek therefore to have our hearts “filled with the Spirit:”2 else our “talk of the lips tendeth only to penury.” 3

This subject illustrates the Character of the Lord’s people — “The mouth of the righteous speaketh wis dom, and his tongue talketh of judgment;” 4 their Resolution — “My mouth shall shew forth thy righteousness and thy salvation all the day; for I know not the numbers thereof;”5 their Prayer — “OLord, open thou my lips, and my mouth shall shew forth thy praise;” G their Blessing — “The lips of the righteous feed many. A wholesome tongue is a tree of life.” 7 The example of the Saviour, here as every where, is our perfect and encouraging pattern: “I have preached righteousness in the great congregation; lo! I have not refrained my lips, O Lord, thou knowest.” 8 In this spirit of their Master, the Apostles awed their persecutors into forbearance — “We cannot but speak the things which we have seen and heard.” 9

How sinful is it to employ our lips for any but the Lord! Yet not less sinful is our reluctance to employ them for him! Surely the day — when perhaps we have been fluent in worldly conversation, and yet have neglected our opportunities for speaking a word for him, must be considered a lost day! Is there not much cause for watchfulness, prayer, and self-denial; lest our silence should deny him, whom by every obligation we are bound to confess? If our inability to bear a testimony for our Lord is not painful to us,10 must we

1 Romans ii. 21. 2 Eph. v. 18, 19.

3 Prov. xiv. 23, with x. 19. 4 Psalm xxxvii. 30.

5 Ib. lxxi. 15. Ib. li. 15.

“Prov. x. 21, xv. 4. 8 Psalm xl. 9, 10, with Luke iv. 1G — 22

9 Acts iv. 20. 10 Comp. Psalm xxxix. 1, 2. Jer. xx.?).

not suspect, if not the sincerity, at least the strength of our attachment to his precious name? and we can do no better than retire into our closets with the prayer of contrition — “Enter not into judgment with thy servant, O Lord.” ’

14. / have rejoiced in the way of thy testimonies, as much as in all riches.

How natural is it to be speaking of that which is our delight! The man of God was always declaring the Lord’s judgments, because they were his rejoicing. There is indeed a real joy in despising earthly joys. ‘How sweet,’ said Augustine, referring to the period of his conversion, ’ was it in a moment to be free from those delightful vanities, to lose which had been my dread; to part with which was now my joy! ’ 2 More satisfying is the believer’s rejoicing in the way of God, than that of the miser in his untold riches.3 Here he may safely say to his soul — “Soul, thou hast much goods laid up for many years; take thine ease.” And these are the only riches within the reach of all. If we are poor in this world, it is the Lord’s providence. If we

1 Psalm cxliii. 2.

2 ‘Quas amittere metus erat, jam dimittere gaudium fuit.’ — Aug. Confess. Book ix. Never man in his unregeneratc state, by his own confession, more strongly illustrated the truth of our Lord’s declaration — “Whosoever committeth ain is the servant of sin.” (John viii. 34, with 2 Peter ii. 19.) He describes himself actually as “wallowing in the mire,” with as much delight as if he were rolling himself in a bed of spices, or perfuming himself with the most precious ointment. (‘Volutare in cseno, tanquam cinnamonis et unguentis pretiosis.’) Yet when the word pierced his heart, and brought a new bias and taste into his soul, how delightfully was his language changed in the recollection of his past “excess of riot!” ‘Quam sauve est istis suavitatibus carere!’ 3 Verses 72, 127.

are poor in grace, it is our own fault. It is because we have despised our Lord’s counsel to buy of him, “gold tried in the fire, that we may be rich.” l And what is this enriching portion? — “Things present and things to come:” 2 something enjoyed, and much more expected: the mercies of eternity added to the blessings of time; the riches of both worlds — all assured to him by the covenant of grace “in the way of the Lord’s testimonies.” Is it not then most strange, that with such treasure in possession and in prospect, the child of God should be so careless in increasing his store, and in confirming his own interest in it? But the riches of God’s testimonies have this peculiar property, that they cease to rejoice the heart, when they are not uppermost there. Have there not been times, when we have actually rejoiced in the accession of some worldly good, or the accomplishment of some worldly desire, more than in this heavenly treasure? What then do we count our riches? To thrive in grace, or in the world? to be rich towards God, or for our own indulgence?

But though we would rejoice in the testimonies, and would not, for all this world can afford, lose a verse or letter of our Bibles, yet we cannot be satisfied with a general interest. Many texts — doctrinal, practical, or experimental — have been specially sealed by the Divine Spirit upon our hearts. 3 This or that promise — yea, all the land of promise, as much as I can set my foot upon — is mine. Of these precious testimonies, shall we not increase our little stock, until we have apprehended the full enjoyment of the whole; if indeed the fulness of that which is called “unsearchable” 4 can ever be in this life at least, completely enjoyed?

1 Rev. iii. 18. -’1 Cor. iii. 22.

3 ‘This is my Scripture’ — Origen used to say of such texts.

4 Ephesians iii. 8.

But it is not so much in the Lord’s testimonies, as “in the way of them,” that David rejoiced — the way to God, of which they testify — “the way of holiness,”2 in which they lead — the narrow way of the cross — so contrary to our natural desires and inclinations, that none hut the true sheep of Christ can ever enter, or continue in it. Who that walks in these ways will fail to find them, in duties no less than in privileges, “paths of pleasantness and peace?” Our happiness is not withered, hut flourishing. “Thus saith the Lord, Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.” 3

15. / will meditate in thy precepts, and have respect unto thy ways.

Our rejoicing in the testimonies of God will naturally flow in an habitual meditation in them. 4 The thoughts follow the affections. They are no burden to the carnal man, so far as his heart is in them. But having no spiritual taste, he has no ability for spiritual meditation. Indeed many sincere Christians, through remaining weakness and depravity, are too often reluctant to it. They are content with indolent reading: and, with scarcely a struggle or a trial, yield themselves up to the persuasion, that they are unable sufficiently to abstract their minds for this blessed employment. But let the trial prove the work. Perseverance will accomplish the victory over mental instability, and the spirit ual difficulty will give way to prayer — “Lord, help me.” The fruitfulness of this employment will soon be

‘John xiv. 6. with v. 39. - Isaiah xxxv. 8.

3 Jer. vi. 16. Verse 97. Psalm i.2.

manifest. Does it not “stir up the gift of God that is in us,” l and keep the energies of the heart in a wakeful posture of conflict and resistance? Besides this, it is the digestive faculty of the soul, which converts the word into real and proper nourishment: so that this revolving of a single verse in our minds is often better

O O

than the mere reading of whole chapters. “Thy words were found, and / did eat them; arid thy word was unto me the joy and the rejoicing of my heart.” 2 Thus the mind becomes the instrument of faith and love — of joy and strength.

But this meditation not only includes the stated times of thought, but the train of holy thoughts, that passes through the mind during the busy hours of the day. This maintains an habitual flow of spiritual desires, and excites the flame of love within, till at length the Psalmist’s resolution becomes the inwrought habit of our minds — “/ will meditate in thy precepts.”

Can we want a subject for meditation, if indeed the salvation of Jesus has been made known to our souls? While musing upon this glorious theme, does not “the fire burn” 3 within, as if our hearts were touched with a live coal from the altar of God? Chide then, believer, thy dull and sluggish spirit, that suffers the precious manna to lie ungathered upon the ground, that is slow to entertain these heavenly thoughts, or rather that heavenly guest, whose peculiar office it is to “help our infirmities,”4 and especially to “take of Christ’s, and show it unto us.” 5

1 2 Tim. i. 6.

2 Jer. xv. 16. ‘Meditation is that exercise of mind, whereby it recalls a known truth, as some kinds of creatures do their food, to be ruminated upon, until the nutritious parts are extracted, and fitted for the purposes of life.’ — Bishop Home on this verse,

3 Psalm xxxix. 3, and compare Psalm xlv. 1.

4 Romans viii. 26.. 5 John xvi. 14, 15.

The exercise, however, of this, as of every other duty, may prove a barren form, that imparts neither pleasure nor profit. Let each of us then ask — What distinct experimental benefit have I received from the word? Do I endeavour to read it with prayerful meditation, until I find my heart filled with it 1

But this communing with the word is not for contemplation, but for practice.2 By meditating on God’s precepts, we learn to have respect unto his ways — care fully “pondering the path of our feet,” that we “turn not aside.” 3 “Thy loving -kindness is before mine eyes; and I have walked in thy truth.” 4 “My foot,” saith Job, “hath held his steps; his way have I kept, and not declined. Neither have I gone back from the commandment of his lips; “/ have esteemed the words of his mouth more than my necessary food.” 6

-16. / will delight myself “6 in thy statutes; I will not forget thy word.

As delight quickens to meditation 7 so does the practical habit of meditation strengthen the principle of delight. In the enjoyment of this delight the Christian (however small his attainments may be) would rather

1 ‘If a chapter be read with the eye merely, while the mind remains inattentive, and the book be shut as soon as the chapter is finished, and thus, what has been read immediately escape the memory; what is there to surprise, if. after the whole Bible has been several times read through, we discover in ourselves no increase of piety and devotion? ’ — Professor Franck.

- Joshua i. 8. 3 Prov. iv. 26, 27.

4 Pstilm xxvi. 3. 5 Job xxiii. 11, 12.

6 ‘I will solace and recreate myself.’ — Ainsworth. A beautiful illustration of the refreshment of the word, when the mind is tired out with the toilsome encumbering cares of the world. 7 Verses 14, 15.

live and die, than in the pursuit, and even in the possession of the most satisfying pleasures of a vain and empty world. But if it be a real “delight in the Lord’s statutes,” it will be universal — when they probe the secret lurking-places within, and draw out to the full light the hidden indulgences of a heart that is yet “carnal; “l when they call for the entire crucifixion of every corrupt inclination, and the unreserved surrender of all to the self-denying service of our God. This spirit is very different from the delight of the hypocrite, which is rather to “know,” than to do the “ways of his God: “2 and therefore which is satisfied with out ward conformity, with little or no desire to” understand the errors of his heart, that he might be “cleansed from secret faults.” 3 The spring of our obedience will therefore prove its sincerity; and the reality of our love will be manifested by its fruitfulness and active cheerfulness in our appointed sphere of duty.

We may also observe here an evidence of adoption, when obedience is not a burden, but a delight. The servant may perform the statutes of God, but it is only the Son who “delights in them.” But what — we may ask — is the spring of adoption? It is “the Spirit of the Son sent into our hearts, whereby we cry ‘Abba, Father.’” 4 It is because we are at peace with God through Jesus Christ; because the statutes are the message of reconciliation through him, that they become delightful to those who are partakers of this great salvation. The spirit of adoption, therefore, as the principle of delight, is the spring of acceptable obedience in the Lord’s service.

And surely those who are serving him in this happy

1 See Rom. vii. 14. 1 Cor. iii. 1,3. - Isaiah lviii. 2.

3 Psulmxix. 12. * Gal. iv. 6.

filial walk are not likely to “forget his word.” As the eye is continually turned to the object of its affection, so the eye of the soul, that has been fixed with delight on the ways of God, will be habitually resting upon them. As one of the wise heathens observed — ‘I never yet heard of a covetous old man, who had forgotten where he had buried his treasure.’ * The reason is abundantly evident. His heart is in it. And this explains the forgetfulness of the ungodly or the formalist. They have no delight in the statutes. And who is not glad to forget what is distasteful? But if we “have tasted that the Lord is gracious” — if we have found a treasure in the way of his testimonies — we cannot forget the sweetness of the experience, or where to go to refresh ourselves with the repetition of it. Forgetfulness of the word is, however, to the Christian, a source of continual complaint, and sometimes also of most distressing temptation. Not that there is always a real charge of guilt upon the conscience. For, as Boston somewhat quaintly observes — ‘Grace makes a good heart-memory, even where there is no good headmemory.’ But means must be used, and helps may be suggested. Watchfulness against the influence of the world is of the first importance. How much of the good seed is choked by the springing thorns! - If our hearts are ever refreshed with spiritual delight, we should be as cautious of an uncalled-for advance into the world, as of exposing an invalid’s susceptible frame to a damp or unhealthy atmosphere. Whatever warmth had been kindled in spiritual duties, may be chilled by one moment’s unwary rush into an unkindly clime. We must also recommend increasing attention to the

1 ‘Nee vero quenquam senura audivi oblitum, quo loco thesaurumobruisset.’ — Cicero de Senectute. Comp. Matt. vi. 21. 2 Ib. xiii. 22.

word, as the means of its preservation ’ — the exercise of “faith,” without which it will “not profit” -’ — the active habit of love, bringing with it a more habitual interest in the statutes 3 — all accompanied with unceasing prayer for the gift of the Holy Spirit, made the express subject of promise for this purpose.4 Under this heavenly teaching and recollections, what delight will be found in the statutes! what blessed remembrance of his word! And what a happy spirit is their deliyht and remembrance of the word — the affections glowing — the memory pondering — the presence and manifestation of truth keeping the heart in close communion with God! “O Lord God, keep this for ever in the imagination of the thoughts of the hearts of thy people and prepare their hearts unto thee.” 5

1 Heb. ii. 1. 2 Ib. iv. 2. 3 Verse 15.

4 John xiv. 26. 5 I Chron. xxix. 18.